Thursday, April 17, 2014

Chag Ha'matzot

The name of the holiday “Passover,” is an allusion to God’s passing over the Israelite households during the plague of the firstborn, a critical element in the events of the Exodus. The name "Passover," however, may be derived from an English convolution of the Hebrew word Pesach, the Torah’s term for the Pascal lamb sacrificed on the holiday.

The Torah refers to Chag Ha’pesach, the Holiday of the Pascal Lamb, only as the actual seder feast. In almost all other cases,* the Torah refers to this springtime holiday as Chag Ha’matzot, the Holiday of the Unleavened Bread: "The feast of unleavened bread shall you keep. Seven days you shall eat unleavened bread" (Exodus 34:18).

In honor of Chag Ha’matzot, Jewish Treats presents a little bit of information on matzah:

To guarantee that matzah is Kosher for Passover, no more than 18 minutes may pass from he moment the water and flour come in contact with each other, until it is removed, fully baked, from the oven. The entire working area (and the workers’ hands) is scrubbed between each 18 minute process.

Special Matzot
Many Jews will only eat shmura matzah (especially during the Seder). Literally "guarded matzah," shmura matzah has been carefully supervised from the time the wheat was cut until it was baked so that it remained perfectly dry until being deliberately mixed with water (lest it become chametz). This practice is based on the verse in Exodus 12:17, "And you shall guard the matzot..."

Egg matzah is "enriched matzah." Since it is more extravagant, it fails to fulfill the requirement of "lechem oh’nee," bread of affliction (poverty). According to Jewish law, egg matzah may only be eaten on Passover by someone who is physically infirm, very young or very old, and has difficulty digesting regular matzah.

Depending on how they are prepared, flavored matzot (such as garlic and onion or grape) may or may not be Kosher for Passover. Please check the box for proper Kosher for Passover supervision.

*It is also referred to as Chag Ha’aviv, the Holiday of the Spring.


This Treat was last posted on March 28, 2013.

Copyright © 2014 NJOP. All rights reserved

Singing Praises

“...The prophets of the Jewish people ordained that the Hallel be recited on special occasions and celebrations [like Yom Tov], and at times of national deliverance from peril, in gratitude for their redemption” (Pesachim 117a).

The prayer of Hallel, which is recited before the Torah reading on the holidays of Sukkot, Chanukah, Passover and Shavuot,* is actually the recitation of Psalms 113-118. According to tradition, the Book of Psalms, which contains 150 poetic expressions of devotion to God, were mostly authored by King David. The six Psalms of Hallel were selected for holidays and days of redemption because, as it says inPesachim 118a, they contain fundamental Jewish beliefs: the Exodus, the splitting of the Red Sea, the giving of the Torah, the resurrection of the dead and the coming of the Messiah.

While the Book of Psalms is attributed to King David, who was a known scholar, pietist and musician, it is understood that a handful of the psalms are actually much older. These psalms had been passed down through the generations until David included them, along with his own writings, in The Book of Psalms. An excellent example of these psalms that pre-dated King David are those psalms that open with a dedication (authorial note) of the sons of Korach.

Similarly, it was argued by the sages that Psalms 113-118 were actually written by Moses. Rabbi Jose said, “My son Elazar is of the opinion that Moses and Israel said it [Hallel] when they came out of the Red Sea, but his colleagues disagree with him. They contend that David composed Hallel. But I prefer my son's opinion to that of his colleagues: Is it possible that the Jewish people slaughtered their Passover sacrifices and took their lulav bundles without singing a hymn to God?” (Pesachim 117a).

*During Chol Hamoed Passover and on the last days of Passover (as well as on Rosh Chodesh - the new month) an abridged form of Hallel, known as Half-Hallel, is recited.

This Treat was last posted on September 17, 2013.

Eat It On Matzah

Don't forget to pack your sandwiches using matzah this week.

Monday, April 14, 2014

Setting the Seder Table

Before beginning the Seder, it is important to make certain that everything necessary is available. No Seder table is complete without the following:

1) Three Unbroken Matzot (Kosher for Passover) -- Many have the custom to use shmura (specially supervised) matzah for the Seders.

2) Wine/Grape Juice (Kosher for Passover) and Wine Glasses -- All participants should be given a glass or cup (minimum size of 3.3 ounces) from which to drink the required four cups of Wine/Grape Juice.

3) The Seder Plate -- It is traditional to place the following items on a special Seder plate:

--Bay'tza / Roasted (hard-boiled) Egg, symbolic of the cycle of life because of its round shape and representative of the Jewish character - the more you boil them, the harder they get. The egg also represents the missing chagiga sacrifice that was offered on Passover, Sukkot and Shavuot.

--Z'roa / Shank Bone (of a lamb or the bone of another kosher animal or fowl), representing the Passover lamb offering that we cannot bring today because of the absence of the Temple.

--Maror / Bitter Herbs, reminding participants of the bitterness and pain of slavery.

--Karpas / Vegetable (usually a piece of celery, parsley or potato), which is dipped in salt water as part of the Seder ritual.

--Charoset, a tasty mixture of chopped walnuts, wine, cinnamon and apples, representing the mortar the Jewish slaves used to build Pharaoh's cities (recipes may vary by community).

--Chazeret / Bitter Vegetable (like romaine lettuce or celery), which is sometimes placed on the Seder Plate to remind us of the bitter lives of the Israelites as slaves.

4) Salt Water -- The karpas (vegetable) is dipped in salt water as a reminder of the tears of the Jewish slaves. Usually, the salt water is not placed on the Seder Plate, but near it.

5) Elijah's Cup -- This cup, filled with wine, is used to invite Elijah the Prophet, the harbinger of the Messianic age, to come to the Seder, and hopefully, begin our final redemption.


This Treat was last posted on March 24, 2013.

Copyright © 2014 NJOP. All rights reserved

Can You Count To 49?

There is a commandment (Leviticus 23:15) to count the 49 days that immediately follow the first night of Passover and, on the 50th night, to celebrate the holiday of Shavuot. This period of time is called Sefirat Ha'omer, the Counting of the Omer, because the counting begins on the night before the barley offering (omer) was brought to the Temple, which was on the second day of Passover.

The connection between Passover and Shavuot: The departure of the Jews from Egypt was only the beginning of the redemption. The Exodus actually culminated with the giving of the Torah at Mount Sinai, and is commemorated by the holiday of Shavuot. This connection is clearly marked by Sefirat Ha'omer, the Counting of the Omer.


