Welcome in the Ishmael's house?

Very often, for those living outside the European area, it was almost a stereotype to state that the Jews "always" benefited of better conditions in the Arab lands - a generic name that, in fact, was referred to the late Ottoman Empire. The comparison term was always the troubled European life, with the Spanish expulsions, the pogroms and ghettos and, of course, Shoah. One of the explanations is that we don't know too much what the idea of Arab lands mean and unless the latest terrorism alerts, we didn't care about it. Another one is our common threat of mind laziness.

But if you want to change your mind on the basis of carefully gathered data, Sir Martin Gilbert's book is extremely useful. Well written and diplomatically providing various - often terrible - facts, it is offering an almost accurate picture of the Jewish life in Muslim lands from the very beginning. The author is covering Iraq - with lots of interesting details - Yemen, Afghanistan - if you didn't know, yes, there are Jews in Afghanistan - Iran, Libya, Morocco, Algeria and, of course, the Ottoman Empire. Would like to know more about Lebanon - mentioned in a couple of sentences - or Syria. Maybe Jordan too. The general feature of the lives of thousands of Jews living there is a permanent threat, the violent killings and the periodical bursts of hate and aggressivity. Even though there were periods of calm, generous individuals hosting them or saving their lives, the daily reality was brutal and dangerous. As everywhere, Jews were humiliated, killed and living at the mercy of cruel religious and political leaders. That the galut in Muslim countries wasn't a paradise is proved also by the fact that among the 687,739 Jewish refugees in Eretz Israel from 1948-1951, only 100,000 were from Europe. The incredulous ones can talk with old people from Iraq or Iran still having vivid memories of their survival. The book is providing maps and a detailed bibliography helpful for all those curious to continue the documentation.

This book was on my reading list for a long time. Now, it offered me lots of subjects to write about.

Elie Cohn, our man in Damascus

An interesting story of one of our heroes: Elie Cohn, an Egyptian-born Jew, offered significant information helping the Israeli Army to win the 6-day war with a minimum of casualties.

Book Rewiev: All for the Boss, by Ruchoma Shain

Most part of the book I've read lately regarding the beginning of Jewish life in America during the 19th and beginning of the 20th century are written in a pessimistic tone: Shortly after landing on the "New World" soil, the Jewish life and religiousity is disappearing. Probably the phenomenon continues today among the young Israelis arriving in the big American cities, although in comparison with the "old times" you have nowadays all the possible choices to continue living your Yiddishkeit. Long time ago, such a situation wasn't possible or easy at all and the struggle to survive and work for obtaining enough money for bringing your family and dear ones left in "the other land" was powerful enough to push the newly Americans-in-process to leave their old ways of Torah living. Working on Shabbos and Yomim Tovim, neglecting the daily prayer and laws of kashrut were in some cases also the consequence of the absence of the community feelings and role models, the effect of the the deep alienation and cultural shock.

A completely different image is reflected in this interesting book on the life of Yaakov Yosef Herman, written by his younger daughter, Ruchoma. We are acquainted with the image of a family and its practices that we can hardly imagine sometimes in our busy 21st century: the strict Torah education and way of life, whatever the immediate social risks - for example the wedding invitation of his children mentioning the need to be dressed tzniut or to refrain dancing together prompted some of the guests to leave the event - or financial price - encountered every time when while on a business trip he needed to adjust his schedule to pray in time or to observe Shabbos; the dedication of the wife, carefully chosen through shidduchim, assuming the hard task of taking care alone of the children and the house allowing his husband to dedicate his life to the Torah (in the book we'll find many such examples of dedicated wifes sharing the shadows of the learning life of their husbands).

Recently, I saw again - with a different company and in a different interpretation and language - the Fiddler on the Roof. Some of the main tensions in the story are created by the conflict between tradition and the emerging modernity: the increased presence of secular Jews, the danger of intermariages - very often a direct consequence of the anti-semitic environments, the mind laziness encouraging a lenient approach on Torah and mitzvot - which you can find in the Conservative and Reform movements.

