בס''ד
Q:
Hi Avielah, I have a question. In Ki Tisa we read about the Luchot with the Aseret Dibrot originally written michtav Elohim, the script of HaShem, and then the second version b'yad Moshe. What, if any, do you think the difference of script was - any Midrash you can guide me towards? Thank you, thank you.
A:
Hi, L! Re your question about the first Luchot being written be-ketav Ivrit be-yad Ha-Shem, and the second set of Luchot being written be-ketav Ashurit be-yad Moshe, (or about all the Luchot and original Sifrei Torah written in ketav Ivrit and the switch happening sometime between Matan Torah and Ezra Ha-Sofer) there's lots - mostly in Hebrew:
Sanhedrin 21b-22a notes that this subject is of Tannaitic dispute and that there are three different opinions; Menachot 29b; Shabbat 104a; Teshuvot Ha-Ge'onim (responsum 358, fully quoted by Margolis Ha-Yam to Sanhedrin 21b); RaMBaM's Commentary to Mishnah, Yadaim 2:5; Ha-Mikra Ve-Ha-Mesorah by R' Reuven Margulies; Yerushalmi Megilah 1:9.
Quti'im (Samaritans) still write their Sifrei in ketav Ivrit, and Yemenite Jews up until recently wrote their Sifrei in ketav Ashurit, with only Y-H-V-H written in ketav Ivrit. Since their gradual exposure to the broader Jewish world, they've ended that practice.
There is an academic article at JewishEncyclopedia.com about the Hebrew AlefBet and it's transition, and Omnigot has an interesting page on "Paleo-Hebrew", ie ketav Ivrit.
Hope you like the juicy references - enjoy researching!
Love you :)
Cross-posted on Facebook
Showing posts with label Hebrew. Show all posts
Showing posts with label Hebrew. Show all posts
Thursday, January 28, 2010
Wednesday, December 09, 2009
Parshat Va-yeshev: Dotted Letters Alef and Tav
בס''ד
Be-reshit/Genesis 37:12 reads:
The word את et has two dots, one over each letter, teaching that Joseph's brothers did not go to pasture the flocks in Shekhem but to "pasture" themselves: to eat, drink, and indulge in all pleasures, the "Alef-to-Tav" suggesting they tried everything! From A to Z! (AR"N 30b)
Shekhem is a 4,000 year old city. It was the first Israeli capital and the largest, most central city to our ancestors at that time and place in history, not a pastoral place. The dots appearing over the word for the direct article indicate the boys didn't go to feed and water their sheep, they went to feed and water themselves. They didn't graze their flocks in the big city, they partied.
Shekhem (known as Neopolis later by our Greek invaders and now called Nablus in Arabic) also had another name: Tel Balatah.
The root בִּלָּה means to have a good time, to enjoy life; to spend time hanging out.
So what this verse is really telling us is that Joseph's brothers parked their father's flock outside Shekhem, went inside and had a good time! "Wasting away again in Margaritaville..."
The narrative tells us that Jacob is sending Joseph to check up on his older brothers and report back, and it is on this trip that Joseph's brothers turn on him and he ends up enslaved in Egypt. So what had Jacob heard, and what did Joseph catch them doing in Dotan (דָּת means justice/sentence) that they had to dispose of him?
In the end, Joseph's brothers were sick and tired of the favouritism their dad showed him, and snapped. The Torah refers to Joseph here as a נַעַר na'ar, or youth, and Rashi tells us that his childish behaviour was de rigeur.
Jacob was concerned his elder sons were not properly looking after his sheep (vital investment property he had worked hard for many years over), and Joseph's repeated spying on them finally ended in his catching them at doing something really bad (the dotted letters Alef and Tav), being sold to foreigners and taken away to Egypt.
Rashi tells us that Shekhem is a place of misfortune for the Jewish People: Joseph was sold into slavery there, Dinah was raped there, and the kingdom of the House of David was divided there. STAY AWAY FROM THIS PLACE.
Shekhem history: http://www.jewishvirtuallibrary.org/jsource/Society_&_Culture/geo/Shechem.html
Dothan Project: http://www.gcts.edu/dothan/
Copyright A. Barclay, all rights reserved.
Be-reshit/Genesis 37:12 reads:
וַיֵּלְכוּ, אֶחָיו, לִרְעוֹת אֶת-צֹאן אֲבִיהֶם, בִּשְׁכֶם
And once, his brothers went to pasture their father's flock in Shekhem.
Va-yeilekhu, echaiv, lire'ot et-tson avihem, bi-Shekhem
The word את et has two dots, one over each letter, teaching that Joseph's brothers did not go to pasture the flocks in Shekhem but to "pasture" themselves: to eat, drink, and indulge in all pleasures, the "Alef-to-Tav" suggesting they tried everything! From A to Z! (AR"N 30b)
Shekhem is a 4,000 year old city. It was the first Israeli capital and the largest, most central city to our ancestors at that time and place in history, not a pastoral place. The dots appearing over the word for the direct article indicate the boys didn't go to feed and water their sheep, they went to feed and water themselves. They didn't graze their flocks in the big city, they partied.
Shekhem (known as Neopolis later by our Greek invaders and now called Nablus in Arabic) also had another name: Tel Balatah.
The root בִּלָּה means to have a good time, to enjoy life; to spend time hanging out.
So what this verse is really telling us is that Joseph's brothers parked their father's flock outside Shekhem, went inside and had a good time! "Wasting away again in Margaritaville..."
The narrative tells us that Jacob is sending Joseph to check up on his older brothers and report back, and it is on this trip that Joseph's brothers turn on him and he ends up enslaved in Egypt. So what had Jacob heard, and what did Joseph catch them doing in Dotan (דָּת means justice/sentence) that they had to dispose of him?
In the end, Joseph's brothers were sick and tired of the favouritism their dad showed him, and snapped. The Torah refers to Joseph here as a נַעַר na'ar, or youth, and Rashi tells us that his childish behaviour was de rigeur.
Jacob was concerned his elder sons were not properly looking after his sheep (vital investment property he had worked hard for many years over), and Joseph's repeated spying on them finally ended in his catching them at doing something really bad (the dotted letters Alef and Tav), being sold to foreigners and taken away to Egypt.
Rashi tells us that Shekhem is a place of misfortune for the Jewish People: Joseph was sold into slavery there, Dinah was raped there, and the kingdom of the House of David was divided there. STAY AWAY FROM THIS PLACE.
Shekhem history: http://www.jewishvirtuallibrary.org/jsource/Society_&_Culture/geo/Shechem.html
Dothan Project: http://www.gcts.edu/dothan/
Copyright A. Barclay, all rights reserved.
Tuesday, December 08, 2009
Hebrew Word Gifts
בס''ד
My friend Rory & I did these t-shirt designs together - ok, all I did was the Hebrew script, my own design called "Qeset Ha-Soferet" & first published by MySpace. & I did the writeups on the tags, but everything else was her idea - she's the brainchild.
Anyway, each shirt sports a powerful Hebrew word, as an intention the wearer wishes to put out into the world or carry within themselves. They're meant to be inspirational spiritual gear.
Just in Time for Chanukah at my original blog, Netivat Sofrut: the diary of a Soferet.
Notice that all the shirts are modestly cut so those of us who cover up for religious reasons can wear them! There is a line of baby wear in the making as well...
Chappy Chanukah!
My friend Rory & I did these t-shirt designs together - ok, all I did was the Hebrew script, my own design called "Qeset Ha-Soferet" & first published by MySpace. & I did the writeups on the tags, but everything else was her idea - she's the brainchild.
Anyway, each shirt sports a powerful Hebrew word, as an intention the wearer wishes to put out into the world or carry within themselves. They're meant to be inspirational spiritual gear.
Just in Time for Chanukah at my original blog, Netivat Sofrut: the diary of a Soferet.
Notice that all the shirts are modestly cut so those of us who cover up for religious reasons can wear them! There is a line of baby wear in the making as well...
Chappy Chanukah!
Monday, October 12, 2009
Oy gib mir a heym vu di bufloksn geyn - Enlarged Letter Bet in Parashat Be-reyshit
בס''ד
That would be Yiddish for "Oh, give me a home where the buffalo roam..."
Thanks to Marie Jaffee for her translation and hat-tip to Rebecca Boggs for her transliteration.
I'd like to talk about home in this post in relation to this week's Parsha, Be-reyshit! Yes, this Shabbat we being the cycle of reading the Torah all over again. We got a preview on Simchat Torah, which was yesterday, Sunday, when we read the very end of the scroll and then rolled it back to the beginning again to read some more! This week we're getting back to The Garden.
Sefer Be-reyshit parashat Be-reyshit/the Book of Genesis 1:1 begins thus:
בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.
Be-reyshit bara Eloqim et ha-shamayim ve-et ha-aretz:
"At the beginning of G@D's creating of the heavens and the earth:"
The first letter, Bet (ב) should sport 4 crowns, called taggin or ketarim (unless you are Yemenite). These represent the Four Winds, the holy breath of G@d with which the entirety of Time and Space were brought into being.
As with many, but not all, sefarim/holy books, the first letter is often enlarged. However, here also is an example of an action taken from the next world, by G@D. The act of creation warrants a large Bet. According to Rabbi Chayim Dovid Halevy, z"l, a great Kabbalist and the former Chief Sefardi Rabbi of Tel Aviv, any time we see an enlarged letter anywhere in our canon (TaNa"KH), we are to understand that G@d has disturbed the staus quo with great חסד chesed, kindness, and אהבה ahavah, love.
Because the letter Bet carries the gematrial value of 2, it reveals to us the Divine creative mother-father energy within it, beginning the whole universe.
So, why was the world created with the letter Bet?
Just as Bet is closed on three sides and open only in front, so you are not permitted to investigate what is above (the Heavens) and what is below (the deep), what is before (the six days of creation) and what is (to happen) after (the world’s existence) - you are permitted only from the time the world was created and thereafter (the world we live in) [Genesis Rabbah 1:10. This may refer either to space or to time, or to both space and time. See Tosafot on Talmud Bavli Hag 11b, s.v. yakhol].
Some say that the Torah begins with the letter Bet to make the statement that the force that G@d used to initiate Creation was בינה Binah - with feminine understanding the world was created. . “For you shall call Understanding a Mother.” so says The Bahir. Binah means processed wisdom or deductive reasoning
Binah is in the world of יצירה Yetzirah, the formative dimension of "just Being". IS-ness. The letter Bet also begins בריאה B'riyah, the world of knowledge whose world is creative. Note that בריאה B'riyah and בְּרֵאשִׁית Be-reyshit have the same shoresh, root. For more on this, see http://inner.org/sefirot/sefbinah.htm
Reish Lakish taught that The Holy One made a deal with the rest of Creation, that if Israel accepts the Torah, you will continue to exist; if not, I will return you to nothingness (Shabbat 88a). How do we know this? Because the first word in the Torah, בְּרֵאשִׁית Be-reyshit, is an acronym: "Ba-rishonah Ra'ah Eloqim Shey'qab'lu Yisra'el Torah" - "From the start, G@D saw that Israel would accept the Torah" (Ba'al Ha-Turim).