How to Count the Omer: Each night, starting with the night of the second Seder, a blessing is recited and the new day is counted. The blessing is as follows:


Baruch Ah'tah Ah'doh'nai, Eh'lo'hay'nu Melech Ha'olam, asher kideshanu b'mitzvotav v'tzeevanu al sefirat ha'omer.


Blessed are you Lord, our God, Ruler of the world, Who sanctified us through His commandments and commanded us, regarding the Counting of the Omer.


The blessing is followed by the actual counting of the day. For example: "Today is day one of the Omer"...."Today is eight days, which are one week and one day of the Omer." The formal counting of the day is followed by a prayer for the restoration of the Temple: "May the Compassionate One return to us the service of the Temple to its place, speedily in our days. Amen, Selah!"


If a person misses the counting of a complete day, counting may be resumed on subsequent nights, however, the blessing is no longer recited.


This year, the Counting of the Omer begins on Tuesday night, April 15.


This Treat was last posted on March 25, 2013.

Copyright © 2014 NJOP. All rights reserved

Enjoy It

Enjoy your Passover Seder.
 

Sunday, April 13, 2014

Fast of the Firstborns

There has always been a lot of pressure on firstborn children, as they were often expected to care for the family property or business in order to ensure stability within the community. Even in modern society, the firstborn usually receives the most attention and the most responsibility.

For all those reasons (and more, we're sure), the final plague, the Death of the Firstborns, was the most devastating (even though people had died in, or as a result of, the other plagues). The Death of the Firstborns was also the only plague during which the Israelites needed to take an active role in order not to be affected (marking their doorposts with blood).

While Passover is a commemoration of the story of the Exodus, there is also a special Fast of the Firstborn, which is observed on the 14th of Nisan, the day before the first seder.* It is observed only by the firstborn. This includes minors--except that, halachically, minors (under the age of bar/bat mitzvah) are not supposed to fast. Therefore, it has become the accepted practice that the firstborn’s father fasts instead.

It is interesting to note that the Midrash (Exodus Rabbah 18:3) infers that Egyptian women/girls also died during the Death of the Firstborns, and therefore there are different opinions as to whether firstborn women/girls should fast as well (one should follow the custom of the community).

The Fast of the Firstborns begins at sunrise and ends at nightfall (with the start of the seder). It is customary, however, for those obligated to fast to attend a seudat mitzvah (the feast of a mitzvah) such as a brit milah (circumcision) or, most often, a siyyum (celebration of the completion of studying a section of Torah or Talmud), which cancels the fast.

*unless it coincides with Shabbat


This Treat was last posted on March 24, 2013.

Copyright © 2014 NJOP. All rights reserved

You Are Royalty

Passover is known as the festival of freedom. And who is more free than royalty? At the Seder, all Jews are supposed to consider themselves royalty. Some of the ways we demonstrate this are:

LEANING - As a sign of royalty, the Sages taught that one must lean to one’s left while drinking the wine and eating the matzah. In the time of the Mishnah, it was customary for royalty to eat in a lounging position. (Think of pictures of Roman nobles eating.) In many Jewish homes, people cover the pillows upon which they lean, with fancy, decorated pillowcases. In fact, decorating Passover pillowcases is a great way to involve the children in preparations for the holiday.

RED WINE - While wine connoisseurs around the world may argue over white versus red, sweet versus dry, etc., Jewish tradition strongly recommends that the wine at the Seder be red. Why red? In ancient times, wine merchants sometimes watered down the white wines, making it cheaper both in price and quality. Thus, since we Jews live as royalty for this evening, red wine is recommended. Additionally, red wine reminds us of the blood of the Jewish people slaughtered by Pharaoh. (However, if you strongly prefer white wine, by all means, drink it.)

POURING THE WINE - Would a king or queen pour their own wine? Not likely. It is therefore customary at the seder that one does not pour his/her own wine. However, since the wine cups must be refilled, and most of us do not have a wait staff at the seder, it is customary that each person fill the glass of the person next to him/her at the table.


This Treat was last posted on March 25, 2013.

Copyright © 2014 NJOP. All rights reserved

If You Are Firstborn

Find out if there is a siyyum occurring in your community.

Friday, April 11, 2014

The Great Shabbat

The Shabbat immediately preceding Passover is known as Shabbat HaGadol, the Great Shabbat. It is best known for being the Shabbat on which the rabbi of the community (or another leading scholar) gives a detailed sermon that is often a review of the laws of Passover. While it has been suggested that these sermons are the source of the title "HaGadol" (gadol means both great and large), there is an actual historical significance to this Shabbat.

In the year that the Israelites were redeemed from slavery, God commanded the Jewish people that on the 10th of Nisan, each Israelite household (or combination of households) must take a lamb to use for a sacrifice (Exodus 12:3). Choosing a lamb for a sacrifice might not seem like a big deal, but the Egyptians viewed sheep as holy animals. (Having lived among the Egyptians for so long, many Israelites had assumed the false belief that sheep have special spiritual significance.) By taking the sheep and preparing it for slaughter, the people displayed defiance of their Egyptian masters and rejected any religious significance for the sheep itself.

Shabbat HaGadol is marked in synagogue by the reading of a special haftarah from the book of Malachi (3:3-24). Some people connect the concluding line of this reading to the term Shabbat HaGadol: "Behold, I will send you Elijah the prophet before the coming of the great (hagadol) and awesome day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers..." (3:23-24).

Passover is the holiday on which Jews celebrate redemption, and Elijah the prophet will be the harbinger of the final redemption, the coming of the Messiah. The ultimate redemption cannot come, however, until the Jewish people do teshuva (repent). Some scholars, such as the Chatam Sofer, have commented that this is the true meaning of Shabbat HaGadol - that when the Israelites began their preparations for the exodus by taking a lamb into their house, they were doing teshuva for having followed the ways of their Egyptian neighbors.


This Treat was last posted on March 22, 2013.

Copyright © 2014 NJOP. All rights reserved

The Afikomen

Those who have attended a Passover Seder know that one of the most beloved Seder traditions is the hiding* of the afikomen, a specially designated half-piece of matzah. But what exactly is the afikomen?

The word afikomen is of Greek origin and, while its exact translation has been lost, seems to refer to after-dinner deserts, drinks and entertainment. In reference to Passover, the Mishnah states (Pesachim 119b-120a) that “One may not conclude the Paschal meal [by saying] ‘Now to the entertainment’...it was taught as Rabbi Johanan, ‘You must not conclude after the Paschal meal with dates, parched ears and nuts [desserts].”’ (Don’t eat anything more...)

