Monday 28 February 2011
Strangers no More
The movie about the Bialik-Rogozin school from Tel Aviv, where big or small children from 48 countries and different religious background are receiving fundamental education won an Oscar.
A good opportunity for public diplomacy!
Sunday 27 February 2011
JStreet
if you want to figure out by yourself what it is all about, just watch it live and after...think by yourself.
Book Review: Explaining Shabbat
Lea Fleischmann is a German Jew, who made Aliyah at the end of the 70s, author of many books aiming to explain Judaism, mostly to non-Jews. This is more than following the Noahide laws, but an introductory effort of clarification.
The book about Shabbat is also a book of the author's discovery of the importance of her connections with Judaism. The memories of her German Youth, with involvement in the left, non (or even anti-) religious background of her Frankfurt intellectual formative years, are completed by the life in Jerusalem. The contact with a new reality created different spiritual needs, hence the return the old Jewish traditions. From this point of view, this book might be considered too the account of the author's discovery of the importance of keeping Shabbat, enlightening the understanding of other aspects regarding the daily practice of Judaism.
The style is accessible, making it an excellent lecture over Shabbat.
A Bit of Herring, a Pinch of Salt, and a Morsel of Bread
Image via WikipediaThe dubner maged once heard a scholar get up on the bime, the platform of the synagogue, and deliver a learned discourse, citing Biblical verses, Talmudic and rabbinic commentaries, and who knows what else. In the course of his talk, he managed to heap scorn upon the folk preached who had spoken before him.
When the learned man was done, the dubner maged said to him "Let me tell you a parable that may prove useful".
In a certain town there once lived a great merchant, very clever man. A very, very clever man. He observed that there were many rich and powerful people in his town, so he opened a jewelry store and had many customers. But some while later, he moved to a smaller town whose inhabitants, sad to say, were poor and threadbare.
Seeing that, the clever merchant opened a store - no, not a store, a little shop, in which he sold herring, salt, kerosene, and other ordinary things. And with the same hands that once handled diamonds, he now served up herrings and kerosene. And just as the merchand had been satisfied with the jewelry store, so now he was pleased with the poor little shop. No - he was actually more pleased with it; everything he did delighted him.
Thins went on like this until one day a friend from the larger town came to visit him and said "I don't understand. How is it fitting for a man who once sold diamonds and gems to be selling herring and salt and other such stuff?"
The good and the clever merchand replies, "I am sorry to say that you don't get the point. Let me tell you something: The people who live in the large city are rich. They own many jewels and they are great connoisseurs of jewelry. But in this little town, the poor are poor. They work with their hands and struggle to make ends meet. They don't need diamonds, nor do they understand them. Indeed, what they need...yes! - they need a bit of herring, a pinch of salt, and a morsel of bread".
Our Great House
When the Romans sacked the Second Temple of Jerusalem in the first century, legend has it that the great rabbi Yochanan ben Zakkai asked himself in anguish: "What is a Jew without Jerusalem? How can you be a Jew without a nation?" His answer was to rebuild Jerusalem in the mind. The school that grew up around his teachings became known as the Great House, after the verse in the Books of Kings: "He burned the house of G-d, the king's house, and all the houses of Jerusalem; even every great house he burned with fire." Over the centuries that followed the Jewish people preserved the fragments of that Great House - in effect, the whole body of Jewish culture - in their memories, each retaining "a pattern on the wall, a knot in the wood of the door, a memory of how light fell across the floor," as the sinister antiques dealer who flits through the novel's pages explains. "But if every Jewish memory were put together, every last holy fragment joined up again as one, the House would be built again".
From the Great House, Nicole Krauss' latest novel
Thursday 24 February 2011
Insanity
The other middle name of Glenn Beck. Otherwise, I would not be able to understand this statement regarding Reform Judaism. Or rather, call him the Gaddafi of America. The purest nonsense ever.
(And this doesn't mean that I support Reform Judaism, but I simply can't stand idiots)
Wednesday 23 February 2011
Words in Judaism (3) Lashon hara
Image via Wikipedia//Moses MaimonidesThe Talmud includes the plea, "My G-d, keep my tongue from evil, my lips from lies." Leviticus 25:17 says, "You shall not wrong one another." This has traditionally been interpreted as wronging a person with speech. It includes any statement that will embarrass, insult or deceive a person, or cause a person emotional pain or distress.
