Female Torah Scribes = Old News, But Still Good News

בס''ד


When I was certified to write Sifrei Torah back in 2003 after many years of work and study, the client for whom I was to write my first Torah scroll wanted to generate media attention to raise money for their project. Fair enough. This, however, introduced me to The Media Idol, to which so many fame junkies will worship and sacrifice. Very sad.

The Media wanted to bill me as the first soferet in history, the only female Torah scribe of all time. But I couldn't let them. That's a big claim to make, if you can't prove it. Especially when other people's money is involved. So I had to deflate their balloon a little. I had to say, well, I was the first soferet in history as far as I knew. That I might be the only female Torah scribe of all time. It wasn't as tasty a story, but at least it was true.

Sometimes The Media would still make these claims on my behalf, so I began correcting them on my blog, so the public knew I wasn't trying to deceive anyone. After all, a first is something to celebrate because it opens the door for others - it's a position of service. But how could I let the media run with a story which would get so many people excited, only to then have to retract it five, or ten, or forty years later? How embarrassing and irresponsible.

At the end of the day, I had to live with myself, so I kept emphasising the fact that perhaps women came before me whose names and work had been lost or hidden, and that I wasn't willing to take the credit they deserved. Besides, wouldn't it be better if there was some kind of precedent? Wouldn't it be good for all Jewish women - and not just me - if we had the firm foundation of a women's scribal tradition on which to stand?

Well, duh.
Besides, there's nothing wrong with being "the first in a very long time".
It has a ring of renewal to it.

This inspired me to do research on the topic, which eventually lead to the discovery of a few handfuls of women who had indeed written or repaired Torah scrolls through the generations. Yay us. You can read about it more at my old blog. I had great fun discussing these women with other male and female scribes too, as they began cropping up.

The text in Devarim Shebichtav refers to a woman who wrote a Sefer Torah generations ago, so she, or perhaps one of her predecessors whose name we will never know, deserves the credit for being the first woman to write a Torah scroll.

The translation of this excerpt into English by my husband, Mordechai Pinchas Sofer StaM, reads as follows:

[Regarding] a woman WHO WROTE a Sefer Torah, if there is a male or female orphan to marry, it is better that she give it to them than give it to a Synagogue, but this is [only] in the case where the Synagogue [already] has another Sefer Torah to read from. But if it has no other Sefer Torah, then study comes before action [i.e the Synagogue gets the Torah].’

Some of his further notes include:

This single paragraph:

a) accepts that women can write a Sefer Torah

b) that it can be sold to (one assumes other Jews) to provide funds for an orphan to marry, as opposed to being buried or stored away – which would be the case if it was declared pasul and

c) implies that such a Torah would be acceptable for use by a Synagogue

Everyone please remember: Yisra'el ve-Oraita ve-Qudesha Ha-Berikh Hu Chad Hu; Torah Orah, HalleluYah! - "Israel and the Torah and the Holy One are all ONE; Torah is Light, Praise G@D!". We're all on the same team, so we must never attempt to cover the accomplishments of others who came before us with our own claims veneered over theirs. If I had tried to obscure them, our Scribal Foremothers, I would've obscured my Self and a part of the Jewish People for the benefit of my own fragile ego.

Each one of us is on Planet Earth for a particular purpose: our Mitzvah Meyuchedet, the reason for our being that only we can complete. If we all shine with our own unique light, we'll light up Creation, and G@d willing open the way for Moshiach, bimheyra beyamenu. So don't forget Holy Rabbi Zushya, who worried that when he died and G@d would call on him, The Holy One would ask: "Why weren't you more like Avraham? Or Moshe?" when really what the Divine question was: "Why weren't you more like Zushya?"


Copyright © A. Barclay
Cross-posted on Facebook

The Forward's Sisterhood Blog

בס''ד


Thanks to Andrea for sending me this link: please see the comment I left (I don't like to take credit for what I didn't do).
http://blogs.forward.com/sisterhood-blog/122324/

"Shalom! I'm humbled that you should include me in this list. I thank you on behalf of all the people who supported my learning and work over the years.

I'd like to point out that I'm only the first female Torah scribe in living memory, not the first one ever. The text in Devarim Shebichtav refers to a woman who wrote a Sefer Torah generations ago, so she, or perhaps one of her predecessors whose name we will never know, deserves the credit you are honouring me with.

For more information on some of the female scribes in our history, please see http://soferet.blogspot.com/2006/02/women-writing.html

Blessings and thanks for the work you do!"