Initially, the halacha was that the eating of the Paschal lamb marked the conclusion of the seder feast. After the destruction of the Temple (since the Paschal lamb can no longer be brought), the sages ordained that matzah must be the last taste one has at the seder. Since this matzah was eaten in lieu of the afikomen (meaning dessert, drinks and entertainment) it assumed the name “afikomen.”

While the afikomen is involved in several steps of the seder (Yachatz - when the middle matzah is broken in half and the larger piece is set aside for the afikomen, and Tzaphun, when the afikomen is eaten), it is only vaguely mentioned in the Haggadah.

There are many differences in customs involving the afikomen, depending on one’s background. Ashkenazim hide the afikomen (and find it) as a means of keeping the children interested. Iraqi Jews conduct a dialogue while holding it. (“Where are you from?” “Egypt.” “Where are you going?” “Jerusalem.”) Many North African Jews wrap the afikomen in white and carry it around the room on their shoulders.

*an Ashkenazi tradition


This Treat was last posted on April 12, 2011.

Copyright © 2014 NJOP. All rights reserved

Thursday, April 10, 2014

Let It Burn

As Passover Eve approaches, Jews around the world work hard to make certain that no chametz remains in their possession. The food in the cupboards is consumed, the house is cleaned from top to bottom and, on the night before the seder, the house is carefully searched. The sages, however, decreed that this was not enough: “Rabbi Judah said: There is no removal of chametz except by burning” (Talmud Pesachim 21a).

On the morning before the seder, one may eat chametz until the fourth hour of the day*. Before the sixth hour of the day, however, any chametz that remains in one’s possession (for which a sale of chametz to a non-Jew has not been arranged), including the customary ten pieces of chametz that are purposely hidden, to be found during the formal search the evening before, are burned to the point where it is inedible even to an animal. In many cities with significant Jewish communities, official sites (at times, supervised by local firefighters) are organized.

If one is in a situation in which one cannot burn the chametz (for instance, in a dorm), it is acceptable for the chametz to be destroyed in a different manner. The sages also mention crumbling it and throwing it to the wind or casting it into the sea. A more modern solution is to make it inedible by spraying it with a household chemical such as bleach, or flushing it down the toilet.

Following the destruction of the chametz, a second nullification of ownership is recited. (The first one is recited on the previous evening immediately following the search for chametz): “Any chametz or leaven that is in my possession, whether I have recognized it or not, whether I have seen it or not, whether I have removed it or not, should be annulled and become ownerless like dust of the earth.”

*This time is calculated using “Jewish” time, hence the exact times vary by location, so please check with your local synagogue or rabbi.

Copyright © 2014 NJOP. All rights reserved

Searching for Chametz

On Passover, Jews are commanded to get rid of all "chametz" (leaven) which may be in their possession. Weeks are spent cleaning and scrubbing. To confirm the effectiveness of these efforts, a special search for chametz, called Bedikat Chametz, is conducted on the night before the seder. (*When the first Seder is Saturday night, Bedikat Chametz is performed on the previous Thursday night.)

Bedikat Chametz begins shortly after nightfall. When one is ready to begin the search, a blessing is recited (see below), after which no talking is permitted with the exception of conversation pertaining to the search itself. The search is conducted by the light of a candle, in order to enable a thorough inspection of all the nooks and crannies (if the candle might cause danger, for instance when searching near draperies, one may use a flashlight). Among Ashkenazi Jews, it is also customary to use a feather to "sweep" any chametz crumbs into a paper bag.


Sometimes getting into the right frame of mind for the search may be difficult, especially if the house has already been thoroughly cleaned for Passover. In order to be in the right frame of mind and to make certain that the blessing over the search is not said in vain there is a custom, therefore, to have someone else carefully "hide" ten pieces of chametz (for instance 10 pieces of pretzel) in the rooms which will be searched. The search will thus be more diligent, and will not conclude until all the rooms have been checked and the 10 pieces found.

When the search is over, one makes a general declaration stating that any unknown chametz is hereby declared ownerless. The chametz in the bag is set aside to be burned the following morning. One may, however, put aside chametz to eat for breakfast (and Shabbat meals when applicable), making sure to clean up any leftovers and to add them to the chametz bag afterwards.

Please note that there are many situations (for example, someone who is renting a room in a house that is not being cleaned for Passover), where it would be best to consult with a rabbi to determine how to proceed. 


The Prayers of “Bedikat Chametz

Blessing before the search:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu ahl Bee'oor chametz.

Blessed are you Lord, our God, Ruler of the world, Who sanctifies us through His commandments and commanded us concerning the removal of chametz

Annulment of Ownership of Unknown Chametz (recited after the search is concluded):

Kol chameera va’chamee'ah, d’eeka veer’shootee, d’lah cha’zee’tay, ood’la vee’ar’tay, ood’lah y’dah’nah lay. lee’bah’tayl v’leh’heh’vay hef’ker k’aphra d’arah.

"Any chametz or leaven that is in my possession which I have not seen, have not removed and do not know about, should be annulled and become ownerless, like the dust of the earth."


This Treat was last posted on March 21, 2013.


Copyright © 2014 NJOP. All rights reserved

A Place To Burn

If you live in or near a large Jewish community, find out if there is a communal location for burning chametz. If you do not live in or near a large Jewish community, think ahead for a safe way to burn your chametz.

Wednesday, April 9, 2014

How Pharoah Enslaved the Israelites

While reading the Book of Exodus, one might wonder at the swift descent of the Jewish nation from being the privileged family of the Viceroy, Joseph, to becoming downtrodden and abused slaves. Xenophobia, the fear of foreigners, is a common historical phenomenon. But, one would think that transforming a nation into slaves would take generations or result in rebellion.

The sages, however, explain in the Midrash that the Egyptians were cunning and enslaved the Jews through artifice. This is understood from Pharaoh, whose name can be broken up to mean peh rah, which means evil mouth, and can be understood as well to relate to peh rach,soft mouth.

Language is a powerful tool, and even Pharaoh understood this. When he decided to enslave the Jews, he declared a national week of labor during which all good citizens of the realm were to come and help in the building of the great store cities of Pithom and Ramses, with Pharaoh himself in the lead. The Jews, wanting to show their great loyalty to their host country, joined in enthusiastically. Within a few days, however, when the Jews arrived at the building sites, the Egyptians did not join them. Shortly thereafter, the Jews found themselves surrounded by taskmasters who demanded that they perform the same amount of work that they had done on their own volition the day before. It was through soft and cunning words that Pharaoh lured the Jewish nation into slavery.