It is forbidden to even imply or suggest negative things about a person. It is forbidden to say negative things about a person, even in jest. It is likewise considered a "shade of lashon ha-ra" to say positive things about a person in the presence of his enemies, because this will encourage his enemies to say negative things to contradict you.
The types of gossips
First is Rekhilut-This type of gossip involves talking about the minute details of another person's life. The damage done by Rekhilut is relatively minor, but it can led to worse types of gossip. Halakha does not forbid telling any story about another; it forbids telling stories only if they cause harm. The difference between rekhilut and lashon ha-ra is outlined by the Rambam in Hilkhot Dei'ot (7:2): "Who is a 'rakhil' [gossip]? One who carries information and goes around from one person to the next and says, 'This is what so-and-so said'; 'This is what I heard about so-and-so.' Even if it is true – this person destroys the world."
Second is Lashon ha-ra. Lashon hara involves discrediting a person or saying negative things about a person, even if those negative things are true. True statements are even more damaging than false ones, because you can't defend yourself by disproving the negative statement if it's true! Some sources indicate that lashon ha-ra is equal in seriousness to murder, idol worship, and incest/adultery (the only three sins that you may not violate even to save a life).
Third is Motzi shem ra- This is the spreading of malicious lies. Motzi shem ra is the worst of the three and has the effect of murdering the good name of a person.
There are a few exceptional circumstances when tale-bearing is allowed, or even required. Most notably, tale-bearing is required in a Jewish court of law, because it is a mitzvah to give testimony and that mitzvah overrides the general prohibition against tale-bearing. Thus, a person is required to reveal information, even if it is something that was explicitly told in confidence, even if it will harm a person, in a Jewish court of law.
A person is also required to reveal information to protect a person from immediate, serious harm. For example, if a person hears that others are plotting to kill someone, he is required to reveal this information. That is another reason why the commandment not to go about as a tale-bearer is juxtaposed with "you shall not stand aside while your fellow's blood is shed."
In limited circumstances, one is also permitted to reveal information if someone is entering into a relationship that he would not enter if he knew certain information. For example, it may be permissible to tell a person that his prospective business partner is untrustworthy, or that a prospective spouse has a disease. This exception is subject to significant and complex limitations; however, if those limitations are satisfied, the person with the information is required to reveal it.
In all of these exceptions, a person is not permitted to reveal information if the same objective could be fulfilled without revealing information. For example, if you could talk a person out of marrying for reasons other than the disease, you may not reveal the disease.
Here are some commonly-used examples of behavior that is forbidden by this mitzvah:
- You may not call a person by a derogatory nickname, or by any other embarrassing name, even if he is used to it.
- You may not ask an uneducated person for an opinion on a scholarly matter (that would draw attention to his lack of knowledge or education).
- You may not ask a merchant how much he would sell something for if you have no intention of buying.
- You may not refer someone to another person for assistance when you know the other person cannot help (in other words, it's a violation of Jewish law to give someone the run-around!).
- You may not deceive a person, even if no harm is done by the deception; for example, you may not sell non-kosher meat to a non-Jew telling him that it is kosher, even though no harm is done to the non-Jew by this deception.
- You may not sell a person damaged goods without identifying the damage, even if the price you give is fair for the goods in their damaged condition.
- You may not offer a person a gift or invite a person to dinner if you know that the person will not accept.
- You may not compliment a person if you do not mean it.
In Hilchot Deot 7:5, Maimonides supplies a litmus test for determining whether something is or isn't Lashon Hara: Anything which, if it would be publicized, would cause the subject physical or monetary damage, or would cause him anguish or fear, is Lashon Hara.
Teshuva
Repentance, or Teshuva, involves three steps (in any order):
- Regretting one's actions
- Confessing the misdeed privately to G-d
- Committing to not repeat the error in the future
In addition, any sin one person commits against another also requires rectification:
- make amends or repay the damages
- ask for forgiveness
If someone spoke Lashon Hara, all five of the steps are required. The first three are the same as in all repentance - sincere regret, confessional prayer, and the resolve plus strategies to avoid speaking it in the future.
For a constructive purpose
In "Chafetz Chaim: A Lesson a Day" p. 132, Rabbi Yitzchak Berkowitz lists the major categories of constructive purposes for which Lashon Hara may be spoken:
To influence the subject to improve by discussing his faults with someone who can help him.
