Jewish Treats

Just A Half A Shekel

2012-02-17T03:05:00.000-08:00

This Shabbat is Shabbat Shekalim, the Sabbath of Shekels. The Torah portion that speaks of Shekalim (Exodus 30:11-16) is read as the Maftir portion after the regular weekly Torah reading has concluded. It refers to God's commandment that when a census of the Jewish people is taken, it must be done by giving a half-shekel, rather than by a head count.

The most significant aspect of this half-shekel census was that it was blind to wealth. Rich or poor, each man* above the age of 20 was required to give a half-shekel coin. Exodus 30:15 states: "The rich shall not give more, and the poor shall not give less..."

The half-shekel collection was specifically designed to be egalitarian, so that no person would stand out as an individual. Every person was (and still is) an equal part of the whole.

Parashat Shekalim is always read on Shabbat Rosh Chodesh Adar (the first day of the month of Adar) or on the Shabbat immediately preceding Rosh Chodesh. In the time of the Temple, the half-shekel was contributed by the people during the month of Adar, and the reading of Shekalim served as an announcement of the upcoming obligation.

Additionally, the section of Shekalim reminds us that Purim is soon at hand (Adar 14-this year, March 7/8). The wicked Haman offered Achashverosh 10,000 silver pieces for the right to destroy the Jews, assuming that his silver pieces would off-set the sum total of the Jews' half-shekel donations in the wilderness. Thankfully, he was wrong!

*The census counted every male over the age of 20, under the assumption that every male over the age of 20 had already established a household. Thus, the census, in effect, counted all Jewish households.

This Treat was originally published on February 19, 2009. It is being re-Treated to help us better understand this special Torah reading.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Early Preparation

2012-02-17T03:00:00.000-08:00

This weekend, begin preparing for Purim by reading the Book of Esther.

The Question of the Van

2012-02-16T03:05:00.000-08:00

Philosophically, one might debate whether the mitzvah of helping unload the overburdened donkey of one’s enemy is applicable to a more modern day situation of assisting one’s enemy with a broken down van. The Torah states:

“If you see the donkey of him that you hate lying under its burden, you shall forbear to pass by him; you shall surely release it with him” (Exodus 23:5).

Perhaps to better understand the philosophical dilemma, one must dissect this verse carefully and determine who this mitzvah is intended to benefit. Many read this line as an example of the Torah’s concern for the well being of animals. The rules against tza'ar ba'alei chaim, causing undo pain to an animal, are fairly comprehensive. One needs to be sensitive to the needs of animals, so much so, that one must make certain that one’s animals are fed before one is permitted to eat. If this is the purpose of the mitzvah, then it would not apply to a modern day van.

On the other hand, this commandment may be an example of a mitzvah bein adam l’chavero, between a person and his/her fellow. Becoming a better person means overlooking one’s personal feelings when it comes to helping another person. Walking past the broken-down van of a person one dislikes and not helping, goes against the basic positive character traits that the laws of the Torah try to develop.

And finally, this mitzvah may be seen as a way to underscore the need for personal development. It is said that if one has an enemy, through the act of giving to that enemy, one may come to love the enemy. In this case, there is no question that this mitzvah is very applicable today, even to those who don’t own a donkey.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Good Life

2012-02-16T03:00:00.000-08:00

Take an honest assessment of the good things you have, and appreciate your life.

Gluckel of Hamelin

2012-02-15T03:05:00.000-08:00

Twenty years after Samuel Pepys stopped writing his famous diary of life in London, Gluckel of Hamelin (1646-1724), the widow of a Jewish gem and metal dealer in Hamburg, took up her pen. Her diary, written in Yiddish, was intended to be a chronicle of her life and a guide to proper living for her children. When it was formally published in 1892, based on heirloom copies, it was quickly recognized as a document of great value for its insights into Jewish-German life of that era. The fact that it was a literary work written by a woman is another extraordinary fact, considering its time.

Gluckel, the daughter of a Hamburg merchant, received a basic education before being betrothed, at the age of 12, to Chaim, a young merchant from Hamelin. Two years later they were married and, eventually, settled in Hamburg. In addition to raising their children, 12 of whom survived to adulthood, Gluckel helped with the family business. While Chaim traveled across Europe, Gluckel managed the accounts and contracts. When Chaim passed away in 1689, Gluckel was able to take over the business and make it thrive.

That same year, Gluckel began her diary. Over the next decade, while running the business and arranging marriages for her children, Gluckel continued to write. In the finished diary, these years are set into five small books.

In 1699, Gluckel moved to Metz, where one of her daughters was living, and married her second husband, Cerf Levy, a wealthy banker. Two years later, he went bankrupt, losing both his and Gluckel’s wealth. During the next ten years he unsuccessfully attempted to recover his loss. After he died in 1712, Gluckel continued on her own for three years before moving in with her daughter. During her second widowhood, she completed two more diary books.

Gluckel of Hamelin passed away in 1724.

Trivia: Among Gluckel’s descendants are Heinrich Heine, Rabbi Samson Raphael Hirsch and Bertha Pappenheim.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Write It Down

2012-02-15T03:00:00.000-08:00

In the era of electronic communications, the art of diary writing is being lost. Take the time to record the highlights of your life for posterity.

With All Your Heart

2012-02-14T03:05:00.000-08:00

Have you ever wondered about the connection between love and the heart? Love is a complex emotion. The heart is the organ in the body that is responsible for blood circulation. The two don’t really have any connection other than, perhaps, the fact that feelings of love often release adrenaline, which makes the heart beat faster.

While the origin of the heart-love connection is lost to all, amateur researchers cite the ancient Egyptian myth of Ab, in which the heart of the deceased is weighed on a scale against a feather to determine his/her afterlife destination. After the Egyptians, they next cite Greek/Roman mythology and the culture of the Middle Ages.

Although the Torah contains references to interpersonal love (Isaac loved Rebecca - Genesis 24:67, Jacob loved Rachel - 29:18, etc.), these emotions are generally stated outright. There is, however, one very important scriptural reference in which the heart and love are connected, and this might very well be the root of all such heart-love metaphors.

“And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). While this verse defines how one is to connect to God, it can also be seen as a rudimentary description of how love develops. “With all your heart” describes a love based purely on emotion, which is the first level of love...the one that leads people to date and to marry. “With all your soul” describes the development of a deeper spiritual connection between two people. “With all your might” is a description of true love, when one wants nothing more than to give one’s all to make the other happy.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

A Relationship Begins

2012-02-14T03:00:00.000-08:00

One of the elements of establishing a relationship with the Divine is developing a love for God.

The Appeal

2012-02-13T03:05:00.000-08:00

“One who studies the Torah and teaches it in a place where there is no wise man is like the myrtle in the wilderness, which is precious” (Rosh Hashanah 23a).

Since the 1990s, the internet has drastically transformed the world of communication/information. Many religious leaders of all faiths were (and some still are) wary of this new form of information. And while there are, indeed, great hazards to be found on the internet, many have found it a “wilderness” in which they can make Judaism flourish.

For three and a half years, Jewish Treats has been striving to bring inspiration to Jews worldwide by highlighting Jewish law, history, legends and a miscellany of Jewish facts. Through the incredible power of the internet, Jews who have no personal community, as well as Jews who are very active in their own communities, feel more connected to their heritage.

Jewish Treats is published by the National Jewish Outreach Program (NJOP), whose non-denominational mission it is to bring positive, joyous Jewish experiences to Jews everywhere. Tonight, NJOP will be hosting its 18th Annual Dinner in order to raise the funds that are needed to continue to produce the excellent programming that it provides, free of charge, to synagogues and individuals across the denominational spectrum throughout North America and the world.

If you enjoy Jewish Treats and wish to support our program, please click here. If you enjoy Jewish Treats, but are unable to answer our appeal...know that we benefit every time you read, respond, post a question or share the information that we present to you.

As the Talmudic sage Ravina noted: “Whoever delights in teaching a multitude has an increase [in knowledge], which is to the same effect as what Rabbi [Judah the Prince] said: Much Torah have I learnt from my Masters, more from my fellow students and from my disciples most of all!” (Makkot 10a).

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Help Here

2012-02-13T03:00:00.000-08:00

To donate to the National Jewish Outreach Program (and thus support Jewish Treats), click here. If you cannot make a donation, support Jewish Treats by sharing it with friends and family.

Shabbat Clothes

2012-02-10T03:05:00.000-08:00

In historical fiction, there are often references to wearing one’s “Sunday best.” Jews don’t have “Sunday best,” but do have special clothing for Shabbat. Given the status of Shabbat as the holiest day of the week and, indeed, as the focal point of the week, it would seem obvious that one would dress well in its honor.

The importance of honoring Shabbat through one’s choice of clothing is highlighted in Tractate Shabbat of the Talmud, where it states:

“‘And you shall honor it by not doing your own ways’ (Isaiah 58:13). ‘And you shall honor it,’ [meaning] that your Shabbat garments should not be like your weekday garments, even as Rabbi Yochanan called his garments ‘My honorers.’” (Shabbat 113a).

“‘Therefore, wash yourself, anoint yourself and put on your raiment’ (Ruth 3:3). Rabbi Eleazar said: ‘This refers to Shabbat garments’” (Shabbat 113b).

“Whence do we learn change of garments [for Shabbat] in the Torah? Because it is said [about the High Priest on Yom Kippur] (Leviticus 6:4), ‘And he shall put off his garments, and put on other garments’” (Shabbat 114a).

While most people today are fortunate enough to have many different changes of clothing for daily wear and an assortment of modes of dress for different occasions, this is, for the most part, a development of recent vintage. Go back 200 years, however, and for most people, even “Shabbat clothing” was a luxury. Not surprisingly, the sages discussed how one who could not afford special Shabbat clothing could still honor Shabbat:

“Rabbi Huna said: If one has a change [of garments], he should change [them], but if he has nothing to change into, he should lower his garments [ to add length and make them appear more dignified]. Rabbi Safra demurred: But this looks like ostentation! Since he does not do this every day... it does not look like ostentation [and people understand that it is being done in honor of Shabbat]” (Shabbat 113a).

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Best

2012-02-10T03:00:00.000-08:00

Put on your best for Shabbat dinner tonight.

Coveting

2012-02-09T03:05:00.000-08:00

“Covet” is a strange word that is rarely used today except to cite the last of the Ten Commandments, “Lo Tachmod, Do not covet” (Exodus 20:14).

The desire for things that others have is an apparent outgrowth of the original human survival instinct. A person who is cold, will want the warm coat that someone else is wearing. A person who is traveling a long way by foot, will desire someone else’s comfortable car. These desires are natural and make us work harder to acquire what we need and what we want.

