בס''ד
Classic and practical booklet written by Brilliant Sofer Husband, Mordechai Pinchas Sofer ST"M, a few years back to help everyone look after their Sifrei well, and avoid little accidents which cause expensive trips to the sofer/et for repair. Please do have a browse :)
Care of Your Torah by Marc Michaels, Sofer ST"M
Showing posts with label sofer. Show all posts
Showing posts with label sofer. Show all posts
Monday, December 07, 2009
Tuesday, October 13, 2009
Bereshit 2:25 and 3:1 - the ayin t'luyah
בס''ד
A scribal post by my husband, Marc Michaels (a.k.a Mordechai Pinchas, sofer stam):
Copyright © Marc Michaels
Link to his original Facebook post, complete with pictures, here:
http://www.facebook.com/note.php?note_id=181799410324&id=55615525855&ref=mf
See his comprehensive scribal arts page at:
http://sofer.co.uk
A scribal post by my husband, Marc Michaels (a.k.a Mordechai Pinchas, sofer stam):
So one of my favourite kabbalistic touches happens in Bereshit where Adam and Eve are found to be [arumim] naked (2:25). In a number of sifrey Torah I have checked I have seen the ayin t'luyah - suspended ayin. My teacher's teacher Eric Ray also noted a few sightings in various scrolls.
[Picture] Both 2:25 and 3:1 close together in a kabbalistic scroll showing the ayin t'luyot.
I did search high and low for an explanation of these and eventually found something that explained that actually this represented Adam stretching up his neck from behind the bushes to look around to see if the coast was clear. Love that image! Can't find my original note with the source though.
In chapter 3 verse 1 the serpent too is described as arum - this time meaning cunning. And I guess the serpent's long neck is also looking up to see what mishief he can get up to.
Copyright © Marc Michaels
Link to his original Facebook post, complete with pictures, here:
http://www.facebook.com/note.php?note_id=181799410324&id=55615525855&ref=mf
See his comprehensive scribal arts page at:
http://sofer.co.uk
Tuesday, March 24, 2009
Make Yourself Small and Quiet like the Alef: Parshat Va-yiqra
BS"D
Sefer Va-Yiqra parshat Va-Yiqra/Leviticus 1:1 reads:
Why is the letter Alef (א) at the end of the word “Va-yiqra” always written smaller than the surrounding letters?
“…called…” - according to an ancient scribal regulation, the last letter of the word “Va-yiqra” is in miniature. The RaMCHaL, Rabbi Moshe Chayim Luzzato in his book Derekh Ha-Shem writes that the Sacred Text was originally written in a continuous row of letters, without any division between the words. This is why Moshe did could not ascertain the future even though he had written the entire Torah. When the last letter of a word was the same as the first letter of the next, as is here the case, one character would often serve for both.
When at a later time both letters were written out, one of them was in smaller size to show that it did not originally occur in the Text - an illustration of the profound reverence with which the Sefer Torah was guarded by the Sofrim/Scribes.
This is a nice theory, however one does not have to look far in a Sefer Torah to see that many pairs of words end and begin with the same letter, yet nowhere else are there tiny ending-letters. So much for Luzzato.
Still others search for a deeper meaning. Why is this particular letter of this particular word written so? The use of the word “call” indicates that G@D wished to speak to Moshe, and purposefully called him. G@D’s prophesy to Bil’am (Be-midbar/Numbers 23:16), however, is introduced by “va-yiqar”, without a letter Alef, a word that has two connotations: “by chance” (מִקְרִי - miq’rey) and "having fallen into spiritual contamination" (מִקְרֶה - miq'reh) as in 1 Shmu'el/I Samuel 20:26. This implies that, while G@D had a reason to speak to Bil’am, He did not do so with enthusiasm. The small Alef used in this word makes it appear like the word used for Bil’am.
The Ba’al Ha-Turim, Rabbi Ya'akov ben Asher, tells us that when G@D was dictating the Torah to Moshe Rabbeynu on Mount Sinai, G@D chose the word “Va-yiqra” to indicate that G@D had specifically selected Moshe to lead us and to show what an intimate relationship the two of them possessed. Moshe Rabbeynu, being “The Most Modest Man in All The World” as the Torah tells us (that’s quite a thing to be able to boast about - I wonder how he dealt with writing that down?), was reluctant to enscribe this, preferring instead to write “Vayiqar” - which means “He happened by” - they just ran into each other - to suggest a coincidence in his relationship to G@D rather than his chosen-ness. Chosen-ness is a heavy yoke to bear. So the Holy One and Moshe struck a compromise. That is why the Alef is so small, to express the humility of Moshe Rabbeynu in this sacred, intimate relationship.