Not only is this Midrash itself interesting, but it is reflective of the importance that Jewish thought and Jewish law places on the use of words. Obviously, what Pharaoh did was wrong. In fact, Jewish law even forbids the use of words to manipulate another person into paying for lunch (let alone to enslave them).


This Treat was last posted on April 2, 2012.

Copyright © 2014 NJOP. All rights reserved

Why Laban is in the Haggadah

In honor of the upcoming holiday of Passover, it is time to review the important narrative featured in the Haggadah...the story of Laban. Many Jewish Treats readers are, perhaps, scratching their heads and wondering not only what Laban has to do with Passover, but just exactly who he was.

The longest section of the Passover Haggadah is maggid, the retelling of the Exodus, and the largest section of maggid, begins with the words:

“Go and learn what Laban the Aramean tried to do to our father Jacob. While Pharaoh decreed death only for the newborn males, Laban tried to uproot all of Israel...”

Laban was Jacob’s father-in-law, the father of both Rachel and Leah. When Jacob left his parents’ household, he went to his Uncle Laban, in Padan-Aram, where he remained for over 20 years -- thus Laban is called an Aramean. Laban was a cheater and a thief - - accumulating wealth was his obsession. When Jacob wanted to marry Rachel, Laban indentured him for seven years, and then at the wedding switched Rachel for Leah. When Jacob discovered the treachery, Laban allowed Jacob to marry Rachel as well, but at the price of another 7 years of labor. Twenty years later, when Jacob and his family decided to leave Padan-Aram, his father-in-law was greatly angered, yet feigned being hurt by Jacob’s desire to take away his grandchildren (when all he really wanted was Jacob’s wealth).

The Haggadah mentions Laban before describing the Jewish enslavement and redemption in order to underscore the cycle of history. Laban sought to use Jacob for his own purposes, to keep him in Padan-Aram for his own benefit, with false words. So too, Jacob’s descendants were lulled by kind words into a false sense of security and ultimately, into slavery in Egypt.


This Treat was last posted on April 3, 2012.

Copyright © 2014 NJOP. All rights reserved

Say It Straight

Be clear and direct in communicating your needs and expectations of others.

Tuesday, April 8, 2014

Drama At The Seder

While the basic text of the Haggadah and format of the seder is the same around the world, each community has its own unique customs. One such custom that is pervasive throughout the Sephardi communities is to dramatize the Exodus. Generally this takes place immediately following Yachatz, the breaking of the middle matzah, or after Ha Lachma Anya, the first paragraph of the Maggid section.

The basic script for this dramatization is as follows:

Person holding the afikomen (larger half of the broken matzah) says: "Their remaining possessions tied up in their bags on their shoulders and the children of Israel did as Moses commanded.”

Other Seder Participants: “From where are you coming?”

Afikomen holder: “From Egypt.”

Participants: “Where are you going?”

Afikomen holder: “To Jerusalem.”

Participants: “What are your supplies?”

Afikomen holder: “Matzah and Maror.”

This ceremony varies not only as to when it is said, but also who says it (sometimes only the leader, sometimes one child gets up and knocks on the door before the dialogue begins, and sometimes each participant of the Seder holds the afikomen in turn), and how the afikomen is wrapped and held (in a napkin or a bag, held on the right shoulder or thrown over the shoulder).

In the Yemenite community, there is a slightly different re-enacting of the Exodus. The seder leader rises, throws the afikomen bag over his shoulder like a knapsack and circles the table while leaning on a cane. As he walks about the room, the leader tells the other participants about his experiences and the miracles he witnessed as he came from Egypt.

Copyright © 2014 NJOP. All rights reserved

Time of Freedom?

The sages refer to the holiday of Passover as zman chay’roo’tay’noo, the time of our freedom. This may seem obvious, since Passover celebrates the redemption of the Jewish people from slavery in Egypt. But did you know that on several occasions the Israelites demanded to return to Egypt, back to slavery?

Indeed, when they felt trapped at the Sea of Reeds (Red Sea), the Israelites cried out that it would have been better to have stayed in Egypt. While one might justify their actions by stating that they were certain that they faced imminent death, it is important to remember that these were the very same people who had witnessed the miracles of the ten plagues.

Some commentators explain that what the people truly feared, both at the Sea of Reeds and in the Wilderness, was not death, but freedom! Suddenly they were responsible for their own decisions and their own actions.

So what is the “freedom” that we celebrate on Passover?

In Ethics of The Fathers (6:2), Rabbi Joshua ben Levi says: "... And it says (Exodus 32:16): ‘And the tablets are the work of God, and the writing is God's writing, engraved on the tablets.’ Don't read the text as 'chah’rut' (engraved) but rather as 'chay’root' (liberty)--for there is no free individual, except for one who occupies himself with the study of Torah...”

How can Torah learning be equated to freedom--after all, don’t we speak of the “yoke” of Torah and describe Torah as a “burden”?

One certainly might view the mitzvot as restrictive, unless it is understood that without structure and order in the world, without rules and boundaries, there is anarchy and chaos. Only by living by the guidelines of the universe (the Torah), which God gave the Israelites when He gave them the Torah, can one attain true freedom.


This Treat was last posted on March 28, 2013.

Copyright © 2014 NJOP. All rights reserved

Let Loose

If you host your own seder, feel free to be creative.

Monday, April 7, 2014

The Passover Story In Brief

On Passover, we commemorate the exodus from Egyptian slavery. The following is a brief summary:

Jacob's family came to Egypt to escape a famine in Canaan. Joseph, Jacob's son and the Viceroy to Pharaoh, settled his family in the land of Goshen, apart from the Egyptians.

Joseph's contribution to Egyptian society was forgotten after his death, and the new Pharaoh, feeling threatened by the demographic success of the Israelites, enslaved them with cruel and bitter labor.

Alerted to a prophecy that the Israelites would be led to freedom by a boy yet to be born, Pharaoh ordered all newborn Jewish boys cast into the Nile. Yocheved set her newborn son (Moses) adrift in the Nile in a basket, where he was found by Pharaoh's daughter, who adopted him.

Years later, Moses came upon an Egyptian beating an Israelite. Outraged, Moses slew the Egyptian and then fled Egypt fearing that his action had been discovered. He took refuge in Midian with Jethro and married Jethro's daughter, Tziporah. While shepherding Jethro's sheep, Moses came upon a burning bush that was not being consumed by the fire and from which he heard God's voice instructing him to go back and lead the Israelites out of Egypt.