Is it easy or hard to continue and practice an observant life? Does it make any sense to be shomer mitzvot when nobody around you - meaning fellow Jews - is doing it? Yaakov Yosef Herman's inspiring story is proving the opposite: as long as you believe it is difficult to understand why some could follow the difficult path of separating of tradition. It's so easy to be inside...

Maharal's solution for profane conversations

"While in Moravia, Judah Loew attempted to lessen conversation during religious services by instituting a prayer in honor of those who refrained from profane conversation during the prayer service".

From Mystical Theology and Social Dissent. The Life and Works of Judah Loew of Prague, p.27

Book Review: Everyday Holiness

From the very beginning, I must confess that I am not a big fan - at all - of books about spiritual memories and journeys, awakenings and various wake-up calls. I am trying to keep myself as much as possible on the rational side of the road, wherever it leads. In addition, given the huge mountain of books written by respected spiritual masters that is waiting for me on the left part of my writing desk, I would rather avoid to get lost in comments and stories originating from sources unknown to me other than by name. The motto of the month is: write the sources and know the basics and later continue with your meditations and speculations of various kinds.

On the other hand, as in the last 10 days I was relatively out of my daily routine - meaning reading a lot and learning even more each day - I decided to include this Mussar book on Everyday Holiness part of the process of readjustment to the "normal" life back home. In a way, it resumes partially some of my recent attempts of getting familiar with the Mussar, an area that I avoided for year because not considered myself "smart" enough to understand and follow the techniques correctly. My later immersion was made with a lot of humility and attention and still consider myself a perfect beginner. This book helped me to understand the practice and to keep in mind a couple of ideas to be used after further documentation and discussion.

The style is accessible, with lots of quotations, stories and direct experiences of the author, with a direct address to the ways in which Mussar techniques are a guidance in the daily life, its limits and what we can do in order to improve our results. The element that convinced me to continue reading the book was the honesty: in comparison with other similar experiences I'd read long ago, you are periodically warned that Mussar isn't easy and not something that you do by closing the eyes and forcing yourself to have a colorful dream. Mussar, we are told, is about efforts, self-control and discipline that you are practising every single moment of your day. This is a realistic description applied to everything we do as Jews. And, the author quotes the words of Rav Salanter, the father of Mussar, according to which if something looks as perfect and easy for sure we are missing something. Daily challenges are about putting yourself on trial, evaluating your actions and more often, taking decisions and acting accordingly with the Torah learning. We are stumbling, or hesitating or doing mistakes but this is how we are improving and developing your inner strength.

Step-by-step and page by page, this book brought me back to my world of learning!

Shavua tov!

On Mafia

I am familiar with Misha Glenny's writings on the recent history of the Balkans and hence, when I found in the bookstore his book on Mafia I was curious to buy and discover new connections between South-Eastern Europe and the dangerous underground of drugs, diamonds and corruption.

One full chapter titled "Aliyah" is dedicated to the various cases of "most wanted" Israeli, some of them new Israeli citizens, originary from Soviet Union or Russia. Among others, the author is quoting a 2003 report of the US State Department according to which Israel "drug-trafficking organisations are the main source of distribution of the drug (ecstasy) to groups in the US, using express mail services, commercial airlines, and recently also using air cargo services" (p.140). Hmmm, I always thought that it's easier to do this dirty job from South America or Europe...Maybe my logical skills are not as good as before.

At the end of the chapter, he made the following conclusion: "And lest we fall into the error of thinking that Israelis or Jews had a particular penchant and ability for engaging in organised crime, it is worth remembering that the centre for the global money-laundernig industry was a few hundreds miles away in a very different country: the United Arab Emirates" (p. 141). Maybe he was out of inspiration as I am convinced that there were 100+ writing options available to analyse and conclude on this issue.

My sad conclusion was that, in fact, we are extremely bad in supporting and talking about ourselves, including about the strict Jewish business ethics code. Extremely bad.

Strange times

I didn't read too many news lately, but as usual, when it happens I am overwhelmed by various kind of information. This time there were bad and worrying news, but not surprising in many ways. And at the end, it may be an optimistic conclusion as well.

