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An previous synagogue in Krakow might heal our social ills

Earlier than I mentally go away Poland, I wish to invite you to make yet one more cease with me.

Allow us to stroll to the Jewish Quarter, within the Kazimierz district in Krakow. I’ve already taken you across the Quarter, however there’s one place the place we should always linger for a short time: the Remah synagogue, constructed within the 1550s, named for Rabbi Moses Isserles, recognized by the aconym ReMa.

The synagogue is gorgeous; its cemetery, together with the grave of Isserles himself, haunting; the plagues with the names of abroad benefactors (a few of whom had been “Schindler’s Jews), spectacular.

However, these niceties are already inappropriate.

I stand on this synagogue, and I consider the legacy of the person whose title it bears.

Rabbi Isserles was born in Krakow. His father, Israel ben Josef (the surname Isserles enshrines his title Israel) had been head of the neighborhood; his grandfather, Jehiel Luria, had been the primary rabbi of Brisk. Isserles was an skilled in Talmud, and realized in kabbalah, historical past, and astronomy.

However, there’s excess of that.

Take into account the traditional work of Jewish regulation, the Shulchan Aruch (the “set desk”). The Shulchan Aruch was written by Joseph Caro, within the metropolis of Safed, within the 1500s.

Who have been the Jews of Safed, the meant viewers of the Shulchan Aruch? They have been principally Sephardic Jews. Many have been the kids of refugees from Spain, lots of whom had lived as secret Jews, and who now wanted an “introduction to Judaism” program to carry them again into the mainstream of Jewish life and follow.

Again in Krakow, Moses Isserles had been compiling his personal code of Jewish regulation, which mirrored Ashkenazic understandings.

What did Isserles carry, so to talk, to the “desk?” His code of regulation turned a companion piece to the Shulchan Aruch (bear in mind: the “set desk”)  — which turned generally known as the Mappah — the “tablecloth” for that “desk.”

Isserles’s feedback sit inside the printed textual content of the Shulchan Aruch itself — as a counter-voice and as a praise to Caro’s teachings.

What a tremendous mannequin that was — a textual content, and the response to that textual content — on the identical web page!

In truth, that’s the means that printers produced Jewish texts, just like the traditional Mekr’ot Gedolot, the “rabbinic Bible” — by which the biblical textual content sits in the midst of the web page, surrounded by commentators who lived elsewhere and instances, and whose feedback work together with one another. In silent cacophony, however on the very least, collectively.

That’s the means that the Talmud is offered, as effectively. Textual content, surrounded by feedback and glosses and differing understandings and traditions.

Once I consider the Shulchan Aruch and its companion, the Mappah, I think about what it might imply to reside in a Jewish world that actually honors range of each follow and opinion.

Isserles might think about a Jewish world of halacha that honored ethnic variations between Ashkenazim and Sephardim. We nonetheless do this, although more and more (like the entire “Do you eat legumes on Pesach” factor), many Jews are discovering such ethnic variations in observance to be cumbersome and divisive. To not point out that on Pesach, many Ashkenazic Jews, bored with the entire ban on legumes, resolve that their ancestors have been actually from Aleppo moderately than Vilna.

So, too: European Jews and Sephardic Jews, in addition to Jews of the Arab lands, view custom in completely alternative ways. For non-European Jews, they view “custom” as a lifestyle, a useful resource for pleasure and which means, however don’t adhere to halacha in the identical means as their European cousins.

However, think about if mainstream Orthodox Jews and their authorities might prolong the identical generosity of spirit to non-Orthodox Jews. “In our neighborhood, that is what we do. However, we honor the honest work of different communities, whose lecturers aren’t any much less realized than we’re, and  who additionally reside inside the covenant of the Jewish folks.” 

I’m not advocating uniformity, and even begrudging acceptance. Neither am I advocating that Jewish teams abandon their rules as a way to have shalom bayit.

I’m merely advocating that all of us minimize one another just a bit bit extra slack.

However, there’s greater than that. The very tone of the Caro/Isserles “dialog” has one thing to show us about how we deal with disagreement round social and political points.

Think about if we might agree that there are particular core challenges in society — race, gender, financial justice — and discover room in our discourse for individuals who share our issues, however differ of their proposed options.

I consider the depraved or rebellious little one within the Passover Haggadah. S/he asks a pointed query, which some may discover impertinent.

And but, discover what doesn’t occur. We don’t ship that child away from the desk.

This can be a world of open dialog, respecting one another and sustaining the boundaries of civil discourse, a world by which, moderately than tearing one another’s reputations and personhood aside, we’d study to ask the query: “How did you come to that place?”

Or, a world by which every of us is a textual content, and the feedback dance across the margins of our lives.

Oh: in regards to the picture of the ark of the Remah synagogue, which adorns this weblog.

Take a look at the ark, and on the stunning scrolls inside it.

Besides, there’s one factor.

There aren’t any scrolls within the ark in any respect.

These are merely painted pictures of Torah scrolls.

The Jewish Quarter of Krakow serves principally as a Jewish Disney, a theme park that remembers what was.

Might God, via our personal greatest and honest efforts, spare our personal communities such a destiny.

 

 

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