A Moroccan Rabbi, Shabbat Zakhor & The Holocaust: Rabbi Moshe Malka

Zakhor. It means "remember." In the Jewish tradition, memory and remembrance are sacred obligations. It is a "mitzvah" - a commandment - to remember our past. This week's Shabbat bears the special name "Shabbat Zakhor" - the "Sabbath of Remembrance." Along with bearing that name, it also bears the weight of our collective responsibility to remember. What are we "remembering" on Shabbat Zakhor?

On this Shabbat, in addition to the weekly Torah portion, we read three verses from a second Torah scroll. These three verses - Deuteronomy 25:17-19 - begin with the word Zakhor - Remember:

"Remember what Amalek did to you on your journey, after you left Egypt."

Just as the Jewish people left Egypt, the Amalekites caught us off guard, attacked us and sought to destroy us. Subsequently, the Amalekites became an arch enemy of the Jewish people, their most famous descendant being Haman, the evil perpetrator who sought the first total genocide against the Jewish nation. As an annual prelude to reading the story of Purim in the Book of Esther, we dedicate this special Shabbat of remembrance to contemplating the persistence of Amalek over the generations - from Haman to the Holocaust, from ancient anti-Semitism to the current resurgence of anti-Semitism all over the world.

Rabbi Moshe Malka was born in the Atlas Mountains of Morocco in 1911. In 1929, at the young age of 18, he moved to Rabat, Morocco, where he began his path as a brilliant Hakham. He was a teacher in the Talmud Torah, and eventually became a famous Dayan (rabbinical judge), posek (halakhic decisor) and darshan (public speaker in matters of Torah). He taught in the Rabbinical Beit Midrash (Rabbinical School) in Rabat and was a member of the Bet Din (Rabbinical Court) in Casablanca.

In the wake of the Six Day War in 1967, Rabbi Malka made Aliyah to the State of Israel. He was a deep lover of Israel, believed in modern-day Zionsim, and supported the halakhic position of reciting Hallel (the Psalms of Praise) on Yom Ha'atsmaut (Israel's Independence Day). After living for a while in Jerusalem, Rabbi Malka moved to Petah Tikvah, where he eventually became the Sephardic Chief Rabbi of the city.

Rabbi Malka died on Shabbat Zakhor, March 22, 1997. There is a deep significance to Rabbi Malka's date of passing, for in his teachings throughout his life, he believed very strongly in the mitzvah of "Zakhor" - to remember our past, especially as it relates to when we were persecuted.

Rabbi Malka had no direct family who experienced, died in or survived the Holocaust. But in the spirit of the collective mitzvah of "Zakhor" for all Jews, here is what he said about the Holocaust (this is my direct translation of his words from his book "Pnei Moshe:)":

"There is no precedent in our history for a tragedy like the Holocaust that took place in Europe in our days. No precedent in scope, in size or in magnitude. Its destructive strength wiped entire communities of people, destroyed cities and institutions, glorious communities completely disappeared - men, women, children, all burnt, buried alive, sheer and complete destruction like we have never seen or known.

What's worse is that this awful and tragic episode in our history is disappearing from the world's memory. The plague of forgetting is attacking the younger generations around the world, and life seems to just be resuming 'as if nothing was.' We have reduced the memory of six million Jewish brothers and sisters to one memorial prayer once a year on Yom Hashoah. That's enough to remember this tragedy, and to learn its lessons of history?

True, there have been pogroms in the past, and 'in every generation there are those who seek to destroy us,' but nothing ever like the Holocaust.  Nothing as systematic and thought out - laws against us, ghettos, concentration camps, killing fields, and the systematic murder of our people in such large numbers.

It is prohibited for any and every Jew to ever forget what the Nazis - this generation's descendants of Amalek - did to our people. We must never forget, and it must be part of our awareness and consciousness - not only on Yom Hashoah or Shabbat Zakhor - but everyday. Otherwise, we risk handing over the memory of our past into the hands of those in the world who seek to erase our past and our memory of it by denying the Holocaust. It is our sacred duty to remember and never forget the Holocaust."

Rabbi Malka's stirring words serve as one of the best and most potent commentaries to the three verses about "remembering Amalek" that we read this Shabbat Zakhor. His words also remind us that the Holocaust is neither "Ashkenazi" or "Sephardi," rather a collective tragedy that affects all Jews. No matter where we are from in the world, we all share the collective responsibility to remember. On Shabbat Zakhor, the Torah commands us to put aside ethnic differences and remember that we are one people, and that anti-Semitism - including during the Holocaust - does not distinguish between "Sephardi and Ashkenazi." On Shabbat Zakhor, we are all survivors who fulfill the collective mitzvah to remember.

How appropriate that we observe the anio/yahrzeit of Hakham Rabbi Moshe Malka z"l on Shabbat Zakhor. On the Shabbat of Remembrance, the memory of his passing helps us to remember him and his powerful, timeless and unifying message to "remember."

Zakhor - remember.

