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Some more Torah Deut:23: 22–24: ''When you make a vow to the Lord your God, do not delay fulfilling it, for the Lord your God will require it of you and [if you don't fulfill it] you will have incurred a sin. But if you refrain from vowing, you will not have incurred a sin. That which has come from your lips you shall observe and do, what you have voluntarily vowed to the Lord your God which you spoke with your mouth.''
Some Talmud Bavli Tractate Bava Metzia 47b ; ''He who punished the generation of the flood and the generation of the dispersion, He will take vengeance of him who does not stand by his word.''
The idea that Jews may not only annul their past vows but may also stipulate that future vows should not be binding caused great antagonism between Jews and non-Jews throughout the ages. Jewish apostates and enemies of the Jews have used Kol Nidre to cast suspicion upon the honesty and trustworthiness of Jews and their oaths for hundreds of years.
Some Medieval Europe thought: Rabbi Yechiel of
The criticism of Kol Nidre was so great that not only did the Reform movement decide unanimously to abolish Kol Nidre in the rabbinical conference held at Brunswick, Germany in 1844, but even Rabbi Shimshon Raphael Hirsch (no friend of Reform) omitted the recitation of Kol Nidre in Oldenburg in 1839 before the Reform.
In 1964. Elizabeth Dilling's ''The Jewish Religion: Its Influence Today '' repeats the claim that Kol Nidre demonstrates the unethical way Jews relate to their commitments. And one can go to any Anti- Semitic web site and see similar.
While some teach that Kol Nidre started during the Middle Ages in Europe when Jews were forced to vow to give up Judaism and become Catholic, this is not correct. The earliest references to Kol Nidre appear in the Ga'onic literature. Rabbi Natronai Ga'on, who served as the head of the Sura (in what we now call Iraq), academy in the middle of the ninth century, records that while he had heard that some were accustomed to recite Kol Nidre on Yom Kippur, this was not practiced in the "two academies" and he had never seen such a practice (Teshuvot Ha-Ge'onim, Sha'arei Teshuva 143). His student and successor, Rabi Amram Ga'on, records the Kol Nidre in his siddur [prayer book], but comments, "But the holy academy sent word that this is a foolish custom and it is forbidden to practice it."
The Ge'onim expressed great concern with Kol Nidre. As Jews we should avoid vowing to begin with, and they were concerned about what kind of spiritual and ethical message was being taught to Jews, letting them have a ''get out of Gehena free" card. This unethical loophole led many to oppose its recitation. In addition, many raised halachic objections. Hatarat nedarim (nullification of vows) requires a beit din of three judges (in the absence of an outstanding individual scholar), as well as regret and specification of the vows or oaths.
So Why do we recite Kol Nidre on the eve of Yom Kippur?
Some Talmud Bavli Tractate Nedarim 23b :''And he who desires that none of his vows made during the year shall be valid, let him stand at the beginning of the year and declare, "Every vow which I may make in the future shall be null." His vows are then invalid, provided that he remembers this at the time of the vow. But if he does not remember, he has canceled the declaration and confirmed the vow... Raba said… here the circumstances are, for example, that one stipulated at the beginning of the year, but does not know in reference to what. Now he vows. Hence, if he remembers the stipulation and he declares: "I vow in accordance with my original intention," his vow has no reality. But if he does not declare thus, he has canceled his stipulation and confirmed his vow.'' The loophole is removed. Only a vow, in which one says, I am vowing but don't intend to keep it, is a vow one can annul. Of course, who is going to make a vow like that, as it isn't worth one's breath. And who would accept such a pledge?
Some more Medieval European thought: Rabbeinu Tam (d 1171 France) explains that Kol Nidre fulfills this Talmudic recommendation. In fact, Rabbeinu Tam altered the text of Kol Nidre. While the original text read: "All personal vows we are likely to make, all personal oaths and pledges we took from the last Day of Atonement until this one we publicly renounce," Rabbeinu Tam amended the text to read, ""All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce."
