Voyeurism

In a world as ours, you get easily sick. Sometimes I can understand - but not fully agree - with the idea of keeping your children far away of the media, unless they are not able to do the selection of the information by themselves. Anyway, it is not always easy to create your nest of normality unde the bombardment of bad news about special people.

For me, this week, the top example of voyeurism was the snowslide of articles about Hasidism and sexuality. The news were there for a long time, but I discovered them in a long row. Praised, explained and rejected, the authors are entering into the merry-go-round of talking over and over again about private life, customs and bedrooms. Most probably, the stars of the yellow media grew up and it was nothing else to talk about in the press? We talk about the "sexual habits" of groups as Satmar and Gur, to a relatively uneducated audience. No, we are not Amish or Mormons (a post about them and us, after Shabbat, promise) and not sexual deviants. For your information, the anti-Semitic rhetorics contain various references to so-called sexual "irregularities". Probably Deborah Feldman (whose book I will read one day, but not now) is not aware about this.

I also can understand that an academic is keen to share the results of her research to a wider audience, but I would prefer to address first my scholars and not the wide media. Academic work is hard work, and you need appreciation for your results, but why not thinking twice about the consequences of such discourses in a media avid of sensationalism.

I think that among both secular and religous Jews, there are happy people and sad people, people happy with them lot or people struggling against their yetzer hara. Each of us is different, and this is a blessing. Some of us are poor, the others rich. It is always important to accept everything happening to you with humility and integrity. You can use your words for cursing or explaining the world, adding value or expressing your self-hate for not understanding why we are living.

Shabbat Shalom!

Youth Aliyah – saving the Jewish children from the hand of the criminals

Youth Aliyah (עלית הנוער Aliyat Hano'ar) rescued 22,000 Jewish children from the Nazis during the Third Reich. They were resettled in kibbutzim and youth villages and received proper schooling.

The organization was founded in 1933 by Recha Freier, a rabbi's wife, an idea supported by the World Zionist Organization. Freier supervised the organization's activities in Germany, and Henrietta Szold in Jerusalem, founder of the Hadassah. Recha Freier was born in Germany at the end of the 19^th century and died in Jerusalem, in 1984. In 1957 she founded the Israeli Composers Fund and sponsored the Israel Testimonium, a music event that took place in Tel Aviv and Jerusalem. She also wrote poetry and prose.

In 1919 Recha married Rabbi Dr. Moritz Freier (1889–1969), whom she had met in Breslau, where they also began their married life. They soon moved to Eschwege, where her husband was already a rabbi. Here, their first son, Shalhevet, was born in 1920. From 1922 to 1925 her husband served as a rabbi to the Jewish community in Sofia and while there she taught at a German high school. In 1923 their second son, Ammud, was born, followed in 1926 by a third son, Zerem. In 1929 the couple welcomed a daughter, Ma’ayan. In 1925 the Freier family moved to Berlin, since Moritz had been hired by the Jewish community of Berlin to officiate as rabbi at three synagogues: Rykestrasse (Prenzlauer Berg), Heiderreutergasse (Alte Schul) and Kaiserstrasse. In addition to being a busy young wife and mother, Recha worked as a writer and folklorist.

The involvement of the organization increased after March 31, 1936 when even German elementary schools were closed to Jewish children. "The utter senselessness of Jewish life in the Diaspora stood palpably before my eyes," Freier wrote.

After a brief period of training in Germany, Youth Aliyah youngsters were placed on kibbutzim for two years to learn farming and Hebrew. Kibbutz Ein Harod in the Jezreel Valley was one of the first cooperative settlements to host such groups.

Just before the outbreak of World War II, when immigration certificates to the British Mandate of Palestine became difficult to obtain, Youth Aliyah activists in London came up with an interim solution whereby groups of young people would receive pioneer training in countries outside the Third Reich until they could immigrate to the Holy Land. Great Britain agreed to take in 10,000 endangered children, some from Youth Aliyah groups.