In Judaism, G@d has many names, allowing us to attempt to express all the holy qualities of the Creator. One of those names begins with a letter Bet. בת קול Bat Qol, which literally means "Daughter of a Voice", but can also mean "Voice from Heaven", "echo", "Divine inspiration" or even "prophesy".
Just as with a ketubah, the traditional Jewish wedding contract, we begin this with a letter Bet which is often enlarged (but not always - that depends on the calligrapher). But we may have a similar situation here that requires a large Bet in a ketubah for the same reasons as in a Torah.
Many Jewish couples today enter their first marriage without their virginity (both literal and symbolic). There have been intimate relationships and home-building exercises, most often with people who now dwell in the past. Assuming these experiences have been dealt with, grown from and their lessons integrated into wisdom, there is no need to revisit them after the marriage begins.
All that came before, like lovers, homes, experiences, relationships...were only to bring each member of the wedding couple to this point and need only be included in the wedded relationship in their appropriate place. It's not that they get wiped away, or made to magically disappear. But from that large Bet which begins the building of this new, committed home, like the large Bet, the Bayit or "home" for all of Creation, we walk forward together and leave the rest behind.
...where seldom is heard a discouraging word...
That would be Yiddish for "Oh, give me a home where the buffalo roam..."
Thanks to Marie Jaffee for her translation and hat-tip to Rebecca Boggs for her transliteration.
I'd like to talk about home in this post in relation to this week's Parsha, Be-reyshit! Yes, this Shabbat we being the cycle of reading the Torah all over again. We got a preview on Simchat Torah, which was yesterday, Sunday, when we read the very end of the scroll and then rolled it back to the beginning again to read some more! This week we're getting back to The Garden.
Sefer Be-reyshit parashat Be-reyshit/the Book of Genesis 1:1 begins thus:
בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.
Be-reyshit bara Eloqim et ha-shamayim ve-et ha-aretz:
"At the beginning of G@D's creating of the heavens and the earth:"
The first letter, Bet (ב) should sport 4 crowns, called taggin or ketarim (unless you are Yemenite). These represent the Four Winds, the holy breath of G@d with which the entirety of Time and Space were brought into being.
As with many, but not all, sefarim/holy books, the first letter is often enlarged. However, here also is an example of an action taken from the next world, by G@D. The act of creation warrants a large Bet. According to Rabbi Chayim Dovid Halevy, z"l, a great Kabbalist and the former Chief Sefardi Rabbi of Tel Aviv, any time we see an enlarged letter anywhere in our canon (TaNa"KH), we are to understand that G@d has disturbed the staus quo with great חסד chesed, kindness, and אהבה ahavah, love.
Because the letter Bet carries the gematrial value of 2, it reveals to us the Divine creative mother-father energy within it, beginning the whole universe.
So, why was the world created with the letter Bet?
Just as Bet is closed on three sides and open only in front, so you are not permitted to investigate what is above (the Heavens) and what is below (the deep), what is before (the six days of creation) and what is (to happen) after (the world’s existence) - you are permitted only from the time the world was created and thereafter (the world we live in) [Genesis Rabbah 1:10. This may refer either to space or to time, or to both space and time. See Tosafot on Talmud Bavli Hag 11b, s.v. yakhol].
Some say that the Torah begins with the letter Bet to make the statement that the force that G@d used to initiate Creation was בינה Binah - with feminine understanding the world was created. . “For you shall call Understanding a Mother.” so says The Bahir. Binah means processed wisdom or deductive reasoning
Binah is in the world of יצירה Yetzirah, the formative dimension of "just Being". IS-ness. The letter Bet also begins בריאה B'riyah, the world of knowledge whose world is creative. Note that בריאה B'riyah and בְּרֵאשִׁית Be-reyshit have the same shoresh, root. For more on this, see http://inner.org/sefirot/sefbinah.htm
Reish Lakish taught that The Holy One made a deal with the rest of Creation, that if Israel accepts the Torah, you will continue to exist; if not, I will return you to nothingness (Shabbat 88a). How do we know this? Because the first word in the Torah, בְּרֵאשִׁית Be-reyshit, is an acronym: "Ba-rishonah Ra'ah Eloqim Shey'qab'lu Yisra'el Torah" - "From the start, G@D saw that Israel would accept the Torah" (Ba'al Ha-Turim).
In Judaism, G@d has many names, allowing us to attempt to express all the holy qualities of the Creator. One of those names begins with a letter Bet. בת קול Bat Qol, which literally means "Daughter of a Voice", but can also mean "Voice from Heaven", "echo", "Divine inspiration" or even "prophesy".
Just as with a ketubah, the traditional Jewish wedding contract, we begin this with a letter Bet which is often enlarged (but not always - that depends on the calligrapher). But we may have a similar situation here that requires a large Bet in a ketubah for the same reasons as in a Torah.
Many Jewish couples today enter their first marriage without their virginity (both literal and symbolic). There have been intimate relationships and home-building exercises, most often with people who now dwell in the past. Assuming these experiences have been dealt with, grown from and their lessons integrated into wisdom, there is no need to revisit them after the marriage begins.
All that came before, like lovers, homes, experiences, relationships...were only to bring each member of the wedding couple to this point and need only be included in the wedded relationship in their appropriate place. It's not that they get wiped away, or made to magically disappear. But from that large Bet which begins the building of this new, committed home, like the large Bet, the Bayit or "home" for all of Creation, we walk forward together and leave the rest behind.
...where seldom is heard a discouraging word...
Friday, September 11, 2009
Parashat Nitzavim - the Mysterious Dotted Letters ...לָנוּ וּלְבָנֵינוּ, עַד...
בס''ד
Sefer Ba'al Ha-Turim notes that Devarim/Deuteronomy 29:28 has letters which are מְנֻקָּד menuqad (dotted), despite the general rule that a Torah scroll must be without vowel points, any punctuation marks, cantillation symbols, etc., a dot is inscribed above certian letters:
The phrase "...lanu u-le-vaneynu ad..." (...for us and also for our children until [forever]...) exhibits a total of eleven dots, one over each letter of these three words with the exception of the last letter, Dalet (ד).
What does this teach us, and why is the last letter not dotted?
Some commentary in Midrash Numbers Rabbah 3, 13 states that these eleven letters are dotted because they are not the ones which should be dotted. One popular interpretation of why some particular letters are dotted in our Sifrei Torah says these dots mean effacement, ie. that the dots indicate there is either a scribal error which has been incorporated into the traditional text or that there is a disagreement about whether these letters or words belong in the text at all.
Avot de-Rabbi Natan 30b explans that these dots were written to call attention to extrapolations on the words, however, they may indicate that the words or letters were doubtful and were to be deleted, presumably when Eliyahu Ha-Navi comes to resolve all the scribal variations before the coming of the Moshiach..
Ezra the Scribe is quoted as saying that if Eliyahu asks, “why have you written these words?”, indicating that they are incorrect, Ezra will reply, shrugging, “well, at least I've placed dots over them”, but if Eliyahu says, “you have written them correctly” then Ezra will remove the dots!
So when Midrash Numbers Rabbah 3, 13 states that these letters are dotted instead of the actual ones which should be dotted, what letters or words were meant to be dotted in the first place? And why can't they be dotted themselves? Why do these words carry the dots instead?
Because the letters which should be dotted are לַיהוָה, אֱלֹהֵינוּ. And because the dots are meant to efface, cancel, or annul, you can not cross out the Name of G@D...
So ChaZaL teach this pasuq, verse, is telling us of our accepting responsibility for each others' public sins, and to agree to be punished for not preventing them or not supporting each other sufficiently to avoid committing those sins.
Rashi explains that the way these letters are dotted means this deal we made with The Holy One only came into effect after Am Yisra'el crossed over the nehar ha-yarden, the River Jordan, and made the vow at the mountains of Har Gerizim and Har Eival.
So why is this last letter not dotted?
The Ba'al Ha-Turim writes about why there is a lonely dot over the letter Ayin (ע) of the word עַד ad, but not the Dalet (ד). It is because from the time that Moshe Rabbeynu began to expound the Torah at Arvot Mo'av, the Plains of Mo'av, until we crossed the Yarden was a total of seventy - the numerology of Ayin is 70 - days. This also hints at the seventy years of galut (exile) we would experience in Babylon, the collective punishment that the whole Nation of Yisra'el had to suffer for the shortcomings of those who were unrepentantly guilty.
But wait a second. If the letters are effaced by the dots, then we're off the hook, right?
No, sorry. G@d wanted to emphasise how much we could help our fellow Jews, and how important that is. We must learn from the very human mistake made by Qayin, Cain, in Be-reshit/Genesis 4:9: we are our brother's (and sister's!) keeper. We're all Jews and we must take responsibility for each other. We must take up the slack when they can't continue, help them when they're falling away from G@d. Kol Yisra'el areyvim zeh ba-zeh, each one of Israel is responsible one for the other. Go Team Jew!
And by embodying this directive of kindness, we can raise our interactions with each other, according to the mitzvot of beyn adam la-chaveiro (between a person his/her friend), and hopefully provide a security network for our family which is all Israel.
Copyright © A. Barclay
Sefer Ba'al Ha-Turim notes that Devarim/Deuteronomy 29:28 has letters which are מְנֻקָּד menuqad (dotted), despite the general rule that a Torah scroll must be without vowel points, any punctuation marks, cantillation symbols, etc., a dot is inscribed above certian letters:
הַנִּסְתָּרֹת--לַיהוָה, אֱלֹהֵינוּ; וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ, עַד-עוֹלָם--לַעֲשׂוֹת, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת.
The secrets belong to the Ad@nai our G@d, but that which is revealed are for us and also for our children for ever, that we may do all the words of this law.
The phrase "...lanu u-le-vaneynu ad..." (...for us and also for our children until [forever]...) exhibits a total of eleven dots, one over each letter of these three words with the exception of the last letter, Dalet (ד).
What does this teach us, and why is the last letter not dotted?
Some commentary in Midrash Numbers Rabbah 3, 13 states that these eleven letters are dotted because they are not the ones which should be dotted. One popular interpretation of why some particular letters are dotted in our Sifrei Torah says these dots mean effacement, ie. that the dots indicate there is either a scribal error which has been incorporated into the traditional text or that there is a disagreement about whether these letters or words belong in the text at all.
Avot de-Rabbi Natan 30b explans that these dots were written to call attention to extrapolations on the words, however, they may indicate that the words or letters were doubtful and were to be deleted, presumably when Eliyahu Ha-Navi comes to resolve all the scribal variations before the coming of the Moshiach..
Ezra the Scribe is quoted as saying that if Eliyahu asks, “why have you written these words?”, indicating that they are incorrect, Ezra will reply, shrugging, “well, at least I've placed dots over them”, but if Eliyahu says, “you have written them correctly” then Ezra will remove the dots!
So when Midrash Numbers Rabbah 3, 13 states that these letters are dotted instead of the actual ones which should be dotted, what letters or words were meant to be dotted in the first place? And why can't they be dotted themselves? Why do these words carry the dots instead?
Because the letters which should be dotted are לַיהוָה, אֱלֹהֵינוּ. And because the dots are meant to efface, cancel, or annul, you can not cross out the Name of G@D...
So ChaZaL teach this pasuq, verse, is telling us of our accepting responsibility for each others' public sins, and to agree to be punished for not preventing them or not supporting each other sufficiently to avoid committing those sins.
