South Hampstead Shul SHiur

Shabbat candles in the summer

2008-06-06T13:29:00.001+01:00

Why

'Candle lighting time' is a phrase that is familiar with starting Shabbat. We light candles so that we have light in the home on Shabbat.

When
Shabbat, of course, can only occur on Shabbat. You could not bring in Shabbat on a Tuesday, for instance. Therefore, there is an earliest time that Shabbat can begin on Friday. That time is called 'Plag HaMincha'. It changes each week just like the Shabbat time changes each week since the Jewish legal clock runs according to the hours of daylight for these purposes. The latest time for lighting Shabbat candles is the published time that Shabbat starts, other than in the summer as will be explained below.

Accordingly, the time that appears during the summer as 'earliest time for candle lighting' on the shul website or in the Shmaltz newsletter is the time of Plag Hamincha, the earliest time that Shabbat can start and the earliest time that Shabbat candles can be lit.

Summer Living

In the summer, many communities have the custom of bringing in Shabbat early, i.e. after Plag Hamincha, so the earliest time is most relevant at this time of the year. To avoid confusion and promote unity, individual members of a community must follow the community's lead and bring in Shabbat early.

Accordingly, the time listed on the shul website or in the Shmaltz newsletter as the 'latest time for candle lighting' is the time that community brings in Shabbat. This is the time that Shabbat starts in the South Hampstead community. The statute book source for this is in the Shulchan Aruch , section Orach Chayim , 263:12.

What happens when Friday services start before Plag Hamincha and you want to go to Shul?

1. If you are the only occupant of your house and are eating at home on Friday night then you should not light candles before going to Shul. Instead, leave lights on before you leave home and when you come back from Shul, these lights will fulfil your obligation to have light in the home on Shabbat. Use of a timeswitch is recommended.

2. If you are the only occupant of your house and eating elsewhere on Friday night then your obligation to have light on Shabbat is 'covered' by the candles of the home where you will eat although leave lights on in your own home for Shabbat if you wish, as in section 1 above.

3. If you are going to shul but somebody else will is staying in the home then the person staying at home (whether they are a man or a woman) should light Shabbat candles after Plag Hamincha but before the latest time for candle lighting published in the Shmaltz or on the shul website.

On holiday...

If you are in a different community for Shabbat, you should follow the custom of that community when you are there.

If you are in the middle of nowhere for Shabbat in a place with no Jewish community, use this site to find out when Shabbat comes in.

It worked for Llandovery when I was there for Shabbat last summer. It's one thing a Tom Tom does not do yet!

Shabbat Shalom

Hallel on Yom Ha'atzmaut - how should I mark the day?

2008-05-08T10:24:00.002+01:00

A number of people have asked about appropriate prayers for Yom Ha'atzmaut. Here are some brief notes.

It is very important to have hakarat hatov (gratitude) to G-d and to recognise the importance of Yom Ha'atzmaut, a day which marks the declaration of the State of Israel.

How can we express this?

If you can, try to have a seuda, festive meal. This does not need to be a visit to a restaurant! Buy and ice cream or a smoked salmon sandwich, for example, if that makes your lunch a bit more special! Food helps us to develop an internal appreciation of a special event.

Psalm 126 (the 'Shir hama'alot) before Birkat Hamazon (benching) was one of the candidates to be the Israeli national anthem. It is a very appropriate Psalm. Psalm 107 is in the same vein. The prayer for the State of Israel is also appropriate.

Hallel is also appropriate for Yom Ha'atzmaut. The green siddur notes that some communities recite Hallel with a beracha (blessing) whilst others do not. What is the reason for this non-prescriptive note?

Reciting Hallel and reciting a beracha are in fact two separate questions, none of which have anything to do in this context with negativity towards Zionism. They also give a glimpse into the methodology of Jewish law, which lawyers may particularly appreciate!

Saying a beracha

Based on the second of the 10 commandments, 'lo tisa' (do not take G-d's Name in vain), some Poskim (Halachic authorities / authorities in Jewish law) rule that if there is a doubt as to whether a beracha should be said in a particular situation, then the beracha should not be recited due to lo tisa.

