Va-Eira / Exodus 6:2 ~ 9:35

Va-Eira: He Appeared

In this Torah portion, G~d summoned Moses to demand that Pharaoh free the Israelites. Moses objected, claiming that his speech impediment would prevent him from being able to articulate this demand. G~d then appointed Aaron, Moses' brother, to be the spokesman. G~d further explained that Pharaoh's heart would harden and the Israelites would not be immediately released.

When Moses and Aaron appeared before Pharaoh, Aaron threw down his rod, which turned into a snake. Pharaoh was not impressed and has his magicians do the same. The next morning, Moses and Aaron went down to the Nile and turned the water into blood. Again, Pharaoh's magicians were able to do the same, so Pharaoh refused to heed Moses' demand to set free the Israelites.

After seven days, G~d told Moses to threaten Pharaoh with a plague of frogs. Aaron stretched out his arms and the land was covered with frogs. Pharaoh's magicians were able to do the same. This time, however, Pharaoh pleaded with Moses to removed the frogs, with the promise that once the frogs were gone, he would release the Israelites. Once the frogs all died, however, Pharaoh changed his mind and refused to let the Israelites leave.

Aaron then was able to summons up a plague of lice. This time, Pharaoh's magicians were not able to replicate this feat. Still Pharaoh refused to let the Israelites go. Moses and Aaron summons a plague of locust, which devour the crops. Pharaoh agrees to release the Israelites if the plague of locust ceases. Once again, however, once the plague is gone, Pharaoh changes his mind. The following day, a plague of pestilence strikes and kills all the livestock of the Egyptians, while the livestock of the Israelites remains healthy. Still, Pharaoh refused to free the Israelites.

Aaron and Moses then threw handfuls of soot into the air, which caused a fine dust to cover the land creating boils on the skin of the Egyptians. Pharaoh still refused to release the Israelites. G~d then has Moses and Aaron release hail upon the land. The stubborn Pharaoh would still not free the Israelites.

Shemot / Exodus 1:1 ~ 6:1

Shemot: Names

Va-Va'Chi / Genesis 47:28 ~ 50:26

Va-Va'Chi: He Lived.

This Torah portion transitions the stories of Genesis to the Exodus from Egypt. Jacob nears the end of his life and expresses his concern to be buried alongside his ancestors. Joseph takes his sons, Ephraim and Manassah who were born in Egypt, to Joseph. Jacob recognizes Jacob’s sons as his own and declares that they will share a portion of his (Jacob’s) allotment. Thus, Jacob lifted his grandsons to the same level of his genealogical list as his sonw.

Jacob then blessed Ephraim and Manassah, blessing Ephraim, the younger with his right hand and Manassah, the elder with his left hand. This seemed wrong to Joseph, and he tried to correct his father, saying that this would make the younger brother of greater importance. Jacob, however, refused to correct the order of precedence of his grandsons. This is a common motif in Genesis, where the younger supplants the elder.

Jacob blessed Ephraim and Manassah by saying: By you shall the people of Israel give their blessing, saying “May G~d make you like Ephraim and Manasseh.” This blessing is still used today by Jewish parents to their children.

Jacob then gathered all his sons together and gave each a personal blessing. In this blessing, Jacob set the future course for each son and foretells of the twelve tribes of Israel. The blessing has political overtones by giving some sons/tribes a brighter future than others. The blessing of Jacob also expresses his disappointment in some of his sons. The blessings of Reuben, Simeon and Levi, for instance, make it clear that they, although the oldest sons, do not have the prominent place in the family because Reuben slept with Jacob’s concubine and because Simeon and Levi lead the the senseless slaying of the people of Shechem. Judah received Jacob’s blessing to lead the family.

After Jacob’s death, Joseph received Pharaoh’s permission to bury Jacob in the Cave of Machpelah in Canaan, where Abraham and Isaac are buried. This is the burial plot that Abraham had purchased earlier following Sarah’s death. Joseph gathered the family together and they left Egypt for Canaan to bury Jacob, where they observed the traditional mourning period of seven days. After sitting Shiva, the family returned, to Egypt, as Joseph had promised Pharaoh.

Following Jacob’s death, the brothers feared that Joseph would take revenge on them for their treatment of him years earlier. He assured them that he had no such designs. He did ask, however, that following his death, he be brought out of the land of Egypt to be buried alongside his ancestor.

Joseph died at age 110 and was buried in a coffin, as was Egyptian tradition.

Va-Yeishev / Genesis 37:1 ~ 40:23

Va-Yeishev: He Dwelt.

This Torah portion begins the Joseph story-cycle, which continues through the remainder of Genesis. In the center of this Torah portion are two stories of sexual encounters. One involving Tamar and her father-in-law, Judah, and the other involving Joseph and the wife of Potiphar ~ Joseph's Egyptian master.

The Torah portion begins with the teenaged Joseph tattling to his father about his older brothers. Jacob favors Joseph and gives him a coat of many colors. The other sons become jealous. Jacob, meanwhile, begins to have dreams, and in one, which he shared with his brothers, he is the center of attention and all his brothers bow down to him. The brother plot against Jospeh and want to kill him. Reuben, however, convinces them to merely throw Joseph in a pit, which they do, after stripping him of his coat of many colors. Then, they decide to sell Joseph into slavery to a caravan of traders. The brothers are twenty pieces of silver richer, and Joseph is sent on his way to Egypt, where he is sold to Potiphar.

The brothers take Joseph's coat and smear it with the blood of a goat. They bring the bloody coat to their father, who recognizes it and thinks that Joseph has been killed by wild animals. The brothers to not dissuade Jacob of this belief.

Here there is a brief interlude to follow the story of Judah and Tamar. Judah left his brothers and married a woman who bore him three sons ~ Er, Onan, and Shelah. When the eldest son was ready to marry, Judah found Tamar to be his wife. But Er was wicked and he died. Under the ancient custom of a levirate marriage, Tamar was then married to the second son, Onan. Under this custom, the wife of a deceased, childless man was married to a living brother, so that any sons born of that pair would be considered sons of the deceased man. Onan refused to properly cooperate, and he, too, died. The third son, Shelah, was too young to marry at the time, so Judah tells Tamar to go to her father until Shelah is older. Judah, however, decides not to allow his third son marry Tamar. Tamar, therefore, took it upon herself to rectify the situation.

Tamar discarded her widow's garb and dressed in a provocative manner. When Judah saw her, he mistook her for a prostitute and made her an offer. She asked for his signet ring and his staff. She became pregnant by him. When Judah learned that Tamar was pregnant, he wanted her killed, but she was able to produce his ring and staff, thus, he had to acknowledge that he had been deceived by his behaviour towards her. She later gave birth to twins ~ Perez and Zerah.

Meanwhile, Joseph was doing well in Potiphar's household until Potiphar's wife propositioned him. Joseph refused to take her up on the offer. She then accused him of rape. Potiphar has Joseph thrown into prison. His prison mates included the Pharaoh's chief cupbearer and the chief baker. Each has disturbing dreams, which Joseph interprets. The cupbearer's dream indicates that he will soon be pardoned. The baker's dream, however, is more bleak and foretells his pending execution. Both dreams come true. The cupbearer promises to tell Pharaoh of Joseph's skills, however, once he is freed, he promptly forgets, leaving Joseph in prison.

Va-Yishlach / Genesis 32:4 ~ 36:43

Va-Yishlach: He Sent

There are three major themes in this week's Torah portion: (A) Jacob reunites with his brother, Esau; (B) Dinah and Shechem; and (C) the Family of Jacob.

The Torah portion begins with Jacob preparing to meet his brother. When they were last together, Esau had threatened to kill Jacob, so Jacob was obviously concerned about their meeting. Jacob sent out servants who returned with information that Esau was coming with 400 men. Jacob feared that his brother was coming armed with war, so he divided his group into two camps. In addition, he sent a large selection of animals from his herds as an appeasement gift to Esau.

Before meeting his brother, Jacob spent the night at the River Jabbok where he wrestles with a mysterious being. Jacob's hip is wrenched from its socket. Jacob, however, refuses to let go of this being until he receives a blessing. The being gives Jacob a new name, Israel, saying "you have struggled with G~d and with human beings, and you have prevailed. From this day forward, Jacob had a limp. It is also the reason why the meat of an animal around the sciatic nerve is not eaten.

Jacob and his brother meet in peace. Instead of joining forces, however, Jacob and Esau part ways. Jacob journeys to Shechem where he purchases some property.

Dinah, daughter of Leah and Jacob, visits with the local women. She catches the eye of Shechem, son of Hamor, the local prince. He grabbed her and they had sex. Shechem falls in love with Dinah and wants to marry her. Dinah's brother's react violently. They tell Shechem that he may marry Dinah only if he agrees to become circumcised. Shechem agrees, and all the men of the city are circumcised. While they are recovering from their surgery, Dinah's full brothers, Simeon and Levi conspire to kill all the men of Shechem and capture all the women and children.