I started my journey reading about the hate crimes in Brooklyn. Brooklyn, one of my favorite place on earth, where I will ever think with affection. How it is possible to be the scenery of such unthinkable actions? Couple of month ago, when we welcomed my American friends from Brooklyn in Europe, I envied their easiness to wear a kippah in Europe, and reminded how natural is there to freely express your identity. But, it doesn't mean is risk-free...

Maybe we'd forgot - or never knew about - the anti-Semitism of the earlier 20th century America, when Jews were running the pogroms and the Nazis - and weren't allowed to enter the country - and the other outbursts of extreme behavior in the 60s - the red left never was Jewish-friendly, by the way (maybe you ask yourself what about Occupy WS movement? I fully recommend to get rid of any hopes). For many of my friends, Brooklyn is safe, welcoming and more Jewish than any other places in the world. You can buy kosher, go to shuls and speak in Yiddish or Hebrew. But, overall, it's nothing but another artificial paradise of the galut where we aren't protected at all against violence and anti-Semitic aggression.

I continued my media wondering reading a lot about Hungary and Central Europe and realizing how far the far right went in one of the countries whose intellectuals I will always appreciate. Europe never been a safe and welcoming place for Jews and the latest official welcome of far right parties into the European Parliament and the daily political life of Europe didn't surprise me (Italy included). As an observation, many of those far-right parties are extremely worried about the fate of poor Palestinians, as their friends from Occupy WS.

9 November 2011 was the day celebrating the 73rd anniversary of Kristallnacht and the German media dedicated several media coverage, including a report regarding the anti-Semitic support within the population. But shortly after, more worrisome were the news that neo-Nazi cells operated and murdered for years across the country, including with the support of some representatives of the police. There were some arrests and some "calls" for creating a database on extremists, but it's never enough for considering the danger is gone.

And, if you listen to me, the danger was never gone. Anywhere. But since 1948, we have our place to go and live!

Rabbi Ovadia Yosef Shlita legitimizes IDF conversions

Not surprinsingly, the most respected Halachic authority announced its decision (in fact re-assessed a previous point of view) in the case of the controversial situation of the IDF conversions. I will avoid to address the issue of the conversions that is becoming more and more delicate and keen to disunity. What I am curious about is the reaction of the Askenazim establishment and the next steps covering exclusively these conversions and the obvious tensions between various Haredi mainstreams.

Understanding the chazzan

Image via Wikipedia//Praying at the Kotel, cca. 1900

In Judaism, a cantor - also known as a "chazzan" or "hazzan" - is the person who leads the congregation in prayer along with the rabbi.

In the Jewish prayer services, music is playing an important role hence the need for a cantorial school education for those holding this position. But in special situations – such as small communities - the cantors could be simply people from the community with in depth knowledge of the prayer services and melodies, good moral character. At other times, the rabbi might fill the roles of both rabbi and cantor. Volunteer cantors and rabbi/cantor prayer leaders are especially common in small synagogues.

In general, the rabbi and the chazzan are working together to inspire and educate.

In Orthodox Judaism a cantor must be only a male, but in Conservative and Reform Judaism a cantor can be either male or female.

In addition to leading prayer services cantors have a variety of responsibilities which vary from synagogue to synagogue. Often their duties will include teaching bar/bat mitzvah students to read from the Torah, teaching members of the congregation how to participate in prayer services and working with the choir, conducting weddings or funeral services or visiting the sick.

Sources:

http://judaism.about.com/od/glossary/g/What-Is-A-Cantor.htm

Halachic Time

In Halachah, time is based on Sha'ot Zmaniyot (Zmanim means times in Hebrew), “proportional hours” that depend on the season. Halachic hours are not necessarily sixty minutes; instead we take the day, from sunrise until sunset, and divide it into twelve equal parts.

Each part constitutes one Halachic hour. In the summer this can be up to 75 minutes and in the winter it can be as little as 45 minutes. Many observances in Jewish law are performed at specific times during the day, as the hour has special meaning. The calculation of the halachic times depends on the various astronomical phenomena of the day for the specific locale. Sunrise, sunset, the amount of time between them, and the sun's angular position before rising are all factors that determine the halachic times and "hours" of the day.

