In Touch with the Source (Beyond 10)

Three days into the wilderness journey, the promise of freedom seems to fade —

וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה
כִּי מָרִים הֵם
they could not drink of the waters of Marah,
for they were bitter [the waters? or the People?]
Exodus 15:23

Despite their recent experiences of leaving bondage and the miraculous, sea-splitting escape from Pharaoh’s army, the Israelites encounter bitterness and are unable to drink.

“Water,” according to Jewish tradition, is linked symbolically with “Torah.” The Israelites’ real problem, therefore, is interpreted as “growing weary” because they “went for three days without Torah.”

The ancient teachers used this story as an explanation for the public Torah reading schedule: Saturdays, Mondays, and Thursdays. In this way, the People “will never go on for three consecutive days without hearing Torah.” In addition, the minimum number of verses for a reading was set at ten, corresponding to the number of people needed to constitute a minyan [public prayer quorum]. (Babylonian Talmud: Baba Kama 82a)

At heart, the message seems to be that we must never drift too long without returning to the Source, however we understand that, and that community is essential in this process.

Nina Simone’s song, “(I Wish I Knew How It Would Feel To Be) Free,” helps me with this “return,” in general, and suggests several lessons for this particular omer journey. There are several wonderful versions, each with its own lessons.

(1) Warning: Most Basic Torah

In her “Live in Montreux 1976” version, Simone pounds out a warning, adding a line not in the usual lyrics:

I wish you could know what it means to be me
If you could see, you’d agree
everybody should be free
’cause if we ain’t we’re murderous
— Live at Montreux 1976, this quote at 2:45ff
(link to clip or whole concert)

The demands here — “see me” and “everybody should be free” — are a call to return to the Source, to the most basic Torah: “I am YHVH thy God, who brought thee out of the land of Egypt, out of the house of bondage.” (Exodus 20:2)

(2) I’d Sing What I Know

This 1968 version, live in Paris —

— stresses “I’d sing what I know.”

This call to learn from — and to share — the direct experiences of people who have suffered oppression is especially apt for this year’s attempt to “Make the Omer Count,” exploring the workings of oppression, and our part in them, with an aim to more effectively move toward liberation for all.

Moreover, Simone urges listeners to participate in a way that echoes for me the rabbis’ embedding of the communal number ten in the Torah reading (above): The artist wants to hear others singing “what I know,” and doesn’t give up when they don’t immediately sing out. At one point she asks band members, “Should I leave ’em alone?” — to which they answer an amused “no!” without missing a beat of their choral response. Still not hearing from enough others, Simone leaves the piano and adds additional verbal and visual cues to facilitate participation.

Finally, I am moved by her addition toward the close of “I’d be a little bit more me.” To me that about sums it up: the journey from Passover to Shavuot is one that is meant to help us each become “a little bit more me,” in our liberation, while striving for a community that honors the need for everyone else to be their own best selves.

SimoneFree

(3) An Anthem Toward…

Several years ago, Elaine Reuben suggested this song as “an appropriate anthem as we count our way toward…” to Fabrangen Havurah‘s Omer Blog). And yes, that’s “toward…” with destination unexpressed, not “forward,” regardless of spellcheck preferences.

The 1967 version, used in the posthumous compilation “The Very Best of Nina Simone” and linked in Fabrangen’s 2010 blog above, is shared without video of the artist. A straight-forward studio version, this rendition serves especially well as “an anthem” in which each of us can join.

This version and Elaine’s “as we count our way toward…” seem apt for this omer journey, with its unknown destination. Of course, we expect to reach 49 and then the holiday of Shavuot. But, our learning about oppression and its workings will be informing where we end up ultimately.

NOTE: In 2013, the Simone estate uploaded an amazing array of resources, including the clip in #2 above, the full concert linked in #1 above, interviews, and more. For more on Nina Simone, visit the website maintained by her estate.

Continue reading In Touch with the Source (Beyond 10)

Is this 1959 or 2014? Prayers for a Change

BarbieDC4MBDC Tefillin Barbie would love to focus on her passions of Jewish text and gender studies. But — don’t let that frozen smile fool you — she’s got other pressing concerns as well.

