Nikolas Engelhard 1 , Felix Endres 1 , Jürgen Hess 1 , Jürgen Sturm 2 , Wolfram Burgard 1
SIMCHAS / T ORAH -...
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Karli Burgard, daughter of Alysa and Randy Burgard, became a bat mitz- vah on Saturday, April 26 at Rodef Shalom Congrega- tion. Grandparents are Renee Levin and Frances and Richard Burgard. Elizabeth Katchen, daughter of Lori Goldstein and Jeff Katchen, sister of Ja- cob and Hannah, will be called to the Torah as a bat mitz- vah on Saturday, May 3 at Temple Sinai. Grandparents are Elenor and Marc Goldstein of Squirrel Hill and Alice and David Katchen of Philadelphia. Dina Leyzarovich, daughter of Julia and Gene Leyzarovich, will become a bat mitzvah on Saturday, May 3 at Tem- ple Emanuel. Grandparents are Olga and Zinovy Rogalsky, Yakov Leyzarovich and Irina Blaushild. Great- grandmother is Shulamit Gershman. Andrew Justin “A.J.” Rosenberg, son of Kim and Howard Rosenberg, will become a bar mitzvah on Saturday, May 3 at Adat Shalom. Grandpar- ents are Rochelle and Hy Chestepal and Barbara and Jerry Rosenberg. 18 — THE JEWISH CHRONICLE MAY 1, 2014 SIMCHAS / TORAH For Spencer, every element of the bar mitzvah will render personal signifi- cance. Upon distributing each goat, he plans on telling the recipient the goat’s name, its meaning and who purchased the animal. In preparing the Shabbat meal, he will help slaughter a goat and make stew for the community, and at the Saturday night celebration, Shelby, who receives college credit through her work with the Bodiography Center for Movement, will dance with the mem- bers of the Hope Troupe. “We wanted this to be an interesting cultural bar mitzvah,” said Shelby. Given the locale, the Lattermans’ preparation has been diverse, requiring research, immunizations and partnering with local nonprofits. Spencer and Shel- by studied Ugandan Jewish history, in- cluding the imprisonment of Sizomu’s father under the regime of Idi Amin for building a sukkah. They also researched the 1976 events surrounding the hijacking of an Air France flight and the rescue of its pas- sengers by commandos of the Israel De- fense Forces, who staged an assault at the Entebbe Airport. “I vividly remember when that hap- pened,” said Steve Latterman. Upon arriving at Entebbe, the Latter- mans will unload cargo dispatched by other Jewish communities around the world, including 70 Haggadot from a rabbi in Washington, siddurim, tooth- brushes and solar lights. Villagers have made a special request for the Latter- mans to bring in kosher wine, but cus- toms restrictions may prove too difficult to overcome. With all of the planning, study, prepa- ration and travel, the Lattermans hope that their children gain a lot from the bar mitzvah. “Even though Spencer is just one per- son, one person can make a difference,” said Leslie Latterman. “That’s what I want my kids to learn.” “I can’t help everyone in Uganda,” said Spencer. “I just want to help as many people as I can.” (Adam Reinherz can be reached at [email protected].) Do you know the story, referred to as “The Case of the Blasphemer”? Candid- ly, I’d be surprised if you did. “The Case of the Blasphemer” isn’t often included in collections of Bible stories. That’s a shame. It should be. Found in this week’s Torah portion of Emor, this otherwise simple story is cen- tral to understanding how Jews do and don’t speak about God. On the face of it, the story is about a man accused of misusing/profaning God’s name who, as a result, is stoned to death for his crime. Clearly, the blasphemer’s crime was seri- ous. As Jews, we know this all but in- stinctively. God’s name can’t be spoken. Don’t take God’s name in vain! The Talmud states that blasphemy is one of the seven crimes prohibited by Noahide or natural law; thus, there was a time when blasphemers were killed for their words. In time, some Jews would rend their clothes even upon hearing blasphemy. Though after the Temple fell in 70 C.E., according to Rav Hiyya, “One who hears blasphemy is no longer obliged to rend his garments, because otherwise all our garments would be nothing but tatters” (Sanhedrin 56a). In time, however, such a lenient ap- proach meant the fear of death no longer deterred blasphemers. By the ninth century, Rab Amram, gaon and editor of the first Jewish prayer book, had had enough and declared, “One who hears another blaspheme must ex- communicate him. It makes no differ- ence if one uses the Ineffable Name or speaks only of God’s attributes. A blas- phemer must be excommunicated.” As sources explain, the blasphemer’s excommunication was a substitute for the death penalty — not per se to pre- serve a life but to spare a witness having to repeat the offensive remarks. We ought to note that, even so, Abba Saul was of the opinion that, in addition to any punishment inflicted by human power, one who blasphemes will also be excluded from life in the world to come. Given its role in catalyzing jurispru- dence, why isn’t this story better known? Though simple, the story is challenging. As we can see, even from this brief history, over time community mores vis-à-vis blasphemy varied, as did a proper response. This