Monday, January 20, 2020

Inauguration Oil

Elected U.S. presidents are inaugurated on January 20th. But, it wasn’t always that way.

The Congress of the Confederation set March 4, 1789, as the date for “commencing proceedings” of the new government that the Constitution described. George Washington took the oath of office in New York City on April 30th, 1789 due to a difficult winter. His second inauguration occurred on March 4th, 1793 in Philadelphia. While presidential elections occur in November, time was needed to count ballots, assert the victor and travel to Washington for the inauguration. When technology allowed for easier tabulation and travel, the 20th Amendment to the U.S. Constitution, that was ratified on January 23, 1933, set the inauguration of subsequent presidents for January 20th. Franklin D. Roosevelt was the first U.S. president sworn in to office on the new date in 1937, launching FDR’s second term.

In Biblical times, the term of Jewish leaders began by anointing their heads with special oil (Exodus 30:30). This act symbolically consecrated an individual, or even an object (see Exodus 30:26, 29). The Bible mandates that the priests and the objects in the Tabernacle were inaugurated by pouring oil upon them. Eventually Jewish kings were also anointed with this special oil (Samuel I 10:1). The special oil was concocted by mixing pure myrrh, sweet cinnamon, sweet calamus, cassia and olive oil. Only Jewish kings of the Davidic dynasty were anointed with this special oil, as will the future king of Israel, known as the “Messiah,” which means anointed one. The Greek term for anointed is “Christos.”

Moses made the anointing oil by using the ingredients listed in the Torah and cooking it all together. According to tradition, no other oil may be used (see Maimonides, Mishneh Torah, Laws of the Temple Vessels 1:1). Prior to the Babylonian sacking of the Temple, the Judean King Josiah ordered that the Ark of the Covenant, Aaron’s staff, the jar of manna, and the anointment oil be concealed. All of these have yet to be found since that time. Therefore, priests during the Second Commonwealth were not anointed with the oil.

Happy Inauguration Day!

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Be a Jewish Leader

You too can help lead the Jewish people by assuming volunteer positions in almost any synagogue or Jewish organization.

Friday, January 17, 2020

Anatomy of a Jewish Leader

This week’s Torah portion re-introduces us to one of the most seminal characters of Jewish history: Moses. Known as Moshe Rabbeinu, Hebrew for Moses our teacher, Moses was unique among all rabbis, teachers, prophets and human beings. As the individual chosen by God to serve as His emissary to deliver the Children of Israel from slavery in Egypt and to be the great giver and teacher of the Torah to the Jewish people, Moses experienced God in ways that no other human being ever did. The Torah relates, that Moses spoke to God, “Face-to-Face” (see Exodus 33:11 and Deuteronomy 34:10) and Maimonides (Mishneh Torah, Laws of the Fundamentals of the Torah 7:6) asserts that the prophecy of Moses differed from that of all other prophets. Moses’ relationship with God was far more intimate than any other prophets.

Why did God choose Moses?

20th century Biblical scholar, Nehama Leibowitz, looks at the scant stories about Moses’ early life to answer this question. There are three episodes the Torah shares. First, Moses sees an Egyptian harshly beating a Jew. Moses saves the Hebrew slave by striking and killing the tormentor (Exodus 2:11-12). In the very next verses (Exodus 2:13-14), Moses sees two fellow Jews fighting with one another and asks the provocateur why he was striking his “brother.” Essentially, the men tell Moses, to mind his own business and ask if he plans to smite them as he killed the Egyptian? Realizing the Egyptian authorities would execute him for killing a taskmaster, Moses relocates to the desert oasis of Midian. When he arrives, the local priest’s seven daughters were preparing water to quench the thirst of their flocks (Exodus 2:16-17.) When the local shepherds chased the young women away, Moses arose to save them and provided water to the sheep.” Why are these three stories shared?

Professor Leibowitz explained that the Torah included these three episodes because they demonstrate that Moses showed interest and initiative in three different types of conflicts. The first conflict was between a Jew and a non-Jew, the second featured a quarrel between two Jews and the third involved a dispute between two non-Jews. Moses addressed each case. He felt compelled to take an active role and stand for justice and aid a victim, whether personally connected to him or not. Moses’ reflex was to help the victim, whether an internal matter between two co-religionists, or a matter outside of his purview such as a skirmish between two strangers. The Torah thus identifies “the ultimate leader” as one who cares about others for no reason other than empathy, justice and love.

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Stand Up for Justice

No matter what the circumstances, always assert all of your influence and power to make sure no one is bullied, taken advantage of or unfairly diminished in any way.

Thursday, January 16, 2020

Judah Touro

Unlike many of the great philanthropists recorded in history, Judah Touro (1775-1854) was neither the scion of old money nor a man famed for his incredible business talents. His philanthropic activities were so important to him that his tombstone was inscribed: "The last of his name, he inscribed it in the Book of Philanthropy to be remembered forever." 

Judah Touro moved to New Orleans in 1802, where he demonstrated his business acumen. During the War of 1812, Touro enlisted in the military under the command of Andrew Jackson. During the Battle of New Orleans, Touro was severely wounded (a presumed fatal injury). He was rescued and nursed back to health by a close friend. 


Touro's philanthropic activities began on a civic level. He provided the funds, nearly $10,000, for the completion of the Bunker Hill Monument in Boston as well as significant support for the Massachusetts General Hospital. 


Late in his life, Touro befriended Gershom Kursheedt, who is credited with having renewed Touro's interest in Jewish life. Not only did Touro begin attending services on a regular basis, but he was also one of the founders and the key supporter of the Nefuzoth Yehuda synagogue in New Orleans (which became part of what is today the Touro Synagogue). 


In addition to supporting the New Orleans' Jewish community, Touro took a particular interest in the Newport (R.I.) synagogue where his father had once served as the chazzan (cantor). Jeshuat Israel, as it was then called, was founded in 1658 and is most famous for the congregation's correspondence with George Washington. Today, it is also known as the Touro synagogue in honor of the financial support it received from both Judah Touro and his brother Abraham. 


Judah Touro passed away on the 19th of Tevet (today), 1854. His will contained an incredibly diverse list of donations to a long list of Jewish and non-Jewish causes. One of the most sizable bequests was $50,000 for Sir Moses Montefiore to distribute among the needy Jews of Palestine.


This Treat was last posted on January 1, 2013.

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Supporting Jewish Causes

While many worthy causes such as hospitals and museums were built as a result of Jewish philanthropy, make certain to also support other Jewish causes, such as Jewish education, helping the Jewish needy, and the State of Israel.

Wednesday, January 15, 2020

Always (Kosher) Coca Cola!

I’d bet you never heard of the Pemberton Medicine Company! Perhaps you have heard of the company into which it was incorporated on January 15th, 1889? That would be the Coca Cola Company of Atlanta, GA.

As Coke became a household name nationwide, those who keep kosher sought to learn if they too could enjoy the refreshing taste of Coca Cola. Enter Rabbi Tobias Geffen (1870-1970), the rabbi of the Orthodox Congregation Shearith Israel in Atlanta, who, in the early 1930s, innocently called the Coca Cola Company requesting a list of their ingredients. Rabbi Geffen, born in Kovno, Lithuania, was unaware of the fact that the ingredients of Coca Cola are one of the most closely guarded industrial secrets in American history. Rabbi Geffen’s inquiry, however, was discussed at the highest levels of the beverage company and, despite the fact that only a handful of the company’s executives knew the ingredients, they agreed to disclose the ingredients to him, as long as he would keep them confidential. Rabbi Geffen agreed, and was given the list, without knowing the amount of each component of “the formula.” One of the items in Coca Cola, although only included in one part per ten thousand) was glycerin made from (non-kosher) beef tallow. Since the glycerin was added on purpose, under Jewish law, one could not rely on nullifying it even when it was present in a ratio equaling 1/60 or less, and Rabbi Geffen informed the Coca Cola company that kosher observant Jews could not drink Coke. The company however endeavored to find a suitable substitute and learned that Proctor and Gamble sold a glycerin from cottonseed or coconut oil, which was kosher. Once the change was made, Rabbi Geffen certified Coca Cola as kosher, however, due to traces of alcohol that were a byproduct of grain kernels, he was unable to certify it during Passover when grains are prohibited. Coke’s chemists learned that they could substitute sweeteners produced from beet sugar and cane sugar with those made from grains. The company agreed to begin using the alternative “sugars” weeks before Passover.