When we say that a certainmitzvah may be performed three hours into the day, this doesn’t mean at three in the morning, or three clock-hours after sunrise. Rather, an hour in Halacha means 1/12th of the day. Thus, if the sun rises at 5 am and sets at 7:30 pm, one sha'ah zemanit, or proportional hour, will be 72.5 minutes, and all calculations will use that number.

Below you will find the times, their meaning and some of their associated mitzvot:

Alot Hashachar:

Dawn. Fasts begin at this time. According to Torah law, dawn marks the beginning of the day, and all mitzvot associated with daytime hours -- such as hearing the shofar, taking the Four Species, the recitation of the Shema, or hearing the Megillah -- can now be done. For various reasons, however, the Sages instituted that the observance of many of these mitzvot should be delayed until Netz Hachamah, or the moment when "one can recognize a familiar acquaintance." According to the Magen Avraham, the calculation of shaot zmaniot begins now.

Earliest time for Tallit and Tefillin:

The halachic description of this time is "when one can recognize a familiar acquaintance" from a distance of approximately six feet. As this is a subjective experience, the time given is approximated to an 11 degree depression of the sun. This is also the earliest time one can say the Morning Shema.

Netz Hachamah:

Sunrise. According to many opinions, now begins he calculation of shaot zmaniot. At this time, those who wish to prayvatikin start the recitation of the Amidah.

Latest Shema:

Three shaot zmaniot into the day. Latest time of the day to fulfill the biblical requirement to recite the Morning Shema. B'dieved (if one missed this time), one should still recite Shema with its blessings until chatzot.

Latest Tefillah:

Four shaot zmaniot into the day, ideally the latest time for Shacharit, the morning prayer. However, if this time was missed, Shacharit may be recited until chatzot.

Chatzot:

Midday; the halfway point between sunrise and sunset. Half-day fasts end at this time.

Minchah Gedolah:

Half a shaah zmanit after chatzot. This is the earliest time one may recite Minchah, the afternoon prayer.

Minchah Ketanah:

Nine and a half shaot zmaniot hours after sunrise. According to certain halachic authorities, it is preferable to wait until this time before praying Minchah.

Plag Haminchah:

One and a quarter shaot zmaniyot before sunset. According to RabbiJudah this is when halachic nighttime begins. Therefore, if one chooses to follow his opinion, one recites minchah before plag haminchah and then Maariv (the evening prayer) may be recited anytime after the "Plag". This is also the earliest one may bring in the Shabbat on Friday afternoon.

Candle Lighting time:

The accepted custom is to light Shabbat and Yom Tov candles 18 minutes before shkiah (sunset). Some communities have adopted earlier times as their unique custom for candle lighting time.

Shkiah:

Sunset. The latest time for minchah, the afternoon prayer, and all mitzvot associated with daytime hours. B'dieved (if one missed this time) one may still recite minchah, and do all "daytime mitzvot" until Tzeit Hakochavim (although the blessing on the mitzvah would be omitted if done after Shkiah).

The Jewish 24 hour day begins at nightfall. However, the technical definition of nightfall is unclear. It can be as early as Shkiah, or as late as Tzeit Hakochavim. Therefore, the time following shkiah and before tzeit hakochavim is called bein hashmashot. Many laws relate to this period and it can be categorized as either the previous or the next day.

Tzeit Hakochovim:

The time when three stars are visible in the sky and nightfall is complete. Earliest time for maariv (evening service) according to Rabbi Judah's rabbinic counterparts. Earliest time for reciting the evening Shema and Counting the Omer. A woman who has completed her cycle of seven pure days goes to the mikvah after this time.

Fast End:

There are differing opinions when Tzeit Hakochavim takes place. Out of consideration for people's comfort, and considering that the fast days are rabbinic decree, not Torah law, we rely on a slightly earlier opinion concerning the end of day fasts (aside for Yom Kippur).