Shabbat Shalom

A Sephardic Voice for the New Generation: Rabbi Benny Lau

Can an Ashkenazi Jew with a distinctly recognizable Ashkenazi name from a prominent Ashkenazi rabbinical family be considered a voice for young Sephardic Jews? When we hear the name "Lau," many of us automatically think of Rabbi Israel Meir Lau, the Holocaust survivor and former Ashkenazi Chief Rabbi of Israel. Some might think of his son, Rabbi David Lau, the current Ashkenazi Chief Rabbi of Israel.

Meet Rabbi Binyamin "Benny" Lau, the nephew of the elder Rabbi Lau and the cousin of the current Chief Rabbi. Benny Lau holds no national "chief rabbi" official position in Israel, but is no less of a public figure. A prominent scholar, educator, teacher and outspoken public intellectual and rabbinic voice, Rabbi Benny Lau has written several bestselling books on a wide variety of Jewish topics, and is one of the most sought after rabbinic figures by Israeli media, government and public institutions.

When Benny Lau was in 9th grade, he went to his synagogue library and pulled a book from the shelf that he had never studied in school. The book reflected a whole new approach to Halakha (Jewish Law) that he had never been exposed to, and the young Benny became intrigued. The book was a collection of Teshuvot (Halakhic Responsa) by Rabbi Ovadia Yosef z"l. Benny immersed himself into the world of Rabbi Ovadia Yosef and of other Sephardic Hakhamim, including Rabbi Uziel z"l. 

After his IDF military service, Benny went to university, eventually earning a Phd in Jewish Law. His dissertation topic: "The Halakhic Methodology of Rabbi Ovadia Yosef." The dissertation was turned into a bestselling book, written with the approval, guidance and blessing of Rabbi Ovadia Yosef, and to date, it is the most important study of Rabbi Ovadia Yosef's halakhic methodology, as well as an important glimpse into the world of Sephardic Hakhamim. Rabbi Ovadia Yosef praised the book, as did many other Sephardic rabbis and teachers. All the work of someone with the Ashkenazi last name "Lau."

Rabbi Lau also has brilliant "Sephardic insights" in the weekly Torah portions, including this week's portion that closes the book of Exodus, Parashat Pekudei.

He brings in the commentary of Nachmanides, the brilliant 13th Century Spanish Rabbi, Talmudist, Kabbalist and Bible Commentator. The topic? The bells at the bottom of the High Priest's robe:

“The bells were placed inside the pomegranates before they were sewn onto the robe, and once the bells were inside the pomegranates, they were then sewn onto the edges of the robe.”

Rabbi Lau comments on Nachmanides' description of this seemingly obscure feature of the High Priest's robe:

“I recently heard a sermon on Nachmanides’ description of the High Priest’s robe. In this sermon, the rabbi described the pomegranate as a symbol of fullness: It is heavy, full of content and does not make any noise. Its fullness is symbolic of the world of wisdom and mitzvot. In fact, when our sages sought a metaphor for being ‘filled with mitzvot,’ they used the pomegranate. 

The pomegranate represents the older generation, overflowing with knowledge and filled with content. The bell, on the other hand — a symbol of noise — makes its noise from an empty vessel. The bell is built from an empty space with a tongue in the middle that creates the noise. It is very sensitive to the slightest wind and hastily rings and makes noise. 

The rabbi then linked the two — the pomegranate and the bell — to the sounds created by the two on the High Priest’s robe as he enters the sanctuary, of which is said: The sound of it is heard when he comes in the sanctuary before God. 

If the bells are disconnected from the pomegranates, then they can ring and ring endlessly, but they will not be part of the High Priest’s robe, and will therefore not be heard. The true strength of the bells ringing is only realized when they are connected to the pomegranates. When they are incorporated within the pomegranates, then their voice is heard.”

But in a stroke of creativity reflecting the sensitivity and inclusive approach of the Classic Sephardic tradition, Rabbi Lau expands our understanding of the bells:

“Clearly, I think that one can also reverse this metaphoric explanation and say that the pomegranates must also make room for the bells to exist within them. The High Priest cannot enter the sanctuary with the pomegranates alone. Only when the pomegranates give room to the bells can they then enter the sanctuary of God. 

The sensitivity of the bells creates the proper musical notes that the High Priest — the representative of the entire community — makes heard in heaven when he enters the sanctuary. The heavy and full pomegranate needs the bell, and together they awaken true hope. 

This dual interpretation expresses the generational dispute between the older generation (the pomegranates) and the younger generation (the bells). The wisdom of this lesson lies in seeking to incorporate the voices of one generation within the other.”

Only when the “sounds from the bells” and the “seeds of the pomegranates” listen to each other and seek to coexist within the same community can our voices be heard by God. This spiritual message from Rabbi Benny Lau is not only a creative reading of Torah sources, it’s a real-life challenge to all Jewish communities - Sephardi and Ashkenazi.

On a personal level, I am privileged to call Benny Lau my friend. As a Sephardic rabbi, I am proud to call Rabbi Benny Lau my colleague, and to consider him one of my "Sephardic role models" - even with the Ashkenazi name Lau.

Shabbat Shalom