A guest post by JS:
You have got to be kidding me. Chareidim are rioting in Jerusalem because a mother who starved her child has been arrested. Someone please tell me there's more to the story than what's being reported here.
Search for more information about Chareidim at 4torah.com.
Thursday, July 16, 2009
Obama's first pitch
Was it a ball? Was it a strike? Thanks to a clumsy camera angel, it was impossible for the home view to know if President Barak Obama's ceremonial first pitch at the All Star game even reached the plate. Does it matter? Not to me, but those shining intellectuals on the right who've grown tired of the passing around the out-of-context photo of Obama not really leering at someone's rear end, have moved on to claiming that Obama's sinister henchmen interfered with the shot to protect the president's reputation. I mean lord only knows what those baseball loving leaders in Iran or North Korea might try if word gets out that the president throws like a girl.
Meanwhile, FOX staffers not roughed up by presidential goons took matters into their own hands, and presented an alternate reality version of the pitch. As Jon Stewart pointed out last night, Fox's opinion of you, the viewer, is so low, their staff will lie directly to your face about what appears on the screen.
Search for more information about Fox Scoundrels at 4torah.com.
Meanwhile, FOX staffers not roughed up by presidential goons took matters into their own hands, and presented an alternate reality version of the pitch. As Jon Stewart pointed out last night, Fox's opinion of you, the viewer, is so low, their staff will lie directly to your face about what appears on the screen.
Search for more information about Fox Scoundrels at 4torah.com.
100 DovBear Dollars to the great Miriam Shaviv
One of my original blogging heros was the great Miriam Shaviv who currently blogs for some English newspaper. She confirmed my high opinion of her this morning with a follow-up post about the magical flying sukka.
Search for more information about Sukkot at 4torah.com.
I phoned the gentleman who owns the company, one Mr Bard, to find out why exactly anyone would want this.Not only that, but according to Mr. Bard's halachic novella, every sukka will fly to Israel on Air Moshiach, including those purchased from his competitor. This is rather shrewd. Instead of promising some benefit or feature unique to his own product, this Jewish businessman is making a sales case out of something that he believes is true for any sukka.
He explained to me that the Gemara says that when Moshiach comes, all shuls will go to Israel. The Kedushas Levi adds that so will all Jewish houses which were filled with Torah. Sukkahs going to Israel as well, however, are Mr Bard's own addition - "if houses that are filled with Torah go, a Sukkah, which is a piece of a mitzvah, must go too."
There's no actual need for a sukkah to be transported to Israel in messianic times
Search for more information about Sukkot at 4torah.com.
Wednesday, July 15, 2009
Torah True Marketing Ploy of the Week
100 DovBear dollars to the first reader to supply me with a scan of said "guarantee."
I don't even understand the premise of this absurd offer. Why do I need a guarantee that my sukka will fly to Israel with me (presumably on the wings of one ginourmous eagle)? Can't festival huts be purchased in the Holy Land? And why are we so certain Air Moshiach accepts sukkas as carry-on luggage?
The utter brazenness of this claim brings to mind the famous zinger uttered by the Ramban at Barcelona "He who wises to lie brings witnesses from far away" (or something like that.) What he meant was that a bold, impossible-to-verify claim is the mark of a charlatan (Its zingier in Hebrew, and zingier still, I imagine, in the original medieval Spanish).
Instead of promising their product will outlast wind or rain or provide a "lifetime of happiness" this sukka company has cleverly made a promise it can't even be accused of breaking.
HT: Voldermort's wife
Search for more information about sukkot at 4torah.com.
Chukas HaGoyim?
Browsing around the internets, I came across this interesting recollection in an article by Timothy Noah about how people react to summer camp:
PS. At my camp, the numbers (letters actually: This was the hebrew year) were gasoline soaked tampons-- not paper mache.
Search for more information about camp at 4torah.com.
"Some people really, really enjoy camp. I wish I could tell you that these people grow up to be really, really normal, but they don't. You know who I'm talking about. These are the ones who wept uncontrollably when the paper-mache numbers spelling out 1967 were set ablaze on a little raft that a camp counselor, under cover of darkness, towed stealthily to the middle of Lake Weecheewachee on the evening of the last group sing."Group sing? Every Jewish camp -even the uber-Haredim- does something just like that after Eicha is read. To be honest, I never understood the point -- why burn the year? -- and the discovery that this ritual was copied from the WASP camps doesn't shed any light on it.
PS. At my camp, the numbers (letters actually: This was the hebrew year) were gasoline soaked tampons-- not paper mache.
Search for more information about camp at 4torah.com.