Contrary to what most people would think, “Do not covet” is not a prohibition against thoughts of desire. It is okay to note what someone else has and to wish for something similar for oneself. The problem starts when one begins to scheme how to obtain it from the present owner.

It is important to note that this prohibition is quite contrary to most of the contemporary images and philosophy that permeate modern culture, especially TV and movies. Coveting has many names. Take, for instance, the specific prohibition of not coveting another’s wife. While adultery is an obvious transgression, what about encouraging a couple to separate and then becoming romantically involved with the newly-divorced person. The prohibition of Lo Tachmod applies to any effort to separate a couple if one covets the spouse.

Of course, it is best to be happy with what one possesses, and not to look at the possessions of others. Torah law, we see, deals with the true nature of human beings. Thus, wanting something similar to what another has is fine, but even thinking about taking that which belongs to another...well, let’s just not go there.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Good Life

2012-02-09T03:00:00.000-08:00

Take an honest assessment of the good thing you have and appreciate your life.

Tu BiSh'vat is Coming

2012-02-08T03:05:00.000-08:00

While it has been a difficult winter for many of us, it may be time to look beyond the turbulent weather and see that spring is just around the corner. You might wonder how one can possibly think of spring at the present time, but, according to Jewish wisdom, now is precisely the time because Tu BiSh'vat is the New Year for trees.

Tu BiSh'vat, literally, the 15th day of the Hebrew month of Shevat, marks the official start of spring in Israel, even though the weather is still cold. According to Jewish tradition, this is the day on which the long dormant sap in the trees begins to flow again.

Why is Tu BiSh'vat celebrated as a holiday and elevated to the status of being one of the four New Years on the Jewish calendar? In Judaism, a holiday usually marks a day on which there is a unique connection between the spiritual and physical worlds and signals an event from which we can learn and grow.

Because of Tu BiSh'vat, Jews around the world are given a moment to stop and think about the trees and the greenery around them. Spiritually, there is much that one can learn from a tree. For instance, almost every person goes through a “spiritual winter,” a time in which it is hard to connect to God or to follow religious beliefs. According to tradition, deep within each Jew there is a pintele yid (Yiddish for a "little bit of Jewish spirit"). Like the frozen sap that is thawed by the coming of spring and brings new life to the tree, the pintele yid can be ignited by a spark of inspiration and revitalize the Jewish soul.

Some people follow the custom of eating special Israeli foods and conduct a special Tu BiSh'vat Seder. For more information on Tu BiSh'vat or for an outline of a Tu BiSh'vat Seder, please visit www.njop.org

This Treat was originally posted on February 6, 2009.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Potted Plants

2012-02-08T03:00:00.000-08:00

Stop by a nursery and purchase a small plant to celebrate Tu BiSh'vat.

The Jews of Charles Dickens

2012-02-07T03:05:00.000-08:00

As has been frequently reported, anti-Semitism is on the rise.

Beyond strengthening our own Jewish identities, what can we do? There are often simple, non-threatening actions that can make a difference. The following is the tale of how one woman’s letter-writing had a positive affect on a celebrity author.

In Victorian England, there was no more popular author than Charles Dickens. While Dickens was known as a great social reformer, his 1838-39 newspaper serial publication of Oliver Twist demonstrated the deep societal anti-Semitism of Dickens' time. Fagin, a major character in the story, is an underworld criminal who trains small children to be pickpockets. He is a very unseemly character and, more often than not, he is referred to derisively as “the Jew.”

In 1863, Dickens received a letter from Eliza Davis, a Jewish woman whose husband had purchased Dickens’ home in 1860. Davis wrote to Dickens that his negative portrayal of Jews "encouraged a vile prejudice against the despised Hebrew." Dickens immediate reaction was defensive, but the letter had an obvious affect on him. The episodes of Oliver Twist were in the process of being printed in book form. Dickens halted the publication to make changes. Unfortunately, 38 chapters had already been printed and in these the reference to “the Jew” remain. In the final 15 chapters, however, Dickens altered approximately 180 such negative references.

Additionally, his next major book, Our Mutual Friend, included a favorable character named Mr. Riah, who is the manager (but not the evil owner) of a money-lending establishment. While it is widely assumed that Mr. Riah was created as an apology, he is, unfortunately, so good, kind and humble that he becomes two dimensional.

Despite the enormous celebrity of Charles Dickens, Eliza Davis reached out and expressed her concern, and made a difference.

(Today is Dickens' birthday.)

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

As You Can

2012-02-07T03:00:00.000-08:00

If you overhear someone make a degrading remark about another person, or group of people, stand up for what is right.

One for the Queen (Or Really Three)

2012-02-06T03:05:00.000-08:00

During the 45 year reign of Queen Elizabeth I (1533-1603), the Jewish people were still under a ban of settlement that had been in effect since their expulsion from England in 1290. In stark contrast, during the current reign of her namesake, Queen Elizabeth II, who celebrates the 60th anniversary of her reign today, the Jews of England are blessed with freedom and equality, and three chief rabbis have been knighted. Two of them were even raised into the peerage.

When Queen Elizabeth II ascended to the throne in 1952, the United Kingdom had a substantial Jewish population. Not only were there long established Sephardi and Ashkenazi communities (Jews had been permitted in England since 1655), but England had absorbed many Holocaust refugees.

In 1969, Queen Elizabeth II bestowed the honor of becoming a Knight Bachelor on Rabbi Israel Brodie, who had been the Chief Rabbi of England from 1948 until 1965. As a member of the Imperial Society of the Knights Bachelor, Rabbi Brodie was addressed as Sir Israel Brodie and was under the Queen’s patronage. In 1981, this same honor was given to the next Chief Rabbi, Rabbi Immanuel Jakobovitz, and in 2005, to the current Chief Rabbi, Rabbi Jonathan Sacks. The Queen bestows knighthood to honor those who have done great service for the Kingdom.

Rabbi Jakobovitz and Rabbi Sacks each received the further honor of being elected a “Peer for Life” (a non-hereditary title). In 1988, Lord Rabbi Jakobovitz received the title Baron Jakobovitz of Regent’s Park in Greater London. In 2005, Lord Rabbi Sacks received the title Baron Sacks of Aldgate in the City of London. As Lords, both rabbis were entitled to sit in the House of Lords.

As Queen Elizabeth II celebrates her Diamond Jubilee, the world Jewish community praises the great strides that have been made for English Jewry, thanks to the generous and enlightened treatment of the British government.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Queen's Prayer

2012-02-06T03:00:00.000-08:00

If you are a citizen of the British commonwealth, add an extra prayer for the Queen into your day.

Thoughts for the Heart

2012-02-03T03:05:00.000-08:00

February has been designated American Heart Month. For many years, heart disease was considered to be a mostly male affliction. In order to compensate for, and correct that misconception, the first Friday in the month has become National Wear Red Day, to bring awareness of the fact that heart disease has, unfortunately, become a major killer of women as well.

In honor of American Heart Month, and because caring for one’s health is part of the mitzvot of u’sh'martem me’od l’naf’sho’tay'chem and hatzalat n'fashoat (guarding and saving a life), Jewish Treats presents some interesting homeopathic remedies for the heart recommended in the Talmud:

“Rabbi Hisda said: A beet broth (i.e. borscht) is beneficial for the heart and good for the eyes, and needless to say for the bowels. Said Abaye: This is only if it is left on the stove till it goes tuk, tuk (boils)” (Brachot 39a).

“Our Rabbis taught: Asparagus brew is good for the heart and good for the eyes, and, needless to say, for the bowels...But, if one gets drunk on it, is bad for the entire body. Since it is stated that it is good for the heart, we infer that we are dealing with a brew of [asparagus] wine” (Brachot 51a).

“Abaye further stated: My nurse told me: If a man suffers from weakness of the heart...let him fetch some willow twigs, and let him roast them, eat them and, after that, drink some diluted wine” (Eiruvin 29b).

It is most intriguing that some contemporary research supports the use of beets and asparagus in cardiovascular disease prevention and treatment. Additionally, those who study natural remedies believe that willow bark acts in a similar manner to aspirin, often recommended for cardiovascular patients.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Doctor Time

2012-02-03T03:00:00.000-08:00

Schedule your annual physical.

Rabbi Eliezer Silver

2012-02-02T03:05:00.000-08:00

Historians have noted the seemingly underwhelming response of the American Jewish community to the Holocaust as it unfolded in Europe. Among the few who were prominent activists was Rabbi Eliezer Silver (1882-1968).

Born in Lithuania, Rabbi Silver came to the United States in 1907, shortly after receiving rabbinic ordination. After a brief period in New York, the Silvers moved to Harrisburg, Pennsylvania, where Rabbi Silver accepted a rabbinical position.

An early political activist, Rabbi Silver helped circulate a petition against a U.S. treaty with Russia (as a protest against persecution of the Jews) and was active in World War I relief efforts. Between the two World Wars, Rabbi Silver first took a position in Springfield, Massachusetts, and then Cincinnati, Ohio, where he remained for the rest of his life.

In the 1930s, Rabbi Silver started the first American branch of the Agudath Israel, a non-Zionist, Orthodox political organization founded in 1912 in Europe. Agudath Israel became the organization through which Rabbi Silver attempted to organize rescue efforts for European Jewry. In 1939, he formed the Vaad Hatzalah (Rescue Committee). The Vaad Hatzalah raised over $5 million for rescue efforts and organized synagogues to secure 2,000 contracts for rabbinic positions, resulting in numerous emergency visas being issued. The Vaad Hatzalah used all means (preferably legal but if necessary, illegal) to rescue Jews.

One poignant story frequently repeated about Rabbi Silver describes how he and Dayan Grunfeld of England came to a Christian orphanage in Europe after the war looking for hidden Jewish children. The head priest denied knowing whether any of the children were actually Jewish. The rabbis decided to return at bedtime, and, when all the children were gathered together to recite their bedtime prayers, the rabbis loudly recited the Shema in front of the children. Remembering the prayer that had once been part of their bedtime ritual, many children in the room started crying and calling out for their mothers.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Lullaby and Goodnight

2012-02-02T03:00:00.000-08:00

Adding the bedtime Shema to your children’s bedtime routine is a beautiful way to teach them the importance of their Jewish heritage.

Diplomacy, Prayer, Action

2012-02-01T03:05:00.000-08:00

As every diplomat knows, there is a time to talk, a time to pray and a time to take action. This very lesson is recorded in the Torah when Jacob encounters his murderous brother Esau after many years of separation. Jacob sends messengers with gifts (diplomacy), he prays to God, and takes action by splitting his camp into two (Genesis 33).