When Jacob learns what his sons have done, he is angry. He moves his family to Bethel. Rachel struggles and dies giving birth to Benjamin. Isaac dies at the age of 180 and Esau and Jacob/Israel bury him. The Torah portion ends with the genealogy of Esau.

Interfaith Dialogue

I was recently invited to be one of the speakers at an Interfaith dinner, organized by a Turkish Muslim organization. The topic of the dinner was Dialogue Civilizations, which is a rather daunting theme. Below are some excerpts from my talk.

Dialogue among Civilizations
The Merriam-Webster Dictionary defins "Dialogue" as:
a. A conversation between two or more persons;
b. An exchange of ideas and opinions;
c. A discussion between representatives of parties to a conflict that is aimed at resolution.

For our purposes tonight, we are talking of an exchange of ideas and opinions.

Dialogue is not about winning an argument or changing one’s own beliefs; It is about communicating and listening.

Interfaith dialogue is very important, but we must also bear in mind that the very nature of religion is both a source of conflict and a way to resolve conflict. That is why communicating and listening are such vital parts of the dialogue.

Interfaith Dialogue has many aspects. On a personal level, it can strengthen one’s own faith because it forces one to examine one’s own belief system. In addition, it exposes one to a new or different way of viewing G~d. On a more global level, interfaith dialogue has the ability to affirm the beliefs of both sides by discussing shared beliefs and differences. Such dialogue strengthens the faith communities when they ally with each other.
In order for true Dialogue to work, the parties must be honest with each other. Trust is a critical element of the dialogue. This means not only talking about our commonalities, but also about our differences. Sometimes these differences are things that make us uncomfortable. Misperceptions, dangers and concerns facing Jews and Muslims in America must be addressed. Anti-Semitism must be discussed. Terrorism must be addressed. This is where trust comes in.

Following the Inquisitions, many Jews settled in Turkey. Turkey welcomed the Jews and they were accepted into the community. Jews have generally felt welcome in Turkey ever since. Thus, the rise of anti-Semitism in Turkey in recent months is of concern to American Jews. This is a topic that needs to be discussed.

Sometimes interfaith dialogue can be exhibited through actions. My husband and I were honored with a trip to Turkey a few years ago. Our group included, among others, a cantor and a Catholic priest. One of the things that really sticks out in my mind was our visit to the city where there was a Church, a Mosque, and a Synagogue all in a circle. We entered each house of worship. In the synagogue the cantor sang a Jewish prayer. In the church, the priest recited a prayer, and in the Mosque, we heard the call to prayer. We later visited the city of Ur, where Abraham began his journey. Although Abraham’s story is somewhat different in the Islamic tradition, than it is in the Judeo-Christian tradition, all recognized Abraham as linking the three religions. These experiences enhanced our understanding of each other’s faiths.

Another example of dialogue through actions is the Hadassah Medical Organization in Jerusalem. The Hadassah hospitals are the leading research centers in Israel, specializing in trauma medicine, for obvious reasons. The hospitals have treated literally millions of patients from around the world regardless of race, religion or nationality. In addition, Jewish and non-Jewish doctors and nurses work side-by-side in treating patients. For this reason, the Hadassah Medical Organization was nominated for the Nobel Peace Prize in 2005.

Judaism has a concept of Tikkun Olam, which literally means “repair the world.” The modern interpretation of Tikkun Olam involves doing work to improve society. The term indicates one should do perform an act, not because it is required by Biblical law, but because it helps others. In other words, it is our responsibility as humans to repair the is wrong in the world. Engaging in positive interfaith dialogue exemplifies this concept of Tikkun olam.

Also, just sitting down with each other, as we are doing this evening, sends a powerful message to the community-at-large. We have many people of many faiths gather here tonight. While we may all have the same goals in wanting to open dialogue, we are also letting the community know that we are here and willing to come together.

In closing, I would like to leave you with a quote from Hillel, an important Jewish scholar from the Rabbinic age. He lived around the time of Jesus, from approximately 110 BCE to 10 CE: If I am not for myself, who will be for me? / If I am not for others, what am I? / If not now, when?
Now is the time for our dialogue.

© Smolinsky, 2010

Tol'dot / Genesis 25:19 ~ 28:9

Tol'dot: Generations

The Sukkah

During the holiday of Sukkot, Torah commands us to live in a Sukkah:

"You shall live in huts seven days; all citizens of Israel shall live in huts, in order that all future generations may know that I made the Israelite people live in huts when I brought them out of the land of Egypt ..." Leviticus 23:42-43.

Thus, the most important ritual of Sukkot is living in a sukkah. The sukkah, however, is a temporary structure, with four walls and a roof that is open to the elements. Sukkot begins a few days after Yom Kippur, so the sukkah is constructed during the period between these two holidays.

The sukkah is a temporary structure to remind us of the impermanence of our lives and to remind us of the Israelites who wandered in the desert for 40 years following the Exodus from Egypt. The roof of the sukkah must be made of organic materials, such as reeds or branches. It must also be open to the sky, so that we can see the moon and the stars from the inside, but it should provide enough shelter to shade us from the sun.

During the holiday of Sukkot, we are to live in the sukkah and treat it as our home. We decorate the sukkah with the fall harvest fruit. In addition, beautiful items we hold dear are brought into the sukkah to brighten our lives. In the community sukkah (the one built at the synagogue) is often decorated by the artwork of the children.

During the Sukkot holiday, many Jews study Torah in the sukkah.

Sukkot is a joyous holiday and one that all people look forward to participating in.

Sukkot

Sukkot celebrates the autumn harvest. In Temple times, Sukkot was one of the three pilgrimages mandated in Torah. (Pesach and Shavuot are the other two pilgrimage festivals.) During the pilgrimages, harvest offerings were brought to the Temple.

Sukkot also commemorates the Israelites' wandering in the desert for 40 years following the Exodus from Egypt. We are commanded to dwell in a sukkah (sukkah is Hebrew for "booth") "so that your generations may know that I made the children of Israel to dwell in sukkots when I brought them out of Egypt." Leviticus 23:43. Sukkot is the plural of sukkah.

Sukkot reminds us that despite our attempts to be secure, a certain instability is a part of our lives. On this holiday, we build temporary structures to remind ourselves of the impermanence of our lives and security. It is a mitzvah to eat in the sukkah and in many people also sleep in their sukkot.

Another custom of Sukkot is the waving of the lulav. Four species symbolize the holiday of Sukkot ~ the Etrog, or citron, and the lulav, which is comprised of three types of branches bound together. The three branches are the date-palm, myrtle branches and willow branches. All together, the Lulav and Etrog are known as the four species, or arba minim.

Sukkot is an eight (8) day holiday. During the first six days of Sukkot, (with the exception of Shabbat), during synagogue services, the congregation takes up the lulav and etrog and forms a procession around the sanctuary as songs are sung. The megillah of Kohelet (the Book of Ecclesiastes) is read during Sukkot. This reading contains the famous verse: "To everything there is a season."

The seventh day of Sukkot is called Hoshanah Rabbah. According to rabbinic tradition, Hoshanah Rabbah is an extension of Yom Kippur because it is on this day that the Book of Life is finally sealed.

Jewish Months and Their Holidays

Although the Jewish New Year begins at Rosh HaShanah, this is actually the seventh month of Tishri in the Jewish year. The first month of the Jewish calendar is Nisan, which is in the spring. The Jewish calendar actually has several different “new years” depending on its specific purpose.

The names of the months are of Babylonian origin and were named during the time of the Israelite exile in Babylon. Biblical Hebrew refers to months by number and not by name.

The Jewish months and their holidays are as follows:

1. Nisan
a. Pesach / Passover: 15 Nisan. This is an 8-day holiday
b. Yom HaShoah: 27 Nisan

2. Iyar
a. Yom HaZikaron: 5 Iyar
b. Yom Ha’Atzama’ut: 6 Iyar
c. Lag B’Omer: 18 Iyar
d. Yom Yerushalayim

3. Sivan
a. Shavout: 6 Sivan

4. Tammuz

5. Av
a. Tisha B’Av: 9 Av

6. Elul

7. Tishri
a. Rosh HaShanah: 1 Tishri. This is a 2-day holiday
b. Fast of Gedaliah: 3 Tishri
c. Kol Nidre: 9 Tishri
d. Yom Kippur: 10 Tishri
e. Sukkot: 15 Tishri. This is an 8-day holiday
f. Shemini Atzeret: 22 Tishri
g. Simchat Torah: 23 Tishri

8. Cheshvan

9. Kislev
a. Chanukkah: 25 Kislev. This is an 8-day holiday

10. Tevet

11. Shevat
a. Tu B’Shevat: 15 Shevat

12. Adar I / Adar II
a. Fast of Esther: 11 Adar
b. Purim: 14 Adar

Elul

This year, the Jewish month of Elul begins at sundown on August 10, 2010.

Elul is the month leading up to the High Holidays of Rosh HaShanah and Yom Kippur. The name “Elul” comes from the acronym of “ani l’dodi v’dodi li” (alef-lamed-vav-lamed), which translates to a verse from the Song of Songs 6:3. “I am my Beloved’s and my Beloved is mine.” The word “Elul” also means “search” in Aramaic, thus the name of the month has a double meaning. The Aramaic meaning is especially apropos because it is a time of introspection and repentance.