Rashi explains that the way these letters are dotted means this deal we made with The Holy One only came into effect after Am Yisra'el crossed over the nehar ha-yarden, the River Jordan, and made the vow at the mountains of Har Gerizim and Har Eival.
So why is this last letter not dotted?
The Ba'al Ha-Turim writes about why there is a lonely dot over the letter Ayin (ע) of the word עַד ad, but not the Dalet (ד). It is because from the time that Moshe Rabbeynu began to expound the Torah at Arvot Mo'av, the Plains of Mo'av, until we crossed the Yarden was a total of seventy - the numerology of Ayin is 70 - days. This also hints at the seventy years of galut (exile) we would experience in Babylon, the collective punishment that the whole Nation of Yisra'el had to suffer for the shortcomings of those who were unrepentantly guilty.
But wait a second. If the letters are effaced by the dots, then we're off the hook, right?
No, sorry. G@d wanted to emphasise how much we could help our fellow Jews, and how important that is. We must learn from the very human mistake made by Qayin, Cain, in Be-reshit/Genesis 4:9: we are our brother's (and sister's!) keeper. We're all Jews and we must take responsibility for each other. We must take up the slack when they can't continue, help them when they're falling away from G@d. Kol Yisra'el areyvim zeh ba-zeh, each one of Israel is responsible one for the other. Go Team Jew!
And by embodying this directive of kindness, we can raise our interactions with each other, according to the mitzvot of beyn adam la-chaveiro (between a person his/her friend), and hopefully provide a security network for our family which is all Israel.
Copyright © A. Barclay
Monday, September 07, 2009
Tehilim/Psalms Chapter 27
בס''ד
My loose translation of Tehilim/Psalm 27, traditionally recited daily during this Jewish month of Elul prayers...
לְדָוִד: יְהוָה, אוֹרִי וְיִשְׁעִי--מִמִּי אִירָא;
יְהוָה מָעוֹז-חַיַּי, מִמִּי אֶפְחָד
Of David: Ad@nai is my light and my saviour; who will I dread? Ad@nai is the stronghold of my life; who shall I be scared of?
בִּקְרֹב עָלַי, מְרֵעִים-- לֶאֱכֹל אֶת-בְּשָׂרִי:
צָרַי וְאֹיְבַי לִי; הֵמָּה כָשְׁלוּ וְנָפָלוּ
When malicious people caught me to devour my innards, my antagonists and my opponents, they tripped and fell.
אִם-תַּחֲנֶה עָלַי, מַחֲנֶה-- לֹא-יִירָא לִבִּי:
אִם-תָּקוּם עָלַי, מִלְחָמָה-- בְּזֹאת, אֲנִי בוֹטֵחַ
If an army sets up against me, my heart won't fear; even if war rises up against me, then I'll still be confident.
אַחַת, שָׁאַלְתִּי מֵאֵת-יְהוָה-- אוֹתָהּ אֲבַקֵּשׁ:
שִׁבְתִּי בְּבֵית-יְהוָה, כָּל-יְמֵי חַיַּי;
לַחֲזוֹת בְּנֹעַם-יְהוָה, וּלְבַקֵּר בְּהֵיכָלוֹ
One thing I've asked of Ad@nai, that I will pursue: that I may rest in the house of Ad@nai all the days of my life, to contemplate the pleasance of Ad@nai, and to visit early in His temple.
כִּי יִצְפְּנֵנִי, בְּסֻכֹּה-- בְּיוֹם רָעָה:
יַסְתִּרֵנִי, בְּסֵתֶר אָהֳלוֹ; בְּצוּר, יְרוֹמְמֵנִי
The Divine will hide me in the sukah on the day of broken-ness; conceal me in the shade of His tent; raise me up on a rock.
וְעַתָּה יָרוּם רֹאשִׁי, עַל אֹיְבַי סְבִיבוֹתַי, וְאֶזְבְּחָה בְאָהֳלוֹ, זִבְחֵי תְרוּעָה;
אָשִׁירָה וַאֲזַמְּרָה, לַיהוָה
And now my head is raised up above my enemies surrounding me; and I will offer sacrifices with trumpet-blast in His tent ; I will chant, I will sing to Ad@nai.
שְׁמַע-יְהוָה קוֹלִי אֶקְרָא; וְחָנֵּנִי וַעֲנֵנִי
Listen, Ad@nai, when I call with my voice, and be merciful to me, and answer me.
לְךָ, אָמַר לִבִּי--בַּקְּשׁוּ פָנָי; אֶת-פָּנֶיךָ יְהוָה אֲבַקֵּשׁ
To you my heart has said: 'Seek you My face'; Your face, Ad@nai, I'll seek.
אַל-תַּסְתֵּר פָּנֶיךָ, מִמֶּנִּי-- אַל תַּט-בְּאַף, עַבְדֶּךָ:
עֶזְרָתִי הָיִיתָ; אַל-תִּטְּשֵׁנִי וְאַל-תַּעַזְבֵנִי, אֱלֹהֵי יִשְׁעִי
Don't hide Your face from me; don't reject Your servant in anger; You've been my help; don't cast me away, and don't forsake me, my G@d of my salvation.
כִּי-אָבִי וְאִמִּי עֲזָבוּנִי; וַיהוָה יַאַסְפֵנִי
For despite my father and my mother abandoning me, Ad@nai will gather me up.
הוֹרֵנִי יְהוָה, דַּרְכֶּךָ: וּנְחֵנִי, בְּאֹרַח מִישׁוֹר--לְמַעַן, שׁוֹרְרָ
Teach me Your way, Ad@nai; and lead me on a strait path, because of those who lie in wait for me.
אַל-תִּתְּנֵנִי, בְּנֶפֶשׁ צָרָי: כִּי קָמוּ-בִי עֵדֵי-שֶׁקֶר, וִיפֵחַ חָמָס
Don't deliver me over to the will of my tormentors; for liars have arisen against me, and they exhale HAMAS, violence.
לוּלֵא--הֶאֱמַנְתִּי, לִרְאוֹת בְּטוּב-יְהוָה: בְּאֶרֶץ חַיִּים
If I hadn't believed to envision the goodness of Ad@nai in the land of the living!
קַוֵּה, אֶל-יְהוָה: חֲזַק, וְיַאֲמֵץ לִבֶּךָ; וְקַוֵּה, אֶל-יְהוָה
Hope for Ad@nai; be strong, and let your heart feel encouraged; await Ad@nai.
My loose translation of Tehilim/Psalm 27, traditionally recited daily during this Jewish month of Elul prayers...
לְדָוִד: יְהוָה, אוֹרִי וְיִשְׁעִי--מִמִּי אִירָא;
יְהוָה מָעוֹז-חַיַּי, מִמִּי אֶפְחָד
Of David: Ad@nai is my light and my saviour; who will I dread? Ad@nai is the stronghold of my life; who shall I be scared of?
בִּקְרֹב עָלַי, מְרֵעִים-- לֶאֱכֹל אֶת-בְּשָׂרִי:
צָרַי וְאֹיְבַי לִי; הֵמָּה כָשְׁלוּ וְנָפָלוּ
When malicious people caught me to devour my innards, my antagonists and my opponents, they tripped and fell.
אִם-תַּחֲנֶה עָלַי, מַחֲנֶה-- לֹא-יִירָא לִבִּי:
אִם-תָּקוּם עָלַי, מִלְחָמָה-- בְּזֹאת, אֲנִי בוֹטֵחַ
If an army sets up against me, my heart won't fear; even if war rises up against me, then I'll still be confident.
אַחַת, שָׁאַלְתִּי מֵאֵת-יְהוָה-- אוֹתָהּ אֲבַקֵּשׁ:
שִׁבְתִּי בְּבֵית-יְהוָה, כָּל-יְמֵי חַיַּי;
לַחֲזוֹת בְּנֹעַם-יְהוָה, וּלְבַקֵּר בְּהֵיכָלוֹ
One thing I've asked of Ad@nai, that I will pursue: that I may rest in the house of Ad@nai all the days of my life, to contemplate the pleasance of Ad@nai, and to visit early in His temple.
כִּי יִצְפְּנֵנִי, בְּסֻכֹּה-- בְּיוֹם רָעָה:
יַסְתִּרֵנִי, בְּסֵתֶר אָהֳלוֹ; בְּצוּר, יְרוֹמְמֵנִי
The Divine will hide me in the sukah on the day of broken-ness; conceal me in the shade of His tent; raise me up on a rock.
וְעַתָּה יָרוּם רֹאשִׁי, עַל אֹיְבַי סְבִיבוֹתַי, וְאֶזְבְּחָה בְאָהֳלוֹ, זִבְחֵי תְרוּעָה;
אָשִׁירָה וַאֲזַמְּרָה, לַיהוָה
And now my head is raised up above my enemies surrounding me; and I will offer sacrifices with trumpet-blast in His tent ; I will chant, I will sing to Ad@nai.
שְׁמַע-יְהוָה קוֹלִי אֶקְרָא; וְחָנֵּנִי וַעֲנֵנִי
Listen, Ad@nai, when I call with my voice, and be merciful to me, and answer me.
לְךָ, אָמַר לִבִּי--בַּקְּשׁוּ פָנָי; אֶת-פָּנֶיךָ יְהוָה אֲבַקֵּשׁ
To you my heart has said: 'Seek you My face'; Your face, Ad@nai, I'll seek.
אַל-תַּסְתֵּר פָּנֶיךָ, מִמֶּנִּי-- אַל תַּט-בְּאַף, עַבְדֶּךָ:
עֶזְרָתִי הָיִיתָ; אַל-תִּטְּשֵׁנִי וְאַל-תַּעַזְבֵנִי, אֱלֹהֵי יִשְׁעִי
Don't hide Your face from me; don't reject Your servant in anger; You've been my help; don't cast me away, and don't forsake me, my G@d of my salvation.
כִּי-אָבִי וְאִמִּי עֲזָבוּנִי; וַיהוָה יַאַסְפֵנִי
For despite my father and my mother abandoning me, Ad@nai will gather me up.
הוֹרֵנִי יְהוָה, דַּרְכֶּךָ: וּנְחֵנִי, בְּאֹרַח מִישׁוֹר--לְמַעַן, שׁוֹרְרָ
Teach me Your way, Ad@nai; and lead me on a strait path, because of those who lie in wait for me.
אַל-תִּתְּנֵנִי, בְּנֶפֶשׁ צָרָי: כִּי קָמוּ-בִי עֵדֵי-שֶׁקֶר, וִיפֵחַ חָמָס
Don't deliver me over to the will of my tormentors; for liars have arisen against me, and they exhale HAMAS, violence.
לוּלֵא--הֶאֱמַנְתִּי, לִרְאוֹת בְּטוּב-יְהוָה: בְּאֶרֶץ חַיִּים
If I hadn't believed to envision the goodness of Ad@nai in the land of the living!
קַוֵּה, אֶל-יְהוָה: חֲזַק, וְיַאֲמֵץ לִבֶּךָ; וְקַוֵּה, אֶל-יְהוָה
Hope for Ad@nai; be strong, and let your heart feel encouraged; await Ad@nai.