When faced with a challenging situation, deciding what is the most propitious action to take is difficult, to say the least. Months, even years, can go by while a proper course of action is debated (e.g. Iran today). Sometimes, however, leaders act purely on intuition. Such was the case when Moses found himself and the Israelites trapped between an army of angry Egyptians and the Sea of Reeds. Moses viewed it as a time for prayer, telling the Israelites that “God will do battle for you, and you will be silent” (Exodus 14:14). God, however, viewed it more as a time for action and responded, “Why do you cry to me? Speak to the Children of Israel and they should travel. And you, lift your staff and stretch your arm over the sea and it will split” (14:15-26).

Forty years later, however, Moses erred by taking action rather than offering words. When the Israelites complained about a lack of water, God instructed Moses and Aaron to gather the people before a certain rock and to speak to the rock so that it yield its water. Moses, instead, hit the rock after declaring, “Now listen, you rebels, can we draw water for you from this rock?” (Numbers 20) The water came, but God rebuked Moses. This was a time for diplomacy, not brute force.

Today, the decision whether to engage in diplomacy or action might be in the hands of politicians, but the rest of us can certainly pray that, when faced with such challenges, we make the correct decision.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Actions

2012-02-01T03:00:00.000-08:00

Think through the consequences of your every action.

What’s in the Book- the Twelve Prophets - Micah

2012-01-31T10:02:00.000-08:00

The Book of Micah contains prophecy directed at both Samaria (Israel) and Jerusalem (Judah) by the prophet Micah, who lived in Judah during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah.

Micah’s first prophecy predicted the destruction of both Samaria (the Northern kingdom of Israel) and Jerusalem (the Southern kingdom of Judah) due to the idolatrous ways of the people. He was irate over their cruel business ethics: “And they covet fields and seize them, houses and take them away” (2:2). Micah was a powerful advocate for the people, and he opposed the corrupt courts and the “professional prophets.”

But in the end of days it shall come to pass that the mountain of God’s House shall stand firm above the mountains ... And many nations shall go and say ‘Come, let us go up to the Mountain of God, and to the house of the God of Jacob; and He will teach us His ways, and we will walk in His paths. Out of Zion shall go forth the law, and the word of God from Jerusalem (4:1-2). So begins Micah’s messianic prophecy, foretelling of the gathering of the exiles and the destruction of our enemies. Micah focused much of his redemption prophecy on a great king who will come out of Judah.

Returning to words of condemnation, God demands to know: “O My people, what have I done to you? What hardship have I caused you? Testify against me” (6:3).

The Book of Micah concludes with a lament on the destruction that is to come, how people will be unable to trust even their closest relatives and how desolate the land will be until God calls back His people and they return to Him with true faith and awe.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Extra Fare

2012-01-31T10:01:00.000-08:00

If you see someone scrounging for bus fare, help out with a spare quarter or two.

Nice Invitations

2012-01-30T04:33:00.002-08:00

“Rabbi Meir used to say: A man should not urge his friend to dine with him when he knows that his friend will not do so. And he should not offer him many gifts when he knows that his friend will not accept them” (Chullin 94a).

This statement brings to mind a particular ethical situation regarding invitations to weddings, Bar/Bat Mitzvahs, and other family celebrations. May one invite “Uncle Jack” who lives on a kibbutz in Israel to a Bar Mitzvah in California, knowing that it is too far for him to come?

The question comes down to intent. The cases stated by Rabbi Meir in the Talmud refers to an invitation that is proffered merely to make a good impression. If the last thing one wants to do is to actually eat dinner with the invited guest, then the invitation becomes problematic. At the very heart of the invitation is a deception--a desire for the invited guest to believe in the good will of the one who offered the invitation.

Rabbi Meir adds an interesting caveat: “If, however, the purpose is to show the guest great respect, it is permitted” (ibid). The difference between flattery (which can be a form of bribery) and giving respect can be a fine line and, in truth, is highly subjective. Does one want the person to feel good, or does one want the person to think well of the person extending the invitation?

This same idea can be applied to celebrations. When inviting “Uncle Jack,” does one want him to know that he was being thought of, or does one merely hope that he will send a nice gift?

*Note to those planning a celebration in conjunction with their parents (e.g. a wedding): Honoring one’s parents and inviting “their people” over-rules the subjective question of whether you want those guests at the event.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Returns on Sincerity

2012-01-30T04:33:00.001-08:00

If you wish to impress, take the time to get to know the person whom you wish to impress.

Destructive M’lachot?

2012-01-27T03:05:00.000-08:00

The laws of guarding Shabbat guarantee that the Jewish people will maintain the Shabbat as a day sacred and distinct from the six work days of the week. The prohibited acts are known as m’lachot, which is best translated as acts of “creative labor,” and the 39 specific categories from which all m’lachot are derived are based on the specific acts involved in the creation of the Mishkan (the portable Tabernacle) in the wilderness.

Within the 39 m’lachot, it is interesting to note that there are four distinct pairs of what could be called opposites: sewing and tearing, writing and erasing, igniting and extinguishing fire, and tying and untying knots. How can the destructive sides of these pairs be seen as creative acts?

A careful assessment of these acts, however, reveals that even in acts of destruction, there can be elements of creation.

Tearing is the most obvious of the ways in which one uses a destructive force to create. This m’lacha includes ripping out a piece of paper from a notebook, thus creating an independent piece of paper. Another example might be tearing a long scarf in two, thus creating two separate and useful scarves. Some tearing is permitted on Shabbat when it is truly destructive, such as opening a bag of food in such a way that the bag cannot be re-used. (For more on tearing, click here.)

Erasing also lends itself to the obvious. Erase markings from a piece of paper and one creates a clean paper on which one can write.

Extinguishing and untying are less obvious acts of destructive creation. In the work done to create the Mishkan, fires were deliberately extinguished in order to produce charcoal (which would then be used for writing). Similarly, the prohibition of untying originated from methods used to harvest the chilazon, a shellfish that was the source of techelet (a special blue dye) used in the Mishkan. The fishermen would often untie their old nets in order to have new material with which to create new nets.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Positive Shabbat

2012-01-27T03:00:00.000-08:00

Spend Shabbat connecting with your friends and family.

Where To Wear Tefillin

2012-01-26T04:53:00.000-08:00

While Jewish Treats has previously discussed the requirements for kosher tefillin (Click here for a full description of tefillin, including the difference between the box worn on the head and the box worn on the arm), it should be noted that the ways in which the tefillin are worn have profoundly symbolic. The actual method for “laying tefillin,” as it is called, is intricate and should be reviewed with a rabbi or one experienced in putting on tefillin.

The tefillin shel yad (of the arm) is always placed on the “weaker” arm. Thus righties place them on their left arms and lefties on their right arms. The placement of the tefillin on one’s less dominant hand demonstrates the desire to use one’s entire body to fulfill the commandments. The box of the tefillin shel yad is placed on the inner arm above the elbow, on top of the muscle, and is lined up to aim at one’s heart, the center of one’s emotions and desires. Speaking of heart, many find meaning in the fact that the strap of the tefillin shel yad is wrapped around the lower arm seven times, just as a bride circles a groom seven times beneath the wedding canopy, alluding to the concept that the Jewish people are married to God. Finally, the strap of the tefillin shel yad is wrapped around one’s hand so that the different criss-crossings create the letters shin, daled and yud, Sha’dai, a name of God representing He who sets boundaries on the world.

The box of the tefillin shel rosh (of the head) is placed centrally just above the forehead, while the knot that ties the two ends of the strap of the tefillin rests just above the nape of the neck. Just as the tefillin shel yad symbolically represents dedicating one’s emotions to serving God, the tefillin shel rosh represents the dedication of one’s intellect to servicing the Almighty.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Lending Friend

2012-01-26T04:52:00.000-08:00

If a friend is without a pair of tefillin, allow him to put yours on.

Thoughts on Shevat

2012-01-25T03:05:00.000-08:00

Although the Torah implies that Abraham and his descendants are removed from the fate of the stars (based on Genesis 15:5, Nedarim 32a) - meaning that their personal destinies are not determined through astrology - Judaism does acknowledge the basic astrological map of the sky, but not its efficacy. (For Rabbi Buchwald’s insights into this topic, click here.) The Talmud even includes a list of the Zodiacal signs that correspond to the twelve months of the Hebrew year. Like its corresponding zodiac sign Aquarius, the Hebrew month of Shevat is represented by the water-bearer.

Water is a physical necessity for the existence of life. Typically, the month of Shevat is the heart of the rainy season in the land of Israel, and Israel is the location on which all of the Torah’s seasonal guidelines are based. Water brings life, and the mid-point of the month of Shevat is the celebration of Tu (15th) Bi'Shevat, the day, according to the sages, on which sap in the trees begins to flow.

Just as water is essential for physical life, so too is Torah a spiritual necessity. And as the sages often compare Torah to water, it is not surprising that “in the fortieth year, in the eleventh month, on the first day of the month, Moses spoke to the Children of Israel, accounting all that God had commanded him to them” (Deuteronomy 1:3). Thus it was, that on the eleventh month, Shevat, and on the first day of the month of Shevat, Moses began his final presentation of God’s commandments.

What significance does this connection have over 3,000 years later? In the Northern Hemisphere, where most of the world’s Jewish population resides, the beginning of Shevat is not just the rainiest time of year, but the coldest as well. Shevat, however, is meant to be a season of hope. When life sometimes seems hardest, the seeds of inspiration begin to grow.

Jewish Treats wishes all of its readers a happy Rosh Chodesh (celebration of the new month) Shevat.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Essential Sharing

2012-01-25T03:00:00.000-08:00

Sharing Jewish Treats is a great way to help others discover Jewish inspiration.

Two Jews and the 501 Blues

2012-01-24T03:05:00.000-08:00

Most people own at least one pair of jeans, if not several. The original, and most widely known, brand of jeans are the Levi 501 Blues, named after the company founded by Levi Strauss.

Most people, however, also believe that Strauss was the inventor of jeans. Actually, they were the creation of Jacob Davis (1831 - 1908), another Jewish pioneer. Davis, who was born Jacob Youphes in Riga, Latvia, arrived in the United States five years after the start of the California Gold Rush. And while his now famous invention would always be associated with those heady days of gold fever, the original pair of what would become Levi’s jeans was not created until 1870. In the interim, Jacob Davis tried his hand at various enterprises (cigar store, brewery). When each effort failed, he returned to his original profession-- tailoring. In addition to changing professions, he also changed locations.