As Jews prepare for the High Holidays, there are specific traditions and rituals that are performed during Elul. Traditionally, the shofar is blown after the morning services, with the exception of Shabbat services. The shofar is a call to repentance. The shofar blasts are designed to awaken sleepers, in the spiritual sense, and inspire them to begin their period of contemplation.

Elul is also the time Jews begin the process of asking forgiveness for the wrongs they have done to others. We must ask forgiveness from those we have harmed before we can seek forgiveness from G~d. In the process, Elul is a time that one contemplates his own mortality. Many Jews visit cemeteries to remember their loved ones.

Tisha b'Av and the Three Weeks of Mourning

Tisha b’Av in the year 2010, begins at sundown on Monday, July 19 and ends at sundown on Tuesday, July 20.

Tisha b’Av (the 9th day of Av) is the saddest day in the Jewish year. It is day of communal mourning, commemorating the destruction of the First and Second Temples in Jerusalem, in 586 BCE and 70 AD, respectively. Other major disasters that affect the Jewish people are also often remembered on this date.

Tisha b’Av is a major fasting holiday and is a “long fast” running from sundown to sundown. In 2010, Tisha b’Av falls on Tuesday, July 20. The fast, thus begins at sun down on Monday, July 19 and continues through sun down on Tuesday, July 20.

The period leading up to Tisha b’Av is known as “The Three Weeks”, known as bein hametzarim in Hebrew. The Three Weeks begins on the 17th day of Tammuz. The 17th day of Tammuz is a “short” fast day, when one fasts from sun up to sun down. Some Jewish communities observe the mourning customs during the entire bein hametzarim. Mourning observances and restrictions that signify mourning include :not wearing leather shoes; avoiding tending to one’s physical appearance, such as bathing, shaving or wearing cosmetics; and abstaining from sexual activities. One often sits on low-stools, or on the floor, another custom of mourning.

In addition, joyous events, such as weddings would never be scheduled during this three-week period. Some people also refrain from participating other forms of entertainment, such as listening to music or going to theater.

At the evening synagogue service on Tisha b’Av, the Book of Lamentations is read aloud. The ark is covered in black.

Other events that are said to have occurred on Tisha b’Av include:
- The edict of 1290 by King Edward I ordering the Jews of England to leave the country.
- The expulsion of Jews from Spain in 1492 by order of the Spanish Inquisition under King Ferdinand and Queen Isabella.
- The beginning of World War I.
- In 1942, the deportation of Jews from the Warsaw Ghetto began.

Lashon Harah ~ The Evil Tongue

Words are very powerful. They have the power to build up and the power to destroy. Judaism is very conscious of the power of words to destroy, so much so that there is a term for destructive words – Lashon harah, or the Evil Tongue. Lashon harah destroys three people – the speaker, the listener, and the target of the words.

The harm done by speech is considered even worse than stealing. Material goods can be replaced. Words, once spoken, can never be retracted.

One of my favorite Chasidic tales explains the dangers of Lashon Harah: An old woman went about telling stories and lies about her neighbors. After doing so for many years, she began to feel bad and went to the Rabbi for forgiveness. The Rabbi told her to go take her best feather pillow, cut it open, and throw the feathers to the wind, then return to him. She thought this was a strange request, but she wanted to atone for her ways, so went out and did as the Rabbi instructed. After she had completed this task, she went back to the Rabbi for further instructions. The Rabbi told the woman to go back out, collect all the feathers and return them to her pillow. “But, Rabbi,” cried the old woman, “that’s impossible! The feathers are all gone!” “Aha!” said the Rabbi, “your words are like the feathers. Once they leave your lips, they cannot be retrieved and you have no control over where the words will land.”

Talmud teaches that the tongue had the power to be so dangerous that it must be kept hidden from view ~ behind the protection of two walls, the lips and teeth, to prevent its misuse.

Mezuzah

The word "Mezuzah" is Hebrew for "doorpost." It is also the term used for the little case that many Jews place on the right side of the entrance to their homes. A mezuzah may also be placed on the doorpost of any internal rooms of a home as well, with the exception of the bathrooms. One will also find a mezuzah on the entrances of synagogues and Jewish schools, as well as Jewish-owned businesses.

The Mezuzah contains a scroll, which if it is a kosher scroll, will contain a handwritten verse of the Shema (Deuteronomy 6:4~9) and the passage from Deuteronomy 11:13~21.. The Shema (which is Hebrew for "Hear"), is the biblical passage in which G~d commands us to keep His words in our minds and hearts by placing them on the doorposts of our homes. Because the first letter of the Shema is Shin, a Shin generally is found on the mezuzah.

In Askenazic tradition, the mezuzah is placed at an angle on the right side of the doorpost as one enters the room. Placing a mezuzah on a new home is a small family ceremony, called a Chanakkat HaBayit (which means the dedication of the home). The following blessing is recited before the mezuzah is affixed to the doorpost:

Barukh atah Adonai, Eloheinu, melekh ha'olam
Asher kidishanu b'mitz'votav v'tzivanu lik'bo'ah mezuzah.

Blessed are you, Lord, our G~d, sovereign of the universe
Who has sanctified us with His commandments and commanded us to affix a mezuzah

Every time one pass through a door with a mezuzah on it, one touch the mezuzah and then kiss the fingers that touched it, expressing love and respect for G~d and his mitzvot and reminding oneself of the mitzvot contained within them.

When a Jewish family moves, and a non-Jewish family moves into the home, the mezuzah should be removed. If a Jewish family moves into the home, then the mezuzah may remain on the doorpost.

Matzevah: Unveiling of the Tombstone

Matzevah is Hebrew for "tombstone" or "headstone." In Judaism, the tombstone is generally placed on the grave sometime after the burial. When the tombstone is placed on the grave, it generally done at a special unveiling ceremony. The dedication of the tombstone can be done at any time between Sheloshim, the first thirty days of mourning after the burial, and the anniversary of the death. The unveiling cannot take place during Pesach.

A cloth covering the tombstone is removed from in the presence of family and friends. A brief service at the dedication includes the reading of several psalms, often the 23rd Psalm, the Mourners' Kaddish, and the El Maleh Rachamim prayer.

The tombstone generally bears the Hebrew letters "pe" and "nun", which stands for "here lies buried." At the bottom of the tombstone, are the five Hebrew letters "tav", "nun", "tzadik", "bet", and "he." These letters stand for the phrase "May his/her sould be bound up in the bond of life eternal."

It is customary to leave a small stone on the tombstone. The origin of this custom is not known, but it may date back to Biblical times when bodies were buried beneath piles of stones. Today, the custom is a reminder that someone has visited the grave.

Yehuda Amichai ~ Israeli Poet

Yehuda Amichai (May 3, 1924 – September 22, 2000) is one of Israel’s most beloved Hebrew poets. Because he was the first to write poetry in modern Hebrew, his influence in Israeli literature is enormous.

Amichai was born Ludwig Pfeuffer in Wurzburg, Germany. He grew up in a traditionally Orthodox family. As a young boy, and as Hitler was rising to power, his family made aliyah to the Land of Israel, which was then under the British Mandate. Later, he became active in the pre-cursor to the Israel Defense Forces. He fought in World War II in the British Army in the Jewish Brigade.

Amicha’s poetry touches Israeli life and issues. His poems often reflect the conflict of the secular and the religious.

Amachai died in 2000 at age 76.

Below is one of Amachai's poems.

Wildpeace

Not the peace of a cease-fire
not even the vision of the wolf and the lamb,
but rather
as in the heart when the excitement is over
and you can talk only about a great weariness.
I know that I know how to kill, that makes me an adult.
And my son plays with a toy gun that knows
how to open and close its eyes and say Mama.
A peace
without the big noise of beating swords into ploughshares,
without words, without
the thud of the heavy rubber stamp: let it be
light, floating, like lazy white foam.
A little rest for the wounds - who speaks of healing?
(And the howl of the orphans is passed from one generation
to the next, as in a relay race:
the baton never falls.)

Let it come
like wildflowers,
suddenly, because the field
must have it: wildpeace.


Translated by Chana Bloch

Shavout

Shavout is the Feast of Weeks and is celebrated seven weeks after Passover. The word "Shavout" means "weeks", and the holiday is so named to denote the time lapsed between Passover and the holiday. Shavout marks the end of the counting of the Omer. Biblically, Shavout is one of the three pilgrimage festivals. In Exodus, the holiday is called Hag HaKatzir, or the Festival of the Harvest. In Numbers, the holiday is referred to as Hag HaBikkurim, or the Festival of the First Fruits. Both names emphasize its importance as an agricultural festival.

Passover, Counting of the Omer and Shavout are all interconnected by the ancient agricultural practices. The omer ~ the sheath of barley ~ was planted at Passover and came to fruition 50 days later ~ on or about Shavout.