Wednesday, September 02, 2009
Full Moon of Elul - יָרֵחַ מָלֵא אלול
בס''ד
BS"D
Today is the 13th day of the Jewish month of Elul (אלול). The yare'ach maley, full moon, is just around the corner. This month of introspection, of turning and returning to The Holy One, is almost half over, when the waxing moon will swell to her fullest, then wane through the days leading us to Rosh Ha-Shanah, the Jewish New Year, the anniversary of the Creation of people.
To remind us that another New Year is coming and to awaken our yearning for teshuvah, repentance, each Elul morning except Shabbat my husband and I have prayed in our lush garden facing east, to Jerusalem, then blown the shofar on our back patio. We recite Tehilim/Psalm 27. We are truly blessed.
קידוש לבנה Qidush Levanah is the monthly sanctification of the moon, called levanah or yare'ach in Hebrew. According to various traditional sources, one must perform this ritual either the first moment one sees the moon in its new phase, or before the tenth day of the lunar month, or by the full moon at the latest. And always at night.
Talmud Bavli Sanhedrin 42a gifts us with the words to bless this Heavenly body, although Ashkenazi and Sefardi customs differ. In essence we are praising The Holy One for for such marvelous creations, including the miracle of the moon's monthly rebirth. We see this as a symbol of G@d's promise to redeem all the Jewish People and to make us complete once more in the Land of Israel.
The gematria, numerological value, of Elul is 67. When one add this number to the gematrial of yare'ach, which is 218, we get 285. And what is 285 the number of?
רוח נדיבה - ru'ach nadivah - a charitable, generous open-hearted willing or ready spirit or essence. A giving, open-handed attitude. And guess what? It's feminine.
So when you bless the moon of Elul tonight or tomorrow, remember that The Holy One is waiting with open arms to warmly welcome you back for a New Year.
And say a shehechiyanu.
Copyright © A. Barclay
BS"D
Today is the 13th day of the Jewish month of Elul (אלול). The yare'ach maley, full moon, is just around the corner. This month of introspection, of turning and returning to The Holy One, is almost half over, when the waxing moon will swell to her fullest, then wane through the days leading us to Rosh Ha-Shanah, the Jewish New Year, the anniversary of the Creation of people.
To remind us that another New Year is coming and to awaken our yearning for teshuvah, repentance, each Elul morning except Shabbat my husband and I have prayed in our lush garden facing east, to Jerusalem, then blown the shofar on our back patio. We recite Tehilim/Psalm 27. We are truly blessed.
קידוש לבנה Qidush Levanah is the monthly sanctification of the moon, called levanah or yare'ach in Hebrew. According to various traditional sources, one must perform this ritual either the first moment one sees the moon in its new phase, or before the tenth day of the lunar month, or by the full moon at the latest. And always at night.
Talmud Bavli Sanhedrin 42a gifts us with the words to bless this Heavenly body, although Ashkenazi and Sefardi customs differ. In essence we are praising The Holy One for for such marvelous creations, including the miracle of the moon's monthly rebirth. We see this as a symbol of G@d's promise to redeem all the Jewish People and to make us complete once more in the Land of Israel.
The gematria, numerological value, of Elul is 67. When one add this number to the gematrial of yare'ach, which is 218, we get 285. And what is 285 the number of?
רוח נדיבה - ru'ach nadivah - a charitable, generous open-hearted willing or ready spirit or essence. A giving, open-handed attitude. And guess what? It's feminine.
So when you bless the moon of Elul tonight or tomorrow, remember that The Holy One is waiting with open arms to warmly welcome you back for a New Year.
And say a shehechiyanu.
Copyright © A. Barclay
Thursday, June 11, 2009
Parshat Be-Ha'alotekha Parte Deux: Nuns Sealed Shut
BS"D
Psych!
Did you really believe yesterday's post, that I would refuse to comment on the two backward Nuns (those would be Hebrew letters (נ), not ladies dressed modestly and wearing crucifixes)?
How could I resist? I mean REALLY?
Peshat
Before and after Sefer Be-midbar/Numbers 10:35-36, there is a backwards letter Nun surrounded by space:
These verses preserve the invocation prayers in connection with the going forward and the resting of the Ark on our jouney through the desert to the Land of Israel. They are chanted to this day at the opening and closing of the ark and/or parokhet, whenever the Torah is read in the synagogue.
These two verses are enclosed with a long space, a letter Nun hafukh or mezuneret (isolated), then another long space on either end. I've seen thousands of Torah scrolls in my sofrut career, and I've noticed that these two Nunim can be written not only backward, but upside down, or even facing front, looking back over their shoulders. הָפוּךְ hafukh can mean reversed, inverted, inverse, in disarray, or even in slang "cafe au lait"!). There are many scribal rules about these spaces and letters, but no universal agreement.
Why are they here? Were they originally written into the text by hand by Moshe Rabbeynu atop Mount Sinai as dictated by The Holy One? If not, then do these addition graphic signs present a Halakhic or historical problem, since we are forbidden by Torah to add anything to the Torah?
Sefer Devarim/Deuteronomy 13:1 states:
The RaMBaM, Maimonides, writes:
So when the Rabbis institute a new law, they have to be clear that they aren't adding to the Torah at all, only building a fence around the Torah, to help the rest of us avoid breaking the Torah's laws.
When we trace these two Nunim and their wide spaces back through to our oldest surviving Torah scrolls and manuscripts - Rashi commented on this so we know this scribal feature of Torah scrolls is at least 1,000 years old - we find that there has in fact been a change, that there was some kind of metamorphosis. Here are the verses in a 700-year-old Torah scroll. Does this look like any of the Sifrei Torah you have in your synagogue? NO!
Forgive me for sounding apikorsodox when I ask: did our great Sages enact this change in text, or did the Scribes? Or both? Are these signs, added later, a fence around the journey of our Holy Ark?
So how is this a fence?
The backward Nuns could be written here like this to indicate either that they are not in their original place: Both Rav Ashi and R' Shim'on ben Gamli'el explain that when the Messiah comes in the future this section will be removed from here and written in its proper place.
Another traditional idea is that they are taken from another source (possibly from "The Book of the Wars of the Lord", Numbers/Be-midbar 21:14 [parshat Chuqat]) and form a distinct section, scroll, or even "book" of the Torah. Some of the Rabbis thought of the Book of Numbers/Sefer Be-midbar as consisting of three parts (Chapters 1 - 10:34; Chapter 10:35 - 36; Chapters 11 - 36), and, in consequence, counted seven books of the Torah.
Thus, according to Rabbi Yochanan, Mishley/Proverbs 9:1
referred to the Seven Books of the Torah. R' Shmu'el ben Nachman agrees.
There is a supporting baraita for this idea: Rabbi Yehudah Ha-Nasi said the strange layout of spacing and inverted Nunim isn't because these pasuqim/verses are in the wrong place, but because they are an important book standing on their own.
Why the letter Nun?
There are no less than ten words, or letters, or groups of words or letters appearing in the text of our Torahs which carry a dot above their heads. That discussion is too broad for this particular article, so I'll deal with them at another time. The point here is that the word "dot" in Hebrew is נקד, naqud, and the initial of that word, obviously, is the letter Nun.
Many opinions suggest that in this instance every single letter of these two verses was dotted, causing a very problematic result: difficult to lay out, to write, and to read. This would also mean that G@d's name would be dotted, which is impossible, since dotting traditionally indicates a erasing or effacement of the letters which are dotted (which I'll explain in a separate article). All Very Bad. Instead, a letter Nun was placed on either end, at the beginning and at the end of the journey of the Holy Ark, but written irregularly, to reflect the irregularity of the dots, the placement, or otherwise, and to ensure that they were never inadvertently entered into the text permanently, over time.
Kabbalah
The gematrial value of the letter Nun is 50.
There are fifty Gates of Understanding or Wisdom in our tradition. The same gates which we pass through as we count the omer between the second day of Pesach and Shavu’ot, invoking the presence of each S’firah as we walk the Tree of Life. Each Gate refers to the nature of each of the fifty references to our Exodus in the Sefer Torah, and to the fifty queries into the nature of Creation which G@d poses Job. These verses are gated off from the rest of the Torah.
Why Fifty?
One way of solving mysteries in Judaism is of course to turn to numbers. Words which share the same numerological value are considered to be connected in a very deep way, a way that is not so apparent on the surface. So what can I do with this number? A word which also has a value of 50 is spelled Alef-Tet-Mem Sofit (אָטַם): atam meaning "seal" or "shut" or even "water-tight". These two verses are sealed off from the rest of the Torah.
בַּסּוֹף
The word נֶאֱמָן ne'eman, "faithful", begins and ends with a Nun just as these verses do. This could be an indicator that we can rely on the information communicated in these verses. That as long as we keep ourselves under the protective wings of the Shekhinah, G@d's Holy Sheltering Presence, by keeping our commandments and staying true to our covenant, that we have nothing to fear. For G@d is One, there is nothing else, so all that denies this One Universal Truth will surely נָס, disappear.
Sources:
Talmud Bavli Masekhet Shabbat 115b; 116a
Talmud Bavli Masekhet Sofrim (the scribe's tractate) 6, 2
"The Burnt Book: Reading the Talmud", by Rabbi Marc-Alain Ouaknin
RaMBaM, "Mishneh Torah, Book Fourteen: Sefer Shofetim, Laws of Rebels" 2:9
Sofer.co.uk
Rashi's commentary on Rosh Hashannah 17b as related by Rabbi Solomon Luria in his Responsum #63
Nehama Leibowitz, "Studies in Bamidbar"
---
Cross-posted on Facebook
Psych!
Did you really believe yesterday's post, that I would refuse to comment on the two backward Nuns (those would be Hebrew letters (נ), not ladies dressed modestly and wearing crucifixes)?
How could I resist? I mean REALLY?
Peshat
Before and after Sefer Be-midbar/Numbers 10:35-36, there is a backwards letter Nun surrounded by space:
וַיְהִי בִּנְסֹעַ הָאָרֹן, וַיֹּאמֶר מֹשֶׁה: קוּמָה יְהוָה, וְיָפֻצוּ אֹיְבֶיךָ, וְיָנֻסוּ מְשַׂנְאֶיךָ, מִפָּנֶיךָ.
לו וּבְנֻחֹה, יֹאמַר: שׁוּבָה יְהוָה, רִבְבוֹת אַלְפֵי יִשְׂרָאֵל.
Now it was, when the coffer was to march on, that Moshe would say: 'Arise (to attack), O Y-H-V-H, so that Your enemies may scatter; and that those who hate You may flee before You!'. And when it rested, he said: 'Return, O Y-H-V-H, You of the ten thousands myriad/families/clans of the divisions of Israel!
These verses preserve the invocation prayers in connection with the going forward and the resting of the Ark on our jouney through the desert to the Land of Israel. They are chanted to this day at the opening and closing of the ark and/or parokhet, whenever the Torah is read in the synagogue.
These two verses are enclosed with a long space, a letter Nun hafukh or mezuneret (isolated), then another long space on either end. I've seen thousands of Torah scrolls in my sofrut career, and I've noticed that these two Nunim can be written not only backward, but upside down, or even facing front, looking back over their shoulders. הָפוּךְ hafukh can mean reversed, inverted, inverse, in disarray, or even in slang "cafe au lait"!). There are many scribal rules about these spaces and letters, but no universal agreement.
