Monday, April 13, 2009

The president's seder


I admit to mixed feelings about the Obama family Pesach seder, which took place Thursday night in the Old Family Dining Room at the White House.

In no particular order, those mixed feelings are:

(1) Appreciation A seder is a grind, not a happy party with passed hor dours and sparkling drinks. To host and sit through one is a demonstration of fellowship and respect -- for us, for our faith, and for the fact of our full citizenship. Sixty short years after the Holocaust, that means something. Though our best buddy Bush was good for a Hanukkah party - occasionally on the wrong day - and gained a measure of fame when he became the first sitting president to host the Islamic feast of Eid al-fitr, Bush never sat through maggid.

(2) Doubt Did Obama really sit through maggid? I can't find any accounts of the event that describe the liturgy the president and his guests used, but I do sort of say B.S to the suggestion that he read all those proof texts and glosses. I suspect he did the Four Questions, and maybe Raban Gamliel, and I base this guess on some of community model seders I've had the misfortune of attending, but I really don't know. Still, is that enough? If the maggid was perfunctory (as, let's admit, it probably was) does that make the seder less of a gesture and more of a pander? If so, when is the line crossed? (I used the word "pander" incorrectly two sentences ago. Poetic license. You know what I meant)

(3) Sentimentality. There is something exquisitely precious about the thought of Obama, Emanuel and Axelrod joining hands and singing together in the words of the old Jewish spiritual: "Then we were slaves, now we are free." (Note: I doubt they joined hands and sung; also I can't confirm Axelrod and Emanual were in attendance. I said the thought was precious)

(4) I don't really know what to call this last feeling, but its something like, hey, the seder belongs to us, you claim jumper, and if you aren't going to do it right, don't do it at all. I confess this feeling is ridiculous, in that the seder doesn't really belong to anyone and that so long as your way of doing it makes you happy, you've done it right, but still.... I can't shake this feeling that somehow something sacred has been slightly cheapened, and, intentially or not, converted into a political stunt.

Search for more information about the seder at 4torah.com.

Sunday, April 12, 2009

Pesach and Wasting Food

Guest Post by A Mother in Israel
Originally posted
here.

Jonathan Bloom at Wasted Food writes about throwing out food in advance of Passover:
I can’t criticize religious or cultural practices that cause food waste, but I will say that not all Jews throw out or burn their leavened foods each spring. There are different levels of observance, both personally and officially (Reform, Conservative and Orthodox).
When I was growing up, my dad “sold” our chametz to a colleague for a symbolic buck.
While it's true that a strict observance of Passover may involve some waste of food, I want to make two points.
  1. The need to get rid of chametzdik food isn't so different from going on vacation or moving to a new house, when you also might throw out opened packages and perishables. In all three cases, one solution is to give the food to a neighbor or co-worker (unless they also observe Pesach).
  2. People who throw out tons of food before Passover are the same people who waste food all year round. They overbuy, can't be bothered with leftovers, and don't keep track of their stock. I understand that a food-waste blogger doesn't like to see of thousands of people burning food in a religious ceremony. But I imagine it's a fraction of the food that gets thrown out during the year in many families.
In other words, it's not the Pesach requirements that lead to waste. After all, we have eleven and a half months to figure out how to use up the chametz.

I grew up with a strong tradition of food conservation. Other than an occasional jar of cooked rice and a few slices bread for my father to burn in the backyard erev Pesach, I don't recall her throwing out food. I think that is the authentic Jewish tradition. But I see and read about huge amounts of overbuying and overeating for Shabbat, holidays and smachot. I also suspect that if Jonathan Bloom were to peek into the garbage cans of the chametz burners after the holiday, he would find a good number of Passover treats that lost their appeal on 22 Nissan.

Related: Pesach Excess

Celebrate Passover 2009 with
Magnificent Passover Gift Baskets from Oh Nuts.

Nu? What time did you finish?

First night: After 2 AM.

Second night: Closer to 1 AM.