But the rabbis still were not satisfied with keeping Kol Nidre. They still questioned the validity of Kol Nidre, and some even write that one who relies upon Kol Nidre and then violates one's vows transgresses the Torah's prohibition of violating one's word (bal yachel).
Some more Medieval European thought: Rabbi Tzedkia ben R. Avraham Ha-Rofe (thirteenth century), known after his work the Shibbolei Ha-Leket, suggests that Kol Nidre may simply serve as a reminder before the festival of Sukkoth, during which time one traditionally fulfills one's vows, to keep all of one's commitments. He suggests that since "avon nedarim," the sin of not discharging one's vows, is so great, we petition God in Kol Nidre for forgiveness, both for those vows which went unfulfilled, and even for those which were kept. In other words, Kol Nidre doesn't annul vows, but rather begs God's forgiveness for not keeping them.
Now I have an entire chapter devoted to Jewish confession , Vidui, in _(001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal .
Some Talmud: Bavli Tractate Yoma 88b: It was taught: Sins which a person confessed, recited vidui about, on this Yom Kippur, one should not include in his vidui on another Yom Kippur. If one repeated the sin, then one must confess it again on another Yom Kippur. If he did not repeat them, and still confessed them, the verse (Prov.26:11) says regarding this person, "As a dog that returns to his vomit, so is a fool that repeats his folly." R. Eliezer ben Ya'akov says: How much more so is he worthy of praise, as it says (Ps. 51:5), "For I know my transgressions; and my sin is ever before me."..."And one must specify each sin, as it says (Ex. 32:31), "And Moses returned unto the Lord, and said: 'Oh, this people have sinned a great sin, and have made them a god of gold;'" these are the words of R. Yehuda ben Baba. R. Akiva said: "Happy is he whose transgression is forgiven, whose sin is pardoned" (Ps. 32:1).
Do you catch what is being debated in the Gemorah? This leads us back to Kol Nidre.
Some more Talmud: Bavli Tractate Nedarim 9a:'' For it was taught: Better it is that you should not vow, than that you should vow and not pay. Better than both is not to vow at all; thus said R. Meir. R. Yehuda said: Better than both is to vow and repay.''
Some more Talmud: Bavli Tractate Nedarim 60b: ''For it was taught: R. Natan said: Whosoever makes a vow is as though he had built an unlawful altar (bama), and who fulfils it, is as though he burnt incense thereon.''
Some more Talmud: Bavli Tractate Nedarim 77b: ''Raba said to R. Nachman: Behold, Master, a scholar, who came from the west , Judea, and related that the Rabbis gave a hearing to the son of R. Huna ben Avin and absolved him of his vow, and then said to him, "Go, and pray for mercy, for you have sinned." For R. Dimi, the brother of R. Safra, learned: "He who vows, even though he fulfils it, is designated a sinner." R. Zeved said: What verse teaches this? "But if you shall forbear to vow, it shall be no sin in you;" hence, if you have not forborne, there is sin.''
Some more Talmud and this is heavy: Bavli Tractate Ta'anit 11a as it even criticizes those who spend their day fasting. ''Shmuel said: Whoever fasts is termed a sinner. For it has been taught: Eleazar Ha-Kappar ben Rebbi says, What is Scripture referring to when it says "And make atonement for him, for he sinned by reason of the soul" (Num. 6)." Against which soul did he sin? It must refer to the fact that he denied himself wine. We can now make this inference from minor to major: If this man ,a Nazirite, who denied himself wine alone is termed a sinner, how much more so he who denies himself the enjoyment of ever so many things. ''
What Kol Nidre and even Yom Kippur are about, as I have been teaching this year, is not about us having to make vows at all. Kol Nidre is about annulling our need for vows in the first place. Vows and oaths do not work to keep us from missing the mark. Think about all of our secular New Year resolutions. The only way we make positive spiritual and ethical changes that work, our sages teach, is to follow the steps out- lined in (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal . This effects permanent changes and asking one to take a vow, is never even mentioned. This is what Kol Nidre is about and why it was left in or even added back in by the Reform rabbis. We are not annulling vows. We need to learn to annul the useless need for vows in Spiritual Growth and Jewish Spiritual Renewal www.JewishSpiritualRenewal.org and Jewish Renewal. www.JewishRenewal.info.
