Book Review: Table Talk, by Moshe Pinchas Weisblum

(I am very very late with many reviews of books I've read lately so it is about time to start the counting and do my writing job).

One of the most well prepared moment of Shabbes, besides setting up the menu, is reading and preparing the weekly Parasha.

I listen or read many variants: at the beginning of the week, I start searching for some related discussions on YU Torah or Chabad.org or while reading different interpretations in the Orthodox media.

On Shabbes, I usually read once the Chumash and shortly after the comments. I discuss one more the short version with the children. At shul, I am reading the Hebrew version by myself. Eventually, thereafter, I continue with another sum up the discussion with the children to be sure that we have a common understanding of the main benchmarks.

In addition, I listen to the shiurim of the rabbi delivered during the day. At the first sight, it might be more than enough,

but I always look for more interpretations and versions. The next level is to focus more on the home discussion and to spend more time around the Shabbes table discussing the weekly Parasha. For the moment, I am looking for suggestions of formats and ideas for brainstorming - mostly by connecting the ideas of the parasha to our daily life.

Thus I was more than happy to stumble upon a Moshe Pinchas Weisblum book dedicated to the Table Talk. For each parasha, there are a couple of simple questions with the suggested answer that could organize at a certain extent the discussion. The level of difficulty is easy to medium and it is not difficult to follow and participate at the discussion. For each Parasha I found new interesting angles of view and I think it is useful for many – like me – looking to establish a minimal level of the discussions held on Shabbes.

It is a negative commandment not to dwell in the land of Egypt

Image via Wikipedia

My Shabbes reading was The Concise Book of Mitzvoth, compiled by the Chafetz Chayim.

Concise explanations and interesting insights about the daily mitzvot. One of the explanations focused my attention for a longer time because concerns an issue with long range in our daily lives as Jews (p.271-272):

"It is a negative commandment not to dwell in the land of Egypt
as Scriptyure says, You shall henceforth return no more that way (D'varim 17:16). For business and trade, though, it is permitted, as there is no prohibition on anything but settling there.
Moreover, it is forbidden ever to go out of the Land of Israel to another land, except to study Torah or to take a wife, or to effect a rescue from the heathen; and so one may go abroad for commerce. But to leave in order to live abroad is forbidden, unless hunger has grown severe there. Whoever lives in the Land of Israel, his sins are forgiven. Even if a person has walked four cubits in it, he merits life in the world-to-come. So too, if one is buried there, all his sins are atoned for.
Let a man ever live in the Land of Israel, even in a city with a majority of hearthens, and let him not live in another land, even in a city with a majority of Jews. For whoever goes out to another country, it is as though he worhips in idolatry. And just as it is forbidden to go out from the Land of Israel to another country, so it is forbidden to leave Babylonia (the center of Talmudic learning) for othe rlands.
This is in effect at every time, for both man and woman".

Shavua Tov!

Kyrkyzstan, why not? But Israel...

I work on Sundays and for me this day of the week is one of the busiest - take into consideration also the difficuties of coping with the post-Shabbes readjustment. But still, I reserve always one hour or two for reading some travel, funny articles, as a source of inspiration for my lazy writing. 

Last Sunday, I've found this article about Jerusalem, in the New York Times. The author is enthusiastically expressing his feeling about keeping himself on the road - nice, I said, I love this too. And he outlined: "As a Jew, especially one who travels constantly, I was expected at least to have the Jewish state on my radar, if not to be planning a pilgrimage in the very near future." Even Iran or Montenegro are looking more appealing to him. And he goes on and on, mentioning again how secular he is, and visits Jerusalem and is happy to find human people with whom he can talk. Anyway, in order to keep himself on the line, he is first visiting some non-Jewish places and he's very happy to recommend it. (His message: You know, I am not as bad). I didn't find the piece an amazing article well written, but was not surprise at all by the words - and the medium. I've read previously many bad articles spotting overrated places, but as they don't pay too much for their contributions at the travel section (you may be happy with a $25 for freelancing staff), I'd kept the observations to myself. Plus, at the end, the author looks as changing his mind and this may be a good beginning. And, mission accomplished: he went to Jerusalam, maybe he will return and why not, he will decide to change his life.