The mystery to me, as always, is how so many of my friends managed to finish before midnight. Do they wolf down their food? Or, (and this is more likely) do they make a mockery of magid? A proper magid is more than just a series of readings. It should not be said the way we say psuka dezimra. A proper magid is interspersed with conversation and discussion. The kids ask questions and so do the adults. The kids, armed with their notebooks and annotated haggadahs, share thoughts about Pesach, and so do the adults. At our seder, we've occasionally had guests from Lakewood or Chaim Berlin who came with prepared remarks. One cousin even came to the table with a pile of books and notes for a twenty-minute oration. That's going too far. Snippets, not sermons. But put no limits on the snippets. A seder is primarily a teaching tool. Eveyone present should be prepared to learn and to teach, to share something brief but brilliant, and to listen patiently when it's the next person's turn. So long as this rule is followed, the more snippets the better. This chatter is part of the charm of the seder. I couldn't imagine doing without it.

This year, more than any other, for some reason, I found myself wondering about other seders and how they are conducted. Every seder I've ever attended has had one of two people presiding: my father, or my father-in-law. I still remember the curious sense of surprise, the year after I was married, when, for the first time, I saw different seder customs and heard different nirtzhah tunes.

Some questions:

Do all of you lift the whole plate at ha lachma anya the way that we do, or do you lift the matzha alone? Do you make a fetish out of forbidding anyone to pour their own cup of wine, or are you lax on this point? Egg in salt water after korach or not? Do you stand when the door is opened for Eliyahu? Do you let the children lean? Do you sing halel the way its sung in shul? Do you stick to the text of the haggadah, or do you add family songs and family readings?

What's unique about your seder?

Search for more information about Pesach at 4torah.com.

Wednesday, April 08, 2009

Notes

This is how the new template looks in most browsers:


(click to enlarge)


If you're seeing something else, please tell me, and indicate your OS and browser.

Open thread on the sun blessing here.

A palooza of previous Passover posts here.

Chag kosher v'sameach, my friends..

The palooza of past Pesach posts continues

Part 1 here

Special chumrot (don't miss the comments)
Pesach: One holiday or two?
What does afikomin really mean?
Was the first matzo kosher for Passover?
Long live the macaroon
A (great) story about a matzah factory
Really, all you need to know about the 10 plagues

These posts and others, together with noteworthy comments, are being assembled into my forthcoming book "DovBear on the Holidays."

Look for it this summer on Lulu, or via the better blogs.

PS: I see JP has an item today about the 1897 sun blessing ceremony I discussed two weeks ago. I presume they got it from A7 or VIN, and not me (though I had it ahead of both A7 and VIN) None of us, alas, are acknowledged.

Tuesday, April 07, 2009

A palooza of past Pesach posts

Pesach gripes

This is not a complaint about my wife

On baseball in general and Pesach in particular

Is the Seder based on the Greek Symposium?

Go get some g'broks!

Whe we really eat matzoh and bitter herbs (maybe)

The sixty-second seder

Scenes from the Kneidel fressing contest

I have an imitation bagel. It's called a matzo

How did they sit at the first korbon pesach?

Defending the diaspora's second day of Yom Tov

The full Josh Waxman collection

The partial Velveteen Rabbi collection

The BBJ's Green Matzo Balls


(more tomorrow)

Why I'll bless the sun tomorrow

Tomorrow morning, I plan to stand with my friend and neighbors in the courtyard of my shul, and recite the blessing on the sun. I plan to do this even though I've satisfied myself that the event the blessing is meant to celebrate has already occurred, and despite recognizing that along with celebrating the power of God, the blessing celebrates the impotence of our Rabbis who have steadfastly refused to adjust the calculation to reflect the facts of math and astronomy.

So why am I saying it? Simple. Truth, though important, is not the only value that matters, and it isn't always a trump card. Sometimes other values matter more.

When I was a small child, I stood on my school's back lot with about 400 other people and said the sun blessing. The event made an impression on me, and remembering that moment of harmony and community warms me still.

I want to experience it again, and I want my children to experience, it too.

Related DovBear posts on the relative importance of truth

One last attack on the Sun Blessing

DB: I don't know who this Rabbi is, or how he practices, but his arguments look good to me. If it turns out he is Reform or Karaite or some other flavor of Jewish that doesn't disqualify his points, or obviate the need for counterarguments.

Stay tuned for my post on why I am saying this blessing, all the same.

HT: Jameel.