Prayer
A guest post by JS:
Back on DB's post about prayer, Double Harvard indicated he didn't pray because he found the entire process tedious and boring. A valid complaint and one the rabbis were clearly concerned about as is evidenced by their warning not to make one's prayer routine ("keva").
I'd like to know what single prayer do you find most inspiring, uplifting, moving, emotional, etc?
What single prayer do you find the most tedious, boring, monotonous, and dry?
In each case, what makes you feel this way? Is it the words of the prayer, a song or melody attached to it, a special significance it has taken on in your life, or maybe something else?
Search for more information about prayer at 4torah.com.
Back on DB's post about prayer, Double Harvard indicated he didn't pray because he found the entire process tedious and boring. A valid complaint and one the rabbis were clearly concerned about as is evidenced by their warning not to make one's prayer routine ("keva").
I'd like to know what single prayer do you find most inspiring, uplifting, moving, emotional, etc?
What single prayer do you find the most tedious, boring, monotonous, and dry?
In each case, what makes you feel this way? Is it the words of the prayer, a song or melody attached to it, a special significance it has taken on in your life, or maybe something else?
Search for more information about prayer at 4torah.com.
Tuesday, July 14, 2009
Single mother by choice
Another Guest Post by Hadassah Sabo Milner
Over Shavuot we had an interesting discussion around the table at a friend’s house. I have heard of some single women in large religious communities who are still unmarried in their mid to late thirties and feeling the tick tick tick of their biological clock, and have spoken to their rabbis about the ethics of having a baby through sperm donation.
I totally get these women – they desperately want a child, and Mister Right has not shown up, (or he has been and gone without them realizing it) and their child bearing years are coming to a close. What to do? In the secular world, many women would not think much more than twice about going to a sperm bank, or even (following a coronation street story line – I watch ‘em all) have a male friend help them out donation wise. Single mothers by choice are not the anomaly they once were. Plus these days we are so part of the NOW generation. I want a baby, I want it now, there is no man on the horizon, nor is there likely to be, I am out of patience, let’s go get me a baby.
(Let me just say that it is another thing if one finds oneself in a situation where one is pregnant and the father walks away from the responsibility. To me this is a totally different kettle of fish)
But this is the religious world I am talking about. There must be so many halachic issues here. So, the baby will have a Jewish mother, that makes it Jewish. It won’t be a “mamzer” because that only applies to the child of a married woman who becomes pregnant by a man other than her husband. The woman isn’t sinning because she is not having premarital sex. Does she have to ensure that the anonymous donor is NOT Jewish? Because if the donor were to be Jewish, then maybe one day the child may meet a sibling, not know it was a sibling, and fall in love.
Then, what would she tell the child? How would the child be treated in its religious school? The “acceptable” Jewish family is mom, dad and kids. Other children can be so mean. Would she be setting up her child for a lifetime of aggravation from his/her community. Would the child be accepted? What about the child’s emotional needs? doesn’t every child have the right to two parents, at least to start off life properly?
I also wondered, where is this woman’s emunah, faith, in G-d? Does she not trust that He will send her a husband when He decides it’s the right time? That if G-d decides she should have a child, then He will make it happen in the right way?
I have so many concerns about this, and am so curious as to what others think about it. Those of you who live in Israel (or other places with a high concentration of Jews) – have you heard of cases like these? What have been the reactions of the community and rabbis?
Please let me know your thoughts – I am sure this is a complicated topic.
Over Shavuot we had an interesting discussion around the table at a friend’s house. I have heard of some single women in large religious communities who are still unmarried in their mid to late thirties and feeling the tick tick tick of their biological clock, and have spoken to their rabbis about the ethics of having a baby through sperm donation.
I totally get these women – they desperately want a child, and Mister Right has not shown up, (or he has been and gone without them realizing it) and their child bearing years are coming to a close. What to do? In the secular world, many women would not think much more than twice about going to a sperm bank, or even (following a coronation street story line – I watch ‘em all) have a male friend help them out donation wise. Single mothers by choice are not the anomaly they once were. Plus these days we are so part of the NOW generation. I want a baby, I want it now, there is no man on the horizon, nor is there likely to be, I am out of patience, let’s go get me a baby.
(Let me just say that it is another thing if one finds oneself in a situation where one is pregnant and the father walks away from the responsibility. To me this is a totally different kettle of fish)
But this is the religious world I am talking about. There must be so many halachic issues here. So, the baby will have a Jewish mother, that makes it Jewish. It won’t be a “mamzer” because that only applies to the child of a married woman who becomes pregnant by a man other than her husband. The woman isn’t sinning because she is not having premarital sex. Does she have to ensure that the anonymous donor is NOT Jewish? Because if the donor were to be Jewish, then maybe one day the child may meet a sibling, not know it was a sibling, and fall in love.