She finds, in fact, that concern for the racial tensions exploding in Ferguson, MO, and around the country dominate her prayers.

For example, upon donning tefillin in the morning (Koren Saks translation; Barbie’s own meditations):

From Your wisdom, God most high, grant me [wisdom], and from Your understanding, give me understanding.
Help me understand how our country remains so divided and how to help promote a better vision and a more just reality.

May Your loving-kindness be greatly upon me, and in Your might may my enemies and those who rise against me be subdued.
I pray in the spirit of the Talmudic great, Beruriah, who scolded her husband, Rabbi Meir for praying that “sinners be no more,” insisting instead that he should instead pray that the sins that should be no more. (See Berakhot 10a; Midrash Psalms 118)

Pour Your godly oil on the seven branches of the menora so that Your good flows down upon Your creatures.
There are so many areas of the globe in need of attention, but may our collective actions bring more divine flow to Ferguson, MO, and other spots in need of extra oiling.

You open Your hand and satisfy every living thing with Your favor.
May these straps, donned in prayer, remind me to keep my hands on productive, positive work for a better world and keep my mind away from panic, hatred, or despair.

Tefillin Barbie Tries a New Siddur

Soferet [scribe] Jen Taylor Friedman uses her scribal arts to create a variety of ritual items: ketubot [marriage certificates]; scrolls of the Book of Esther; scrolls to be used in mezuzot [doorpost markers] and tefillin [ritual boxes bound to arm and head]; as well as complete sets of tefillin. In 2007, she became the first woman we know to have completed a full Torah scroll. (More about female scribes)

UPDATE: An earlier version of this blog listed vegetarian tefillin among HaSoferet offerings. This was in error. Apologies. See discussion and comments below.

Barbie_ArrivedSince 2006, Taylor Friedman has also been providing mini-tallitot [prayer shawls] and tiny tefillin for Barbie® dolls.

One of these “Tefillin Barbies” recently traveled from Montreal to Washington, DC.

DC Tefillin Barbie arrived with a volume of the Babylonian Talmud in her hand. Seems she was studying something in Yebamot. This tractate focuses on marriage of a widow to her brother-in-law, but I believe Barbie may have been exploring passages, which appear near the beginning of the volume (4b, 5b), about tying of tzitzit, ritual fringes.

Study vs. Prayer

Early critics of Tefillin Barbie argued that, because tefillin are donned for prayer, Barbie ought to have a prayerbook in her hand, not a Talmud volume; some also criticized the particular edition of the Talmud she uses. (See, e.g., DovBear; more below).

In response, Taylor Friedman’s website now explains that Barbie is engaged in “daf-yomi” [page a day] study of the Talmud. (This practice requires seven years of daily discipline to complete. Some women in Israel and in the U.S. engage in this study, but it is usually considered a male enterprise; in addition it’s usually considered an orthodox practice, although non-Orthodox Jews also participate.) She adds:

Barbie is hardcore, see? She’s taking daf-yomi shiur before minyan starts, telling you that she’s sorry you don’t get that Tosafot but we don’t have time to get into it right now and she’ll go through it with you if you can stay afterwards.

Perhaps a real hardcore Barbie fan might get a whole set of mini-Talmud volumes, so she is carrying the right volume for any particular day of the seven-year Daf-Yomi cycle: For example, she’d be starting Moed Katan/Hagiga [Minor Feast/Festival Offerings] today (8/13/14). But I’m pretty sure DC Tefillin Barbie downloads her learning off the internet or uses a local library volume.

Meanwhile, having been warned “that tallit and tefillin are not designed to come off, and that this is a collector Barbie, not a toy suitable for small children,” I assumed Barbie might be pretty set in her ways. But when she arrived, I realized that she was, in fact, a Barbie doll…

Continue reading Tefillin Barbie Tries a New Siddur

Aramaic, Arabic and Jewish Names of God


This post was updated, 8/28/18, correcting an error in the section on Aramaic names for God. HaMakom [The Place] and Ribbono Shel Olam [Master of the Universe] are Hebrew. (Thanks to Norman Shore for pointing out the mistake; only took me 18 months to make the correction!)