Q: Rabbi, I have heard different opinions regarding Birkath HaHamma (said once in 28 years), including some who say one should not say this B'rakha. What is your view?

A: This is a very complex issue, and it is quite impossible to explain the matter in this forum. Therefore I shall limit myself to the following:

1. The text before us in the Talmudh Bavli (B'rakhoth 59b) is corrupt. The statement attributed to Abbaye - the supposed source of this B'rakha - was never said by him, and was interpolated into the text at the beginning of the period of the Rishonim. None of the G'onim knew of Abbaye's statement. Some, such as Rav Sa'adya Gaon (p. 90), contradict it. It follows that the notion of saying a B'rakha once in 28 years (and on something one cannot see) was never mandated by the Sages. This entire issue is based on an error in the text.

2. The statement is almost certainly based on a sectarian solar calendar, such as that mentioned in the Book of Jubilees. Thus the entire concept contradicts Hazal who worked with a lunar calendar.

3. Even if Hazal had mandated such a B'rakha once every 28 years, the calculation used today, based on the T'qupha of Sh'muel which assumes a year of 365.25 days, is inaccurate. The real figure is 365.24219 days. Over 2000 years, the discrepancy adds up -today it amounts to over two weeks. If anything, the B'rakha should have been said on the day of the vernal or March equinox (March 20), the astronomical event supposedly referred to by Abbaye. On Nissan 14th this year no astronomical event will take place, and saying the B'rakha then cannot be justified.

4. This B'rakha is mentioned in the Talmudh Y'rushalmi (B'rakhoth 9:2) and in WaYiqra Rabba (23:8). According to these sources (which also know nothing of a 28-year cycle) the B'rakha should be said whenever one sees the sun and is moved by its power and majesty, something which happens occasionally. When one internalizes the fact that this is a manifestation of HASHEM's wisdom and power, one makes the B'rakha. Further one should say it if the sun was not visible for three days (such as consecutive stormy or cloudy days). This is what I recommend doing. According to Rav Sa'adya Gaon one recites the B'rakha annually on the summer or June soltice (June 20-21). This too is possible.

5. Unfortunately we have here another example of the rabbinic establishment burying its head in the sand, unwilling to tackle real issues of science and knowledge. This does the Jewish people a great disservice, and paints the Tora in a very negative light.

6. The Tora world must formulate an intelligent and viable conception of Tora in keeping with objective knowledge and realities. We cannot and must not live in the Dark Ages; this was not HASHEM's intention.

Rabbi David Bar-Hayim

Monday, April 06, 2009

An idea for those who want a shorter Maggid

I'm not someone who complains about Maggid. I like the Pesach seder, and I'm happy to stay up late talking, eating and singing. Its one of my favorite events of the year.

Many of you disagree, however, and find the whole affair one long, boring haul. Though I may regard you with a hint of disdain, I'm not entirely unsympathetic. In fact, today, I'm pleased to help you out by presenting a torah-true solution based on the following argument from the Absolut Haggadah
Everyone knows when it comes to Jews there are always at least two opinions. How we relate the story of the Exodus is no exception. Two opinions found in the Talmud debate the exact nature of Israel’s disgrace. The first is the opinion of Rav who says that the disgrace is that our forefathers were idolaters. Shmuel says that our disgrace was that we were slaves in Egypt.

This debate has far reaching consequences. It touches upon the main theme of the evening: How did we go from disgrace to praise? What changed?

Rav, who says [the disgrace was thet fact that] our forefathers were idolaters, states that the turning point was our embracing of [God and His commandments] Shmuel who focuses on the miracles, states that it [comes from our recognition of God's role in our redemption from slavery]

Our current version of the Haggadah first appears in complete form in the Gaonic period (500 CE - 1000 CE). Before this period, it appears that some Haggadahs only contained Shmuel’s עבדים היינו (“We were slaves…”) and others, only Rav’s מתחילה עובדי עבודה זרה היו אבותינו (“From the beginning our fathers were idol worshipers”)

It appears that in the times of the Gaonim these two versions were blended together to form our modern Haggadah.