Today Shavout is associated with the giving of Torah at Mt. Sinai. This connection originated following the destruction of the Temple in 70 C.E., when the Rabbi’s in exile linked the Shavout holiday with the revelation of Torah to the children of Israel. Tradition holds that all souls were present when G~d revealed Himself to Moses. Traditionally, the megillah of Ruth is read during Shavout to commemorate her presence during the Revelation. Ruth is Judaism's most famous convert. The Ten Commandments, as found in Exodus, are also traditionally read aloud during synagogue services on Shavout.

The synagogue is decorated with flowers for the Shavout holiday to mark the beginning of the harvest season. Jews also often stay up all night studying Torah, beginning at sunset at the beginning of Shavout.

Dairy foods are the traditional foods that are eaten on Shavout.

In 2010, Shavout begins at sunset on Tuesday, May 18.

Yom Yerushalayim ~ Jerusalem Day

Yom Yerushalayim commemorates the unification of Jerusalem following the Six-Day War of 1967. On the 28th of Iyar in 5757 (June 7, 1967), Israeli troops broke down the walls that had divided the city for the previous 19 years.

Following the War of Independence in 1948, Jerusalem had been a divided city, with barriers separating the Arab and Jewish suburbs of the city. After the Six-Day War, the two areas of the city were unified.

In the year 2010, the 28th of Iyar falls on May 12.

Lag B'Omer

The Jewish holiday of Lag B’Omer falls on the 33rd day of the Omer. In 2010, the holiday falls on Sunday, May 2. It is generally regarded as a joyous holiday.

Traditionally, the period between Passover and Shavo’ut are semi-mourning days, during which no weddings are performed. An exception is made on Lag B’Omer. Weddings take place on this day. In addition, traditional Jews get their hair cut on this day.

The origins of this holiday are unknown.

Yom Ha’Atzma’ut

Yom Ha’Atzma’ut is Israel’s Independence Day. The State of Israel declared its independence on the 5th day of Iyar 5708 (May 14, 1948). The holiday is celebrated on Tuesday, Wednesday or Thursday on or near the 5th day of Iyar. If the 5th of Iyar falls on a Friday or Saturday, the celebrations are moved up to the preceding Thursday. If the 5th of Iyar falls on a Monday, the celebrations are postponed until Tuesday. In the year 2010, the 5th of Iyar falls on a Monday, so the celebrations will actually be observed on the 6th of Iyar (Tuesday, April 20, 2010).

In Israel, the Independence Day is a national holiday. The official Independence Day ceremonies are held on Mount Hertz, in Jerusalem at sundown at the conclusion of Yom HaZikaron. The ceremony begins with a speech by the President of Israel, with additional events to mark the establishment of Israel. In addition, twelve torches, representing the twelve Tribes of Israel, are also lit. Israeli citizens who have made a significant social contribution are invited to light these torches. Throughout the country, there are other celebrations to commemorate the independence of the State of Israel.

Traditionally, Yom Ha’Atzma’ut ends with a ceremony granting the Israel Prize, which recognizes individual citizens for their unique contribution to the country’s culture, science, arts and humanities. Some past recipients of the Israel Prize include: Shmeul Yosef Agnon (literature) ~ 1954 and 1958; Yigael Yadin (Jewish studies) ~ 1956; Martin Buber (humanities) ~ 1958; Youth Aliyah (education ) 1958; Golda Meir ~ 1975; Aharon Appelfeld (literature) ~ 1983; Teddy Kollek ~ 1988; A.B. Yehoshua (literature) ~ 1995; Amos Oz (literature) ~ 1998; and Mordechai Rotenberg (social work) ~ 2009.

There is also a religious element to Yom Ha’Atzma’ut. The Chief Rabbinate of the State of Israel has declared Yom Ha’Atzma’ut a Jewish holiday requiring the recitation of Hallel. Some movements within Judaism also include the reading from the Prophets and/or the prayer of Al HaNisim (Prayers concerning the miracles). The rationale for this is that the creation of Israel represents a miraculous victory of a small band of Jews over the numerous surrounding Arab force.

In American Jewish communities, the day is often celebrated as a way of expressing solidarity with the State of Israel.

Yom HaZikaron יום הזכרון

Yom HaZikaron is Israel Memorial Day. It was originally established to remember the soldiers in the Israel Defense Forces (IDF) who were killed in the Israel’s wars, including the conflicts before the establishment of the State of Israel. Today, the day commemorates not only the soldiers who fought in Israel’s wars, but all Israelis who have been killed as a result of terrorist activities in the country.

Yom HaZikaron takes place on the 4th day of Iyar and immediately precedes Yom Ha’Atzmaut, Israel’s Independence Day, which falls on the 5th day of Iyar. For the year 2010, this Memorial is observed on Monday, April 19. The reason for linking the two observance is because the State of Israel owes its independence and its existence to the soldiers who sacrificed their lives for its creation.

In Israel, memorial ceremonies are held throughout the country. For the duration of the holiday (from sunset to sunset), all places of public entertainment, including theaters and pubs, are closed. The official memorial begins at sundown at the Kotel when a one-minute siren sounds. Israeli citizens stand in silence to commemorate and respect the war dead and the victims of present-day terrorists.

The following morning, a two-minute siren is sounded, beginning a strictly observed period of silence, when the public ceremonies begin. The Israeli flag is lowered to half-mast. Private prayers and memorials are held at the various cemeteries throughout the country where Israeli soldiers and terrorist victims are buried. At the end of the memorial day, the Israeli flag is returned to full-mast, which marks the official opening ceremony of the Israel Independence Day. The official ceremony for this holiday begins on Mount Herzl.

Although Yom HaZikaron is not a religious commemoration, it is a part of life in Israel and is strictly observed.

Counting the Omer

The 50-day period between the second day of Pesach and Shavo’ut is known as Counting the Omer. An Omer is a unit of measure equaling the sheaves of a harvested crop. In ancient times, beginning with the second day of Pesach, an omer of barley was cut down and brought to the Temple as an offering. This marked the start of the harvest season, which lasted for seven weeks.

According to Torah (Leviticus 23:15~16), we are obliged to count the days between Pesach and Shavu’ot. Thus, every evening during this period a blessing is recited and the day and week of the Omer is noted. For example, one week after the counting begins, the blessing would begin: “Blessed are you, Adonai, our G~d, Master of the Universe, who has sanctified us with Your commandments and commanded us to count the Omer. Today is seven days, which is one week of the Omer.”

In ancient times, the counting of the omer was connected with the first harvests. The holiday of Shavu’ot later became associated with the giving of Torah at Sinai, thus became a celebration of both harvest and the link between the Pesach, which commemorated the Exodus from Egypt, and Shavu’ot, which commemorated the revelation of the Torah to the people of Israel. The counting of the Omer also is a reminder of the process of moving from a slave mentality (life in Egypt) to freedom.

The Omer is a period of semi-mourning. Weddings and festive parties are not conducted during this period. The reasons for this semi-mourning period are uncertain.

Yom HaShoah ~ Holocaust Memorial Day

Yom HaShoah is observed on the 27th day of Nissan in the Hebrew calendar. In the year 2010, this date corresponds to Sunday, April 11, 2010.

The date for the memorial day was officially designated by the Israeli Knesset in 1951.

In Israel, sirens are sounded for 2 minutes at sundown and again at 11:00 a.m., on Yom HaShoah. Everyone stops what they are doing and stand at attention. There is no public entertainment on Yom HaShoah ~ all theaters, movie theaters, pubs and public clubs are closed throughout the country.

In the United States, many communities observe this day. In my community, the local newspaper sponsors an essay contest for the local schools to participate in. The essay requires the students to answer questions pertaining to Holocaust and/or human rights issues. Students ranging from elementary to high school age are encouraged to participate. There is an ecumenical community service, held at one of the local synagogues, and the winners of the essay contests are awarded their prizes.

Sea of Lights by Yael Remen (2009)

Sea of Lights is novel about the author's father, Avraham Binder. He was born in Vilna, Lithuania in 1906 and his live spanned nearly a century. He died in 2001 in Israel. During his lifetime, he experienced pogroms in his native land, felt the effects of the Holocaust, and survived the Israeli wars of independence. He was a bookbinder by trade and an accomplished artist. There should be an interesting story in here somewhere.

Unfortunately, this book suffers from the lack of a good editor. In addition to numerous spelling errors, there was much extraneous materials. While reading this 600+ page tome, I often felt like I was living Avraham Binder's life in real time. After reading the first few chapters, I felt that I had a bad translation from the original Hebrew. Unfortunately, the book was not a translation; the original had been written in English. Although the author was born in Israel, she has lived in the United States for many, many years.

Avraham immigrated to Israel on the eve of World War II. He had been involved in the Zionist movement, but his primary objective was to attend the prestigious Bezalel art school in Jerusalem. After a few lessons, he realized that his artistic philosophy differed too greatly from that of the school and he withdrew. He found himself in Tel Aviv where he opened a bookbinding business. He continued his painting and got involved in the Tel Aviv art scene.

