Hannah M Kapnik

For Kinesthetic Learners

2010-01-18T18:29:54Z

Sukkot has always been rather enchanting for me; spending time throughout the week in my backyard and with my family, ina space that's both protective and exposed. Sukkot, calling us to remember our vulnerability in a physical capacity, is the kinesthetic learner's version of Yom Kippur. I had the sweet sensation on Yom Kippur this year that these holidays are not about fear, but a call to living this "one wild and precious life" consciously.

"Prayer" in Its Time

2009-10-27T19:33:41Z

One of the fascinating aspects of Brachot is the discussion of time in relation to prayer. While the traditional structure of praying three times per day theoretically constructs fairly constant communication with God (and, perhaps, constant participation in community, or constant redirection of a community's efforts and consciousness toward God), a discussion on Brachot 26a suggests that time-regimented prayer is far from being the singular goal of praying Shacharit (morning), Mincha (afternoon), and Maariv (evening). If one forgets to say Maariv, she can say the amidah twice in Shacharit, forgets Shacharit, she can say the amidah twice in Mincha. It's not as obvious what to do if one misses Mincha, because Maariv begins a new day. If one prays in the proper time, he earns 'schar tefilah bizmana' (the reward for praying in its time). If one forgets then prays two amidot at once, he earns 'schar tfilah' (the reward for praying) without 'schar tefilah bizmana (the reward for praying in the proper time).' Separate from the need to pray regularly, there is a minimum amount of sufficient communication with God in a day.

26b teaches that Abraham, Isaac, and Jacob established, relatively, Shacharit, Mincha, and Maariv. The rabbis see this in the text of Genesis, understanding one of each of their actions as prayer; through Abraham 'standing [implied by rabbis: before Gd],' Isaac 'conversing [implied by rabbis: with Gd],' and Jacob 'coming upon a Place (a term used at times for God)', they initiate our practice of communicating with and serving God through prayer. The fact that we begin the Amidah (standing prayer) by invoking God as "our God and God [as in relationship with] each Abraham, Isaac, and Jacob," is an invitation to relate to God in different ways. Despite the fixedness of modern liturgy, we remind ourselves of the unique form each of the Avot had for expression to the Divine.

I've been exploring the idea, particularly through dance (inspired by my chevrutah, Alex, and the Haitian dance ensemble at school), that, with kevanah (intention toward God), any practice can be in communication with God.

Lismoch Geulah l'Tfilah

2009-09-13T03:29:15Z

The first line of the gemara in Chapter Four of Brachot discusses the appropriate time to say Shema (the declaration of God's oneness) relative to the Amidah (the standing prayer, composed of ~18 blessings, invoking different aspects of our relationship with God). The text declares that it's preferable to say Shema late in the time period when it's proscribed, in order 'to put redemption next to prayer.' In context, this line teaches that the last blessing of the Shema, 'Gaal Yisrael' (Blessed are You...who redeemed Israel), should be right before the Amidah, which can't be recited until a bit after Shema (Netz HaChama, a category of sun risen-ness)). This overall message, however, that we should organize prayer in a way that we connect prayer and redemption, is quite moving. I love that discussions of fine details (ie timing for recitation of certain prayers) give way to commentary on ideal mindset. I hope going into Rosh Hashanah and Yom Kippur, with the longest Amidah we say during the year, we can appreciate the potential we have to move a little closer to redemption through prayer.

Shana Tovah U'Metukah (A Good and Sweet New Year)!

Matmid

2009-08-25T23:48:39Z

After a remarkable summer as a fellow at Yeshivat Hadar, I am continuing my learning in a number of ways. I'm excited to participate in Matmid, a continued learning and teaching project from Hadar. With my chevruta (learning partner) from this summer, I am committing to learning the fourth chapter of Brachot in the Babylonian Talmud. I will be posting about my learning on this blog throughout the next six months. I would not have imagined taking on this project a few months ago, and am now eager to do it, especially with the opportunity to use my learning to give back to Hadar. I hope to have your help in doing so!

I am inviting friends and family to help support me and my personal journey as well as the future of Jewish learning by making a tax-deductible contribution to Hadar for my efforts in Matmid. To make a donation online, please click on the 'ChipIn!' button on the right side of the screen. Please help me perpetuate Hadar's mission of creating a world that is grounded in Torah, social justice and prayer.

The Jim Joseph Foundation has awarded Yeshivat Hadar a one million dollar matching grant, meaning that, up to a million dollars fundraised will lead to double that amount for Hadar. Here are some examples of the potential impact of your sponsorship:

Gift Amount and/or Amount Raised	Amount with the match	Concrete Impact
$54 (or 3 x$18)	$108	5 new Hebrew-English Bibles
$100 (or 4 x$25)	$200	A set of new books for the library
$360 (or 20 X $18)	$720	Sponsor 8 students at a summer Shabbaton
$720 ( or 20 X $36)	$1440	Sponsor a Yeshivat Hadar summer student for one month
$1000 ( or 20 x $50)	$2000	Sponsor 4 post-yeshiva follow-up project incentive grants
$1800 (or 50 X $36)	$3600	Sponsor a Yeshivat Hadar summer fellow
$3000 (or 60 X $50)	$6000	Sponsor a Yeshivat Hadar summer elective class

Any donation makes a difference! Whether or not you're able to give at this time, you can learn with Mechon Hadar by listening to podcasts or using their sourcesheets, availablehere. You can read more about my experience this summer on the blog I (sporatically...) kept over the summer, Kol H' bHadar.