Then, what would she tell the child? How would the child be treated in its religious school? The “acceptable” Jewish family is mom, dad and kids. Other children can be so mean. Would she be setting up her child for a lifetime of aggravation from his/her community. Would the child be accepted? What about the child’s emotional needs? doesn’t every child have the right to two parents, at least to start off life properly?
I also wondered, where is this woman’s emunah, faith, in G-d? Does she not trust that He will send her a husband when He decides it’s the right time? That if G-d decides she should have a child, then He will make it happen in the right way?
I have so many concerns about this, and am so curious as to what others think about it. Those of you who live in Israel (or other places with a high concentration of Jews) – have you heard of cases like these? What have been the reactions of the community and rabbis?
Please let me know your thoughts – I am sure this is a complicated topic.
Judaism used to be easier: Prayer
Judaism used to be easier. The more I learn about the development of our rituals and customs the more I see it. Take prayer for instance.
The notes in the Hertz Siddur say that our practice of saying Psalms before borchu (i.e. psuka d'zimra) every morning is a relatively late development. Once upon a time, the morning service started at borchu, and you could arrive at that point without getting dirty looks, and without being labled a "latecomer."
According to the notes, the psuka d'zimra custom developed slowly. Reverent and devoted Jews would arrive early to say Pslams before the service started; gradually, gradually this became accepted by more and more people until it was universally embraced. Nowadays, the psuka d'zimra practice is so well ingrained the definitions have shifted: Where once only the very pious said psuka d'zimra, today, only the very impious skip it.
Another late prayer development is Kabbalas Shabbos, which originated in the 16th century. In his travel letters, Ovadya of Bartenura tells how at least one community functioned on Friday night in the days before Kabbalas Shabbos. He describes an Egyptian community where the Friday night mincha was said at home. Later, after dark, and after the meal the men said maariv. I don't recall if R' Ovdya said where maariv was prayed - at home or in shul - but I suppose it had to have been at home: Without watches how would anyone know, in the dark, when it was time for minyan?
This may not sound "easier" to those who are accustomed to Friday night services, and I agree that Kabbalas Shabbos is often the highlight of the week. I wouldn't dream of abrogating psuka d'zimra or Kabbalas Shabbos; still, I can't help thinking that it would have been nice to live when mainstream observant/Orthodox Jews didn't decide you were irreligious if you happened to occasionally miss these services.
The notes in the Hertz Siddur say that our practice of saying Psalms before borchu (i.e. psuka d'zimra) every morning is a relatively late development. Once upon a time, the morning service started at borchu, and you could arrive at that point without getting dirty looks, and without being labled a "latecomer."
According to the notes, the psuka d'zimra custom developed slowly. Reverent and devoted Jews would arrive early to say Pslams before the service started; gradually, gradually this became accepted by more and more people until it was universally embraced. Nowadays, the psuka d'zimra practice is so well ingrained the definitions have shifted: Where once only the very pious said psuka d'zimra, today, only the very impious skip it.
Another late prayer development is Kabbalas Shabbos, which originated in the 16th century. In his travel letters, Ovadya of Bartenura tells how at least one community functioned on Friday night in the days before Kabbalas Shabbos. He describes an Egyptian community where the Friday night mincha was said at home. Later, after dark, and after the meal the men said maariv. I don't recall if R' Ovdya said where maariv was prayed - at home or in shul - but I suppose it had to have been at home: Without watches how would anyone know, in the dark, when it was time for minyan?
This may not sound "easier" to those who are accustomed to Friday night services, and I agree that Kabbalas Shabbos is often the highlight of the week. I wouldn't dream of abrogating psuka d'zimra or Kabbalas Shabbos; still, I can't help thinking that it would have been nice to live when mainstream observant/Orthodox Jews didn't decide you were irreligious if you happened to occasionally miss these services.
Monday, July 13, 2009
Why Parshas Pinchas Always Makes me Think of Women Tefilla Groups
Here's an excerpt from mini-essay that appears in the Gutnik translation under the title "The Motives of a Critic":
The tribes appeared to have convincing proof that Pinchas' motives were not pure (see Rashi) but they were mistaken. This teaches us an important lesson whenever [sic] we are tempted to find fault with another person's good deeds and questions their motives: One can never know another's true intentions.