is not surprising in a rapidly changing world, where one can just as easily contemplate, decon- struct or disregard God. But let us reimagine the crime of blas- phemy. What if, rather than our saying that cursing God or discussing God or even disrespecting God is blasphemy, we were to agree the crime of blasphemy cannot be what one could say of God in human terms. Consider: For a crime’s commission to be worthy of being excluded from a life with people, and perhaps even from a life in the world to come, surely it can- not concern what we say about a God who is beyond our reach but must have everything to do with how we treat one another here on earth. If so, blasphemy can be redefined to reflect those times when we humans take to speaking of ourselves in Godly terms. If we believe any of us are inherently better than others, treat people in this way or tolerate others doing so, then that is blasphemy, pure and simple. All the more so, if we maintain we behave this way for our alone being in posses- sion of God’s truth or because we are perfect and without flaw. Blasphemy! Blasphemy! Blasphemy! “The Case of the Blasphemer” can be found in Leviticus 24:10-23. I urge you to read it. Rabbi Aaron Bisno is senior rabbi of Rodef Shalom Congregation. BY RABBI AARON BISNO Parshat Emor Leviticus 21:1-24:23 ‘The Case of the Blasphemer’ Continued from page 3 Uganda: B’nai Mitzvah If we believe any of us are inherently better than others, treat people in this way or tolerate others doing so, then that is blasphemy, pure and simple. Great Subaru Prices. North Huntingdon 724-864-5100 Rabbi Mordecai Rosenburg Cerified Mohel (412) 521-4637 [email protected] ✿ 1718 Murray Avenue ✿ Pittsburgh, PA 15217 412-421-3300 ✿ Toll Free 1-800-326-2018 Fax: 412-421-8515 ✿ www.SquirrelHillFlowers.com Full Service Professional Florist Personalized Weddings & Party Specialists Fruit & Gourmet Gift Baskets Large Green & Blooming Plant Selection Creative Balloons to Suit Your Needs Major Credit Cards Accepted Family Owned & Operated Since 1955 ✿ ✿ ✿ Squirrel Hill FLOWER SHOP, INC. 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Transcript of SIMCHAS / T ORAH -...
Karli Burgard,daughter of Alysaand Randy Burgard,became a bat mitz-vah on Saturday,April 26 at RodefShalom Congrega-tion. Grandparentsare Renee Levin andFrances and RichardBurgard.
Elizabeth Katchen,daughter of LoriGoldstein and JeffKatchen, sister of Ja-cob and Hannah,will be called to theTorah as a bat mitz-vah on Saturday,May 3 at TempleSinai. Grandparentsare Elenor and MarcGoldstein of Squirrel
Hill and Alice and David Katchen ofPhiladelphia.
Dina Leyzarovich, daughter of Juliaand Gene Leyzarovich, will become abat mitzvah on Saturday, May 3 at Tem-ple Emanuel. Grandparents are Olgaand Zinovy Rogalsky, YakovLeyzarovich and Irina Blaushild. Great-grandmother is Shulamit Gershman.
Andrew Justin“A.J.” Rosenberg,son of Kim andHoward Rosenberg,will become a barmitzvah on Saturday,May 3 at AdatShalom. Grandpar-ents are Rochelle andHy Chestepal andBarbara and JerryRosenberg.
18 — THE JEWISH CHRONICLE MAY 1, 2014
SIMCHAS / TORAH
Name: Kenny RossWidth: 5.041"Depth: 3.25"Color: BlackComment: SimchaAd Number: -
Name: Rabbi RosenbergWidth: 5.041"Depth: 1.5"Color: BlackComment: SIMCHAAd Number: -
Name: Squirrel Hill FlowersWidth: 5.041"Depth: 1.5"Color: BlackComment: SIMCHAAd Number: -
For Spencer, every element of the barmitzvah will render personal signifi-cance. Upon distributing each goat, heplans on telling the recipient the goat’sname, its meaning and who purchasedthe animal. In preparing the Shabbatmeal, he will help slaughter a goat andmake stew for the community, and atthe Saturday night celebration, Shelby,who receives college credit through herwork with the Bodiography Center forMovement, will dance with the mem-bers of the Hope Troupe.“We wanted this to be an interesting
cultural bar mitzvah,” said Shelby. Given the locale, the Lattermans’
preparation has been diverse, requiringresearch, immunizations and partneringwith local nonprofits. Spencer and Shel-by studied Ugandan Jewish history, in-cluding the imprisonment of Sizomu’sfather under the regime of Idi Amin forbuilding a sukkah.They also researched the 1976 events
surrounding the hijacking of an Air
France flight and the rescue of its pas-sengers by commandos of the Israel De-fense Forces, who staged an assault atthe Entebbe Airport.“I vividly remember when that hap-
pened,” said Steve Latterman. Upon arriving at Entebbe, the Latter-
mans will unload cargo dispatched byother Jewish communities around theworld, including 70 Haggadot from arabbi in Washington, siddurim, tooth-brushes and solar lights. Villagers havemade a special request for the Latter-mans to bring in kosher wine, but cus-toms restrictions may prove too difficultto overcome.With all of the planning, study, prepa-
ration and travel, the Lattermans hopethat their children gain a lot from thebar mitzvah. “Even though Spencer is just one per-
son, one person can make a difference,”said Leslie Latterman. “That’s what Iwant my kids to learn.”“I can’t help everyone in Uganda,”
said Spencer. “I just want to help asmany people as I can.”
