Asara BeTevet - the fast of 10 Tevet

This Wednesday, 19 December 2007, is the fast of 10 Tevet.

What

The Talmud (Rosh Hashana 18b) describes the 4 of the Rabbinically instituted fast days in the Jewish calendar. These are based on the statement of the prophet Zecharia/Zakaria (8:19). The fast not mentioned in Ta'anit Esther/the Fast of Esther, whose source lies in the Megila.

One of the fasts menionted by Zecharia falls on 10 Tevet and is known as 'Asara BeTevet' which is the Hebrew phrase for '10 Tevet'. As with the other fasts, it is linked to the destruction of the First Beit Hamikdash / Temple, specifically commemorating the first breach in the walls of Jerusalem. You can find some of the details of the destruction in Melachim Bet / 2 Kings, chapter 25 which is the last chapter of the Sefer Melachim/the Book of Kings. Sorry for readers from Essex that there is no Seven Kings!

Why

You may ask why we observe Asara BeTevet. Like any other fast, abstinance from food and drink is meant to focus our minds on events. Not only was the destruction of the First Beit Hamikdash a tragedy that still affects Jewish life today, but the events around the destruction sound a salutary warning which should help us to avoid making similar mistakes as those made by our ancestors.

Rambam in his magnum opus "Mishneh Torah" (Hilchot Ta'aniyot / Laws of Fasts 5:1) writes that any calamitous events should engender a stocktaking, which we can suggest should be both personal and national. Furthermore, a fundamental part of being Jewish is identifying with other Jews rather than living as in isolation. A Jew cannot absent him or herself from the Jewish community, to avoid celebrations or, G-d forbid, hard times.

These are some of the reasons that the Rabbis saw as important in Asara BeTevet.

This year's times of the fast and who should not fast

This fast runs from dawn to night (in London for 2007, the fast starts at 6.12am and ends at 4.41pm). Eating and drinking are the only specific prohibitions. Although this is a serious day, it is minor in comparison with the two most serious fasts which are Yom Kippur and Tisha B'Av.

Accordingly, somebody who cannot fast for medical reasons, or who may become ill from fasting (such as a pregnant or nursing woman) should not fast although they should not choose this as the day they finally make that amazing stake mignon for lunch!

You'd never believe it but...

Given the specific wording used in Zecharia to describe Asara BeTevet, it cannot be postponed to another day and is the only fast, given the structure of the Jewish calendar, which can fall on a Friday! That is good trivia next time you are doon the pub!

Conclusion

Even if you are not fasting, it is important to take some time out on Asara BeTevet to ponder the significance of the day.

In modern times, the Israeli Chief Rabbinate has declared Asara BeTevet as 'Yom HaKadish Hakelali' - a Yartzeit day for victims of the Holocaust whose date of death is unknown.

Have a meaningful and easy Asara BeTevet.

Shemita 3 - how does a modern economy deal with a Sabbatical year and latest product buying update

As we discussed in the first Shemita post, this Jewish year is a Sabbatical year (Shemita) for the Land of Israel. The Shemita year comes round every 7 years. It affects farmers and consumers in Israel and consumers outside of Israel as we will explain. It also affects the laws of loans but since that is not relevant until closer to the end of the Jewish year, we will focus on what is relevant now.

Here are some brief notes.

What is the source and what does the Sabbatical consist of?

The Torah, in Vayikra/Leviticus 25:4-6 and Shemot/Exodus 34:21 lists various categories of agricultural activities which are proscribed during the Shemita year. Briefly defined, these are sowing, harvesting, pruning and reaping. This also includes flowers.

The Torah also says that the Shemita year is a 'Shabbat for the land, for you to eat'. The Mishna (Rosh Hashana 22a / 1:8) derives from this while produce that grows by itself can (or even perhaps should) be eaten, trading this produce for profit is forbidden.

The Mishna rules that somebody who trades in Shemita produce is even disqualified as a witness in certain fields (ho ho) of Jewish law.

Some background

Sefer HaChinuch, a book about the 613 mitzvot, writes about Shemita in Mitzvot 326 and 84. Briefly stated, he explains that the Shemita year is a time to renew our appreciation of the natural world and G-d's control of it, without us dominating it. It is a kind of year long Shabbat (perhaps a reason for the Torah describing Shemita as a 'Shabbat for the Land' and a 'Shabbat for G-d'.)

Just like on Shabbat we rest from dominating the world and show our belief that G-d is in charge, so too in Shemita we rest from our physical domination, concentrate on spiritual ideals and show our belief that G-d is in charge. The Torah promises that the Land will produce enough produce to help the people through the Shemita year.

How is Shemita observed in a modern economy?

A modern economy poses many challenges for Shemita. Here are some of the solutions.

Heter Mechira (selling the land to a non-Jew)

Whoa! selling the Land! This is probably the most controversial of the solutions. Firstly because it is not at all clear if the Land of Israel can be sold to non-Jews and secondly because it is not clear if this is an appropriate way to act in the Shemita year.

The main halachic basis of the Heter Mechira is the judicial opinion given by the great 16th century authority, Rabbi Yosaif Karo, author of the Shulchan Aruch, that land in Israel owned by non-Jews is not subject to the laws of the Shemita year.

The historical origins of the Heter Mechira are in the Shemita year of 1888-9. A small group of religious farmers in Israel (this obviously is way before the State of Israel) asled Rabbi Naftali Hertz, the Rav of Yafo/Jaffa if they could sell their land to a non-Jew prior to the Shemita year, akin to selling Chameitz before Pesach, to save them from economic ruin. Rabbi Hertz consulted with the famed Rabbi Yitchak Elchanan Spector of Kovno, probably the highest ranking Poseik in Europe.

Rabbi Spector, in the face of some opposition, allowed the farmers to sell the land to a non-Jew for that Shemita year only due to the great economic hardships that the farmers faced.

However, due to severe economic hardships in subsequent Shemita years, the Heter Mechira has been invoked each Shemita year since then by some Rabbis who felt it appropriate, in the face of oppostion from those who disagreed.

Famous proponents of the Heter Mechira have included Rabbi Avraham Yitzchak HaCohen Kook and Rabbi Chaim Berlin. The official policy of the Chief Rabbinate of Israel is to use the Heter Mechira, although there is still debate as we speak as to the validity of their position.

Despite the controversey of the Heter Mechira and the fact that it seems to bypass some of the goals of the Shemita year - be they environmental, religious or social - it is the best way to allow all farmers in Israel, however religious they are, to maintain some level of Shemita observance.

It also allows Israeli consumers to maintain some level of Shemita observance and is cannot compare to those farmers who simply ignore Shemita .

In addition, it helps these farmers to keep their hard won export markets. Another benefit of the Heter Mechira is that it helps those suffering from poverty, one of the principle reasons that Rabbi Spector allowed the Heter Mechira initially.

Otzar Beit Din

As we mentioned above, trading Shemita produce for profit is prohibited. The Otzar Beit Din is a device which declares all fields ownerless and under the control of a specially constituted Beit Din. This Beit Din appoints collectors to gather the produce that grows in the fields, bring the produce to a central location and sell them at the cost that it took to get the produce to the distribution centre. Therefore, there is no trading for profit.

This is a well accepted method of keeping Shemita. It allows farmers to keep the laws of Shemita in all its aspects and supply food for the population. In addition, any food collected by the Otzar Beit Din has Kedushat Shevi'it (explained in the middle of the link), which some judicial opinions see as a Mitzva to eat. However, since food with Kedushat Shevi'it must be consumed within the Land of Israel, Otzar Beit Din produce cannot be exported.

Non-Jewish Produce

The final way to observe Shemita is to rely on the opinion of Rabbi Yosaif Karo stated above and buy non-Jewish produce.

Shutting down of farms

Some farmers shut down farms.

Where does Shemita apply?

Shemita only applies within the Biblical borders of the Land of Israel. These are somewhat different to the borders of the State of Israel. Since Eilat and part of the Negev desert are outside of these borders, the laws of Shemita do not apply to these areas.

CONCLUSION

How does the agricultural side of Shemita affect us in London?

Each of these methods of keeping Shemita in a modern economy have their pros and cons. We could suggest that full observance of Shemita in a modern economy is a Mitzva that still requires further thought. To quote the renowned Rabbi Dr Aharon Lichtenstein in this important article, each Shemita cycle he feels caught 'between the hammer and the anvil' (Rabbi Lichtenstein has a Phd in English literature from Harvard - I would never have thought of that phrase!)