Small Letter Hey in בְּהִבָּרְאָם Parashat Bereyshit

בס''ד


This letter Hey balances out the enlarged Hey which can be found in Parashat Ha'azinu, Devarim/Deuteronomy 32:6. You can read more about that here.

Parashat Bereshit, Bereshit/Genesis 2:4 reads:

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם.
These are the generations of the Heaven and the Earth, when they were created in the day that Ad@nai, G@d, made Earth and Heaven.

The letter Hey of בְּהִבָּרְאָם be-hibaram, "when they were created", is written smaller than all the other letters. So we have a small Hey at the very beginning of the Torah, and a large Hey at the end. And when we read from the end and then cycle back to the beginning again on Simchat Torah, we meet both Heys on the same day.

The world was created with the letter Hey. How do we know this? Because we can read be-hibaram, "when they were created", as be-HEY-baram, "with Hey He created them". These are the generations of the Heaven and the Earth, with Hey they were created.

We also know this by Hey's shape: it reeks of teshuvah, repentance. There are two ways we see this: The Gemara in Menachot 29b tells us that this world is like the letter Hey - very easy to fall out the bottom (sin). But G@d has left a little space which we can climb up to, and squeeze through, to "get back to the Garden". That is teshuvah.

Menachot 29b also teaches that this letter Hey is G@d's sacred breath - as in Tehilim/Psalms 33:6:

בִּדְבַר יְהוָה, שָׁמַיִם נַעֲשׂוּ; וּבְרוּחַ פִּיו, כָּל-צְבָאָם.
By the utterance of Ad@nai the heavens were made; and all the host of them by the breath of His mouth.

What is the sound of Hey? Exhale. That's it. Just like G@d blowing this holy breath of spirit into humankind, speaking all of Creation into existence, the letter Hey shows us G@d's creative power.


The other way is this: Hey is in fact made up of two other letters - Dalet and Yud. Dalet (דלת = door) is the doorway to G@d, to teshuvah, while Yud (יד = hand) is our own will to transform ourselves and getting closer to G@d by pushing open that door...


Both Rashi and the Lubavitcher Rebbe indicate that there is a question and a response (teshuvah) here. The little Hey in Genesis requires and anticipates the large Hey in Deuteronomy. Also, as we accepted, then transgressed the Torah (again Hey, as there are five books to the Torah and the number for Hey is five), we were given an extra gift from G@d to fix everything with. Teshuvah.


This is a new thing in the Universe, the Fifth Element, if you will. Since G@d made Creation to have four elements, four directions, et cetera, Teshuvah is the "fifth dimension". It is with this tool that we repair our lives and the World around us. And it comes straight from G@d.


Copyright © A. Barclay

Parashat Ha'azinu #3 - Diminished Letter Yud (י)

בס''ד


In Devarim/Deuteronomy 32:18 there is a letter Yud which is written very small compared to all the rest of the letters. It's the last letter in the word תֶּשִׁי teshi, meaning neglected or unmindful.

צוּר יְלָדְךָ, תֶּשִׁי; וַתִּשְׁכַּח, אֵל מְחֹלְלֶךָ.
The Rock that birthed you, you neglected; and forgot G@d, who bore you.

Yad, hand, indicates a means of action. Agency. The universe is set in motion by the movement of the Yad Chazaqah - the strong hand of G@D - being the symbol of creative and directive energy.

The Zohar Va-yiqra 147 explains that the letter Yud consists of three parts: a point rising upwards to The Holy One above, a point directed downwards to Earth, and the middle part uniting both. The shape of the Yud is symbolic of a person in prayer. Our eyes are lowered in humility as we stand before The Holy One, while our hearts are turned upward, toward heaven (Talmud Bavli Yevamot 105b). This is how Yud shows us the power of self-nullification.

All three parts of the Yud are of equal importance halakhically, according to Jewish Law. The Talmud notes that it is "obvious - peshita" that a mezuzah q'laf or Torah scroll is invalid if it lacks even a qotzo shel Yud, the point or serif of the Yud (Talmud Bavli Menachot 29a; Rashi).

The letter Yud also represents G@d's thought and hand (yad), which is the seminal origin of all Creation, and the Jewish soul. We see this expressed in the Hebrew Alefbet, as the beginning and end of every letterform reveals G@d's Omnipresence. Each letter is made up of a series of Yuds: some stretched, some diagonal, but they're all Yud. The seed, the sperm, the primordial force initiating the flow of life. The catalyst. Master writing this letter, and you've mastered the Universe.

