Ian Silverman, Rabbi

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A happy and healthy 2015 to all congregants and their loved ones!

The new secular year brings with it resolutions for more vital and engaged living. That is as it should be. As we say in our prayers each day, “Praised are You G-d, who fashions the world anew each day.” That means that every day is an opportunity for transformation. One such transformation should be our involvement with the State of Israel. We accomplish that by writing and speaking out against those who are overly critical of Israel and hold her to a double standard. And we can do that in a more direct way by becoming members of the World Zionist Congress. We can truly have an impact on her religious directions and Jewish Peoplehood by becoming members of MERCAZ. Every Jew outside of Israel and over 18 years of age may become a member of MERCAZ by registering through their website WZO.org.il. There is a small fee for registration but a very good payout–The proportion of the Conservative Masorti Delegation at the Congress relative to the other organizations helps determine the appropriation of the Zionist Congress monies both in and out of Israel. In short, there is no more effective organizational influence we can have than becoming delegates to the World Zionist Congress.

As an arm of the congress, MERCAZ garners additional financial help through its TALI school curriculum, which is making huge inroads in the public school system in Israel. TALI promotes peace, pluralism and exposure to the beauty of Jewish text in these schools. It provides a “non-orthodox” approach to our traditional sources and offers choice to Israel’s youth population. MERCAZ’s numeric strength can also help determine funding for its growing synagogue system in the State of Israel. There are now 60 or so Kelliot Masortiot across the land of Israel. Your numbers will help direct more shekels toward these synagogues. Soon, the Israeli parliament will debate and craft a Jewish National Law which speaks of Judaism as the underpinning of government and policy developments in the Knesset and in Israel education. Masorti Judaism, no doubt, has something unique to say about this law and the religious direction of the State of Israel into the future.

Read more: Ian Silverman, Rabbi

Ian Silverman, Rabbi

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I caught wind of the sad outcome of the kidnapping of the three teens, Naftali, Gil Aad and Ayyal, on may way from Ben Gurion Airport to Jerusalem. I am currently at the Hartman Institute attending a Rabbinic Training session along with 120 other rabbis from various streams of Judaism from Israel and the entire diaspora. We, too, have been going through various stages of grief along with all of you. The truth is that to some of extent all of us understand, through these boys, that this could have happened to our children, and of course that is heightened in manifold fashion to every Israeli parent and grandparent. There is grief, identification, anguish and anger. Above all there is an understanding of the nature of the enemy that Hamas represents and even beyond, in the present precarious direction and societal turn of the Palestinians in general. Nonetheless Israelis are resolute. Resolute in uprooting, by military force, the threat against it to the degree possible. Resolute in the extirpation of the support networks and commanders that are encouraging these terrorists. Resolute in arguing diplomatically for the dismantling of this new hybrid regime of the PA that is basically adding Hamas to its decision making process. Resolute in showing restraint against civilians that are non-combatant. And resolute in its appreciation of seeing a unity among Israelis, secular and religious, outraged and pained by senseless brutality, not to be squandered by actions that aren't carried out without  due process that befit civilized society.

It is fitting that these lads were laid to rest together side by side. It is fitting that the families have connected with one another in friendship and support. In a sense that support is spread across Israel, among all Israeli Jews in a massive extended family. That is something that a Jew feels keenly in Israel as in no other society. Because that is what Zionism is all about: the realization that as Jews, our primary responsibility is to look out for the welfare of the Jewish people and to protect it with vigilance and steadfastness. May we too learn these lessons and support the State of Israel and it's people through this challenging time in any way we can muster, politically and financially.Then and only then do we properly do honor to their memory.

May the souls of the departed be bound up in the bonds of life...tehi nishmatam tzerura betzror Hachayim.

3teens

Ian Silverman, Rabbi

Although New Years Eve is beyond us now, one of the beautiful sentiments expressed is in the lovely song Auld Lang Syne, a poem composed in 17th century Scotland and enhanced by the Scottish poet, Robert Burns. It has become fairly pervasive over the English-speaking world.

 Should old acquaintance be forgot,
and never brought to mind?
Should old acquaintance be forgot,
and old lang syne!

CHORUS:

For auld lang syne, my dear,
for auld lang syne.
we'll take a cup of kindness yet,
for auld lang syne.

And surely you’ll buy your pint cup!
and surely I’ll buy mine!
And we'll take a cup o’ kindness yet,
for auld lang syne.

CHORUS

We two have run about the slopes,
and picked the daisies fine;
But we’ve wandered many a weary foot,
since auld lang syne.

CHORUS

We two have paddled in the stream,
from morning sun till dine† ;
But seas between us broad have roared
since auld lang syne.

CHORUS

And there’s a hand my trusty friend!
And give me a hand o’ thine!
And we’ll take a right good-will draught,
for auld lang syne.

CHORUS

 This is a song I like because I believe it tells us of the importance of good friends and to not forget one’s friends. Time has a way of erasing even the most intense friendships due to neglect, failure to nurture them, or simply geographical separation, but this poem reminds us that love and friendship are stronger than time. Friends are essential to human happiness. As perkei avot tells us, “O charvuta o mittuta”–friends are a must, or we will simply wither and die.

The Jewish Encyclopedia advises that the essential characteristic of friendship is disinterestedness. That is, the service one wants to provide a fellow, irrespective of the benefit we derive from it. It’s the classic “I- thou” relationship, which Buber tells us is a holy relationship–perceiving the other not as object but as central subject–the expansion of the self and the spirit to go beyond oneself and one’s family. Friendship is the building–block of community, but of course, it’s more than that as well. Friendship is destroyed by selfishness, but, says Avot, a friendship not based on selfish motivation will never come to an end. The classic example of friendship in the Bible is the relationship of Jonathon and David.  Jonathon so loves David that he acts to surrender his kingship rights and monarchical claims to his friend.