The food aspect of Shemita only affects us in the supermarket. Look here for the London Beth Din's Shemita advice in both update 1 and update 2 which are on the same page - this advice details how those who wish to observe Shemita in the UK should procede. Buy the Israeli produce that is permitted - this is a Mitzva - but do not buy that produce that may or does contravene Shemita.

The Heter Mechira is controversial, as we have discussed. If one does not need to rely on it, it would seem better not to and this is the position of the London Beth Din as shown at the links above.

The buying power of the London Jewish community does not affect Israel's market share of Shemita products. We should buy Israeli goods when they are permitted. This also show our support to those who observe Shemita as do charitable donations to support farmers who observe Otzar Beit Din or shut their farms.

Even though we do not observe Shemita in an expansive way in the Diaspora, the social, environmental and religious lessons should not be lost on us. Perhaps we should make sure to reflect this in our weekly observance of Shabbat.

If you have any questions please email me.

A-Z Jewish Terms and pronounciation - Work in progress

Rabbi Hyman Krustofsky and his son, Krusty the clown from The Simpsons, third season.

Have you ever been stuck over a Jewish word or confused by a word you hear in Shul or elsewhere? Here is a guide to how to talk the Jewish talk. It is work in progress, so if you do not find the word you are looking for, please email me and hopefully I'll know what it means!


If you see a word which you do not understand that is used to explain a term, look for that word's entry in the list.

Here are a few general notes and pointers for understanding some aspects of Hebrew pronounciation.

Hebrew nouns and adjectives are either masculine or feminine. Masculine plurals end in '- im'. Feminine plurals end in '- ot' for Ivrit (Modern Hebrew ) or Sepharadi pronounciation. Alternatively, plural end in '-os' for Ashkenazi pronounciation. See, you already have two terms!!

'Ch' is pronounced as a gutteral, as in 'loch'.

The 'T' shaped Hebrew vowel is pronounced 'uh' in Ivrit and 'oh' in Ashkenazi pronounciation.

Examples

1. If an adjective or noun ends with the letter Tav, then it is pronounced 't' in Ivrit/Sepharadi and 's' in Ashkenzai. For example, Simchat Torah/Simchas Torah.

2.The word Shabbat/Shabbos is a singular feminine and ends in '-os' despite this. Therefore the plural is Shabbatot or Shabbosos.

In the following list, plurals are in (brackets) and written with Ivrit pronounciation. When Ashkenazi pronounciation is commonly used, it is written alongside the Ivrit pronounciation. Please contact me if you have any questions or want to read them with Ashkenazi pronounciation and need some help:

A
Aliya/ot - literally means 'going up'. Refers to call-ups to the Torah and also to going to live in Israel.

Anim Zemirot - a special responsive song recited on Shabbat and Yom Tov in many communities, often sung by a young boy.
Aron Hakodesh - the Holy Ark. This refers to the Ark in the Shul which holds the Sifrei Torah and also refers to the Aron (Ark) in the Mishkan described in the Torah.
Aveil (im) - a mourner.
Aveilut - being in mourning.

B
Bedikat Chamaitz - searching for Chamaitz before Pesach.
Beit Hamikdash - the two Temples that stood in Jerusalem.
Beit Knesset - Hebrew term for a Synagogue/Shul.
Beit Midrash - Study room, sometimes also used for prayer services.
Bima - the platform in a Shul, often where the Chazan leads prayers and where the leining takes place. In some shuls, the Chazan leads prayers from a different location.
Brit Mila/Bris Mila - circumcision. See here for more information.

C
Chazan - cantor, leader of communal prayers.

Chumash - Pentateuch, 5 Books of Moses.
Chupa - marriage canopy. Also used colloquially to refer to the whole wedding ceremony.

D
Daven - Yiddish word for prayer or praying. Sometimes anglicised to 'davening'.
Dinim - laws.

E
Eid(im) - religiously competent witnesses for certain ceremonies and for executing some commercial deals in Jewish law.

Eirusin- the first part of the marriage ceremony, the betrothal, which concludes with the giving of the ring.

Erev- the eve, such as Erev Shabbat=Friday.

Eruv/Eruv Chatzairot - an area in which items may be freely carried in the street on Shababt. Without such an Eruv, items may not be carried from one domain to another on Shabbat.

F
Frum- Yiddish for piety, religiousity.

G
Gabbai - voluntary warden of a Shul, an administrator; a administrator of charitable funds.
Gelila - rolling and dressing the Sefer Torah after Hagbaha.

H

Halacha/Halocho - Jewish law.
Haftara/Haftora - a reading from one of the books of Nevi'im to supplement the leining on Shabbat or Yom Tov.
Hagbaha - lifting up the Sefer Torah after the leining.
Havdala - short ceremony marking the end of Shabbat or Yom Tov. Either Havdala or a verbal proforma that Shabbat or Yom Tov has ended - 'Baruch Hamavdil bein Kodesh leChol' must be made to end Shabbat or Yom Tov. See page 608 in the green Siddur and page 618 in the Artscroll Siddur.

I
Ivrit - modern Hebrew, as opposed to Biblical Hebrew.

J

K
Kashrut/Kashrus - relating to kosher food; describes how something is suitable.
Keriat HaTorah - the reading of the Torah, aka leining.
Korban(ot) - a sacrifice.

L
Leining - a Yiddish word to for Keriat HaTorah, the reading of the Torah.
Luach - a calendar

M
Maariv - the evening prayers
Mincha - the afternoon prayers
Mohel - the person who performs Brit Mila. See here.

Musaf - Literally means 'additional'. An additional prayer recited on Shabbat, Yom Tov and Rosh Chodesh. A special korban was offered on these days in the Beit Hamikdash. After the destruction of the Beit Hamikdash, the Musaf prayer is recited instead.

N
Nevi'im - the books of the Prophets, the second part of the Bible. Runs from the book of Yeshoshua (Joshua) to the book of Malachi (Malachi).

O

P
Parasha (Parashat Hashavua) aka 'Sidra' - the weekly Shababt Torah reading; a 'parasha' also refers to one of the sections of the Parashat Hashavua.
Peticha/Pesicha- opening the Aron Hakodesh.
Parev/Parve - food which which is neither meat not dairy.

Q


R
Rosh Chodesh - the beginning of a new month in the Jewish calendar.

S

Sefer Torah - the Torah scroll containing the 5 books of Moses.

Seuda Shelishit - the third of the three Shabbat meals, eaten on Shabbat afternoon.

Sidra aka Parash/Parashat Hashavua - the weekly ShabbatTorah reading.

Shacharit/Shacharis - the morning prayers.

Shiur - Class or lesson.

T

Tanach/Tenach - an acronym of Torah, Nevi'im, Ketuvim which are the three sections of the Bible. This is the Hebrew phrase for the Bible.

Tefila(ot) - prayer.

U

V

W

X

Y

Yartzeit - the yearly anniversary of a deceased persons passing.

Z

Zeman - a time, such as the cut-off time for eating Chametz on Erev Pesach.

The last day of Chanukah

It's the last day of Chanukah, the night when the Chanukiah (see above) is filled with 8 candles plus the shamash (for details of the Shamash and other Chanukah FAQ, see this post)

This day is sometimes called 'Zot Chanukah' after part of the leining (Torah reading) for the day. Bemidbar/Numbers 7:84, after describing all of the gifts that the princes of each tribe gave for the inauguration of the Mishkan (the portable Shul used by the Children of Israel in the desert), says "this is the inauguration of the altar (Zot Chanukat hamizbayach) on the day that it was consecrated".

Curiously, the leining does not end with the details of the inauguration. Instead, it continues into the beginning of the next Sidra (Torah portion), called 'Beha'alotecha', which describes how Aharon HaCohen (Aaron, the high priest, brother of Moses) completed the daily routine of lighting the Menora in the Mishkan (the Menora was a 7 branched candelabra in the Mishkan, as opposed to the 8 branched Chanukiah that we use for Chanukah).

Rashi, the premier Torah commentator, explains that Aharon was upset. He wanted to show his dedication and gratitude to G-d but since he was not called to bring a large offering on behalf of

his tribe, he was worried that he was not a worthy representative since he was instead given the 'mundane' daily task of cleaning and lighting the Menora.

Rashi comments that G-d, noticing Aharon's upset, assured Aharon that Aharon's perception was wrong. Rather than being unworthy, Aharon was in fact honoured with the greatest task.