Moses, joined by his older brother Aaron, went to Pharaoh and demanded the release of the Israelites. Pharaoh repeatedly said no--nine times. Each time he said no, another plague (blood, frogs, lice, wild animals, pestilence, boils, hail, locusts and darkness) struck Egypt. Finally, God struck all the Egyptian first born dead. After this tenth and final plague, Pharaoh finally said "yes" and the Jews left Egypt, matzah in hand.

Pharaoh changed his mind and chased the Israelites, who were eventually trapped between the Egyptian army and the Sea of Reeds. But the Sea miraculously split and they crossed safely while the Egyptians drowned in the returning waters. Only Pharaoh survived.

The Israelites then continued their journey to Mount Sinai, where they received the Torah.


This summary includes Midrash.

This Treat was last posted on March 12, 2013. 

Copyright © 2014 NJOP. All rights reserved

Cut Off

"...Be as scrupulous in performing a 'minor' mitzvah as a 'major' one, for you do not know the reward given for the respective mitzvot. Calculate the...reward of a sin against its cost" (Ethics of the Fathers 2:1). While we do not know the full reward and punishment for each mitzvah in the Torah, there are some actions that are so severe that God Himself informs us that they are punishable by the dreaded kareit.

Kareit, often defined as excision, is extremely hard to comprehend. In fact, the sages of the Talmud even debate what this punishment is. Many sages and rabbinic leaders have also noted that kareit may have a different effect on people today than it did in the days of the Holy Temple.

Kareit is often translated as being cut-off. It is believed that, in times when our connection to the spiritual realm was more tangible, kareit was actual death. (Not instant death, but rather death at a young age--under 60--accompanied by a lack of further offspring.) But, kareit is also understood as a spiritual excommunication, in which one's soul is cut off from God.

There are 36 transgressions for which one might receive kareit, but only if one is forewarned and purposefully committed the transgression and did not repent for the act. Some offenses for which one is punished by kareit are: incest, eating blood, and consulting ghosts or spirits.

Almost all of the sins for which kareit is a punishment are prohibitions. However, there are two positive commandments for which kareit is the punishment when they are not fulfilled. These are (1) to have oneself circumcised (if not done when a man was a baby) and (2) to offer the Paschal lamb (in Temple times and when one was not in a category allowing for exemption).


This Treat was last posted on March 10, 2010.

Copyright © 2014 NJOP. All rights reserved

Exodus

To prepare for Passover, read the first few chapters of the Book of Exodus. 

Sunday, April 6, 2014

Dipping Plagues

On the night of the seder, and whenever one recounts the story of the Exodus, the recitation of the 10 plagues presents a particularly dramatic moment. It is interesting to note that the 10 plagues are so essential a part of Jewish history that the sages did not feel it was necessary to explain them in any more detail than to list them. 

Blood - Frogs - Lice - Wild Beasts - Pestilence - Boils - Hail - Locusts - Darkness - Plague of the First Born

During the seder, there is an almost universal custom to “spill” a small drop of wine as each plague is recited. (How the wine is removed varies from family to family: some pour the wine out directly from the cup, while some dip a finger or spoon in the wine and remove a drop). Why do we do this?

The Midrash tells us that as the Egyptians were meeting their horrible end in the churning waters of the Sea of Reeds (Red Sea), the angels wished to sing out praise to the A-lmighty. God rebuked them and said “My creations are drowning in the sea, and you wish to sing praises?!” (Talmud Megillah 10b). The custom of spilling the wine, explained the Abrabanel (a famous medieval Spanish commentator), is because wine is a sign of rejoicing. But one should not rejoice when an enemy falls, because they too are creations of God.

This custom of spilling is also performed when the statement “Blood, Fire and A Column of Smoke” is read, that precedes the 10 plagues and also when reciting “D’tzach, Adash, B’achav,” Rabbi Judah’s mnemonic for remembering the plagues in order.

(After spilling, the glass should be refilled before it is used for the second cup.)


This Treat was last posted on March 20, 2013.

Copyright © 2014 NJOP. All rights reserved

Seek The Answer

The Four Questions (Mah Nishtana - What makes it different?) is one of the most famous features of the Passover Seder. In Ashkenazi homes, these four lines are recited by the youngest person present, or, quite often, by all the children at the seder.

Before you start scanning your haggadah to discover four answers, wait. The haggadah doesn’t answer any of these questions directly! So why ask them?

The haggadah mimics the style of the Talmud, which is full of rhetorical questions and answers that appear not to match the questions asked. Students of the Talmud, however, learn to understand these type of strange dynamics.

The immediate answer presented in the haggadah is a paragraph known as Avad’im Ha’yee’nu, “We Were Slaves...”:

We were slaves to Pharaoh in Egypt, but the Lord our God took us out of there with a mighty hand and an outstretched arm. Had God not taken our ancestors out of Egypt, then we, our children and our grandchildren would still be enslaved to Pharaoh in Egypt. Even if we all were wise and perceptive, experienced and well-versed in Torah, it would still be our duty to tell about the exodus from Egypt. The more one talks about the exodus, the more praise one deserves.

The Four Questions are left unanswered because they are meant to encourage children (and adults) to listen for the answers. In a way, the answers are there. We eat matzah because this was the bread of affliction of our ancestors in Egypt. We eat maror, bitter herbs, to remember the pain of slavery. We dip our vegetables (first the karpas and then the maror) and we recline as we eat (except the maror), because these are the ways of free people. And the answer to all of the questions of the seder truly is...we were slaves and now we are free, all, thanks to God.


This Treat was last posted on March 19, 2013.

Copyright © 2014 NJOP. All rights reserved

What We Will Do

Begin preparing the kids in your life for Passover by telling them about the different things that are done at the seder.

Friday, April 4, 2014

The Beauty of the Book

Illuminated manuscripts inlaid with gold or silver leaf and spectacularly illustrated are most often associated with the Medieval church (the Gospels, Psalters, etc), where texts were generally hand-copied until Western Europeans discovered the printing press.

The Jewish world, however, has often been influenced by its surrounding communities and it is, therefore, not at all surprising that Jewish illuminated manuscripts exist as well. Although many Jewish books and texts were destroyed in the course of Jewish history, whether by natural disintegration or, more often, in the flames of pogroms and book-burnings, many important manuscripts have been preserved. Of these, the two most famous are Haggadot.