My beracoth, blessings, for it to be God's will that we all grow spiritually in 5770. May we all 'return,' as the name of this Shabbat teaches. As Rabbi Hillel taught in Talmud Bavli Tractate Pirkei Avot 1:13: ''One who does not increase, will decrease.''
Many blessings for a L'Shana Tova and may we all be inscribed and sealed into the Book of Life.
Shabbat Shalom:
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Parasha Ha'azinu: Deuteronomy 32:01-32:52
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'Comin' Around, Comin' Around Again"
In the preceding Torah portion, Moses is commanded by God to write a poetic song to the Israelites. I hated, when as a kid, my class was assigned a poetry-writing lesson. But Moses, ever faithful to God's orders, wrote a 47-verse poem that makes up 90 percent of this parasha. When he was done, God told him it is time to die. Why? Was this poem out of rhythm or meter? Was there too much or not enough onomatopoeia or alliteration?
Moses' song begins: "Give ear" (ha'azinu). This is from where this parasha derives its name (Deut. 32:01). The theme is that
There are some interesting points that we can glean from this portion. Talmud Tractate Beracoth 21A derives the rule of saying a prayer before Torah study from verse 32:3-4. It also decrees that when three or more eat together, one should call upon the others to recite the "Grace after the Meal" (biracoth ha mazon). This is why you hear Grace begin with, "chaveirim va chaveirot n'vareich" (friends, let us praise).
Traditionally, the call is "rabbotie n'vareich" which is asking men, or rabbis, to praise God. A timeless bit of truth, to those who are students of history, is included in Moses' song. He says in verses 32:15-18 that
As the modern Jewish poet and songwriter Bob Dylan writes, "the first one now will later be last."
During the High Holy Day season, the days of Awe between Rosh Hashanah and Yom Kippur, Moses' song promises redemption to the sinning nation and to sinning individuals. But Moses himself does not spare punishment for his transgression when he hit the rock, instead of speaking to it, in the wilderness. God tells Moses to climb
This Shabbat between Rosh Hashanah and Yom Kippur is called Shabbat Shuvah, meaning the Sabbath of Return. It gets it name from the first word of this portion's Haftarah. The Haftarah is made from three sections of three different prophetic writings: Hosea 14:2-10, Joel 2:11-27, and Micah 7:18-20. Hosea 14:02 begins, "Return oh
The theme of these three prophets, which make up this Haftarah, is that "the gates of repentance (renewal) are always open" (Mishna Deut. Rabbah). No matter how much we have sinned, if we make a sincere effort to change, we are not lost. "Who, oh God, is like You, Who pardons iniquity and overlooks transgression?" (Micah 7:18). What a wonderful time to begin our Jewish Spiritual Renewal www.jewishspiritualrenewal.org process if we have not already.
At our Tashlich service, after the Rosh Hashanah service, we cast bread upon the waters. This symbolizes our desire to get rid of our bad habits and strive to be better people. "Cast into the depths of the sea, all your sins." (Micah 7:19). And what does the Micah say God wants from us on this last Shabbat before we traditionally believe our fate is sealed on Yom Kippur? Is he browbeating us to keep the dietary laws, or pray three times a day? No. "He desires kindness!" (Micah 7:18). The word chesed (kindness or mercy) appears often during this most holy time of the year. We ask God for chesed when we say, "grant kindness to Abraham" (Micah 7:20). In return, God asks us for chesed to each other.