Yesterday, David Harris replied to the piece in The Huffington Post, criticizing the content of the article and the choice of the author.

I do not want to defend anyone and actually I am reading daily so much crap and self-denial and misinterpretations that nothing may surprise me. What it is obvious in many of these positions is the lack of education and understanding of Judaism. Many people introducing themselves as "Secular" and "intellectuals" never had the opportunity to meet people with high education, able to share their knowledge and get people closer to the Torah. The fault is not only on one side.

I am reading right now another interesting book of Rabbi Jonathan Sacks about Jewish continuity. Shoah and the galut put at hard trial our belief and knowledge. We stop being Jews by choice or by the force of the events. But, it doesn't mean that resuming our position to criticize those who are different may absolve our responsibility. We should do our best to have them on our side, with their past, differences and points of view. 

Where do we go?

Shas spiritual leader Rabbi Ovadia Yosef outlined in his weekly sermon: "We do not hate the secular people, but rather love them, we bring them closer." Yosef spoke out against extremism, stating that "there are haredim carrying out forbidden acts, that our Torah forbids, they must be denounced." There were other nuances and differences introduced lately as well. 

Neturei Karta is pushing harder, maybe too far, in my opinion. In a way, is very difficult to explain that people from the Sicarii and Neturei Karta are a little bit different in their ideology. Can you say they are a special category of Jews? It is not easy to explain without making distinctions...

On the other hand, the public opinion is hot enough for encouraging a mini-war of us against us. Hence, Bibi's warning. Please don't! 

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...

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!

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

Energizing books

The holidays are also a good occasion to spend time with good books, related to the festivals or simply dealing with Judaism and Jewish questions. Some of them we are studying together, or we use it as good and trustful company for the hours between meals and our long walks to the shul.

The last week was as usual very busy discovering and discussing new interesting thoughts. While waiting for the meals to get ready I had an extensive look at the Jewish Teenagers. Guide to Life, offering the Jewish perspectives on the various issues faced by teenagers nowadays. The ways in which we should address the "free will", the relationships, "real happiness", definition of the role in life are few of the chapters of the book. By offering to our children a strong Jewish education and adequate resources we help them to use the correct compass in a difficult world.

Shortly before the yom tov, I was busy reading about Halacha, a very strict book about what and how to do correctly our daily mitzvot. Not extremely exciting and wonderfully written, but very correct and useful for the general guidance.

The same guidance role is played by the information from this collection of articles dedicated to Rosh Chodesh, that we are ready to celebrate at the end of this week. You will find here several information regarding the history and the practice, the halachic observation and some interpretation given in various mainstreams of Judaism.

For a long time I was looking to read something by Anita Diamant but I found this book about Living a Jewish Life completely by accident. I spent the yom tov thinking and pondering the perspectives offered in this almost a handbook, written from the liberal perspective but very honest in what concerns the basis of our choices and some modern interpretations of the practical faith. When you want to change your status from a non-observant to daily practicant status it is sometimes useful - at least for those around you, to proceed gradually, tempering the radical temptation of declaring immediately your new identity. It might be a feeling of guilt behind this hurry, but in practice, sudden changes aren't healthy and the step-by-step options - for the kosher and Shabbat practice, for example - are advisable. With a good guidance and a supportive community we can make big steps, but if we don't have it, we should follow our rhythm and proceed in the (only) right direction.

At the end of the festival, I experienced an enormous happiness through the wonderful stories of faith, love and kidness by Rebbetzin Esther Jungreis. A Shoah survivor and founder of Hineni International, she is sharing a precious experience of translating Judaism for the modern world and supporting the Jewish tradition through direct support for specific problematic situations. The main aim is to support the Jewish values reflected in the individual behavior and the family life. Each story is a precious drop of Torah thinking and Halacha. The simplicity of wisdom made me wonder why I wasn't able to realize some things before, but this is how things are and the lessons learned are important insights for a change. In a wonderful way, this books ended my list of lectures during the holidays. More specific study and books are waiting for me in less than 6 hours.