Rather than simply bringing offerings on a big, one-off occasion, Aharon was privileged to serve G-d every day in the Mishkan.

Consistency in a daily form is far more important than one-off events, however high profile they may be. Aharon, famed for loving and purusing peace (Pirkei Avot / Ethics of the Fathers 1:12) was so beloved by G-d, that G-d gave him the far greater task of lighting the Menora on a daily basis.

Ramban, another of the leading commentators, sees great historical significance in the Rabbis' decision to lein this story of Aharon on the last day of Chanukah. (Btw, the Torah reading calendar is of Rabbinic origin - why this is the case and why some Mitzvot can be of Rabbinic origin will be explored in future posts, all being well).

Ramban writes that the word Chanukat, as described above (it is the genitive form of Chanukah) is an allusion to the story of the Chashmonaim (Hasmoneans). The Chasmonaim were also Cohanim (priests) and thus descendents of Aharon. They were able to lead the Jewish people's fight for spiritual and political independence. In the footsteps of their ancestor Aharon, they were able to rekindle the lights and reinaugurate the Beit Hamikdash (Temple) just like Aharon played a crucial daily role in the inauguration and daily use of the Mishkan.

Conclusion

The Chashmonaim also show us that on Chanukah we do not simply celebrate a moment in time (like a balance sheet for the accountants reading). Rather, we celebrate and give thanks for a Chanukah time line which encompasses all of the salvations that our Chanukah prayers describe (a bit like the P&L for those accountants who are still reading and not fed up because they were looking for a break from accounts!).

Chanukah was not a 'one off' big event. It is a chag (festival) that celebrates all of the military, spiritual and political salvations of Chanukah.

Lighting candles to commemorate this reminds us of the lesson of Aharon Hacohen, that it is not one-0ff big events that are central to Judaism, but rather consistency every day (I guess you could say that Chanukah is not for Xmas, so to speak, lehavdil!) The lighting of the Chanukah candles reminds us not just of the miracle related to the oil but also of all of the Chanukah miracles and the daily consistency of being Jewish.

These are some of the reasons behind the choice of leining for Zot Chanukah.

Have a happy Zot Chanukah and enjoy the rest of the Chag.

(UPDATED!) Tein Tal U'Matar season starts with Maariv tonight, Weds 5 December 07

b

The Shulchan Aruch (Orach Chayim, 117:1) rules that in the 'Bar-aich Aleynu' beracha of the weekday Amida, there is a seasonal adjustment for winter. The phrase 'Ve-tain beracha' (and give blessing) is replaced with 'Ve-tain tal u'matar' (and give rain and blessing). For example, see page 218 in the green Siddur and page 270 in the Artscroll Siddur.

This of course is the source of the well worn joke, where a Yekke tells his wife that he will be home late from shul that night, due to the switch to Ve-tain tal u'matar!

Curiously, this adjustment is made according to a secular calendar to conincide with 60 days after the autumn equinox.

Why do we need to make this adjustment and why is it not based on the Jewish calendar?

The Talmud (Tractate Taanit 2a and other places in the first chapter) discusses when we should start praying for rain. For our purposes, this refers to what we say in the beracha of Bar-aich Aleynu. It does not refer to Mashiv Haruach umorid hagashem which is praise of G-d, not a request for rain, as evidenced by its placement in the first section of the Amida which deals solely with praise.

According to the Talmud (Taanit 10a), the prayer for rain is seasonal and therefore different customs arose in Israel and the Diaspora (for our purposes, the Diaspora means Babylon). In Israel, the switch ve-tein tal umatar is always made according to the Jewish calendar, on 7 Cheshvan. This suits the needs of the Land of Israel and in Temple times allowed pilgrims time to get home from Jerusalem to other parts of Israel without praying for themselves to get soaked on the way!

By contrast, Babylon was run according to a different calendar. The optimum time for rain in Babylon was 60 days after Tekufat Tishrei (the autumnal equixox - this is one for calendar lovers) and so the Halacha as applied in Babylon meant that was the time to start saying Tein Tal Umatar. Since the Babylonians did not use a Jewish calendar but used a calendar more similar to the Gregorian calendar we, who in the Diaspora are considered like the Babylonians for this purpose, follow the 60th day after the autumnal equinox which currently falls on 4 or 5 December depending on the year.

The ruling of the Shulchan Aruch, mentioned at the top, is based on the Rambam, Hilchot Tefila 2:16. In addition, the Beit Yosef, initially citing the ruling of the Rosh (Responsa 4:10), confirms after some lengthy discussion that Babylonian practice is applicable to the rest of the Diaspora as well.

For those who like the maths behind it, I am indebted to Philip Baigel and Russell Grossman of the Yeshurun Shul in Edgware for their mathematical explanation on Yeshurun's website:
Tal Umatar Has Started!
"We started saying Tal Umatar from the evening of 5th December in the weekday Amidah, 60 days after an event known as Tekufat Tishrei - the first day of the Autumn season, which starts on the 23rd September. This is when the area of Babylonian exile, roughly modern day Iraq and representing the diaspora, needed rain. Sixty days after 23rd September is November 21st. But we don't say Tal Umatar until the 4th of December because the calculation was originally based on a solar year of 365.25 days. We now know the solar calendar is 365.2425 days and this discrepancy of 11 minutes and 14 seconds means the Tekufah has moved forward at a rate of one day every 128 years.
By 1582 the discrepancy had reached 10 days. The Catholics, led by Pope Gregory XIII (that's him pictured [on the Yeshurn site], looks like a frum bloke) decided to drop the extra ten days from the then Julian calendar by making the day after Thursday, October 4, 1582 Friday October 15, in a new calendar named “Gregorian” in the Pope's honour. As a result the day which would have been September 23 according to the Julian calendar is October 7 of the Gregorian The 60th day following which is December 5. Since we begin Tal Umatar during Maariv, that's the night of December 4. Every fourth year, however the Tekufah begins after the time that stars are visible ('Tzeit hakochavim') on October 7. The 60th day on those years is therefore December 6, and Tal Umotor begins on the evening of December 5."

This works well for us Northern Hemisphere guys but what about countries in the Southern Hemisphere or those close to the Equator? One posek who dealt with this question was the famed Rabbi Shmuel Salant, (1816-1909)for many years the Rav of Jerusalem (not in the 'English' meaning recorded by Wikipedia!).

In 1898, R'Avraham Avar Hirshovitz, perhaps a student of Rabbi Salant, sent a question from Melbourne asking whether Tein tal umatar should be recited in Australia from 4/5 December, a time which is the middle of the Australian summer. Interestingly, R'Hirshovitz was not the only Aussie petitioner to approach Rabbi Salant (see Torat Rabeinu Shmuel Salant 1:3)

Chief Rabbi Nathan Marcus Adler of London had already ruled that the Jews of Australia should say Tein Tal Umatar, presumbaly for the reasons we outlined above. R'Hirshovitz demured but Rabbi Salant replied that Rabbi Adler had authority to make this ruling and that R'Hirshovitz should follow Rabbi Adler's ruling.

Got that one you Aussies!! No flippers!

Conclusion
The Diaspora follows the custom of Babylon, unifying the Diaspora.

Chanukah Prayers - Why do we say Al Hanisim and Bi'mei Matityahu?

Whilst Maoz Tzur may be the best known Chanukah song, the prayers of 'Al Hanisim' and 'Bi'mei Matityahu' (from now, I'll refer to both by just 'Al Hanisim') are inserted into every Amida prayer (not to be confused with this even if you go there more often than you pray) and also Birkat Hamazon on Chanukah. Let us take a brief look at these prayers and why. You can find Al Hanisim at the foot of page 90 in the green Siddur and the foot of page 112 in the Artscroll Siddur.


The Talmud (Tractate Shabbat 21b) gives a very brief explanation of the nuts and bolts of some of the Chanukah story. It concludes the explanation by stating that the Rabbis instituted Chanukah as days of hallel ve'hoda'ah (praise and thanks). Rashi writes that the Rabbis did not prohibit any melacha on these days but instead ruled that we should recite Hallel and say Al Hanisim in the 'Hoda'ah' (Modim) section of the Amida.


A little later (page 24a), the Talmud discusses reciting something to do with Chanukah in Birkat Hamazon during Chanukah. Rashi there references us back to page 21b so that we can assume that the discussion regarding Birkat Hamazon also refers to Al Hanisim.


