Belz of Jerusalem, the largest synagogue in the world
This magnificent sanctuary took 15 years to build, by a community that rose like a phoenix from the ashes of the Holocaust.
By Jacob Solomon | Sep. 4, 2014 | 10:52 AM

The exterior of the Belz Synagogue, whose distinctive roof punctures the Jerusalem skyline on entering the city via Route #1. Photo by Jacob Solomon

To call the Belz Synagogue by its name is to mislead. It is an understatement.

The magnificent sanctuary, with a ground floor that seats nearly 3,000 men, and six galleries (two for men, four for women) that seat 5,000 more is actually just the seventh floor of the vast Belz World Center in Jerusalem.

The main entrance for men is on the street level, which is the sixth floor of the building. The women’s portal leads to the high galleries by a series of ramps inside the building.

Even that vast expanse cannot hold all who journey to the Belz Synagogue for the High Holidays. The eight aisles are filled with additional seats, bringing the total capacity to over 10,000.

Lower floors in the Belz building are for communal facilities, including halls of celebration, study, and prayer.

An illuminated electronic panel directs weekday arrivals to the room of the next service, with one starting every few minutes.

The foyer, with the last earthly reminder of the time. Photo by: Jacob Solomon
Glorious construction in service of the Almighty

Belz Chassidim fervently seek to direct their entire lives to serve the Almighty and His Creations according the Torah, under the interpretation, inspiration, and leadership of their spiritual leader the Belzer Rebbe.

From the outset, the rebbes of Belz incorporated buildings as part of that service. The Belz tradition records that after prolonged fasting and spiritual purification, Rabbi Shalom Rokeach, the first Belzer Rebbe, encountered the Prophet Elijah who directed him with the specifications of the place of worship he was to build in Belz, today in the Ukraine.

Elijah also informed him that this structure would ultimately move from the town of Belz to the city of Jerusalem, and be one of the synagogues that would be close to the future Temple of the messianic era.

The Rebbe immediately physically set to work with his own hands and his disciples, and the synagogue of Belz, in Ukraine, with a turret-surrounded flat roof, was dedicated in 1843.

Today’s Belzer World Center (financed by the Belz community and voluntary donations, completed in the year 2,000) is a reincarnation of the original synagogue. It has the same basic design, but it is much greater size and scope.

Like its forerunner in the town of Belz, it took 15 years to build. And again like its predecessor, it was partially put up by the incumbent rebbe in person, together with his Hasidim so that its very structure would be imbued with holiness.

The construction process included mikva immersion, tzedaka (giving money to charity), and prayers to promote the appropriate elevated state of mind for so sacred a task.

The huge scale of the project was vital. Under the previous spiritual leader, and the current one, Rabbi Yissachar Dov Rokeach, the community rose like a phoenix from the ashes of the Holocaust and continued to expand to its current 9,000 families: half living is Israel and half outside. Now the edifice’s distinctive roof punctures the Jerusalem skyline on entering the city via Route #1.

An 18-ton ark

The sanctuary’s sole purpose is to bring worshippers close to the Almighty. Everything is designed so that the prayers of each worshipper may be of the highest level of devotion and thus be accepted on high.

The 24-carat gold leaf plating of the prayer leader’s desk in front of the ark recalls the overlay of the Temple interior. The steps leading up the ark connect ten levels of elevation, symbolizing the ten Sefirot (channels of connection between G-d and Man).

The Brazilian-walnut ark weighs 18 tons with space for 70 Torah scrolls. In Hebrew numerology, those numbers signify “life” and “Moses’ council of sages” (Numbers 11:15) respectively. The potentially-distracting Hebrew-lettered clock is confined to the synagogue ante-chamber. There are no timepieces in the sanctuary itself.

The massive ark, with room for 70 Torah scrolls. Photo by: Jacob Solomon
Acoustics are of legendary-high quality. The nine Czech-crystal pear-shaped chandeliers are positioned relative to the marble and wood synagogue furnishings, to maximize sound reflection and minimize sound absorption.

By itself, that is not sufficient for the ba’al tefillah (prayer leader) to be heard above the myriad’s highly vocal prayers. The Belz method of getting instant silence is the clapper. His job at the appropriate moment is to deliver a series of healthy thwacks with the wooden paddle to a stout, leather cushion. Its thunderous echoes invariably produce the desired effect.

However, those seeking to hear the emotionally profound Belz musical repertoire will not find it at the services. These niggunim (sacred tunes), some dating from the early years of the Belz, are only sung during the tisch (literally table), when the rebbe partakes of the Sabbath and Festival meal in the hall down below, and the Hasidim pack the bleachers to the overflow.

