| . |
|
 |
|
|
|
|
B'nai Emet -> Messages -> Conservative Jewish Commitment -> 2003Towards the East – To ZionIsrael’s national anthem, Hatikvah, poetically refers to the Jewish eye being turned to Zion (U-l’fa’atey mizrach kadima, a-yin l’Tzion tzofiya). The hope for a Jewish spiritual-national renaissance and an independent state in the land of Israel has been nurtured for generations and in the past century, has become a reality. The initial fulfillment of this hope is widely recognized as one of the miracles of our times. There is a tradition of placing a Mizrach on the Eastern Wall, to indicate the direction of Jerusalem. It is intended to serve as a permanent reminder of Israel’s presence in the life of a Jew at home and in the congregation. The following dedication ceremony, composed by Rabbi Robert Binder, is suggested in order to highlight the installation of the Mizrach and to emphasize the place of Zionism and Israel within synagogues and homes of members of Conservative Judaism. While appropriate at any time, the dedication of the Mizrach is especially apt on Yom Ha’atzma’ut itself or on the Shabbat immediately after, and either during services (after the return of the Torah to the Holy Ark—hadesh yameinu k’kedem, “renew our days as of old”—or in place of the sermon) or at the Oneg Shabbat or Kiddush thereafter. The dedication ceremony should be preceded by a brief comment on the background and tradition of the Mizrach sign in Jewish homes over the centuries with an emphasis on seeking new insights and information about contemporary Zionist efforts. The following may serve as source material. Since ancient times, Jews have turned in prayer towards the East, particularly to the site of the Temple in Jerusalem. The earliest reference we have to this is in the Biblical book of I Kings, when Solomon dedicated the First Temple (ca. 1000 BCE) and prayed: “May You hearken to the supplication of Your servant and of Your people Israel when they pray towards this place.” And “when Your people pray to the Lord towards the city that You have chosen and towards the house that I have built for Your name, then may You hear in heaven their prayer.” (I Kings 8:30, 44). Several centuries later, the prophet Daniel is described as having “windows open in his chamber towards Jerusalem, and he kneeled upon his knees three times a day and prayed” (Daniel 6:11). This prayer custom was codified in the Mishnah (ca. 200 CE): “One should turn one’s face [towards Jerusalem], and if one cannot turn one’s face, one should direct one’s heart towards the Holy of Holies [the innermost sanctum of the Temple]” (Mishnah Berakhot 4:5), to which the Gemara comments, “If one is standing outside the country, one should direct one’s heart to the Land of Israel. If one stands in the Land of Israel, one should direct one’s heart towards Jerusalem. If one is standing in Jerusalem, one should direct one’s heart towards the Temple. If one is standing in the Temple, one should direct one’s heart towards the Holy of Holies. Consequently, if one is in the East, one should turn his face toward the West; if in the West, one should turn towards the East; if in the South, one should turn towards the North; if in the North, one should turn towards the South. In this way, all Israel will be directing their hearts towards one place.” (Talmud Berakhot 30a.) Seeking to apply this teaching of the Talmud, Jews have traditionally built their synagogues (or at least the wall of the Holy Ark) to face Jerusalem. A notable example of this is the Touro Synagogue (Congregation Yeshuat Israel) of Newport, Rhode Island, dedicated in 1763, which was so situated on its plot as to face the latitudinal and longitudinal point of Jerusalem on the globe. Synagogues in Israel, and especially in Jerusalem, face the Temple Mount. Thus, the student congregation of the Hebrew University on Mount Scopus turns southwest in prayer; congregations in the southern suburb of Talpiot turn northwards. In Eastern Europe, the custom was to face East (in Hebrew, mizrach), where the sunrise might be seen. Mi-mizrach shemesh ad m-vo-o. “From the rising of the sun until its setting, the name of the Lord shall be praised” (Psalm 113:3), came to refer to the location of Jerusalem. This verse was often inscribed upon a sign within the house, to indicate the direction of prayer, and may have served as the inspiration of Naftali Herz Imber in writing the words u-l’fa’atey mizrach kadima in his poem Hatikvah. To this day, mizrach signs (plural, mizrachim) point to Jerusalem to serve as reminders of the Holy Temple. In the course of time, the simple mizrach came to be decorated with symbols of the Holy City or images associated with the Holy Ark of a synagogue. Lions of Judah, Stars of David, the tablets of the Ten Commandments, the seven-branched menorah, and many other emblems of Jewish iconography are used to elaborate the mizrach. Often the words of Mi-tzad zeh ruach ha-hayim (“From this direction comes the spirit of life”) are included as a play on the letters mem, zayin, resh, het = mizrach. This tradition is said to be based on a Kabbalistic identification of mizrach with kadim, the eastern wind (ruach); the source of life is associated with the Temple Mount, the legendary starting point—and pinnacle of Creation. Material used in mizrachim were primarily paper and cloth, with scribes and folk artists utilizing their talents in painting, papercuts, embroidery, collage, and appliqué. Since most of these media are quite fragile, we have few, if any, surviving examples dating earlier than the eighteenth century. Contemporary artists have revived the art of papercuts and raised it to new heights, particularly in creating mizrachim for the home. New forms are constantly being devised. Here is a suggested responsive reading for leader and those assembled at a dedication ceremony of a mizrach at home or in a congregation: From time immemorial, the hearts and eyes of Israel have been turned to Jerusalem. Listen to the supplication of Your people Israel when they pray towards this place. (I Kings 8:30) Zion is our meeting point, the spiritual compass of our prayer. They who trust in the Lord are as Mount Zion which cannot be moved, but abides forever. We are in the West, but our hearts are in the East. I will save My people from the East and from the West and they will dwell in the midst of Jerusalem. (Zechariah 8:7) The source of blessing, the depths of our being, derive from Jerusalem. From the rising of the sun to its setting, the Lord’s name is to be praised. (Psalm 113:3) With this Mizrach, we seek with new eyes a message from Zion. For the sake of my brethren and friends, I would say, “Peace be with you.” For the sake of the House of the Lord our God, I would seek your good. (Psalm 122:8-9) May hope and deliverance, peace and security, reside within her. Pray for the peace of Jerusalem; they who love You shall know security. Peace be within your walls, security within your palaces. (Psalm 122:6-7) And spread the canopy of peace and well-being over Israel. May the Lord bless you out of Zion and may you see the good of Jerusalem all the days of your life. And may you see your children’s children with peace over Israel. (Psalm 128:5-6) For this we turn ever-hopeful l’fa’atey mizrach – to the East – to Jerusalem. Our hope has ne’er been lost; to be a free people in our own land, in Zion and Jerusalem. (From Hatikvah, Israel’s national anthem.) We dedicate this Mizrach as a living reminder of our eternal connection to the Land and People of Israel, and our obligation as Jews to keep Zion ever present in our thoughts and our lives, Im eshkachekh Yirushalayim “If I forget thee, O Jerusalem…” Conclude with the singing of Hatikvah, or a selection of Psalms of Ascent, especially Pray for the Peace of Jerusalem (Psalm 122), Those Who Trust in the Lord (Psalm 125), or The Lord Bless You Out of Zion (Psalm 128). |
|