Post-chagim traumatic simcha

How do you expect to feel after 10 days of holidays - although not fully, at least 6 full completely free days - following other holidays and warm preparations of the mind and soul?...This month was amazing and after being at one of the highest levels of happiness in my life, landing in the raw world of realities when you should work and work and work and take care of the daily chores won't be easy. All I have is to hope for the coming Shabbos and Rosh Chodesh but I am sure that till then I will change a lot and I have an impressive amount of priorities on my to-do-list. As usual, I am trying to do my best in looking for compensations and a balance.

When I woke up early this morning I felt the deep sea of unhappiness of not having any occasion to celebrating, shul going and spending quality time with my family and my close friends. In the last two weeks, more than ever I felt the shadow of a completely different and special new beginning of the year, a long process that ended up yesterday with the beginning of a new cycle of Torah reading. In less than a month we succeeded to do many changes into our lifes, and to start anew many chapters. My soul is longing for the quiet perfect time of Shabbos, but my mind is aware that it's enough for now and all we have to do is to enter into the rhtythm of the daily actions and put into practice all our learning and insights. Otherwise, how we can evaluate the degree of change? In a way, I was feeling that enough is enough but are we ever having enough of Paradise? I'd read yesterday about how hard is to start davening after years of staying away of the siddur (an experience I know very well) but once you re-enter the path, how difficult is to stop.

Fighting the sadness of going back to reality, I already started a new writing project and set up some new professional and personal objectives. The progress I made in the last hours is good and I am looking forward to new achievements and reading. It will not be an easy period of time, but I am ready to do my schedule and to welcome Chanukkah with a completely new perspective in a new place. Of course, nobody stops me to fully enjoy the time with my family and to celebrate life, after early mornings started with Modeh Ani.

b''h

Shavua tov!

Seminary refuses to admit Sephardi girls

This is the kind of news I don't like to read at all. As somebody used with both traditions and happy with this rewarding situation, selecting the best from each - and I am not talking only about the gorgeous Sephardi meals, even though meals also are sending an important identity message, but also about music, literature and talmudic traditions - I can't stand the narrowmindness of rejecting another person, especially children, because of the color of their skin of the place of birth of their parents.

I dare to say that the problems are faced not only by the Sephardi girls, but also by Sephardi boys looking to enrol in some yeshivas. And the examples could continue.

However, I consider that it is also a good message in this story: the Separdis should mobilize more resources - including of financial nature - and more energies to create their own elites, to outline their traditions and, of course, to learn more in order of being able to create their own institutions and educational systems. I wish the final result will not be the exclusion of Askenazim.

Seeing the high number of young Sephardi eager to learn more Torah in the yeshivas from Jerusalem or elsewhere, I am optimistic and I trust their open mind and humour. Mistakes are human.

Shmini Azeret and Simchat Torah

Shmini Azeret and Simchat Torah - The meanings of the celebrations.

Reading about Safed

Image via Wikipedia//The citadel of Safed

One day before Shabbat, on a very busy day, I opened and couldn't stop finishing this book about the city of Safed. Lots of interesting cultural and historical facts, written in a simple and modest way, with many explanatory pictures. I've been several times there, as well as in Meron, but now I wish I can go again and think more about what I've found out.

A symbolical competitor to Jerusalem, Safed is mentioned in Zohar as the place where the dead will arise and assemble at the time of the resurrection. One of the most populated cities at the end of the 16th century, it played continously an important role in the process of Torah dissemination.

Victim of earthquakes, pandemics or Arab riots, the city of Safed was a city of refuge for various Sephardim groups and since the 18th century, of Hasidim escaping the Europe of pogroms, but also for great names of Judaism, as Baba Sali, R' Shlomo Eliezer Elfandan, R'Chaim of Czernovitz.

The same force of spiritual attraction was represented by Meron, another important point on the map of Zohar scholars. Two are the moment considered appropriate to visit Meron if a lover of Zohar: ten days before Shavuos and ten days before Rosh HaShanah.

An interesting journey in a very inspiring place, although only mental for the moment.

The mitzvot of wearing Tzitzit

Image via Wikipedia//Blue and white is the Sephardic style

Tzitzit are attached to the four corners of the tallit (prayer shawl) and tallit khatan.