To prevent someone from being harmed by the subject, or help someone who was already harmed by the subject.
To help end a dispute between individuals which could escalate to the community level.
To help others learn from the subject's mistakes.
Before speaking Lashon Hara for a constructive purpose, the following seven conditions must be met:
- The information spoken must be completely true and witnessed or verified by the speaker. If it is impossible to verify the information yet necessary that it be passed on, the speaker must preface his remarks with a warning that the information is only hearsay and not definitely true.
- The issue must be a problem (e.g. transgression, relevant character flaw or bad behavior) from an objective viewpoint, not merely a preference or sensitivity. (For example, if a store openly encourages shoppers to sample the new grape shipment, and someone takes a few grapes rather than exactly one, it would be incorrect to consider him "greedy" or "a thief.")
- The speaker must first rebuke the subject directly, in a kind and gentle way which is likely to have an influence.
- The information cannot be exaggerated or embellished, even if it's the only way to get the listener to heed the information.
- The intention of the speaker must be purely to help in the situation, not to degrade the subject or cause him shame.
- If the constructive purpose intended by the speaker can be achieved in a way other than speaking Lashon Hara, the speaker should resort to that other method.
- Any damage that is caused to the subject as a result of the Lashon Hara should not exceed that which would be decreed by a Beit Din (Jewish court) if the case were reviewed there. This is difficult to evaluate, so that situations that impact the livelihood or other areas of the subject should be referred to a Beit Din.
Sources: http://www.torah.org/learning/halashon/review3.html
Tuesday 22 February 2011
The place to answer - mi.yodeya.com
Image via WikipediaDo you have questions about Judaism and are looking for answers you can't find in books? Or you can't go to the next shul to ask your rav about it? The 2.0 found the solution for you: mi.yodeya.com
You build yourself a profile - in less then 2 minutes - and the world of questions and answers is there for you!
Good luck and see you there!
Words in Judaism (2) - geneivat da'at
Image via Wikipedia//Page of TalmudGeneivat da'at is referring to abusing or stealing confidence, applicable in interpersonal situations, especially in business, being considered “the worst type of theft”. It is attributed to the Talmudic sage Samuel of Nehardea in Talmud Chullin (94a): "It is forbidden to mislead people, even a non-Jew."
A simple example of geneivat da'at would be to invite someone to dinner, merely to appear hospitable, knowing full well that the recipient would decline due to a prior commitment (a case discussed in the Talmud, Chullin 94a).
The concept is incorporated in three provisions of Meir Tamari's proposed "Halakhic Corporate Code of Ethics" -- insider trading (even where permitted by secular law), product information and advertising, and fraudulent financial accounting reports.
In Jewish business ethics, the prohibition against leaving a false impression is commonly applied to advertising and sales techniques. Furthermore, the principle has been used to caution against overdone packaging, which leaves the impression of a larger product. Similarly, advertising a luxury item as if it were a necessity, and any claims or even wrapping paper that leaves a false impression could cross the line set by geneivat da'at rules.
Cheating can also be forbidden under the geneivat da'at principle, as for example giving fake data or avoiding to pay taxes.
Proper citations are also at stake. An author or speaker who fails to attribute secondary sources may also violate geneivat da'at. Granted, if the audience does not expect explicit attributions, while it realizes that the speaker relies on secondary sources, then there would be no false impression. Nonetheless, the speaker should not rely on their own intuition about audience expectations, but rather consider only "a small, yet significant statistical probability" (mi'ut ha-matzui).
Monday 21 February 2011
Words in Judaism (1) - ona'at devarim
Image via WikipediaThe sin of hurting another’s feelings deliberately is called ona’at devarim (Vayikra 25:17). It applies to words or gestures which makes others feel ashamed, humiliated or unimportant. This includes name-calling, criticism, ridicule, sarcasm, teasing and humiliating punishments, everything related to causing emotional suffering to others.
This is available also when it is about dealing with children or teaching, in businesses and in the relations between spouses.