The interior of the Belz Synagogue. Photo by: Jacob Solomon
Main Sabbath services at the Belz World Center Synagogue at #2 Dover Shalom Street begin at around sundown and at 8:45 am in the morning. Weekday services are round the clock; just turn up.

Times of tisches are by word of mouth – just ask. A Belzer maybe idetified by the bow on the left side of the hat.

All events are strictly gender-segregated. Very modest dress is required. The synagogue is a 15-minute walk from the Jerusalem Central Bus Station, and is served by Bus #9. Guided tours (highly recommended) are available though they must be booked in advance; phone +972-573-196-018.

Pre-prayer handwashing area at Belz. Photo by: Jacob Solomon

Según tomado de, http://www.haaretz.com/jewish-world/jewish-world-features/.premium-1.614047  el sábado 6 de sept. de 2014.

Recepción de la Torá – Har Sinaí

En el año 2448 después de la creación del mundo, el pueblo de Israel, compuesto por más de 3 millones de personas, recibió la Torá Escrita y Oral en el monte Sinaí. Moshe Rabenu tardaría 40 días en bajar las tablas con los Diez Mandamientos.
Por mandato Divino, Moshe Rabenu escribió 13 rollos de la Torá durante los 40 años de travesía por el desierto. El mismo rollo de la Torá que tenemos en nuestras sinagogas, es decir el JUMASH – las siglas de JamisháJumshé Torá, los 5 libros de la Torá. El resto de la Torá escrita sería revelada a lo largo de los 1,200 años posteriores, a través de los Reyes y los Profetas. Esto es el NAJ – siglas de Neviim (profetas) y Ketubim (escrituras). Toda esta Torá escrita es denominada TANAJ, las siglas de Torá, Neviim y Ketubim. En cuanto a la Torá Oral, Moshe Rabenu la recibió de Dios Bendito, se la transmitió
a su alumno Yehoshua, este a los ancianos y así sucesivamente, de forma exclusivamente oral, a todo el pueblo de Israel.

Periodo de Transmisión Oral

Durante más de 1,000 años la Torá Oral fue transmitida de maestro a alumno y de padres a hijos de forma oral, de memoria. La Guemará nos cuenta que, para ayudarse en la memorización de tanta cantidad de información, utilizaban canciones y reglas nemotécnicas.
Esta época de Profetas, Reyes y Tanaim fue tremendamente fértil. Durante todo este largo periodo se forja la mayoría de los decretos Rabínicos y el estudio de la Torá como el centro de la vida judía.
El cenit de este periodo se sitúa en el reinado del Rey Salomón. Cuentan que bajo su regencia, todos los niños judíos sabían la Torá de memoria, la erudición era una constante en el Pueblo. Desafortunadamente no estuvimos a la altura de mantener semejante nivel y, tras la muerte del Rey Salomón, empieza un largo periodo de depresión que culminaría con la destrucción del Segundo Templo y el comienzo de este largo exilio en el que nos encontramos hasta el día de hoy. Que Dios Bendito nos redima pronto y en nuestros días.

La Mishná

Tras la destrucción del Segundo Templo, la vida judía sufriría la peor de las debacles sociales. La transmisión de la Torá Oral era de difícil cumplimiento y se corría el grave peligro que el tiempo borrara de la memoria de nuestros Padres ese tesoro que recibimos en Har Sinaí.A pesar de la prohibición de poner por escrito la Torá Oral, R. Yehuda Hanasí (Rabenu Hakadosh) recopiló, escribió y ordenó todas las enseñanzas orales de los Tanaim de esa época. Cada enseñanza se llamó Mishná y culminó los seis órdenes en los que se clasifican los diversos temas. Toda esta obra se cerró en el año 190 de la era común. Había nacido la Mishná. Muchas enseñanzas orales quedaron fuera de esta obra, bien porque no estaban corroboradas por la mayoría, o bien porque no llegaron a tiempo del cierre de la Mishná. Todas estas enseñanzas se conocen hoy en día como Baraitot. Otras enseñanzas orales fueron recopiladas en otras obras como la Tosefta, Avot de R. Natan, Sifri, Sifra,…

Las Yeshivot en Babilonia – El Talmud

Durante el largo y fructífero exilio en Babilonia, los Talmidé Jajamim de esa época, llamados Amoraim, se encargaron de estudiar, discutir y ampliar toda la Mishná en las famosas Yeshivot de la época, como lo fueron, por ejemplo, Sura y Pumbedita. Durante más de 300 años los Amoraim, con sus discusiones, enriquecieron la Mishná que recibieron de R. Yehuda Hanasí. Durante todo este periodo Babilónico la vida judía transcurría en torno al Rosh Yeshiva,que ejercía el poder legislativo, y al Exilarca o Resh Galuta, que ejercía el poder ejecutivo. Los emperadores y gobernantes de Babel concedieron plena autonomía al pueblo Judío.El centro de la vida judía transcurría en Babilonia. Las grandes juderías se mantenían desde el exilio babilónico, producido después de la destrucción del Primer Templo. La situación socio-económica de Babel era ideal para el asentamiento judío.