His parents and younger sister eventually join him in Israel. Tzila, his younger sister, is a painter in her own right. She meets and falls in love with the married Israeli poet, Natan Alterman. They have a long-term relationship, which is wife is apparently aware of and does not actively disapprove.

Avraham was madly in love with the beautiful Rachel, however, she marries his close friend. This devastates him. He begins a relationship with his landlady, who is considerably older than him. When she becomes possessive and jealous, he leaves her. She later commits suicide. Avraham eventually meets and marries Sara. His wife and mother do not get along. The author's depiction of Sara is not kind. She seems like a selfish woman.

The author seems to want to provide, in addition to her father's story, the history of modern Israel. Unfortunately, this does not work well. Events are described without a clear connection to the characters. It is too bad, because there is probably a very interesting story about Avraham Binder.


Read: April 3, 2010

The Pesach Seder ( פּסח שׁל הסּדר )

Passover begins at sundown on Monday, March 29, 2010.

On the first night of Pesach, Jews celebrate a special meal filled special foods and ritual to commemorate the holiday. Often friends and non-Jews are invited to celebrate the meal and to read the Haggadah recounting the Passover story. Some Jewish families also celebrate a seder on the second night of Pesach as well.

The word “seder” is Hebrew for “order” because of the special order in which the meal proceeds. The “order” of the Pesach Seder is as follows:

1. Kaddesh ~ Sanctification ( קדשׁ ): The wine is blessed and the first glass is drunk. A second cup of wine is poured.

2. Urechatz ~ Washing ( וּרחץ ): Washing of the hands in preparation for eating the Karpas.

3. Karpas ~ Parsley ( כּרפּס ): A sprig of parsley is dipped in saltwater and eaten. The parsley symbolizes the lowly origin of the Israelites and the saltwater symbolizes the tears shed during the days of bondage in Egypt.

4. Yachatz ~ Breaking ( יחץ ): The Seder table contains a plate holding 3 matzot. The middle one is broken and set aside for the afikomen.

5. Megged ~The Passover Story ( מגּיד ): The retelling of the Exodus story begins with the youngest person at the table asking the Four Questions.

a. Why is this night different from all other nights?
b. On all other nights, we eat chamets and matzah, but on this night we eat only matzah.
c. On all other nights we do not dip even once, but on this night we dip twice.
d. On all other nights we eat sitting down, but on this night we eat reclining.

At the end of the Megged, a blessing is recited over the second cup of wine, which is then drunk.

6. Rachtzah ~Washing ( רחצה ): A blessing is recited and the hands are washed for a second time.

7. Motzi ~ Blessing ( מציא ): The ha-motzi blessing, the blessing over bread or grain foods, is recited over the matzah.

8. Matzah ~Blessing over the Matzah ( מצה ): A specific blessing for matzah is recited and a bit of matzah is eaten.

9. Maror ~ Bitter Herbs ( מרור ): A blessing is recited over the bitter herbs (generally horseradish), and eaten. This symbolizes the bitterness of slavery. The maror is dipped in charoset, which symbolizes the mortar used by the Israelites in building during their slavery in Egypt.

10. Korekh ~The Hillel Sandwich ( כּורך ): The maror is eaten with the matzah in a form of sandwich.

11. Shulchan Orekh ~ Dinner ( רךע שׁלחן ): The festive meal is eaten. At Ashkenazic seders, the meal is often begun with gefelte fish and matzah ball soup. A traditional meat is either turkey or brisket, although there is no specific requirement for the food chosen for the meal.

12. Tzafun ~ The Afikomen ( צפוּן ): At the beginning of the meal, a portion of the matzah is set aside as “dessert”, the last bite of food of the meal. Traditionally, the father hides the afikomen and the children search for it at the end of the meal.

13. Barekh ~ Grace after the Meal ( בּרך ): The third cup of wine is poured and the after dinner grace is recited. The fourth cup of wine is then poured.

14. Elijah’s Wine: A cup of wine is poured for Elijah, who is said to announce the coming of the Messiah, and the door is opened for him to enter and join the family.

15. Hallal ~ Praises ( הלּל ): Psalms are sung and a blessing over the fourth cup of wine is recited. The final cup of wine is drunk.

16. Nirtzah ~ Closing ( נרצה ): A statement that the seder is over, followed by a wish that may next year the seder take place in Jerusalem. Often, this is when special songs are sung.

Pesach ( פּסח ) / Passover

Pesach is an 8-day (7-day holiday inside Israel) Biblical holiday that commemorates the Exodus from Egypt. During the holiday, special foods are eaten and other foods, such as breads, are forbidden:

“This day shall be to you one of remembrance: You shall celebrate it as a festival to the LORD throughout the ages; you shall celebrate it as an institution for all time. Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses … You shall celebrate a sacred occasion on the first day, and a sacred occasion on the seventh day; no work at all shall be done on them; only what every person is to eat, that alone may be prepared for you. You shall observe the [Feast of] Unleavened Bread, for on this very day I brought your ranks out of the land of Egypt … (Exodus 12:14 ~ 17).

Pesach begins on the 15th day of the Jewish month of Nissan. It’s date fluctuates on the Gregorian calendar. It is one of three Biblical holidays (the others being Shavu’ot and Sukkot).

The word “Pesach” means “to pass over,” hence it name in English. The word refers to the miracle of G~d “passing over” the houses of the Israelites when he performing the 10th Plagues on Egypt, that of the killing of the Egyptian firstborns.

Moses had been called by G~d to free the Israelites from Pharaoh’s control and to be allowed to worship their own G~d. Pharaoh would not release the Israelites. In order to convince Pharaoh to let the Israelites go free, G~d imposed upon Egypt 10 signs of His strength and power. These 10 signs are the 10 plagues, which are a divine demonstration of G~d power. The 10 plagues are, in order of occurrence:

1. Turning Water into Blood: “And the LORD said to Moses, ‘Say to Aaron: Take your rod and hold your arm over the waters of Egypt ~ its rivers, its canals, its ponds, all its bodies of water ~ that they may turn to blood; there shall be blood throughout the land of Egypt, even in vessels of wood and stone.’” (Exodus 7:10).

2. Frogs: “And the LORD said to Moses, ‘Say to Aaron: Hold out your arm with the rod over the rivers, the canals, the ponds, and bring up the frogs on the land of Egypt.’” (Exodus 8:1).

3. Lice: “Then the LORD said to Moses, ‘Say to Aaron: Hold out your rod and strike the dust of the earth, and it shall turn to lice throughout the land of Egypt.’” (Exodus 8:12).

4. Swarming Insects: “For if you do not let My people go, I will let loose swarms of insects against you and your courtiers and your people and your houses; the houses of the Egyptians, and the very ground they stand on, shall be filled with swarms of insects.” (Exodus 8:17).

5. Livestock Diseased: “then the hand of the LORD will strike your livestock in the fields ~ the horses, the asses, the camels, the cattle, and the sheep ~ with a very severe pestilence.” (Exodus 9:3).

6. Boils: “It shall become a fine dust all over the land of Egypt, and cause an inflammation breaking out in boils on man and beast throughout the land of Egypt.”

7. Thunder and Hail and Fire: “This time tomorrow I will rain down a very heavy hail, such as has not been in Egypt from the day it was founded until now.” (Exodus 9:18).

8. Locusts: “For if you refuse to let My people go, tomorrow I will bring locusts on your territory.” (Exodus 10:4).

9. Darkness: “Then the LORD said to Moses, ‘Hold out your arm toward the sky that there may be darkness upon the land of Egypt.” (Exodus 10:21).

10. Killing of the Firstborn: “Moses said, ‘Thus says the LORD: Toward midnight I will go forth among the Egyptians, and every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave girl who is behind the millstones; and all the firstborn of the cattle.” (Exodus 11:4 ~ 5).

During the holiday of Pesach, leavened foods are not eaten. This is because the Israelites were ordered to leave Egypt with such short notice that they did not have time to let their bread rise. Before Pesach begins, Jewish households remove all the leavened foods, known in Hebrew as “chametz”, from their homes. This involves a very elaborate cleaning process to ensure that there is no leavened food or crumbs in the home.

Chametz includes any foods made from grains, such as wheat, rye, barley and oats. Sephardic and Ashkenazic Jews have different traditions with respect to other types of chametz. Ashkenazic Jews (Jews from Germany and Eastern Europe) also avoid rice, corn, and beans; Sephardic Jews (Jews from Spanish territories) do not traditionally avoid these food items during Pesach.

Preparing one’s house for Passover, as noted, is a very involved process that takes several weeks. Everything, especially in the kitchen, is scrubbed down to ensure that any trace or crumb of chamets is removed.

During the week of Pesach, unleavened bread, or matzah, is eaten. Matzah is made only from flour and water. While it can be eaten at any time of year, it is the only form of “bread” that is eaten during Pesach.

The day before Pesach is known as the Fast of the Firstborn. It is a minor fast day for all firstborn males. It commemorates the fact that the firstborn Israelite males were not killed during the 10th Plague on Egypt.