Why are they here? Were they originally written into the text by hand by Moshe Rabbeynu atop Mount Sinai as dictated by The Holy One? If not, then do these addition graphic signs present a Halakhic or historical problem, since we are forbidden by Torah to add anything to the Torah?
Sefer Devarim/Deuteronomy 13:1 states:
אֵת כָּל-הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם--אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת: לֹא-תֹסֵף עָלָיו, וְלֹא תִגְרַע מִמֶּנּוּ.
All this word which I command you, that you will observe to do; do not add to it, nor diminish from it.
The RaMBaM, Maimonides, writes:
The intent of this prohibition is that we not add to the words of the Torah nor subtract from them, thereby permanently establishing the addition or subtraction as part of Scripture. This applies to both the Written Law and the Oral Tradition (transmitted to Moses on Mount Sinai).
So when the Rabbis institute a new law, they have to be clear that they aren't adding to the Torah at all, only building a fence around the Torah, to help the rest of us avoid breaking the Torah's laws.
When we trace these two Nunim and their wide spaces back through to our oldest surviving Torah scrolls and manuscripts - Rashi commented on this so we know this scribal feature of Torah scrolls is at least 1,000 years old - we find that there has in fact been a change, that there was some kind of metamorphosis. Here are the verses in a 700-year-old Torah scroll. Does this look like any of the Sifrei Torah you have in your synagogue? NO!
Forgive me for sounding apikorsodox when I ask: did our great Sages enact this change in text, or did the Scribes? Or both? Are these signs, added later, a fence around the journey of our Holy Ark?
So how is this a fence?
The backward Nuns could be written here like this to indicate either that they are not in their original place: Both Rav Ashi and R' Shim'on ben Gamli'el explain that when the Messiah comes in the future this section will be removed from here and written in its proper place.
Another traditional idea is that they are taken from another source (possibly from "The Book of the Wars of the Lord", Numbers/Be-midbar 21:14 [parshat Chuqat]) and form a distinct section, scroll, or even "book" of the Torah. Some of the Rabbis thought of the Book of Numbers/Sefer Be-midbar as consisting of three parts (Chapters 1 - 10:34; Chapter 10:35 - 36; Chapters 11 - 36), and, in consequence, counted seven books of the Torah.
Thus, according to Rabbi Yochanan, Mishley/Proverbs 9:1
חָכְמוֹת, בָּנְתָה בֵיתָהּ; חָצְבָה עַמּוּדֶיהָ שִׁבְעָה.
Wisdom hath hewn out her seven pillars.
referred to the Seven Books of the Torah. R' Shmu'el ben Nachman agrees.
There is a supporting baraita for this idea: Rabbi Yehudah Ha-Nasi said the strange layout of spacing and inverted Nunim isn't because these pasuqim/verses are in the wrong place, but because they are an important book standing on their own.
Why the letter Nun?
There are no less than ten words, or letters, or groups of words or letters appearing in the text of our Torahs which carry a dot above their heads. That discussion is too broad for this particular article, so I'll deal with them at another time. The point here is that the word "dot" in Hebrew is נקד, naqud, and the initial of that word, obviously, is the letter Nun.
Many opinions suggest that in this instance every single letter of these two verses was dotted, causing a very problematic result: difficult to lay out, to write, and to read. This would also mean that G@d's name would be dotted, which is impossible, since dotting traditionally indicates a erasing or effacement of the letters which are dotted (which I'll explain in a separate article). All Very Bad. Instead, a letter Nun was placed on either end, at the beginning and at the end of the journey of the Holy Ark, but written irregularly, to reflect the irregularity of the dots, the placement, or otherwise, and to ensure that they were never inadvertently entered into the text permanently, over time.
Kabbalah
The gematrial value of the letter Nun is 50.
There are fifty Gates of Understanding or Wisdom in our tradition. The same gates which we pass through as we count the omer between the second day of Pesach and Shavu’ot, invoking the presence of each S’firah as we walk the Tree of Life. Each Gate refers to the nature of each of the fifty references to our Exodus in the Sefer Torah, and to the fifty queries into the nature of Creation which G@d poses Job. These verses are gated off from the rest of the Torah.
Why Fifty?
One way of solving mysteries in Judaism is of course to turn to numbers. Words which share the same numerological value are considered to be connected in a very deep way, a way that is not so apparent on the surface. So what can I do with this number? A word which also has a value of 50 is spelled Alef-Tet-Mem Sofit (אָטַם): atam meaning "seal" or "shut" or even "water-tight". These two verses are sealed off from the rest of the Torah.
בַּסּוֹף
The word נֶאֱמָן ne'eman, "faithful", begins and ends with a Nun just as these verses do. This could be an indicator that we can rely on the information communicated in these verses. That as long as we keep ourselves under the protective wings of the Shekhinah, G@d's Holy Sheltering Presence, by keeping our commandments and staying true to our covenant, that we have nothing to fear. For G@d is One, there is nothing else, so all that denies this One Universal Truth will surely נָס, disappear.
Sources:
Talmud Bavli Masekhet Shabbat 115b; 116a
Talmud Bavli Masekhet Sofrim (the scribe's tractate) 6, 2
"The Burnt Book: Reading the Talmud", by Rabbi Marc-Alain Ouaknin
RaMBaM, "Mishneh Torah, Book Fourteen: Sefer Shofetim, Laws of Rebels" 2:9
Sofer.co.uk
Rashi's commentary on Rosh Hashannah 17b as related by Rabbi Solomon Luria in his Responsum #63
Nehama Leibowitz, "Studies in Bamidbar"
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Cross-posted on Facebook
Thursday, March 12, 2009
S/He Ain't Heavy, S/He's my G@d - Enlarged Letters Nun and Reysh in Parshat Ki Tisa
בס''ד
In this week's Torah portion - Sh'mot parshat Ki Tisa – there are two letters which must be written very large in proportion to the rest, otherwise that particular Sefer Torah is considered pasul – unfit for public use - according to most authorities. Rabbi Chayim Dovid Halevy z"l, the former Sephardi Chief Rabbi of Tel Aviv, writes that each case of an enlarged letter anywhere in TaNa"Kh (the Hebrew Bible) indicates to us an instance of G@d making an extra effort of chesed – kindness - for the sake of the universe.
There is a third enlarged letter appearing in this Parshah only to be found in scrolls written by Jewish Mystics schooled in traditional Kabbalah. As this letter is not universally accepted, I'll write more about it later.
The first is the very large letter Nun found in Sh'mot/Exodus 34:7, and is part of the liturgy we chant during the Yamim Nora'im, the Days of Awe and one of the 13 attributes of G@d: "Notzeyr chesed la'alafim nosey avon vafesha v'chata'ah v'naqeyh y'naqeh poqeyd avon avot al-banim v'al-b'ney vanim al-shileyshim v'al-ribey'im:"
The enlarged Nun at the beginning of the word natzar/maintaining (נָצַר) - is to remind us that the letter Nun also begins another word, "ne'eman" (נֶאֱמָן), which means "faithful". This is to assure us that we can rely on G@D's chesed/kindnesses.
Ne'eman,"faithful", is spelled with a Nun Kefuf, bent (נ), at the beginning and a Nun Sofit, straight (ן), at the end. The bent Nun denotes reliability while the straight Nun stands for continuity. Sometimes our souls, our neshamahs, are withdrawn and resigned, in a state of contraction like the resting Nun, while at other times it is active and exuberant like the erect Nun. When someone is inactive and immobile, his/her soul lies fallow, but when this person feels vibrant and motivated, his/her neshamah draws itself up to its full height.
The letter Nun has a gematrial value of 50. There are fifty Gates of Binah (בִּינָה - understanding, sense or wisdom) in our tradition. The same gates which we pass through as we count the Omer between the second day of Pesach and Shavu'ot, invoking the presence of each S'firah as we walk the Tree of Life. Each Gate refers to the nature of each of the fifty references to our Exodus in the Sefer Torah, fifty queries into the nature of Creation which G@d poses Iyov (Job), the cycle of fifty years culminating in the Yovel - Jubilee year, and to the Fifty thousand Jubilees of the World to Come.
Traditionally, Moshiach has four names: Menachem, Shiloh, Yenon and Chaninah. The initials of these four names spells the word "Moshiach" (מָשִׁיחַ). Our Sages teach us that one of these names, Yenon (which means "shall rule"), is associated with the letter Nun. The Messiah is "nistar" – a hidden secret revealed to us by this large letter in its bowed position, the humbled vessel of true insight.
Among many other things, the letter Nun symbolizes downfall with simultaneous salvation, fruitfulness, and faithfulness leading to Moshiach.
This represents the selflessness inherent in "Previous World consciousness", the rectified state of the World to Come & The Shekhinah, G@D's sheltering, Divine Feminine Presence.
...
The second standard enlarged letter in Parshat Ki Tisa is the letter Reysh (ר) ending the word "acheyR" in "Ki lo tishtachaveh l'eyl acheyR ki Y-H-V-H qana sh'mo QEyl qana hu."
Since if a scribe is not careful in his/her work, the letters Dalet & Reysh could be confused, this enlargement is to distinguish "echad" (אֶחָד - "one") from "acheyr" (אַחֵר - "another") in order that by error one should not utter the blasphemy "lo tishtachaveh le-qeyl echad" - "you are not to bow down to the One G@D". Hence one reason for the enlarged Dalet in the Sh'ma. But that's for another article.
The letter Reysh's gematrial value is 200, which also stands for the word "qadmon" (קַדְמוֹן) – primeval archetype. Reysh symbolizes this super-conscious state of mind.
We are the archetypal Reysh, seeking to do teshuvah, return to G@D, the Quf (ק). In its place in the Alefbet, the returning Reysh faces away from but leans towards G@d. This letter represents process - the "art of clarification". This art is the "beginning of the end", ie the three last letters of the Alefbet – Reysh, Shin (שׁ) and Tav (ת) - are the beginning of the end, middle of the end, and end of the end.
Just as the Tzadi (צ) connects to the Quf in its full spelling of tzadiq (צַדִּיק) or tzodeqet (upright man or woman), so the Reysh guides us to the Shin and on to the Tav.
All the ascending levels of revealed wisdom leading us back to their Divine Source in the ShalhevetYah, the holy flame of non-consuming love of G@d for the people Israel.
Ameyn Selah!
---
Based on article originally posted on March 16th, 2006 by Soferet Avielah Barclay at Radical Torah
Copyright A. Barclay
In this week's Torah portion - Sh'mot parshat Ki Tisa – there are two letters which must be written very large in proportion to the rest, otherwise that particular Sefer Torah is considered pasul – unfit for public use - according to most authorities. Rabbi Chayim Dovid Halevy z"l, the former Sephardi Chief Rabbi of Tel Aviv, writes that each case of an enlarged letter anywhere in TaNa"Kh (the Hebrew Bible) indicates to us an instance of G@d making an extra effort of chesed – kindness - for the sake of the universe.
There is a third enlarged letter appearing in this Parshah only to be found in scrolls written by Jewish Mystics schooled in traditional Kabbalah. As this letter is not universally accepted, I'll write more about it later.