Many Jews have asked me why their Tashlich does not work. They cast all of their sins upon the water and walk back to their cars and the sins hop back unto them. Their rabbis or temple lay leaders have not explained the Talmudic Teshuvah process.
First one must accept God. There really is no getting around this.
Second, one must accept the fact that we have a yetzer ha ra, an evil inclination, and without God's help turning our will to be aligned with His, we will continue to do our will.
Third, we must decide once and for all to put our lives and will into God's loving hands. The Mishna says that when we pick up the yoke of God, all other yokes fall from our shoulders.
Fourth, we must do a chesbon ha nefesh, a written complete moral inventory of our soul, and honestly list our defects of character and those to whom we hold grudges.
Fifth, we must do vidui, confession, to God and to our rabbi or Talmud or Torah study partner - someone who knows us well so we are sure not to hold anything back.
And sixth, this is the catchall; we must find that our sins and our grudges are objectionable and abhorrent to us. It is not enough that our friends and families find us a pain in the tush. We must recognize it ourselves!
Upon completing the first six steps, we move on to a seventh step; asking God to take our sins and resentments away from us by doing tashlich. But the work still is not done.
When we walk back up the hill from the moving body of water, we must immediately begin to seek out those we have harmed with our sins and resentments, putting aside what they have done to us, and make face to face teshuvah – amends - to them. If they refuse to see us, we try three times. If they are dead, we go with another, to their grave and make teshuvah. Each day thereafter, we ask God to keep us from these defects and from anger, so we don't sin again or develop new resentments.
This process of Jewish Spiritual Renewal is discussed comprehensively in my other book, The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew.
(001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal
The Midrash says that we know God has forgiven our sins when we are faced with the opportunity to sin, and we do not. The Talmud tells us that anyone who comes away from prayer, Tephila, self judgment, and is not a better person, that person has not prayed properly.
May we all do our best to return to the ethics, values, caring, and compassion that sustains our people and great nations. May we pray to God to help us in our Jewish Spiritual Renewal. May we pray that we, as well as our leaders, use our personal and nation's resources to help those in need. May we all inscribe ourselves, and each other, into the "Book of Life." La Shana Tova! Amen.
L'Shana Tova.
Rabbi Arthur Segal
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| Rabbi Arthur Segal reveals the path to Jewish Spiritual Renewal - and happiness in troubled times...
YES, it is possible. Even when the world seems to be turning upside-down, you can follow a simple, step-by-step process that will have you loving life every day no matter what is going on around you. It's no secret, but nobody's been talking about it for generations...until now.In His New Book:
"The Handbook To Jewish Spiritual Renewal by Rabbi Arthur Segal has given me the foundation to approach each day with honesty, reverence, hope and gratitude. I feel like I am having a personal conversation with a wise prophet with a jovial sense of humor." Diane Weinberg, Shalom. My name is Rabbi Dr. Arthur Segal, and in my years of rabbinic counseling I've met an awful lot of fellow Jews who are short on faith that Judaism can deliver the happiness and joy that it promises, especially in these turbulent times. Their emotions run the gamut: sadness, loneliness, bitterness; fearfulness of what the future holds for them. Some are just downright cynical and angry. But I found the way out. That's why I became a rabbi after retiring from my dental practice; to help others up the path to a life of joy and freedom that I couldn't find in "normative" Judaism. I want to show you that path today. "You lead the spiritual practices of the entire program and offer our followers a unique spiritual opportunity." Hune Margulies, Ph.D. Reclaim Your Spirituality...And Your Life
In The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, I distill teachings from our sages that have been passed along for thousands of years, along with lessons from the Torah and the Talmud. But unlike other Jewish spiritual texts that you may have read, or sermons you may have heard, this book presents these lessons in a concise, easy-to-read, easy-to-follow life transformation process that you can follow step-by-step at your own pace. And it is written in plain English with relevance to the modern world. I even threw in a few jokes to make it fun! This is stuff we were not taught in Hebrew school or in most synagogues, but it is what Judaism is really all about. "Wonderful stuff! I'm savoring it, bit by bit." Samuel Hughes, Senior Editor In The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, you will learn:
A Question for YouLet me ask you a question: Are you enjoying life like the people in the cartoon at the top of this letter?Or, do you spend your days worrying about the economy... ...in conflict with friends, family, and co-workers... ...stressed out about the future? If the latter sounds like you I'm not surprised. As I said earlier, I counsel many fellow Jews who are in the same boat, and they look to their Jewish faith to find a happier life. However... Some have trouble understanding what they read in the Torah and how it relates to their own lives. Others find that their synagogues are more about social climbing and fundraising and less about spiritual awakening. Many simply give up, believing that Judaism has failed them, and they walk away from their Jewish faith. In my book, The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, I will show you that true Judaism has not failed them...or you...and that you can return to your Jewish faith and enjoy your life to its fullest, even when the news of the day keeps going from bad to worse. "I couldn't have written the book or expressed my pain and concern for the Jewish people returning to Judaism. Thank God that He put this desire in your heart." Janelle Vechi It's simpler than you may think, and you don't have to become a rabbi as I did. To give you an idea what I am talking about, here is an excerpt from The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew: We become so far removed from God, our loving Sovereign Parent, that when we pray, (if we pray at all), we pray to meet an immediate need. We desire an immediate fix, rather than to seek renewal (return) and the wisdom to work toward renewal. We are satisfied for a moment if our trivial need is met. We therefore never achieve happiness in the long term. We are constantly searching and striving for our secular notions of success and happiness. While in this all-too-common state our egos "lock horns" with the egos of others, putting us in a sustained state of human conflict and resentment.
This is not the Jewish way to live; but most of us cannot find the way out. In this book, I will give a map to the tools of the process in simple terms and in language easily understood, to turn your life around to a much more pleasant state. If you follow the map faithfully and honestly, you will find that the journey is life-changing and life-affirming. "Nice Rabbi Segal! Thank you! Peace." Deepak Chopra's Intent.com What Would You Say Something Like This is Worth?Think about it… The teachings of the Torah and the Talmud all distilled into an easy-to-read, easy-to-understand, and easy-to-follow step-by-step process that will help you:
I know it sounds priceless and in reality…it is. But I sincerely want to share what has helped me and countless others with you. In other words, I want to show you the path to the happy and joyous life that your were meant to live. So I want you to have The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew for only $19.99. "The Handbook to Jewish Spiritual Renewal is an invaluable resource for anyone who is searching for more in their life. I was involved with organized Jewish religion, but something was always missing. Using this guide, and taking each chapter to heart, has transformed my views and put me on the track my life is supposed to be on, filled with love, trust and emunah (faith). Thanks Rabbi Segal!" Ben Pincus Like I said, I've been where you are: in a life missing spirituality; seemingly unable to cope with life's difficulties; and unable to find peace and inner shalom. But I found it and now I want to share with you the path that I have found and passed on to others with consistent success. It took me many years of work and study, and rabbinic ordination. But it didn't have to. And it doesn't have to for you. You can travel the same path that I did, but you can do it in only 254 pages!We are living in a historically turbulent time. Economic uncertainty, political corruption, threats of aggression, and religious conflict are everywhere. I know that I would find it difficult to find comfort without the peace and inner shalom that I have found through Jewish Spiritual Renewal. Please join me now. |
 Click to Order | A SPIRITUAL AND ETHICAL COMPENDIUM TO THE TORAH AND TALMUD Rabbi Dr. Arthur Segal dissects each of the Torah's weekly sections (parashot) using the Talmud and other rabbinic texts to show the true Jewish take on what the Torah is trying to teach us. This companion to The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew brings the Torah alive with daily relevance to the Modern Jew. All of the Torah can be summed up in one word: Chesed. It means kindness. The Talmud teaches that the Torah is about loving our fellow man and that we are to go and study. The rest is commentary. This compendium clarifies the commentary and allows one to study Torah and Talmud to learn the Judaic ideals of love, forgiveness, kindness, mercy and peace. A must read for all Jews and deserves a place in every Jewish home. Price: $24.99 494 Pages Published by: Amazon's BookSurge |
"Very informative and timely. It allows many people to benefit from Torah lessons, where many of them may not otherwise have an opportunity receive such content."