In 1870, Davis was once again working as a tailor in Reno, Nevada, and was approached by the woman of a well-proportioned husband who was continually destroying his pants. She asked Davis, who also made wagon covers and tents, to make an extra-strong pair of pants. Davis used copper rivets (just like the ones on the wagon covers) to strengthen the pockets, and within weeks others began ordering these extra-strong pants. When Davis noticed that other tailors were imitating his pants, he decided to file for a patent. As patents cost money, Davis approached the man from whom he had been buying duck cloth and denim - Levi Strauss of San Francisco. While they filed for the patent together, only Strauss’ name appeared on the new company, and so Strauss often has been incorrectly credited with inventing blue jeans.

Strauss, a savvy business man, created Levi Strauss & Co. to manufacture the new riveted jeans. It was Davis, however, who ran the factory, and when Strauss died, Davis’ son Simon took over the company.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Clothing Choices

2012-01-24T03:00:00.000-08:00

The clothes you wear represent who you are. Take pride in how you dress.

Blood Is Life

2012-01-23T03:05:00.000-08:00

January has been labeled National Blood Donor Month, making it an ideal time for Jewish Treats to reflect upon Judaism’s special attitude toward blood.

God called the very first human being Adam (aleph-daled-mem). While the most obvious connection is to the Hebrew word adama (ground - aleph-daled-mem-hey), it cannot be ignored that Adam is also connected to dam (blood - daled-mem). When the Torah states (Deuteronomy 12:23) that “Blood is life,” one cannot help but reflect on how clearly this is implied in the very name of humankind.

The technology of blood transfusions was not available at the time of the Talmud. However, the sages did live in the era when bloodletting was considered an effective treatment, both as a cure and for prevention. Thus, we find that a large portion of page 129 of tractate Shabbat is dedicated to the care one must take when being bled. In these dictums, one can already find many of the practices that are commonly used by blood donors today. For instance:

“Rav and Samuel both say: ‘One who has been bled should wait awhile and then rise’...Samuel said: ‘The correct interval for bloodletting is every 30 days.’”

Jewish thought makes very clear that blood is life and that people must recognize the life-affirming power of blood. For instance, one is not allowed to consume blood as food or drink, and if one deliberately sheds the blood of wild animals or fowl when slaughtering food, the blood must be covered as a sign of respect.

Since human blood cannot be consumed, one might ask whether blood transfusions are permitted. The answer, simply, is yes. One may both give and receive blood transfusions because Judaism puts the utmost importance on preserving life. For those who need it, Ezekiel’s words: “By your blood shall you live” (Ezekiel 16:6) has some very literal implications.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Blood Drive

2012-01-23T03:00:00.000-08:00

Next time you hear about a blood drive, don’t hesitate - participate.

Hardened Hearts of a Leader

2012-01-20T03:05:00.000-08:00

Upon the recent death of North Korea’s Kim Jong-Il, the press rehashed what is known about the repressive regime, certainly causing many to wonder how any leader could cause such harm to his own people without even a pang of conscience. Reading about modern tyrants, those who cause some or all of their nation’s people to suffer, provides a unique perspective on the actions of Pharaoh of Exodus.

It is often said that absolute power corrupts absolutely. Certainly the Egyptian Pharoah in the time of the Israelites had absolute power. He even had himself made into a god. Dictators such as Kim Jong-Il or Libya’s late Moammar Gaddafi tell their people that they are more than human, and go to great lengths to appear so. The Midrash notes that Pharaoh would get up early in the morning to go down to the Nile, where he would not be seen relieving himself for the day, since he had deified himself and claimed that he did not need to attend to his bodily needs (Exodus Rabbah 9:8).

To the average person, it seems quite obvious that such tyrants lose touch with reality. They seem to really believe they are doing good for the people. Even after Pharaoh’s advisors (and magicians) told him that the plagues destroying the land were beyond their magical powers, Pharaoh still refused to recognize the true Divine power. “Who is this God?” Pharaoh asked of Moses (Exodus 5:2).

The story of the Exodus reveals yet another insight into how a tyrant’s break from reality occurs. At first, tyrants usually believe they are doing the right thing. Since, as the leader of their people it is their obligation to protect the people, they believe that by protecting themselves they are protecting the people. After each of the first five plagues, the Bible notes that Pharaoh hardened his own heart. He lied to himself in order to maintain his power. But, in time, he lost the ability to do anything else. So after the fifth plague, God helped Pharaoh achieve his chosen path by hardening his heart for him.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Looking For A Snack

2012-01-20T03:00:00.000-08:00

When you head for the vending machine, take an extra moment to make certain your snack choice is kosher.

A Letter of Eliyahu

2012-01-19T03:05:00.000-08:00

The collected, and posthumously published, works of renowned rabbis often provide deep insights into the rabbis personal philosophies. An excellent example of one such work is Michtav May'Eliyahu,* (A Letter from Eliyahu), one of the most popular “Mussar” volumes today, expounding on Jewish thought and ethical conduct.

So who was Eliyahu?

Rabbi Eliyahu Eliezer Dessler was born in Lithuania in 1892. At 13, he was sent to study at the Yeshiva of Kelm, and, with the exception of World War I, he remained in Kelm until it became necessary to escape from the Bolsheviks. Four years later, he accepted a rabbinic pulpit at the "Ein Yaakov Shul" in the East End of London.

During World War II, while Rabbi Dessler was safe in London, his immediate family was far away. His wife and daughter were trapped in Poland where they had gone to visit his son, who was studying at a Lithuanian Yeshiva. Throughout the entire period of the war, Rabbi Dessler did not know the fate of his family. Luckily, his wife and daughter had been able to escape to Australia. His son made it safely to America (via Shanghai).

In 1941, Rabbi Dessler was invited to help establish a new kollel (an educational institute with paid Torah scholars) in the Gateshead Jewish community, just outside of Newcastle, England. The new kollel was created to absorb the scholars who had escaped the European conflagration. They were to be trained to serve as Jewish leaders for the future. It remains a renowned institute of Torah study to this day.

By the time Rabbi Dessler was reunited with his wife, the Gateshead Kollel was on solid ground and the Desslers felt free to accept a new position at the Ponevezh Yeshiva in B'nei Brak, Israel. And while Rabbi Dessler remained connected to Gateshead, traveling back to England frequently, his health slowly began to deteriorate. He passed away from heart disease on 24 Tevet, 1953.

*In English, this publication is known as Strive For Truth.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Look Inside

2012-01-19T03:00:00.000-08:00

Pick up a copy of Strive For Truth, for a nice Shabbat read.

The Mushroom

2012-01-18T07:01:00.000-08:00

“Rabbi Gamaliel sat and expounded, ‘The Land of Israel is destined to bring forth [whole] cakes and wool robes [straight from the ground]... But a certain disciple scoffed at him, quoting, ‘there is no new thing under the sun!’ ‘Come, and I will show you their equal in this world,’ replied he. He went and showed him morels and truffles [mushrooms which appear complete overnight]; and for silk robes [he showed him] the bark of a young palm-shoot [which has a downy, silk-like texture inside]" (Shabbat 30b).

This passage from the Talmud presents an interesting perspective on this unique food category. Although mushrooms are generally sold with the fruits and vegetables, they fit in with neither category, Similar to other produce, they are the reproductive appendage of a larger organism, but that organism is fungal rather than plant, and the mushroom contains spores rather than seeds.

More importantly, at least from a halachic (Jewish legal) perspective, a fungus feeds on the nutrients created by decomposition, whereas plants draw nutrients from the ground and through photosynthesis. Halchically, this difference defines the type of blessing required. Unlike the blessing over fruit (bo’ray p’ree ha’etz - fruit of the tree) and vegetables (bo’ray p’ree ha’ah’dama - fruit of the ground), before eating a mushroom one recites the blessing sheh’ha’kohl nee’yeh bid’varo, Who created all things with His word.

An interesting Talmudic passage goes on to explain: “If one vows to abstain from fruit of the ground, he is forbidden to eat of fruit of the ground but is allowed to eat morels and truffles [mushrooms]. If he said ‘I vow abstention from all that grows from the ground, he is forbidden to eat morels and truffles also” (Berachot 40b). This passage highlights the fact that while mushrooms grow from the ground, they are not considered to be the fruit of the ground.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

The Food We Eat

2012-01-18T06:55:00.000-08:00

Reciting blessings over food provides us with an opportunity to think about the foods we eat and to be thankful that we have it.

If You Thought the Spanish Expulsion Was Bad...

2012-01-17T03:05:00.000-08:00

Those familiar with Jewish history are well aware of the expulsion of the Jews from Spain that occurred concurrently with Columbus’ sailing for the new world. A great number of these exiles fled to Portugal, where the already sad tale only grew sadder.

King Joao II of Portugal was happy to welcome wealthy Jews or those Jews trained in science or weaponry. The vast majority of other Jews were given permission to enter Portugal for only eight months. Those who did not leave at that time, or who did not pay to remain, were declared slaves. In another tragic act, many hundreds (some say up to 2,000) of Jewish children (some as young as 2) were forcibly taken from their parents and sent to the newly discovered West African island of Sao Tome (some sources connect this cruel act to King Joao’s successor), where many of these children died.

After King Joao II’s death in 1494, King Manuel I assumed the throne. Recognizing the many benefits (economic, scientific, etc.) that the Jewish community could provide, he restored freedom to those who had been enslaved by King Joao II.

This freedom was short-lived. Needing to secure his throne and expand his sphere of influence, King Manuel arranged to marry Princess Maria, the daughter of Ferdinand and Isabella of Spain. Part of the marriage contract, however, was an agreement that all the Jews of Portugal had to be converted or expelled. On December 4, 1496, the edict was issued: the Jews had until October 1497 to leave.

King Manuel I did not want to lose the talents of the Portugese Jews, so he made leaving extremely difficult. He also used extreme measures to force conversions--in March 1497, Jewish children were taken and forcibly baptized. When October 1497 finally arrived and nearly 20,000 Jews came to Lisbon for the official transports, a far different fate awaited them. They were herded together into one large courtyard where priests sprinkled the crowd with baptismal waters and declared them all “New Christians.”

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Beyond The Basic Word

2012-01-17T03:00:00.000-08:00

"Don't steal" seems like an easy commandment, but it includes not stealing other people's time, sleep or ideas.