Can you read these words without wanting to shove them down the throat of every anti-WTG Rabbi you've ever met? When a woman wants to daven with other women, every Rabbi to the right of Avi Weiss screams feminism, or makes insulting guesses about her ulterior motives. This doesn't happen to men. Our motives aren't ever subjected to the same degree of scrutiny. When a man takes on something new, no one questions his intentions. No one says, "Hey I bet he's only doing that to secure a better match for his daughter, or to make people forget about the target vomiting last year during Hakafot."
But let a women try to improve herself, and she goes right under the microscope.
Why the double standard?
The tribes appeared to have convincing proof that Pinchas' motives were not pure (see Rashi) but they were mistaken. This teaches us an important lesson whenever [sic] we are tempted to find fault with another person's good deeds and questions their motives: One can never know another's true intentions.
Can you read these words without wanting to shove them down the throat of every anti-WTG Rabbi you've ever met? When a woman wants to daven with other women, every Rabbi to the right of Avi Weiss screams feminism, or makes insulting guesses about her ulterior motives. This doesn't happen to men. Our motives aren't ever subjected to the same degree of scrutiny. When a man takes on something new, no one questions his intentions. No one says, "Hey I bet he's only doing that to secure a better match for his daughter, or to make people forget about the target vomiting last year during Hakafot."
But let a women try to improve herself, and she goes right under the microscope.
Why the double standard?
Sunday, July 12, 2009
What Is Going On With Kupat Ha'ir?
A Guest Post By E. Fink
Rafi G wrote a great post about the distancing of the Gedolim from their people due to Kupat Ha'ir. To summarize, if one wants an activist to speak to a Gadol for him, he can donate to Kupat Hair and the activist will speak to the Gadol on his behalf. Rafi G. points out that this actually distances the Gedolim from us by putting the activist as a "go-between".
I don't mean to turn DovBear.blogspot.com into a Kupat Ha'ir bashapalooza and I hope that Kupat Hair will not turn into a punching bag, but after the advertising campaign sent in this weekend's Hamodia, something must be said.
First we get a quote from R' Chaim Kanievsky. "Kupat Hair has done well to come out with a special appeal for the bein hametzarim period". Somehow this is twisted to mean that to save yourself from danger in the 3 weeks you must donate to Kupat Ha'ir. There is even a completely convoluted explanation for how this works. Since the Temple was destroyed because of baseless hatred, we can bring the Temple back with love for one another. Giving Tzedaka demonstrates love for each other. The next page says "The best advice for the Bein Hametzarim period is to contribute to Kupat Ha'ir". What? Where? When?
Why Kupat Ha'ir over any other charity? Why are they trying to pull the wool over our eyes?
I also read, that before going on a trip R' Ahron Leib Steinmen, henceforth called Maran in the brochure, wished to give Tzedaka to Kupat Ha'ir. His handlers brought him a Kupat Ha'ir Tzedaka box and he gave a "considerable contribution" to Kupat Ha'ir. Then, "an almost magical atmosphere enveloped everyone present". (And of course the photographers were there to capture it all for perpetuity.)
Thus, the brochure says, if we wish to survive the deadly summer months we must give money to Kupat Ha'ir for any hope of being saved.
The next page tells us that before (paraphrase) "any journey... [Maran] contributes to Kupat Hair. Maran has this specific moment in mind, whenever we go on a journey we must donate to Kupat Ha'ir."
Wait a second, Maran almost never travels, he leaves Bnei Brak once in a while and this time he wished to give Tzedaka. Maran never said, we must mimic his every move. In fact he never said anything about how we should give Tzedaka. It was his personal choice. The handlers are doing all the thinking for us. "Maran wants you to give to Kupat Ha'ir." Please.
We also get some great hyperbole. Like "The best safeguard for your journey - a donation to Kupat Ha'ir." Says who? Maran never even said that! The ad says that. But there is no authority for this strong statement.
The entire ad campaign is hyperbole and misdirection. Kupat Ha'ir is a fine charity, but their campaign claiming to be the only choice of the Gedolim is disturbing to say the least.
In addition, the deifying of R' Steinman is frightening. Do I need to use the same toilet paper he uses? How about his favorite soda? Seriously, does his (alleged) flavor of Tzedaka usurp all other charities? Maran never said in any of the quotes that we should donate to Kupat Hair.
Finally, the idea that if you wish to be safe you must donate to Kupat Ha'ir smacks of scare tactics. Most people drive safely and return home safely. We do need to be careful if we are driving in the Catskills and driving recklessly is a recipe for disaster. A little Tzedaka is a wonderful idea as well. But to make them dependent on each other is not telling the whole story.