After the Holocaust and World War II, emissaries were sent to Europe to locate children survivors in Displaced persons camps. Children's homes in Eastern Europe were moved to Western Europe, fearing that evacuation from Communist countries might be difficult later on. A Youth Aliyah office was opened in Paris.

Later, Youth Aliyah became a department of the Jewish Agency. Over the years, the organization has brought young people to Israel from North Africa, Central and Eastern Europe, Latin America, the Soviet Union and Ethiopia.

In 1958, Youth Aliyah was awarded the Israel Prize for its contribution to education, being the first year in which the Prize was awarded to an organization.

Directors of Youth Aliyah after the establishment of the State of Israel include Meir Gottesman (1978–1984), Uri Gordon and Eli Amir.

Sources:

http://jwa.org/encyclopedia/article/freier-recha

János Rónai, the brave Zionist from Hungary

I was always surprised by the variants of Hungarian-breed Judaism, and most specifically but their strong Hungarian patriotism that prevented many to see the terrible plans the rest of the population was preparing for them. I have the same curiosity for the way of thinking of the Satmar Hasidic group but also for the Modern-Reform orientations.

Of course, we do not have to forget that Herzl is of Hungarian origin, for example. In my search for understing Hungarian Zionism and Hungarian Jews in general, I discovered János Rónai, who set the basis of the Zion Society in Hungary. 

I should continue the search and the process of understanding. 

Photo: The tomb of Herzl on Mount Herzl, Jerusalem

A new present future for the Austrian Jewry

The Jewish communities in Europe are changing the leadership: Vienna is the last new-comer.

Only a couple of minutes before I've read the following story about the fate of Jews from Vienna during the hard times of the WWII, in another testimony about the brave Soviet Jews: The Jews of Hope, by Martin Gilbert.

The story was told to Gilbert by a Jew from Bielorussia, Lev Ovsishcher (pp. 57-58):

"He tells me that when the Jews from Vienna were brought to Minsk in 1941, believing that they were coming to work, the local Jews said, starkly, "You are brought here to be killed". The Jews from Vienna, Ovsishcher recounts, 'became alarmed and excited. The Germans brought up a carriage of water. Everyone was so thirsty they began to drink. After drinking the water they became calm. The water contained a bromide. Shortly afterwards they were killed. No survivors were left. Nobody knows their surnames'". (May the names of these criminals be erased for ever)

Short story of Sambusky Cemetery

Before moving to a new place, take care to be sure that you can find enough stories to read and write.

Jerusalem is, obviously, such a place. Today, I had the pleasure to read the sad story of Sambusky Cemetery. I promise that, one day, I will start writing about all the Jewish cemeteries of my life. Many are full of the hope of green. Many others, especially in the lonely corners of Eastern Europe, they are neglected and half destroyed. Nobody is there any more to take care of them. I must confess I did not expect such situation in Jerusalem, but you never need to consider Jerusalem as a perfect city. It is only the city.

My modest thoughts on Iran

Every time I have some small chunks of free time, I waste it reading news, many news, many many news.

In the last seven days, the chief media subject was Iran:to attack or not to attack, to sanction or not, to give them or not more fuel for the coming parliamentary non-democratic elections, how to survive the attack and whose help to rely upon (none, of course). 

You can hardly miss one day without a single set of minimum 5 news about Iran. Many are even asking more and more news, as they ignore the fact that free journalists are in prison in Iran and they are not allowed to report with the speed of CNN. 

Meanwhile, we enter tomorrow the jouyous month of Adar when we prepare to celebrate the victory of the Jews against the anti-Semitic plan of the Jew-hater Haman from the Persian Empire. We won thanks to the gracious beauty of the hidden Jewess Esther. Remember this: we WON.

Being a Jewish Journalist in Jerusalem

The roads of journalism, especially when it comes to the Middle East, are very hidden and not always - if ever - going through clean zones of the human mind (I am too kitch and fluffy, here I know).

New York Times will have a new bureau chief, who - 'anyone surprised ?' - is not so Twitter-friendly with the Jewish state and many Western journalist sent there, from chief media institutions, are highly recommended for this position if they do not speak Hebrew, and do not like the Jewish state and, if possible, are fluent in Arabic. This remainds me of some situations I am quite familiar with when a journalist with a solid background in the Middle East issues was completely banned of writing news about the area, unless accepted titles consonant with the dirtiest pro-Saddam and pro-Iranian propaganda. 