Rabbi Dr. Joachim Prinz

2012-01-16T03:05:00.000-08:00

Can you name the speaker who preceded Dr. Martin Luther King Jr.’s “I Have a Dream” speech at the 1963 March on Washington? It was Rabbi (Dr.) Joachim Prinz, a German Jew who had been expelled by the Nazis in 1937. A passionate player in the fight for civil rights, Rabbi Prinz consistently spoke out against the great crime of silence.

Born in 1902 in Burkhardsdorf, Silesia, and ordained at the Jewish Theological Seminary in Breslau in 1925 (two years after earning his PhD in philosophy with a minor in Art History at the University of Giessen), Rabbi Prinz began his oratorical career at the Friedenstempil (Peace Synagogue) in Berlin. From early on, Rabbi Prinz was recognized as a brilliant and popular speaker who drew crowds, but he also upset many by his early warnings about National Socialism and by encouraging Jews to emigrate. When he himself arrived in the United States under the sponsorship of Rabbi Stephen Wise, his message portraying the dire circumstances in Germany, was met by charges of exaggeration and pessimism.

In 1939, Rabbi Prinz assumed the position of rabbi at Temple B’nai Abraham in Newark, New Jersey. Once again, his oratorical ability drew large crowds. Thereby, revitalizing a synagogue that was faltering under great debt and failing membership. He served Temple B’nai Abraham until his retirement in 1977. Additionally, he was active in many Zionist and national Jewish organizations such as the World Jewish Congress, the World Zionist Organization, the American Jewish Congress and the Conference of Presidents of Major American Jewish Organizations.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Basic Values

2012-01-16T03:00:00.001-08:00

Treating every person with respect is a basic Jewish value.

The Bread of the Sabbath

2012-01-13T03:05:00.000-08:00

Challah, known to some as "Jewish bread," is one of the essential elements of the Shabbat table. Each of the three Shabbat meals begins with the blessing over two loaves of Challah, which are then cut and shared with all present.

Bread has special significance in Judaism. It represents the great potential that God put in the world. Bread begins as a seed, grows into wheat (which is still inedible), is winnowed and ground before it is transformed into flour and dough, which is then baked into bread. All this from a small kernel of wheat! Because of its stature as the “staple” food, the blessing over bread is recited at the beginning of the meal and "covers" all further foods eaten during the meal*.

There is, however, special significance to the blessing of ha’mo’tzee (the bread blessing) when recited over two loaves at the Shabbat table. The two loaves serve as a reminder that in the wilderness God provided manna (the heavenly bread) every day except on Shabbat. Throughout the week, the Israelites collected only enough manna for a single day, but on Fridays they collected a double portion to last through Shabbat. The requirement to have two complete loaves is known as lechem mishneh (double bread).

While the word challah brings to mind distinctive braided loaves, the shape is not a requirement. As long as the two loaves of bread are whole (they could even be two uncut rolls or two pieces of matzah), then the mitzvah of lechem mishneh is fulfilled. The braiding of the challah, however, has taken on symbolic significance. For instance, making the ha’mo’tzee blessing on two loaves of six-strand challah is a beautiful symbol of the unity of the Jewish people. Each challah strand is representative of one of the tribes of Israel. When the two loaves are held together, all twelve tribes are represented at the Shabbat table.

*At a meal without kiddush at which one has eaten bread, a separate blessing is made on wine consumed during the meal. If one does not eat bread, separate blessings are recited on each of the items eaten, such as fruit, vegetables, grains etc.

This Treat was originally posted on June 12, 2009.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Holy Whole Wheat?

2012-01-13T03:00:00.000-08:00

Add a healthy element to your Shabbat table by using whole wheat challah.

About The In-Laws

2012-01-12T09:01:00.000-08:00

An often stated comment by parents of newly married children is that they have “gained a son or a daughter.” And while much has been written about the commandment to honor one’s mother and father, a newly married individual might wonder exactly how they are supposed to treat their new in-laws.

Although the Torah does not specifically state honor your father-in-law and mother-in-law, there are several biblical narratives from which we can learn that imperative. The relationship of Ruth and Naomi is perhaps the best known example. Even after her husband dies, Ruth stays with her mother-in-law and accompanies her back to Judea, Naomi's homeland. After they cross into the Land of Israel (and Ruth’s conversion to Judaism), Ruth goes out into the fields to collect the pauper’s leftovers in order to support herself and Naomi (Book of Ruth).

Another excellent demonstration of respectful in-law relations is Exodus 4. Just after God speaks to Moses at the burning bush, instructing him to go to Egypt and lead the Jewish people to freedom, the Torah notes that “Moses went and returned to Jethro his father-in-law, and said to him: ‘Let me go, please, to my brothers that are in Egypt, and see whether they are still alive.’ Jethro then said to Moses: ‘Go in peace’” (Exodus 4:18). Although God had just instructed Moses to go on an important mission, Moses first went to ask his father-in-law’s permission.

In the oral law, the subtle cues of the Torah are formulated as outright law. Thus, we find that the Shulchan Aruch (Code of Jewish Law - Yoreh Deah 240:24) clearly states that the obligation to honor one’s parents extends to one’s in-laws as well. However, when one is in a room with both one’s parents and one’s in-laws, honoring one’s own parents takes priority, since it is a clearly stated Torah commandment.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Just A Phone Call

2012-01-12T08:59:00.000-08:00

Call your mother-in-law and father-in-law just to ask how they are.

Slavery In The Modern World

2012-01-11T06:25:00.002-08:00

Say the word slave and the immediate image that comes to mind is a man or woman bound in shackles, possibly cowering under a whip. Modern day slavery is often far more subtle--the chains are perhaps death threats (to the enslaved or their family) or withheld documentation in a foreign country. Jewish Treats presents some Jewish thoughts on this issue that are appropriate for Human Trafficking Awareness Day 2012.

Although the Torah discusses slavery as a socio-economic norm, the rule that Jews must always obey the law of the land if it does not conflict with Torah law (Dina d’malchuta dina) has rendered slavery an academic discussion, at least in Western society. Human trafficking, however, is nothing like the slavery described in the Torah. First and foremost, human trafficking violates the specific Torah law that views kidnaping as a capital crime (Deuteronomy 21:16): “He that steals a man and sells him, or if he is found in hand, he shall surely be put to death.”

The details of the two types of slaves that exist within Jewish law, the eved iv’ree - Hebrew slave - and the eved k'na'anee - Canaanite (non-Jewish) slave, are complex enough to each deserve their own future Jewish Treat. The critical information about slavery from a Torah perspective, however, is that there is always an inherent respect for all human life. A person must make certain that his/her slave has all of the basic comforts and needs, of no lesser quality than that of the master.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Vote

2012-01-11T06:25:00.001-08:00

Use your vote to let the government know that human trafficking is a crime.

Blessed Is He Who Makes Strange Creatures

2012-01-10T07:33:00.000-08:00

One might not think that Jewish Treats would have much to say about “Peculiar People Day,” as January 10th has been dubbed by those who create new holidays. However, the sages were so aware of a person’s natural reaction to those who are different, that special blessings were designated for just such occasions: Blessed is He who makes strange creatures (for those who are so from birth) and Blessed be the true Judge (for those whose appearance was altered after birth). These blessings remind us that all creatures are God's handiwork and deserve honor and respect.

The list of types of people who were considered strange in the Talmud would, perhaps, be considered offensive to a modern audience. However, an important story about how one should view all people is related in the Talmud, Taanit 20a-b:

“Once Rabbi Eleazar son of Rabbi Shimon was...riding leisurely on his donkey by the riverside and was feeling happy and elated because he had studied much Torah. There chanced to meet him an exceedingly ugly man who greeted him, ‘Peace be upon you, Sir.’ He [Rabbi Eleazar], however, did not return his salutation but instead said to him, ‘Empty one! How ugly you are. Are all your fellow citizens as ugly as you are?’ The man replied: ‘I do not know, but go and tell the Craftsman who made me: How ugly is the vessel which You have made.’ When Rabbi Eleazar realized that he had done wrong, he dismounted from the donkey and prostrated himself before the man and said to him, ‘I submit myself to you, forgive me.’”

When the man refused to forgive him, Rabbi Eleazar followed him home, where his friends greeted Rabbi Eleazar with honor, only to be told by the man of the sage’s unseemly behavior. Upon his friends’ urging, he finally forgave Rabbi Eleazer, but only after he promised never to act in such an uncaring manner again.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

An Apology

2012-01-10T07:32:00.000-08:00

If you hurt another person’s feelings, make certain your apology is sincere.

Hebron Purim

2012-01-09T03:05:00.000-08:00

Jewish Treats presents to you another local Purim, a day on which one small community commemorates a particularly life-saving event. Purim Hebron, also known as "Window Purim." Sadly, the community that initially experienced the events of Hebron Purim no longer exists, as the Jews of Hebron suffered so greatly from a pogrom in 1929 that the city was, for many years, virtually bereft of any Jewish population.

The post-biblical Jewish community of Hebron had a history going back to the expulsion from Spain (1492). In 1848, the new Ottoman Pasha of Hebron demanded from the Jews a tax of 50,000 piastres or he would execute some and sell the rest into slavery. According to the legend (and, unfortunately, the historical records of this event are meager), the rabbis declared a community fast for three days - just as in the time of Queen Esther. Additionally, they attempted to tap into the special holiness of the Cave of Machpela, the burial site of Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. To deliver the petition that they had composed, the rabbis had to bribe an Arab guard to drop it through a window overlooking the burial site, as the Moslems prohibited Jews from entering the cave.

Legend then describes how, on the night before the ultimatum was due, the Pasha dreamed of three men who demanded from him, on pain of immediate death, the exact sum due. The Pasha, frightened, handed over his gold. The next morning, the Jews found the bag of gold in the synagogue. When the Pasha came to the Jews seeking the tax he had demanded, he was astounded to find the exact bag he had handed over in his dream. Legend then states that the Pasha publicly praised God, declaring that Abraham, Isaac and Jacob were surely watching over them, and that he would not attempt to harm the Jews again. Indeed, the Pasha let the Jews keep the money, and promised to never harm the Jews again.

While many mark this event on the 14th of Tevet, others place it on the 5th of Kislev.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Bundle Up Others

2012-01-09T03:00:00.000-08:00

Buy some extra hats or gloves to donate to a local shelter.

Resurrection of the Dead

2012-01-06T03:05:00.000-08:00

It is required by Jewish law that the body of one who has passed away be buried as quickly and as completely as possible, meaning that the entire body (or as much of the remains as possible), including internal organs and blood, be buried together. The most basic understanding of this rule is that in this way one shows respect for the dead, which is an absolute priority in Jewish law. However, the more esoteric reason for this law is the resurrection of the dead.

