• About us

    About us

    Welcome to the East Northport Jewish Center. We are a Conservative, egalitarian synagogue of approximately 300 families. We are truly multi-generational; our youngest members are infants, our oldest are in their nineties. On any Shabbat, you can find three generations of the same family in our pews. Read More
  • Parents' Night Out

    Parents' Night Out

    Get some Chanukah shopping done, dinner and a movie, or just have a night to yourselves–here's your opportunity! Make your reservation NOW! Read More
  • Sisterhood Chanukah Party

    Sisterhood Chanukah Party

    It's our Annual Gift Swap! Bring a $20 wrapped gift and enjoy lots of laughs, meet new friends, and have some wine and snacks. Read More
  • Hebrew Reading From Scratch

    Hebrew Reading From Scratch

    New adult education class beginning December 12th! Learn or brush up on your Hebrew Read More
  • ENJC Chanukah Party!

    ENJC Chanukah Party!

    Clowns, jugglers, unicyclists, stilt walkers, not to mention latkes, sufganiyot, chanukah songs and candle lighting... All ENJC members are welcome! Read More
  • An A Capella Shabbat Weekend

    An A Capella Shabbat Weekend

    Kaskeset, one of the premier Jewish singing troupes in the US, is Binghamton University's only Jewish a cappella group. They will be joining us for Friday night and Saturday morning services, January 27th and 28th, and will provide an a capella workshop for our kids. Read More
  • Adult Education, Fall 2017

    Adult Education, Fall 2017

    As in many religions, God intoxication and God manipulation get in the way and distort Judaism's basic core of humaneness. Join in the discussion as we grapple with Conservative Judaism in this light. Read More
  • Buy a Brick

    Buy a Brick

    Honor or memorialize a loved one, commemorate a special event, mark your years of ENJC membership, give a lasting and meaningful gift. Your brick or bench will be a part of a beautiful new outdoor seating area, to be enjoyed by all our members and guests. You can place your order by clicking below. Read More
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rabbi10View current news articles, commentary, videos and more that have an impact on Jewish culture, politics and religion at Rabbi Silverman's Sites to See

 

ברכת כהנים   THE PRIESTLY BLESSING 

One of the most beautiful customs of our shul, not common for Conservative shuls, is Duchaning (in Yiddish, Duchanen), which we do in the Musaf service for Rosh Hashanah and Yom Kippur. If you haven’t experienced this lovely ceremony performed by our Kohanim (Kohens), I encourage you to stay through Musaf to do so. There is a special melody in this ceremony in which the Kohanim repeat the words of the Blessing of Aaron, the High Priest, from the book of Numbers (Yevarecha). We uniquely adapt the tune to melodic lines on Rosh Hashanah evening, and the antiphonal response, led by the Cantor, is quite haunting and joyful.

Why do we Duchan? Numbers, Chapter 6, instructs Aaron and his sons to bless the Israelites with the verse “Bless you, guard you…May Hashem lift His face to you and be gracious to you…May Hashem give you peace…” Since every Kohen is a descendant of Aaron, they are to repeat the blessing for every congregation of ten. Kohanim count as a part of the 10 congregants in the minyan that they are blessing. If a minyan dissolves while they bless the congregation, they continue and conclude it. If the Chazzan is the only Kohen, he is allowed to move from his stand on the bima and face the congregation to bless them. During the repetition, he must wash and remove his shoes before beginning the standing devotion. If he is not the only Kohen, he remains in his place.

Why is this custom of blessing the people called duchening? Because the word for bima, or raised platform, in Aramaic is Duchan. The Kohanim ascend the platform as a mediating symbol between the congregation and the Holy Ark. At this moment, they are a conduit for blessing. The Kohen raises his hands and spreads his fingers in a “V” shape. His hands, therefore, form two Shins (Hebrew letter ש), which equals 600. His fingers are ten and his blessings are three, which equal 613–the number of mitzvoth in the Torah. Talmud Hagigah mentions that one should not look at the fingers of the Kohen as they bless, as doing so will “weaken the eyes.” Probably this was so the Kohen, in feeling  one’s gaze, would not become distracted. It is not correct, however, to turn around, as many do, and show their backs to the Kohanim as they bless us. Many rabbinic authorities label this a “superstitious custom.” It is far better to face them and simply look downward or place one’s head under one’s own tallit as one receives the blessing.

 How many times a year is it customary to do the Kohen blessing with Duchenen? In traditional congregations of the Diaspora (outside of the land of Israel), it should be done on Yom Tovim only (the five major holidays.) In the Ashkenazic congregation of Safed, Israel, it is done on major holidays and each Shabbat, and so, too, in many Ashkenazic congregations outside of Jerusalem. Sfardic synagogues in all of Israel do it every day. Many liberal congregations have discontinued it, considering it a vestige of the past and attached to sacrificial rituals.