Yud may be the smallest of the otiyot, letters, but it's the only one capable of suspending itself in mid-air and of birthing All Else. This is why Yud is known as The Little Who Holds Much. And with it's gematrial number of ten, it holds the Aseret Ha-Dibrot, the Ten Commandments, and the Ten Sefirot or Spectrums of the Tree of Life. It powerfully channels G@d's infinite light into a finite, limited reality for us to experience.

This Much refers to how G@d can hide His Infinity within the Yud/iota/jot of Divine Revelation, yet still possess Infinite potential to expand to all finite time and space.

This diminished Yud is written so because of our own failings. G@d had been expansive with us, so therefore we should have returned to Him in expansiveness. Instead, however, we contracted from Him. Contracted our agency, our power, our yad, hand. G@d had opened His hand to us, but we closed our hand to Him. We did not nullify ourselves and cleave to Him. We made a fist.

This tiny Yud also alludes to the Ten Battles of Yehoshu'a/Joshua. If we had responded appropriately to G@d, relaxed and trusted Him, then we wouldn't have had to fight ten battles to gain the Eretz Ha-Qodesh, the Land of Israel. We could've waltzed in and set up house, but instead we had to fight long and hard, relying on G@d's miracles to help us win. All that violence and those miracles wouldn't have been needed had we just...had faith. And not forgotten G@d.

This tiny Yud was listed in Midrash Rabbah Aqim as one of the letter oddities which must be written into a Sefer Torah for it to be considered kosher for ritual use.
R' Chayim David HaLevy, who is a Kabbalist rabbi I quote often, wrote that a letter written in miniscule indicates that a person or people in the narrative have somehow missed the mark; that they could have done better.

Among the many gifts that Ha-Shem has given us is the power of שִׁכְחָה shikh'chah — forgetfulness. Moshe Rabeynu said this to us right before he died. This is the last sheet of parchment in the Torah, people! Our problem is that va-tishkach Keil mecholelekha — we're using our power of forgetfulness to neglect Ha-Shem, Who gives us each breath straight from Divine compassion. Is that any way to act?

It's so hard to be human. & G@d knows just what a hard job we have. That's why we got Torah. But if we forget, then our agency, our yad, is diminished. So here we have a small Yud to remind us...not to forget :)

May we all be blessed with consciousness enough to become good humans this year, with humble hearts and open hands, like the letter Yud.


Copyright © A. Barclay
Based on "A Small Yud in Ha'azinu" originally posted Spetember 2006 at Netivat Sofrut:
http://soferet.blogspot.com/2006/09/small-yud-in-haazinu.html and cross-posted at Radical Torah

Parashat Ha'azinu #2 - Enlarged Letter Hey (ה)

בס''ד


The letter Hey of Ha-le-Ad@nai in parashat Ha'azinu, Devarim/Deuteronomy 32:6 is a standard letter written enlarged according to Midrash Rabbah Aqim. This parasha is almost always read on Shabbat Shuvah, during the Ten Days of Repentance, and it is taught that Hey represents repentance. Why?

הַ לְיְהוָה, תִּגְמְלוּ-זֹאת-- עַם נָבָל, וְלֹא חָכָם: הֲלוֹא-הוּא אָבִיךָ קָּנֶךָ, הוּא עָשְׂךָ וַיְכֹנְנֶךָ.
Is this how you repay Ad@nai, O foolish and unwise people? Isn't He your Father who has gotten you? Hasn't He made you and established you?

This Hey is also special in that it's not just the prefix of the definite article ("the"), as the letter Hey at the beginning of a word can be, but it's to be treated as a separate word and therefore should be spaced (Talmud Yerushalmi Megilah 1)

The Ba'al Ha-Turim teaches that this Hey is an indictment against Am Yisra'el, the Jewish People, being so ungrateful to G@d. He had generously gifted us with the original self-help book (Torah), not for His sake but for the sake of our own self-improvement and growth through service. Our Sages taught that the Torah was given to us only to purify the people. The enlarged Hey is referring to the five books of the Torah, as Hey has a gematria of 5.

This Hey also balances out the diminished Hey which can be found in parashat Be-reshit Be-reshit/Genesis 2:4. This pasuq/verse reads:

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם.
These are the generations of the Heaven and the Earth, when they were created in the day that Ad@nai, G@d, made Earth and Heaven.