To use a familiar example from this time of the year, if you are about to go to sleep are not sure whether you counted the Omer that night or not, you should count without saying the beracha. Why? If you already have counted, then saying the beracha again could be taking G-d's Name in vein as the counting is the actual mitzva and the beracha is just an introduction to focus you, so therefore you can perform the mitzva without saying the beracha.

Why might there be a doubt as to whether to say a Beracha for Hallel on Yom Ha'atzmaut?

The Talmud (Pesachim 117a) discusses when there is an obligaition to say Hallel. Various conditions must be fulfiled for Hallel to be said. For example, these conditions include whether a particular salvation took place on a particular day, how many people were saved, what the outcome of the salvation was.

It is noteworthy, for example, that we do not say Hallel on Purim. Amongst other reasons, the outcome of the salvation in the Purim story was that we were almost back to square 1, so to speak, since despite the salvation we were still servants of King Achashvairosh.

Applying the Halachic conditions of when to say Hallel to the facts of Yom Ha'atzmaut in 1948, it is hard to arrive at a definitive conclusion as to whether Yom Ha'atzmaut requires the recitation of Hallel or other prayers which may be more appropriate.

Some Poskim hold that Hallel should be recited with a beracha since they feel that all of the conditions are satisfied.

Others hold a 'middle position' that since we are not sure if Hallel should be recited, we can say it without a beracha (this is the position of the Chief Rabbinate of Israel). How does this work? The contents of Hallel are very appropriate Psalms which we can certainly say for Yom Ha'atzmaut and help us to acknowledge that it is a special day. Since we can say these Psalms without the beracha of Hallel (either at the start of the finish of Hallel), the beracha is not essential as in the example of the Omer above. By not saying the beracha, we avoid infringing lo tisa in case Yom Ha'atzmaut does not tick all of the boxes required for definately saying Hallel.

Conclusion

Regarding Hallel, each community should follow its own position based on a reputable Posek (singular of Poskim), as reflected in the non-prescriptive instuctions in the green Siddur. In South Hampstead, we follow the position of the Chief Rabbinate of Israel.

If you cannot say Hallel, try to eat something special for the day to try and develop an internal appreciation that this is a special day and say one of the Psalms linked above.

If you want to sing or listen to Hatikva (Israel's national anthem), look at this which is a stirring rendition. Hebrew words and translation are at the bottom of here. Transliteration is at point 3 here. Look here for a broadcast from 1948 in Hebrew including a short clip of David Ben-Gurion reading the declaration of independence.

For a great and detailed Yom Ha'atzmaut resource, go to Yeshiva University's resource pack here .

Chag Ha'atzmaut Sameach!

The last days of Pesach

2008-04-24T11:26:00.001+01:00

The end of Pesach – Why does Pesach last for 7 days (or 8 in the Diaspora)?

As we have previously discussed, the first ‘Pesach’ festival which the Jews observed in Egypt had two parts to it: 1. Chag (festival) HaPesach and 2. Chag HaMatzot, as described in Shemot (Exodus) chapter 12.

In the next chapter of Shemot (chapter 13), the Torah gives us details of how Pesach is to be celebrated in future years as a combination of both Chag HaPesach and Chag HaMatzot. This is therefore what we celebrate for Pesach. This combination is also reflected in the use of ‘Chag HaMatzot’ as the designation for Pesach in the Amida / Shemona Esray prayers for Pesach and in Birkat Hamazon (Grace after meals).

Pesach celebrates the Exodus but why though should it last for 7 days (or 8 in the Diaspora) rather than just marking the day when we actually left Egypt? We will look briefly at 4 of the many answers to this question.

One answer may be that the splitting of the Yam Suf (Sea of Reeds) happened on the 7th day after the Jews left Egypt, the 7th day of Pesach. However, this assertion does not appear in the Torah itself, rather being located in the Midrash (Rabbinic teachings ‘between the lines’ of the Torah).

Chizkuni (Rabbi Chezkia ben Manoach, 13th century France), in his commentary to Shemot 12:15, (explaining why the Torah states ‘you shall eat Matzot for 7 days’), suggests that the 7 days of Chag HaMatzot correspond to the 7 days which each of the 10 plagues lasted.