This smallness, ironically, backfires as it draws our attention to the letter and word, which is the opposite of Moshe’s intention. So he didn't get what he wanted after all...
Also, it actually serves to give prominence to the letter as if it were a separate word, ie: “Va-yiqar Alef…”. The shoresh/root of “Alef” means, among other things, “to tame or restrain” (אִלֵּף - ileyf), or to be trained or prepared (אֻלַּף - ulaf), thus implying that no one should learn always to be “small” and humble.
Rav Bunam of P’schish’cha taught that no one was better qualified to teach this lesson than Moshe Rabbeynu because he was not only the greatest of all prophets, but also the humblest person who ever lived.
Va-yiqar Alef also means "and The One called...". Alef's numerical value is 1, symbolizing the unique oneness of G@d. This is why Alef comes first in the Hebrew alefbet, and why all the other letters turn to face away in awe.
The Chernobler Rebbe, Rabbi Menachem Nachum, wrote in Sefer Me'or Eynayim that the reason for the diminished letter Alef is to reveal to us that The Holy Blessed One, who is the Aluf (אַלּוּף - commander or champion) of the universe, is concealed within every Jewish soul, and He calls out to our hearts to return to Him. This letter Alef is the spiritual force within us, the qol d'mamah dakah, "still, small voice", or rather, the "voice of subtle silence" of G@d that we hear within. This is the voice of your conscience.
Sh'ma.
Listen.
Further Reading:
Ari Elon’s book בא אל הקודש
Rabbi Michael L. Munk's Wisdom of the Hebrew Alphabet: The Sacred Letters as a Guide to Jewish Thought and Deed
Dovid Leitner's Understanding the Alef-Beis: Insights into the Hebrew Letters and the Methods for Interpreting Them
---
Based on entry originally posted March 2005 at Netivat Sofrut: Diary of the Soferet
Subsequently published February 2006 at Netivat Sofrut: Diary of the Soferet
Further posted March 2006 at RadicalTorah.org
Most recently published March 2009 on Facebook
Copyright A. Barclay
Sefer Va-Yiqra parshat Va-Yiqra/Leviticus 1:1 reads:
וַיִּקְרָא, אֶל-מֹשֶׁה; וַיְדַבֵּר יְהוָה אֵלָיו, מֵאֹהֶל מוֹעֵד לֵאמֹר.
“Va-yiqra el-Moshe va-y’dabeyr Y-H-V-H eylav mey-ohel mo’eyd leymor.”
“And He called to Moshe and G@d spoke to him from the Tent of Meeting, saying:...”
Why is the letter Alef (א) at the end of the word “Va-yiqra” always written smaller than the surrounding letters?
“…called…” - according to an ancient scribal regulation, the last letter of the word “Va-yiqra” is in miniature. The RaMCHaL, Rabbi Moshe Chayim Luzzato in his book Derekh Ha-Shem writes that the Sacred Text was originally written in a continuous row of letters, without any division between the words. This is why Moshe did could not ascertain the future even though he had written the entire Torah. When the last letter of a word was the same as the first letter of the next, as is here the case, one character would often serve for both.
When at a later time both letters were written out, one of them was in smaller size to show that it did not originally occur in the Text - an illustration of the profound reverence with which the Sefer Torah was guarded by the Sofrim/Scribes.
This is a nice theory, however one does not have to look far in a Sefer Torah to see that many pairs of words end and begin with the same letter, yet nowhere else are there tiny ending-letters. So much for Luzzato.
Still others search for a deeper meaning. Why is this particular letter of this particular word written so? The use of the word “call” indicates that G@D wished to speak to Moshe, and purposefully called him. G@D’s prophesy to Bil’am (Be-midbar/Numbers 23:16), however, is introduced by “va-yiqar”, without a letter Alef, a word that has two connotations: “by chance” (מִקְרִי - miq’rey) and "having fallen into spiritual contamination" (מִקְרֶה - miq'reh) as in 1 Shmu'el/I Samuel 20:26. This implies that, while G@D had a reason to speak to Bil’am, He did not do so with enthusiasm. The small Alef used in this word makes it appear like the word used for Bil’am.