Decades later, it became clear that Proctor and Gamble’s pipes that were used to manufacture the kosher glycerin, were also being used to manufacture its non-kosher parallel version. Proctor and Gamble spent $30,000 to create a second piping system so that the kosher glycerin would not pass through the pipes used for the non-kosher version. As industrial kashrut grew in the United States, with kosher supervising agencies, such as the OU (Orthodox Union), certifying millions of products, teams of experts with years of experience are able to ensure that large and small factories and products are fully kosher. This all began with individuals, such as Rabbi Geffen, who blazed the kosher trail.

Copyright © 2020 NJOP. All rights reserved.

Kosher Supervision

Hundreds of thousands of items are under kosher supervision in the United States. Make sure all the food you eat is certified kosher.

Tuesday, January 14, 2020

America’s First Synagogue

In 1656, Shearith Israel, the first synagogue was established in the territory that came to be known as the United States. The synagogue, also known as the Spanish and Portuguese Synagogue, was founded in New Amsterdam (today known as New York City) by 23 Jews who immigrated to the New World from Dutch Brazil. Despite, the anti-Semitic governor of New Amsterdam, Peter Stuyvesant’s attempts to bar the Jews from settling in the colony, official permission was granted in 1655. A cemetery society was established in 1656 and the congregation was organized the same year, although securing a building would only come decades later.

Congregation Shearith Israel of New York, purchased a lot on Mill St. in Lower Manhattan, on December 17, 1728, corresponding to the 17th of Tevet, for the purpose of erecting the first synagogue structure in New York. They dedicated the synagogue on April 8, 1730, corresponding to the 21st of Nissan. The Spanish Portuguese Synagogue is the first of six synagogues dedicated during the Colonial period. The others were: Mickve Israel in Savannah, GA (1735); Beth Elohim in Charleston, SC (1749); Touro Synagogue in Newport, RI (1763); Mikveh Israel in Philadelphia, PA (1773) and Beth Shalome in Richmond, VA (1789).

Eventually Congregation Shearith Israel was rebuilt and expanded in 1818 and moving from location to location. The congregation first moved to 60 Cosby Street in 1834, to 19th Street in 1860 and finally to West 70th Street (the current location) in 1897.

In the 19th century, before the immigration of thousands of East European Jews at the end of the century, most Jews arriving in the United States came from Germany and were interested in the Reform movement. The Spanish Portuguese synagogue always conducted a traditional service. Shearith Israel’s rabbi, Henry Pereira Mendes, helped found a rabbinic seminary to counterbalance the progressive ways of the Reform Movement. The American Jewish Theological Seminary (JTS) was founded in 1886 to train traditional rabbis and its classes initially met in Shearith Israel. He was also integral in founding a traditional synagogue umbrella group and the Union of Orthodox Jewish Congregations of America (known as the Orthodox Union, or OU, as an alternative to the Reform movement’s Union of American Hebrew Congregations (UAHC). In 1896 Rabbi Mendes was elected president of JTS. As the U.S. Conservative movement slid further away from tradition, Shearith Israel disassociated from JTS. The Spanish and Portuguese Synagogue remains a member of the Orthodox Union.

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Historical Synagogues

Make an effort to learn the history of houses of worship in the United States.

Monday, January 13, 2020

Skeptic’s Day: Or is It?

Happy “Skeptics Day,” is the annual opportunity to acknowledge those who need absolute evidence before believing anything.

What does Jewish wisdom teach about skepticism?

In a Jewish court, verifiable evidence is certainly needed to convict. Two witnesses, who must comport to high standards, must testify to having seen the alleged crime committed first-hand. Circumstantial evidence is not tolerated. Establishing courts of law to adjudicate cases is not only a Jewish mandate, but considered to be obligatory upon all of humanity, Jew and non-Jew alike. Jews understand that human courts may not be the source of ultimate justice: the heavenly courtroom of the Almighty is. So, if a human court is unable to convict due to a lack of witnessed facts, it is assumed that God will ultimately mete out judgment.

But, in life outside the courtroom, a balance is needed between fairness and avoiding naiveté. A story is told (Derech Eretz Rabbah chapter 5) about Rabbi Joshua ben Hananiah who invited a man to his home and fed him. As his guest climbed to the loft to go to sleep, Rabbi Joshua removed the ladder. Alas, in the middle of the night, the guest robbed the host of many of his valuables and wrapped them in his coat. He sought to make his getaway, but when he attempted to climb down, he fell and broke his collarbone. When Rabbi Joshua arose the next morning and saw his guest sprawled on the floor, he told him that while he suspected him of being dishonest, he still treated him respectfully. In the end, the Mishnah states, citing Rabbi Joshua, “One should always view people as thieves, but honor them like the leader of the Jews.” Many centuries later, the phrase kabdeihu v’chash’deihu, was born, which means to simultaneously show esteem but maintain skepticism.

A verse in Jeremiah (41:9) attributes to Gedaliah, to some degree, the murder of 80 men, and the disposal of their remains into a pit. The Talmud (Nidah 61a) asks why Gedaliah would be responsible for such a mass murder. After all, the crime was committed by Yishmael the son of Netanyah, who had assassinated Gedaliah the previous day? The Talmud answers that Gedaliah was warned by Yochanan the son of Kar’ei’ach that the king of Ammon was sending Yishmael to murder him. Not only did Gedaliah refuse to believe the information, but he invited Yishmael to dinner, where Yishmael killed him. Because he refused to accept credible information, he is considered somewhat responsible, for all the deaths that resulted from his assassination.

The Talmud concludes, that although one should not fully accept negative speech (lashon hara) as fact, one should be mindful of it.

Happy Skeptic’s Day.

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Righteous Skepticism

Every subject deserves the presumption of innocence, but that does not imply that one should throw caution to the wind.

Friday, January 10, 2020

How Many Tribes?

The challenge to name the number of tribes of Israel would fall into the category of  “easy” by trivia fans. However, the term “The Twelve Tribes of Israel” can be enumerated in different ways at different times.  Let’s clarify:

The Twelve Tribes of Israel began with the twelve sons of Jacob (also known as Israel): ReubenSimeonLeviJudahDanNaphtaliGadAsherIssacharZebulunJoseph and Benjamin.  While Reuben was the first born, his act of moving his father’s bed into his mother’s tent after the death of Rachel (Genesis 35:22) lost him his natural firstborn right. The rights of the firstborn were transferred to Rachel’s firstborn son, Joseph.

In Egypt, where the family of Jacob migrated to escape a famine in Canaan, Jacob met Joseph’s two sons Ephraim and Menashe. He told Joseph “Your two sons who were born to you in the land of Egypt before I came to you, to Egypt, shall be considered mine, like Reuben and Simon” (Genesis 48:5).

When, after years of enslavement, the Children of Israel left Egypt, the descendants of Joseph were regarded as two tribes in one. In some situations, such as when Moses blessed the tribes, both tribes together are referred to as the Children of Joseph. But, in other situations, they are addressed as the Tribe of Ephraim and the Tribe of Menashe. They each had their own princes and their own encampments in the wilderness, which, though adjacent, were distinct.

The double portion (a firstborn right) of Joseph’s descendants was a counterbalance to the status change of the Tribe of Levi. When the Levites were designated as the caretakers of the Tabernacle and as the teachers of the people, they yielded ownership of a portion of the Promised Land that all other tribes received. As a result of the division of the children of Joseph into two tribes, the balance of twelve tribal areas of the Promised Land was maintained.


