Testing the Efficacy of Prayer

June 18, 2009

EnglishA few months ago, I cited research that tested even in double blind controlled trials, the efficacy of prayer in healing patients. The results were mixed, but more importantly, I questioned whether it was theologically sensible and halakhicly permissible to conduct such trials, and, as a consequence of a negative answer to both these questions, whether such a scientific confirmation of the efficacy of prayer was even possible, in this premessianic age.

Today I stumbled across an article discussing interesting research:

“The researchers leading the studies applied clinical scientific methodologies to the study of intercessory prayer, but Cadge found that even that approach was fraught with problems. For example, researchers asked whether the people not being prayed for by the intercessors were truly a control group, since their family members were probably praying for them. Researchers also asked what the right “dosage” of prayer would be, how prayers should be offered, and what to do about non-Christian intercessors.

With double blind , scientists tried their best to study something that may be beyond their best tools,” said Cadge, “and reflects more about them and their assumptions than about whether prayer ‘works.'”

Reflecting a recent shift toward delegitimizing studies of intercessory prayer, recent commentators in the medical literature concluded: “We do not need science to validate our spiritual beliefs, as we would never use faith to validate our scientific data.” Read the rest of this entry »


Barukh She-Amar Elucidated I

June 17, 2009

EnglishA prominent fixture of the morning service is the ברוך שאמר. Together with its twin, the ישתבח, (see The Anatomy of a Beracha on this blog for an elaboration on the notion of “a blessing that leans onto another one,” which is why I call these each other’s twins) they frame the central recitation of Psalms and Hymns, setting the tone for our encounter with G”d, as we afterwards pronounce blessing after blessing, expressing our awe, giving thanks and petitioning G”d for our and our community’s needs. The section framed by the two blessings of ברוך שאמר and ישתבח is called פסוקי דזמרא – “Verses of Praise.”

The ברוך שאמר blessing is most sublime, intent on arousing within us the understanding that the chasm between Man and G”d is indeed infinite, which also serves to underline the miraculousness of prayer. Read the rest of this entry »


The Anatomy of a Beracha

June 15, 2009

English“Blessed are You, G”d-Eternal, our G”g-Almighty, Sovereign of the Universe, who …”

The sudden change, within the very same sentence, from addressing G”d in the second person, to the third person, serves to emphasize the remarkable fact that we address G”d directly, in the second person, altogether. An infinite chasm separates Man from G”d, He is unfathomable, even His Name is ineffable. And yet, in the act of prayer, and particularly through the recitation of blessings, we reach over that gap and speak directly to G”d.

The otherworldliness of this experience is emphasized by Rav Joseph Ber Soloveitchik, for whom the recitation of the verse ה’ שפתי תפתח ופי יגיד תהלתך (L”rd, open my lips, that my mouth may speak Thy praise – Psalms 51:17) immediately before beginning the recitation of a תפילת עמידה (silent, standing devotion) was instituted because, as we set out to address G”d so directly and so intimately, we become speechless. Only with the added strength G”d grants us can we overcome our speechlessness. Read the rest of this entry »


The Forgotten Refugees

June 9, 2009

EnglishBoth my parents left their birth country, the place they once called home, never to return. My father was recognized as a refugee, when, after returning from his Russian refuge during World War II, having lost both his parents, all but one of his uncles, all his cousins and most everybody he knew to the German murder machine. My mother and her relatives, though, were not recognized as such. True, they did not flee war, but were part of a wave of 800’000 Jews who, because of rising antisemitism, harassment, veiled and not so veiled threats, and sometimes (though not in my mother’s case) outright hateful government action, left Muslim countries in the years following the establishment of the State of Israel and the Six Day War 19 years later. All of these refugees left things behind, neither having the choice to stay, nor to be fairly compensated for what is theirs.

André Aciman, writing in the New York Times, brilliantly captures the forgotten plight of those refugees:

Never before has a president gone over to the Arab world and broadcast its flaws so loudly and clearly: extremism, nuclear weapons programs and a faltering record in human rights, education and economic development — the Arab world gets no passing grades in any of these domains. Mr. Obama even found a moment to mention the plight of Egypt’s harassed Coptic community and to criticize the new wave of Holocaust deniers. And to show he was not playing favorites, he put the Israelis on notice: no more settlements in the occupied territories. He spoke about the suffering of Palestinians. This was no wilting olive branch.