Rabbi Avraham Ibn Ezra, another of the great medieval exegets, offers a different suggestion. A close reading of the verses from Shemot 12:31-12:42 shows that the Jewish people ate Matzot during the days between the Exodus from Egypt and the splitting of the sea (see verse 39 in particular). The people took their left over dough when Pharaoh expelled them from Egypt and they used this dough to cook Matzot, perhaps because it was the food they were used to eating as slaves. They ate Matzot until the splitting and other miracles at the sea demonstrated the finality of the Exodus and the definite end of their slavery. R’Ibn Ezra’s point is backed up by pesukim (verses) in Devarim (Deuteronomy) 16 which further describe the obligation to eat Matzot.

Rambam (Maimonides aka Rabbi Moses ben Maimon), discusses this question in his Moreh Nevuchim (Guide to the Perplexed), 3:43 and offers another perspective. He writes that if the festival of Pesach, commemoration of the Exodus, eating of Matza (and the prohibition of Chametz) would only last for one day, then we may not fully appreciate their significance as this would not be a significant alteration to our schedule. (Consider this point in light of the length of the festival of Shavout / Pentecost).

To gain the appropriate appreciation of the festival of Pesach and its messages each year, we therefore celebrate Pesach for a more significant period of time, i.e 7 or 8 days.

What then about Chol Hamo’aid (the middle days of Pesach, the ‘sandwich’ in between Yom Tov at the start and the end of Pesach)? All being well, we’ll examine this another time.

Shemita Update 16 April 2008

2008-04-16T16:24:00.002+01:00

Here is a link to the latest Shemita update from the London Beth Din.

If you are buying celery to use as Karpas as the Seder, check that you do not buy celery affected by the Shemita update.

(I'm planning on using celery as it is easy to wash and prepare than parsley, let alone the taste...!)

A Framework for the Mitzvot of Pesach

2008-04-14T18:43:00.002+01:00

Pesach and Chodesh Nisan (Month of Nisan (Mitzvot)

A combined list of general Yom Tov and Pesach Mitzvot from the Torah, which apply today, according to the counts of the Sefer Hachinuch (book about the Mitzvot) and Rambam (the great Medieval scholar, Rabbi Moses ben Maimon, aka Rambam). Those mitzvot which are specifically for the Seder are in bold:

1.Getting rid of Chamaitz.
2.Eating the minimum amount of (shemura) Matza at the Seder night at night .
3.That Chamaitz should not be found in your possession on Pesach.
4.To get rid of chamaitz on 14 Nisan (Rambam) and neither to eat nor benefit from Chamaitz after the end of the 6th hour of that day. (see footnote 3)
5.Not to eat anything on Pesach that contains Chamaitz.
6.Not to eat Chamaitz on Pesach
7.Sipur Yetziat Mitzrayim – ‘Recounting’ (?) the Exodus from Egypt.
8.Not to perform Melacha[1] on the first (and second) day of Pesach.
9.Resting on the Seventh (and eight) day of Pesach.
10.Not to perform Melacha on the seventh (and eighth day) of Pesach.
11.Not to eat Chamaitz on Erev Pesach after chatzot.
12.To say whole Hallel on the first day of Pesach.
13.Lismoach, to ‘rejoice’ on Pesach.

List of Pesach, Seder and chodesh Nisan (month of Nisan) Mitzvot which are Rabbinically mandated[2] as a framework to fulfil the Torah mitzvot:
a. Ma’ot Chitin – Pesach charity
b. Beracha on fruit trees in blossom
c. Bedikat Chamaitz (searching for chamatiz), Biyur Chamaitz (getting rid of chamaitz), Bitul Chamaitz (disavowal of chamaitz). Mechirat Chamaitz (sale of chamaitz) if this is necessary in your circumstances.
d. Not to eat Matza on Erev Pesach (some have the custom not to eat Matza for a month before Pesach) to have a ‘taste’ for the Matza shel Mitzva at the Seder.
e. Not to eat Chamaitz on Erev Pesach after the start of the 5th hour of the day.[3]
f. Preparing for the Seder.
g. Four cups of wine ‘al haseder’ (in the designated order), including Kiddush.
h. Conducting the Seder after nightfall (may be understood as a Torah mitzva).
i. Hasaiba (recling), mandatory only for men.
j. Eating Maror.
k. Reciting Hallel
Other Mitzvot Related to Pesach and Chodesh Nisan (the month of Nisan):
Ta’anit Bechorim.
Chol Ham’oaid.
Sefirat HaOmer.