This Treat was last posted on June 20, 2014.

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E Pluribus Unum

Like the Latin statement (literally – from the many, one) about merging states into a federal government, the tribes of Israel were meant to become one unified nation. It is extremely important to express your fidelity to the Jewish people as a whole, despite some differences among the tribes.

Thursday, January 9, 2020

Jews in Mississippi

In 1804, a year after the “Louisiana Purchase” was concluded, the United States government created the “Mississippi Territory.” On December 10, 1817, statehood was granted to Mississippi. In the middle of the 18th century, Jews arrived and settled in Natchez and Biloxi, where, in 1800, the first rumored Jewish religious services in Mississippi took place. In the 1840s, Jewish immigrants from Germany and Alsace moved to Mississippi due to the optimism generated by high cotton prices, inexpensive land and steamboat traffic. In the late 1800s and early 1900s, Jewish immigrants from Eastern Europe arrived in Mississippi. Most worked as peddlers, since farming was foreign to them, as Jews in much of Eastern Europe were prevented from owning land. Many Jewish merchants purchased their wares in New Orleans or Memphis and crisscrossed the state selling their merchandise to farmers. When the peddlers saved enough money, they would open stores in Mississippi towns. One such example was the Russian immigrant Sam Stein, who opened up a dry goods store in Greenville, MS. That store, “Stein Mart” is now a national department store chain. During this time, Mississippi banned stores from opening on Sunday. In order to make a living, most Jewish merchants, therefore, felt compelled to open their stores on Shabbat. Like many other synagogues nationwide at that time, the Orthodox synagogue in Meridian, MS, held its Shabbat morning service from 6 am to 8 am, allowing the congregants to pray, before reluctantly opening their stores.

In 1840, the Natchez Jewish community purchased land for a Jewish cemetery and in 1843, B’nai Israel Congregation was organized. In 1841, a synagogue was founded in Vicksburg. The synagogue’s name was changed to Anshe Chesed, when the synagogue was formally incorporated in 1862. In May, 1867, land was purchased in Jackson, MS, to erect Beth Israel, the first synagogue building within the state.

Jews have served as mayors of various Mississippi cities, and 200 Jewish Mississippians fought in the Civil War. The Jewish population of Mississippi has never been large, and has been declining since 1921, when it hit its peak with 6,420 Jews, 2,300 of whom lived in the Mississippi Delta area in 1937. In 2001, 1,500 Jews lived in Mississippi with fewer than 300 in the Delta region. As of 2017, 1,525 Jews lived in Mississippi, with fewer than 300 living in the Delta Region, supported by 13 Jewish congregations, two of which have a full-time rabbi.

On January 9, 1861, Mississippi became the second state to secede from the Union before the outbreak of the American Civil War.

Copyright © 2020 NJOP. All rights reserved.

Jewish Mississippi

When traveling, try to learn the Jewish history of the places you plan to visit.

Wednesday, January 8, 2020

Stairs or Ramps?

“National Take the Stairs Day,” is celebrated on the second Wednesday of January. It is an opportunity to take a small step toward better health. A 160-pound individual who climbs stairs for 3 minutes can burn about 30 calories. Avoiding the elevator is known to improve one’s health.

While maintaining one’s health is a solemn Jewish value, the path to the altar outside the main chamber of the ancient Holy Temple in Jerusalem, specifically was a ramp, and not stairs.

In Exodus 20, God instructs the Israelites on the proper way to erect an altar to Him. “And if you make Me an altar of stone, you shall not build it of hewn stone, for if you lift your tool upon it you have profaned it. Neither shall you go up by steps to My altar, so that your nakedness is not uncovered thereon” (Exodus 20:22-23).

Although these verses refer to how one should act while bringing an offering, it is a cogent example of the subtle lessons found in the Torah that actually apply to everyday life as well. In this case, the lesson reflects the necessity of modesty, since walking stairs requires one to lift their robe exposing their naked feet. The concept of modesty is often discussed in the context of religious life, usually in reference to a dress code. Modesty, however, goes beyond dress. It is a way that people carry themselves, the way they interact with the world.

Being aware that walking up steps might reveal one’s nakedness reflects a general awareness of one’s surroundings and the necessary appropriate behavior in those surroundings. There is a time for laughter and a time for seriousness. There are places where it is appropriate to dress casually and places where formal dress is necessary.

Being a modest person means knowing when it is the right time to walk up the ramp rather than take the stairs.

Portions of this Treat was previously posted on February 16, 2017.

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Exercise is a Jewish Value

Staying healthy is a fulfillment of the Torah’s mandate to “safeguard your soul” (Deuteronomy 4:15).

Tuesday, January 7, 2020

The Tenth of Tevet

And it was in the ninth year of [King Zeddekiah’s] reign, in the tenth month, on the tenth (day) of the month, that Nebuchadnezzar, King of Babylon, came, he and all his legions, upon Jerusalem, and encamped upon it and built forts around it. And the city came under siege until the eleventh year of King Zeddekiah. On the ninth of the month [of Tammuz] the famine was intense in the city, the people had no bread, and the city was breached. (The Second Book of Kings 25:1-4)

Siege! The word itself resonates with pain and suffering. In the case of the siege of Jerusalem by the Babylonians in (587 B.C.E.), the siege was also the beginning of the end.

Having just vanquished the great Assyrian empire, the Babylonian king, Nebuchadnezzar, sent his troops to quell any rebellion in the land of Judea, whose heart was the city of Jerusalem. The siege lasted for a year and a half. During this time, the city suffered immensely. Starvation, thirst, disease...all the horrors of siege were borne out, just as it had been predicted by the prophet Jeremiah.

The siege of Jerusalem was the first step in what would become the Babylonian exile. When the Babylonians finally broke through the walls of the city, they destroyed the Holy Temple built by King Solomon. Adding to this great tragedy was the fact that the majority of the Jewish people were then exiled to Babylon.

The great sages declared the Tenth of Tevet, the day that the fateful siege began, as a fast day from sunrise to nightfall, to provide a time for people to reflect on their actions and do teshuva (repentance).

*This Treat was originally published on January 5, 2009. It is being re-Treated to help us better understand the Fast of the Tenth of Tevet.


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Purpose of Fasting

Fasting is meant to help people focus on important issues when tragedy strikes.

Monday, January 6, 2020

Completing the Cycle of Talmud

In August 1923, weeks before the High Holidays, Rabbi Meir Shapiro, dean of the Chachmei Lublin Yeshiva in Poland, proposed that the entire Jewish world study a daily folio of Talmud (a folio consists of one page, both sides). According to this study plan, not only would Jews be studying the Talmud, but all Jews would literally be “on the same page.” In Rabbi Shapiro’s words: “A Jew leaves the United States and travels to Brazil or Japan, and he first goes to the Beis Medrash (study hall), where he finds everyone learning the same daf (folio) that he himself learned that day. Could there be greater unity of hearts than this?”

The international study of the Daf Yomi (daily folio) formally began on Rosh Hashana 5684, corresponding to September 11, 1923, a date that would eventually be associated with infamy. Rabbi Shapiro pitched his Daf Yomi idea to Agudath Israel, and its leadership warmly embraced the campaign. On that Rosh Hashana eve, the Gerrer Rebbe, Rabbi Avraham Mordechai Alter, (known as the Imrei Emes) asked that a tractate Berachot (the first tractate in the Talmud) be brought to him, and began studying its first folio. His chassidim, and tens of thousands of fellow Jews, followed suit. Since that night, through this past Shabbat – the day on which the last folio of the Talmud was studied for this cycle, the Daf Yomi program has completed 13 cycles, or the study of 25,243 folios of Talmud!