The Ba’al Ha-Turim, Rabbi Ya'akov ben Asher, tells us that when G@D was dictating the Torah to Moshe Rabbeynu on Mount Sinai, G@D chose the word “Va-yiqra” to indicate that G@D had specifically selected Moshe to lead us and to show what an intimate relationship the two of them possessed. Moshe Rabbeynu, being “The Most Modest Man in All The World” as the Torah tells us (that’s quite a thing to be able to boast about - I wonder how he dealt with writing that down?), was reluctant to enscribe this, preferring instead to write “Vayiqar” - which means “He happened by” - they just ran into each other - to suggest a coincidence in his relationship to G@D rather than his chosen-ness. Chosen-ness is a heavy yoke to bear. So the Holy One and Moshe struck a compromise. That is why the Alef is so small, to express the humility of Moshe Rabbeynu in this sacred, intimate relationship.
This smallness, ironically, backfires as it draws our attention to the letter and word, which is the opposite of Moshe’s intention. So he didn't get what he wanted after all...
Also, it actually serves to give prominence to the letter as if it were a separate word, ie: “Va-yiqar Alef…”. The shoresh/root of “Alef” means, among other things, “to tame or restrain” (אִלֵּף - ileyf), or to be trained or prepared (אֻלַּף - ulaf), thus implying that no one should learn always to be “small” and humble.
Rav Bunam of P’schish’cha taught that no one was better qualified to teach this lesson than Moshe Rabbeynu because he was not only the greatest of all prophets, but also the humblest person who ever lived.
Va-yiqar Alef also means "and The One called...". Alef's numerical value is 1, symbolizing the unique oneness of G@d. This is why Alef comes first in the Hebrew alefbet, and why all the other letters turn to face away in awe.
The Chernobler Rebbe, Rabbi Menachem Nachum, wrote in Sefer Me'or Eynayim that the reason for the diminished letter Alef is to reveal to us that The Holy Blessed One, who is the Aluf (אַלּוּף - commander or champion) of the universe, is concealed within every Jewish soul, and He calls out to our hearts to return to Him. This letter Alef is the spiritual force within us, the qol d'mamah dakah, "still, small voice", or rather, the "voice of subtle silence" of G@d that we hear within. This is the voice of your conscience.
Sh'ma.
Listen.
Further Reading:
Ari Elon’s book בא אל הקודש
Rabbi Michael L. Munk's Wisdom of the Hebrew Alphabet: The Sacred Letters as a Guide to Jewish Thought and Deed
Dovid Leitner's Understanding the Alef-Beis: Insights into the Hebrew Letters and the Methods for Interpreting Them
---
Based on entry originally posted March 2005 at Netivat Sofrut: Diary of the Soferet
Subsequently published February 2006 at Netivat Sofrut: Diary of the Soferet
Further posted March 2006 at RadicalTorah.org
Most recently published March 2009 on Facebook
Copyright A. Barclay
Thursday, March 05, 2009
Enlarged Letter Tzadi Sofit in Parshat Tetzaveh
BS"D
I've been pondering an odd letter in this week's Parshah, Tetzaveh. In Torah scrolls written by Mequbalim (Kabbalists), a possible large Tzadi Sofit appears in the word tzitz (צִּיץ), Aharon the High Priest's forehead plate, Sh'mot/Exodus 28:36.
Mishnat Avraham includes this letter in his list of enlarged ones saying only that it's a big secret. He gives no other explanation for it being enlarged.
The Machzor Vitri also includes this letter in his list of enlarged letters, but fails to mention why it may be so.
Minchat Shai says that in some Torahs the last Tzadi is large in Ashkenazi nusach but not in Sefardi at all.
The Ba'al Ha-Turim doesn't mention it.
What do you know about this letter? Aharon had to wear this plate at all times on his forehead while he performed Temple service for G@d. How did it help him, or what does it symbolize? Why the final Tzadi?
Let's look at the word "צִּיץ":
Since the letter Tzadi is a pictogram - hence its name - of a tzadiq (righteous person) bent in devotional prayer, arms raised in supplication and reception. And since the letter Yud (hand) represents the Primordial Force of Creation, the vertiable "hand of G@d". And since the letter Tzadi sofit, the final form of Tzadi, is in the shape of the tzadiq (or tzodeqet, if you are female) leaping with joy after these prayers are answered, no matter what answer...