The letter Hey of בְּהִבָּרְאָם be-hibaram, "when they were created", is written smaller than all the other letters. So we have a small Hey at the very beginning of the Torah, and a large Hey at the end. And when we read from the end and then cycle back to the beginning again on Simchat Torah, we meet both Heys on the same day.

The world was created with the letter Hey. How do we know this? Because we can read be-hibaram, "when they were created", as be-HEY-baram, "with Hey He created them". These are the generations of the Heaven and the Earth, with Hey they were created.

We also know this by Hey's shape: it reeks of teshuvah, repentance. There are two ways we see this: The Gemara in Menachot 29b tells us that this world is like the letter Hey - very easy to fall out the bottom (sin). But G@d has left a little space which we can climb up to, and squeeze through, to "get back to the Garden". That is teshuvah.

Menachot 29b also teaches that this letter Hey is G@d's sacred breath - as in Tehilim/Psalms 33:6:

בִּדְבַר יְהוָה, שָׁמַיִם נַעֲשׂוּ; וּבְרוּחַ פִּיו, כָּל-צְבָאָם.
By the utterance of Ad@nai the heavens were made; and all the host of them by the breath of His mouth.

What is the sound of Hey? Exhale. That's it. Just like G@d blowing this holy breath of spirit into humankind, speaking all of Creation into existence, the letter Hey shows us G@d's creative power.


The other way is this: Hey is in fact made up of two other letters - Dalet and Yud. Dalet (דלת = door) is the doorway to G@d, to teshuvah, while Yud (יד = hand) is our own will to transform ourselves and getting closer to G@d by pushing open that door...


Both Rashi and the Lubavitcher Rebbe indicate that there is a question and a response (teshuvah) here. The little Hey in Genesis requires and anticipates the large Hey in Deuteronomy. Also, as we accepted, then transgressed the Torah (again Hey, as there are five books to the Torah and the number for Hey is five), we were given an extra gift from G@d to fix everything with. Teshuvah.


This is a new thing in the Universe, the Fifth Element, if you will. Since G@d made Creation to have four elements, four directions, et cetera, Teshuvah is the "fifth dimension". It is with this tool that we repair our lives and the World around us. And it comes straight from G@d.

This enlarged Hey being five also shows us G@d's open hand (five fingers) open to receive our repentance and generously forgive.

We only have Ten Days between Rosh Ha-Shanah and Yom Kipur. Please, let's use it.


Copyright © A. Barclay

Parashat Ha'azinu #1 - Enlarged Letter Tzadi (צ)

בס''ד


This week's Torah portion (read at Minchah prayers Shabbat Rosh Ha-Shanah) may or may not have an enlarged letter Tzadi (צ) which can be found in Devarim/Deuteronomy 32:4. The word הַצּוּר Ha-tzur, The rock, which may contain this enlarged letter, is referring to G@d.

I say a Torah may have this letter enlarged because those scribes who practice Kabbalah in particular areas of the world write this way. If the scribe is not a mystic, then he doesn't enlarge this letter.

This feature helps identify a scroll's origins. For example, a Torah written in Germany would never boast this enlarged Tzadi, but one from Poland or Russia could very well have it.

הַצּוּר תָּמִים פָּעֳלוֹ, כִּי כָל-דְּרָכָיו מִשְׁפָּט: אֵל אֱמוּנָה וְאֵין עָוֶל, צַדִּיק וְיָשָׁר הוּא.
The Rock, His work is perfect, because all His ways are justice; a G@d of confident faith and without iniquity, just and right is He.

Why is this letter Tzadi, in צּוּר tzur, sometimes enlarged?
What does the letter Tzadi (צ) look like? It's a pictogram! Tzadi comes to us in the shape of a Mystic bent in humble prayer, arms extended and hands raised. According to our tradition, the only time of the year we take this position is during the Aleynu prayer in the musaf, early afternoon service, on Yom Kipur.

The name צַדִּי Tzadi grows from the same root in Hebrew as צְדָקָה tzedaqah, which is often referred to as "charity". To give tzedaqah (or tsedakah) is to donate money, in the mundane sense of the expression, or to give of your time, resources, etc in the general sense. But the root of the word, Tzadi-Dalet-Quf, has a broader attitude.

The consonants צ–ד–ק, Tz-D-Q, mean the following:
To be right, just, or correct; fairness; to have integrity. So from this we learn that to perform an act of charity is to do an act of justice. To make something right. To be kind. Balance.