The general prohibition against verbal abuse: Bava Metzia 58b, 59a
Saying, "I was kidding [Mishateh Ani Bach]": Yevamot 106a (to fool a man into performing the Chalitzah-Rite ending a woman's Levirate Bond)
Inquiring about the price of an item, when one has no intent to buy: Bava Metzia 58b
Handling merchandise when one doesn't have money, thus chasing away real customers: Pesachim 112b
Misleading someone who is seeking merchandise, sending him to someone who doesn't sell it: Bava Metzia 58b
Reminding a person of his sinful past, when he has repented: Bava Metzia 58b
Reminding a descendant of converts of his parents' pre-conversion deeds: Bava Metzia 58b
Telling a suffering person that his suffering is punishment for his sins: Bava Metzia 58b
Sunday 20 February 2011
Book choice: Judaism
The book is a very general presentation of the history of Jews and Judaism, framing the most important spiritual moments and main concepts. Understanding Judaism is not only religion or not only history, but a wise combination of both, to which it is added the need for reflexion and deep knowledge of the terminology.
From the beginnings to the creation of the state of Israel, we are oriented and guided through the evolution of Judaism, the beliefs, doctrines and practices.
A very useful synthetis that must be completed by the daily practice and research. Plus: a very good source of inspiration of incoming posts.
Friday 18 February 2011
Purim Katan - a reminder
During leap years on the Hebrew calendar, Purim is celebrated in the second month of Adar. The distinctions between the first and the second Purim in leap years are mentioned in the Mishnah.
The 14th of the first Adar is called Purim Katan ("Little Purim" in Hebrew) and the 15th is Shushan Purim Katan, for which there no set observances but have a minor holiday aspect to it. “There is no difference between the fourteenth of the first Adar and the fourteenth of the second Adar save in the matter of reading the Megillah, sending mishloach manot (reciprocal gifts of food), and gifts to the poor”. (Megillah, 6b).
There are not special halachic recommendations. The Halachah states that "some are of the opinion that Purim Katan should be celebrated with a festive meal, but it is not the custom to do so. Nonetheless, one should have a slightly festive meal” (Proverbs 15:15)
According to some interpretations, Purim Katan is an occasion of thinking and reflecting, while the Purim itself is an opportunity for action. In other words, 30 days in advance, we have the occasion to meditate and reflect to our values and acts.
Monday 14 February 2011
A couple of lines about kosher
Image via Wikipedia//Kosher food labelThis is just the beginning of a couple of short articles covering the issue of kosher.
Glatt kosher
The technical definition of glatt kosher - from the Yiddish, smooth - is refering, according to the Halacha, to meat from animals with smooth or defect-free lungs. The term glatt is often used colloquially to imply a higher standard of kashrut, similar to mehadrin. Informally used, it implies that a product was processed under a stricter standard of kashrut.
A kosher meat must come from a kosher animal and slaughtered in a kosher way. After the animal is slaughtered, the animal is opened and examined to determine whether the lungs are smooth. If defects on the lungs are found, the meat is considered treif (torn, mortally injured). If the lungs are found to be defect-free or smooth, the meat is glatt kosher.
Mehadrin refers to the highest level of kosher supervision. Literally, it means beautified or embellished. In following Jewish dietary laws, there is a good amount of room for leniency or stringency. Those keeping kosher l'mehadrin are considered as embellishing the Mitzvot.
Treif refers to anything that is not kosher. The literal meaning of treifah is torn or mortally wounded. It is written, "Do not eat meat from an animal torn (treifa) in the field" (Exodus 22:30 - http://www.mechon-mamre.org/p/pt/pt0222.htm). The rabbis interpreted this to mean that any animal or fowl which, as a result of a birth defect, disease or inflicted wound, suffers from a mortally defective organ or limb (or an animal close to death) may be considered a treif or non-kosher.
The supervision process
A mashgiach (משגיח) is supervising the kashrut status of kosher establishments, including slaughterhouses, food manufacturers, hotels, caterers, nursing homes, restaurants, butchers, groceries, or cooperatives. He usually works as the on-site supervisor and inspector, representing the kashrut organization or a local rabbi, who actually makes the policy decisions for what is or is not acceptably kosher. In many small communities, the certifying rabbi (רב המכשיר) acts as his own mashgiach. The usual requirements for becoming a mashgiach - a man or a woman - are being Jewish, observing Shabbat, keeping the laws of kashrut (shomer kashrut), and doing mitzvot.
Different rabbis will have different requirements. Even the same rabbi may have different requirements dependent on the type of establishment being supervised (for example, supervision of a slaughterhouse will be very different from that of a grocery). Sometimes the only requirement is that the person is Jewish and knowledgeable of the laws of kashrut.