The 12 Tribes of Israel

According to Biblical tradition, the 12 Tribes of Israel are descended from the 12 sons of the Patriarch Jacob. Jacob had 12 sons through his 2 wives, Leah and Rachel, and his 2 concubines, Bilhah and Zilpah. Jacob also had at least one daughter, who we know as Dina.

Jacob's sons with Leah were: Reuben, Simeon, Levi, Issachar and Zebulun. Leah was also Dina's mother.

His sons with Rachel were: Joseph and Benjamin.

His sons with Bilhah were: Dan and Naphtali.

His sons with Zilpah were: Gad and Asher.

After the Exodus from Egypt, the families of these 12 sons had congregated into clans, or tribes. The 12 Tribes of Israel refer to the descendants of the 12 sons of Jacob, who was also known as Israel. Later, when the Israelites entered into the Promised Land, Joshua divided the land into portions with each tribe getting a portion. Joseph was Jacob's favorite son. His descendants received a double portion, and his tribe was divided into 2 tribes named after his two sons ~ Ephraim and Manassah. The tribe of Levi became a priestly class and did not receive a portion of land.

The tribes are named for each of the sons. The Land of Israel was divided as follows:

Eastern Portion:
Judah
Issachar
Zebulun

Southern Portion:
Reuben
Simeon
Gad

Western Portion:
Ephraim
Manesseh
Benjamin

Northern Portion:
Dan
Asher
Naphtali

My Father's Paradise: A Son's Search for His Family's Past, by Ariel Sabar

I learned about My Father’s Paradise after it was selected by my reading group. I was immediately taken by both the subject, the Jews of Kurdistan, and the writing.

The author, Ariel Sabar, grew up in California and is all American. In his boyhood eye, he saw his father, Yona beh Sabagah, as something of an embarrassment. He was a funny, out-of-date man who didn’t pay attention to the latest in men’s fashion and spoke with a strange accent. In addition, he drove a beat-up old car that he parked among the Mercedes and Fiats of his California colleagues.

My Father’s Paradise traces Sabar’s paternal family on their journey from the remote area of what is modern day Iraq, to Israel and America. For over 2700 years, Jews had been living peacefully in the mountains of what be known as Kurdistan. As Moslems settled in the mountains, they shared and honored each other’s religious holidays and took care of each other. Their shared language was Aramaic, the franca lingua of the region.

Following World War I, the lands that had once belonged to the Ottoman Empire were divided and the area of Sabar’s family became a part of Iraq. The beginning of the end for their way of life. Tensions escalated in the Middle East. The Kurdish Jews were somewhat protected, but the politics of World War II and the subsequent creation of the State of Israel, forced Jews of the Arab countries to flee. The remote town of Zakho, where Sabar’s family lived was no exception.

When living in Zakho, the family name was Sabagha, which means “dyer.” The family dyed wool for weaving into cloth. The author’s great-grandfather, however, was also a scholar, and could be found in the town’s synagogue studying.

As violence against the Jews in Iraq escalated, the Sabagha family realized it was time to leave for Israel. Although Yona ben Sabagha was only 12 years old, his father insisted that he celebrate his bar mitzvah in the town of his birth. This event marked the end of his idyllic childhood, both literally and figuratively. The bar mitzvah marks the entrance into adulthood, but in Yona’s case, it also marked the end of life as he knew it.

Life in Israel was an adjustment. Israel was a new country and did not have the infrastructure to accommodate the mass immigration. Middle Eastern Jews were discriminated upon by the European Jews, which made life in the Promised Land an additional challenge. One change the family made was to change their surname from Sabagha to Sabar. The new name distanced them from their Kurdish roots and sounded more “Israeli.” In addition, the new family name was a play on the work “sabra”, which means a native-born Israeli.

Yona thrived in Israel, he studied hard and went to college. Because he was a native Aramaic speaker, he became involved in a research project focusing on this previously thought “lost language.” Yona was hooked. Eventually, his study brought him to Yale University where he got a Ph.D. Once he discovered America, even though he was initially disillusioned, he never looked back. He married an American and moved to Los Angeles where he took a job as a professor at the University of California.

In the process of researching this book, Ariel Sabar is able to make peace with his father. Yona and his son return to Iraq to the family village. There, they encounter some of the neighbors that Yona remembered as a child. They also become aware of the danger of being Jewish in this country so many years after their exodus. My Father’s Paradise is a wonderful book. Not only does the reader learn about the Kurdish Jews, but Sabar’s family comes alive. This is a book that should be on everyone’s reading list.

Read: February 16, 2010

Hamantaschen

Hamantaschen are traditional cookies made by Ashkenazic Jews for Purim. The name means "Haman's pockets", and are said to represent Haman's three-cornered hat.

Dough:
½ cup butter
1 cup sugar
1 egg
2 cups flour
2 tsp baking powder
2 tbsp milk
vanilla or lemon extract
Cream butter and sugar, and add egg. Sift flour and baking powder together and add a little to creamed mixture. Add milk, then remaining flour. Mix in flavoring. Roll dough out 1/8 to ¼ inch thick. Cut into rounds, dot each with a spoonful of filling, form into triangles, and bake at 375 degrees for 15 to 30 minutes until delicately browned.

Poppy Seed Filling:
1 cup poppy seed
1 cup milk
1 tbsp butter
2 tbsp honey
1 tart apple, grated
Bring poppy seed and milk to boil, add butter and honey, and boil until thick. Cool, then add grated apple.

Alternative Filling:
Dab a spoonful of a favorite jam, such as apricot, raspberry or cherry, into the center of the cookie.

Purim

Purim is the Jewish holiday that commemorates Queen Esther and her bravery as she saved the Jewish people living in exile in Persia from extermination. The Purim story is told in the Book of Esther. This book is also referred to as the Megillah of Esther. Interestingly, the Book of Esther is the only book in the Hebrew Bible that does not mention the name of G~d.

Esther, a young and beautiful Jewish woman living in Persia with her uncle and foster parent, Mordecai. She was brought to King Ahasuerus to become one of his wives. He was unaware that she was Jewish.

Haman was an influencial advisor to the King. He hated Mordecai because Mordicai refused to bow down to him. He, therefore, plotted to destroy all the Jews living in Persia. The king decided that Haman could take whatever action he wished against the Jewish people. Haman decided to have a lottery to determine which date to kill the Jews.

The word “purim” means “lots.” The holiday, therefore, is so named because it refers to the lottery that Haman use.

Esther was persuaded to speak to the king on behalf of her people. In preparation for her encounter with the king on this matter, she fasted for three days to prepare herself. Today, three days before the Purim holiday is known as the Fast of Esther. It is a minor fast during which Jews do not eat from sun-up through sundown.

She told the king of Haman’s plot, the king intervened, and Haman was hanged.

When the Megillah of Esther is read in synagogue, it is customary to boo, hiss, and make a lot of noise whenever the name of Haman is read out. The purpose of this practice is to “blot out” the name of Haman from history.

Another feature of the Purim holiday is the custom of eating and drinking and having a good time. According to Talmud, one is commanded to drink until he cannot tell the difference between Haman and Mordecai.

Additionally, it is customary to send gifts of food and drink and to make gifts to charity on this holiday. This custom is called mishalach manot (sending out portions). An Ashkenazic tradition is to make hamentaschen, triangular poppy seed or fruit-filled cookies to represent a three-cornered hat.

The Purim service often includes a celebration of plays and parodies.

Purim is celebrated on the 14th day of Adar, which in the secular year 2010, begins at sundown on February 27.

Rosh Chodesh

The first day of each Jewish month is called Rosh Chodesh, which literally means "Head of the Month." The new month begins on the new mooe.

In the orthodox communities, Rosh Chodesh is a day of rest for women. Women would not be required to clean, cook or do other types of house work. There would often be a gathering of women to pray and study.

When Rosh Chodesh falls on Shabbat, additional prayers are added to the worship service. If Rosh Chodesh does not fall on Shabbat, then additional prayers are recited on the Shabbat before the first of the month. This Shabbat service is called Shabbat Mevarkhim, which means "The Shabbat on Which a Blessing is Made."

Tu B'Shevat Seder

Tu B'Shevat: The New Year for Trees
Rosh HaShanah Ha-Ilanot

Tu B’Shevat is the New Year for Trees. Why do we observe Tu B’Shevat with a Seder? Throughout the centuries, Kabbalists have used the tree as a metaphor to understanding God’s relationship to the spiritual and physical worlds. God was viewed as a tree of life, whose roots were in the heavens, and whose branches extended toward earth, bringing all of us life and blessing. In the 16th Century, the Kabbalists of Safed compiled a Tu B’Shevat Seder, similar to the seder for Passover. It involves enjoying the fruits of the tree, especially those found native to Israel, and drinking four cups of wine. The Seder is a great way to appreciate the bounty that we so often take for granted and to develop a good and generous eye for the world around us.