Look at the verse: at the end it says tzadiq ve-yashar hu, just and right is He. G@d is a Tzadiq. The Tzadiq. The Source of upright, perfect, righteousness. Fully present in every moment, whose consciousness includes the totality of All. Everything G@d does is appropriate, correct, and for the best.
Midrash on this holy symbol tell us that Tzadi was the first letter formed by The Holy One, for "Deeds of giving are the foundation of the world." Tzedeq, "justice".

Tzadi is here enlarged to remind us that G@d our Rock, tzur, is a tzadiq we can rely on always. With His total Divine consciousness of all souls, containing the Universe in which we live, we know we can entrust Him with anything, that our faith invested only in the One G@d is safe. The gematria of tzadiq is 204, which is double the gematria of the word emunah, faith - 102.

The form of the letter Tzadi is made up of a letter Yud (י) activating a letter Nun (נ). The Nun symbolizes Am Yisra'el, the Nation of Israel, where the Yud represents this tzadiq, G@d, our leader and guide.

The letter Tzadi also begins the word צלם, tzelem, which means image or shadow. This is the Divine, transcendent "image" in which G@d created humankind. This shows us that we can emulate and thereby draw closer to G@d, aiming to be that tzur of a tzadiq.

The letter Tzadi also has a gematria of 90, which teaches us that if we lead such high, holy lives as to take the opportunity to say "ameyn" ninety times per day, it can provide that structure on which we can build our own integral lives, supported by Ha-Shem.



Copyright © A.Barclay

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:

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

Parshat Nitzavim - Enlarged Letter Lamed in וַיַּשְׁלִכֵם

בס''ד


This week's Parashah, Nitzavim, runs from Devarim/Deuteronomy 29:9 - 30:20. What I'd like to show you in Devarim 29:27 is the enlarged letter Lamed in the word וַיַּשְׁלִכֵם - va-yash'likheym, which means "and throw them out". This word has the same shoresh/root (שלכ) as tashlikh, what we do the afternoon First Day Rosh Ha-Shanah with our sins.

וַיִּתְּשֵׁם יְהוָה מֵעַל אַדְמָתָם, בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל; וַיַּשְׁלִכֵם אֶל-אֶרֶץ אַחֶרֶת, כַּיּוֹם הַזֶּה.

and the G@D rooted them out of their land in anger, and in rage, and with great indignation, and cast them into another land, as it is until today.

Now, what is this verse talking about? Who is "them"?
"Them", unfortunately, is us. The Jewish People. The context of the pasuq/verse is this: just as we're preparing to enter the Land of Israel, the Eretz Ha-Qodesh, for the first time since Ya'aqov and our people left it so many generation previoulsy, G@d is foretelling of a future generation consisting of our descendants who rise up, along with foreigners from a distant land, and that they shall see the punishment directed against the Land (Israel), and the plague with which G@d has struck it...

A loose translation of the pasuqim/verses leading up to verse 27 read as follows:
29:23 "All the nations will ask, 'Why did G@d do this to the Land? What was the reason for this great display of anger?'"
29:24 "They shall answer, 'It is because they (the Jews) abandoned the covenant that G@d, L@rd of their ancestors, made with them when He brought them out of Egypt.'"
29:25 "and went and served other gods, and worshipped them, gods that they knew not, and that He had not allotted to them;"
29:26 "therefore the anger of the L@RD was kindled against this Land, to bring upon it all the curse that is written in this book;"

So we're being warned that even though we have finally merited national and individual redemption from G@D, and are about to come home, like being on the brink of our wedding night, that in the future our descendants will be exiled because they will turn away from The Holy One and give their focus away. How sad.

So...why the word Sh-L-Kh? And why the letter Lamed?
The pictographic shape of Lamed is that of a goad - that's an instrument with which we coax animals to go in the direction we want, rather than the direction that they want. Sort of a non-electric cattle prod. So here we see that Ha-Shem is goading us away from the direction we would choose to go and instead take the better path which G@d wants for us.

The shoresh/root of "Lamed" (למד) is talmud or limmud, to learn or teach. And this is a big teaching, as my Holy/wholly good friend Chayim Rothschild Lev once said to me about this. What is the teaching?

R' Chayim Dovid Ha-Levy, z"l, the former Chief Sefardi Rabbi of Tel Aviv, was a great scholar, posek & Kabbalist. He said that anytime we see an enlarged letter in our writings, that is a place where G@d takes over the direction. That Ha-Shem steps out of the status quo and is proactive about something, always with great kindness and benevolence.
Example: the enlarged letter Bet which begins the Torah. Be-reyshit bara Eloqim...