Comparatively, an undergraduated of Arabic studies will always be qualified to report about the Middle East. I am the first to recognize the important of being able to read the newspapers of the country you are covering in the original language. I am only fighting for the same right of being qualified if a fluent speaker of Hebrew. Anyway, they will not send me to report about Egypt of Bahrain anyway - 'too biased, you know' - but they will not have any second thoughts to do so with a journalist close to Hamas. Are you able to see the logical failures of such an approach?

From many ridiculous points of view, the overall attitude of the New York Times regarding the Jewish issues, is at least schizophrenic: the coverage of the horrific events during WWII was shameful (if you want to know more, pay a visit to the Holocaust Museum in Washington DC and you will give up any effort of reading your NYT ever); but they also used to publish the Jewish dateson the front pages (there were some good Chabad influences here, as far as I know); recently, they  published several articles about the Haredi life (including an article about eating disorders, whose logic I was not able to grasp) but also a fantastic statement of Thomas Friedman, about "Jewish lobby". Balanced reporting means to confuse completely your readers through the fringe of madness?

I don't want to answer. In the last 12 months I am reading NYT maybe once the month and the Guardian probably twice the year. I avoid as much as possible Haaretz.  

PS: I saw this article only now: CNN decided to 'reorganize' its office in Jerusalem by firing the Israeli Jews journalists. Abu-Dhabi looks as a better source of news, for some of Turner's employees...

With or Without Buses on Shabbat

Not FBB, I learned little by little the beauty of the day of perfect rest. It took me a bit of time, sometimes I succeeded, sometimes yezer hara was stronger, but I will not give up my 25 hours of rest for any salary in the world. Or for any exotic destination that I can reach at a very cheap price only on Shabbat. 

This is my choice and I am happy with that.

One of the reasons I love to spend Shabbat in Jerusalem is that only there I can have a full feeling of Shabbat. I love to join the groups going to the Kotel, to dress beautifully and to say Shabbat Shalom to the people on the street. You feel and see that it is a moment of celebration (if you have eyes to see, and a heart to feel, of course).

One of the most difficult challenges for an observant Jew in galut is that when you walk on Shabbat to the shul or to join your friends for a Shabbes dinner, you feel that you are out of space. People are running their cars, the shops are opened and, in general, it is business as usual. You can ignore it, but once you see that it is possible to live differently, your aliya ticket is ready. 

I spent Shabbat in Tel Aviv and in other places as well and depending of the neigborhood, you still can enjoy your day of rest, but again, nothing compares with Jerusalem. 

Thus, when I read about the discussion regarding the possibility of using the buses in Tel Aviv during Shabbat I had a little sad feeling. Tel Aviv is very touristic - but Jerusalem is too - and it is not easy to start at 50 or 30 or even 20 to be Shomer mitzvot and to go to the shul instead of watching your favorite show. In order to convince more people about the need of the first choice, you need a smart and well targeted communications campaign. What you offer is so precious that any effort is priceless.

Understanding Berachot

Berachot (ברכות, benedictions) is the name of the first tractate (masekhet) of Seder Zeraim, a collection of the Mishnah that primarily deals with laws relating to plants and farming. It primarily addresses the rules regarding the Shema (a section of the Torah recited as part of prayer), the Amidah (Silent prayer), Birkat Hamazon (Grace after Meals), Kiddush (Sanctification ceremony of Shabbat and holidays), Havdalah (ceremony that ends Shabbat and holidays) and other blessings and prayers. It is the only tractate in Zeraim to have a Gemara (rabbinical commentaries and analysis) from both the Babylonian Talmud and the Jerusalem Talmud.

Berahot typically start with the words Barukh attah, Adonai Eloheinu, melekh ha-olam,/ Borukh atoh, Adoynoy Eloyheinu, melekh ho-oylom, (Blessed are You, Lord our God, King of the universe...)