There are some interesting facts of Duchening. We take our shoes off, not because the High Priest came in bare feet for the Yom Kippur ceremony, but because the Shulchan Aruch determined that a shoe lace untied can cause a fall, or an effort to tie an untied shoe lace nullifies the hand washing. This would prevent the shoe lace handler from saying the blessing, causing people to think him impure. To avoid this, it was decided that all would take off their shoes before blessing the congregation. A Kohen who doesn’t wish to say the blessing, perhaps because he dislikes someone in the congregation, should get over it! If a Kohen is impure after being in a cemetery, he should intentionally remove himself before the Kohanim begin to ascend the bima.

 

My hope is that this year more of us attend Musaf with our new Chazzan so that they can experience this special ritual performed so enthusiastically by our congregation’s Kohanim. If you are a Kohen and wish to participate, please contact me at 631-741-5344. I will be happy to show you what’s involved.

Beth and I welcome warmly our new Chazzan Mondrow. I look forward to sharing our bima with him Yamim Noraim and beyond, for many years to come. And of course, we wish you and yours a shana tova oometuk. May you and your family be inscribed for a sweet year of health, success and spiritual meaning. שנה טובה

Leadership

  • Ian Silverman, Rabbi
  • Zachary M. Mondrow, Cantor
  • Eric Loring, ENJC President

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View current news articles, commentary, videos and more that have an impact on Jewish culture, politics and religion at Rabbi Silverman's Sites to See

 

When it comes to the Gregorian calendar, there are things we Jews do and things we don't do: the Peculiar case of Birkat Tal u'Matar vs. Thanksgiving

(This gets a bit complicated so put on your thinking cap!)

Some wonder why, in our standing devotion (Amidah), we request that God send "dew and rain" for a blessing from December 4th until Passover [and discontinued after]. Why is this tied to the secular calendar and not to the Jewish calendar? Actually, in Israel, it is tied to the Jewish calendar because the blessing for "dew and rain" (Tal u’Matar) begins on Cheshvan 7 each year. Why? This is because the Israelis didn't want rain for two weeks when they began their pilgrimage back from Jerusalem. Who needed mud and rain during travel?


It was the Jewish community of Babylonia, followed by all of the diaspora, that decided to wait 60 days following the autumnal equinox (Sept 23) to recite the blessing, because the harvested crops took 2 months to fully dry. Well then, why do we not begin to pray for rain on Nov. 22, which would be 60 days from the Autumnal Equinox? The answer is that Pope Gregory, in the 16th century, decided to rob October of ten days to correct a discrepancy in the calculation of the length of the year. Unlike the Greco-Roman Julian calendar, which assumed the length of the year to be 365.25 days, the actual time computation, based on the earth's orbit, is 365.2422 days. That difference would henceforth be corrected, according to Gregory, by not taking a leap day (a Feb 29) during the century year unless it was a century year divisible by 400 (which is why we had a leap day in Feb. in the year 2000). It was determined by astronomers of the day that the calendar had gotten 10 days ahead of itself. So these ten days were omitted in that year of 1583.

The Jewish community of that century didn't accept the correction to the Julian Calendar. As far as they were concerned, the 60 days from the Equinox would henceforth fall on December 2, not November 22! So why are we now beginning prayer for rain on December 4th? Because they also didn't accept Pope Gregory's correction to omit a leap day each century year. Therefore, in 1700, the date advanced to December 3. In 1800, the date advanced an additional day to December 4th. In 1900, many prayer books failed to make the adjustment to December 5. In 2000 both the Julian and Gregorian calendar agreed to include a leap day. Presumably, if prayer books do due diligence in the future, the prayer will advance to December 5 in 2100, where it should have been already, and to December 6 in the next century, 2200. Fast forward 30,000 years or so, and our descendants will pray for winter rains as we approach summer! But we should be so fortunate that Judaism has the staying power to have such problems! Or who knows, some great sage in a future era may say we should accept Pope Gregory's leap day omission on century years.


We have, however, some unanimity to accept the November computation of Thanksgiving as the 4th Thursday in November. There are some ultra-Orthodox communities that don't believe in observing any holiday on the secular calendar–only Jewish ones–but most traditional communities of the last 150 years or so accept the observance of the civic holiday of Thanksgiving. There ought not to be a problem observing a civic holiday that all Americans mark. Most importantly, Thanksgiving, as currently observed, is a day of gratitude to God for the precious blessings our country and our God bestows. That, actually, is a Jewish imperative every day of the year. We mark that very sentiment each and every day when recite the psalm in the morning "it is good to give thanks to God and to sing Your praises on High!" Naturally, it can and should be marked with our dietary restrictions and so forth as American stands for the right of all to practice their religion. We also have no problem with observing it on the appropriate day rather than 10 days later. Since it is anchored in the American calendar, which has accepted the Julian accounting of time, there is no reason to make adjustments.