The first is the very large letter Nun found in Sh'mot/Exodus 34:7, and is part of the liturgy we chant during the Yamim Nora'im, the Days of Awe and one of the 13 attributes of G@d: "Notzeyr chesed la'alafim nosey avon vafesha v'chata'ah v'naqeyh y'naqeh poqeyd avon avot al-banim v'al-b'ney vanim al-shileyshim v'al-ribey'im:"
נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲוֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים.
"Maintaining mercy to the thousandth (generation), forgiving iniquity, rebellion & sin, yet not clearing, clearing (the guilty), calling-to-account the iniquity of the fathers upon the children and upon children's children, to the third and fourth (generation)!:"
The enlarged Nun at the beginning of the word natzar/maintaining (נָצַר) - is to remind us that the letter Nun also begins another word, "ne'eman" (נֶאֱמָן), which means "faithful". This is to assure us that we can rely on G@D's chesed/kindnesses.
Ne'eman,"faithful", is spelled with a Nun Kefuf, bent (נ), at the beginning and a Nun Sofit, straight (ן), at the end. The bent Nun denotes reliability while the straight Nun stands for continuity. Sometimes our souls, our neshamahs, are withdrawn and resigned, in a state of contraction like the resting Nun, while at other times it is active and exuberant like the erect Nun. When someone is inactive and immobile, his/her soul lies fallow, but when this person feels vibrant and motivated, his/her neshamah draws itself up to its full height.
The letter Nun has a gematrial value of 50. There are fifty Gates of Binah (בִּינָה - understanding, sense or wisdom) in our tradition. The same gates which we pass through as we count the Omer between the second day of Pesach and Shavu'ot, invoking the presence of each S'firah as we walk the Tree of Life. Each Gate refers to the nature of each of the fifty references to our Exodus in the Sefer Torah, fifty queries into the nature of Creation which G@d poses Iyov (Job), the cycle of fifty years culminating in the Yovel - Jubilee year, and to the Fifty thousand Jubilees of the World to Come.
Traditionally, Moshiach has four names: Menachem, Shiloh, Yenon and Chaninah. The initials of these four names spells the word "Moshiach" (מָשִׁיחַ). Our Sages teach us that one of these names, Yenon (which means "shall rule"), is associated with the letter Nun. The Messiah is "nistar" – a hidden secret revealed to us by this large letter in its bowed position, the humbled vessel of true insight.
Among many other things, the letter Nun symbolizes downfall with simultaneous salvation, fruitfulness, and faithfulness leading to Moshiach.
This represents the selflessness inherent in "Previous World consciousness", the rectified state of the World to Come & The Shekhinah, G@D's sheltering, Divine Feminine Presence.
...
The second standard enlarged letter in Parshat Ki Tisa is the letter Reysh (ר) ending the word "acheyR" in "Ki lo tishtachaveh l'eyl acheyR ki Y-H-V-H qana sh'mo QEyl qana hu."
כִּי לֹא תִשְׁתַּחֲוֶה, לְאֵל אַחֵר: כִּי יְהוָה קַנָּא שְׁמוֹ, אֵל קַנָּא הוּא.
"For: you will not bow down to any other god! For Ha-Shem, Jealous-One is His name, a jealous G@D is He!"
Since if a scribe is not careful in his/her work, the letters Dalet & Reysh could be confused, this enlargement is to distinguish "echad" (אֶחָד - "one") from "acheyr" (אַחֵר - "another") in order that by error one should not utter the blasphemy "lo tishtachaveh le-qeyl echad" - "you are not to bow down to the One G@D". Hence one reason for the enlarged Dalet in the Sh'ma. But that's for another article.
The letter Reysh's gematrial value is 200, which also stands for the word "qadmon" (קַדְמוֹן) – primeval archetype. Reysh symbolizes this super-conscious state of mind.
We are the archetypal Reysh, seeking to do teshuvah, return to G@D, the Quf (ק). In its place in the Alefbet, the returning Reysh faces away from but leans towards G@d. This letter represents process - the "art of clarification". This art is the "beginning of the end", ie the three last letters of the Alefbet – Reysh, Shin (שׁ) and Tav (ת) - are the beginning of the end, middle of the end, and end of the end.
Just as the Tzadi (צ) connects to the Quf in its full spelling of tzadiq (צַדִּיק) or tzodeqet (upright man or woman), so the Reysh guides us to the Shin and on to the Tav.
All the ascending levels of revealed wisdom leading us back to their Divine Source in the ShalhevetYah, the holy flame of non-consuming love of G@d for the people Israel.
Ameyn Selah!
---
Based on article originally posted on March 16th, 2006 by Soferet Avielah Barclay at Radical Torah
Copyright A. Barclay
Sunday, March 08, 2009
MEGILAT ESTHER (2004) - מגילת אסתר
BS"D
Studying Mishneh Brurah Tav-Reysh-Tzadi-Alef with R' Ross Singer, my rabbi at Sha'arey Tefilah.
We've been studying the laws of writing and reading a Megilat Esther, partially for his own learning - he knows all about the reading part, just not the sofrut part - and partially for mine - as I know the sofrut part and not the laws pertaining to public kria.
We're going to have a public leyning of the brand new Megilat Esther I've written, by the men for the community the evening Purim comes in, then the next morning another public reading by the men for everybody, followed by the women reading for everybody! It's all very exciting for us to be practising our chanting for the first time! I've been honoured with reading Chapter 10, plus the after-blessing, B"H.
It's been both fun and fascinating. The speed and vocabulary of my Hebrew and Aramaic are both improving. One of the things we learned this week was that the Rama states, "It is our minhag (custom) to crown the letters (put tagin on them)". So there's a reliable Ashkenazi source supporting my crowning of letters, even though I'd already learned to do that from my Sofer and that if all the crowns in a Megilat Esther are omitted, it's still kosher. Also, the cheleq or piece of qlaf at the beginning & end of the Megilah, there's a maklokhet (difference of opinions) on that - "...but not to leave the cheleq basofah" - we're (Ashkenazim) careful to leave only the cheleq at the beginning, not at the end. Then in goes on to say that, "...the GRA (Vilna Ga'on) kvetches about this..." in other words, he disagrees and rules that a cheleq, or extra parchment not to be written on, must be left at both the beginning and the end of the Megilah. The Megilah qlaf I (ok - my Sofer) purchased has both, so that's good.
We also learned about the large Vav in "Va-yezata", the last of Haman's (BOO!) executed sons to be named in the amud (column). The Vav must be written "longer" says Mishneh Brurah, not "larger" as I have stated. Also, when the Megilah is leyned (chanted) on Purim, Mishneh Brurah states that one must lengthen the *sound* of that Vav as well - pronouncing it like "VVVVVVVVVVVayezata".
But it doesn't tell us why...
I *love* learning Torah!!!
---
Based on article originally published January 2004 at Netivat Sofrut
Copyright A. Barclay
Studying Mishneh Brurah Tav-Reysh-Tzadi-Alef with R' Ross Singer, my rabbi at Sha'arey Tefilah.
We've been studying the laws of writing and reading a Megilat Esther, partially for his own learning - he knows all about the reading part, just not the sofrut part - and partially for mine - as I know the sofrut part and not the laws pertaining to public kria.
We're going to have a public leyning of the brand new Megilat Esther I've written, by the men for the community the evening Purim comes in, then the next morning another public reading by the men for everybody, followed by the women reading for everybody! It's all very exciting for us to be practising our chanting for the first time! I've been honoured with reading Chapter 10, plus the after-blessing, B"H.
It's been both fun and fascinating. The speed and vocabulary of my Hebrew and Aramaic are both improving. One of the things we learned this week was that the Rama states, "It is our minhag (custom) to crown the letters (put tagin on them)". So there's a reliable Ashkenazi source supporting my crowning of letters, even though I'd already learned to do that from my Sofer and that if all the crowns in a Megilat Esther are omitted, it's still kosher. Also, the cheleq or piece of qlaf at the beginning & end of the Megilah, there's a maklokhet (difference of opinions) on that - "...but not to leave the cheleq basofah" - we're (Ashkenazim) careful to leave only the cheleq at the beginning, not at the end. Then in goes on to say that, "...the GRA (Vilna Ga'on) kvetches about this..." in other words, he disagrees and rules that a cheleq, or extra parchment not to be written on, must be left at both the beginning and the end of the Megilah. The Megilah qlaf I (ok - my Sofer) purchased has both, so that's good.
We also learned about the large Vav in "Va-yezata", the last of Haman's (BOO!) executed sons to be named in the amud (column). The Vav must be written "longer" says Mishneh Brurah, not "larger" as I have stated. Also, when the Megilah is leyned (chanted) on Purim, Mishneh Brurah states that one must lengthen the *sound* of that Vav as well - pronouncing it like "VVVVVVVVVVVayezata".
But it doesn't tell us why...
I *love* learning Torah!!!
---
Based on article originally published January 2004 at Netivat Sofrut
Copyright A. Barclay
Thursday, February 12, 2009
WOMEN TO EMULATE
The Alef-Bet as the Twenty-two Saintly Women in our history, each with a quality represented by a Hebrew letter inspired by Talmud Bavli Yoma 29a - Table of Correspondences:
1. Alef/א - Sarah - שרה - Genesis 11:29-23:19 – בראשית יא:כט–כד:יט
2. Bet/ב - Riv’qah – רבקה - Genesis 24:15-25:25 – בראשית כד:טו–כה:כה
3. Gimel/ג - Rachel – רחל - Genesis 29:6-35:16 – בראשית כט:ו–לה:יו
4. Dalet/ד - Le’ah – לאה - Genesis 29:16-49:31 – בראשית כט:יו–מט:לא
5. Hey/ה - Yokheved – יוכבד - Exodus 2:1, 6:20 - שמות ב:א, ו:כ; Numbers 26:59 – במדבר כו:נט
6. Vav/ו - Miriyam – מרים - Exodus 2:4-Numbers 20:1 – שמות ב:ד–במדבר כ:א
7. Zayin/ז - Machlah - מחלה - Numbers 27:1-7 – במדבר כז:א–ז
8. Chet/ח - No’ah - נעה - ibid.
9. Tet/ט - Chaglah – חגלה - ibid.
10. Yud/י - Milkah – מלכה - ibid.
11. Khaf/כ - Tirtzah – תרצה - ibid.
12. Lamed/ל - Devorah – דבורה - Judges 4:4-5:1 – שופטים ד:ד–ה:א
13. Mem/מ - Mano’ach’s wife/Shimshon’s mother –אשת מנוח/אם של שמשון - Judges 13:2 - שופטים יג:ב
14. Nun/נ - Chanah – חנה - I Samuel 1:2-2:21 – א שמואל א:ב–ב:כי
15. Samekh/ס -Avigayil – אביגיל - I Samuel 25:3-42 – א שמואל כה:ג–מ:ב
16. Ayin/ע - Woman of Tekoa - אשה מתקוע - II Samuel 14:2-20 – ב שמואל ד:ב–כ
17. Peh/פ - Widow of Tzar’fat - אלמנת צרפת - I Kings 17:9-24 – א מלכים יז:ט–כד
18. Tzadi/צ - the Shunamitess – השונמית - II Kings 4:8-8:6 – ב מלכים ד:ח–ח:ו
19. Quf/ק - Chuldah – חלדה - II Kings 22:14 - ב מלכים כב:יד; II Chronicles 34:24 - ב דברי הימים לד:כד
20. Reysh/ר - Naomi – נעמי - The Book of Ruth – מגילת רות
21. Shin/ש - Yehosheva - יהושבע - II Kings 1:2 - ב מלכים א:ב; II Chronicles 22:11 - ב דברי הימים כב:יא
22. Tav/ת - Queen Esther – אסתר המלכה - The Book of Esther – מגילת אסתר
---
Based on article originally published November 2004 at:
http://soferet.blogspot.com/2004/11/bsd-women-to-emulate-alef-bet-as.html
Copyright A. Barclay
1. Alef/א - Sarah - שרה - Genesis 11:29-23:19 – בראשית יא:כט–כד:יט
2. Bet/ב - Riv’qah – רבקה - Genesis 24:15-25:25 – בראשית כד:טו–כה:כה
3. Gimel/ג - Rachel – רחל - Genesis 29:6-35:16 – בראשית כט:ו–לה:יו
4. Dalet/ד - Le’ah – לאה - Genesis 29:16-49:31 – בראשית כט:יו–מט:לא
5. Hey/ה - Yokheved – יוכבד - Exodus 2:1, 6:20 - שמות ב:א, ו:כ; Numbers 26:59 – במדבר כו:נט
6. Vav/ו - Miriyam – מרים - Exodus 2:4-Numbers 20:1 – שמות ב:ד–במדבר כ:א
7. Zayin/ז - Machlah - מחלה - Numbers 27:1-7 – במדבר כז:א–ז
8. Chet/ח - No’ah - נעה - ibid.
9. Tet/ט - Chaglah – חגלה - ibid.
10. Yud/י - Milkah – מלכה - ibid.
11. Khaf/כ - Tirtzah – תרצה - ibid.
12. Lamed/ל - Devorah – דבורה - Judges 4:4-5:1 – שופטים ד:ד–ה:א
13. Mem/מ - Mano’ach’s wife/Shimshon’s mother –אשת מנוח/אם של שמשון - Judges 13:2 - שופטים יג:ב
14. Nun/נ - Chanah – חנה - I Samuel 1:2-2:21 – א שמואל א:ב–ב:כי
15. Samekh/ס -Avigayil – אביגיל - I Samuel 25:3-42 – א שמואל כה:ג–מ:ב
16. Ayin/ע - Woman of Tekoa - אשה מתקוע - II Samuel 14:2-20 – ב שמואל ד:ב–כ
17. Peh/פ - Widow of Tzar’fat - אלמנת צרפת - I Kings 17:9-24 – א מלכים יז:ט–כד
18. Tzadi/צ - the Shunamitess – השונמית - II Kings 4:8-8:6 – ב מלכים ד:ח–ח:ו
19. Quf/ק - Chuldah – חלדה - II Kings 22:14 - ב מלכים כב:יד; II Chronicles 34:24 - ב דברי הימים לד:כד
20. Reysh/ר - Naomi – נעמי - The Book of Ruth – מגילת רות
21. Shin/ש - Yehosheva - יהושבע - II Kings 1:2 - ב מלכים א:ב; II Chronicles 22:11 - ב דברי הימים כב:יא
22. Tav/ת - Queen Esther – אסתר המלכה - The Book of Esther – מגילת אסתר
---
Based on article originally published November 2004 at:
http://soferet.blogspot.com/2004/11/bsd-women-to-emulate-alef-bet-as.html
Copyright A. Barclay
Sunday, January 11, 2009
YIR'AH (Awe) - יִרְאָה
בס"ד
20 Tevet
As we move from Parshat Vayechi, the last portion in the book of B'reyshit/Genesis, & its lessons in giving others the benefit of the doubt, we move into Parshat Sh'mot, the first portion in the book of Sh'mot/Exodus & its call to expansiveness. One cannot move through the tight places if one is not willing to be directed out, just as one cannot be born into the wide world without the crushing journey through the birth canal. There must be giving & forgiving of ourselves & others to achieve unity between souls & G@d. Otherwise, the Israelites could not fully live up to our name, Ivri = Hebrew, From Avraham Avinu's grandfather Eveyr, the boundary-crosser.
The close connexion between these two parshiyot is deeply significant, as it points us towards taking steps in a process of t'shuvah, the repentance response.
As part of my own personal process of t'shuvah, I'm currently reading the classic "Love is Letting Go of Fear", by Gerald G. Jampolsky. It has got me thinking very carefully about what "fear" means, the subtle forms it can take, & how to recognize when it is providing a barrier rather than a boundary.
I apologize profusely for the Celine Dion reference. It's just that our culture places upon the Lover the expectations that can only be fulfilled by G@d. It's just too much for a mortal to bear. We must dedicate ourselves to trusting in the Divine & allow our nearest & dearest to be fully human.
& on that note, see this fine example of Canadian Torah on this week's Parshah & the learning behind suffering as a means to draw closer to The Holy One.
No human can be all things to another human, nor should they be. We don't talk about placing our Trust primarily in God for nothing.
I believe it's one of the greatest challenges of consciouness we face in Western culture. There are certain crucial things we must leave for G@d alone & practice faith & patience.
But the non-secret is: it's all within us. We have all been given the tools to be conscious expressions of G@d's love in human form, but many of us are fumbling with the catch on the box or others are trying to figure out how to use them.
But the instruction manual is inside each of us. It's just that there are many distractions for those of us who are embodied. Pain & fear & ego & idolatry.
When Dr. Jampolsky asked Mother Theresa for the priviledge of accompanying her on a visit to Mexico, she replied, "I would have no objection about your joining me on the trip tp Mexico. But you said you wanted to learn about inner peace. I think you would learn more about inner peace if you would find out how much it costs to fly to Mexico City & back, & give that money to the poor."
He did so. & the powerful lesson he learned from this was that he did not have to look outside of himself for guidance on what choices to make.
Everything is inside. We just need to re-learn how to access it.
---
First published on January 2006 at Netivat Sofrut
Cross-posted on Facebook
Copyright A. Barclay, all rights reserved.
20 Tevet
As we move from Parshat Vayechi, the last portion in the book of B'reyshit/Genesis, & its lessons in giving others the benefit of the doubt, we move into Parshat Sh'mot, the first portion in the book of Sh'mot/Exodus & its call to expansiveness. One cannot move through the tight places if one is not willing to be directed out, just as one cannot be born into the wide world without the crushing journey through the birth canal. There must be giving & forgiving of ourselves & others to achieve unity between souls & G@d. Otherwise, the Israelites could not fully live up to our name, Ivri = Hebrew, From Avraham Avinu's grandfather Eveyr, the boundary-crosser.
The close connexion between these two parshiyot is deeply significant, as it points us towards taking steps in a process of t'shuvah, the repentance response.
As part of my own personal process of t'shuvah, I'm currently reading the classic "Love is Letting Go of Fear", by Gerald G. Jampolsky. It has got me thinking very carefully about what "fear" means, the subtle forms it can take, & how to recognize when it is providing a barrier rather than a boundary.
"...The fence for the Torah is Yirat Shamayim/Fear (Awe) of Heaven. However, just as there is no need for a fence around an empty field, so Yirah without Torah knowledge is worthless. In the Sages' words (Shabbat 31b), "It's a pity when one builds a door for an apartment, but has no apartment."
- Rabbi Chayim of Volozhin z"l, "Ru'ach Chayim" commentary on Pirkei Avot 1:1
"...Just remember, when you're in union, you don't have to fear that you'll be drained...."
- Jalaluddin Rumi, "You Are the Only Student You Have" Mathnawi V:3195-3219
"...You're here, there's nothing I fear..."
- Celine Dion, "My Heart Will Go On"
I apologize profusely for the Celine Dion reference. It's just that our culture places upon the Lover the expectations that can only be fulfilled by G@d. It's just too much for a mortal to bear. We must dedicate ourselves to trusting in the Divine & allow our nearest & dearest to be fully human.
& on that note, see this fine example of Canadian Torah on this week's Parshah & the learning behind suffering as a means to draw closer to The Holy One.
No human can be all things to another human, nor should they be. We don't talk about placing our Trust primarily in God for nothing.
I believe it's one of the greatest challenges of consciouness we face in Western culture. There are certain crucial things we must leave for G@d alone & practice faith & patience.
But the non-secret is: it's all within us. We have all been given the tools to be conscious expressions of G@d's love in human form, but many of us are fumbling with the catch on the box or others are trying to figure out how to use them.
But the instruction manual is inside each of us. It's just that there are many distractions for those of us who are embodied. Pain & fear & ego & idolatry.
When Dr. Jampolsky asked Mother Theresa for the priviledge of accompanying her on a visit to Mexico, she replied, "I would have no objection about your joining me on the trip tp Mexico. But you said you wanted to learn about inner peace. I think you would learn more about inner peace if you would find out how much it costs to fly to Mexico City & back, & give that money to the poor."
He did so. & the powerful lesson he learned from this was that he did not have to look outside of himself for guidance on what choices to make.
Everything is inside. We just need to re-learn how to access it.
---
First published on January 2006 at Netivat Sofrut
Cross-posted on Facebook
Copyright A. Barclay, all rights reserved.
Tuesday, December 30, 2008
ECHAD - אחד
BS"D
January 2005: I write the word meaning "one" in Hebrew. The number of G@d. One, United, Singular, Unique, Joint existence and reality for all. There is no other but G@d and there is no-thing else but G@d. Like the line in "Ana Be-Ko'ach" referring to The Holy One as YACHID, no translation can capture the true essence of The Source.
אֶחָד - one; single; unique; first, former; someone, somebody; only
כאחד - simultaneously, at the same time, at one and the same time
אִחֵד - to join, to unite; to combine, to merge; to unify, to consolidate
אֻחַד - to be united
Alef (א)
Value: 1
Alef is the first letter. It has no sound of its own. Only the sound made when you begin to make every sound. Open your mouth and begin to make a sound. STOP! That is Alef. (courtesy R' Lawrence Kushner from his "Book of Letters")
Drash (homiletic exegesis):
The mystery of G@D's unified multiplicity is alluded to in the word "alef" ("one"), which spelled backwards is "pele" ("mystery" or "wonder").
There is a tiny Alef written at the end of the first word in Leviticus. "Vayiqra El Moshe..." - "And G@D called to Moshe..." Why?
The Midrash tells us that when G@D was dictating the Torah to Moshe on Mount Sinai, He chose the word "vayiqra" to show what an intimate relationship they possessed. Moshe, being so modest, was reluctant, wishing to write instead "vayiqar" - "He happened by" - to indicate coincidence in his relationship to G@D rather than chosen-ness. They came to a compromise, thus the small Alef.
Each Holy Letter of the Alef-Bet serves as a channel, connecting heaven and earth. Alef is a ladder. The upper Yud denotes the celestial while the lower Yud represents the mundane. Linking the two Yuds is a Vav, who connects our physical and spiritual inclinations. Alef teaches us that by infusing our everyday lives with holiness, we may ascend to the Divine.
Kavanah (intention):
Alef is most easily recognizable by its diagonal stroke. The spot where the left leg meets this diagonal must be above where the right arm intersects it.
The next letter - Chet (ח):
Value: 8
The number eight has great significance in Judaism: boys are circumcised on their eighth day of life; Shemini Atzeret, the Eighth Day of Assembly, ends the holiday of Sukot; there are eight days of Chanukah; tzitzits are made up of eight threads...