There are three major categories of berahot:

- Birkhot Hanehanin|Blessings recited on pleasurable experiences (ברכות הנהנין‎) including blessings on food and blessings on fragrances.

- Blessings recited when performing a commandment (ברכות המצוות‎)

- Blessings recited in praise or gratitude (ברכות שבח והודאה‎)

One who hears another recite a beracha answers with amen; but one who is engaged in prayer may at certain points be forbidden from other speech, including responding amen. With few exceptions, one does not respond amen to his or her own beracha, although other prayers—such as the kaddish—include amen in their text.

Thus, berachot are not an individual approach. Vilna Gaon said that a bracha said without being answered with 'amen' is like a letter that is never opened.

Blessings, or prayers of thanksgiving and praise were, according to rabbinical tradition (Ber. 33a), instituted and formulated by the founders of the synagogue, the Anshe Kneset ha-Gedolah (Men of the Great Synagogue), "the hundred and twenty elders" at the head of the commonwealth in the time of Ezra (Meg. 17a; Yer. Ber. ii. 4d; compare Yad ha-Ḥazaḳah, Tefillah u-Birkat Kohanim, i. 4; Ber. i 5). Thanksgivings in the form of Baruk Yhwh were occasionally offered in the time of the Patriarchs, the Judges, and the Kings (see Gen. xxiv. 27; Ex. xviii. 10; Ruth iv. 14; I Sam. xxv. 32; II Sam. xviii. 28; I Kings i. 48; v. 21; viii. 15, 56; I Chron. xvi. 36; II Chron. ii. 11, vi. 4) and by the Psalmists (Ps. xxviii. 6, xxxi. 22 [A. V. 21], and elsewhere); and in the form of Baruk Attah Yhwh (Blessed be thou, O Lord; I Chron. xxix. 10; Ps. cxix. 12); also in the prayer of Azariah (Song of the Three Holy Children, verse 3; Tobit iii. 11; viii. 5, 15; xi. 14).

Shema

Chapter 1

Mishnah א - In the case of the evening Shema, recital begins when the Kohanim enter to eat their terumah (תרומה), which is at nightfall. R'Eliezer says it can be recited until the end of the first watch. He takes "when you lie down" (ובשכבך) to mean the Shema is recited at the time that people lie down to go to sleep, and anyone who will be going to sleep for the night has done so by the end of the first watch. The sages say it can be recited until midnight. And Rabban Gamliel says until the light of dawn.The sages said until midnight to distance a person from procrastination and thus transgression. (1:1)

Mishnah ב - The time for reciting the morning Shema is referred to by "when you arise" (ובקומך), and this is when there is enough light to distinguish between blue (תכלת) and white wool. R'Eliezer says between blue and green wool, which would be at a slightly later time. R'Yehoshua says until the end of the first three hours of the day, because it was customary for kings to still be rising until then. The hours mentioned are seasonal ones defined by measuring from either the first light of dawn to nightfall or from sunrise to sunset (this is a famous argument) and dividing this into twelve equal parts. Halacha accords with R'Yehoshua and if one recites the Shema after the first three hours, it is as if he is reading from the Torah, which shows that reciting the Shema properly is even greater than reciting words of Torah. The ideal time to recite the Shema is shortly before sunrise so the Shemoneh Esrei can be started at exactly sunrise. This is what it means to join the redemption blessing to the Shemoneh Esrei. (1:2)

Mishnah ג - The position one should assume when reciting the Shema is now discussed. The School of Shammai said the evening Shema should be recited lying down because it is written "when you lie down" (ובשכבך) and the morning Shema should be recited standing because it says "when you arise" (ובקומך). The School of Hillel say it can be said in any position because it is written "when you go on the way" (ובלכתך בדרך). Hillel say that "when you lie down and when you arise" (ובשכבך ובקומך) comes to tell us that it is recited at the time that people are lying down and rising, and not the physical position one should be in while reciting. As in most cases, halakha is in accordance with Hillel. (1:3)