As Josh pointed out on his blog now that we have Kupat Ha'ir the Gedolim will pray for your children if you donate. But if you do not, the Gedolim will not pray for your children?
I posted (tongue in cheek) on Twitter after DovBear mentioned his Tzlafchad pet peeves, "if Tzlafchad had donated to Kupat Hair he never would have died". That is what this ad campaign would have us believe.
I fully blame the handlers for this misrepresentation of the words and actions of the Gedolim. I met R' Steinman (Maran) once and I am pretty sure he has no clue what these ads say or purport.
It seems to me that something is very wrong with the Kupat Ha'ir campaign. Do you have the same feeling? Am I wrong?
One more step further away
A Guest Post by Rafi G
If you thought the gedolim were too disconnected from the people already, and controlled [to a certain extent] by askanim you will love the latest idea.
Kupat Ha'Ir, the lovely tzedaka organization from Bnei Brak that frequently is pushing segulahs on potential donors, along with creating hopes of salvation for the mere act of giving with the inability to live a normal life unless one gives to them, along with having images of gedolim supermodels dropping their dimes in the pushke as fundraisers, has come up with a great new fundraising idea.
The new idea is that instead of waiting in line at the rav's house - everybody knows how long the line is to get into Rav Kanievsky's room to ask a question - you can now (if they implement the idea) make a donation of 350NIS (minimum) to Kupat Ha'Ir, and they will ask the question for you. An answer is gauranteed within 48 hours.
I don't know how they will be able to give over all the details and nuances necessary to ask the question properly so the rav understands the question and the petitioner, but I guess that is not important.
So now the average Joe and the little connection he already has to the gedolim is going to be encouraged to give that up and go through more middlemen and askanim... Kol Hakavod!
Search for more information about [Kupat Ha'Ir] at 4torah.com.
Saturday, July 11, 2009
Parasha Pet Peeves
Here's a Parshas Pinchas pet peeve of mine: Rabbis who say Tzlafchad was the woodcutter.
Rabbi Shimon (the tanna) would like a word with you*.
* Explanation: Rabbi Shimon says Tzlafchad was among those who attempted to enter Israel illicitly. He disagrees with Rabbi Akiva who says Tzlafchad was the woodcutter. Rashi cites them both, but for reasons unknown, Jewish teachers only ever mention Rabbi Akiva's opinion.
Friday, July 10, 2009
Answering to a Higher Authority
A guest post by JS on behalf of DYS:
A phenomenal article was provided by DYS yesterday about the controversy surrounding Hebrew National brand hotdogs (and other meat products). I should note that the link to the phenomenal article was posted on the equally phenomenal post I had yesterday on the 17th of Tammuz and why we fast on the 17th and not the 9th of Tammuz (and now that people's brains are clear from eating, maybe will garner some interest).
Some interesting facts from the article:
1) Hebrew National hotdogs are ranked the #1 hotdog in America;
2) Hebrew National is the largest kosher meat processor in the world;
3) An anonymous quote from a prominent Orthodox rabbi that "kashrut 'is 2 percent Halachah and 98 percent ego and money and politics'”;
4) Hebrew National is currently under "triangle K" which is Rabbi Ralbag's hechser (have to admit I was surprised by his and his sons' credentials which are listed in the article);
5) The Conservative movement approved Hebrew National for its members after Rabbi Ralbag took over in 2004;
6) Hebrew National is not glatt, however many Orthodox rabbis believe most animals labeled as glatt aren't really glatt anyways;
7) Rabbi Abadi (studied under Rav Kotler and was once exclusive poseik for Lakewood) has ruled Hebrew National is kosher for those who do not eat only glatt;
8) The push to eat only glatt in America apparently started in the 1970's - until that time the OU gave its hechsher to both glatt and non-glatt; and
9) The OU refuses to comment on other hashgachas and the "Star K" simply says it's "unreliable."
Although I brought up some points from the article, PLEASE read it. The above doesn't do it justice.
Search for more information about kosher hotdogs at 4torah.com.
A phenomenal article was provided by DYS yesterday about the controversy surrounding Hebrew National brand hotdogs (and other meat products). I should note that the link to the phenomenal article was posted on the equally phenomenal post I had yesterday on the 17th of Tammuz and why we fast on the 17th and not the 9th of Tammuz (and now that people's brains are clear from eating, maybe will garner some interest).