The entire Talmud contains 63 tractates, consisting of 2,711 folios. It takes close to seven-and-a-half years to complete a cycle of the entire Talmud when studying a folio a day. (Amazingly, and without coordination, Berlin’s Holocaust “Memorial to the Murdered Jews of Europe” contains exactly 2,711 slabs to seemingly appear as graves.)

Upon completion of a cycle, it has become customary to mark that accomplishment with a celebration known as a siyum. On February 2, 1931, the first siyum took place, at Rabbi Shapiro’s yeshiva in Lublin, Poland. In the United States, each subsequent Siyum HaShas (Shas is an acronym for shisha sedarim, representing the six orders of the Mishnah which form the basis of the Talmud) has gotten larger. In 1997, Agudath Israel of America, the sponsor of the Siyum HaShas, rented out two major indoor sporting venues in the New York area, Madison Square Garden and the (then-titled) Continental Arena. The 2012 Siyum HaShas was held in New Jersey at the outdoor MetLife Stadium, home to the New York area’s two football teams, drawing 90,000 participants. The Siyum HaShas held on New Year’s Day 2020 (a few days prior to the official completion of Shas) also took place at MetLife Stadium, with the overflow crowd attending Brooklyn’s Barclay Center indoor sporting venue.

In Biblical times, on the Sukkot festival, after the Sabbatical year, Jewish men, women, children and “strangers,” were called up to Hakhel, to literally gather the people together, that they “may hear, and that they may learn, and fear the Lord your God, and take care to do all the words of this Torah” (Deuteronomy 31:11-12.) The King of Israel himself read from the Torah and as the entire nation heard the words of the Torah from the king’s own mouth, and were inspired. Nothing in contemporary Jewish life approaches the impact of that ancient event save for the Siyum HaShas, which occurs not every seven years as does Hakhel, but every seven-and-a-half years.

Copyright © 2020 NJOP. All rights reserved.

Study the Talmud!

With dozens of resources online, including translations of the Talmud into multiple languages, studying that ancient text has never been more accessible.

Friday, January 3, 2020

Serach's Seranade

When perusing the list of the generations of Jacob found in Genesis 46, one gets a strange sense that there was a powerful genetic predisposition in Jacob's family for male children. Jacob had thirteen children - twelve sons and one daughter. Among the 67 descendants traveling to Egypt with Jacob, there are listed 53 grandsons and one granddaughter: "The sons of Asher: Yimnah and Yishvah and Yishvi and Vriah and Serach their sister" (Genesis 46:17).

Most of the great Biblical commentators agree that there were other granddaughters. What distinguished Serach that she alone was listed along with all the sons?

Turning to the oral tradition, transcribed in the Midrash, one finds that Serach was quite a remarkable young lady. She is best known for her role in informing Jacob that Joseph was still alive. According to the Midrash, Serach and her grandfather had a very close relationship, and Jacob was particularly fond of listening to her musical talents. When the brothers returned from Egypt, they were uncertain how to tell their elderly father the remarkable news that his favorite son was still alive. It might be too much for old Jacob to handle. They recruited Serach, who took hold of her harp and melodiously announced that Joseph was still alive (Midrash Hagadol, Vayigash 45:26).

Serach's name is actually listed twice in the Torah. Not only is she listed among the Israelites who went down to Egypt with Jacob, but she is also listed in Numbers 26 among those who came out of Egypt. (Another list with few women!) According to tradition, Serach's uniquely long life allowed her to assist Moses in locating Joseph's remains in order to transport his coffin to the Land of Israel (Sotah 13a).

Serach, who is said to have been extremely wise and pious, was rewarded with an exceptionally long life and, in fact, is considered to be one of the "nine [who] entered the Garden of Eden while yet alive" (Derech Eretz Zuta 1).


This Treat was last posted on December 19, 2012.

Copyright © 2020 NJOP. All rights reserved.



Study about the Women in the Bible

There are many lessons learned from the women mentioned in the Bible, especially the righteous ones.

Thursday, January 2, 2020

A Kosher Buffet

While it seems a bit counterintuitive to have a day celebrating abundant eating the day after a national holiday, nevertheless, January 2nd is celebrated as “Buffet Day.”

The concept of a “buffet,” a French word describing a piece of furniture on which varied foods were displayed, was adopted because the Swedish term “smorgasbord,” introduced at the 1939 World’s Fair in New York City, seemed too difficult to pronounce.

Las Vegas, Nevada, features quite a few over-the-top buffets, such as the Carnival World Buffet, which offers more than 300 dishes, including 70 pastries, to anyone who will pay $24 for an all-day pass. There are similar buffets in “Sin City” that focus on seafood, Asian cuisine, poultry and pasta. 

Kosher buffets can be found, as well, at celebrations such as weddings and bar/bat mitzvah celebrations, at organizational dinners and even Shabbat “kiddushes” at synagogue. Despite their popularity, there are some halachic (Jewish legal) issues that must be kept in mind when attending a buffet.

First, the human body becomes satiated after eating a certain amount. At a buffet, people’s eyes may be larger than their stomachs. People may take more food than they need, because, consciously, or perhaps subconsciously, they tell themselves that since they already paid for the food, they may as well eat all of it. They may go back to the buffet even after they are full because it has already been paid for. Maimonides (Mishneh Torah, Laws of De’ot 4:15) writes that “ravenous eating (achilah gassah in Hebrew) is as deadly to the body of every man as poison, and is the base of all sickness.” According to halacha (Jewish law), one who eats so much that it is difficult to continue eating, is not considered to be eating.

A second halachic consideration at a buffet is to remember to recite the order of the blessings properly. The general rule is that if one eats bread, no other blessings prior to eating need to be recited, save for the blessing on wine. If one does not eat bread, they should recite the blessings, based on a Biblical verse (Deuteronomy 8:8), in the following order: mezonot (recited over items made from wheat, barley, rye, oats and spelt), ha’etz (recited over fruit), ha’adama (vegetables) and she’ha’kohl (the blessing recited over non-organic food, such as meat, eggs and everything else).

While a kosher caterer will not include both meat and dairy on a buffet, you may find meat and fish on the buffet table. The Talmud (Pesachim 76b) prohibits cooking meat and fish together, claiming that doing so could yield a dangerous combination. The Code of Jewish Law (Yoreh Deah 116:2-3) proscribes eating fish and meat back-to-back without chewing and drinking non-meat or fish in between. Since we avoid eating fish and meat together, we also serve them on different dishes, so the mixture will be avoided.

NOTE: As with all Treats dealing with halacha (points of Jewish law), one should consult one's local rabbi for practical application.

Copyright © 2020 NJOP. All rights reserved.

Don’t Overeat

Eat well balanced, nutritious meals. Proper nutrition is always an important Jewish value.

Wednesday, January 1, 2020

Jews and 2020

On Rosh Hashana eve 2007, late night comic, David Letterman, quipped, “It’s Rosh Hashana, the Jewish new year 5768, and I’m still writing 5767 on my checks.”

As Jews worldwide woke up this morning, it remains 5780, according to our Jewish calendar, but, last night at midnight, the world ushered in the year 2020.

In addition to being a new decade, “2020” also references eyesight. Jewish Treats would like to begin the year 2020 with a discussion of vision and the Jews.

On four occasions, the Torah describes the eyesight of four Biblical characters, and according to renowned ophthalmologist Rabbi Dr. Benjamin I. Rubin, there are medical inferences that can be made from all.

The first mention of vision challenges is to be found regarding the patriarch Isaac, whose eyes are described as “dim,” prior to when Jacob dressed up like Esau and received the blessing of the firstborn from Isaac’s father (Genesis 27:1). Rashi offers three reasons, aside from old age, why Isaac’s vision was impaired. First, the incense of the pagan offerings of Esau’s wives caused Isaac’s eyes to be cloudy, second, the tears of the weeping angels fell into Isaac’s eyes when he was bound on the altar during the Akeida on Mount Moriah, and third, Isaac’s poor eyesight was part of a Divine scheme so that Jacob would be able to acquire the blessing of the firstborn. Dr. Rubin notes that if angel tears are similar to human tears, they would be considered an antigen, or foreign protein, in the eye, which would cause an individual to mount an autoimmune response. Doctors identify autoimmune responses in the eye by looking for cells and flare. Flare, looks like smoke, which conforms with two of Rashi’s rationales for Isaac’s blindness.