Mishnah ד - In the morning, the two blessings said before the Shema are "Who forms light" (יוצר אור) and "With an abundant love" (אהבת רבה); afterward is the blessing "True and certain" (אמת ויציב). In the evening, the two blessings said before the Shema are "Who brings on evenings" (המעריב ערבימ) and "With an eternal love" (אהבת עולם); afterward are the blessings "True and faithful" (ואמת ואמונה) and "Lay us down" (השכיבו). A short blessing cannot be said in place of a long blessing, and vice versa. Where the sages said to conclude a blessing with "Blessed are You, Hashem" ('ברוך אתה ה), one cannot conclude without it. Where the sages did not say to conclude in that manner, one cannot add it.

Mishnah ה - There is a mitzvah to mention the Exodus from Egypt at night.

The beginning of the second chapter discusses the protocol of exactly how one says the Shema itself. As saying the Shema requires concentration for only the first verse to fulfill the mitzvah, workers may say it even while in a tree (if the tree has many branches) or on a stone wall. However, this does not apply to the Amidah. (2:4)

Exemption

The rest of the second chapter and the entire third chapter discuss exemptions from the Shema, as there are cases where an individual is not required to say it. The second chapter also contains a series of parables regarding Rabban Gamliel to help the reader understand why exemptions may be acceptable. A recently-married man is exempt from saying the Shema as he may be anxious about his wedding. (2:5) However, if he is able to properly dedicate himself to God in prayer, he should recite it regardless of the exemption. (2:8) A person currently mourning the death of a relative is exempt from saying the Shema and from wearing tefillin. (3:1) Funeral attendees who can see the mourner should not recite the Shema so that the mourner does not feel uncomfortable for not saying it. Women, slaves and children are exempt from the recital of the Shema and from wearing tefillin, but are not exempt from the Amidah, affixing a mezuzah ("doorpost") and Birkat Hamazon.

The Amidah

Chapters 4 and 5 discuss the main prayer known as the Shemoneh Esrei ("eighteen"), Amidah (literally "standing"), or just Tefillah. It originally consisted of eighteen blessings with one later being added by Rabban Gamliel. It is recited three times a day while standing and interruption is forbidden.

Daily Prayers

There are two possible sources for the three daily prayers: the Patriarchs and the daily temple offerings.

Shacharit can be said until noon. Mincha is recited in the afternoon. This time period is divided into three sections: mincha gedolah from 6 and a half hours until the end of the twelfth hour; mincha ketanah from 9 and a half hours until the end of the twelfth hour; plag hamincha being half of mincha ketanah. The ideal time to recite Mincha is at 9 and a half hours, because that is when the mincha offering was performed. Ma'ariv can be said from sunset until midnight (or dawn if necessary). It can even be said shortly before sunset, but in that case one will not fulfill the obligation of reciting the evening Shema in Ma'ariv.

One must say the Amidah every day, but may abbreviate it if he is not familiar with the prayers or an emergency situation comes up. (4:3, Bartenura) One who makes his praying a mechanical task is not praying. When one enters a dangerous situation, he or she should say a short prayer for safety. (4:4) If one is riding a donkey, he must dismount to say the Amidah. If he cannot dismount, he must turn his head towards Jerusalem. If he cannot do that, he must turn his heart to G-d. This also applies to one travelling on a ship or in a wagon. (4:5, 4:6) Musaf must always be said on the days it is required regardless of whether or not there is a minyan present. (4:7) One should not say the Amidah if he or she is not serious about what he or she is doing. (5:1) The Musaf of Pesach must include a prayer for rain. (5:2)

If one makes an error while leading a congregation in saying the Amidah, a substitute must pick up where the person left off. (5:3) The prayer leader should not respond "amen" to the kohanim he is leading. (5:4) When one who prays (either for oneself or as a prayer leader) makes a mistake, it is a bad omen for him. If he is a prayer leader, it is also a bad sign for those who appointed him. (5:5)

Blessings for food

There are six types of blessings said before eating different foods: Ha-Motzi/Hamoytsi Mezonot/Mezoynes Ha-gefen/Hagofen Ha-`etz/ho-eytz Ha-’adama/Ho-adomo and She-ha-kol.