While it is known that the Sarajevo Haggadah was created in the mid-1300s, it’s exact origins are unknown. The history of this Haggadah, however, is well established: it changed hands in 1510, there is a note from 1609 stating that the Haggadah does not speak against the Church, and, in 1892, Josef Cohen tried to sell it. It was bought by the National Museum in Sarajevo and tucked away for safe keeping due to its delicate nature. The curators even managed to keep it from the Nazis and hid it during the war in Bosnia and Herzegovina. The Haggadah was displayed for the public during Passover in 1995.

The Birds’ Head Haggadah is named after the distinctive figures used in its illustrations. Creating humanoid figures with bird-like faces was one way Jewish artists avoided violating the practice of not creating images of humans. (The artist used other facial distortions as well). Discovered in 1946, the Birds' Head Haggadah is among the oldest surviving Askenazi illuminated Haggadot (late 13th century). Its origin is placed in Southern Germany, where Jews were mandated to wear the conical “Jew’s Hat” shown on the adult male figures in the Haggadah.

This Treat was last posted on March 30, 2012.

Copyright © 2014 NJOP. All rights reserve

Kitniyot and Gerbrouchts...Oh You Ashkenazim

Ashkenazi or Sephardi? Hungarian, Yekke (German), Lithuanian?

At no other time on the Jewish calendar is it so important to know your ancestry as it is on Passover. What one does or does not eat on Passover (beyond obvious chametz) is strongly dictated by ancestral customs.* Here’s how it matters:

Kitniyot (Legumes) - During the holiday of Passover, Ashkenazim follow a rabbinic decree not to eat foods containing kitniyot, such as rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. This rule was established because these products are often stored together with chametz grains, making it difficult to ensure that there is no chametz mixed with the products. Also, when kitniyot are ground into flour, the untrained eye could mistakenly think that this it is real flour, giving the impression that such flour is permitted on Passover. The decree only prohibits the eating of products containing kitniyot. They do not need to be sold with the chametz.

The Rabbinic injunction of not eating kitniyot was not accepted in most Sephardi communities. However, while Sephardim may eat rice, beans, etc., the food must be thoroughly checked to make certain that it is not mixed with chametz.

Gebrouchts (Wet Matzah) - Another custom followed by Ashkenazi Jews from certain regions is not eating gebrouchtsGebrouchts, which are foods prepared with matzah or matzah meal and mixed in liquid, are avoided out of a concern that additional fermentation may occur when the matzah and liquid are combined. Those who are stringent not to eat gebrouchts will therefore not eat matzah balls, matzah brie, matzah lasagna, etc.

This custom was broadly accepted in many Chassidic communities (Hungary, Galicia, Romania). In those communities where mitnagdim (non-Chassidic) were dominant (Lithuania, Germany), it was almost considered a mitzvah to eat gebrouchts food in order to make the point that it was permissible.

*Traditionally, one follows the customs of the paternal line. For example, if a Russian woman marries a German man, she follows his “Yekke” customs, as do the children. Those who cannot trace back their lineage to know their family customs should consult their rabbi.

This Treat was last posted on March 21, 2013.


Copyright © 2014 NJOP. All rights reserved

Get Yours

Check out the many choices of Haggadot available on Jewish bookseller websites.

Thursday, April 3, 2014

Seeing Through Deceptions

The Exodus from Egypt, which culminated in the giving of the Torah at Mount Sinai, was a defining moment in Jewish history. Not only does the Torah narrate the events of the Exodus, but, quite a few of the mitzvot are specifically mandated with a reference to the Exodus. Indeed, each week Jews celebrate Shabbat to fulfill the commandment to Guard Shabbat because “you were a slave in Egypt and God brought you out of there with a strong hand and an outstretched arm” (Deuteronomy 5:14).

Some of the other commandments associated with a reminder that God brought the Jewish people out of Egypt are the prohibition against taking interest on a loan, the prohibition against using false weights and measures and the mitzvah of wearing a thread of techelet (a specific blue dye) on tzitzit (fringes worn on a four cornered garment). The sage Raba specifically asked:

Why did the Divine Law mention the exodus from Egypt in connection with interest, fringes and weights? The Holy One, blessed be He, declared, "It is I who distinguished in Egypt between the first-born and one who was not a first-born; even so, it is I who will exact vengeance from him who ascribes his money to a non-Jew and lends it to an Israelite on interest, or who steeps his weights in salt, or who [attaches to his garment threads dyed with] vegetable blue and maintains that it is [the real] blue" (Talmud Baba Metzia 61b).

The discussion specifies steeping weights in salt as part of using false weights in order to teach “that one transgresses at the very moment that this is done” (ibid).

This Talmudic passage speaks to those who think that they can fool others as a reminder that a High Power is always aware of one’s actions and motivations.

Copyright © 2014 NJOP. All rights reserved

Be Real

Don't pretend to be someone you're not.

Wednesday, April 2, 2014

The Cedar and the Hyssop: A Lesson In Humility

One of the most challenging categories of Jewish law is the one associated with lashon harah (which literally means ‘evil speech’ and refers to gossip and slander). What is assumed by many to be a natural part of human communication is considered, in Jewish tradition, to be a terrible transgression. After all, when one defames the character of another person, the damage can never be truly undone.

In the days of the Mishkan (Tabernacle) and the Temple, speaking lashon harah almost always resulted in the physical affliction known as tzara'at (often incorrectly translated as leprosy). One who had been diagnosed with tzara'at had to live away from other people until he/she healed. Once the person was declared healed, “the priest will command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop...” (Leviticus 14:4). These items were then used in a purification ritual.

The Midrash provides a fascinating insight into the significance of the use of cedar and hyssop in this offering:

King Solomon in fact asked, ‘Why is the leper purified by means of the tallest and lowliest of trees, viz. with the cedar and hyssop? Because through making himself lofty like the cedar a man is smitten with leprosy; but when he makes himself small and humbles himself like the hyssop, which is a lowly plant, he will eventually be healed’ (Ecclesiastes Rabbah 7:35).

Often people raise themselves up by putting others down. Suffering the consequences of such actions is a lesson in humility that is hard to forget.

Copyright © 2014 NJOP. All rights reserved

No Gossip

Be careful not to get embroiled in office gossip.

Tuesday, April 1, 2014

The Queen of Beauty

Helena Rubinstein was 23 years old when she emigrated to Coleraine, Victoria, Australia. Born in Cracow in December 1870, Rubinstein was the eldest of eight daughters. She was educated in business by her father and in beauty by her mother. After trying medical school, Rubinstein chose to go and live with her uncle in Australia.

Arriving in Australia and noticing the sun-roughened faces of the women, Rubinstein put her business know-how to work. Having brought with her from Europe a dozen jars of special face cream, Rubinstein  sold what she had and began importing more. Eventually, Rubinstein started producing her own cream--first with the original formula and then innovating and diversifying her product line.