Dr. Rubin found an interesting physiological component to Rashi’s third answer. People with impaired vision often have a sixth sense; Isaac should have perceived Jacob’s presence even without being able to see. However, if he suddenly lost his vision, even after a long history of vision decline, such as glaucoma, he would not have yet developed that extra sharp perception in his other senses. 

Second, the eyes of Leah are described as “soft” as compared to Rachel, her sister, whom the Torah designates as “beautiful and well favored.” (Genesis 29) Rashi comments that people would often approach Leah and assume that she would marry her cousin Esau, just as the two younger cousins, Jacob and Rachel, would be destined to marry. This caused Leah to cry excessively, hence her soft eyes. Rabbi Abraham Ibn Ezra cites an opinion that claims that the Hebrew word for soft, “rakot” was really meant to be “arukot,” meaning long. When one squints, the eyes seem long. Perhaps, advances Dr. Rubin, Leah suffered from myopia. Without glasses, she would be constantly squinting. Interestingly, a Midrash (Seder Olam Rabbah 2) claims that Leah and Rachel were twins (similar to Esau and Jacob). Science has shown that it is possible for one twin to be myopic while the other twin is not. Perhaps this is why Leah’s eyesight, which led to constant squinting, is contrasted with Rachel’s beauty.

Finally, Jacob and Moses’ eyes are described in opposite ways. Prior to blessing his grandchildren Ephraim and Menashe, Jacob’s vision is described as “dim from age” (Genesis 48:10), yet Moses’ eyesight, at the age of 120 “did not dim.” (Deuteronomy 34:7) Dr. Rubin pointed out that cataracts make people very near-sighted and dim one’s eyesight. Prior to the description of Moses’ eyesight, he is brought up upon a mountain to see the entire world. (Deuteronomy 34:1) He was obviously not myopic, since he could see the whole world.

Happy 2020! May it be a year of enhanced vision!

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Get Your Eyes Examined

Make sure to schedule an eye exam as part of one’s regular medical checkups.

Tuesday, December 31, 2019

From Midnight to Noon

Frank Sinatra famously sang that New York is a “city that never sleeps.” However, of all the sleepless nights, New Year’s Eve is Gotham’s most awake night, as tens of thousands often stand in frigid temperatures waiting for the ball atop a building in Times Square to descend. At the stroke of midnight, those in Times Square and everyone beyond, ring in the new year with embraces, songs, drinks and best wishes.

Midnight is the official demarcation point, as the day of the week, date of the month, and year change at that moment.

Midnight, also has various Jewish legal ramifications. There is also Jewish wisdom about Midday, or noon - midnight’s polar opposite, which is also the time of day many New Year’s eve revelers wake up. The famed super-commentary Rashi, notes three places where the phrase “the midst of the day” is employed in the Bible and how they are connected. First, Noah and his family entered the ark “in the middle of the day” (Genesis 7:13), in broad daylight. The people living at the time of Noah had sworn to physically block Noah and his family from entering the ark. God purposely resolved to instruct Noah and his family to enter the ark in the presence of everyone, to highlight the people’s inability to stop what God decreed.

Second, God liberated the Jews from Egyptian slavery in the “middle of the day” (Exodus 12:51). The Egyptians vowed to stop the Jews from leaving Egypt, even with axes and other weapons. God took the Israelites out in the middle of the day and dared anyone to try to stop Him. Finally, when describing Moses’ death (Deuteronomy 32:48), the term “in the middle of the day” is once again used. The Jewish people claimed that they would not allow Moses, the man who delivered them from Egypt, split the sea for them, provided the Manna and quail from heaven, hydrated the nation with water found in the desert, and gave the Torah to the Children of Israel, to die. Nevertheless, God summarily took back Moses’ soul in the middle of the day.


This Treat was last posted on December 31, 2018.

Copyright © 2019 NJOP. All rights reserved.


Proudly Assert Your Jewishness

At times, even in public, we are called to stand up as Jews.

Monday, December 30, 2019

Is Chanukah Really Eight Days?

Today is the eighth day of Chanukah, known as “Zot Chanukah,” a reference to the Torah portion that is read on the eighth day of Chanukah. Chanukah is set apart as an eight-day holiday. On Passover, the eighth day only takes place in the Diaspora (a repeat of the seventh day) and on Sukkot, Shmini Atzeret, in many ways functions as an independent festival from Sukkot’s seven days.

The author of the Code of Jewish Law, Rabbi Yosef Karo, poses a powerful question that academically challenges the very need for an eighth day. If, as the story goes, there was only enough oil to burn for one day, but it ultimately lasted eight days, the miracle was seven days, not eight. If this is the case, why is the festival observed for eight days, if the first day was not miraculous? Rabbi Karo offers a few answers of his own. Others have suggested well over a hundred answers.

There are a few Talmudical references to eight days, which Jewish Treats would like to highlight. The Mishnah (Menachot 85b) relates that the ritual oil used for lighting the Menorah in the Temple came from olives grown in Tekoa. Rabbi Nissim of Gerona (1320-1376, Spain), known by his acronym, the RaN, writes that it took four days to travel from Jerusalem to Tekoa and four days back, which is the basis of the Chanukah story, and the oil that arrived eight days after the first lighting.

A second story about an eight-day festival appears in the Talmud as well. The Talmud (Avodah Zarah 8a) relates when Adam saw the amount of daylight decreasing day after day, he wrongly assumed that his sin in the Garden of Eden was causing the decrease in light hours and would result in the eventual total darkening of the world. Adam observed an eight day fast, which happened to end on the winter solstice. He was relieved to observe the days getting longer afterwards, and therefore celebrated an eight-day festival to thank God. This festival which also began on the 25th of Kislev, became the pre-cursor to Chanukah, and was also celebrated on the next seven days.

So, thanks to a fantastic question offered by a renowned rabbi, we have learned two fantastic answers explaining why there are eight days to this wonderful festival, to which we bid farewell this evening.


This Treat is posted each year in honor of Chanukah.

Copyright © 2019 NJOP. All rights reserved.

Celebrate Chanukah’s Last Day

Celebrate Chanukah today since the next day of Chanukah is a year away.

Friday, December 27, 2019

Spin the Dreidel

I have a little dreidel
I made it out of clay
And when it’s dry and ready
Then, dreidel I shall play.

The Dreidel is a four sided top, with a single Hebrew letter on each of its sides. Before the game begins, all players are given an equal number of coins or candies. Each player makes an initial deposit of coins or candies to the middle of the circle and then takes a turn spinning the Dreidel. When it falls, depending on the Hebrew letter that is facing up, the following occurs:

Nun: Nothing happens, on to the next player.
Gimmel: The player wins the pot.
Hey: The player takes half the pot.
Shin: The player must put a coin/candy in to the pot.

Gambling?! On a Jewish holiday?

When the Syrian-Greeks ruled Judea (c. 167 BCE), they banned the study of Torah. The Jewish people defiantly continued to study and to teach their children. Under the threat of death, the children and their teachers met in secret, with a lookout to watch for soldiers. When the enemy approached, the books were quickly hidden and the Jews pretended to be gambling.

The letters on the Chanukah dreidel spell out Neis Gadol Hayah Sham, A Great Miracle Happened There (referring to Israel). In Israel, therefore, dreidels have a Pey instead of a Shin, representing the word Poh, which means Here, since the miracle actually occurred in the land of Israel.