[1] Creative labour forbidden on Shabbat and Yom Tov (some specific Melachot (pl.) are ok on YT).
[2] Jewish law has a 3 tier structure – 1. Torah law (including the Oral Torah) 2. Rabbinic law (the Torah gives Rabbinic authorities a mandate to legislate to protect and maintain Torah law) 3. Custom (minhag) which is often using in the application of Rabbinic law, since in many circumstances the Rabbis gave a broad scope to their laws allowing for divergent applications within the framework of their laws. In a similar vein to clashes of legal principle in English law, the Rabbis in this case work on how to decide between conflicting principles of law.

[3] For such purposes, the Jewish clock runs according to the hours of sunlight each day as calculated from sunrise to sunset. See www.myzmanim.com for more on this topic.

Pesach Notes for People who cannot stay up for the Seder.

2008-04-14T18:38:00.002+01:00

Some Notes on Making a Seder for people who cannot stay up for the Seder and for making a Seder for young children – London, 2008/5768

The General situation
When does the Seder start?
On both Seder evenings, the Seder starts after nightfall[1]. Nightfall for these purposes is the time of ‘tze’ait hacochavim’[2]. This year in London (2008/5768), the earliest time to start the Seder is at 8.56pm.

How does this impact on Seder preparations?
This year, Erev Pesach (Pesach eve) is on Shabbat 19 April. As Shabbat is a day dedicated to Shabbat only, no Pesach preparations take place on Shabbat. Pesach preparations are finished on Friday, other than really final preparations such as laying the table (if this is not possible before Shabbat) or taking out food once Shabbat has ended. Shabbat ends at 8.56pm.

At this time, say the phrase ‘Baruch Hamavdil bein Kodesh leKodesh’ (a mini form of Havdala) and then you can move into Seder mode, including warming up food for the Seder meal within the parameters for warming food on Yom Tov.

Eating Matza is the only Torah based eating mitzva of the year (believe it or not given all the jokes about Jews and food!).

Therefore, we should get Pesach and the Seder right, sticking to this structure.
------
The notes that follow apply only for people whose health will not allow them to participate in the proper structure of the Seder, or for young children who are unable to stay up for the Seder. They also pertain to those looking after people in ill health or young children.

People in poor health who cannot stay up for the Seder or have difficulty in eating Matza etc.

Shabbat 19 April and Sunday 20 April 2008

7.35pm[3]
Wash hands ‘Urchatz’; Eat a small amount of celery/parsley ‘Karpas’; Break the middle Matza and hide the larger half for Afikoman ‘Yachatz’.
Eat dinner whilst going through the ‘Magid’ section of the Hagadah, eg sing Dayainu!! Stop at the section beginning ‘Rabban Gamliel used to say’, which is close to the end of ‘Magid’.

8.35pm at the earliest
Recite Kiddush and drink the 1st cup as found at the start of the Hagadah (don’t worry, we’re not playing snakes and ladders so you don’t start the whole Seder again!).
Go back to where you left off before making Kiddush and continue with Magid from ‘Rabban Gamliel used to say’. Drink the 2nd cup and eat Matza, Maror, (if you are able to, eat ‘Korech’ as well), Afikoman. Say Birkat Hamazon / Bensching/ Grace after Meals.
Drink the 3rd cup of wine. Sing as much of ‘Hallel’ as you can and drink the 4th cup of wine.

This completes the Seder for people in poor health who cannot make the Seder at its proper time.

What about people whose health does not permit them to follow this schedule?
Start at 7.35pm as above. Matza may be eaten from 7.50pm but without making a beracha/brocha/blessing. The blessing can only be made after 8.35pm.
Stay up as late as you can and follow the instructions above.

How much Matza and grape juice should be drunk by people whose health makes it hard for them to eat and drink?