If any of this information is wrong, by the way, because math is not my strong suit, please let me know! To quote Wilbur Cross' 1936 proclamation, "as the chill and frost begin to set in in these darkening days of autumn under the heel of Orion" Beth and I wish you and your families a year that is fertile and prosperous, a year of plenty–rich in blessings, and a very happy Thanksgiving.

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 CantorMondrow

Name That Tune

I am often asked, at a Kiddush or Oneg, “where did that tune come from?” This question arises with many congregational tunes, and with some tunes more than others. Many tunes have been so well ingrained in not only liberal (Conservative and Reform) Judaism, but the western Jewish world as a whole–tunes like Maotzur and Adir Hu– that they are considered “Mi Sinai,” or from Sinai; thought of jokingly as so old and well accepted that Moses himself must have taught them to the Jewish people at the foot of Sinai.

There are also the tunes that are just so widely accepted and entrenched within our weekly davening that they might as well be classified as “Mi Sinai” as well. For example, Michakeyl Chayim from the Amidah has a very recognizable tune, and it is generally accepted throughout the Conservative Movement that if a cantor does not use this tune, he or she better have a very good reason. The melody was written by Chazan Max Wholberg sometime in the middle of the 20th century and was published in his book The Next Generation. His intention was to write simple tunes in order to teach t’filah to children. He never expected this tune to take off as it did. Today, it is used widely throughout the Ashkenazi world in Orthodox and liberal congregations alike.

Another widely accepted tune within the world of Conservative and Reform Judaism is that of the Aleinu. This prayer is actually split into 3 tunes. The beginning section is widely attributed to the composer Sabel. However, once we get to sh’hu noteh shamayim, that is where the fun begins. I’m sure many of you, even while reading this, can hear this tune in your heads. I have to apologize; there is no deep and exciting source of this tune. Its origins actually reside within the mouths of your children and grandchildren. The “Itsy Bitsy Spider” crawls up his waterspout every Shabbat morning. Or those of you of the 1940s generation may recall the Johnny Horton song, The day they sank the Bismarck. Finally, everyone’s favorite part at the ending, bayom ha hu y’hiyeh adoshem ehad, invokes The Farmer and the Dell, and is credited to Rabbi Israel Goldfarb of Shalom Aleichem fame.

So next Shabbat, as we’re singing along, consider where these tunes have come from, and even ask yourself when chanting other melodies, “I wonder where this tune comes from?”

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EricLoringIt is a new year, a time of new beginnings! I hope that everyone had a lovely Chanukkah. As everyone knows, Cantor Nussbaum is now retired. He and Avrille are making arrangements to move closer to their family in New Jersey. He is extremely appreciative of the love and support he has received.

A lot has been happening over the last couple of months, so I would like to give an update of where we stand. We have hired Eliza Zipper as Religious School principal. She is a graduate of the Davidson School at Jewish Theological Seminary and has many years of experience as a Jewish educator and youth leader. She brings a great deal of energy and excitement about Jewish education. We look forward to working with her.

Also in the Religious School, we have hired Rabbi David Shain as the Hay Prayer and Hebrew Skills teacher. Those of you who have spent time at Gurwin may be familiar with Rabbi Shain, who has served there as a mashgiach (kashrut supervisor) and their Shabbat Rabbi. Rabbi Shain is very personable and knowledgeable. I am confident that our Hay students are in good hands.

Turning our attention to B’nai Mitzvah preparation, we have hired Dr. Paul Kaplan, a former long-term congregant, to tutor our B’nai Mitzvah students. Dr. Kaplan is a retired college professor with decades of teaching experience. In addition, in his own words, he has prepared “a thousand students” for their Bar and Bat mitzvah including at least one member of our Board of Directors. We are lucky to have him on board.

Finally, the Cantor Search committee has been meeting regularly since mid-November. With input from the Board and committees, a job description for our Cantor position has been developed. We have submitted our job posting to the Cantor Assembly Placement Office and we have begun to receive applications. It is still very early in the process, but we are on course and schedule. Look for future updates as things develop.

Shalom, chaverim! See you in shul!

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Services

  • This Week

Week of Monday, November 13

Mon – Thurs, November 13 – November 16
Weekday minyan – 8:15 pm

Friday, November 17
Evening Shabbat Service – 7:30 pm
Tot Shabbat – 6:30 pm

Saturday, November 11
Morning Shabbat Service – 8:45 am

Sunday, November 12
Morning minyan – 9:00 am
Evening minyan – 6:30 pm

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We Need YOU for a Minyan!

WENeedYouForAMinyan

 

Men's Club Dinner-November 3rd

Candlelighting

Contact Us

The East Northport Jewish Center
328 Elwood Road
East Northport, NY, 11731  

Phone: 631-368-6474
Fax: 631-266-2910
Religious School Office: 631-368-6474

Email: This email address is being protected from spambots. You need JavaScript enabled to view it.
Religious School: This email address is being protected from spambots. You need JavaScript enabled to view it.

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