Rubinstein was dedicated to her business. As her brand expanded, she moved back to Europe after arranging for her sister Ceska to oversee the Australian operations.  Rubinstein opened a salon first in London and then in Paris. At the outbreak of World War I, Rubinstein moved to New York

In America, Rubinstein competed against Elizabeth Arden to be the cosmetic queen. Her genius was in understanding what women wanted and believing firmly in the importance of beauty. In 1928, Rubinstein sold her cosmetics empire to Lehman Brothers. However, she was quickly disappointed with how they ran the business and, a few years later) following the stock market crash (bought it back for a fraction of the price.  During her second ownership, the company once again flourished, and her special offer of “a Day of Beauty” at Helena Rubinstein salons became wildly popular around the world.

Rubinstein was a strong supporter of Israel and funded the Helena Rubinstein Pavilion for Contemporary Art at the Tel Aviv Museum.

Rubinstein, who encouraged women to refrain from smoking and drinking and advocated on behalf of proper eating and exercise, lived until age 94. On April 1, 1965, she passed away from natural causes.

Copyright © 2014 NJOP. All rights reserved

Jokes On Us

“Knock. Knock” “Who’s There?” “Jewish” “Jewish Who?” “Jewish Treats”....Ok, not so funny, but, when you get to the bottom of it, April Fools Day (or All Fools Day) is hardly a Jewish holiday. Wait, perhaps you are wondering how a day for jokes and laughter can not be a Jewish day, after all, so many stand-up comedians and comedy writers are Jewish? Jews like to laugh, it’s true, and Jews like to make others laugh. Indeed, making people laugh is considered a great mitzvah. Once, the Talmud tells us, Rabbi Beroka was walking in the market with the Prophet Elijah. Rabbi Beroka wished to know who in the crowd had a share in the world to come. When Elijah pointed out two men, Rabbi Beroka asked them: “‘What is your occupation?’ They replied, ‘We are jesters, when we see men depressed, we cheer them up. Furthermore, when we see two people quarreling we strive hard to make peace between them’” (Taanit 22a). Making others laugh is a wonderful thing, but not when it is at someone else’s expense. A good practical joke is one in which the teller, listener and subject all laugh together. Practical jokes are problematic on two accounts: they either embarrass someone or cause someone to be frightened. Embarrassing someone is equated by the rabbis to killing them: “He who publicly shames his fellow is as though he shed blood” (Baba Metzia 58b). So too, Choshen Mishpat, the section of the Code of Jewish Law that covers business law, notes that frightening another person is forbidden. The purpose of a practical joke is almost always to frighten (even mildly) or embarrass another person. Therefore, practical jokes are best avoided. That does not, however, mean that comedy isn’t an acceptable Jewish art form... Happy April Fools Day!

Appreciate

Appreciate items of beauty. Appreciate people for their positive character traits.

Monday, March 31, 2014

OMG! Passover is Coming

The intensive physical and emotional preparations for Passover come from one seemingly simple commandment: "Seven days you will eat only matzah, but on the first day you shall have put away chametz from your houses..." (Exodus 12:15). Therefore, by the beginning of the holiday of Passover, no chametz whatsoever may be in one's possession.

What is chametz? Chametz is defined as leaven, any product in which wheat, oat, barley, spelt or rye come in contact with water for 18 minutes or longer (without kneading or manipulating). To be considered chametz, the food must be edible (defined as something that a dog would eat).

To eliminate chametz, it is necessary to clean one's home, office and even one's car (any personal place where chametz may have been brought). It is especially important to be particularly thorough when cleaning the kitchen and dining room areas, where food is generally found.

Once the house has been cleaned, it may be "turned over "--the kitchen converted from chametz status to "ready-for-Passover" use. "Turning over the kitchen" includes changing dishes and cookware to those reserved for Passover use and covering counters and table tops, which come in direct contact with chametz.

All food items that are actually chametz must be consumed before Passover, given away, thrown out or otherwise removed. In instances of significant monetary loss (e.g. economy size boxes of cereal or bottles of scotch), it is customary to sell chametz through a rabbi to a non-Jew. For more details, please consult your local rabbi.

Any item that does not contain chametz, but is not specifically labeled Kosher for Passover, should be stored in a cabinet for the duration of the Passover holiday, and the cabinet taped closed.

Please note that this is a very brief overview. For more detailed information on Passover preparations, including the search for and burning of chametz, please visit NJOP's Passover Preparations page.

*This Treat was published on March 6, 2013.

Copyright © 2014 NJOP. All rights reserved

First Step

To avoid feeling overwhelmed, begin purchasing one or two food items for Passover each time you go to the supermarket. Store them separately from your regular food.

Friday, March 28, 2014

Parasha of the Month

This Shabbat is Parashat HaChodesh, the Sabbath of “The Month.”

The Torah portion that is read as the Maftir (additional reading) after the conclusion of the reading of the regular weekly Torah portion, commands that the Jewish people declare Nissan to be the first month of the lunar calendar and instructs the Children of Israel to prepare for the Exodus (Exodus12:1-20). Parashat HaChodesh is always read on the Shabbat before Rosh Chodesh Nissan, or on Rosh Chodesh itself.

The reading begins, “And God spoke to Moses and Aaron in the land of Egypt, saying: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year” (Exodus12:2).

When God first commanded that the Israelites mark the new month, they were still in slavery. As slaves, time was something over which they had no control. This command, however, was God’s way of gradually empowering the people to take hold of their own fate.

The command also promises a future. At this point in time, nine out of the ten plagues had already struck Egypt. The land was decimated, almost all the livestock had perished, and the Egyptian people themselves were scared and desperate. The Israelites, who had remained unharmed by the plagues, became increasingly concerned about the pent-up anger of the Egyptians. (Not to mention that Pharaoh was still refusing to let the Israelites leave.) Beginning a calendar process, however, underscored that they would have a future.

Having been reassured and empowered, the Israelites were able to obey Moses’ instructions to take a lamb on the 10th of the month of Nissan and mark their doorposts with the lamb’s blood on the eve of the 15th, when God would strike the Egyptian firstborn and the Children of Israel would finally leave Egypt.

Copyright © 2014 NJOP. All rights reserved

Shabbat Enjoyment

Choose your favorite foods as a means of enjoying Shabbat meals.