...I'd say that Aharon's job as Kohen Gadol, as High Priest, and the job of each of us is to do just this: pray, then don't just accept G@d's answer, RECEIVE it. We all must aspire to be that upright person, leaping with joy in The Holy One.
AND, my husband (also a sofer st"m) adds his chiddush: "... that since any large letter is considered a 'doubling' for emphasis and given your idea of the tsaddik then perhaps the large tsadi on Aaron's forehead donates him as twice the tsaddik than everyone else, hence his installation as Kohen Gadol and labelling as such."
I like the idea of Aharon being chosen as first Kohen Gadol because he had the unique ability to leap into deveykut (cleaving to the Divine) regardless. He teaches us that over and over in his life story. He was the tree which surrendered to G@d's pruning like no other.
Rav Chayim David HaLevy, z"l, former Chief Sefardi Rabbi of Tel Aviv, noted that each time a letter appeared enlarged in Scripture, it indicated that G@d had done a deed of great benevolence, lovingkindness, etc.*
So it was HaShem who *made* Aharon the great leaping joyful tzadiq he was, perfect for the job...
Also, you'll notice that this is the only Parshah since Moshe Rabbeynu's birth where he doesn't appear in the text. This Parshah *so* totally belongs to Aharon!
---
*R’ HaLevy’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.
---
Based on article originally published March 09 on Facebook.
Copyright A. Barclay
I've been pondering an odd letter in this week's Parshah, Tetzaveh. In Torah scrolls written by Mequbalim (Kabbalists), a possible large Tzadi Sofit appears in the word tzitz (צִּיץ), Aharon the High Priest's forehead plate, Sh'mot/Exodus 28:36.
וְעָשִׂיתָ צִּיץ, זָהָב טָהוֹר; וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם, קֹדֶשׁ לַיהוָה
And you'll make a plate of pure gold, and engrave upon it, as the engravings of a signet/seal: HOLY TO THE L@RD.
Mishnat Avraham includes this letter in his list of enlarged ones saying only that it's a big secret. He gives no other explanation for it being enlarged.
The Machzor Vitri also includes this letter in his list of enlarged letters, but fails to mention why it may be so.
Minchat Shai says that in some Torahs the last Tzadi is large in Ashkenazi nusach but not in Sefardi at all.
The Ba'al Ha-Turim doesn't mention it.
What do you know about this letter? Aharon had to wear this plate at all times on his forehead while he performed Temple service for G@d. How did it help him, or what does it symbolize? Why the final Tzadi?
Let's look at the word "צִּיץ":
Since the letter Tzadi is a pictogram - hence its name - of a tzadiq (righteous person) bent in devotional prayer, arms raised in supplication and reception. And since the letter Yud (hand) represents the Primordial Force of Creation, the vertiable "hand of G@d". And since the letter Tzadi sofit, the final form of Tzadi, is in the shape of the tzadiq (or tzodeqet, if you are female) leaping with joy after these prayers are answered, no matter what answer...
...I'd say that Aharon's job as Kohen Gadol, as High Priest, and the job of each of us is to do just this: pray, then don't just accept G@d's answer, RECEIVE it. We all must aspire to be that upright person, leaping with joy in The Holy One.
AND, my husband (also a sofer st"m) adds his chiddush: "... that since any large letter is considered a 'doubling' for emphasis and given your idea of the tsaddik then perhaps the large tsadi on Aaron's forehead donates him as twice the tsaddik than everyone else, hence his installation as Kohen Gadol and labelling as such."
I like the idea of Aharon being chosen as first Kohen Gadol because he had the unique ability to leap into deveykut (cleaving to the Divine) regardless. He teaches us that over and over in his life story. He was the tree which surrendered to G@d's pruning like no other.
Rav Chayim David HaLevy, z"l, former Chief Sefardi Rabbi of Tel Aviv, noted that each time a letter appeared enlarged in Scripture, it indicated that G@d had done a deed of great benevolence, lovingkindness, etc.*
So it was HaShem who *made* Aharon the great leaping joyful tzadiq he was, perfect for the job...
Also, you'll notice that this is the only Parshah since Moshe Rabbeynu's birth where he doesn't appear in the text. This Parshah *so* totally belongs to Aharon!
---
*R’ HaLevy’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.
---
Based on article originally published March 09 on Facebook.
Copyright A. Barclay
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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