According to this view, the first part of Maggid (from the four questions to the four sons) develops Shmuel's theme, while the second part of Maggid (from the four sons to Vhee' She'amda) was written in support of Rav's theme. According to the Absolute Haggadah, the two sections are thematically different but structurally parallel. Each, apparently, is intended as an introduction to the crucial part of the Seder, written from the perspective of either Rav or Shmuel. Until the time of the Geonim, Haggadot were written according to one nusach or the other; the two versions weren't knitted together at first.

If that's the case, well, chadesh yomeinu k'kedem. Those of you who like to speed things along can dedicate the first night to Shmuel, and use his introduction only. On the second night you can commit yourselves to Rav and start the Seder at the the four sons. It might be what our heiliga ancestors did in the time of the Geonim, so why not?

admiring Madoff

A Guest Post by Rafi G

The recent article by Rabbi Avi Shafran is all the rage. all the blogs are talking about it. Usually that means I stay away from such a popular topic, but I have a point to make I did not see anywhere else (except for in a comment I wrote in one of those blogs), so i will tread where many have tread before.

Rabbi Shafran recently wrote an article in which he described how Bernard Madoff, the Jewish crook who ran the Ponzi scheme scamming others, including family members and members of his own community among many others including charities and foundations, out of something in the range of $50,000,000,000, is worthy of admiration, because he turned himself in.

Shafran also described how a guy like Captain Chesley “Sully” Sullenberger, the pilot who remained calm and collected while heroically landed the plane in the Hudson keeping all his passengers alive, is not worthy of admiration.

What is more, Madoff likely began his crime spree in the hope of rewarding, not swindling, investors, and by the time it became clear he wouldn’t be able to do that, he was already deeply entangled – and daily becoming more entangled – in the web he wove.

None of that, though, is to belittle the great pain Mr. Madoff caused, and is certainly no cause for affording the iniquitous investment broker respect. No, what I admire about him has to do with his owning up to his crime.

Think about it. The man knew for years that his scheme would eventually come apart and that prosecution loomed, yet he took no steps to flee, huge bribe in hand, to some country lacking extradition treaties. Idi Amin, we might recall, died of old age in luxury. Madoff’s millions, moreover, could have easily bought him a new face and identity papers; he could spent his senior years tanned and well-fed among the sunbirds of Miami Beach.

Instead, though, he chose to essentially turn himself in and admit guilt. He apologized to his victims, acknowledging that he had “deeply hurt many, many people,” and adding, “I cannot adequately express how sorry I am for what I have done.”

No one can know if those words reflect the feelings in his heart, but I don’t claim any right to doubt that they do. And facing one’s sins and regretting them is the essence of the Jewish concept of teshuvah, repentance – something we are all enjoined to do for our personal transgressions, however small or large.
No such sublimity of spirit, though, was in evidence in any of the public acts or words of Mr. Sullenberger. He saved 155 lives, no doubt about it, and is certainly owed the gratitude of those he saved, and of their families and friends. And he executed tremendous skill.

But no moral choice was involved in his act. He was on the plane too, after all; his own life depended on undertaking his feat no less than the lives of others. He did what anyone in terrible circumstances would do: try to stay alive. He was fortunate (as were his passengers) that he possessed the talents requisite to the task, but that’s a tribute to his training, and to the One Who instilled such astounding abilities in His creations (and Whose help the captain was not quoted as acknowledging). Basketball players are highly skilled, too – and heroes, in fact, to some. But I have never managed to understand that latter fact.
Sully has reportedly inked a $3 million book deal with HarperCollins, and is also planning a second book of inspirational poems; Bernie, likely for the rest of his life, will languish in jail.

That may make societal sense, but personally, I’m still unmoved by the pilot, and, at least somewhat, inspired by the penitent.

First of all, I dislike that he works to justify Madoff's crime. he suggests Madoff probably started out trying not to cheat people and make money for himself, but to help his investors. Right, I am sure Madoff started out as a real Robin Hood. Stealing from one investor and helping the other. Right. he was just trying to do the right thing all along.

Second, his lack of admiration for Captain Sully is because a) it was his job and that is all he did and b) he is going to make $3,000,000 in a book deal. Shafran saw no sublimity of spirit in Sully.

Did he forget that Sully was invited on a few talk shows being treated like a hero and practically refused to talk about himself because of what looked like humility in a simple person not looking for accolades? That is not sublimity of spirit?