Drash:
Going beyond seven, the number eight represents our ability to transcend our physical limitations. Eight symbolizes the metaphysical, the Divine.
When Chet is written in a standard Ashkenazi (European) Sefer Torah, it consists of two Zayins joined by a peaked roof. This is where Chet gets its name, from "chat" - "distorted". Our Sages draw a lesson from this construction; when one observes two people fighting, whether using verbal or actual weapons (zayins) against each other, spare no effort to built a bridge and bring them together so they may join once again in friendship (Krias HaTorah).
Kavanah:
Make sure the left leg of your Chet stretches from the baseline all the way to the roof, otherwise he could resemble a Hey. Also be careful to not make that leg too long so he isn't mistaken for a Tav.
Final letter - Dalet (ד):
Value: 4
Drash: Dalet is a door (delet). An open door. A door through which we can experience G@D. Why? Because The Holy One took the Four-Letter-Name, Y-H-V-H, and added a metaphysical open delet to give us a name: Yehudah. Jew.
Dalet is used as an abbreviation of Y-H-V-H, indicating the Four-Letter-Name. The same way Alef stands for El@him and Hey for Ha-Shem.
Dalet also represents the poor among us, the dal. The dal is anyone in a state of lack, deprived not necessarily of money, but perhaps of health, strength or knowledge. When any of us are in need, we are the dal.
The top right hand corner of Dalet has a backwards-pointing protuberance like an ear, showing us that the dal pays close attention to the one following him, secretly hoping that help will be offered. Sometimes we are ashamed to ask for help, but would willingly accept it if it were given (Otiyot R' Akiva). In Torah script, Dalet's leg slants backwards toward Gimel's foot in the Alefbet, as though to teach us that the poor (dal) must make themselves available to the rich (gamol), as they can help each other (Shabbos 104a).
Kavanah:
The Dalet has a long roof and a short foot, so it won't be confused with the Khaf Sofit (Final Khaf), whose foot drops below the line. It is also important that the back of the Dalet's head - the upper right hand corner - be clearly squared off so it doesn't resemble a Reysh.
"Echad" has the numerical value of 13, which is also the number of "ahavah", love. Thus we are shown that G@d's love is assured through the universal unity with which Creation was birthed. If we add "echad" to "ahavah", we get the number 26, which is the number of G@d's supreme, 4-letter name, Y-H-V-H.
---
Based on original posting of February 2005 at Netivat Sofrut
Cross-posted on Facebook
Copyright A. Barclay, all rights reserved.
January 2005: I write the word meaning "one" in Hebrew. The number of G@d. One, United, Singular, Unique, Joint existence and reality for all. There is no other but G@d and there is no-thing else but G@d. Like the line in "Ana Be-Ko'ach" referring to The Holy One as YACHID, no translation can capture the true essence of The Source.
אֶחָד - one; single; unique; first, former; someone, somebody; only
כאחד - simultaneously, at the same time, at one and the same time
אִחֵד - to join, to unite; to combine, to merge; to unify, to consolidate
אֻחַד - to be united
Alef (א)
Value: 1
Alef is the first letter. It has no sound of its own. Only the sound made when you begin to make every sound. Open your mouth and begin to make a sound. STOP! That is Alef. (courtesy R' Lawrence Kushner from his "Book of Letters")
Drash (homiletic exegesis):
The mystery of G@D's unified multiplicity is alluded to in the word "alef" ("one"), which spelled backwards is "pele" ("mystery" or "wonder").
There is a tiny Alef written at the end of the first word in Leviticus. "Vayiqra El Moshe..." - "And G@D called to Moshe..." Why?
The Midrash tells us that when G@D was dictating the Torah to Moshe on Mount Sinai, He chose the word "vayiqra" to show what an intimate relationship they possessed. Moshe, being so modest, was reluctant, wishing to write instead "vayiqar" - "He happened by" - to indicate coincidence in his relationship to G@D rather than chosen-ness. They came to a compromise, thus the small Alef.
Each Holy Letter of the Alef-Bet serves as a channel, connecting heaven and earth. Alef is a ladder. The upper Yud denotes the celestial while the lower Yud represents the mundane. Linking the two Yuds is a Vav, who connects our physical and spiritual inclinations. Alef teaches us that by infusing our everyday lives with holiness, we may ascend to the Divine.
Kavanah (intention):
Alef is most easily recognizable by its diagonal stroke. The spot where the left leg meets this diagonal must be above where the right arm intersects it.
The next letter - Chet (ח):
Value: 8
The number eight has great significance in Judaism: boys are circumcised on their eighth day of life; Shemini Atzeret, the Eighth Day of Assembly, ends the holiday of Sukot; there are eight days of Chanukah; tzitzits are made up of eight threads...
Drash:
Going beyond seven, the number eight represents our ability to transcend our physical limitations. Eight symbolizes the metaphysical, the Divine.
When Chet is written in a standard Ashkenazi (European) Sefer Torah, it consists of two Zayins joined by a peaked roof. This is where Chet gets its name, from "chat" - "distorted". Our Sages draw a lesson from this construction; when one observes two people fighting, whether using verbal or actual weapons (zayins) against each other, spare no effort to built a bridge and bring them together so they may join once again in friendship (Krias HaTorah).
Kavanah:
Make sure the left leg of your Chet stretches from the baseline all the way to the roof, otherwise he could resemble a Hey. Also be careful to not make that leg too long so he isn't mistaken for a Tav.
Final letter - Dalet (ד):
Value: 4
Drash: Dalet is a door (delet). An open door. A door through which we can experience G@D. Why? Because The Holy One took the Four-Letter-Name, Y-H-V-H, and added a metaphysical open delet to give us a name: Yehudah. Jew.
Dalet is used as an abbreviation of Y-H-V-H, indicating the Four-Letter-Name. The same way Alef stands for El@him and Hey for Ha-Shem.
Dalet also represents the poor among us, the dal. The dal is anyone in a state of lack, deprived not necessarily of money, but perhaps of health, strength or knowledge. When any of us are in need, we are the dal.
The top right hand corner of Dalet has a backwards-pointing protuberance like an ear, showing us that the dal pays close attention to the one following him, secretly hoping that help will be offered. Sometimes we are ashamed to ask for help, but would willingly accept it if it were given (Otiyot R' Akiva). In Torah script, Dalet's leg slants backwards toward Gimel's foot in the Alefbet, as though to teach us that the poor (dal) must make themselves available to the rich (gamol), as they can help each other (Shabbos 104a).
Kavanah:
The Dalet has a long roof and a short foot, so it won't be confused with the Khaf Sofit (Final Khaf), whose foot drops below the line. It is also important that the back of the Dalet's head - the upper right hand corner - be clearly squared off so it doesn't resemble a Reysh.
"Echad" has the numerical value of 13, which is also the number of "ahavah", love. Thus we are shown that G@d's love is assured through the universal unity with which Creation was birthed. If we add "echad" to "ahavah", we get the number 26, which is the number of G@d's supreme, 4-letter name, Y-H-V-H.
---
Based on original posting of February 2005 at Netivat Sofrut
Cross-posted on Facebook
Copyright A. Barclay, all rights reserved.
Monday, December 15, 2008
Enlarged and Diminished Letters in Torah: Series Introduction
BS"D
Rabbi Hayim David HaLevi, z"l (1924/5-1998), the former Chief Sefardi Rabbi of Tel Aviv-Jaffa, was a Kabbalist who wrote many volumes of wise commentary, including "Mekor Hayim HaShalem" (The Complete Source of Life), a comprehensive code of Jewish Law. He was born in Jerusalem and studied under Rabbi Ben-Zion Meir Hai Uziel at Porat Yosef Yeshivah.
In R’ HaLevi’s 9-Volume series of She’elot and Teshuvot (Jewish legal responsa) entitled "Aseh L’khah Rav" (In the Manner of the Rav), in Vol. 5 he begins the book with a section entitled “Quntres Torah Min Hashamaim" (Booklet of Heavenly Torah). In that section beginning on page 58 you will find the piece on the big and small letters.
R’ HaLevi tells us that whenever we encounter a small letter in our writings, that this indicates a person in the narrative has missed the mark. That s/he made a less than ideal choice. Had the right intention, but sinned, perhaps. The diminutive letter is there to draw our attention to it and to ask questions. Ultimately, to learn from the mistakes of our ancestors.
And where a letter appears enlarged in our Holy texts, R' HaLevi teaches us that this is where G@d has gifted us with a deed of extra loving kindness. This is to teach us gratitude, awe, and knowledge of our dependence on the One G@d from Whom everything comes.
Ameyn selah.
---
Originally begun 2006, from Netivat Sofrut
Cross-posted on Facebook
Copyright A. Barclay, all rights reserved.
Rabbi Hayim David HaLevi, z"l (1924/5-1998), the former Chief Sefardi Rabbi of Tel Aviv-Jaffa, was a Kabbalist who wrote many volumes of wise commentary, including "Mekor Hayim HaShalem" (The Complete Source of Life), a comprehensive code of Jewish Law. He was born in Jerusalem and studied under Rabbi Ben-Zion Meir Hai Uziel at Porat Yosef Yeshivah.
In R’ HaLevi’s 9-Volume series of She’elot and Teshuvot (Jewish legal responsa) entitled "Aseh L’khah Rav" (In the Manner of the Rav), in Vol. 5 he begins the book with a section entitled “Quntres Torah Min Hashamaim" (Booklet of Heavenly Torah). In that section beginning on page 58 you will find the piece on the big and small letters.
R’ HaLevi tells us that whenever we encounter a small letter in our writings, that this indicates a person in the narrative has missed the mark. That s/he made a less than ideal choice. Had the right intention, but sinned, perhaps. The diminutive letter is there to draw our attention to it and to ask questions. Ultimately, to learn from the mistakes of our ancestors.
And where a letter appears enlarged in our Holy texts, R' HaLevi teaches us that this is where G@d has gifted us with a deed of extra loving kindness. This is to teach us gratitude, awe, and knowledge of our dependence on the One G@d from Whom everything comes.
Ameyn selah.
---
Originally begun 2006, from Netivat Sofrut
Cross-posted on Facebook
Copyright A. Barclay, all rights reserved.
Tuesday, September 26, 2006
Second Published Font: "Qeset Ha-Soferet"
BS"D
Many thanks to Brian at MySpace and The Holy One, who have enabled me to design and publish my second Hebrew font,
Qeset Ha-Soferet, the Inkwell of the Scribe-Woman.
---
Cross-posted at Netivat Sofrut.
Many thanks to Brian at MySpace and The Holy One, who have enabled me to design and publish my second Hebrew font,
Qeset Ha-Soferet, the Inkwell of the Scribe-Woman.
---
Cross-posted at Netivat Sofrut.
Tuesday, June 13, 2006
SOFERET S"M - סופרת ס''ם
BS"D
To read my blog about life, Torah, safrut & feminism, check Netivat Sofrut.
To learn more about Jewish scribal arts for women, please go to Sofrut Nation.
Blessings!
To read my blog about life, Torah, safrut & feminism, check Netivat Sofrut.
To learn more about Jewish scribal arts for women, please go to Sofrut Nation.
Blessings!
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