Some interesting facts from the article:
1) Hebrew National hotdogs are ranked the #1 hotdog in America;
2) Hebrew National is the largest kosher meat processor in the world;
3) An anonymous quote from a prominent Orthodox rabbi that "kashrut 'is 2 percent Halachah and 98 percent ego and money and politics'”;
4) Hebrew National is currently under "triangle K" which is Rabbi Ralbag's hechser (have to admit I was surprised by his and his sons' credentials which are listed in the article);
5) The Conservative movement approved Hebrew National for its members after Rabbi Ralbag took over in 2004;
6) Hebrew National is not glatt, however many Orthodox rabbis believe most animals labeled as glatt aren't really glatt anyways;
7) Rabbi Abadi (studied under Rav Kotler and was once exclusive poseik for Lakewood) has ruled Hebrew National is kosher for those who do not eat only glatt;
8) The push to eat only glatt in America apparently started in the 1970's - until that time the OU gave its hechsher to both glatt and non-glatt; and
9) The OU refuses to comment on other hashgachas and the "Star K" simply says it's "unreliable."
Although I brought up some points from the article, PLEASE read it. The above doesn't do it justice.
Search for more information about kosher hotdogs at 4torah.com.
Thursday, July 09, 2009
Why are you fasting today?
Yes, yes thank you I know its 17 Tamuz and I know things happened in the distant past, things that so distrubed the Rabbis that they established a day of mourning, and announced it binding on every Jew in all times and all places.
My question is This: Why have you chosen to play along?
(I'm fasting. Always do.)
Search for more information about 17 Tamuz at 4torah.com.
My question is This: Why have you chosen to play along?
(I'm fasting. Always do.)
Search for more information about 17 Tamuz at 4torah.com.
The 17th of Tammuz
A guest post by JS:
Writers are often told to "write what you know" so it is with that caveat that I admit I'm wandering into territory I'm not fully familiar with. I do so to spur conversation and bring up questions I have which I hope other people wonder about as well.
Today is the "minor fast day" of Shiva Asar B'Tammuz - The 17th of Tammuz. We fast because on this day the walls of Jerusalem were breached. It begins a 3 week period of mourning culminating in Tisha B'Av - The 9th of Av in which the Beit HaMikdash was destroyed.
However, the Mishna in Taanit (4:6) lists 5 reasons for fasting on this day:
1) Moshe broke the Ten Commandments;
2) The daily offering (Korban Tamid) ceased - there weren't enough animals during the seige of Jerusalem;
3) The walls of Jerusalem were breached;
4) An officer of Antiochus Epiphenes named Apostomos burned a Torah scroll; and
5) An idol was set up in the sanctuary.
What I find interesting is that we only focus on #3 (it seems the other 4 alone would not be important enough to warrant a fast day) as the minor fast days are collectively seen as a mini-chronology leading to the end of Jewish rule: Asara B'Tevet (siege of Jerusalem), Shiva Asar B'Tammuz (breach of the walls of Jerusalem), Tisha B'Av (destruction of the temple), and Tzom Gedaliah (end of Jewish rule).
Each of these fast days finds textual support in various books of Tanach. For example:
The siege of Jerusalem is recounted in 2 Kings 25:1-4 and Jeremiah 52:4 as occurring on the 10th day of the 10th month (10th of Tevet) and the assassination of Gedaliah is referenced in 2 Kings 25:25 and Jeremiah 41 as occurring in the 7th month (Tishrei).
However, the textual support for the 9th of Av of the 17th of Tammuz are less clear:
The destruction of the Temple is recounted in 2 Kings 25:8-9 as occurring on the 7th of 5th month (7th of Av) and in Jeremiah 52:12-13 as occurring on the 10th of the 5th month (10th of Av) . This is traditionally understood as meaning the inner sanctum of the Temple was entered on the 7th, the fire was started on the 9th, and it burned into the 10th. See Taanit 29a.
But, when were the walls breached? 2 Kings 25:3-4 and Jeremiah 52:6-7 indicate it took place on the 9th day of 4th month (9th of Tammuz). In fact, in Taanit 28b, the Babylonian Talmud expressly states that the 9th of Tammuz is when the walls of Jerusalem were breached during the First Temple period and the 17th of Tammuz is when the walls of Jerusalem were breached during the Second Temple period. So when all of the other events are so clearly related to the First Temple, why do we not fast on the 9th of Tammuz?
Interestingly, the Jerusalem Talmud in Taanit 4:4 states that our Tanach is wrong!!! The correct date is the 17th. It says there "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Both the approach of the Babylonian Talmud and Jerusalem Talmud is odd. The former because all other fast days relate to the First Temple, the latter because they're arguing there's a significant distortion in two different places in Tanach.
More interesting is that the verses for the destruction of the temple are nearly identical except for the date, 7th versus 10th and yet no one (to the best of my knowledge) suggests "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Search for more information about minor fast days at 4torah.com.