The very last principle of Maimonides’ Thirteen Principles of Faith (considered the foundations of Jewish belief) states: “I believe with perfect faith that the dead will be brought back to life when God wills it to happen.” In Hebrew, the resurrection of the dead is known as t’chi’yat ha’may’tim.

Maimonides’ principle states: “when God wills it to happen,” which is generally understood to mean that the resurrection of the dead is an event that will happen in Olam Habah, the World to Come, after the Messianic age. The centrality of this concept in Jewish faith is highlighted by the fact that it is included in the daily Amidah (central prayer recited three times a day), as part of the second blessing, which concludes: “Faithful are You to revive the dead. Blessed are You, Lord, who revives the dead.”

The idea and meaning of t’chi’yat ha’may’tim is hotly debated by the sages. The two differing opinions are most definitively spelled out by Maimonides* and Nachmanides*... Maimonides believed that the World to Come would be completely spiritual, and so only the spiritual essence of each person would be brought into that world. Nachmanides, on the other hand, taught that to complete the world in Olam Habah, it was necessary to have a pure merger of the physical and spiritual, and therefore t’chi’yat ha’may’tim refers to an actual physical resurrection.

Maimonides - Rabbi Moses ben Maimon, also known as Rambam, (1135-1204).
Nachmanides - Rabbi Moses ben Nachman, also known as Ramban (1194-1279).

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Responsiblity

2012-01-06T03:00:00.000-08:00

Take care of both your body and your soul.

The Tenth of Tevet

2012-01-05T03:05:00.000-08:00

And it was in the ninth year of [King Zaddekiah’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 Zaddekiah. On the ninth of the month [of Av] 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.), 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 last posted on January 5, 2009.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

For The Fast

2012-01-05T03:00:00.000-08:00

If you are unable to fast today, take a moment and mark the occasion in your own way.

The Septuagint

2012-01-04T03:00:00.002-08:00

The Talmud (Megillah 9a-b) relates that King Ptolemy II, the Greek king who ruled Egypt, placed 72 Jewish elders into 72 separate rooms and instructed each of them (individually) to translate the Torah into Greek. Translating any text from one language to another is challenging, as every tongue has its own grammatical rules and subtle nuances. The Torah, with its often esoteric language and multiple meanings, is particularly challenging to translate. Hence it is considered a most significant miracle then that each scholar was Divinely inspired to employ the exact same wording and phraseology in the translation, especially with difficult to translate terms such as B’reishit bara Eh’loh’kim - “In the beginning God created.”

The creation of what came to be known as the Septuagint, around the 3rd century B.C.E., finally made the Torah available to Jews not educated in their heritage (yes, even then--it is said that most of the Jews of Alexandria did not know Hebrew). Like many things in history, this translation was both a blessing and a curse. It was a blessing because it made the Torah available to the non-Hebrew speaker looking to learn about his/her heritage. However, it also made the holy text available to non-Jews who were eager to mock and revile the Jewish people, as well as to those who wanted to use the newly translated Torah to lead Jews to a new faith.

While a miracle occurred during the act of translation, the 8th of Tevet (yesterday), which is the anniversary of this event, is considered a sad day in Jewish history and is, in fact, listed as a fast day for the righteous.

NOTE: Tomorrow is a public fast day, the Tenth of Tevet. The fast begins at sunrise and ends after nightfall.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Translated

2012-01-04T03:00:00.001-08:00

Today, with the approval of all Jewish authorities, the Torah has been translated into nearly every language. If you want to familiarize yourself with the text, pick up a copy in your native tongue (but make sure it is a Jewish translation, not a copy of the “Old Testament”).

Humiliation Day

2012-01-03T03:05:00.000-08:00

Surf the web and you will find that most days on the calendar have been designated as “holidays.” Many of these holidays are intended to be cute. Others seek to acknowledge different groups of people (e.g. step-mothers day). Some of these nouveau-holidays, however, were created to help make the world a nicer, better place. One such holiday is January 3rd, which has been designated as “Humiliation Day.” This holiday, far from how it sounds, is intended to be a day that “should be viewed as a time to recognize the negativity of humiliating someone or a group of people” (http://www.holidayinsights.com).

One might wonder about a society that has to set aside a specific day to highlight that which seems to be such a basic human moral value. Judaism, however, has always emphasized the importance of being aware of how one’s actions affect others.

Humiliating/embarrassing another person is considered a particularly cruel and inconsiderate act. In fact, the act of causing another to go pale (or to blush, since one usually pales as part of the blushing process) is equated with murder: “A Tanna (teacher cited in the Mishna) recited before Rabbi Nahman ben Isaac: He who publicly shames his neighbor is as though he had shed blood. Whereupon he remarked to him: ‘You say well, because I have seen it, the ruddiness departing and paleness supervening’” (Baba Metzia 58b).

The Talmud goes on to quote Rabbi Hanina. “All who descend into Gehenna (purgatory) re-ascend, excepting three, who descend but do not re-ascend: He who commits adultery with a married woman, publicly shames his neighbor, or gives an evil nickname to his neighbor” (ibid).

And so, while having a “humiliation day” provides an interesting life lesson, it is a lesson Judaism espouses every day.

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Your Power

2012-01-03T03:00:00.000-08:00

You have the power to spare others humiliation just by being careful of the words you use.

No Such Thing As A Human Herd

2012-01-02T14:00:00.000-08:00

The recent social media discussions about the meaning of the Jewish reggae star Matisyahu’s shaving his beard has raised many issues: the significance of a beard in general, Chassidic verses non-Chassidic lifestyles, and being a religious public celebrity are just a few of the topics bandied about. But one cannot help noting how much of the criticisms leveled against him are influenced by the visual expectations we have of other people.

An outsider looking in at the Chassidic world sees men and women striving to be as much like other Chassidic men and women as possible. In almost every Chassidic sect there is a “dress code.” For the men, they all wear the same hats, beards and long jackets...and the women too, seem to blend together with similarly muted colors and specific ways of covering their heads.

It is human nature that when one sees a group of people dressed the same and following a unique set of rules, one assumes that they are all simply followers who have lost their human individuality.

The next time you see such a group of people, hundred or thousands of people who seem homogeneous (perhaps a large group of black hatted men in front of Jerusalem's Western Wall), remember the following insightful blessing that the sages mandated to be recited if one sees a very large group of Jews: “Blessed is He who understands secrets, for the mind of each is different from that of the other, just as the face of each is different from that of the other” (Berachot 58a).

Copyright © 2012 National Jewish Outreach Program. All rights reserved.

Without Judgement

2012-01-02T03:00:00.000-08:00

Look upon everyone without pre-judgement, no matter how they are dressed.

Are You Drunk

2011-12-30T03:05:00.000-08:00

The end of December is a festive time of year. Regardless of religious beliefs, most people in North America are swept up into the celebrations of the season, if only because of the legal holidays and the days off from work.

Included in the festivities are, of course, the parties, both social and the not-to-be-missed office holiday party. As we know from the abundant ads and warnings at this time of year, alcoholic drinks are often free-flowing.

Drinking is one of humankind’s oldest pleasures, or one of its oldest vices – depending on your perspective. Indeed, Noah had barely set foot on the newly dried earth after the flood when he planted a vineyard (a fact that the Torah does not consider to be to his credit). Yet, while drunkenness, which was Noah’s goal, is frowned upon, the consumption of wine is a basic fact of Jewish life. Almost every celebration or festival is sanctified by a blessing over a full cup of wine.

As in most things, moderation is the appropriate path. For those, however, who would like specific guidelines, it may surprise you to know that this, too, is a subject discussed in the Talmud (Eruvin 64b):

When are people considered slightly intoxicated and when are they considered drunk? They are considered slightly intoxicated if they are capable of speaking before a king [able to speak coherently to a person who is held in awe]. People are considered drunk if they are unable to speak before a king.

Of course, most of us have little contact with royalty. Nevertheless, we can understand it clearly from a more mundane perspective: How would a person behave in front of his/her boss?

This Treat was originally published on Friday, December 30, 2008.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

In Your Celebration

2011-12-30T03:00:00.000-08:00

Keep in mind the importance of moderation when attending celebrations.

Favortism

2011-12-29T07:52:00.000-08:00

“A person should never discriminate among his children even to the extent of a thread [garment] weighing only two weight-measures of silk, similar to that which Jacob gave to Joseph but not to the other brothers” (Shabbat 10b).

It may seem like common sense that one should not show favoritism to one child over another. But, most parents, aunts/uncles and even grandparents, will be unable to deny that there are times when they definitely feel a preference.

The story of Jacob and Joseph (Genesis 37 and 38) is a powerful cautionary tale against favoritism: Jacob made no effort to hide his special feelings for Joseph, and indeed he went out of his way to make him a special coat, declaring to the world that this was his favored child. This led to the animosity of his older brothers, who eventually plotted to kill him, but settled for selling him as a slave!

The sages propose several reasons that might have caused Joseph to be so favored by
Jacob:

1) Joseph was the firstborn of Rachel, Jacob’s beloved wife.

2) Joseph looked very much like Jacob.

3) Joseph was a particularly gifted scholar who exulted when learning about the ways of God from his father. He thus reminded Jacob of himself as a youth, since Jacob was known as a “man who sat in the tents” (meaning that he was a scholar).

The warning against favoritism goes well beyond parents. All those who are in the role of authority must ensure fairness by not favoring one side unfairly over the other. (There are a great number of halachot - Jewish laws - that stress this point.) In fact, the sages even censure Joseph for unfairly showering Benjamin with gifts: “To each man [brother] he gave changes of clothes; but to Benjamin he gave 300 shekels of silver, and five changes of clothes” (Genesis 45:22). The sages are concerned that the abundant gifts would stir up the jealousy of the other brothers. (They had, thankfully, already learned this lesson quite well.)

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

An Evenhand

2011-12-29T07:51:00.000-08:00

Even if one does feel a sense of preference for one child (grandchild/niece/nephew/etc) over another, make certain to show even-handedness.

Book of Maccabees

2011-12-28T03:05:00.000-08:00

Chanukah is neither directly ordained in the Torah (like Rosh Hashana, Passover, etc.) nor mentioned in any other biblical text (as Purim is in the Book of Esther). The Books of Maccabees are not included in the Biblical canon, because these events occurred after the sages had declared the Tanach (complete Hebrew bible) closed to further additions (around 250 B.C.E.). Writings, such as the Books of Maccabees, which have historical import but are not included in the Tanach, are often referred to as Sfarim Chitzonim (external books) or by the Greek term Apocrypha (hidden books).

