Ask The Rabbi
17 June 1995 
Issue #68
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                    This issue is dedicated in memory of  
      R. Avrohom David ben Zvi Hirsch Jacobs Z''L on his first Yahrzeit 
                               14 Sivan 5755 
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This edition contains:
1.  A Man's Bracha
2.  Yiddle Riddle
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Simon Maurice Jackson <S.M.Jackson-bp1i5884@lmu.ac.uk> wrote:

>Dear Rabbi,
>
>If women are equal to men in Judaism, why is this not reflected in the 
>text of the Morning Bracha?  Why does the man say "...Who has not made me 
>a woman," whilst the woman must be content with "...Who has made me 
>according to His will?"

Mrs Alexis S. Berman <mtwx48c@prodigy.com> wrote:

>Dear Rabbi:
>
>I am writing a speech for the Sisterhood of my Temple in Valley Stream, 
>New York. I would like the women to appreciate the beauty of the woman's 
>role in Judaism.  The women know that at morning prayers men say a 
>blessing about not being created a woman.  They don't know the reason..  
>Could you please provide me with some thoughts on this issue?

* * * * * * * * * * * * * * *

Dear Simon and Mrs. Berman,

First, let's look at things in context.  This bracha appears in the Siddur 
as part of a group of three blessings:
"Blessed are You Hashem, our G-d, King of the universe...

	(1) Who has not created me as a non-Jew."
	(2) Who has not created me as a slave."
	(3) Who has not created me as a woman."

What is the connection between these three catagories -- non-Jew, slave, 
woman?  The Otzar HaTefillot explains that these categories are in 
ascending order of Mitzvah responsibility:

The first category is that of a non-Jew.  Non-Jews are obligated in the 
seven categories of Noachide Laws.

The next category is that of a slave. For a Jew to own a slave, the slave 
had to go through a type of partial conversion including circumcision.  The 
slave then became obligated in most of the Torah commandments.

The third category is that of a Jewish woman.  She is fully obligated in 
all the commandments, with the exception of approximately 15.

The function of these blessings is to acknowledge our responsibilities by 
identifying the mitzvot which are addressed to us.  When a Jewish woman 
makes the first two blessings she has sufficiently identified her 
responsibilities.  For a Jewish man to identify his responsibilities, an 
additional blessing is necessary.

Now, the question remains, wouldn't it be nicer to phrase this blessing in 
the positive?  Why not say "Blessed are you Hashem...Who has made me a 
Yisrael?"

Maybe, but there's a problem.  Let me explain with a parable:  

Let's say you're the forward for the English Lions.  It's the deciding 
match of the World Cup, and the score is tied with 3 seconds remaining.  
You have an open shot on the goal.  You step on the ball.  You fall down.  
You lose.

Afterwards, you step into a London pub.  The place is full of irate fans 
crowded around the TV set while the image of you stepping on the ball is 
shown over and over again in slow motion.  Now, I ask you:  Do you announce 
your arrival?

What am I driving at with this parable?  We have an important "goal" in 
this world:  The mitzvot.  Saying these brachot in the positive would be 
like the soccer player going into the pub and declaring, "I'm the forward 
for the Lions."  Saying "I'm a Yisrael" would invite the response, "Oh, but 
are you keeping all the mitzvot of a Yisrael?"  Therefore, we make the 
point indirectly:  "I'm not a non-Jew, I'm not a woman."  Certainly this is 
not an expression of pride, but rather an acknowledgment of our goals.

==========================================================================   

Yiddle Riddle

Moshe Schwartz from Costa Rica posed this riddle:

In the Shabbat prayers we say that Hashem called Shabbat "Chemdat Yamim" -- 
"Most coveted of days." (ArtScroll Siddur Page 468/9).
Where in the Torah is Shabbat called "Chemdat Yamim?"

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