יתגדל ויתקדש שמה רבא

In a previous post, I mentioned that kaddish is not filled with God’s names, as are many of Jewish prayers, but about God’s name. Consider, e.g., the Amidah — Judaism’s central tefilah [prayer], which speaks directly to God, using the four-letter name [YHVH] and second-person address [masc. sing. “you”]; it begs, for instance, “May YOUR greatness and YOUR holiness be realized… [תתגדל ותתקדש].” In contrast, the kaddish speaks in the third-person, and asks, as it’s often translated, “May HIS great name be magnified and sanctified [יתגדל ויתקדש שמה רבא].”

In trying to make this point, I accidentally gave the impression that I meant that Aramaic, as a language and/or as employed by the Rabbis, had no name for God. This is far from the truth (see below) and not what I meant. But the misunderstanding led to an interesting discussion at Temple Micah’s recent Siddur Study session.

In many translations of kaddish, “רבא (rabba),” which appears in the first line and in the congregational response, is rendered “great,” as in “[God’s] great name.” But one participant argued that “rabba” could be read as a noun, rather than an adjective.

Here is the way that “rab” is translated in the Comprehensive Aramaic Lexicon:

rb, rbˀ (raḇ, rabbā) n.m.
chief; teacher
rb (raḇ, rabbā) adj.
great, big

The final aleph makes “rab” (“chief” or “teacher,” here) into “the chief” or “the teacher.” So, if rabba is read, not as “great” but as “The Teacher” or “The Chief,” this could be a name of God. It would parallel, he argues, “Rab” as “Lord” in Arabic.

Here, as one of many examples, is the first appearance of Rab, usually rendered “Lord,” in the Quran:

1_2

Alhamdu lillahi rabbi alAAalameen
[All] praise is [due] to Allah , Lord of the worlds
— Sura 1:2, from this great interactive study tool

This change of reading of “Rabba” does not alter the pervasive third-person nature of the kaddish. But it does provide food for thought and reminds us of the close associations, or entanglements, in neighboring conceptions of God.

Continue reading Aramaic, Arabic and Jewish Names of God

Juxtaposing Redemption and Prayer

Once, Rav Beruna “juxtaposed redemption and prayer” — i.e., managed his morning prayers in such a way that he completed the Redemption [“Mi Chamocha“] blessing, following the morning Shema, and moved on to the Amidah [Standing Prayer] just exactly at sunrise — and laughter [and joy] did not cease from his mouth for the entire day.
— Babylonian Talmud Berakhot 9b

We prayed with perfect timing…At the exact moment that we started the Amidah, the sun peeked over the horizon.
…God was happy that we showed up….
I’ve held onto that day as being among the most divine experiences in a largely faithless life….
— David Wolkin, “12 Awkward Boys,” at DC Sermon Slam.

Continue reading Juxtaposing Redemption and Prayer

“Because of this…” (Blessing and attitude, continued)

A (very) previous post discussed the idea of being too grumpy for gratitude, with a focus on one humility-prompting passage from the morning blessings:

…Master of all worlds, we do not offer our supplications before You based on our righteousness, but rather based on Your great mercy. What are we? What are our lives?….Man barely rises above beast, for everything is worthless [hakol havel]….

Because of this, we are obliged to acknowledge and thank you…
— See “Is thanks ever simple? – part 2”

In that post, Ellen Frankel and Estelle Frankel (no relation as far as I know) are quoted on the concepts of “bittul/self-surrender” and a “healthy sense of entitlement.”

Admitting such truth is not simple. It requires that we abandon our grandiose childish sense of entitlement to God’s favor. We…are puny in God’s sight. Ultimately, we can only throw ourselves on God’s mercy.

But is this abject humility an honest expression of how we feel? Must we really live our lives as though we are so worthless, as though hakol havel, “everything is worthless,” as Ecclesiastes lamented?
— Ellen Frankel, My Peoples Prayerbook
Continue reading “Because of this…” (Blessing and attitude, continued)

“You Didn’t Build That” Ben Zoma Style

“How hard did the first person have to struggle to toil before he could eat a piece of bread: he seeded, plowed, reaped…But I arise in the morning and find all these foods ready for me….How hard did Adam toil before he could put on a garment…How many skilled craftsmen are industrious and rise early to their work. And I arise in the morning and all these things are ready before me.” (Y. Berakhot 9:2)

This musing, part of a longer teaching on gratitude, is found in the Jerusalem Talmud (AKA “Yerushalmi” or “Palestinian Talmud”). It is attributed to ben Zoma. Judith Abrams explains that ben Zoma “had the ability to look at the tiniest of details and learn great things from them.”