So go ahead, gather a few friends, spend a few pennies and spin the dreidel without any guilt.

To learn more about Chanukah in general, please visit www.njop.org. 

This Treat is posted each year in honor of Chanukah.


Copyright © 2019 NJOP. All rights reserved.

Kosher Gambling

Plan a good and competitive game of dreidel in honor of Chanukah.

Thursday, December 26, 2019

Rock of Ages

“Rock of Ages let our song / Praise thy saving power / Thou amidst the raging foes / Wast our sheltering tower....” This is the first verse of Maoz Tzur as loosely translated from the original Hebrew by Marcus Jastrow and Gustav Gottheil in the late 1800s. And while tzur may mean rock, the rest of the verse actually means:

Refuge, Rock of my salvation/to You is a delight to give praise
Restore my House of prayer/so that there I may offer You thanksgiving
When You silence the loud-mouthed foe/Then will I complete, with song and psalm, the altar's dedication.


Maoz Tzur is one of the best known Hebrew piyyutim (religious songs/poems). Most people, however, are only familiar with this first verse (there are 5 more verses--click here 
to read the entire song). Thought to have been written in the 13th century, it has become a near universal custom to sing Maoz Tzur after lighting the Chanukah candles.

Maoz Tzur is a song of redemption. Its paragraphs refer to the many different exiles the Jews have endured, but also reflect the fact that God is always present in Jewish history as our Savior. The exiles are treated in chronological order:

Verse 2 - “...when I was enslaved under Egyptian rule”
Verse 3 - “...Then Babylon fell, Zerubbabel came: within seventy years I was saved”
Verse 4 - “The Agagite, son of Hammedatha (Haman)...”
Verse 5 - “Then the Greeks gathered against me...”
Verse 6 - “...Thrust the enemy into the darkness...(the word admon refers to Roman exile)”

The author of Maoz Tzur, a man known only as Mordechai (the letters of his name serve as an acrostic of the first letters of the first five stanzas), focused on each exile in order to acknowledge the redemption that God has brought the Jewish people in the past and to pray for a speedy redemption in our own day.

*Translation reproduced with permission from The Koren Sacks Siddur, © Koren Publishers Jerusalem Ltd. 





This Treat is posted each year in honor of Chanukah.


Copyright © 2019 NJOP. All rights reserved.

Delve into the Stanzas of Maoz Tzur

Study about the various exiles that are described in the famous Chanukah song Maoz Tzur.

Wednesday, December 25, 2019

The Sino-Jewish Axis

During Associate U.S. Supreme Court Justice Elena Kagan’s 2010 confirmation hearings, she was asked where she had spent the previous Christmas. With a broad smile, Ms. Kagan responded, “You know, like all Jews, I was probably at a Chinese restaurant.” Senator Charles Schumer, a Jewish senator from New York, explained to his colleagues that the only restaurants open on Christmas are Chinese restaurants, since most other ethnic food establishments are closed due to their observance of their Christian holiday. Laughter ensued.

The established affinity of Jews for Chinese food can be attributed to factors beyond seeking a place to eat on one particular day a year. Below are some suggested motivations.

The Jewish and Chinese communities in the United States are two of the largest non-Christian minorities, and have been, since the turn of the 20th century. In 1910, there were 1,000,000 Jews living in New York City, comprising 25% of the population, and, at the same time, Chinese Americans moved from California to lower Manhattan, living side-by-side with the immigrant Jewish population, and many of them entered the restaurant business. The connection therefore, could be a factor of a shared geography.

Others view Chinese food as culturally close to kosher food. In the early 20th century, fidelity to the traditional laws of kashrut (dietary laws) was very inconsistent among the immigrant population. While many maintained the dietary laws according to the letter and spirit of halacha (Jewish law), others sought small departures, and others rejected kashrut entirely. While there are some fully kosher Chinese restaurants (mostly in areas with large Jewish populations), most Chinese restaurants do not observe the Jewish dietary laws. One difference between Chinese food and Italian and Mexican diets is that Chinese cooking generally avoid using dairy products. For Jews looking to take baby steps away from the traditional dietary laws, not full breaches, some argue that Chinese food was a type of compromise in avoiding mixing milk and meat. Similarly, others advance that since Chinese chefs tend to mince, chop, process and cut, they somewhat “disguise” the non-kosher ingredients, which made the meal seem less blatantly non-kosher for those not seeking to emphasize their break with tradition. However, others, such as the author of “New York Jews and Chinese Food: The Social Construction of an Ethnic Pattern” argue that embracing the Chinese menu was an act of disobedience to the strict kosher rules, as the Chinese menu features foods that are very foreign to the kosher palate, such as swine products, lobsters, shrimp and other forbidden sea creatures.

Another suggestion advances that Chinese cooking is known to adapt to adopted countries, and, could make customers accustomed to Jewish food feel comfortable. Ms. Jennifer 8. Lee, producer of “The Search for General Tso,” argues that “Chinese food is the ethnic cuisine of American Jews. In fact, they identify with it more than they do with gefilte fish or all kinds of Eastern European dishes of yore.”

Josh Ozersky, a food writer, opined that Jews love Chinese food because it’s so conducive to “take out.” Culturally, he writes, Jews love to eat at home, and traditional Jewish foods take a long time to make. Chinese food is easily transferred to one’s home and can generally be obtained or prepared quickly and easily.

Copyright © 2019 NJOP. All rights reserved.

Support Kosher Chinese!

If you seek to eat at a Chinese Restaurant, support one that strictly adheres to the Kosher dietary laws.

Tuesday, December 24, 2019

These Lights We Kindle

While the mitzvah of lighting the menorah is an outward-focused mitzvah - the menorah is lit in a window or doorway - it is also an opportunity for personal reflection on the deeper meaning of the holiday. Recognizing this, a special paragraph was added to the menorah lighting ritual. Ha’nayrot Halalu, as it is called, is recited immediately after the Chanukah blessings:

These lights we kindle upon the miracles, the wonders, the salvations and on the battles which You performed for our ancestors in those days in this season, through Your holy priests. During all eight days of Chanukah, these lights are sacred. We are not permitted to make ordinary use of them, but to look at them, in order, to express thanks and praise to Your great name for Your miracles, Your wonders and Your salvations.

Ha’nayrot Halalu reminds us that there are many extraordinary events within the celebration of Chanukah. There are the miracles, such as the single flask of oil lasting eight days instead of one. There are wonders, such as the fact that there remained even one single flask of pure olive oil still sealed by the High Priest. And there are salvations, such as the incredible courage of the small Jewish army to go into battle while so severely out-manned and their ability to overthrow the soldiers of the mighty Syrian-Greek empire.

Additionally, Ha’nayrot Halalu contains a reminder that while there are no work restrictions on one’s actions on Chanukah (as there are on the Biblical festivals of Passover, Shavuot, Sukkot, Rosh Hashana and Yom Kippur), one must not forget that the days of Chanukah are holy as well. Thus it is that one may not use the Chanukah candles for any purpose other than as a reminder of the many ways of God’s salvations.


This Treat is posted each year in honor of Chanukah.


Copyright © 2019 NJOP. All rights reserved.

Publicize the Miracle of Chanukah

Identify effective ways to publicize the miracles associated with Chanukah, using modern tools of communication.

Monday, December 23, 2019

A Maccabee's Who's Who

Mattityahu (Mattathias): A High Priest descended from the Hasmonean line, Mattityahu lived in Modi’in with his five sons. Mattityahu started the rebellion against the Syrian-Greeks when he refused to sacrifice a pig to a Greek god and then slew the Jew who volunteered to do so.

Yochanan (John) Gaddi: The oldest son of Mattityahu fought alongside his brothers. His death at the hands of the sons of Jambri from Medeba (in Moab, now Jordan) is recorded in the first Book of Maccabees.