Writers are often told to "write what you know" so it is with that caveat that I admit I'm wandering into territory I'm not fully familiar with. I do so to spur conversation and bring up questions I have which I hope other people wonder about as well.
Today is the "minor fast day" of Shiva Asar B'Tammuz - The 17th of Tammuz. We fast because on this day the walls of Jerusalem were breached. It begins a 3 week period of mourning culminating in Tisha B'Av - The 9th of Av in which the Beit HaMikdash was destroyed.
However, the Mishna in Taanit (4:6) lists 5 reasons for fasting on this day:
1) Moshe broke the Ten Commandments;
2) The daily offering (Korban Tamid) ceased - there weren't enough animals during the seige of Jerusalem;
3) The walls of Jerusalem were breached;
4) An officer of Antiochus Epiphenes named Apostomos burned a Torah scroll; and
5) An idol was set up in the sanctuary.
What I find interesting is that we only focus on #3 (it seems the other 4 alone would not be important enough to warrant a fast day) as the minor fast days are collectively seen as a mini-chronology leading to the end of Jewish rule: Asara B'Tevet (siege of Jerusalem), Shiva Asar B'Tammuz (breach of the walls of Jerusalem), Tisha B'Av (destruction of the temple), and Tzom Gedaliah (end of Jewish rule).
Each of these fast days finds textual support in various books of Tanach. For example:
The siege of Jerusalem is recounted in 2 Kings 25:1-4 and Jeremiah 52:4 as occurring on the 10th day of the 10th month (10th of Tevet) and the assassination of Gedaliah is referenced in 2 Kings 25:25 and Jeremiah 41 as occurring in the 7th month (Tishrei).
However, the textual support for the 9th of Av of the 17th of Tammuz are less clear:
The destruction of the Temple is recounted in 2 Kings 25:8-9 as occurring on the 7th of 5th month (7th of Av) and in Jeremiah 52:12-13 as occurring on the 10th of the 5th month (10th of Av) . This is traditionally understood as meaning the inner sanctum of the Temple was entered on the 7th, the fire was started on the 9th, and it burned into the 10th. See Taanit 29a.
But, when were the walls breached? 2 Kings 25:3-4 and Jeremiah 52:6-7 indicate it took place on the 9th day of 4th month (9th of Tammuz). In fact, in Taanit 28b, the Babylonian Talmud expressly states that the 9th of Tammuz is when the walls of Jerusalem were breached during the First Temple period and the 17th of Tammuz is when the walls of Jerusalem were breached during the Second Temple period. So when all of the other events are so clearly related to the First Temple, why do we not fast on the 9th of Tammuz?
Interestingly, the Jerusalem Talmud in Taanit 4:4 states that our Tanach is wrong!!! The correct date is the 17th. It says there "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Both the approach of the Babylonian Talmud and Jerusalem Talmud is odd. The former because all other fast days relate to the First Temple, the latter because they're arguing there's a significant distortion in two different places in Tanach.
More interesting is that the verses for the destruction of the temple are nearly identical except for the date, 7th versus 10th and yet no one (to the best of my knowledge) suggests "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Search for more information about minor fast days at 4torah.com.
Some of Billam, some of Pinchas
A people the dwells apart / כי מראש צרים אראנו ומגבעות אשורנו הן עם לבדד ישכן ובגוים לא יתחשב׃
This is Billam's grand declaration about the Jewish people, and indeed, in the Billam story we are presented as God's own people, separated from all other nations, and divinely protected from curses, enchantments and foreign influences. The very next story, however, tells a different tale. Suddenly, we are intertwined with the neighboring tribes, and sharing both women and rituals.
What's the link?
Why did the editor/author (ie: God) choose to put these two stories side by side? Why are given a thesis (Israel dwells alone) followed by a contradictory antithesis (Israel intermingles with other nations)? Unless the point is the punishment?
Baal Peor / בעל פעור
Per the Talmud, the name Peor puns on a Hebrew verb that means "to gape open." A connection between the name and the mode of worship is suggested by the sexual acts described in this chapter, but the Talmud additionally links the worship of Peor to defecation.
Was Peor actualy worshipped with both sex and filth, or was the latter added by Rabbis seeking to further denigrate the idolatry. Anyone know? I tweeted this question the other day, but no one replied.
And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly / ויבא אחר איש ישראל אל הקבה וידקר את שניהם--את איש ישראל ואת האשה אל קבתה
The translation I've given here follows the KJV, which is tricky because no one really knows what is meant by the word קבה. It appears here alone, and is translated variously as tent, pavillion or Tabernacle.