Shabbat End time:

Shabbat and festivals end, and "weekday" work may resume, at this time. A stricter calculation of Tzeit Hakochavim is used. Known as the appearance of "three small stars," it coincides with the sun’s descent to 8.5 degrees below the horizon. This stringency also ensures that we do not accidentally violate the sanctity of the day, and that we fulfill the obligation to add time from weekday onto the Shabbat or holiday.

Sha'ah Zemanit:

Proportional hour, i.e. an hour according to halachah. Total daylight hours divided by 12.

Source: Chabad.org

The Great Orthodox Comeback

The Great Orthodox Comeback - Explaining the great revival of Judaism.

Who's the first?

Today, I am in the mood for contradictions. For the moment, with the daily stereotypical reports about the situation in Israel. This is the reason I highly appreciate the sharp and smart analysis of Honest Reporting.

Cost of living

I saw recently on the Internet various blog posts and further discussions regarding the (high) costs of becoming a Jew or of turning to an observant life. I don't want at all to address the persons who started such conversations and their more or less obvious reasons. The beauty of life is that all we are different, thinking differently and having different reactions.

But, honestly, from the very beginning I was surprised by the interest dedicated to such topics, as I never had the idea to evaluate the costs of the observant life (I don't know nothing about converstion). The above mentioned posts are mentioning a long list of investments: the costs of taking classes with a rabbi, the books, plates, clothes and many many other aspects. The writers are American so maybe from an US perspective everything should look as a business plan and even though the writing pieces were not articles in the proper sense of the word (who cares about doing journalism when we can say and write anything we want - including lashon hara - on our personal blogs), I would have been very happy to read experiences from people who didn't think the whole spiritual adventure as an investment counting every single $$ spent.

It doesn't mean I deny or diminish the importance of money in almost everything we do. But, generally, when you turn to the observant life, you do it not because you have a surplus of money, but because you are convinced that something is missing in your life. And you decide to do it, whatever the costs (that, I repeat, I never took into consideration). It is an investment, indeed, but for ever, in a life worth living.

I will not address the costs for conversions because I don't know too much about this, but will think a bit about the return to faith (recently, I saw also some discussions about how problematic is to be baal teshuva and how many people avoid to call themselves under this term fearing discrimination and suspicion within their communities; as long as you do it with modesty and you avoid by any means gossips and irrelevant thoughts, nobody should be afraid of what it is and what used to be; and if you have a tensed relationship with your current community, go to find another one) in practical terms (I avoid to count the $).

Indeed, we need a lot of objects - candles, mezuzot, cups, spices box, plates. And adequate clothes - unless you was used to go almost nacked, for sure you will find in your wardrobe many adaptable items. And books - if you have a Jewish library at the community center and free Internet access, performing that task would be easier. And kosher food - expensive and hard to find in galut; but also try to think about the money you save after you stop eating out too often (or at all, as in galut, kosher restaurants are very rare) or you decline the invitations to go clubbing on Friday or Saturday night. And for classes too - but, again, the free Internet access can save a lot - and many Orthodox shuls are offering periodically free lessons and Rosh Chodesh gatherings. You don't have to do it overnight - at least, we didn't. The process of return is progressive and you will discover what do you need while you advance in your journey. When we started to observe a strict Shabbat, we went to buy everything we needed for this and in one month time we realized what are the other practical necessities - for instance, a battery-powered alarm clock. Openly speaking, the most challenging part was to adjust our working schedule to the cycle of the hagim or to the Shabbat time and the hard task was for our employers to understand that we are not available at all on Saturdays. But it didn't produce any financial consequence; in exchange, we won respect for becoming committed persons, with a healthy family life.

In many hasidic stories, you read about people working hard and in very hostile conditions, enjoying a piece of challah and a fish and the blessing of prayers during Shabbos. In my humble understanding, everything you do is getting a sense up to the aim, which is not to show off and impress other fellow Jews.

Whatever I try, I still can't find any relevance in all the financial evaluations of the observant life. Any relevance at all. When I am convinced of what I have to do and I have the proper guidance for being sure that what I'm doing is correct, the whole life is adjusting and I will find the ways to practice what I am talking about. Period.