Thursday, March 27, 2014

My Kids’ Inheritance

There’s a cute bumper sticker that says “I’m spending my kids’ inheritance.” If you were to ask whether the great Jewish scholars would approve of such an attitude, you might be surprised by the answer.

The Talmud states, “Rab said to R. Hamnuna, ‘My son, do good yourself now if you can, for there is no enjoyment in she'ol [the grave] nor will death be long in coming. And should you say: "I would leave a portion for my children" -- who will tell you in the grave [if it is being used well]?” (Eiruvin 54a).

This citation is not advocating leaving one’s children penniless nor spending money on frivolous items just for the pleasure of buying and having. It is could, however, be implying that one should not deprive oneself nor should one hesitate in spending money on mitzvot (giving charity, buying a nicer lulav) because one is saving the funds to pass to one’s children.

It is interesting to note that further on in the Talmudic tractate of Eiruvin, it is asked what one who takes “possession of the property of a proselyte [should] do that he will be worthy of retaining it? Let him purchase with it a scroll of law” (64a). The presumption here is that the convert does not have any heirs.

In the secular world, wealth is almost always seen as a blessing, especially inherited wealth. The traditional Jewish attitude toward money, however, is that it is given to a person as an opportunity to do good.

Copyright © 2014 NJOP. All rights reserved

Just A Letter

The writing of Torah scroll is costly, but one can participate in the writing of a Torah scroll by sponsoring one letter.

Wednesday, March 26, 2014

Navy Man

In honor of the anniversary of the founding of the United States Navy in 1794, which is tomorrow, March 27th,  Jewish Treats presents a biography of Uriah P. Levy, the U.S.’s first Jewish commodore. Today is Levy’s yahrtzeit on both the Jewish and the Gregorian Calendar.

Born in Philadelphia in 1792, Levy took to the seas early (some sources report that he was 10 and that he returned home for his Bar Mitzvah, others indicate that he was 14) when he signed on as a cabin boy. Levy joined the navy when he was barely 20. His military skills were immediately put to the test as the United States entered the War of 1812 against England.  While Levy’s early assignments kept him on the Atlantic seaboard, he joined the crew of the Europe-bound U.S.S. Argus in 1813. When the Argus captured the British “Betty,” Levy was made Acting Lieutenant and put in charge of the valuable prize ship. Unfortunately, in August 1813, the Betty was captured by the British, and Levy remained a prisoner until December 1814.

Not surprisingly for the era, Levy’s career was sometimes jeopardized by fellow officers who disliked him because he was Jewish. Additionally, Levy faced animosity due to his outspoken opinion against flogging. (He is considered the father of the anti-flogging bill that was passed in 1850.) In 1857, Levy was “downsized” along with 48 other officers but, after appealing his dismissal, was reinstated. Shortly thereafter he was given command of the Mediterranean fleet.
 "I am an American, a sailor and a Jew."

Outside of the navy, Levy made many successful New York real estate investments and was well-known for having purchased and restored Thomas Jefferson’s historic Monticello estate. Levy was also a philanthropist who took particular interest in Jewish causes.

Levy was the first president of the Washington Hebrew Congregation and an active member of New York’s Shearith Israel Congregation. He passed away on March 26, 1862.

Copyright © 2014 NJOP. All rights reserved

Philanthropic

Be positive about opportunities to be philanthropic.

Tuesday, March 25, 2014

Read That Back

Did you know that even in the days of the Talmud there was such a position as court stenographer?

The establishment of a court system and a clear system of justice are fundamental mitzvot  for Jewish society. It is not surprising that the Talmudic tractate Sanhedrin is dedicated to the discussion of the Torah's court system. In fact, the entire body of the Talmud contains a wealth of fascinating features, many of which have been adopted widely and are reflected in the Western court systems today. For instance, the aforementioned court stenographer.

The image of the court stenographer is familiar from popular courtroom dramas on television. The job of the court stenographer is to transcribe every word spoken in the courtroom so that a written record remains. While the art of stenography is a modern development, the importance of recording the activities of the court was noted in the Talmud: “Two judges’ clerks stand before them [the judges]...and record the arguments of those who would acquit, and those who would convict. Now, as for the arguments for conviction, it is well [that they be recorded], for on the following day another argument may be discovered, which necessitates postponement of judgment overnight (All final convictions were postponed overnight in case one judge decided to change his previous conclusion and acquit instead of convict.).” (Sanhedrin 34a).

While the rest of the passage is of a more complicated nature relating to the proper way to interpret scriptural law, it is clear that the purpose of these court recordings was to prevent what we today might call a miscarriage of justice leading to a mistrial.

Copyright © 2014 NJOP. All rights reserved

As You Would Want

Judge the behaviors of others as you would wish your own behavior to be judged, with the benefit of the doubt.

Monday, March 24, 2014

The Leper’s Leap of Faith

There is a fascinating story in the Second Book of Kings about an enemy general, an Israelite prophet and a greedy servant.

The Aramean General Na’aman suffered from the biblical disease of tzara'at (often referred to as leprosy). Among Na’aman’s servants was a captured Israelite handmaid who suggested that the prophet Elisha could heal the general’s affliction.

Na’aman received the King of Aram’s permission to go for healing and received a letter to the Israelite king. King Jehoram did not know what to do with Na’aman. He worried that Na'aman could not be healed and that the Arameans were looking for an excuse to make war.

However, when Elisha the prophet heard of Na’aman’s afflictions, he requested that Na’aman be sent to him so that the Aramean would “know that there is a prophet in Israel” (ibid 5:8). By healing Na’aman, Elisha would be making a kiddush Hashem (sanctifying the Name). Elisha’s emissary then instructed Na’aman to wash himself seven times in the Jordan River. Na’aman was furious! Not only did Elisha slight him by not greeting him personally, but he provided what appeared to Na’aman to be a mindless cure. If the cure was as easy as washing in a river, Na’aman could have done such in the great rivers of Aram and would not have traveled all this way. Na’aman’s servants calmed him down and convinced him to just give the Jordan River a try.



When the cure worked, the Aramean general returned to Elisha, declared God’s greatness and forsook further idol worship. Elisha refused all payment, much to the consternation of his servant Gehazi. After Na’aman’s departure, Gehazi slyly ran after him and told Na’aman to give him silver and garments for sons of the prophets. Grateful for the cure, Na’aman did so. Gehazi took payment, hid it and returned to Elisha. When asked where he had gone, Gehazi said that he had not left. Elisha, however, knew what Gehazi had done and chastised him for it. When Gehazi left Elisha’ presence, Gehazi had become a leper.

Copyright © 2014 NJOP. All rights reserved