Wearing tzitzit is a biblical commandment. The Torah states in Numbers 15:38: "Speak to the children of Israel, and say to them, that they shall make themselves fringes on the corners of their garments throughout their generations, and they shall put on the corner fringe a blue (tekhelet) thread”. Wearing the tzitzit is also commanded in Deuteronomy 22:12: "You shall make yourself twisted threads, on the four corners of your garment with which you cover yourself." Once a boy is old enough to understand how to wear tzitzit, meaning to keep two corners of the garment in front and two behind, and to hold the strings when reciting Shema, we are obligated to acquire a pair of tzitzit for him, and train him.(Shulchan Aruch Orach Chaim 17:3) In addition, it serves as a reminder of the Exodus from Egypt (Numbers 15:40). The Talmud equates its observance with that of all the mitzvot. Rambam (Pirkei Avot 2:1) includes it as a major mitzvah along with brit milah.

The fringe on each corner is made of five strands, each of which is made of eight fine threads (known as kaful shemoneh). The five strands are passed through a hole (or according to some: two holes) 1-2 inches (25 to 50 mm) away from the corner of the cloth. There are numerous customs as to how to tie the fringe. The Talmud explains that the Bible requires an upper knot (kesher elyon) and one wrapping of three winds (hulya). The Talmud enjoined that between 7 to 13 hulyot be tied, and that "one must start and end with the color of the garment." As for the making of knots in between the hulyot, the Talmud is inconclusive, and as such poskim have varyingly interpreted this requirement. The Talmud described tying assuming the use of tekhelet dye, however, following the loss of the source of the dye, various customs of tying were introduced to compensate for the lack of this primary element.

Though many methods exist, the one that gained the widest acceptance can be described as follows:

The five strands of the tzitzit are passed through holes near the four corners of the garment (Shulchan Aruch Orach Chaim 11:9-11,15) that are farthest apart (10:1). Four tzitzyot are passed through each hole (11:12-13), and the two groups of four ends are double-knotted to each other at the edge of the garment near the hole (11:14,15). One of the tzitzit is made longer than the others (11:4); the long end of that one is wound around the other seven ends and double-knotted; this is done repeatedly so as to make a total of five double knots separated by four sections of winding, with a total length of at least four inches, leaving free-hanging ends that are twice that long (11:14).

Before tying begins, a Hebrew blessing is said (it's more of a "declaration of intent"): L'Shem Mitzvat Tzitzit (For the sake of the commandment of tzitzit).

The two sets of stands are knotted together twice, and then the shamash (a longer strand) is wound around the remaining seven strands a number of times . The two sets are then knotted again twice. This procedure is repeated three times, such that there are a total of five knots, the four intervening spaces being taken up by windings numbering 7-8-11-13, respectively. The total number of winds comes to 39, which is the same number of winds if one were to tie according to the Talmud's instruction of 13 hulyot of 3 winds each. Furthermore, the number 39 is found to be significant in that it is the gematria (numerical equivalent) of the words: "G-d is One" Deuteronomy 6:4). Others, especially Sephardi Jews, use 10-5-6-5 as the number of windings, a combination that represents directly the spelling of the Tetragrammaton (one of G-d's names).

Rashi bases the number of knots on a gematria: the word tzitzit (in its Mishnaic spelling) has the value 600. Each tassel has eight threads (when doubled over) and five sets of knots, totalling 13. The sum of all numbers is 613, traditionally the number of mitzvot. This reflects the concept that donning a garment with tzitzyot reminds its wearer of commandments. Nachmanides disagrees with Rashi, pointing out that the Biblical spelling of the word tzitzit has only one yod rather than two (giving it a gematria of 590 plus 13), thus adding up to the total number of 603 rather than 613. He points out that in the Biblical quote "you shall see it and remember them", the singular form "it" can refer only to the "p'til" ("thread") of tekhelet. The tekhelet strand serves this purpose, explains the Talmud, for the blue color of tekhelet resembles the ocean, which in turn resembles the sky, which in turn is said to resemble God's holy throne - thus reminding all of the divine mission to fulfill His commandments.

Colours

Tekhelet (תכלת) is color dye which the Hebrew Bible commands the Jews to use for one, two, or four of the eight half-strings hanging down. At some point in Jewish history, the source of the dye was lost and since then, Jews have worn plain white tzitzyot without any dyes. Tekhelet, which appears 48 times in the Tanakh is a specific blue dye produced from a creature referred to as a chilazon, other blue dyes being unacceptable (Tosefta). Some explain the black stripes found on many traditional prayer shawls as representing the loss of this dye.