The Talmud states that the reason for reciting Al Hanisim in these prayers is due to the major theme of Chanukah being to thank G-d for all of the Chanukah miracles (at last we may come closer to answering what exactly those miracles were as we've been discussing in Shul). That is why it is placed in the beracha (blessing) of Modim and also in the second beracha in Birkat Hamazon thanking G-d for the Land of Israel.


Therefore, it seems that Rashi on 21b states that Al Hanisim is part of the institution of Chanukah just like lighting candles (but not like eating sufganiyot - that's Hebrew for doughnuts - as we discussed in the previous Chanukah post. I hope you are enjoying the olive oil drizzled on your salad!)


However...it is noteworthy that Rambam appears to disagree. In his great legal magnum opus, Mishnah Torah, the order of the material is a good clue to the Rambam's opinion. Where does he quote the halacha of Al Hanisim? Hands up if you think it is in the Laws of Chanukah...


...well done for keeping that hand down! Interestingly, Rambam instead references Al Hanisim in the Laws of Tefilah (Prayer) 2:13, which we studied in Shul on Shabbat afternoons and also in the Laws of Berachot (benedictions - great word) 2:6.

This codification suggests that Rambam sees Al Hanisim as part of the general structure of thanks in prayer rather than a specific Chanukah institution such as kindling lights.


Tosafot ('Mahu' and 'Mazkir', 24a) appears to demur. In the first comment, Tosafot once again presents the opinion, as attendees at the Wednesday night Talmud class will know, that the main motivation for mentioning Chanukah is to publicise the Chanukah miracles.

In the second comment, Tosafot differs from our presentation of Rambam's position by writing that Al Hanisim is specific thanks to G-d for Chanukah and not part of the general message of thanking G-d in prayer.

Perhaps we can refine our understanding by reviewing the actual text of Al Hanissim. Here is Chief Rabbi Sacks' translation:
"[We thank You also] for the miracles, the redemption, the mighty deeds, and the victories in battle which You performed for our ancestors in those days at this time.

In the days of Mattityahu, son of Yochanan the High Priest, the Hasmonean, and his sons, the wicked Greek kingdom rise up against Your people Israel to make them forget Your Torah and to force them to transgress the statutes of Your will. It was then that You in Your great compassion stood by them in the time of their distress. You championed their cause, judged their claim, and avenged their wrong. You delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the arrogant into the hands of those who were engaged in the study of Your Torah. You made for Yourself great and holy renown in Your world, and for Your people Israel You performed a great slavation and redemption on this day. Your children then entered the holiest part of Your house, cleansed Your Temple, purified Your sanctuary, kindled lights in Your holy courts, and designated these eight days of Chanukah for giving thanks and praise to Your great Name."

What is the main theme of this prayer? To me, it seems like it is the military victory and salvation of the Jewish people, along with the rededication of the Beit Hamikdash (Temple). The kindling of lights is mentioned right at the end, seemingly only in connection with the service in the Temple and not in connection with a particular miracle of a light that lasted for eight days.

In fact, the commentary of the Maharsha to Shabbat 21b suggests that the rededication of the Temple is the main celebration of Chanukah.

For a fascinating discussion of the some of these possibilites, see Rabbi Menachem Leibtag's essay on Chanukah which I would strongly recommend that you read.

Conclusion
We have seen some of the background to Al Hanisim. Perhaps its placement in both the Amida and Birkat Hamazon is to inform us that we should be grateful to G-d for saving us on Chanukah as part of our general thanks to G-d. However, it may also inspire us to consider that the specific thanks of Chanukah which are not just limited to physical salvation but also to the fact that we could rededicate the Beit Hamikdash and our continue to live and develop as Jews with Judaism rather than Jews with those aspects of Hellenism which were antithetical to Judaism.

This may explain the differing approaches to Al Hanisim amongst the Rishonim cited above. For Rambam, Al Hanisim is part of the general laws of prayer since it must be placed in the 'thank you' section of the Amida. It is also placed in a similar section of Birkat Hamazon, describing our thanks for the Land of Israel.

For Rashi, Al Hanisim is specifically part of the mitzvot of Chanukah, just like lighting candles.

Both of these approaches should help us enhance our appreciation and enjoyment of Chanukah.

Chanukah Samayach - Happy Chanukah.

Chanukah FAQ...FGA

Chanukah this year (5768 Jewish year, 2007 secular year) starts on Tuesday night 4 December. Here are some FAQ...and FGA (frequently given answers!) References are to chapter and ver...paragraph in the Shulchan Aruch (also see here) and Rema, section "Orach Chayim" plus other sources which are indicated on the spot.

Here is a summary of the Chanukah story.
---

How do you spell Chanukah in English?! - did I just spell it right!

Chanukah is of course a Hebrew word. Since we sometimes need to transliterate Hebrew words into English, we need to find the right characters in the English language. Since Hebrew, like many other languages, has different dialects and pronounciations (well, e ba gum eh!) it can be transliterated in different ways. Personally, I go for Chanukah.

The best way to read it is obviously in Hebrew. Take a look at the Hebrew alphabet and how to pronounce it. If you want to learn how to read Hebrew or you want to brush up your reading, please email me to arrange some practice or for MP3 recordings of some of the major prayers.

What should I eat for Chanukah?

Well, far be it from me to offer nutritonal or culinary advice (unless we are talking this, of course and this in particular). Whilst there is no requirement to have sit down celebratory Chanukah meal (unlike Purim), since one of the Chanukah miracles was performed with oil, the custom arose to eat oily foods. Latkes and doughnuts are often trumpeted as favourites - look out for Israeli news stories about the biggest number of sufganiyot (doughnuts) to be baked in the Middle East etc.) but Rema (670:2) mentions cheese as another option to commemorate the heroine Yehudit who used cheese to complete her mission.

Although far be it from me to offer nutritional advice, you do not have to eat any of these fatty foods and may simply prefer to garnish your salad with olive oil (all pure olive oils are kosher).

Betayavon/bon appetit!

How many candles should I light?

You should light one candle per night, plus an extra candle called a shamash (671:5). Use the shamash for lighting the other candles. The first time that you light the candles, 3 berachot (blessings) are recited. Subsequently, you just say the first two. You can find the berachot and explanations in the green Siddur on page 732 and in the Artscroll Siddur on page 782.

What order should I light in?

When facing the Chanukiah (Chanukah candelabra), load the candles from the right of the Chanukiah. Each night, add a candle to the left and light the 'newest' candle first, then moving to the right (yes, religiously as well - ho ho ho).

How many Chanukiot (pl.) do we light and what if I am prevented from lighting a Chanukiah?

You can light one Chanukiah per household or each individual can light one Chanukiah for themselves. If one member of the household is unable to be present for the lighting of the candles and is unable to light candles for themselves afterwards (eg if you are a doctor working a shift that precludes you from lighting candles) then you should appoint another member of your household to act as your agent.

What if I do not have a Chanukiah?

You do not need a 'special' Chanukiah. You can use any candles, such as tea lights resting on an appropriate fire resistant surface. Just make sure that the candles are in a straight line (671:4) to make sure that each candle is distinct.

Where should I light the candles?

Ideally, the candles should be lit by a window facing the street. Otherwise, if you live in a flat with no window facing street level, light the candles in a place where the family or household members will see them.

What can I use for Chanukiah lights?

If you do not use candles, use olive oil (673:1).

What about electirc lights? Rabbi Ovadia Yosef, a former Chief Rabbi of Israel, was presented with this question. In his work, "Yechaveh Da'at" (4:202) Basing his answer on the primary sources in the Talmud and subsequent judicial opinion, he ruled that electric lights do not work for Chanukah.

Have I performed the Mitzva of lighting Chanukah lights if I go to a friend's house or a public lighting such as at shul?

Chanukah lights are kindled per household so you need to light them at home or at the place where you are staying if you are away from home. (671:7)

When should I light the Chanukah candles?

The earliest time is called Pelag Hamincha. In London during Chanukah, this is at approximately 3.10pm. The ideal time is at nightfall (the time when Shabbat goes out for Shabbat at the end of that week). Otherwise the Chanukah lights can be lit later on at night when you come home. Try to make sure that either somebody else in the house is up when you light or that you light before midnight i.e a time when people are still on the streets.

If it later than this when you get home and nobody else is awake at home, then light the candles without the berachot. Email me if you want to know why.

