Debra Cotzin

February 19, 2002

Seders at the Cotzin house last for hours. Depending on with whom we celebrate, the seders can begin as early as 6 in the evening and last until 1 in the morning. Why?—What do we do for so long? Well we love to sing. Now we don’t just sing each song once, but multiple times. First we sing a song in a “modern” melody, then we do my parent’s favorite version, and then we of course have to sing the zaddie tunes. What is a zaddie tune? According to my mother, whenever her zaddie sang it always sounded as if he had his nose plugged. Before we sing a zaddie tune, my mother always tells us this story and then demonstrates what a zaddie tune sounds like, by plugging her nose.

Now you might ask why we hear the same story every year. Our seders would be missing something if my mom did not tell the story-and with out the zaddie tunes it would not be a family seder. Zaddie tunes are not just sung at Pesach, sometimes we sing them on Shabbat or other holidays. Importantly, everyone on my mother’s side of the family knows zaddie tunes and the stories. The tunes serve to unite us as a family even though we live all over the world. I did not have the honor of meeting zaddie, my great-grandfather. But, I always feel a special connection to my past when we sing zaddie songs, because of the stories and our deep family tradition. This connection to zaddie, and thus my heritage is because my mother, through her stories and actions has created a bridge to my past.

In this weeks Torah portion, Tetzaveh, according to Larry Kushner in his book Sparks Beneath the Surface, a literary bridge is created connecting the priests, those who do Gods work, with the ritual objects in the Temple. This occurs in the first paragraph of the portion, Exodus 27:20-21 when the eternal light and how should be used is described. The following is written:

You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting, and kindling lamps regularly. Aaron and his sons shall set up in the tent of the meeting, outside the curtain which is over the Pact from evening to morning before the Lord. It shall be a due from the Israelites, from all times, throughout the ages. (JPS Translation)

The above paragraph serves as a bridge between the eternal light and the responsibility the people have to the nir tamid, a ritual object. It is the specific actions the people must take to provide oil for the nir tamid that bridges the people with the ritual object. As Rashi explains, there are very specific instructions on the olive-it must be ripened on the top of an olive tree. Additionally, only the first droplet of oil from the crushed olive may be used—all the rest is unfit for the eternal light.

As stated in the parsha, Aaron and the priests are directly responsible for the nir tamid. They are told that the flame shall burn all day and all night, throughout all generations. Like in the first example, it is the actions that the priests take to maintain the lamp that connects them with the nir tamid, a ritual object to remind us of God’s presence.

Aaron and the other priests also serve as a bridge. They were the link between the common people and God. In the days of the Temple, the common people did not perform their own sacrifices. Rather, they would bring their offerings to the Temple and Aaron and the other priests would perform the actual sacrifice. Therefore, the action of performing the sacrifices served as a bridge between the priests, God’s work, and the common people.

In the remaining verses of the parsha, there is a detailed description of the clothes that Aaron and the other priests wore. While today we no longer have priests, the dress that we use on our Torah’s is the same as that which the priests were instructed to wear. This is a modern day connection between ritual objects and people. When we look at the Torah’s dress, we can remember our ancestors, and thus it also serves as a bridge to our past.

The concept of bridges, or connecting people with each other or objects is found in other places in our tradition. The ritual objects found in our synagogues today are a bridge between our ancestors and us. This parsha gives instructions on how to use the nir tamid, a ritual object we still have today, from the time of the Temple. And today, in all synagogues, all around the world, regardless of affiliation, a nir tamid is hung. According to Rabbi Elyse Goldstein, having a nir tamid in synagogues is the only ritual that remains from the tabernacle because it could easily be transferred from the days of the Temple to the Diaspora. Furthermore, Gunther Plaut states that “ The nir tamid symbolizes God’s presence in Israel. A spiritual light as if from the Temple of Old.”

When I look at the nir tamid I am reminded of God’s presence, therefore it also serves as a bridge between my ancestors and me. I know that since the days of the Temple the nir tamid has stood in our places of worship and today it continues to hang and shine brightly.

Ritual objects, such as the nir tamid, enrich our Judaism. I do not want to negate our oral tradition, which is extremely important. Tangible objects that one can see and touch provide a deeper memory and meaning for some people. Take our year here for example, I know for me personally it is actually seeing the sights of my ancestors that makes the stories come alive. It is the same for our children in synagogues. If we just told them about the nir tamid, I am not sure it would hold such significance. We not only tell our children about the nir tamid but we also show them that even today we have one. It is the same for my zaddie. For me it is hearing the stories of his life along with singing his songs-an object that makes his memory so vivid and meaningful. When there are actual objects that can be passed down from generation to generation there is an added significance.

The importance of having tangible objects is also apparent in our liturgy. Take the Shema for example. The Shema is our affirmation of faith and a central prayer. Immediately following the Shema we are given ways to carry out our faith through tangible ritual objects, such as T'fillin. The ritual objects described in Vahavta are still used today. It is the combination of ritual with ritual objects that is extremely important to maintain.

Our ritual objects unite us as Klal Yisrael. Every synagogue has its own rituals and traditions and each sect of Judaism practices differently. When entering a new synagogue I am never sure of that synagogues minhag—do they stand or sit for the Shema? Do they chant with the traditional melodies or mainly read? The ritual objects found in synagogues are what provide comfort for me, and others in new places. I always know I will see an ark, nir tamid, Shabbat candlesticks on Friday evenings, and a Torah with a special dressing. There is much diversity in the appearance and placement of these ritual objects. In Italian synagogues for example, the ark and the bima are in separate places, and often the chairs are in a semi-circle type placement. This is in contrast to a typical Ashkenazik synagogue where the ark and bima are connected. It is our diversity that makes us unique but our ritual objects that unite us.

We all have our own personal ritual objects that our important to us and our Judaism. I have zaddie tunes—and many more. Every Friday night, when we light Shabbat candles at my house, we use my grandmothers Shabbat candles sticks. My grandmother, who I knew and loved very much, is no longer with us but using her candlesticks reminds me of her presence and her memory. Additionally, my family is creating our own rituals that I will some day pass on to my children. Every year at our Pesach seder we sing Chad Gadya with sounds. My grandfather is an amazing ox and every year that is his part. Some day I will share the story of my grandfather and his great ox noise with my children. For me, as well as my family, zaddie tunes, Chad Gadya, and our Shabbat candlesticks are objects, like the nir tamid they connect us to our past. We are committed to preserving their legacy.

The continued importance of ritual objects must be stressed. As our tradition, and especially Reform Judaism, changes with times, we must maintain the ritual objects with in our synagogues and our homes. They are the bridge with our past and connect us to our future.

As active Jews it our responsibility to hold onto our ritual objects and to pass them onto the next generation-l'dor v'dor. I want my children to light my grandmother's candlesticks and sing zaddie tunes. I want my children’s children to be telling the story of my zaddie and my grandfather’s great ox noise on Pesach. The only way to accomplish this is through educating the next generation. This is not an easy task. While this is one of our greatest challenges it can also be one of our greatest rewards. It is my hope and prayer that we can serve, just as my parents have for me, as a bridge between our generation and the next.