Ben Zoma is one of the four who (later, presumably) entered Pardes, the one who “looked” and went mad as a result. It is, in fact, a fine detail that sends him over the edge. In the passage above, however, awareness of details seem to contribute to what Abrams calls “an elevated state of awareness of all the gifts one has while one has them, almost as if he sees everything through a microscope.”

— from The Other Talmud: The Yerushalmi: Unlocking the Secrets of The Talmud of Israel for Judaism Today by Rabbi Judith Z. Abrams (Woodstock, VT: Jewish Lights, 2012)

Note: The same story appears in the Babylonia Talmud, Berakhot 58a.
Continue reading “You Didn’t Build That” Ben Zoma Style

God’s Favor, God’s Prayer

Berakhot 7a discusses the topic of God’s prayer:

R. Johanan says in the name of R. Jose: How do we know that the Holy One, blessed be He, says prayers? Because it says: Even them will I bring to My holy mountain and make them joyful in My house of prayer (Isaiah 56:7; more below). It is not said, ‘their prayer’, but ‘My prayer’ [תְּפִלָּתִי]; hence [you learn] that the Holy One, blessed be He, says prayers.

What does He pray? — R. Zutra b. Tobi said in the name of Rab: ‘May it be My will that My mercy may suppress My anger, and that My mercy may prevail over My [other] attributes, so that I may deal with My children in the attribute of mercy and, on their behalf, stop short of the limit of strict justice.’…

Isaiah 56:7
וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי, וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי–עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן, עַל-מִזְבְּחִי: כִּי בֵיתִי, בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים
Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine altar; for My house shall be called a house of prayer for all peoples.
–“Old” JPS translation (borrowed from Mechon-Mamre)

Continue reading God’s Favor, God’s Prayer

Light and Weight of Fringes

Rabbi Nathan’s story of the tzitzit and the prostitute is introduced to illustrate the reward of a “light” commandment.(Menachot 44b; see also yesterday’s “Power of Tzitzit“). This post continues exploring the intersection of “light” commandments and tzitzit.
Continue reading Light and Weight of Fringes

The Power of Tzitzit

“Something Borrowed, Something Blue,” posted last week, mentions a 30-day grace period before a four-cornered garment requires tzitzit [ritual fringes].

This ruling is attributed to Rav Judah. It appears in his name in tractate Chullin (110a-110b) within a story that appears to be challenging strictures that serve as barriers to observance. The same ruling is mentioned following a very different story:

It was taught: R. Nathan said, There is not a single precept in the Torah, even the lightest, whose reward is not enjoyed in this world; and as to its reward in the future world I know not how great it is. Go and learn this from the precept of zizith.

[There follows the story of a pious man visiting a prostitute: he is stopped from sin when his four tzitzit stand up and strike him in the face. As a result of the encounter, the prostitute seeks out the pious man’s teacher and converts to Judaism. Eventually, the pious man and the woman wed.]

Those very bed-clothes which she had spread for him for an illicit purpose she now spread out for him lawfully. This is the reward [of the precept] in this world; and as for its reward in the future world I know not how great it is. Rab Judah said, A borrowed garment is exempt from zizith for the first thirty days, thereafter it is subject to it.
— B. Talmud, Menachot 44a

This is followed by brief mention of a similar 30-day grace period for affixing a mezuzah to a new residence. The grace-period comments are apropos of nothing apparent to me in the prostitute-convert story, and I’ve never studied this. But the stated context is the reward of “light” commandments and, more broadly, the relationship of effort to commandment and reward.

The concept of “reward in this world and… in the future world” is one I generally steer around. But I have been interested in this idea of “light” commandments ever since Gerry Serotta introduced me to it some years ago.
Continue reading The Power of Tzitzit