How long should the lights last for?

The Chanukah lights need to burn for at least half an hour during dark.

Can I use the Chanukah lights for anything else?

No! Light them, look at them and contemplate the Chanukah miracles. As we sing in the haneirot halalu, one of the Chanukah songs, the lights are solely for the purpose of the mitzva of Chanukah lights and not for any other purpose.

What should I do on the Friday of Chanukah?

On Friday, light the Chanukah candles before the Shabbat candles. This year (December 2007), the earliest time (pelag hamincha) in London for lighting the candles is 3.10pm and Shabbat comes in at 3.37pm. Once you have lit the Chanukah candles, then light Shabbat candles. If you have not lit before Shabbat comes in then you should neither light Shabbat nor Chanukah candles once Shabbat has started.

Since the Chanukah lights need to burn for at least half an hour during dark, make sure that use big enough candles. Tea lights are particularly good for this purpose.

What should I do after Shabbat?

At home, you should make Havdala first and then light Chanukah candles.

The only exceptions are if: 1. you have already said 'Ata Chonantanu' in the Maariv amida, 2. heard Havdala in Shul or 3. said the phrase 'Baruch Hamavdil bein Kodesh lechol'. See 681:2

What should I do if I am guest at somebody else's house?

Either you should light your own Chanukah lights or give your host some coins to show that you are a partner in his or her lighting.

Can a child light the Chanukah candles?

A child (ie girl under 12, boy under 13) can light their own Chanukah candles but a child should neither say berachot nor light on behalf of an adult (ie boy above 13, girl above 12).

Are there any special prayers for Chanukah?

Hallel is said each day of Chanukah. The paragraphs of Al Hanisim and Bimay Matityahu are added into the Amida prayers on Chanukah. The Torah is also read each day of Chanukah. Psalm 30 is recited when the Chanukiah is lit in Shul.

The most famous Chanukah song is 'Maoz Tzur'. To check it and other Chanukah songs out click here but not here.

Do I have to play with a dreidl?
Only if you like to or have run out of other things to do...!

Chanukah Samayach / Happy Chanukah to all.

Where to buy Kosher Food Locally and Internet Kosher Shopping

The South Hampstead area is well served by kosher shops. Here is a smorgasboard, so to speak!!

Just Kosher is an online Kosher supermarket. It's just like ordering from Tesco, Sainsbury, Ocado etc.

Adafina is a deli and grocery shop based in St John's Wood. It also offers Internet ordering and delivery.

Sainsbury's supermarket in the O2 centre stocks a range of kosher fridge, frozen and other goods including kosher bread and kosher chalot from Sharon's bakery (this is not run out of my kitchen, thankfully). Please note that the supermarket own brand chalot are not kosher.

Waitrose by Finchley Road Station, Morrison's in Chalk Farm and Budgens by Belsize Park Station also have some kosher food.

Always check that the food actually is Kosher! The word 'Kosher' is unfortuantely no guarantee that the food actually is Kosher - although it is kind of funny that unscrupulous people may think they can make money by passing off bacon as kosher, to use an extreme example!
Look for the hechsher (sign certifying that the food is kosher).

For more Kosher information and for lists of kosher food, go to the London Beit Din's Kashrut Department at the Office of the Chief Rabbi.

Kashrut (keeping kosher) is good for the soul and not just a question of how many different flavour types of this that I can go for! (check which ones are Kosher looking for the logo above!)

Whilst this post explains practically how to find kosher food, we will examine some of the meanings behind Kashrut in later posts.

Betayavon / Bon Appetit.

An evening with Howard Jacobson, interviewed by Rabbi Shlomo Levin

How is one to convey news of the arrival of a work of genius? . . . It is the most intelligent and important novel [in years] . . . It is, to repeat and to repeat plainly, a work of genius." - A. C. Grayling, The Times on Kalooki Nights

Howard Jacobson is Britain’s greatest Jewish novelist, whose latest outstandingly brilliant novel “Kalooki Nights”, recently won the Jewish Quarterly Wingate Prize 2007.

Here’s your chance to hear him discuss Jewishness, literature and comedy in his inimitable witty style.
Details: Sunday, 2 December 2007, 8:00 – 9:30pm, £10 per person, Refreshments, Book signing session.
Reserve your place in advance by emailing Diane.

Shemita Update Nov/Dec 07 - What you can buy now

Sign up for Shemita Updates from the London Beth Din Kashrut Division .

Until further notice:

• You can and should buy Israeli fruit - ie produce that grows from trees.



• You can and should buy Israeli wine and spirits (if you like Arak, I guess!)



• You should not buy Israeli vegetables, herbs or flowers ie produce that grows from the ground, such as melon. The only exception to this are 'Alei Katif' hydroponically produced bug free herbs and vegetables (also MSG free but high in taste and nutrients)



• You should buy all other Israeli products, such as Bisli (please eat Bisli responsibly, at least more responsibly than I do!) Bisli is available at Morrisons Supermarket in Chalk Farm if you want to support local distributors of Israeli products!

For an explanation of the Shemita (sabbatical year) and how we observe it, please see the other posts in the Shemita 5768 label.

What a load of rubbish...and other enticing events!

We are delighted to welcome James Dunlop, Camden Council's Recycling advisor who can help you to help the environment and your own bank balance - and yes, it's a Mitzva!

Tonight, Wednesday 21 November at the Shul. More details below.

Also, dont forget that Talmud, Hebrew Reading and Cookery continue this evening. 8pm at the Shul. Regular course charges apply, either using your term ticket or £10 per session (concessions available).

What a load of rubbish! Why put your waste in a landfill site and clog up the planet? Why not recycle it instead and help produce something new? Find out the many ways that you can help maintain and sustain your environment and save money with James Dunlop, Camden’s Recycling and Environment Advisor. A video, a talk and anything you want to know about recycling – what you can (and can’t) leave out for recycling collection; where your recycled rubbish ends up; What about food?

The blessing of everything, Parashat Chayei Sara

‘And Abraham was old, advanced in days, and G-d had blessed Abraham with ba-col’. (Bereishit 24,1)

This verse occurs straight after Abraham has finalised the burial arrangements for Sarah his wife. Why does the Torah refer to him as both ‘old’ and ‘advanced in years’? What, in this context, is the explanation of the word ‘ba-col’ which we normally translate as ‘with everything’?

The commentary of Rabbi Ovadia Seforno (aka Seforno, 15/16 century) explains that the phrase ‘advanced in days’ means that the time had come for Abraham to marry off Isaac. This explanation fits within the context of the passage as Abraham starts this process in the very next verse. Therefore, this phrase explains that Abraham’s obligation to marry off Isaac still existed, emphasised by the fact the Abraham was growing old.

If so, what is the meaning of the word ‘ba-col’? If Abraham needed and wanted to marry off Isaac, can this word mean that Abraham was blessed with ‘everything’?

Rashi, in a similar vein to Seforno, writes that the numerical value of the letters in the word ‘ba-col’ is the same as the numerical value of the letters in the word ‘ben’ (son). Abraham, it seems, was blessed ‘ba-col’ because he had Isaac but action was now required to take care of Isaac’s future. Perhaps we see here how even when we have blessings, we still need to apply these blessings to our situation through our actions.

Ibn Ezra (1089-1167) takes a different approach. He writes that ‘ba-col’ means that Abraham was blessed with a long life, wealth, honour and children – all that Abraham desired.

It is noteworthy also to consider the Talmud’s comment (Bava Batra 16b) that the blessing of ‘ba-col’ was that Abraham did not witness the rebellion of his grandson Esau and that his own rebellious, expelled son Ishmael did teshuva, repented of his evil ways before Abraham passed away (see the end of the Sidra, 25:9, which states that Isaac and Ishmael both buried Abraham, plus Rashi’s comment there).

Ramban (1194-1270) quotes Ibn Ezra, also explaining that although Abraham was blessed ‘ba-col’ he still wanted to help Isaac. Ramban then makes an intriguing suggestion, based on suggestions made in the Talmudic passage quoted above. According to Rabbi Meir, one of the Talmudic sages, the blessing of ‘ba-col’ was that Abraham did not have a daughter. On the other hand, his protagonist Rabbi Yehuda explains that Abraham did have a daughter.

How could Rabbi Meir say that not having a daughter was a blessing?