While Maccabees I was originally written in Hebrew, only the Greek translation survives (although it has been re-translated from Greek into Hebrew). Maccabees I is a historical work that describes Antiochus Epiphanes’ assumption of the Selucid throne (175 B.C.E.), the actions of the Jewish Hellenizers, and in detail, the revolt of the Maccabees. The book concludes with the death of Simon the Hasmonean (Maccabee) and the appointment of his eldest son John Hyrcanus, as ruler (135 B.C.E.).

Maccabees II was written in Greek, and, in the style of Greek historians, is full of drama and rhetoric. Focusing mainly on the deeds of Judah Maccabee, the leader of the rebellion after the death of Mattitiyahu, Maccabees II also includes details of the actions of the Hellenizers (power-plays and bribery were a serious problem in the priesthood at the time) and acts of sacrifice and martyrdom by those dedicated to keeping the Jewish faith.

While Maccabees III and Maccabees IV are sometimes grouped together with the first and second books mentioned above, neither of them are accounts of the events of Chanukah, nor are they accorded the same historical veracity as Maccabees I and II.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Last Day

2011-12-28T03:00:00.000-08:00

Chanukah ends at sunset tonight. Make the most of this last day by wishing your fellow Jews one last chag sameach, happy holiday.

A Chanukah Heroine

2011-12-27T03:05:00.000-08:00

Have you ever heard of Yehudit (Judith), the daughter of Yochanan the High Priest, who saved her city, Bethulia, from destruction at the hands of the Syrian-Greek general Holofernes?

As the Jews in the town neared starvation due to the enemy siege, Yehudit told the elders that she had a plan to deliver the enemy into their hands, but they must not ask her about it. They must simply have faith in her. Knowing her reputation for wisdom and piety, they agreed.

Accompanied by one maidservant, Yehudit managed to gain an audience with Holofernes and told him that, for the sake of those suffering from the siege, she wanted the city to fall. She proposed to report to him, daily, on the town’s supplies and let him know when was best to strike.

After several days, Yehudit felt that she and her maidservant had gained the trust of the enemy. They came and went as they pleased.

When she told Holofernes that the city had no food left and that it would be good time to strike, he invited her to come alone to his tent to celebrate. She agreed, insisting that he partake of her ‘renowned’ goat-cheese. As he ate the salty cheese, Yehudit quenched his thirst with the heavy wine that she had brought with her. When Holofernes finally fell into a stupor from too much food and drink, Yehudit cut off his head with his own sword. The two women wrapped the head in a cloth and returned to Bethulia.

Yehudit instructed the Jewish elders to attack the Syrian-Greeks immediately.

The Syrian-Greeks soldiers awoke to find the Judeans attacking and their leader mysteriously dead. The Syrian-Greek army fled in confusion and panic.

*This Treat was originally published on December 25, 2008. It is being re-Treated to help us better understand Chanukah.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Dairy Delicious

2011-12-27T03:00:00.001-08:00

Enjoy a dairy treat to commemorate Yehudit's victory.

Chanukah and Divine Order

2011-12-26T03:05:00.000-08:00

Chanukah always overlaps with at least one Shabbat (if not two), and since Chanukah begins on the 25th of Kislev and lasts for eight days, the holiday always coincides with the celebration of Rosh Chodesh(the new month of) Tevet. (Today, 30 Kislev, and tomorrow, 1 Tevet, are both Rosh Chodesh.) This is significant, because both Rosh Chodesh and Shabbat were loathed by the Syrian-Greeks and their observances were outlawed.

The very first commandment that the Jewish people received as a nation was, "This month shall be yours as the first of months" (Exodus 12:1-2), instructing the Jews to sanctify the beginning of each new month. The Syrian-Greeks felt threatened by the Jewish concept of Divinely ordained time, since the sanctification of the month was based on the sighting of the new moon, rather than by a humanly calculated number of days.

The Syrian-Greeks were against the observance of Shabbat, not because it sanctified time, but because it was a day of rest, a day of no creative labor. "Six days shall you work and do all your labor, but the seventh day is Shabbat for the Lord your God. On it, you shall do no [creative] work" (Exodus 20:9-10). This contradicted the essence of Hellenistic culture, through which the Syrian-Greeks proclaimed their control over the world. The Jewish idea of taking one day off to demonstrate belief in God’s control of the world, negated the Syrian-Greek belief in the ultimate power of the individual.

That the Jews held fast to their belief in one unseen God who knows and controls the entire world infuriated the Syrian-Greeks, who wished to show that humankind was in control of nature. The Syrian-Greeks therefore prohibited the Jews, under penalty of death, from sanctifying the new moon (Rosh Chodesh) and keeping the Sabbath.

This Treat was previously posted on December 17, 2009.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

A Time For Festivities

2011-12-26T03:00:00.000-08:00

Celebrate Rosh Chodesh and Chanukah by enjoying a special meal tonight.

Chanukah and Divine Order

2011-12-25T20:05:00.000-08:00

Chanukah always overlaps with at least one Shabbat (if not two), and since Chanukah begins on the 25th of Kislev and lasts for eight days, the holiday always coincides with the celebration of Rosh Chodesh (the new month of) Tevet. (Today, 30 Kislev, and tomorrow, 1 Tevet, are both Rosh Chodesh.) This is significant, because both Rosh Chodesh and Shabbat were loathed by the Syrian-Greeks and their observances were outlawed.

The very first commandment that the Jewish people received as a nation was, "This month shall be yours as the first of months" (Exodus 12:1-2), instructing the Jews to sanctify the beginning of each new month. The Syrian-Greeks felt threatened by the Jewish concept of Divinely ordained time, since the sanctification of the month was based on the sighting of the new moon, rather than by a humanly calculated number of days.

The Syrian-Greeks were against the observance of Shabbat, not because it sanctified time, but because it was a day of rest, a day of no creative labor. "Six days shall you work and do all your labor, but the seventh day is Shabbat for the Lord your God. On it, you shall do no [creative] work" (Exodus 20:9-10). This contradicted the essence of Hellenistic culture, through which the Syrian-Greeks proclaimed their control over the world. The Jewish idea of taking one day off to demonstrate belief in God’s control of the world, negated the Syrian-Greek belief in the ultimate power of the individual.

That the Jews held fast to their belief in one unseen God who knows and controls the entire world infuriated the Syrian-Greeks, who wished to show that humankind was in control of nature. The Syrian-Greeks therefore prohibited the Jews, under penalty of death, from sanctifying the new moon (Rosh Chodesh) and keeping the Sabbath.

This Treat was previously posted on December 17, 2009.

The Challenge of Fitting In

2011-12-23T03:05:00.000-08:00

The weekly Torah reading of Miketz (Genesis 41:1-44:17), which always coincides with Chanukah, tells the story of the rise of Joseph the son of Jacob from slave to viceroy. And while Miketz contains no Jewish oppression, no battles, and no outright miracles, Joseph’s story could well be viewed as a stark contrast to the story of Chanukah.

The story of Joseph is an affirmation of how to remain true to one’s faith while still succeeding in non-Jewish society. He spoke Egyptian without an accent and pretended not to understand Hebrew. He dressed in royal robes. The people called him Tzaphenath Pa'nayach. Joseph was so well disguised by his Egyptian identity that even his own brothers could not recognize him.

Throughout his stunning career, however, Joseph never forgot who he was. When Joseph finally revealed himself, he declared: “. . .for it was to preserve life that God sent me before you” (Genesis 45:5).

Joseph recognized that his ability to maintain his faith, while living as an Egyptian, was beyond most people. That is why, when his entire family came to settle in Egypt, he asked Pharaoh to allow them to settle in Goshen as shepherds, separated from the Egyptian people by land and profession.

Chanukah celebrates Jewish identity and the determination of the people to fight assimilation. When the Syrian-Greeks conquered the land of Israel, they presented their Hellenistic lifestyle as one that was exalted and universal. But as Jews took on the external affectations of the Greeks--their dress, their language, their names--they did not have Joseph’s strength to eschew the heathen practices that were integral to the Hellenistic lifestyle.

Assimilation into surrounding cultures with a corresponding loss of Jewish identity has always been a challenge for the Jewish people. Joseph met the challenge successfully, can we?

This Treat was originally posted on December 18, 2009.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

The Time Is Now

2011-12-23T03:00:00.000-08:00

Use Chanukah as an opportunity to increase Jewish pride.

Giving Gifts

2011-12-22T03:05:00.000-08:00

“One who is diligent in lighting Chanukah candles will have children who are scholars” (Talmud Shabbat 23b).

The desire for scholarly children was actually one of the motivations for the custom of giving Chanukah gelt (money). In modern times, money has been replaced by Chanukah presents. What is the connection between Chanukah lights, intelligent children and gelt?

Publicizing the miracle of Chanukah is so important that even a pauper, who has no money at all, is required to borrow money in order to buy oil for lighting. People therefore began to give a little money (gelt) to the poor so that they would not be embarrassed or forced to ask for assistance. Because the idea of “being diligent in lighting the Chanukah lights” is primary in both giving to the poor and meriting wise children, it became the custom to give children gelt as a reward for studying. Children who were diligent in their studies were rewarded with a shiny coin.

While gifts are an offshoot of the holiday, they represent an important element of Chanukah--chinuch, Jewish education.

The Maccabees fought so that their children and their children's children would be able to study Torah freely and be knowledgeable about their Jewish heritage. Jewish children are taught about Judaism not only for today, but for posterity as well, as it says in Proverbs 22:6: "Educate a young person in his/her own way, when he/she grows old he/she will not turn from it."

Over time, the simple practice of giving gelt (coins or presents) became a Chanukah custom – and not just for children. In truth, however, it is not surprising that gift giving has moved beyond just children. In our own day and age, we, the adults, also need encouragement to learn about who we are and what our Jewish heritage means.

*This Treat was originally published on December 22, 2008. It is being re-Treated to help us better understand Chanukah.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

What To Give

2011-12-22T03:00:00.000-08:00

Maintain the tradition of Chanukah being a time for study and give Jewish books as Chanukah presents.

It's A Chanukiyah!

2011-12-21T03:05:00.000-08:00

The menorah, the symbol of the holiday of Chanukah, is actually a misnomer! “Menorah” is the name of the great seven-branched candelabra that was built in the wilderness following explicit Divine directions. It was used first in the Tabernacle and later stood in the Holy Temple in Jerusalem.

The Chanukah candelabra that we light is actually called a chanukiyah. It has nine branches - eight lights for Chanukah and a shamash, a "helper" candle to light the other candles.