And that is what he was trained to do so he does not deserve admiration for it? Does that mean Shafran does not admire the firemen of NY who were considered heroes the extra efforts they put forth to save people (many of those people being other firemen) during the attacks of 9/11? Does Shafran not admire Yeshiva students who spend the whole day learning Torah - because that is what they are trained to do and that is their job? Does Shafran not admire soldiers who valiantly fight against great odds and survive a battle, pulling out victory from the jaws of defeat and saving thousands or millions of people - just because the soldiers were trained to fight in battle? All they were doing was their job? What about great Roshei Yeshiva who conquer their desires and control their physical needs, and devote themselves to Torah - that is what they have been trained to do, so what is the big deal??

While I agree to a certain extent that Madoff deserves some sort of admiration for turning himself in - he realized he was doing something very wrong and he regretted it - albeit 15 years too late, but he regretted it nonetheless - and turned himself in knowing he was going to be in serious trouble. That fact does say something worthwhile about the person. But I still would not say I admire Madoff, let alone brush off Sully's heroic act as nothing.

UPDATE: Avi apologizes! Sort of! See the thread

There Goes the Sun; Birkhas haKhamah and Existential Angst

By the Bray of Fundie

Imagine (or recall) how a twelve year old boy eagerly looks forward to wrapping T’filin for the first time; or a novice in Yeshiva pushes himself and studies diligently to complete his first Mesikhta. L’havdil, in the realm of the mundane, imagine (or recall) how a weekend warrior trains for his /her first 10K or marathon race or a recent real estate licensee goes to contract on the first house that they’ve sold.

We all savor the personal, professional, intellectual and spiritual “firsts” in our lives. These breakthroughs proffer the dimension of pleasure unique to novelty and freshness and represent growth, progress and self-actualization. For Jews in particular it evokes the Qedushas Reishis= the sanctity of Primogeniture/ "firstness" that we acquired during the slaying of the firstborn/exodus from Egypt.

But how many of us young enough to blog and in reasonably good health ever stop to consider the “lasts” of our lives? The last Shabbos? The last time we embrace a child or a spouse? And, most devastating of all, the "last" that vanquishes all further "firsts" ...our very last “last”...our last breath?

Twenty eight years ago I pronounced Birkas haKhama for the first time. This coming Wednesday, Please G-d, I will do so again. But based on my age, obesity and family medical history, in all likelihood, it will be for the last time. If I even live another 28 years it is a long shot that I will still be of sound enough mind and body to celebrate the suns next coming with my co-religionists.

Call me a nonconformist or, better yet, a misfit, but the fanfare surrounding this rarest of brakhos, it’s novelty and lack of rote, fill me with foreboding and anxiety not with anticipation and enthusiasm. Come Wednesday, as those around me open themselves to the light and warmth of the “first” sun, I will be filled with apprehension of the darkness and chill of my inevitable grave. In spite of my braying fundamentalism, my obsession with my own Jewishness, my self-definition so identified with my non-Goyishkeit, on the Eve of this Passover I will identify with an ancient Egyptian during the Plague of Darkness, paralyzed by the shadows as the Jews around me celebrate the light.

Qedusha -Havdala...have you had yours today?

Celebrate Passover 2009 with Magnificent Passover Gift Baskets from Oh Nuts.

Sunday, April 05, 2009

I agree with the JTA: Don't rely on bloggers alone

Many of my blogging colleagues are outraged that JTA is attempting to raise money by dissing the blogopshere. The quote from the JTA's fundraising letter that is making everyone so angry is this: "without a strong JTA, the storytelling will be left to bloggers, twitterers, and non-professionals."

But isn't this true? More importantly, wouldn't it be a bad thing if the old media were to fold up its tent and leave the business of investigating and reporting news to the blogosphere?

Many bloggers are excellent writers, and savvy commenters, but with the exception, perhaps, of Stephen I. Weiss, Shmarya Failed Messiah and some others, bloggers don't do a whole lot of first-hand reporting. Our most popular Jewish news blogs are aggregators, trading openly on the work and reputation of newspapers, and television stations. The average blogger has neither the time nor the money nor the chops to pursue, source, and assemble a straight news story. Instead, we riff on the work of others, or spread the rumors that serious journalists later investigate, substantiate and turn into news.