Ramban explains that given the nefarious nature of society around Abraham, if he had a daughter, she would have had no choice but to marry an unsuitable husband and in such a society she would have suffered from that husband. Therefore, Abraham as the representative of moral values in his society, was blessed by having a boy who could continue that legacy, rather than a girl who would suffer from the society around her.

Advice for guests and families of Bar/Bat Mitzva and Aufruf (1)

Mazaltov! Have an enjoyable and uplifting Simcha (joyous occasion). Thank you for celebrating with the rest of the South Hampstead community. Here is some advice to explain and clarify some of the goings-on and what you need to do.

Please refer both your Jewish and non-Jewish guests to this posting in advance of your Simcha

How should I come to South Hampstead Shul (Synagogue)?

1. If you are coming to South Hampstead on Shabbat (the Sabbath - prior to Friday sundown to 3 stars on Saturday night, see the Shul website for weekly times), please note that driving is prohibited on Shabbat (see a separate future post which discusses why).


2. If you are inviting non-Jewish guests, although they do not observe and respect the laws of Shabbat, please inform them that parking is controlled from 9.30am-1.30pm on Shabbat and that pay and display parking is limited.


3. In addition, the Shul is not able to provide parking vouchers, especially on Shabbat.


4. We also strive for good neighbourly relations so please encourage non-Jewish guests to use minicabs or public transport to come to the Shul. The nearest tube is Chalk Farm.

Should I bring anything with me?

1. No, certainly if you are Jewish! The laws of Shabbat prohibit transfering items from private to public domains, such as from your home to the street and to the Shul, unless this happens within an Eruv. Currently, South Hampstead Shul is not within an Eruv.


2. So, for example, men should not bring their Talit (aka Tallis) instead using one provided at the Shul. Similarily, do not bring Siddurim (prayer books), instead use those provided at the Shul.


3. Please also advise non-Jewish guests that although they do not observe Shabbat, they should be sensitive to this law of Shabbat and carry items discreetly, even if they see that some attendees do not observe this aspect of Shabbat.


4. Electronic items, such as mobile phones and cameras are not activated on Shabbat. For security reasons, if non-Jewish guests bring such items are brought, they must be deposited at security before entry to the Shul. In line with what is written in the rest of this section, Jews should neither use such items nor bring them to Shul on Shabbat.

How should I dress?

1. South Hampstead Shul has a relaxed atmosphere but is also a place of prayer where some formality is appropriate. For example, some men wear suits and ties whilst others will wear more relaxed but still smarter clothing e.g. chinos and a shirt rather than jeans and a polo shirt. Ascot dress is too dressy for Shul but neither is your house party gear appropriate!


2. Another aspect of a place of prayer is that clothing should be modest, especially in cut. In the shul, we stand before G-d in prayer and it is important that we are dressed appropriately. As such, both women and men should dress appropriately in this regard.


3. Married women cover their hair in the Shul even if they do not when outside (Jewish law requires married women to cover their hair in public). Whilst some women wear wigs (called a sheitel or pe'ah nochrit) in Hebrew, others prefer hats or scarves. Non-Jewish women, whilst not formally obligated to cover their hair in Shul by Jewish law, may wish to do so out of respect for the Shul environment.


4. Men, both Jewish and non-Jewish, should wear a head covering in Shul. This is normally done by wearing a cuppel/yarmulka/kipa and applies to both Jewish and non-Jewish men. A stock of cuppels/yarmulkas/kipot (plural) is available at the entrance to the Shul. After the service, please return any which you borrow.
   

When should our guests arrive?

1. Usually, the Shabbat morning service starts at 9.30am although many of the congregation arrive later. It is not fair to non-Jewish guests to expect them to arrive this early and sit through the entire service. Therefore...


2. For a barmitzvah, non-Jewish guests should arrive between 10.35 and 10.45am.


3. For a batmitzvah, non-Jewish guests should arrive between 10.50 and 11am.


4. For an aufruf, non-Jewish guests should arrive by 10.35am.

They will be in good time for the simcha if they arrive at these times and will not need to sit through the first part of the service which is irrelevant for their purposes and probably completely unintelligable for them.

What should we expect in the service?

1. The service is conducted mainly in Hebrew although the prayer books have English translation. Rabbi Shlomo announces page numbers and explains the service at frequent intervals. If you are unfamiliar with the service and

(a) read Hebrew, then go for the prayers you are familiar with and pray at your own pace or

(b) if you are not a Hebrew reader, then please make use of the translation which I hope you will find inspiring.

Although the Shul is a place of prayer, it also has a relaxed atmosphere as discussed above. One of the Hebrew words for a Shul is a beit kenesset, which means a house of gathering. As such, it is a bit like an extended family occasion and in some ways more of a community centre than just a Shul.

After the service finishes, the community normally enjoys a Kiddush to celebrate the Simcha and to allow people to catch up over some food and drink.

Sweets and Applause

Although in some communities, sweets are gently thrown at a barmitzvah boy to symbolise the sweetness of his coming of age, the custom in South Hampstead is not to throw sweets.

Please do not throw sweets. In addition to the waste, they get trodden into the carpet, can cause damage to people or property and also to any children caught in the scramble to retrieve them. It would be a much bigger Mitzvah (good deed) to give sweets to a shelter, hospital or charity or the Shul's elderly peoples' Friendship club to celebrate your Simcha.

Please do not applaud after the bat/bar mitzva part of the section ends. It is really not appropriate since the bar/bat mitzva is not a performance. Instead, it is the celebration of a Jewish child attaining responsibility.

The appropriate way to celebrate is to wish the family 'siman tov u'mazaltov', which is a blessing for good. It is often sung in South Hampstead and if so, it is appropriate to clap along with the song.

In closing

This whole posting is designed to ensure that you and your guests are familiar with the service, enhance the occasion, respect the sanctity and atmosphere of the Shul and help you to gain the maximum religious benefit from your special occasion.

If you have any questions, please email me

Mazaltov!

Shalom Zachar

Hi to all, my apologies for not posting for some time. It's been a busy time since...

...With thanks to G-d, my wife and I have been blessed with a son (exhibit A above). This posting is in gratitude and also attempls to explain why you are invited to a Shalom Zachor at our house this evening!

Some communities have the custom of making a small party called a Shalom Zachar / Sholom Zochor (if you use Ashkenazi pronounciation) on the first Friday night after a baby boy is born. The SZ takes place in the home of the newborn baby.

This custom is mentioned by the Rema (Rabbi Moshe Iserlis), a complementary work printed together with the Shulchan Aruch indicating where Ashkenazi custom differs from Sefaradi custom.

Why is there a Shalom Zachor? (the clue is in the italicised line at the end of this paragraph)

Here is what Rema writes: (Section Yoreh De'ah, chapter 265, paragraph 12) 'some people have the custom to make a festive meal and celebration on the Friday night after a baby boy is born.. The guests arrive at the newborn's home and taste some food. This is a Seudat Mitzva / a meal celebrating a mitzva.

Why would this be a seudat mitzva? Perhaps it relates to the seuda (meal) which accompanies the brit itself, but then why not just have a seuda with the brit?

Taz (not Taz for those who may be confused) presents intriguing answers. Quoting Terumat Hadeshen, he writes that since people are 'around' on Friday nights, everybody has the chance to go and celebrate with the baby and its family. This includes those who may not be able to attend the brit itself. Taz writes further, quoting the Midrash (Rabbinic teachings on the Torah), that just as people in Temple times would attend the Temple to bring a sacrifice to G-d, so too do we 'attend' in the most similar way that we can, on the holy day of Shabbat, before the baby enters the brit (which, btw, means both covenant and circumcision - the circumcision is to enter the covenant as described in this week's Sidra - cool! - see chapter 17 of Bereishit/Genesis).

Even more fascinatingly, Taz also quotes the Derisha who suggests that rather than being a party of celebration, the Shalom Zachor in fact commemorates all that the baby has forgotten already! According to the Talmud (Tractate Niddah, page 20b), the child learns the whole of the Torah whilst in its mother's womb but then an angel gently strikes the child (leading to the indentation between the upper lip and the nose) causing the child to forget the Torah that he has learnt. Thus the Shalom Zachar is to 'remember' that the child needs to start learning Torah and build up his own achievements in this regard. This should stimulate us to remember the Torah and understand that it is through our own efforts - qualatatively perhaps more than quantitativley - we realise that if we do not remember the Torah, we can easily forget it.