Additionally, there are five blessings said after eating different foods: Birkat Hamazon, Al Hamichya, Al Hagaphen, Al Ha’eitz and Borei Nefashos. These blessings, however, are only required if a certain predefined amount (Ke'zayit for a solid food, and Revi'it for a liquid) is consumed within a predefined time period (different for solids and liquids).

Chapter 6 is concerned with the various blessings used before consuming different kinds of food.

There are special blessings for fruits, vegetables, bread and wine. (6:1) There is also an all-inclusive blessing that can be used if one is unsure of what blessings to say. The all-inclusive blessing should be used for all things which do not directly come from the earth, such as milk, fish and eggs. If one has many different kinds of food to say blessings for, he or she may choose as many to say the blessings for as he or she wishes and the blessings said will suffice for all of the rest.

One blessing over a particular food is sufficient for the entire meal and does not need to be repeated. A communal meal only needs one set of blessings for the entire group, but individuals dining together (albeit not as a group) must say the blessings individually. The food of primary importance is the one which a blessing is said for. If one is eating a sandwich, the blessing for the sandwich's contents would be said rather than the blessing for the bread. One who drinks water should make a blessing over the water with the all-inclusive blessing.

Birkat Hamazon

Chapter 7 is concerned with Birkat HaMazon, the prayer said by Jews after a meal is completed.

Figs, grapes or pomegranates do not require the full Birkat Hamazon, but rather an abbreviated form. If a group of three or more people eat together, they must say Birkat Hamazon. Women, slaves and minors must not be included when counting for the requirement of three mentioned in the previous mishnah. An olive's quantity of food is sufficient to require saying the prayer. The number of people present does not change the blessing that begins Birkat Hamazon. If three are dining together, they should not separate until they are finished with Birkat Hamazon. If a person is dining alone, he should join another group so that they may say Birkat Hamazon together.

Kiddush and Havdalah

Chapter 8 is concerned with Kiddush, the sanctification of Shabbat and Jewish holidays and Havdalah, the concluding ceremony of Shabbat.

When saying Kiddush, the blessing over the wine (or over the bread) precedes the blessing over the day. One does not need to wash his hands before saying Kiddush but he should wash them after. The towel used to wash one's hands should not be placed on the table, lest it and anything that comes into contact with it be rendered ritually unclean. Following the meal, all the crumbs in the dining room should be thoroughly swept up then those involved should wash their hands.

Havdalah

If one dines just before the end of Shabbat, one should wait until after having said the blessing for fire (part of the Havdalah ceremony) before saying the Birkat Hamazon. One should not say the Havdalah blessing until the flame is large enough that the person can see reasonably well by its light.

Special Blessings

The ninth and final chapter of the Masechta discusses various special blessings that can be made, such as upon coming across a place where a miracle was performed, or upon seeing thunder or lightning or a rainbow.

Sources:

Berachot http://www.berachot.org/

http://www.jewishencyclopedia.com/view.jsp?artid=697&letter=B

Satmar and NY Post

New York Post got new insights in "Hasidism", by publishing February 6 an article about a former Satmar lady sharing her experiences.

The first stereotypical temptation is to start writing something like: one experience does not match the other experiences and in general the Hasidic world is kind and Torah and mitzvot-oriented. Instead I will say that I do not wonder about such an article, generally mentioning "Hadisic groups" with reference to Satmar, lacking any explanation about the specificities of this group. Does it say something about the "Hasidic Satmar" or about Hasidism or even more, about Judaism? Not at all, there are only the problems of an invididual that at the end of the day decided to date an Irish Catholic from New Orleans.

Probably, without NY Post' acknowledgement, there are many people going through the same situation and what they need is friends and family. Media exposure helps only a doubtful promotion of her memoir. 

As usual, each individual is different, with a different story and a different understanding of what we should do in our lives. I do not see in this NY Post article any understanding of such things and probably she will need a lot of time to understand that, maybe, not everything outside the religious world is tasting so sweet.  And it does not mean that I am a Satmar either.