As a proud riffer, and spreader of rumors I maintain these services are valuable. I also agree that many bloggers can do most of what the JTA does. Some of us are wonderful at soft-news fluff like lifestyle reporting, divray Torah, and music reviews. Some of us are brilliant at polemics, and can write scathing editorials that rate with anything you'll find at the JTA. These services are valuable, and must not be underestimated, which is the mistake that made the JTA's letter so insulting. Unfortunately many of the bloggers acting horrified at the JTA's slight are returning the favor, by underestimating what the JTA does that the blogsphere can not. We're sharp, talented, hungry and passionate, but as Micheal Hirschone put it in his article about the demise of the New York Times, bloggers, as yet,"can't set agendas, conduct in-depth investigations, or break high-level news." We don't have the resources to send real reporters into the field, and we don't have the credibility to command action. We bloggers can make some noise, but JTA can do that, too, in addition to being uniquely positioned to make sure more people hear and accept it.

The blogosphere matters because we bring problems into the open, and because we keep windbags like Avi Shafron honest. JTA matters because their experienced and well-connected reporters can weave our straw into gold, and because their organizational reach and reputation can give our scoops and rumors credibility and audiences we're, as yet, not able to acquire on our own. Sure we work together, and complement each other, playing at times, like different sections of the same orchestra.

But, at the end of the day, JTA provides the essential service. Not us.

Mobile device users: Comment on haloscan here

Newsweek kicks us in the pants

A Guest Post by Rafi G
(originally posted at LII)

Newsweek has published their now annual list of the 50 Top Influential Rabbis in America.

The list is diverse and interesting. What particularly struck me is how few Orthodox rabbis are on the list.

It definitely should be looked at as a kick in the pants. I think we sometimes get ahead of ourselves and think how important and influential we are, and how we are the leaders of Judaism with everybody else trying to catch up or somehow "hang" with us.

This list can, and perhaps should, be a reminder to us of our place in Judaism. Maybe it means we have to work harder to present religious/orthodox Judaism to the people in a more positive light. Maybe it means we have to work harder to be more influential and be more involved in the leadership of Judaism. Whatever the specific message might be, this list should somehow spur orthodox leadership to do more and better.


Celebrate Passover 2009 with Magnificent Passover Gift Baskets from Oh Nuts.

Friday, April 03, 2009

The dirty little truth about the Sun Blessing (Birchat Hachamah)

I don't want to rain on your sun blessing, but the whole thing is a fraud. We aren't celebrating the moment of the sun's return to the original spot of creation. We're celebrating an arbitrary date, chosen by a gentile, and embraced by Jews selectively and for the sake of convenience.

This blog does not wish to bore you, so I'm going to skip the math and be brief:

Based on a line and a half in Brachos 59B, we say the sun blessing when the vernal equinox coincides with Tuesday night. If you suppose that (a) a tropical year is 365.25 days, and (b) that the very first-ever vernal equinox corresponded with March 25 some fancy math will yield a 28 year cycle, which concludes again on April 8, 2009.

However, (a) a tropical year is not 365.25 days and (b) the vernal equinox, per our current calendar, always occurs on March 20, or 21.

See the problem?

How this mess was made is complicated, and involves (1) the Julian Calendar, upon which the calendar of Mar Shmuel was based; (2) the switch to the Gregorian calendar, a switch that was was not recognized for the purpose of calculating Birchas Hachama; and (3) the original decision to date the equinox on March 25, which, so far as I can tell, was a mistake made by Ceaser and his gentile astronomers (corrections welcome).

The upshot, unfortunately, is this: Our sun blessing this Wednesday will not correspond with any astronomical event.

And what of the precious idea that Birchas Hachama is a celebration of the moment when the sun returns to the spot where it was created?

Well, bad news, but that's bogus. too.

According to Jewish tradition, the sun was created at the vernal equinox. I don't know when this idea entered the Jewish imagination, but fine: call it mesorah. Unfortunately, it can't be true that April 8, 2009 is the day of the sun's return to its original spot, and here's why:

(a) the vernal equinox was two weeks ago on March 21
(b) the idea that April 8 marks the day of the sun's return to its original spot it based on the supposition that a year is 365.25 days. This is wrong.
(c) Even if the supposition was correct, the completion of the cycle would not occur on April 8, but at 6 PM on April 7.