Tosafot (Bava Kama 80a, s.v 'velibi' as quoted by the Gra) explains that the custom to make a festive meal is to give thanks for the safe arrival of the baby. This may explain why the custom arose to have a Shalom Zachar in addition to the Brit.

This could also explain the custom to eat chickpeas and fruit at the Shalom Zachor, which are seen as a sign of fertility, in similar fashion to eating the simanim on Rosh Hashana (see the index for a post explaining this.)

However, it does not explain why a Shalom Zachar is generally only for a male child whilst a similar party for a girl is called a Simchat Bat or a Zeved Bat (see page 816 of the green Siddur for more on this). More on this another time, all being well - hopefully when somebody in the shul has a girl.

Conclusion

Hopefully we have now seen why some communities have the custom of a Shalom Zachar. However, it is certainly not obligatory and should not be held if the baby or parents would be put under strain.

Aruch Hashulchan, in a cautionary note (Yoreh De'ah 265:37) questions how the Shalom Zachar could be a festive meal especially as the custom is just to 'nosh' rather than make hamotzi and have a proper seuda! He mentions another custom of going to wish Mazaltov to the parents and baby after Shul on Shabbat morning but not to eat anything at their house so that there is no pressure on the parents to provide catering or hospitality!

Shemita (1)

This Jewish year (5768) is a Shemita (Sabbatical) year. Amongst the Mitzvot of the Shemita year is that the Land of Israel should not be worked, that any produce which it produces of its own accord must not be traded for profit and that such produce must be treated in a specified way.

We will discuss some of these issues at the Shabbat Mincha shiur this Shabbat, Parashat Bereishit, all being well, with an update planned for the blog.

What do Shemini Atzeret and Egged have in common? (and dont forget the Eruv Tavshilin again!)

Image from here

Tonight (Wednesday night) is the start of Shemini Atzeret, which is followed by Simchat Torah (Thursday night).

What is Shemini Atzeret?

Shemini Atzeret is a Chag (festival) in its own right, immediately after Succot. As the Torah states in Vayikra 23:36 '...on the eighth day, there is a holy time for you; you shall offer up fire offerings to G-d, it is an atzeret...'

As always, we need to understand the meaning, rather than the translation, of the words in the pasuk/verse.

Let's concentrate on the meaning of the word 'atzeret' (we understand shemini as this means 8 and clearly refers to the day after Succot).

Here's how some of the explanations line up:

• Onkelos and Ibn Ezra write that atzeret means a gathering
• Rashi, rather than simply explaining the word, offers a further explanation. He writes that atzeret means that G-d stopped us - remember those 'atzur' stop signs on Egged buses which are from the same word root as atzeret (now you know what Shemini Atzeret and Egged have in common!). This means that G-d stopped us from leaving the Beit Hamikdash (Temple) after Succot.

Succot was one of the Shalosh Regalim (pilgrim festivals) so many Jews would be in Jerusalem. Succot includes prayers for the entire world, not just for the Jewish people, to the extent that 70 cows were offered as sacrifices in the Temple on behalf of the 70 nations of the world. G-d said to the Jewish people, as if it were, that He wanted them to stay for an extra day so that there could be a special day of celebration just for the Jewish people, as the end of the festive season in the Beit Hamikdash was 'hard' for G-d.

Seforno's explanation is in a similar vein.

• Rashbam states that atzeret simply means that we are 'stopped' (or should I stay 'estopped' - I'll leave that to the lawyers) from doing any melacha (creative labour). However, since this is the case on any Shabbat or Yom Tov (other than certain specific exceptions on Yom Tov) and is stated explicitly in the pasuk, it is not clear why Rashbam takes this view.
• Ramban takes a different view, although somewhat akin to Rashi. He writes that the word atzeret also applies to Shavuot, the festival that comes in the 8th week from the start of Pesach - you can already spot the parallel to Shemini Atzeret being on the 8th day from the start of Succot. Just as Shavuot, commemorating the giving of the Torah, is a Chag (festival) which stresses the uniqueness of the relationship between G-d and the Jewish people, expressed for example by the covenant of the Torah, so too does Shemini Atzeret express this uniqueness, in distinction to the universality of Succot.

This is why the Talmud in Tractate Moed Katan, page 18a, emphasises that Shemini Atzeret is a Chag independent of Succot with several specific Mitzvot, such as those described in the piece we read from the Torah for Maftir on Shemini Atzeret (Bemidbar 29:35 - 30:1).

Atzeret can therefore be understood as a separate festival.

This understanding is amplified by Tosafot on the spot.

Conclusions

• Shemini Atzeret is a separate festival to Succot. It emphasises the unique relationship between G-d and the Jewish people through a Chag to celebrate this specifically without focusing on Yetziat Mitzrayim (the Exodus) or Matan Torah (the Giving of the Torah) for example.
  
• The highlight of the prayers is Tefilat Geshem, the prayer for rain, which is part of Musaf and heralds the season for saying 'Mashiv haruach u'morid ha'gashem' in the Amida prayer.
• Tefilat Geshem is recited as on Succot, the world is judged for water (see Mishna, Tractate Rosh Hashana, 1:2). Since rain on Succot stops us from fulfilling the mitzva of using the Succah, we postpone the prayer for rain until Shemini Atzeret.
  
• On Shemini Atzeret, the most widespread minhag (custom) is to eat in the Succah but without reciting the beracha of leishaiv basuccah. Ask me if you want to know why.

Any finally, dont forget the Eruv Tavshilin, or indeed your toothbrush.

Latest time for candle lighting tonight (Weds 3 October 2007) is 6.19pm. Remember to light a 48hour candle as well so that you can light candles for Simchat Torah and Shabbat. Mincha tonight is at 6.19pm.

Chag Sameach!

Ps (for those who want a little extra to think about, why do we have Chol Hamoed if Succot and Shemini Atzeret are separate festivals?)

Eruv Tavshilin, Wednesday 26 September

Do not forget to make an Eruv Tavshilin today. For more details, see this post linked below but please ignore the times as they were for Rosh Hashana. Succot begins on Wednesday 26 September at 6.35pm which is the latest time for candle lighting. Also, dont forget to light a 48 hour candle

http://southhampsteadshiur.blogspot.com/2007/09/et-at-home-thats-eruv-tavshilin-showing.html

And here's another Succah showing.

The World's Fastest Succah. Safari & FAQ

pictures from http://www.sukkahmart.com/images/safarisukkah_anim.gif - is this the world's fastest Succah?

Here are some thoughts about the Mitzva of the Succah on Succot. For a review of the basic laws of the Succah, please skip to the conclusion below.

The Torah says, "You shall dwell in 'Succot' for 7 days, every person in Israel shall dwell in 'Succot'. In order that your generations shall know that I (G'd) housed the Children of Israel in 'Succot' when I took them out of the land of Egypt" (Vayikra 23:42-43).

I put the word 'Succot' in inverted commas deliberately. This is because the meaning of this word is crucial in appreciating the wonderful Mitzva of the Succah. The Talmud (Succot 11a) quotes a fascinating dispute between Rabbi Akiva and Rabbi Eliezer. The former held that the Jewish people 'B&Qed it' by building real Succot (Succahs!) in the desert whilst the later held that the pasuk (verse) quoted above refers to the clouds of glory with which G-d protected the Jewish people in the midbar (desert) and not physical buildings.

What should we, about to perform the mitzva of the Succah, glean from this discussion?

Rabbi Yechiel Michel Epstein ( a Litvak - yes!), in his wondeful work Aruch Hashulchan steers a course for us which also helps us to understand the verses quoted above.

Rabbi Epstein writes that performing the mitzva of the Succah helps us to remember the great miracles that G-d performed for us when we left the land of Egypt, in particular how such a large group of people enjoyed comfortable, miraculous living conditions in the barren desert for forty years. Part of this was through the clouds of glory.

Whilst the people were in the desert, they lived in something approximating a Succah. Despite the apparent fragility of such a residence, the people still enjoyed the blessings which G'd bestowed upon them in the desert.

Rabbi Epstein's answer helps us to understand this dispute and should give us plenty to think about as we prepare for the Mitzva of the Succah. It should also make us grateful for the wonderful buildings that we live in and grateful to G'd for such comfort, never taking it for granted.

Conclusion - Succah FAQ

How should I build a Succah?

The Succah needs to have at least 2 and a bit walls (better to have at least 3 full walls). The walls can be made of anything. The most important part of the Succah is the schach, the roof.