About Trees:

“And God planted a garden in Eden … and from the ground the LORD God caused to grow every tree that was pleasing to the sight and good for food.” (Genesis 2:8-9). From the beginning of creation, the Holy One was first occupied with the planting of trees. The Talmud says, “You too, when you enter the Land, must occupy yourselves first with nothing else but the planting of trees, as it is written, ‘When you come into the land, you shall plant trees.’ (Leviticus 19:23).”

Trees give us oxygen and wood, shade and fragrance, fruits and forest, paper and syrup, landscapes and nuts. We could no more live on this earth without trees then we could live without sunshine, air, or water. Since the power to plant and destroy trees is in our hands, Judaism gives us a holiday to celebrate them.

An ancient custom reaching back to the Talmudic period suggests that on Tu B’Shevat, we plant a cedar for every boy born in the previous year and a cypress for every girl. As the children grow older, so do the trees. When a man and a woman marry, branches from their trees are cut and used to weave their chuppah ~ their wedding canopy. As the wood from the two trees are joined, so too, are the bride and groom in their marriage.

Today we come together to reaffirm our bond with the Land of Israel and rejoice in its rebirth. Tu B’Shevat ~ the Rosh haShanah ha-Ilanot ~ marks the awakening of nature after its winter sleep. As we celebrate this Seder, we renew our pledge to share in the rebuilding of Israel. We are also reminded that we are stewards, not owners, of the land.

The Four Questions:

Why do fruit trees need a New Year?

Tu B’Shevat began as a legal mechanism for counting the age of a tree, which was important for two reasons: Orlah and Ma’aser. Orlah is the name given to fruit produced during the tree’s first three years. According to Jewish law, that fruit may not be eaten or sold; it is set aside as a reminder that all food comes from God.

The question then, was: How do we know how old a tree is for the purpose of counting orlah? Since a tree can be planted at any time of the year, it would be difficult to remember the age of each individual tree. Jewish law established the 15th of Shevat as the birthday of all fruit-bearing trees. On this day, all trees are one year older.

Ma’aser means “one-tenth” in Hebrew. In Temple times, every year the people had to give a tithe of one tenth of their new fruits to the priests and the Levites. This was an offering of thanks to God as well as a way to support the priests and the Levites, who could not own land or trees. The rabbis determined that for the sake of tithing, the agricultural year would begin on the 15th of Shevat.

Why have a Seder for Tu B’Shevat?

For many Jews living outside of the Land of Israel, it was not possible to plant a tree on the 15th of Shevat, because it was not spring where they lived. Instead, Jews would eat the fruit of the trees and remember the day.

Why eat so many kinds of fruit?

We eat the fruit of the trees of Israel, which include almonds, dates, figs, raisins and carob. It is considered a mitzvah to eat these fruit during Tu B’Shevat.

Why drink wine of four colors?

The Kabbalists placed pitchers of white and red wine on the table for Tu B’Shevat. For them, white represented hibernation, the waning of life’s power during the winter months of shrinking sunlight. Red represented the reawakening and gradual strengthening of nature’s life force. Through the seder, they pre-enacted and fostered the ascendance of this life force. With the triumph of the red, spring would not be far behind.


Planting Hope: The First Cup of Wine and Fruits and Nuts with Inedible Shells

Pour a glass of white wine or white grape juice.

Reader: The first cup of wine / grape juice is completely white. This symbolizes the white of winter, the sleeping earth. The growth of the past year is completed; the potential for next year’s growth lies dormant until the time is ripe. Let us recite the berakhah together:

Barukh atah Adonai, Eloheinu melekh ha-olam, borai pree ha-gafen.

Blessed are You, Lord our God, King of the Universe, who creates the fruit of the vine.

Drink the first cup of wine.

Reader: The Jewish people are blessed with abundant sources of hope. Our tradition teaches that four thousand years ago, God established a covenant with the Jewish people and promised that we would become a great nation. Jews have maintained our life-affirming values and commitment to justice throughout the generations, often against great adversity. We find hope in each other, sustained by the care and solidarity of fellow Jews around the world. Our ability to see beyond the barren and dormant field of winter and dream of a fresh new future gives us our strength.

The First Plate of Fruit, which contains almonds with inedible shells

Reader: The fruit we eat are the most weighed down by their physicality. They are fruits and nuts with and an edible inside, but in inedible outer shell or peel.

Reader: The almond represents a fruit with an inedible shell. In Israel, the almond tree begins to bloom around Tu B’Shevat. Its white blossom brightens the country side. Israeli children call the almond tree the “King of Tu B’Shevat.” The Hebrew name for the almond is sha’ked (שקד), from the root meaning “early rising” or “vigorous wakefulness.” An almond tree is one of the first to rouse itself from hibernation with leaves and blossoms while other trees still linger in their winter sleep. Let us recited the blessing for the fruits together, thanking God for the fruit of the trees as well as for God’s commitment to protect and embrace us:

Barukh atah Adonai, Eloheinu melekh ha-olam, borai pree ha-eitz.

Blessed are You, Lord our God, King of the Universe, who creates the fruit of the tree.

If eating a fruit or nut that is new or one that you have not yet eaten this season:

Barukh atah Adonai, Eloheinu malekh ha-olam, shechechiyanu v’kiyamanu v’higiyanu la’zaman ha-zeh.

Blessed are You, Lord our God, King of the Universe, who has kept us alive, preserved us, and enabled us to reach this occasion.

Eat the fruits and nuts with inedible outsides: pomegranates, citrus fruit, and nuts that have hard shells, such as walnuts, almonds, pine nuts, hazelnuts, pecans, etc.

Inspiring Hope: The Second Cup of Wine and Fruits with an Inedible Core

Pour a glass of white wine or white grape juice and add a few drops of red wine or grape juice.

Reader: The second cup of wine / grape juice is white with just a touch of red. The second cup symbolizes spring, the time of rebirth. The color reminds us of the swelling blossoms on the trees that will eventually become the fruit.

Drink the second cup of wine.

Reader: Today is the New Year of the trees. Now, when the trees begin to renew themselves and prepare to produce new fruits, we should consider how to renew ourselves to produce “new fruit” in the service of God.

The Second Plate of Fruit, which contain inedible pits: dates, olives, plums, peaches, mangos, apricots, avocados, cherries, persimmons.

Reader: There is no relationship between the size of the seed and the size of the tree into which it grows into. From this we learn that we cannot anticipate how much our small actions may mean to another person.

Reader: The Talmud teaches that once Honi was walking along the road when he saw an old man planting a carob tree. He asked: “How long before it will bear fruit?” The old man answered: “Seventy years.” Honi asked: “And will you be alive in seventy years to eat from its fruit?” The man answered: “Just as I found the world full of carob trees planted by my ancestors, so will I plant for my children.” (Ta’anit 23a).

Eat the fruits with inedible pits: Dates, Olives, peaches, cherries, etc.

Spreading Hope: The Third Cup of Wine and Fruits that are Completely Edible

Pour a glass that is half white and half red.

Reader: The third cup of wine / grape juice consists of equal parts of red and white. It symbolizes summer ~ the time of luxuriant growth, of nature in full bloom. This glass of wine gives the brightest hue of red because it shines with more light that red wine alone.

Drink the third cup of wine.

Reader: God created every plant with a strategy for scattering its seeds. We spread the timeless values of our people by joining Jews around the world in celebrating Tu B’Shevat, eating fruits and thinking about Israel.

The Third Plate of Fruit, which contains figs and fruit that are entirely edible.

Reader: The Mishrash says: “Why is the Torah likened to a fig? All fruit have something inedible in them, but the fig is good to eat in its entirety. So the words of Torah have nothing worthless in them.”

Eat the fruits that are entirely edible: figs, grapes, strawberries, raspberries, quinces, carobs.

If eating a fruit that comes from the ground (grapes or strawberries):

Barukh atah Adonai, Eloheinu melekh ha-olam, borai pree ha-adamah.

Blessed are You, Lord our God, King of the Universe, who creates the fruit of the ground.

Living Hope: The Fourth Cup of Wine and Fruits with a Fragrance

Pour a glass of red wine or red grape juice.

Reader: The fourth cup of wine / grape juice is completely red. This symbolizes autumn, the deepest shade of red. It is the color of life’s blood, the color of leaves at their most brilliant, bust before they fall to the ground. The red is the color of fruit fully ripened and now ready for harvest, ready to pass on their life essence to nourish and sustain. It is the last color of the setting sun and the first color upon its rising.

Drink the fourth cup of wine.

Reader: The final fruit we will enjoy is one that is fragrant. The Rabbis taught that a pleasant scent delights and benefits the soul.

The Fourth Plate of Fruit, which will fragrant fruit, like such as oranges.

Eat the fragrant fruit.

Completing the Cycle

Reader: We have now walked together through the full cycle of the year. And so, arriving at the end, we find ourselves once more at the beginning. Each Fall’s harvest must carry the seed for the next Spring’s planting. Our responsibility lies always ahead of us – with our future and our hope.

Reader: A tree endures many winters; it dries out and seems to have reached its end – yet it lives to produce fruit again. The Jewish people have survived many harsh winters and we have held our hope in God. We trust in God’s mercies, for God will not abandon us. As we produced fruit in the past, so will we do so in the future.