Where tekhelet is used, only one thread in each fringe is dyed with it, the rest being left white or self-coloured. The dyed thread is always made of wool, regardless of the material of the garment or the other threads.

The other threads in the tzitzit (all the threads, where tekhelet is not used) are described as "white". This may be interpreted either literally (by Rama) or as meaning the same colour as the main garment (Rambam). Normally, the garment itself is white so that the divergence does not arise.

Similarly the threads may be made either of wool or of the same fabric as the garment; again many authorities recommend using a woollen garment so that all views are satisfied.

"The Observant Reader"

While preparing an extensive list of book for the next days, I stumbled upon an interesting dispute - 5-year old, but still actual, I think - regarding the reflection of Orthodox Judaism in some literary works.

Long time ago, I had a discussion about a haredi friend about avoiding movies and books most likely to produce negative feelings. I was the one to pledge that I could take the risk of such effects for the sake of the curiosity of discovering the world of the imagination. We didn't address the issue from the perspective of bitul Torah, but simply from the point of view of the content of such works. We are faced daily with yezer hara including when we look in our own mirror but we don't have to accuse arts but most likely our weaknesses and incoherent thinking. Sometimes, going out in the street could be a more resourceful inspiration for evil inclinations than a book that we know it's the product of the imagination. Anyway, this is a completely different discussion about right and wrong and how do we build our resources for fighting and countering the evil around us and within ourselves.

In general, I am open to discussions about reasons and explanations and coherent arguments, "pros" and "cons" included. What I am not sympathetic to - at all - is the lecturing tone about what "we" should do or not, simply because "they knew how it is to be on the other side and had the revelation of the one and only way to be". What do you want, to turn me to a standard person made according to your secrets wishes for yourself? No way! What I love to see around are the differences: more or less observant - for an enormous amount of reasons - happy or sad, smart or less smart, curious or lazy, wise or a little bit crazy. When you are coming a little bit later on the scenery you would be shocked, but I am sorry to disappoint you, it was always like this. Relax, take a book and think a bit more about human behavior. I loved a lot Tova Mirvis'answer: "Oh, and as for my own sheitel? Sorry, Wendy. Only my hairdresser knows for sure".

The rabbi who didn't save any Torah

Rabbi Menachem Youlus was arrested for fraud and accused of fabricating stories about saving Torah scrolls from communist countries.

I am very curious to find out more about this story. It is embarassing, indeed, but we need to understand the reasons behind such a hoax.

Lectures for Shabbat: Chumash

Image via Wikipedia//Sefer Torah scrolls

The word "chumash" (חומש) comes from the Hebrew word meaning five (Hamesh), and refers to the five books of the Torah. Sometimes, a chumash is simply refers to a collection of the five books of the Torah, but according to the daily practice, it contains the entire first five books, divided up by the weekly parshiyot, with the haftarah portion inserted after each week's parshah. A more formal term is Ḥamishah Ḥumshei Torah, "five fifths of the Law".

In early scribal practice there was a distinction between a Sefer Torah, containing the entire Pentateuch on a parchment scroll, and a copy of one of the five books on its own, which was generally bound in codex form, like a modern book, and had a lesser degree of sanctity.

In the legal codes, such as Maimonides' Mishneh Torah, it is laid down that any copy of the Pentateuch which does not comply with the strict rules for a Sefer Torah, for example because it is not a parchment scroll or contains vowel signs, has only the same sanctity as a copy of an individual book (ḥomesh). In this way, the word ḥomesh (or ḥumash) came to have the extended sense of any copy of the Pentateuch other than a Sefer Torah.

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What is a Parashah?

Image via Wikipedia//Torah scroll

A parashah (פָּרָשָׁה "portion," plural: parashot or parashiyyot) formally means a section of a biblical book in the Masoretic text of the Tanakh. In the Masoretic text, parashah sections are designated by various types of spacing between them, as found in Torah scrolls, scrolls of the books of Nevi'im or Ketuvim (especially megillot), Masoretic codices from the Middle Ages and printed editions of the Masoretic text.