(Adam Reinherz can be reached [email protected].)
Do you know the story, referred to as“The Case of the Blasphemer”? Candid-ly, I’d be surprised if you did. “The Caseof the Blasphemer” isn’t often includedin collections of Bible stories. That’s ashame. It should be. Found in this week’s Torah portion of
Emor, this otherwise simple story is cen-tral to understanding how Jews do anddon’t speak about God. On the face ofit, the story is about a man accused ofmisusing/profaning God’s name who, asa result, is stoned to death for his crime.Clearly, the blasphemer’s crime was seri-ous. As Jews, we know this all but in-stinctively. God’s name can’t be spoken.Don’t take God’s name in vain!The Talmud states that blasphemy is
one of the seven crimes prohibited byNoahide or natural law; thus, there wasa time when blasphemers were killed fortheir words. In time, some Jews wouldrend their clothes even upon hearingblasphemy. Though after the Temple fellin 70 C.E., according to Rav Hiyya,“One who hears blasphemy is no longerobliged to rend his garments, becauseotherwise all our garments would benothing but tatters” (Sanhedrin 56a). In time, however, such a lenient ap-
proach meant the fear of death nolonger deterred blasphemers. By theninth century, Rab Amram, gaon andeditor of the first Jewish prayer book,had had enough and declared, “Onewho hears another blaspheme must ex-communicate him. It makes no differ-ence if one uses the Ineffable Name orspeaks only of God’s attributes. A blas-phemer must be excommunicated.”As sources explain, the blasphemer’s
excommunication was a substitute forthe death penalty — not per se to pre-serve a life but to spare a witness havingto repeat the offensive remarks. Weought to note that, even so, Abba Saulwas of the opinion that, in addition toany punishment inflicted by humanpower, one who blasphemes will also be
excluded from life in the world to come. Given its role in catalyzing jurispru-
dence, why isn’t this story betterknown? Though simple, the story ischallenging. As we can see, even fromthis brief history, over time communitymores vis-à-vis blasphemy varied, as dida proper response. This is not surprisingin a rapidly changing world, where onecan just as easily contemplate, decon-struct or disregard God. But let us reimagine the crime of blas-
phemy. What if, rather than our sayingthat cursing God or discussing God oreven disrespecting God is blasphemy, wewere to agree the crime of blasphemycannot be what one could say of God inhuman terms. Consider: For a crime’s commission to
be worthy of being excluded from a lifewith people, and perhaps even from alife in the world to come, surely it can-not concern what we say about a God
who is beyond our reach but must haveeverything to do with how we treat oneanother here on earth. If so, blasphemycan be redefined to reflect those timeswhen we humans take to speaking ofourselves in Godly terms.If we believe any of us are inherently
better than others, treat people in thisway or tolerate others doing so, thenthat is blasphemy, pure and simple. Allthe more so, if we maintain we behavethis way for our alone being in posses-sion of God’s truth or because we areperfect and without flaw. Blasphemy!Blasphemy! Blasphemy!“The Case of the Blasphemer” can be
found in Leviticus 24:10-23. I urge youto read it. Rabbi Aaron Bisno is senior rabbi of
Rodef Shalom Congregation.
BY RABBI
AARON BISNO
Parshat EmorLeviticus 21:1-24:23
‘The Case of the Blasphemer’
Continued from page 3
Uganda:
B’nai Mitzvah
If we believe any of us are inherently better
than others, treat peoplein this way or tolerateothers doing so, then
that is blasphemy, pureand simple.
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Full Service Professional FloristPersonalized Weddings & Party Specialists
Fruit & Gourmet Gift BasketsLarge Green & Blooming Plant Selection
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DON’T FORGET
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