So how is cursing our Holy Land of Israel so that we're forced to flee into exile an act of kindness?
The rabbis in Talmud Bavli Masechet Sofrim argue that this word should be read as lakhem, to you (plural), implying that G@d will be a personal G@d to the individual exiled Jews even after we're vomited out of the Land. Why is this relevant? Because in the ancient religions of the Fertile Crescent the gods and idols were very much tied to the local area where they were worshipped, and were only believed to have power in their own neighbourhood, so to speak. But we wouldn't have to worry, because wherever G@d scattered us, the Holy presence of the Shekhinah would be there too.

So this image of The Holy One driving us out is a violent one, but remember that Lamed is a goad, not a whip, it doesn't just punish, it coaxes. We would be taught a very hard lesson by our exile from our home, the Land of Israel, but only because we had first exiled G@d from our hearts.

Talmud Bavli Yoma 29a refers to 22 saintly women in our history, each with a quality which represents a letter of the Hebrew alefbet. The letter Lamed is the symbol of Devorah (Haftarah Beshallach, Shofetim/Judges 4:4-5:31). Who was Devorah? She was named after Rivqah's wet nurse, who died at the same time as Rivqah (Be-reyshit/Genesis 35:8 Par'shat Va-yishlakh) and was buried in that area.

And what did Devorah do?
She judged us and decided questions of law for the whole nation - a posek, or poseket. She was considered to have been a vessel for the ru'ach nevu'ah/spirit of prophesy. She also goaded Baraq - who was commanded by G@d to go to war with Sisera. Ha-Shem guaranteed Baraq would be victorious and yet he, feeling unworthy of such a miracle, refused to go to war unless Devorah accompanied him.

Baraq felt that only her merit would guarantee his success. Devorah's response:
"I will go with you, but the path you have chosen to go will not be for your glory. Ha-Shem will deliver Sisera into the hand of woman." Silly Baraq. You always get second best when you deviate from what G@d asks you to do.

In Devorah's song, Shofetim/Judges 5:1 - 31, she sings of how when the people of Israel devote themselves to Ha-Shem, they travel safely, the land blossoms and there was no war made against us. But when we forget G@d, we experience calamity.

This enlarged Lamed prophesies the coming of Devorah ha-Neviyah. Just to remind us about being very careful of the path that we choose.


Copyright © A. Barclay

Parashat Ki Tavo - Enlarged Letter Khaf in וְהִתְמַכַּרְתֶּם

BS"D


Parashat Ki Tavo occupies Devarim/Deuteronomy 26:1–29:8.

In Devarim/Deuteronomy 28:68 some Torah scrolls (but not all!) have an enlarged letter Khaf (כ) written in ve-hit'makartem, "and you shall sell yourselves":

וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם, בָּאֳנִיּוֹת, בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ, לֹא-תֹסִיף עוֹד לִרְאֹתָהּ; וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת, וְאֵין קֹנֶה.

And G@d will bring you back to Egypt in ships, by the way which I said to you: 'You shall see it no more again'; and there you shall sell yourselves to your enemies as bondmen and as bondwomen, and no-one shall buy you.

Really? No-one? So not only will we be exiled from the Land of Israel, but if we can't even sell ourselves as slaves then we'll be homeless and starving too. What is the enlarged letter Khaf telling us here?


I say "some Torah scrolls (but not all!)" because the enlargement of this particular letter is not agreed upon by all scribal authorities. It isn't approved by "Midrash Rabah Aqim”, and generally no reference can be found to it in our writings except for in "Mishnat Avraham" Sha'ar Alefbet Rabati U-Ze'ira Siman 27. Even there all the author, Avraham ben Tzvi, writes is that this Khaf is to be written enlarged. No rhyme, nor reason. And then, of course, occasionally one will find one actually written into a Torah scroll or two (Figs. 1 and 2)!


So why might this letter be written in this way?
Khaf derives its name from the word כפוף kafuf - "bent". A kafuf in particular means a person bowed down in humility. The form of the letter appears as a prostrator. For example, Talmud Bavli Yoma 35b teaches us that when, in Par'shat Va-yeshev, Yosef refused the advances of Potifar's wife, she threatened him with imprisonment and said, "Ani khofefet qomateykha" - "I will bend your stubbornness", to which Yosef replied, "Ha-Shem zeqeyf kefufim" - "Ha-Shem straightens the bent" (Psalms 146:8).