Schach is a special word specifically refering to what can be the roof of the Succah. Schach consists of items which grew from the ground, including trees, have now been detached from the ground and are not mekabel tuma (dont worry if you dont recognise this last phrase. For our purposes in building a Succah, it is unlikely to be relevant). These items, which, for example, could be leaves or bamboo specially tied for the purpose, comprise the roof of the Succah. The Schach must be open to the sky and provide more shade than sun.

What do I do in the Succah?

The Talmud says that you should dwell in the Succah as you do at home. This means you should eat a meal in there and if you are eating any bread or grain in the meal, you can say the special beracha (blessing) for the Succah (Artscroll Siddur page 492, Green Siddur page 730). Try and do as many other activities as you can in the Succah. If your extension cable stretches, watch TV in there.

The one time when you must eat in the Succah if at all possible is on the first night of Succot. Look out for the special Kiddush (Artscroll Siddur page 722, Green Siddur page 660). Even if you just make Kiddush and Hamotzi in the Succah and have a couple of good slices of challa, that is enough minimally to fulfil the mitzva.

If you do not have a Succah at home, come to the Shul for both evenings of Succot. We will make Kiddush and Hamotzi in the Shul Succah for a few minutes. Rabbi Shlomo will tell stories and if you are really lucky, Cecil will give you Succot sour sticks!

In warmer climes than England, many people sleep in the Succah. There are some hardy people who even sleep in the Succah in England and other colder northern countries.

If you are uncomfortable, you are exempt from the Succah. This would apply when it rains or if it is too cold or dangerous for you to sleep in the Succah, for example

Where can I put the Sukkah?

The schach must be open to the sky so make sure that your Succah is not under a tree, a balcony or anything similar. Otherwise, just make sure that you put it somewhere that will not disturb your neighbours.

Can I decorate the Succah?

Yes! Great idea. Thanks to Dani L for providing this Succah decoration which I think is great but my wife quite rightly is stopping me from hanging up! You can hang pictures on the walls, which can be fun for kids. Do not hang anything from the schach. If you have fruit for this purpose, make a fruit salad instead and get your 5-a-day.

Where can I buy a Succah?

If you like a wooden Succah, go to your local timber yard, hardware store etc. If you want an easier and hopefully quicker option, check out Sukkah Mart in Golders Green.

If you have any questions about the Succah, or Succot in general, please email me.

Chag Sameach!

Succot Species and FAQ

Image from http://adloyada.typepad.com/adloyada/images/59140036_1.JPG

image from http://fp.thebeers.f9.co.uk/images/sukkot%20kotel.jpg

The source for the Arba'ah Minim on Succot (4 species - lulav/palm, etrog/citron, hadasim/myrtle, aravot/willows) is in Vayikra (Levitcus) 23:40 - 'And you shall take for yourselves on the first day, a beautiful fruit of the tree branches of palm trees and boughs of trees, willows of the brook. And you shall rejoice before the Lord your G'd for 7 days'.

G-d gave Moses the Torah in two parts. The first part was the written Torah - in Hebrew, Torah Shebichtav - and the Oral Torah - in Hebrew Torah Shebe'al Peh. The two are indivisible and together make up one whole which is the Torah. Torah Shebe'al Peh sometimes works on the principle that a picture is worth 1000 words. For example, the Torah Shebichtav has minimal headline style information about what a Mezuza is,(those familiar lines of the Shema) whilst the Torah Sheba'al Peh describes what the Mezuza looks like, how it is to be placed and all of the other details that go into making Mezuzot what they are. Torah Shebe'al Peh is a much more effective instrument for this task than the written word. Torah Shebe'al Peh was passed down from teacher to student, parent to child until it was finally codified by Rabbi Yehuda HaNasi who preserved it in the Mishna to combat Roman persecution. This is but an introduction to Torah Shebe'al Peh. There is much more to say about Torah Shebe'al Peh and the process of Jewish law, but let's save that for another time, all being well.

The reason for this introduction is that Torah Shebe'al Peh tells us what the Arba'ah Minim actually are. It explains the verse quoted above to tell us how we perform the Mitzva that the verse describes and that we call Arab'ah Minim (or colloquially, lulav and etrog but I dont like that because what about the hadasim and aravot!!) See Talmud Tractate Sukkah pages 32 and 34 for examples.

How to choose a set

Here are a few very basic tips for choosing and using a set of Arba'ah Minim. If you did not order through the Shul, go to Golders Green Road. You wont get away without having purchased a set as there are loads of sellers!!

Lulav

• Make sure that it is not dry (ie not white and brittle).
• Make sure that the leaves are not split at the top.
• Make sure that it is at least 50cm long.

Etrog

• If the etrog grew with a Pitam, make sure it is still intact.
• Make sure that there are no disease-like growths or obvious black marks in the top third of the Etrog.

Hadasim

• Most vendors sell these pre-packeted so just pick up a Penguin, oops, I mean a packet of Hadasim. Each pack has 3 Hadasim, the minimum number of branches required.

Aravot

• Most vendors will sell these pre-packaged. Make sure that the leaves are not snapped. You need at least 2 branches. These should be about 32cm long minimally.

Here are some FAQ regarding the Arba'ah Minim.

How do I arrange the Arba'ah Minim?

You can assemble the Arba'ah Minim on the morning of Succot (Thursday this year) but make sure that you have opened the Hadasim and/or Aravot packs before Succot starts on Wednesday night. The spine/backbone of the Lulav (ie the green side which is the 'top' side if you were to lay the Lulav horizontally) should be facing you. Carefully put the Hadasim into the holders on the right hand side of the Lulav, taking care not to break any leaves. Then put the Aravot into the holders on the left hand side, also taking care not to break any leaves.

The Hadasim should be higher than the Aravot.

There should be at least 11cm between the top of the Hadasim and the top of the Lulav.

How do I use the Arba'ah Minim?

Turn to the appropriate page in your Succot Machzor (Festival Siddur) for taking the Arba'ah Minim (it is listed in the contents page). It is also on page 630 in Artscroll Siddur and page 616 in the Green Siddur.

Pick up the Lulav after you have inserted the Hadasim and Aravot as described above. Then turn pick up the Etrog, turning it upside down before you hold it together with the Lulav. Recite the beracha/blessing (say the 'Shehecheyanu' beracha the first time that you use the Arba'ah Minim). Then turn the Etrog the right way up and hold it so that it touches the Lulav. Gently shake the Lulav and Etrog 3 times in the following directions whilst holding them together: forward, right, over your right shoulder, left, up and down.

In Shul, there are more opportunities to shake during communal prayers. Rabbi Shlomo will explain these at the time.

Who can use the Arba'ah Minim

On the first two days of Succot in the Diaspora, you must own the set of Arba'ah Minim that you use. This is because the verse quoted above, which is the source for the mitzva of Arab'ah Minim, says that you must take the Arba'ah Minim for yourself, which the Talmud explains means that you must own them.

Do not worry if you do not have a set. You can accomplish this though somebody giving you their set as a 'matana al menat lechachzir' - a gift on condition that you return it. This means that you own the Arba'ah Minim when you use them but then ownership reverts back to the original owner.

This also applies to a family that only has one set of Arba'ah Minim.

As Barry C pointed out in Shul this morning, it's a bit like a loan transfer in football (thanks Barry!). A player goes from Club A to Club B on a season's loan. During that season, he is Club B's player completely but once the season ends, he becomes Club A's player completely once again.

Another option is to use a Shul set. Rabbi Shlomo will explain this in Shul. If you do not have a set, you are welcome to use mine in Shul as a matana al menat lechachzir.

What should I think about when I use the Arba'ah Minim

Remember that you are:

• fulfilling a Mitzva from the Torah
• thanking G-d for nature and nature's blessings
• concentrate on the importance of those blessings spreading in every direction, hence the waving of the Arba'ah Minim in the different directions described above.

How long are the Arba'ah Minim used for?

They are used every day of Succot other than Shabbat. The last day for using them is Hoshana Rabba.

What should I do with the Arba'ah Minim after Succot?

You can make jam from the etrog but dont ask me how. I think it tastes nice when you add lots of sugar! Some people cover their Etrog with cloves, to try and preserve some of the sweet smell of the Etrog. The Aravot are placed above the Aron Hakodesh (Ark) in the Shul. In some communities, they are stored there until before Pesach when they are used to heat the ovens for making Matzot.

The lulav and hadasim can be put in the garden. If necessary, they can be thrown out.

Chag Sameach!