Mauricio Benzipporah
Founder, Beta-Gershom Organization
A Spiritual and Ethical Compendium to the Torah and Talmud dissects each of the Torah's weekly sections (parashot) using the Talmud and other rabbinic texts to interpret its lessons.
Rabbi Daniel Ben Shmuel
A Spiritual and Ethical Compendium to the Torah and Talmud brings the Torah alive with daily relevance to the Modern Jew.
All of Torah can be summed up in one word: Chesed. It means kindness. The Talmud teaches that the Torah is about loving our fellow man and that we are to ''go and study.'' The rest is commentary.
A Spiritual and Ethical Compendium to the Torah and Talmud clarifies the commentary and allows one to study the Torah and the Talmud to learn the Judaic ideals of love, forgiveness, kindness, mercy and peace.
It is a must read for those seeking Jewish Spiritual Renewal and is the ideal complement to The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew.
Here is an excerpt from A Spiritual and Ethical Compendium to the Torah and Talmud:
Since each parasha is the weekly Torah portion, you may read each of the chapters in the book during the course of a week while also reading the actual Torah portion. By doing so, you will learn a modern Jewish Spiritual view of each Torah portion. At the same time, your world will be open to the ethical teachings of the Talmud.
While many read the Torah as a history book, or a deed to land, or see it as a boring book full of legalisms and ritual for a priesthood that no longer exists, this book aims to show you the spiritual ethical lessons in each parasha. In a sense this book will hopefully help you enjoy reading and understanding the Five Books of Moses, what we call Chumash from the Hebrew word for "five." You may even discover that you want to continue your study with the Talmud and other Jewish texts.
Leslie Palma-Simoncek
Staten Island Advance
Complete your journey UP the path to Jewish Spiritual Renewal with a better understanding of the Torah's lessons through A Spiritual and Ethical Compendium to the Torah and Talmud for only $24.99...
...certainly a small amount to pay for the priceless wisdom contained within the Torah and the Talmud.
You can purchase each book individually, but if you purchase them together as a set, I will donate a portion of the sales price in your name to a tzadakkah of your choice, such as your synagogue. Think of it as your first act of loving kindness in your spiritually renewed life!
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 Click Image to Enlarge | THE HANDBOOK TO JEWISH SPIRITUAL RENEWAL: A Path of Transformation for the Modern Jew |
 Click Image to Enlarge | A SPIRITUAL AND ETHICAL COMPENDIUM TO THE TORAH AND TALMUD |
About Rabbi Dr. Arthur Segal
Rabbi Dr. Arthur Segal's love of Judaism and his Ahavath Israel led him on his personal quest for Jewish Spiritual Renewal, beginning his studies after retirement from a successful oral medicine practice. Rabbi Segal graduated cum laude with BA and DMD degrees, Specialty, and Post-Doctoral studies in Psychology from the University of Pennsylvania in the 1970s. He is an author in these chosen fields as well.
Rabbi Segal teaches classes on Jewish Spiritual Renewal and The Spiritual and Ethical Teachings of the Torah, TaNaK and Talmud via the Shamash online program. He teaches Torah, Talmud, and other great texts, such as Duties of the Heart by Ibn Pakudah of 1050 C.E. Spain, to adults in his hometown. Rabbi Dr. Segal does rabbinic counseling using the step-by-step process of Jewish Spiritual Renewal to help his fellow Jews achieve a spiritual life.
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©2009 Dr. Arthur Segal, P.A. d/b/a Rabbi Arthur Segal
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