There is also a diminished letter Khaf in the Torah, to balance this one out, perhaps. After Sarah's death, B'reyshit/Genesis 23:2 reads

וַתָּמָת שָׂרָה, בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן; וַיָּבֹא, אַבְרָהָם, לִסְפֹּד לְשָׂרָה, וְלִבְכֹּתָהּ.

And Sarah died in Qiriyat Arba - the same as Chevron - in the land of Cana'an; and Avraham came to mourn for Sarah, and to weep for her.

The diminished letter Khaf in the word וְלִבְכֹּתָהּ ve-livkotah tells us that Avraham constrained his grief, bearing his pain in his heart and not expressing it publicly (Kol HaTorah). It also is a sign, since the name Khaf literally means "palm of the hand" and is indeed even the shape of a grasp, you can see in the physical text Avraham's great effort to pull in and repress his emotion. What a powerful image one little letter shows us.

But this is a large letter, so even more so!

The letter Khaf represents Tirtzah, one of the daughters of Tzelof'chad. Why? Because her name means "desire". "Will".


The word khaf as spelled in Hebrew, כף, is an acronym. The roshey teyvot, or initials, stand for two Hebrew words: כּוֹחַ ko'ach (ability, authority, energy, force, power, resource, strength) and פֹּעַל po'el (achievements, activities, efforts). Khaf as a verb can also mean to coerce or subdue. Normally we would be able to sell ourselves into slavery, but G@d will put a stop to it. Our sins which will cause the Exile must be totally nullified, completely subjugated, like the shape of the Khaf.


Where did this giant hand/Khaf come from? Is it the hand of G@d?
One of the most moving and beautiful lines from Nevi'im, our Prophets, speaks about just how much G@d loves all the Jewish People:
Yeshayahu/Isaiah 49:16

הֵן עַל-כַּפַּיִם, חַקֹּתִיךְ; חוֹמֹתַיִךְ נֶגְדִּי, תָּמִיד.
Behold, I have engraved you upon the palms of My hands; your walls are always before Me.

See that? ...al-kapayim chaqotiekh...
On the palms of My hands are you engraved.


According to Rabbi Hayim David HaLevi, z"l (1924/5-1998), the former Chief Sefardi Rabbi of Tel Aviv-Jaffa, where a letter appears enlarged in our Holy texts, 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.


This enlarged letter Khaf shows us that it was by G@d's great hand we were bent. The great hand which possesses and moves the universe, all the while cupping each little life in its palm.


We may not have wanted the Exile, but it is for our own good that G@d uses the nations of the world to bring us back home to G@d and Israel.


Copyright A. Barclay ©

Par'shat Ki Tetze - תמחה את זכר עמלק

בס"ד

Tim'cheh et zeykher Amaleyq...
Blot out the remembrance of Amalek...
Devarim/Deuteronomy 25:19, parshat Ki Tetze

This is said by a congregation, together with the sofer, at the Siyum Ha-Torah held to dedicate a new Torah scroll (sometimes to re-dedicate a repaired scroll, too!).


According to the minhag, the custom, of Ha-Rav Ha-Ga'on Heschel of Krakow*, this is also what a scribe must say each morning as he (or I) begin/s work. As the qulmus, quill or reed, must be tested and sometimes re-shaped each morning. This test must also be performed each time the qulmus is cut or sharpened, as no writing of any STaM (Sifrei Torah, Tefilin and Mezuzot) may be commenced until the writing implement has passed this check. So what is the test?


Dip your nib into your bet d'yo (inkwell), and write the name עמלק, Amaleyq. As you speak the words "Tim'cheh et zeykher Amaleyq", cross it out.


Using a properly cut stylus is one of those "invisible things" I've referred to that sof'rim do in our work that are required for us to perform according to Qeset Ha-Sofer 3:6. Things that nobody can tell by looking at a scroll whether they have been correctly performed. This is why you need to have complete trust in your sofer/et. No different than your rabbi, your lawyer, your doctor, your taxi driver or your jeweller...


What's more, if your qulmus is not cut correctly before any writing or repairing of letters, then all of the work you do could be pasul. Not kosher. Bury it.

Torah-scribes may not write any part of a Torah-scroll, nor repair any of its letters, until the name of Amalek is written and completely blacked-out in fulfillment of the command in Deuteronmy 25:17. (ie. to blot-out the name of Amalek"...)
-- Rabbi Dr Eric Ray, z"l, Sofer STaM

Does this seem harsh? Perhaps. People I've met in my travels who have tried their hand at writing or correcting sofrut without being fully trained thought so. Maybe because the first they had heard of this was from me and it has severe implications for their product and their souls. But instead of brushing this requirement aside, let's unpack this both practical and vital practice...