El Talmud manuscrito

Todas esas discusiones y ocurrencias en torno a la Mishná fueron recopiladas por Ravina y Rav Ashe. Esto constituye la Guemará. Cada Mishná consta, por tanto, de su Guemará. Ravina y Rav Ashe toman sobre si la enorme tarea de poner por escrito, a mano, cada Mishná con su correspondiente Guemará. Toda esta obra recibe el nombre de Talmud Babli (Babilónico). Esta obra se cierra en el año 500 de la era común. A partir de esta época, Babel dejó de ser el centro de la vida judía y, consecuentemente, los judíos se dispersaron por la España musulmana y los reinos
de Europa. Durante más de 1,000 años, el Talmud fue corregido, ampliado y editado por los Talmidé Jajamim que sucedieron a los Amoraim. Los Saboraim, los Gueonim y los Rishonim forman las sucesivas generaciones de Eruditos de la Torá, que se encargarían de estudiar, comentar y transmitir la Torá Oral a un Pueblo de Israel diseminado por un mundo cada vez más disperso. La reproducción
a mano del Talmud era una obra cara y ardua. El único manuscrito del Talmud completo que tenemos hoy en día, se encuentra en la Biblioteca de Múnich, clasificado con el número 95 de manuscritos medievales.

Durante esta época, pocos tenían acceso a los manuscritos del Talmud. Ciertas partes de este eran reproducidas con mayor asiduidad. Muchos de los Rishonim no tuvieron acceso a ciertos tratados del
Talmud, pero no obstante, sus comentarios se fueron sumando, ganando popularidad. El comentario de RASHI (R. ShlomoYitzjaki), uno de los más famosos Rishonim que vivió en Francia, se convirtió
en el más popular y necesario para la comprensión del sentido literal del Talmud. Los comentarios al Talmud del RIF (R. YitsjakAlfasi), del ROSH (Rabenu Asher), de los Tosafot (varios Talmidé Jajamim descendientes o alumnos de RASHI) y de otros Rishonim, se fueron intercambiando entre los Eruditos de la época.

Segun tomado de, http://www.tashema.es/el-talmud/historia-del-talmud/ el martes, 2 de sept. de 2014.

Female rabbis crack the stained glass ceiling
Does appointment of Yael Splansky and Angela Buchdahl to top positions at prestigious synagogues signal sea change?
BY RENEE GHERT-ZAND September 1, 2014, 3:28 pm 14

Since she became senior rabbi at Toronto’s Holy Blossom Temple, a number of people have challenged Rabbi Yael Splansky on whether she will be able to project the same kind of gravitas as an older, male figure.

“I will grow older, but I will never grow a beard,” responds Splansky, who was appointed last April to Toronto’s oldest and most prestigious congregation, as well as one of North America’s largest Reform synagogues.
Facial hair notwithstanding, there arises the question as to whether Splansky’s ascendancy, along with Rabbi Angela Buchdahl‘s appointment this year to the senior rabbi position at New York’s venerable Central Synagogue, signals a shift in how female clergy are viewed by synagogue boards.

Have we arrived at the end of gender bias, 42 years after Sally Priesand became the first American woman to receive rabbinical ordination (by the Reform movement) and almost three decades after Amy Eilberg became the first female Conservative rabbi?

Rabbi Julie Schonfeld delivers a psalm at the presidential inaugural service at the National Cathedral. (Ron Kampeas/JTA)

Do young female rabbinical students, who today constitute around half of the enrollment at Reform and Conservative seminaries, see fewer obstacles on the path to their eventually leading large congregations?

Those who have their finger on the pulse of Jewish feminism are pleased by Splansky and Buchdahl’s appointments, but not surprised by them.

“It is really a historic moment. But in general, we are seeing a steady increase in the normalization of women serving as lead rabbis of congregations of substantial size and influence,” says Rabbi Julie Schonfeld, the executive vice president of the Conservative movement’s Rabbinical Assembly.

“I’m delighted, but not shocked by these developments,” concurs Rabbi Dvora Weisberg, director of the school of rabbinic studies at the Los Angeles campus of the Reform movement’s Hebrew Union College. “While these two appointments are to highly significant congregations, women have been in the senior rabbi positions at a number of large congregations around the country for some time now.”