In preparation for the holiday and to make Chanukah truly shine, Jewish Treats presents some “things to know” about the chanukiyah:

1) You really don’t need a chanukiyah (or a menorah)! That’s right, one could technically light a series of tea lights (for example) one next to the other and still properly fulfill the mitzvah of Chanukah lights.

2) The lights should be in a straight line without any difference in height between any of the Chanukah lights. They may be in a semi-circle as long as all the lights are visible at the same time. The place for the shamash on the chanukiyah, however, should be differentiated from the other lights. Usually it is higher, lower or out of line with the others.

3) There should be enough space between lights so that the none of the flames merge with their neighbor. Also the candles must be far enough apart that one candle does not cause the candle next to it to melt.

4) It is preferable to use olive oil for the Chanukah lights since the miracle took place with olive oil. One may, nevertheless, use wax or paraffin candles or other types of oils as long as they produce a steady, clean light.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Let It Shine

2011-12-21T03:00:00.000-08:00

If you don't have a proper chanukiyah/menorah, call your local Judaica store or synagogue gift shop.

The Story of Chanukah

2011-12-20T06:48:00.000-08:00

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 Modiin 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 volunteered. 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-Greeks 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, rebuilding 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, consecrated oil, and finally found a single flask with its seal intact. They rejoiced and hurried to light the Menorah and rededicate the Temple.

But it was only one flask of oil, good for only one day. It would take at least another week for fresh pure olive oil to be prepared and consecrated. 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, proclaiming to the world that God's presence had returned to the Temple.

*This Treat was originally published on December 23, 2008. It is being re-Treated to help us better understand Chanukah.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Tell The Story

2011-12-20T03:00:00.000-08:00

When you light the first Chanukah candle tonight, retell the story of Chanukah.

Chanukah-What's The Mitzvah?

2011-12-18T20:10:00.000-08:00

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 only actual mitzvah of Chanukah is to light the menorah and display the lights, thus publicizing the miracle when the lights in the Holy Temple burned for 8 days.

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 sunset. (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.

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 also 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.

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

For more information about Chanukah, visit NJOP's Chanukah webpage (click here).

This Treat was last posted on November 29, 2010.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Time To Shop?

2011-12-18T15:00:00.000-08:00

If you haven't already done so, purchase your Chanukah supplies.
And don't forget Jewish Treat's Complete Guide to Chanukah (just click here for your free copy)!

It's All Good

2011-12-16T03:05:00.000-08:00

One ancient and ongoing philosophical question is: If God is perfect, and God created the world, can anything that God created be inherently bad? We all know that there is evil in the world, that there are things that appear to be bad. But when one takes the world as a whole, we realize that while the bad is usually unpleasant, difficult to understand and, in truth, terrifying, it is also necessary as a contrast to the incredible good we are given.

The commandment of Shabbat is linked to the phrase “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but He rested on the seventh day.” On Shabbat, one effect of refraining from m'la'chot, (the 39 acts of creative labor that are prohibited on Shabbat because they were used to build the Tabernacle in the wilderness) is that one is constantly reminded that God continually creates the world and that the world He creates is whole and perfect.

The actions restricted by the m’la’chot are all actions that create change. It is interesting to note the similarity of three of these m’la’chot: winnowing (zoreh), sorting (bo’rayr) and sifting (m’raked). Winnowing is the act of throwing grains in the air to separate the wheat from the chaff. Sorting refers to removing something one does not want from among things one does want (picking bones from a piece of salmon). Sifting is running food through a vessel in order to hold back the unwanted particles.

While each of these m’la’chot is, in fact, unique when examined in detail, it is fascinating to note the obvious emphasis the Torah places on refraining from sorting out the bad from the good on Shabbat. Perhaps this is because classifying an item as “bad” might imply a flaw in God’s handiwork, and on Shabbat we take extra measures to celebrate the fact that God completed His creation of the world.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

World View

2011-12-16T03:00:00.000-08:00

Pay attention to how you judge objects of the world.

The Maggid of Mezeritch

2011-12-15T03:05:00.000-08:00

It is often noted by commentators on the Torah that whereas Abraham was a charismatic leader, his son, Isaac, was an introvert who spent much of his time studying. This same comparison could be made between the founder of the Chassidic movement, Rabbi Israel Baal Shem Tov (aka the Besht), and his successor, Rabbi Dov Ber of Mezeritch (c. 1704-1772).

The first time the Maggid of Mezeritch, as he came to be known, met the Besht, he nearly walked away. Having lived his life in poverty, the Maggid had many health problems and it was suggested that he visit the Besht, who was known as a healer. Although the Maggid was not a follower of the new Chassidic way of thinking, he went for Shabbat. During Shabbat, he was completely unimpressed with the divrei Torah (Torah statements) that the Besht offered. As he prepared to leave after Shabbat, the Besht called him in and privately revealed the very deep spiritual meaning of his earlier statements. Needless to say, the Maggid stayed.

Not long after the Besht’s passing, the Maggid became recognized as the leader of the growing Chassidic movement. Because he was disabled in one foot, he did not travel and his disciples gathered around him. His closest students were sequestered with him during the week, but on Shabbat he made himself available to all. Although he himself never published his Torah thoughts, his teachings were preserved in writing by his disciples and later published.

Perhaps the Maggid’s greatest contribution to the future of Chassidut was his dispersion of his students. As he approached his last days, he told each of his main disciples, based on each individual’s personality, where to settle to be the most effective. These students came to lead their own Chassidic courts and to advance the revolutionary development of the Chassidic movement that the Besht had begun.

The 19th of Kislev, today, is the yahrtzeit of the Maggid of Mezeritch.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Teacher, Teacher

2011-12-15T03:00:00.000-08:00

If you find a teacher of Torah particularly inspiring, keep careful notes of his/her teaching.

Don't Roll Your Eyes At Me

2011-12-14T03:05:00.000-08:00

The plaintive cry of exasperation, “Don’t roll your eyes at me!” that parents often address to their children is one that each person should consider saying to him/herself, omitting, of course, the concluding words “at me.”

Rolling one’s eyes is often meant to demean others, to hold them in contempt for their inability to understand, and to embarrass them. Jewish law, however, considers embarrassing another person as a form of murder! Rather extreme, wouldn’t you say? Actually, no. The sages of the Talmud teach that there is a physiological comparison to murder since when a person is embarrassed, blood rushes to his cheeks in a blush and then drains away, leaving a pale white face, not unlike the appearance of a murder victim.

More important, however, is the fact that one’s self-esteem is integral to one’s emotional welfare. Let’s face it, we all want to feel that others like us, respect us and want to be our friends. That’s human nature.

Rolling one’s eyes when someone else is speaking, or when speaking about someone else, can often say more than words. Body language is a unique and highly effective means of communication. Nodding or shaking one's head head during a speech reveals as much, if not more, than a person’s direct comments.

Such actions are included in what is known in Jewish legal literature as “avak lashon ha’rah,” the dust of evil speech. Even if one is not gossiping directly about someone or slandering them, one's body language, or other form of innuendo, can lead to lashon ha’rah and result in demeaning or embarrassing that person.

This Treat was originally posted on November 17, 2008.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

Stand Tall

2011-12-14T03:00:00.000-08:00

Remember your body language when talking with people with whom you are uncomfortable.

What's In The Book: Jonah

2011-12-13T06:17:00.002-08:00

The Book of Jonah is one of the best known stories in the Bible and is read on Yom Kippur because of its powerful message of repentance:

God instructs Jonah to go to the Assyrian city of Nineveh and warn them that Nineveh will be destroyed unless the people mend their ways.

Hoping to flee and avoid this mission, Jonah boards a ship.

God sends a great storm. The people on the ship, fearing for their lives, discern that Jonah is the cause of the storm and, at Jonah's suggestion, throw him overboard. Jonah is swallowed by a large fish. (The Hebrew word is fish, but it is commonly translated as a whale.) Jonah lives inside the fish for three days, praying to God and accepting God’s command to go to Nineveh.

When Jonah is spit out and returned to dry land, he goes to Nineveh to bring them God’s message. The people repent and are saved. Jonah, however, leaves the city depressed and angry that this city of idol-worshipers heeded God’s warning and will be saved, while his fellow Jews often do not. He sits outside the city waiting to see what will happen.

Jonah falls asleep, and while he sleeps, God makes a gourd grow over him to shade him from the intense heat. Jonah awakens and rejoices over the gourd. On that very night, God sends a worm to destroy the gourd that provided him with protection from the harsh sun, causing Jonah to weep.

God then rebukes Jonah for having pity on a plant that appeared and disappeared in one night, but having no compassion for the one hundred and twenty thousand people in Nineveh.

Copyright © 2011 National Jewish Outreach Program. All rights reserved.

In Situations

2011-12-13T06:17:00.001-08:00

When things seem difficult, try to find the good in the situation.

Gunpowder Purim

2011-12-12T03:49:00.000-08:00

There are many ways to thank God for saving your life. Many people donate extra tzedakah (charity) as a means of demonstrating their gratitude. In situations that were particularly harrowing, some people host a seudat ho’da’ah, a feast of gratitude. There is even a special prayer that is recited in synagogue for people who survive life-threatening events; it is known as birkat ha’gomel.

If you were a rabbi who witnessed the miraculous survival of yourself and your family, you might just declare a personal Purim, as did Rabbi Avraham Danzig (1748-1820). Rabbi Danzig was born in what is known today as Gdansk (Poland), formerly known as Danzig. Most of his life, however, was spent in Vilna. Though Rabbi Danzig did not accept an official rabbinic position (he was a merchant), he was known as one of Vilna’s most venerable poskim (plural for Jewish legal decisor). Additionally, he wrote several highly regarded books on halacha (Jewish law). The Chayei Adam (and its companion the Nishmat Adam) and the Chochmat Adam (and its companion the Binat Adam) both present in-depth reviews and summaries of sections of the Shulchan Aruch (Code of Jewish Law).

On the 15th of Kislev, 1804 (18 November), a terrible fire broke out in Vilna. As nearby buildings were collapsing and being consumed by the flames, Rabbi Danzig and his entire family gathered in one room in their home and prayed. That night, the Danzig home was engulfed in flames. Even the walls collapsed. Incredibly, Rabbi Danzig and his family were unharmed. Thereafter, each year, on the 16th of Kislev, his family (and eventually his descendants) lit candles, recited Psalms, had a feast of thanksgiving and gave charity in honor of their remarkable survival. Rabbi Danzig called this day the “Pulver Purim" (Purim of the Gunpowder).

Copyright © 2011 National Jewish Outreach Program. All rights reserved.