Who was Amaleyq?
Jewish Encyclopedia.com gives a biblical-historical overview, while Wikipedia gives their own interesting version followed by religious, historical & philosphical links. Highly recommened before you read on :)


The name "Amaleyq", when you divide it up into two words, reads "עמ לק", am laq, a greedy people, a nation of takers. Am means nation or people, where laq indicates lapping something up greedily. We can extrappolate further by noticing that the Hebrew word amal - עמל - means trouble, misery, evil; the word laqah - לקה - means stricken, defective, blemished, flawed, spoiled.


These people, who preyed upon the fledgling Jewish nation as we crossed the Sinai, did so by picking off those who were bringing up the rear. The elderly, the children, the ill. They took advantage of other human beings who were weaker than they. A cowardly act, to attack the defenseless. G@d hates that.


So does this mean that Jewish scribes are responsible for committing a conscious ritual act of symbolic genocide with each test of the pen? That a xenophobic grudge is expressed in one of our most sacred practices? No.


There are three mitzvot connected to Amaleyq, all from mitzvah-book 14, Sefer Shofetim/the Book of Judges:
#598 - Blot out Amaleyq (Devarim/Deuteronomy 25:19)
#599 - Remember what the Amaleyqites did to the Jewish People (Devarim/Deuteronomy 25:17)
#600 - Don't forget Amaleyq's atrocities and ambush on our journey from Egypt in the desert (Devarim/Deuteronomy 25:19)


#599 and #600 are applicable at all times, anywhere in the world to all Jewish men and women above the ages of 13 and 12, respectively. #598 is equally applicable in all places at all times, but only adult Jewish men are obligated in this mitzvah. Adult Jewish women are free to choose to take this commandment on, if we wish.


How do we observe these mitzvot?
Rashi explains #600:
"From man unto woman, from infant unto suckling, from ox unto sheep, so that the name of Amaleyq not be mentioned even with reference to an animal by saying "This animal belonged to Amaleyq".


#599 is fulfilled by Shabat Zakhor, which I already wrote about here and here [include links], the Shabbes before Purim when we chant passages relating to Amaleyq and his descendant Haman, who is the villain in the Purim story.


That leaves #598. The way we fulfill this mitzvah today is precisely what I described above: writing out his name to check your nib and crossing it out, making the verbal declaration, with three diagonal strokes.


So, nu? Why the big production?
On the one hand, this test provides a very practical, mechanical step to writing. All professional calligraphers, regardless of origin, test their nibs in between dipping and writing. It's the only way to make certain your fine strokes will be fine, your wide strokes wide, your edges sharp and that there will be just the right amount of ink (no blobs or streaks). So of course writing a Sefer Torah, Mezuzah, or Tefilin (and Megillot, for that matter), deserves this conscious process, out of respect and because of it's content.


On the other hand, this is in fact a mitzvah connected to a very high, spiritual exercise, calling us to change ourselves from within. Ourselves???


What or who is Amaleyq today?
You are. I am.
Amaleyq is the temptation to take advantage of others, to see only with your own eyes, to feed our appetites off the disempowered.
So with each test of the pen, a sofer is called to remember that very unfortunate human tendency, that it lies dormant within, and that it is his/her responsibility to keep it in check, if not destroy it.
To kill the predator inside.


Now, back to the party...
The completion of this ritual occurs each year on Erev/the day before Tish'a be-Av. On that day, I take all the accumulated scraps of q'laf, kosher parchment on which I wrote and crossed out literally thousands of Amaleyqim, and burn them. The sofer holds a public outdoor service for the incineration, which includes prayer, recitations from the Books of Nachum, Yishaiyahu (Isaiah), Tehilim (Psalms) and Ovadiyah (Obadaiah), then concludes with blessings specific to this mitzvah. At the end, everyone present says "ameyn!".

Then we eat :D

So as you can see, this requirement isn't harsh at all. This is a beautiful, consciousness-raising exercise that, when practiced regularly, aids the sofer/et to imbue his/her work with appropriate intention and awareness. The work becomes Work. It allows us to gradually and gently correct one of our most negative tendencies, thus bringing our best Selves to the Holy service of writing.


* much gratitude to my husband, Mordechai Pinchas sofer STaM, for teaching me the rabbinic source from which this minhag came.



Copyright A. Barclay