Reader: Hope, like trees, starts out in little packages and blossoms if nurtured. Just like people.


© Smolinsky, 2010

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Hatikvah: Israel’s National Anthem

Kol od belevav penimah As long as deep in the heart,
Nefesh Yehudi homiyah The soul of a Jew yearns,
U’lefa’atey mizrah kadimah And towards the East,
Ayin le’Tziyon tzofiyah. An eye looks to Zion.

Od lo avdah tikvatenu, Our hope is not yet lost,
Hatikvah bat sh’not be’artzenu The hope of two thousand years,
Leh’yot am hofshi be’artzenu To be a free people in our land,
Eretz Tziyon, Virushalayim. The land of Zion and Jerusalem.
Leh’yot am hofshi be’artzenu To be a free people in our land,
Eretz Tziyon, Virushalayim. The land of Zion and Jerusalem.

The Song of Names by Norman Lebrecht

The Song of Names is the story of two young boys who are brought together in England shortly before the beginning of World War II. One boy, Martin, is the son of Mortimer Simmonds, a very successful owner of a music store and talent agency. The other boy, David, is a young violin prodigy from Warsaw who has come to stay with the Simmonds so that he can study with a famous violinist residing in England. The Simmonds serve as David’s surrogate family, his own family remaining in Poland. Soon, however, David’s family becomes trapped in Warsaw as the war escalates.

David and Martin become fast friends. Martin, however, is the follower and David is the leader. The relationship is decidedly one-sided, with Martin worshipping his friend.

As the boys become men, David becomes adventurous and explores London, tasting its seamier side ~ gambling and prostitution. His music, however, continues to consume his being.
At the age of 21, Mortimer Simmonds arranges for David to make his big musical debut at the famous Albert Hall. David’s name is changed, for purposes of publicizing the concert to Eli, which seems somewhat less “semitic” to the British public. The day of the big, and highly publicized concert arrives. David disappears.

Book begins in the early 1990s, when Martin is in his 60s. After David’s disappearance, all the life seemed to drain from Martin. He becomes obsessed with his friend’s disappearance and settles into the mediocre life of taking over his father’s music business. Martin’s interest in the business is not all consuming, and he has barely managed to keep the music company afloat.

One day, while in northern England, he is judging a music competition. One of the contestants used a particular musical style that convinced Martin that David must have been his teacher. He tracks down the teacher and is, indeed, confronted with his old friend, who has now become a Talmudic scholar living in an ultra-orthodox community.

The Song of Names is a first novel by music critic Norman Lebrecht. This book combines music with the complex psychology of a young boy losing his family to the Holocaust, as well as the interrelationship between two friends. A lovely book.

Tefillin

On the morning of January 21, 2010, a flight from New York to Louisville was diverted to Philadelphia after the flight crew believed one of the passengers posed a terrorist threat. The alleged terrorist turned out to be a 17-year old Orthodox Jew who had donned his tefillin shortly after the flight took off.

The plane landed and was immediately surrounded by Transportation Security Administration personnel as well as the Philadelphia Bomb Squad. A search of the plane uncovered no bomb. Police questioned the young man, who successfully convinced them that he was praying. No charges were filed against him.

No one on the crew was apparently familiar with the Jewish practice of prayer.

So what are Tefillin?

The word Tefilin is a Hebrew word that is etymologically related to the word for prayer (tefilah). Tefillin are the two small black square boxes, attached to leather straps, that are worn during morning prayers every day except for Shabbat or most Jewish holidays. (Tisha B'Av is the only holiday in which the Tefillin are worn during afternoon prayers instead of morning prayers.)

One Tefillin box is centered on the forehead; the other is tied on the left arm, so that it rests near the heart when the arm is down.

The Tefillin box contains a hand-inscribed parchment that consists of four Torah verses. One verse is the Shema (Deuteronomy 6:8): “Bind them as a sign on your hand and let them serve as a symbol on your forehead.”

The other Torah verses include Exodus 13:1 ~ 10; Exodus 13:11 ~ 16; and Deuteronomy 11:13 ~ 21.

The Tefillin’s functions to remind us of G~d’s mitzvot, through the words of Torah.

Havdalah

This is a Havdalah Service that I wrote for a Jewish organization. The prayer in this service are traditional Havdalah prayers.

Havdalah Service

In Judaism, the concept of making distinctions and separations permeates many facets of religious life. We distinguish between the Holy time and the mundane or ordinary time. The Havdalah Service marks the end of Shabbat, the separation into our worldly week days.

There are three primary symbols of Havdalah:

The braided candle
The Kiddish cup containing wine
The spice box (b’samim) containing sweet-smelling spices

The lighted candle symbolizes the light of Shabbat. Kindling flame is a symbol of our first labor on earth. As Shabbat departs and the rest of the week resumes, we kindle our own fire. We begin to separate ourselves from the Shabbat by lighting the way into a new week with this candle.

The strands of the braided candle have been interpreted as the many types of Jews in the world, all of whom are part of one unified people.

The wine is a symbol of joy. We take one last sip of the joy of Shabbat as we bid the Sabbath goodbye for another week.

The sweet-smelling spices symbolize the sweetness of Shabbat, whose pleasant aroma we breathe in one last time so that it might last us throughout the week to come, until we can welcome the Shabbat again.

The Blessing over the Wine:

Wine gladdens the heart. In our joy, we see beyond the injustice and violence that stains our world. Our eyes open to the unnoticed grace, blessings until now unseen, and the promise of goodness we can bring to the world.

ברוך אתה ײ אלהינו מלך העולם בורא פרי הגפן אמן

Baruch atah, Adonai, Elohaynu melech ha-olam, borei pe-ri ha-gafan. Amein.

Blessed are You, LORD our God, King of the Universe, who creates the fruit of the vine. Amen.

(Drink the wine.)

The Blessing over the Spices:

The Kabbalists teach that during Shabbat, we receive an extra soul, or spiritual sensitivity. This extra soul of Shabbat leaves us now, causing us to feel faint. The spices revive us and remind us that the six days will pass, and Shabbat will return. Their scent makes us yearn for the sweetness of rest, and the dream world healed of pain, pure and wholesome as the first Shabbat, when God, finding things good, rested from the work of creation.

ברוך אתה ײ אלהינו מלך העולם בורא מיני בשמים אמן

Baruch atah, Adonai, Elohaynu melech ha-olam, borei minei v’samim. Amein.

Blessed are You, LORD our God, King of the Universe, who creates a potpourri of spices. Amen.

(The spice box is shaken to dispel the scent, and then is passed around so everyone can enjoy the fragrances.)

The Blessing over the Fire:

The Havdalah candle is unique. Its multiple wicks remind us that all qualities can be joined together. We have the power to create many different fires, some useful, others destructive. Let us be on guard never to let this gift of fire devour human life, sear cities and scorch fields, or foul the pure air we breathe. Let the fire we kindle be Holy; let it bring light and warmth to all humanity.

ברוך אתה ײ אלהינו מלך העולם בורא מאורי האש אמן

Baruch atah, Adonai, Elohaynu melech ha-olam, borei m’orei ha’eish. Amein.

Blessed are You, LORD our God, King of the Universe, who creates the light of fire. Amen.

(Everyone raises their cupped hands and looks at their fingernails in the light of the flame and watches the play of shadow and light on their palms.)

One explanation for the tradition of holding one’s hand before the flame is to enjoy the pleasure derived from the light. Another is that the reflection of the light on the fingernails casts a shadow on the palm, which shows the distinction between light and darkness, as in the end of Shabbat. The legal reason for this practice is to make use of the light after blessing it. It would be improper to recite a blessing and for the fire then fail make use of the fire.

The Final Blessing of Separation:

Havdalah is not for the close of Shabbat alone; it is for all days. Havdalah means to separate oneself ~ to separate from the unholy and to strive for holiness, to separate from hatred and violence and to promote peace among people and nations. May God give us understanding to reject the unholy and to choose the way of holiness.

ברוך אתה ײ אלהינו מלך העולם המבדיל בין קדש לחול בין אור לחשך בין ישראל לעמים בין יום השביעי לששת ימי המעשה המבדיל בין קדש לחול ברוך אתה ײ אמן

Baruch atah, Adonai, Elohaynu melech ha-olam,ha-mavdil bein ko-desh l’kol, bien or l’choshech, bien Yisrael l’amim, bien you hashvi’i l’shet ymei ha’ma’aseh. Barukah ata Adonai Hamav’dil bein Kodesh l’chol. Amein.

Blessed are You, LORD our God, King of the Universe, who separates the Holy from the mundane, light from darkness, Israel from the other nations, the seventh day of rest from the six days of work.

(The candle is then extinguished in the wine.)

Concluding Song (Traditional Song):

Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov, Shavua tov.
A good week, a week of peace, may gladness reign and joy increase, Shavua tov, Shavua tov, Shavua tov, Shavua tov.



© Smolinsky, 2010