The Talmud offers many examples of fierce friendships. One is the relationship between Rabbi Yochanan bar Nappach and Resh Lakish. Resh Lakish was a gladiator who was discovered by Yochanon. Yochanan promised Resh Lakish his sister’s hand in marriage if Resh Lakish would channeling his strength into learning Torah. Resh Lakish flourished, becoming Yochanan’s equal. Resh Lakish was never afraid to take issue with his friend and his former mentor. Such an attitude could have led to rivalry and resentment. But their friendship remained intense. Many times Yochanan changed his opinions as a result of his friend’s opinions. When Resh Lakish died, Yochanan was inconsolable. The rabbis send him the very nice scholar Eliezer ben Porat, who found reasoning to support Yochanon in his opinions, hoping this would cheer him. Instead, Yochanon cried “disagree with me like Resh Lakish. Only then can we grow in our understanding. Don't agree with me... " We learn from our true friends. We are challenged by them, and they by us.

Say our sages, “It is easy to gain enemies, much less so a friend.” Ben Sirach says, “We should choose our friends carefully and be discriminating. Many are those who like you when you're smiling but abandon you in your distress. A faithful friend is a strong defense and he who has found one has found a treasure. The best friend is one who can guide and reprove as well as support and love.” Says Avoth d’Rabbi Natan, “Love him who corrects you and hate him who only flatters, because a true friend wants you to grow in life and be a grander person, a better soul.” May we treasure our friends always and never let the hands of time cause us to forget them. May we never become closed to new friendships when they present themselves because each has the potential to enoble us. May we understand our synagogue and its service opportunities and programs as a place where friendships can expand and deepen, and

Let’s lift a lechayim to them my friends,
lets lift a lechayim or two.
So in our haste we not forget
the beautiful things they do.

 

Ian Silverman, Rabbi


Journeys Taken Willingly and Somewhat Less So

     In our sedra, we describe the meanderings of the Israelites over the course of forty years. At various times in their journey, they experienced sin, grumbling, relief and belief. So, too, are the emotional journeys we encounter in our Jewish calendar year. One such journey is a personal one that we take from Rosh Hashanah to Hoshana Rabba–a 21-day period of personal responsibility. Another is the more collective journey we take in the summer, in the 21-day period beginning with the 17th of Tammuz and ending the 9th of Av. Both journeys are intense, consisting of prayer, penitential poems and fasting. But I feel that the journey taken in the summer is the harder one for most of us. It is harder because many of the customs–no music, no haircuts, no dancing, no weddings, no meat, no swimming (with many of these only for the ten days of Av)– border on the masochistic, in the dog days of summer. Harder too, because the premises behind this period are more difficult to accept.

     Three of those premises make it challenging for me to journey through the difficult soul work of those three summer weeks. One is the premise that we must atone for the past sins of ancestors, or relive the sadness of their sin. Another is that the calamities of conquest and the destruction of our Temples were brought on by our own deeds. A final premise is an even more difficult one: that in this day and age, we still must mourn for the destruction of Zion.

     On the 17th of Tammuz, after 40 days, Moses came down with the tablets, saw the Israelites worshiping the golden calf, and smashed the tablets. The smashing of our holy places began with our own actions of smashing faith and building idols. On some level, on this date, God is disposed to estrangement from His people. It’s a day that reminds us of the egel (golden calf). It is also a day that reminds us of when Judean kings put up idols in the Temple. On the ninth of Av, the spies came back and gave a negative report that had the Israelites in demoralized tears. “You are crying over nothing,” says God in the Midrash. “I will give you something to cry about.” From that day on, there were innumerable catastrophes on the day of Tisha B’Av–the expulsion of the Jews from Spain in 1492, the Edict of Expulsion of the Jews from York, England in 1290, and the destruction of the First and Second Temples. It’s a day of bad karma, and all due to sins of idolatry and the sins of needless hatred.

Read more: Ian Silverman, Rabbi

Ian Silverman, Rabbi

Several congregants who heard this sermon at Yizkor on Shavuoth suggested I share it. So I, along with Beth, do so with blessings for a pleasant, relaxing and memorable summer. Please know that we welcome you to our Shabbat services and encourage you to keep our pulse strong in the summer months. My thanks to Rabbi Yaacov Reimer for ideas in this very personal sermon. If it is self indulgent, please forgive me. 
 
     We are at time of yizkor and also at a time of graduation. In a way, this is interesting because the common denominator in the two events is that there are times in life when its imperative that we move on.
     At graduation, when folks near the end of high school and college, they sense the time has come to be moving on. Similarly, sometimes people are lucky enough to know that the end of their life is near, but more, this is not the case. There was a movie out some decades ago entitle Girl Interrupted, about mental illness, but of course in this case, we see a case of “loved one interrupted,” at the time of a person’s passing. We may know, on some level, that a person is at risk or a loved one is seriously ill. But we are not always granted closure, and hold out hope that the end is not so near and there will be time for goodbyes later. Often a stroke, a heart attack or a coma prevents that closure. I am privileged, as a rabbi, to look in on families whose loved ones are in the process of dying. I am deeply impressed with the commitment of so many to be there in time to bid adieu; to see one’s loved one off, to spend last days and moments together, to convey to the dying that they are treasured, not alone, and to be together in the end. And 'though it’s a strange turn of phrase, lucky are families who have the ability to do so.

Read more: Ian Silverman, Rabbi

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