Shimon (Simon) Thassi: The second son of Mattityahu, Shimon fought alongside his brothers. He was the first ruler of the Hasmonean Dynasty, who came to power around 142 B.C.E, and also served as the High Priest.

Yehuda (Judah) Maccabee: The third son of Mattityahu, Yehuda was the recognized leader of the revolt after his father’s death (about a year into the revolt). He is considered one of the greatest Jewish warriors in history. After the capture of Jerusalem and the rededication of the Temple, Judah continued to lead the battle against the still occupying Syrian-Greeks. The battles continued even after Yehuda’s death in battle in 160 B.C.E.

Elazar Avaran: The fourth son of Mattityahu was killed during the initial rebellion. The Syrian-Greeks had a cavalry of elephants. Elazar ran under one elephant and cut open its belly, but was unable to escape from under the animal before it collapsed on top of him.

Yahonatan (Jonathan) Apphus: The youngest son of Mattityahu, Yahonatan led the Jewish army after Yehuda’s death in 160 B.C.E. and also served as the High Priest. He was taken captive and killed by the Seleucid King Diodotus Tryphon in 143 B.C.E. (According to the historian Josephus, who claimed descent from Yahonatan’s daughter.) 


This Treat is posted each year in honor of Chanukah.


Copyright © 2019 NJOP. All rights reserved.

Learn about the Maccabees!

Studying about the protagonists through whom God performed miracles, enables greater understanding about God and His love for the Jewish people.

Sunday, December 22, 2019

Chanukah Blessings

The Jewish people have said this prayer daily for thousands of years. On the first night of Chanukah, one candle/wick in oil is placed on the far right of the menorah. Each succeeding night, one candle/light is added to the left of the previous night's candle(s)/light(s). The newest candle/light is always lit first.

Before lighting, the following blessings are recited:

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 l'hahd'leek nayr shel Chanukah.

Blessed are You, Lord our God, King of the Universe, who has made us holy through His commandments, and has commanded us to light the Chanukah light.

Ba'ruch ah'tah Ah'do'nai, Eh'lo'hay'nu melech ha'o'lam, sheh'asah neesim la'avotaynu, bayamim hahem bazman hazeh.

Blessed are You, Lord our God, King of the Universe, who wrought miracles for our ancestors in those days at this season.

The third blessing is recited only on the first night one lights.

Ba'ruch ah'tah Ah'do'nai, Eh'lo'hay'nu melech ha'o'lam, sheh'heh'cheh'yanu v'kee'manu v'hee'gee'anu la'zman ha'zeh.

Blessed are You, Lord our God, King of the Universe, who has kept us alive, sustained us, and brought us to this season.

This Treat is reposted in honor of Chanukah.





Copyright © 2019 NJOP. All rights reserved.

Schedule Chanukah Candle Lighting

Identify the ideal time tonight to light candles in your city, and make certain to be available to light your Chanukah candles on time.

Friday, December 20, 2019

Chanukah: What's the Mitzvah

Here's a quiz:
What is the primary mitzvah of Chanukah?

a) Eating latkes (potato pancakes)
b) Giving Chanukah gifts or gelt (money)
c) Publicizing the miracle of the oil that lasted 8 days
d) Playing Dreidel

The correct answer is C. While the customs of Chanukah include eating latkes, giving monetary and other gifts and playing dreidel, the primary mitzvah of Chanukah is to light the menorah and display the lights, thus publicizing the miracle when the oil in the menorah in the Holy Temple burned for eight days instead of one.

In order to fulfill this mitzvah of publicizing the miracle, the menorah/chanukiah should be lit where it can be seen by the public. Chanukah lights were originally lit only in the doorway of the home, opposite the mezuzah, facing the street. However, it is now common practice outside of Israel to place the menorah in a window facing the street.

In order to make certain that the lights are visible, the menorah is lit after dusk. (There are two opinions regarding the correct time to light, so please consult your local rabbi.) On Friday evening, however, the menorah is lit before the Shabbat candles and extra oil (or longer candles) are used so that the Chanukah lights remain lit after nightfall.

If one is unable to light at the appropriate time, one may light later in the night, as long as there is someone else in the house who is awake (thus fulfilling the requirements of publicizing the miracle).

If it is very late and no one is awake, one should light the menorah without the blessings.

If there are still people in the street or in the apartments of a facing building who would see the lit menorah, it is permitted to light and say the blessings.

If the menorah was not lit at all during the night, there is no "make-up" lighting during the day.

Please be sure to review fire safety procedures with your family.





This Treat is posted each year in honor of Chanukah.


Copyright © 2019 NJOP. All rights reserved.

Purchase Wicks, Candles and Oil

Make sure to buy beautiful candles or wicks and oil so your Chanukiah will burn nicely and beautifully.

Thursday, December 19, 2019

The Story of Chanukah

Around the year 167 B.C.E., the Syrian-Greek rulers of Judea tried to force the Jews to assimilate into Hellenic culture. They summoned the Jews to the town squares where they were forced to worship idols or to sacrifice a pig before the idol.

When the Syrian-Greek soldiers demanded that the Jews of Modi'in sacrifice a swine to one of their gods, Mattitiyahu, a priest from the Hasmonean family, refused to allow this desecration to take place and slew the Jewish heretic who had volunteered to make the offering. Mattitiyahu, together with his sons, also attacked the Syrian-Greek soldiers. They won that battle, but they were forced to take refuge in the hills. Mattitiyahu's sons became known as the Maccabees.

Under the leadership of Judah the Maccabee, the Jews launched a guerilla war for freedom. In 165 B.C.E., the Maccabees finally succeeded in routing the vastly superior Syrian-Greek forces and retook the Temple, but by then, the Syrian-Greeks had thoroughly desecrated the holy site. The Jews immediately set to work removing the alien idols, scrubbing the altar and performing the many tasks necessary to rededicate the Temple.

Unfortunately, there was no undefiled oil left with which to light the golden Menorah. The Jews searched for sealed jars of pure oil, and finally found only a single flask with its seal intact. They rejoiced and hurried to light the Menorah and rededicate the Temple.

But the one flask of oil was sufficient for only one day. It would take at least another week for fresh pure olive oil to be prepared and delivered. Not wanting to postpone performing the mitzvah, they decided to light the Menorah with what they had--and the miracle of Chanukah occurred. Despite the small quantity of oil, the Menorah remained lit for the entire eight days, indicating to the world that God's presence had returned to the Temple.

This treat is reposted annually in honor of Chanukah.


Copyright © 2019 NJOP. All rights reserved.

Prepare for Upcoming Holidays Spiritually and Intellectually

In addition to spiritual preparations, learning about the history of upcoming holidays will also contribute to a more meaningful religious experience.

Wednesday, December 18, 2019

Eden in the Garden State

The first residents of the current state of New Jersey were Dutchmen from New Amsterdam (New York) who settled Jersey City in 1614. Some historians claim that in 1655, some Jews from New Amsterdam settled on the eastern shore of the Delaware River (i.e. present day New Jersey).

While Jewish merchants from Philadelphia and New York conducted business in New Jersey in the 17th century, organized Jewish communities did not arrive in the “Garden State” until the middle of the 19th century. Aaron and Jacob Lozada owned a grocery store and hardware store in Bound Brook in 1718. In 1722, Daniel Nunez served as town clerk and tax collector for Piscataway Township, and Justice of the Peace for Middlesex County. David Naar of Perth Amboy, participated in New Jersey’s constitutional convention in 1844, became mayor of Elizabeth in 1849 and was a key player in introducing the first public school and public library in Trenton.

While the state’s first congregations were established respectively in 1847 in Paterson and in Newark in 1848, New Jersey’s capital city, Trenton, saw the creation of the state’s first organized Jewish community in the 1840s and incorporated its first cemetery in 1857. Trenton’s Har Sinai Congregation opened its doors in 1858. Communities were established in New Brunswick (1861), Jersey City (1864), Bayonne (1878), Elizabeth (1881), Vineland (1882), Perth Amboy (1890), Atlantic City (1890), Camden (1891, Englewood (1896) and Passaic (1899.)