Jewish tradition tells us the word means "Tabernacle" but this is hard because nowhere else is the Mishkan called a qubah.
Robert Alter links it to the Arabic qubbe, a red tent used for conjugal and cultic purposes and adds that our word "alcove" (ie: a recessed space) is derived from al-qubbe.
The second use of word (everyone knows) is a euphamism for the female sexual part, but it puns on the hebrew for "belly" and works as a euphamism only because קבה and קבתה might be the same word, both referring to a space of some kind used for sexual purposes.
[Source: Robert Alter; Five Books of Moses]
This is Billam's grand declaration about the Jewish people, and indeed, in the Billam story we are presented as God's own people, separated from all other nations, and divinely protected from curses, enchantments and foreign influences. The very next story, however, tells a different tale. Suddenly, we are intertwined with the neighboring tribes, and sharing both women and rituals.
What's the link?
Why did the editor/author (ie: God) choose to put these two stories side by side? Why are given a thesis (Israel dwells alone) followed by a contradictory antithesis (Israel intermingles with other nations)? Unless the point is the punishment?
Baal Peor / בעל פעור
Per the Talmud, the name Peor puns on a Hebrew verb that means "to gape open." A connection between the name and the mode of worship is suggested by the sexual acts described in this chapter, but the Talmud additionally links the worship of Peor to defecation.
Was Peor actualy worshipped with both sex and filth, or was the latter added by Rabbis seeking to further denigrate the idolatry. Anyone know? I tweeted this question the other day, but no one replied.
And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly / ויבא אחר איש ישראל אל הקבה וידקר את שניהם--את איש ישראל ואת האשה אל קבתה
The translation I've given here follows the KJV, which is tricky because no one really knows what is meant by the word קבה. It appears here alone, and is translated variously as tent, pavillion or Tabernacle.
Jewish tradition tells us the word means "Tabernacle" but this is hard because nowhere else is the Mishkan called a qubah.
Robert Alter links it to the Arabic qubbe, a red tent used for conjugal and cultic purposes and adds that our word "alcove" (ie: a recessed space) is derived from al-qubbe.
The second use of word (everyone knows) is a euphamism for the female sexual part, but it puns on the hebrew for "belly" and works as a euphamism only because קבה and קבתה might be the same word, both referring to a space of some kind used for sexual purposes.
[Source: Robert Alter; Five Books of Moses]
tripped over some Jewish music in Hong Kong of all places!
A Guest Post by Rafi G.
You will never believe this.
I just had to call Hong Kong. The person I was talking to put me on hold. The hold music was extremely familiar, but classier than what i was familiar with. I knew the tune, but could not think of the words.
I called over three different people and had them listen to the hold music, so I have witnesses. I then did some research (i.e. I called my musical wife) and hummed the tune and asked what the song is. Lo and Behold, the song is Abie Rotenberg's Adon Olam.
I quickly found it on the internet and played it for the people I had played the hold music to, and they concurred it was exactly the same tune.
I had not called some Jewish office in Hong Kong where the Jewish owner might have set his hold music to his favorite Jewish soing, I called the largest ISP in Hong Kong, and this was their hold music!
So, did they take Abie Rotenberg's tune and use it (granted, if they did, it was probably somebody else who took it and made it into general music which they then used), or did Abie Rotenberg take someone else's music and put Jewish words to it.... I hope it was the former. It is really a great song, as are almost all of Abie Rotenbergs songs...
Search for more information about [Hong Kong and Jewish Music] at 4torah.com.
You will never believe this.
I just had to call Hong Kong. The person I was talking to put me on hold. The hold music was extremely familiar, but classier than what i was familiar with. I knew the tune, but could not think of the words.
I called over three different people and had them listen to the hold music, so I have witnesses. I then did some research (i.e. I called my musical wife) and hummed the tune and asked what the song is. Lo and Behold, the song is Abie Rotenberg's Adon Olam.
I quickly found it on the internet and played it for the people I had played the hold music to, and they concurred it was exactly the same tune.
I had not called some Jewish office in Hong Kong where the Jewish owner might have set his hold music to his favorite Jewish soing, I called the largest ISP in Hong Kong, and this was their hold music!
So, did they take Abie Rotenberg's tune and use it (granted, if they did, it was probably somebody else who took it and made it into general music which they then used), or did Abie Rotenberg take someone else's music and put Jewish words to it.... I hope it was the former. It is really a great song, as are almost all of Abie Rotenbergs songs...
Search for more information about [Hong Kong and Jewish Music] at 4torah.com.
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