Splansky, who is a fourth generation Reform rabbi (her great-grandfather was a friend and classmate of Leo Baeck, the last leader of Germany’s Jewish community under the Nazi regime), had not originally aspired to the senior position at Holy Blossom.

Rabbi Angela Warnick Buchdahl (courtesy)

The Boston-raised Splansky, 43, served Holy Blossom for 16 years before her recent appointment. She started out as an assistant rabbi, and then served as the associate rabbi for 14 years.“But when there was a change in the leadership structure, I decided to take it on because I really love this place,” she tells The Times of Israel by phone from Toronto.

Similarly, Buchdahl, who declined to be interviewed for this article, was Central Synagogue’s senior cantor for eight years before becoming senior rabbi. She is the first Asian American to be ordained as a cantor or a rabbi.

According to Splansky, some congregants among Holy Blossom’s 1,750 member households viewed her appointment through a prism of egalitarianism, liberalism and feminism.

“Others didn’t think it was about gender. They told me, ‘It’s about you,’” she says.

“Older women who care very much about me and my family privately asked me if I was sure I wanted this,” Splansky shares. “They were coming from a place of love and concern for me.”

Rabbi Yael Splansky and her husband Adam Sol on a trip to Jerusalem with their three young sons. (Courtesy)

Nonetheless, the rabbi, a mother of three boys ages 7, 10 and 13, wondered whether the women would have asked this had she been a man.

“My husband [poet and literature professor Adam Sol] was actually a bit insulted by these inquiries. He plays a leading role in our family and in raising our kids, and it was like his commitment was being questioned.”

Schonfeld reports that in rabbinic families, partners tend to equitably share household and child-raising responsibilities. “There is a high level of household collaboration,” she says.

‘We don’t want gender conversations to be divisive in a congregation’
Nonetheless, some biases against women remain, especially assumptions that the work-life balancing act could diminish a female rabbi’s dedication to her congregants’ needs.

“Rabbi Splansky and Rabbi Buchdahl are both exceptional and exceptionally qualified, and their synagogues were ready for them to assume the senior rabbi position. But woman rabbis don’t aways get the top job,” says Rabbi Jacqueline Koch Ellenson, executive director of the Women’s Rabbinic Network of the Central Conference of American Rabbis.

Schonfeld says her organization works with congregations, particularly large ones, to actively identify and address gender issues that come up in the process of hiring a new rabbi.

“Gender has become less of an issue, but it is still an issue. It hasn’t gone away by any stretch of the imagination,” she says. “We don’t want gender conversations to be divisive in a congregation.”

According to Weisberg, women’s ascension to senior rabbinical positions has allowed male rabbis to dare speak up in job interviews about their need to find a healthy balance between the pulpit and family life.

“Young women are feeling more comfortable negotiating maternity leave, but it is still somewhat risky for men to bring up a request for paternity leave,” she says. “These are family issues, not women’s issues.”

Rabbi Felicia Sol playing with her children. (Courtesy of Diva Communications, Inc.)

Splansky herself was a young, newly married woman fresh out of rabbinical school when she arrived at Holy Blossom. As senior rabbi, Splansky has had to reintroduce herself to her congregation. Much has happened over the past 16 years.

“They’ve seen me go through a kaleidoscope of experiences over years of growth,” she says.

She understands congregants’ concerns about gravitas, but she doesn’t think the quality is derived from testosterone levels. The way she sees it, when it comes to gravitas, a rabbi has to walk the walk.

“You have to show it, not just talk about it,” she says. “You have to give knock-out sermons, teach at the universities, write articles and play a role on the national rabbinical scene with the CCAR. You also have to be a successful fundraiser, which I have been.”

‘You have to show it, not just talk about it’
On the other hand, she believes the compassion and warmth (qualities she says are not exclusively feminine) she brings to her work as senior rabbi should not be diminished.

While many female rabbinical students and newly minted rabbis have been interested lately in jobs in smaller congregations, education, and social justice organizations, there are still some who aspire to senior congregational positions.

“I’m not saying that the stained glass ceiling doesn’t exist, but in general, discrimination is not a hot topic of discussion among our female students,” reports Rabbi Shirley Idelson, Dean of Hebrew Union College in New York.

Buchdahl and Splansky are only two of a growing number of female rabbis who are showing that leading a large congregation can be done. However, their particularly high-visibility positions are critical to inspiring the next generation of female clergy.

“After all, you can’t be what you can’t see,” Ellenson says.

“We live in a world where gender is in many ways still an issue,” says Weisberg. “When there are women in high profile jobs, it says to young people — men and women — that they can do these things.”

Segun tomado de, http://www.timesofisrael.com/women-rabbis-crack-the-stained-glass-ceiling/  el lunes, 1 de septiembre de 2014.