At the turn of the 20th century, Newark became a mecca for eastern European Jewish immigrants, but, in 1967, the Jewish community began heading to the suburbs of Livingston, Millburn and the Oranges, especially after the riots.

In 2017, New Jersey, the state with the densest population (after the District of Columbia) had a Jewish population of 545,450. Currently, the largest concentrations of Jews can be found in Bergen County (83,000), Essex County (76,000), Monmouth County (65,000), Middlesex County (45,000) and Cherry Hill (49,000). Of note is the burgeoning community moving into the coastal city of Lakewood, and its environs, where the Beth Medrash Govoha, now considered the second largest yeshiva in the world, was established in 1943, as an elite center of Torah scholarship by its visionary founder, Rabbi Aaron Kotler. It is estimated that over 50% of the 104,157 citizens of Lakewood Township are Orthodox.

On December 18, 1787, New Jersey became the third state to ratify the U.S. Constitution. 

Copyright © 2019 NJOP. All rights reserved.

Jewish New Jersey

When traveling, try to learn the Jewish history of the places you plan to visit.

Tuesday, December 17, 2019

The Jewish Holiday A Week before Chanukah

The Mishnah (Rosh Hashana 1:1) declares four calendar dates as “Jewish new years.” On the first day of Tishrei, we celebrate Rosh Hashana as the annual day of judgment for all humanity because it serves as the anniversary of the creation of the first human. The first of Nissan is known as the New Year for kings and months. The New Year for animal tithes is calculated on the first of Elul. On this day, all animals become a year older. Finally, the 15th of Sh’vat, or in Hebrew, Tu B’shvat, is the New Year for Trees. The age of trees, which is important for certain agricultural laws, is calculated from this day. All trees become a year older on this date.

But among some Chassidim, most notably the disciples of Chabad, or Lubavitch, there is another New Year: the 19th of Kislev is known as the New Year of Chassidut, based on some historical events that took place on this day.

On this date, the founder of the Chassidic movement, Rabbi Israel Baal Shem Tov (1698-1760) is credited for revealing the “inner soul” or mystical components of Torah to the masses. His primary disciple, Rabbi Dov Ber, the “Maggid” (preacher) of Mezeritch, died on the 19th of Kislev. According to tradition, the Maggid told his disciple, Rabbi Schneur Zalman of Liadi (1742-1812), the first Rebbe of the Lubavitch Chassidim, also known lovingly as the Alter Rebbe, (Yiddish for Old Rabbi), that “this day is our Yom Tov (festival).”

Rabbi Schneur Zalman was successfully disseminating Chassidic thought to the general public. However, he was arrested in 1798 for treason, and was accused of supporting the Ottoman Empire, an enemy of Russia at the time. Apparently, he was sending funds to impoverished Jews in the Holy Land, which was under Ottoman hegemony. He was imprisoned on an island off Saint Petersburg’s Neva River, and after 53 days, was released on the 19th of Kislev. Rabbi Schneur Zalman saw his exoneration as a Divine omen to continue spreading the secrets of Hassidic Torah to the masses.

Those who observe the 19th of Kislev will also point to other significant events that took place years later on this day: in 2003, Saddam Hussein was captured; in 2011, the Iraq war ended and in 2017, the United States formally recognized Jerusalem as the capital of Israel, and announced the directive to move the U.S. embassy from Tel Aviv to Jerusalem.


This Treat was last posted on November 27, 2018.

Copyright © 2019 NJOP. All rights reserved.

Learn About the Contributions of the Hassidic Movement

The Hassidic movement enhanced much of the spirit and soul of Judaism. Learn about their insights into life and Scriptures.

Monday, December 16, 2019

An Historical Dip

Parashat Vayeshev can certainly be a strong candidate for saddest Torah portion of the year, as we encounter the tragedy of the hatred borne by Jacob’s sons for their brother Joseph, the eldest son of Jacob and Rachel. The Torah does not pull any punches describing how the brothers felt about Joseph. “And when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him” (Genesis 37:4.) While sibling rivalry and even sibling odium are understandable and, unfortunately, occur, fratricide is another story. That is shocking and thankfully, uncommon.

Despite the family dysfunction, Jacob dispatches Joseph to check on the status of his brothers who had departed to Shchem. Joseph ventures forth, unaware of the fate awaiting him. While wandering in the field, a man asks Joseph, “What do you seek?” Joseph responds, “I seek my brothers; tell me, I beg you, where do they feed their flocks.” (Genesis 37:16) 

The resentment of Joseph felt by the brothers had to be extremely acute for them to even consider murdering him, which they almost did (Genesis 37:20), were it not for the intervention of their oldest brother Reuven who suggested (Genesis 37:22) throwing him into a pit (to die), hoping to return and rescue him, and their brother Judah who suggested selling Joseph into slavery (Genesis 37:27).

The Torah relates that Jacob sent Joseph from the “Valley of Hebron” (Genesis 37:14), which is odd, because Hebron is in mountainous topography. The commentaries suggest that the “valley” refers to the depths of Jewish history, since Joseph’s exile to Egypt would be the fulfillment of the promise to Abraham, that prior to inheriting the land, Abraham’s progeny would need to endure difficult challenges outside their homeland.

Rabbi Yosef Chaim of Baghdad (1835 - 1909), known by his book Ben Ish Chai, observes that there are two episodes of dipping in the Torah. The first dip can be found in this week’s parasha, when, in an act of division, the ten brothers dip Joseph’s special coat into the blood of a goat, in order to falsely convince their father that Joseph had been mangled by an animal. Centuries later, on the very antipodal spot of the mandated exile--on the eve of liberation from Egypt--the Jewish slaves were commanded to slaughter a paschal lamb or goat, and dip a bundle of hyssop into its blood, in order to paint the lintels and doorposts of their home, to bravely mark them as safe from the Angel of Death’s mission that night. The Hebrew word for the “bundle” is “agudah,” which also means a close joining of units into one. The Children of Israel at that moment were at the acme of national unity.

Depths and dips are usually negative. Yet, the Torah shows us that, with a long historical vision, one can envision the heights even from the depths.

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Friday, December 13, 2019

Dinah, The Daughter of Jacob

Dinah, the seventh and youngest child of Leah and Jacob, was born the same year as her half-brother Joseph. In fact, the Talmud (Brachot 60a) notes that Leah specifically prayed that the child would be a girl so as not to cause her sister (and co-wife) Rachel anguish over her lack of sons.

Jacob was very protective of Dinah. As he returned to the land of Israel and prepared to meet his vengeful brother Esau, Jacob worried that Esau would see his young daughter and wish to marry her, thus establishing an (unwanted) alliance. Therefore, the Midrash (Genesis Rabbah 76:9) explains, based on the fact that Genesis 32:23 only mentions his eleven sons (and no daughters), that Jacob hid Dinah in a box throughout the encounter.

Sadly, Jacob could not protect his daughter from all villains. Genesis 34 describes how, when the family settled in Shechem, Dinah was kidnapped and raped by the prince of the city. When the family protested, the king offered a treaty and even agreed that all males in the city would be circumcised, if the prince could have Dinah as a wife. On the third day after the circumcision, however, Simon and Levi determined to avenge their sister’s attack and slaughtered the men of the city as they had all been complicit in the kidnapping.

Because the Book of Genesis focuses on the development of the Nation of Israel, nothing more is written of Dinah. However, the Midrash offers some insights into her fate. One opinion in Genesis Rabbah 80:11, suggests that she lived afterward as the "wife" of Simon (meaning that she lived under his protection). Baba Batra 15b, Genesis Rabbah 80:4 and Targum Iyov 2:9-10 place her as the unnamed wife of the ill-fated Job.


This Treat was last posted on February 22, 2012.

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