So, what's so special about April 8? I'm no longer sure.

NOTE: Some of this information has appeared previously at Ben Chorin and I expect some is also in the Hirhurim blog book which I have not read. If its on your blog, too, tell me and I'll gladly link you up.

Update: Many bloggers who have written about this subject have left links to their posts in the comments. Please click the links, and visit those blogs!

Update 2: As I suspected, the contents of this post are discussed at length in the Hirhurim blog book.

Haredi morality

Yated Neeman: Better we should lie then look at women

HT: NoPeanutz

Matzah-Matzah G-d

By the Bray of Fundie

Think the annual post-Purim OCD search and destroy Khametz mission is tough? Try to imagine what it must have been like in the Bais HaMiqdash where Khametz Meal offerings were prohibited on the Altar all year long 1!

While DB has been confronting the issue of animal sacrifices quite a bit lately he’s written nary a word about the Menakhos=meal offerings. But the facts are that although the menu of Menakhos sported a more elastic definition of Matzah than we do today 2 (ours are Ma'afeh Tanur =baked in an oven exclusively), the fact remains that for one week a year we raise the bar of our bread kashrus to Temple altar levels. Put another way, on Pesakh we ingest only that (bread) which is kosher for G-d. Here's my take:

Khametz is singular in the entire Torah dietary code in that its prohibition derives from neither ingredients, ingredient combination, manner of death, health nor location. It is a matter of processing and in particular, the time elapsed in the food processing.

We tend to think of infinity or transcendence as being “longer” than finite time. When the past extends behind any starting point and the future unfurls beyond any ending point that’s infinity. But consider the possibility that infinity is not longer than time but qualitatively timeless. No time at all. An immobile present, a tick on the clock that never tocks.

When we watch-guard Matzah lest it become khametz, when we keep the process under 18 minutes, we are endeavoring, as much as our finite-under-time humanity allows us, to bake an infinite bread, a bread that is the staff of eternity rather than of (mortal) life.

Much has been said and written about the Qorban Pesakh=Passover offering-Paschal Lamb, having been the first Qorban in history of which human beings partook (all the Qorbanos of Bereshis were Olot=burnt offerings or… what the Greeks call holókauston or "holocausts"). In the idiom of our sages such edible offerings are M’Shulkahn Gavoha ka zakhu= “(we) merited (dining) from the table on high”. IMO this is true of Matzah as well. On the night/festival when G-d acquires us as His slaves we eat of His infinite bread, much as the slave of a Kohen may eat T’rumah while freemen Yisraelim may not.

Now…doesn’t that make the cleaning, scrubbing, high priced Matzah and Matzah Fibrosis/indigestion all worth it?

Bonus riddle: (edited in deference to Hershy) During the 40 year sojourn in the Wilderness the Israelites ate manna bread. Described in the Torah as "Bread from Heaven". In theory if we could get our hands on some could we fulfill the Mitzvah of eating Matzah on Pesakh with Manna Bread?

Qedusha-Havdala...have you gotten yours today?

________________________________________________
1. Leviticus 2:11
יא כָּל-הַמִּנְחָה, אֲשֶׁר תַּקְרִיבוּ לַיהוָה--לֹא תֵעָשֶׂה, חָמֵץ: כִּי כָל-שְׂאֹר וְכָל-דְּבַשׁ, לֹא-תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיהוָה.
11 No meal-offering, which ye shall bring unto the LORD, shall be made with leaven; for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the LORD.

2. Leviticus 2:5,7 And if thy offering be a meal-offering baked on a griddle, And if thy offering be a meal-offering of the stewing-pan

Celebrate Passover 2009 with Magnificent Passover Gift Baskets from Oh Nuts.

Thursday, April 02, 2009

Hey, we're famous.

Check out what appears at 5:54

(No mention of Bray, alas. Let the foot-stomping commence.)

PS: I'll respond to the specific arguments made by that journalist who was attempting to defend the significance of his own story, as soon as I get back from the store. If these are my 15 minutes, I'm going to need a better wardrobe.