The concept of kosher certification guarantees the kosher integrity of all ingredients used in a kosher certified product in a factory setting.
Regardless of specific eligibility requirements for a mashgiach, they take on a great responsibility and the burden of a community, because he or she puts their good name and the name of the community on everything done on their watch.
He or she is required whenever meat or fish is prepared or cooked. They check fresh eggs for blood spots before they are used in cooking, and must inspect all vegetables for forbidden insects before use.
The mashgiach is responsible for taking hallah, the tithe of dough set aside for kohanim serving in the Temple in Jerusalem. Because the Temple is currently not erected, the ḥallah is burned in its stead.
The mashgiach must also light pilot lights and turn on cooking and heating equipment to satisfy minimum requirements of Bishul Yisroel (food cooked by a Jew) and Pas Yisroel (bread baked by a Jew), in a way that a Jew must be involved in the cooking of any kosher food "fit for a King's table." (Maimonides, Ma’akhalot Asurot 17:15)
To satisfy requirements for Sephardic Jews, the mashgiah may be required to play an even more active role in the cooking process.
One of the most pressing and often difficult jobs of a mashgiach, however, is the checking in and verification of shipments. The mashgiach must ensure that every food product that arrives at the facility has a reliable hekhsher (הכשר) before it is used.
Suppliers often substitute products that are out of stock with non-kosher products. If a product arrives without a hekhsher, the mashgiach must make sure the product is clearly marked as non-kosher and is not used, but returned to the supplier. Sometimes a product arrives that is purportedly kosher, but no hekhsher can be found. In this case, the mashgiach should obtain a valid letter of certification from the certifying rabbi or kashrut agency, usually by contacting the manufacturer.
In addition to checking hekhsherim, the mashgiach must also check that all meat products that arrive are double sealed, usually by inner and outer plastic bags or an inner plastic bag and a sealed box, and that all wine is kosher wine.
As many organizations and associations are involved in the elaboration of the standards and approaches of kosher, the lists may differ significantly from a case to another.
Great strides, in the last several years, have been made towards ensuring that kosher products are transported only in kosher approved tanker trucks.
(In many settings the mashgiach is merely responsible for making sure that the above tasks are performed by responsible, knowledgeable, and well-trained persons.)
A mashgiach plays social as well as technical roles in explaining kosher rules to the Jewish and non-Jewish community and forging close relationships with employees and customers.
Pareve
Foods that contain absolutely no meat or dairy derivatives, and have not been cooked or mixed with any meat or diary foods are called pareve, as it is prohibited mixing meat and milk. Pareve foods can be eaten together with either meat or dairy foods.
Common pareve foods are: eggs, fish, fruit, vegetables, grains and juices in their natural, unprocessed state. Processed pareve foods typically include pasta, soft drinks, coffee and tea, and many types of candy and snacks. Processed products, however, must have reliable kashruth supervision. Dark chocolate might be pareve; milk chocolate definitely is not.
Fruits and veggies must be checked to ensure against the presence of small insects and larvae and eggs must also be checked for blood spots.
Pas Yisroel :פת ישרא
The rule according to which products are grain-products that were cooked or baked with the participation of an Rabbi. This must be, at minimum, the ignition of the flame used to prepare, cook, or bake the grain product. In classical Rabbinic Judaism, this requirement is considered restricted to the five classical grains of Judaism - wheat, barley, oats, spelt, and rye. In the modern food-production industry, commercial bakeries may accomplish a status of Pas Yisroel by the use of something called the "Shain system", (named for the inventor, Rabbi Yehuda Shain) whereby an entire apparatus can be ignited remotely by an observant Jew.
Sources:
http://kosherfood.about.com/od/glossaryofkosherterms/g/mehadrin.htm
http://kosherfood.about.com/od/kosherbasics/f/glatt.htm
http://kosherfood.about.com/od/kosherbasics/f/treif.htm
http://www.star-k.org/kashrus/kk-issues-cholovYisroel.htm
Zushe Yose Blech, Kosher Food Production, second edition, Wiley Blackwell, 2008
Wednesday 9 February 2011
Tuesday 8 February 2011
The silent savior
Remembering Wilfried Israel.
More important than being a hero is to do good and let a good trace by influencing the life of the others.
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