And yet, for all the president’s talk of “a new beginning between the United States and Muslims around the world” and shared “principles of justice and progress,” neither he nor anyone around him, and certainly no one in the audience, bothered to notice one small detail missing from the speech: he forgot me.

The president never said a word about me. Or, for that matter, about any of the other 800,000 or so Jews born in the Middle East who fled the Arab and Muslim world or who were summarily expelled for being Jewish in the 20th century. With all his references to the history of Islam and to its (questionable) “proud tradition of tolerance” of other faiths, Mr. Obama never said anything about those Jews whose ancestors had been living in Arab lands long before the advent of Islam but were its first victims once rampant nationalism swept over the Arab world.


Basic Building Blocks of Jewish Prayer

June 5, 2009

EnglishJewish prayer is composed three most important building blocks Psalms and hymns, ברכות – Blessings -, and the Recitation of the Shma’.

These three basic building blocks are joined by four secondary building blocks:  Scriptural prayers by key Biblical personalities, פיוטים – liturgical poems -, תחינות – sundry petitionary prayers, and readings.

In this post, I want to briefly elaborate on the function of blessings, Psalms and the Shma’ Yisrael. Read the rest of this entry »


Coming Soon: Posts on the Prayerbook

June 5, 2009

EnglishEver since I encoutered the ancient and lasting Minhag Ashkenaz, which is still alive and well in “Yeckishe” communities the world over (such as the Israelitische Gemeinde Basel), I dreamt of deepening my understanding of the Jewish paryerbook, the Siddur. During my first year as the IGB’s rabbi, I gave a series of lectures on the various prayers in the prayerbook, and have returned to the topic on numerous occasions.

And now, I have been granted the good fortune to participate in the editing and publishing of a new siddur: the New, Revised Edition of the RCA Siddur, to be published by Artscroll Mesorah Publishers. This blessed opportunity prompts research in texts we are very familiar with, that are often little understood.

I will therefore be able to frequently publish short blog posts on this topic, and have created a new “Category” for these posts, entitled “prayer.”


Recount and Relive the Exodus Beyond the Wee Hours of the Night

April 3, 2009

EnglishYeshiva University’s Center for the Jewish Future, along with RIETS, publish the very popular “To-Go” series, of which Pessach To-Go is the latest installment. 60 pages of in depth articles and textual analyses, of varying levels of depth and catering to different interests. You may access the packet here.


Birkat haChamah – Every 28 Years Only (audio)

April 3, 2009

EnglishEvery twenty eight years, as the sun reappears “at its inflection point,” we recite the blessing ברוך אתה ה’, א־להינו מלך העולם, עושה מעשה בראשית – “Blessed art Thou … Who does the Act of Creation.”

What astronomical event prompts us to recite this blessing and what are we praising G”d for in that instance particular? Read the rest of this entry »


Official vs Personal Ritual Observance

February 27, 2009

EnglishWhich kind of religious observance or experience is primary, the national, or the personal? Likewise, is the observance of the Law primary, despite the fact that it may take on a mechanical form, or the developing of deep religious feelings, buttressed by esoteric teachings?

Clearly, the dominant form of Jewish worship since the destruction of the second Beit haMiqdash has been personal, as the national cultic centre had been destroyed. And Judaism’s emphasis on laws, while not denying the role of religious experiences and concomitant emotions, clearly puts more weight on observance of the Law. But how are we to reconcile this attitude with the commandment to create a sancturay, as stated in Parshat Teruma וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתֹוכָם׃ – let them make Me a sanctuary, that I may dwell among them (Shemot 25:8)?

Read the rest of this entry »


Well Placed Trust

February 26, 2009

englishIn anticipation and following last week’s parsha, a number of people remarked to me how the Torah puts tremendous trust in people, even in rather questionable situations. Two examples were particularly mentioned, first of all, the trust put in the hands of the master who has purchased a Hebrew maidservant and has decided to either marry her himself, or marry her off to his son. Either way, the Torah remarks:

אִם־אַחֶ֖רֶת יִֽקַּֽח־לֹ֑ו שְׁאֵרָ֛הּ כְּסוּתָ֥הּ וְעֹנָתָ֖הּ לֹ֥א יִגְרָֽע׃

If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. (Shemot 21)

Even though not all three things due to her are equally private, they are all part of the private relationship between a husband and wife. How is she to prove that she is mistreated? How is she to avoid being mistreated? It seems that the Torah put its trust in the slave owner. Read the rest of this entry »