The division of the text into parashot is independent of chapter and verse numbers, which are not part of the Masoretic tradition. Parashot are not numbered, but some have special titles. According to Maimonides Laws of Tefillin, Mezuzah and Torah Scrolls 10:1), incorrect division of the text into parashot, either by indicating a parashah in the wrong place or by using the wrong spacing technique, halakhically invalidates a Torah scroll according to Maimonides.

The division of parashot found in the modern-day Torah scrolls of all Jewish communities (Ashkenazic, Sephardic, and Yemenite) is based upon the systematic list provided by Maimonides in Mishneh Torah, Laws of Tefillin, Mezuzah and Torah Scrolls, chapter 8. Maimonides based his division of the parashot for the Torah on the Aleppo Codex - http://www.aleppocodex.org/.

The order

A parashah break creates a textual pause, roughly analogous to a modern paragraph break. Such a pause usually has one of the following purposes:

- In most cases, a new parashah begins where a new topic or a new thought is clearly indicated in the text.

- In many places, however, the parashah divisions are used even in places where it is clear that no new topic begins, in order to highlight a special verse by creating a textual pause before it or after it (or both).

- A special example of #2 is for lists: The individual elements in many biblical lists are separated by parashah spacing of one type or another.

- To decide exactly where a new topic or thought begins within a biblical text involves a degree of subjectivity on the part of the reader. This subjective element may help explain differences amongst the various masoretic codices in some details of the section divisions (however, their degree of conformity is high). It may also sometimes explain why certain verses that might seem like introductions to a new topic lack a section division, or why such divisions appear in places where no new topic is indicated.

In most modern Torah scrolls and Jewish editions of the Tanakh, there are two types of parashot: "open portion" (parashah petuhah), often abbreviated with the Hebrew letter "פ" (respectively “P”, in English) – roughly similar to a modern paragraph - and a "closed portion" (parashah setumah), abbreviated with the Hebrew letter "ס" (samekh), respectively “S”, in English. A "closed portion” leaves a space in the middle of the line of text, where the previous portion ends before the space, and the next portion starts after it, towards the end of the line of text.

When a section of the Torah is read in public from a scroll as part of the synagogue service, the sections are often divided in ways that take the parashah divisions into account, but there is no hard and fast rule for this.

One basic halakhic rule for public reading is that no fewer than three verses at a time be read. As a corollary to this, there is a specific rule regarding parashot: One may not leave off reading less than three verses before the end of a parashah, nor may one end off reading by starting a new parashah but leaving off less than three verses from its beginning.

The sections from Nevi'im that are read as haftarot are based on custom. At times, some of these customs choose the exact beginning or end of a haftarah because it coincides with a parashah division.

What is Masorah

It refers to the system of critical notes on the external form of the Tanakh. This system of notes represents the literary labors of innumerable scholars, of which the beginning falls probably in pre-Maccabean times and the end reaches to the year 1425. The language of the Masoretic notes is partly Hebrew and partly Aramaic and it took centuries to produce a tolerable uniformity among all the circulating copies. The history of the Masorah may be divided into three periods: (1) creative period, from its beginning to the introduction of vowel-signs; (2) reproductive period, from the introduction of vowel-signs to the printing of the Masorah (1425); (3) critical period, from 1425 to the present time.

Sources:

http://www.jewishencyclopedia.com/view.jsp?artid=246&letter=M

Inside the mind of a self hating mind

Image via Wikipedia

Inside a Skinhead/The Believer, is the last movie I've watched in 2010, the curious, but not completely unique story of a self-hating Jew, based on the true story of Daniel Burros, member of the American Nazi Party. In comparison with the real story, the movie introduced a couple of smooth nuances: as, for example, the remords, the doubts about offending the holy symbols of Judaism (as for example, destroying the scrolls of Torah), the possibility of a coming back, the permanence of its Jewish roots that cannot be denied without deniying its own self. And also, some scattered remarks about the need to separate Zionism of Judaism.

Perhaps, it was a tentative image of a portrait of some tendencies within the American Jewry post-Shoah?

You can have many thoughts unless you don't read the bio of the real character, who was suffering of various mental instabilities and at least a double/and troubled/ personality. A psychiatric inquiry inside the mind of this Daniel Burros might be more useful and rich in trying to understand such cases, on a very scientific basis.