Matza
For each Matza eating, try to eat an amount of matza measuring 4 x 3 ½ inches.
If this is not possible, try to eat that amount for the first Matza eating and an amount equivalent to at least 5 grams for the other Matza eatings.
If this is not possible, eat one piece of Matza weighing at least 5 grams for the first Matza eating and at least 5 grams of Matza for as many of the subsequent Matza eatings that you can manage.
If you cannot eat Matza as it is, you can dip it into water to soften it.

Maror
If you can, eat either 20 grams of horseradish or Romaine lettuce measuring 10 x 8 inches. If you cannot eat this amount, then eat as much as you can but without saying a beracha/brocha/blessing on the Maror.

The 4 cups
Use grape juice if you prefer it to wine. Each cup should hold at least 86ml (that is less than half of a standard plastic cup so not very much liquid). Drink at least the majority of 86ml. Do not use leftovers from one cup for the next cup, instead pour out a fresh amount.
If you cannot drink grape juice or wine, drink cups of tea of at least 86ml instead, prepared from a ‘Shabbat urn’ which you filled before Shabbat started (as Shabbat this year is Erev Pesach). Unlike on Shabbat, the urn can be topped up on Yom Tov.

General Points

If you are helping somebody whose health compels them to begin the Seder early, you can join in the songs and discussion with them but you should not start the Seder yourself until nightfall as defined above.

If you need to care for a person in poor health at the same time as you participate in the Seder, make sure that minimally you drink the 4 cups in their proper order, say the major parts of ‘Magid’ (i.e. at least Ma Nishtana, Avadim hayinu, the 4 sons, ‘Rabban Gamliel used to say’ until the end of Magid), eat Matza, Maror, Korech and Afikoman. If possible, share the responsibility with another Seder participant.

Young Children who cannot stay up to participate in the Seder

- Make a mini-Seder for the children
- Depending on the age of the children, start as close as you can to nightfall.
-Involving your children, if possible, get a mini-Seder table ready.
-Sing songs and play Seder games with your children, discuss the story of the Exodus from Egypt and let them present any notes about the Seder that they may have prepared at school or at Cheder.
-Select one section of the Hagadah to discuss with your children.
-Give them some Matza and some lettuce for Maror and then follow that with their supper so that you give them as mini-Seder which is as close as possible to the real thing.
-It is important to understand the Magid section of the Hagada in particular and so read and discuss that in English except for the Berachot/Brochas/blessings.

If you have any questions, please email me

Chag Samayach! Have a Happy Festival of Pesach

[1] Since the Jews left Egypt on the night of 15 Nisan, which is the first night of Pesach (see Shemot/Exodus 12:8). Also see Shulchan Aruch OC 472:1. TB Berachot 27b, Pesachim 120b.
[2] Lit. the coming out of the stars. Often referred to as ‘3 stars’.
[3] As noted above, the Seder must begin at night. The earliest definition of ‘night’ in Jewish law is a time called ‘Pelag Hamincha’. This definition is a minority opinion in Jewish law. In a situation such as a person in poor health who cannot make the Seder at the right time, the minority opinion may be relied upon.

Pesach 5768 / 2008 - Preparation and Seder guides

2008-04-09T12:10:00.003+01:00

Until I can figure out how to upload them, email me for some of the Shul's Pesach guides for this year!

Information on the Seder material is summarised in tables for ease of reference (I hope!)

Mitzvot of the Month of Nisan.

Mitzvot of the Seder.

General Pesach Preparations, including notes for this year when Erev (eve) of Pesach is on Shabbat.

Kitchen and house preparations.

Timetable of Services and detailed information about Erev Pesach on Shabbat and Pesach logistics.

The Mitzvot (Obligations) of Purim: A brief guide

2008-03-18T10:51:00.005Z

Fast of Esther (Thursday 20 March 2008) starts 4.24am, ends 6.54pm. For info on the Fast of Esther, please see here

For more in-depth Purim Info see here.

Megila
The Megila (Scroll of Esther) is read on Purim evening and Purim day. It tells of the salvation of the Jews on Purim and explains the basis of how we celebrate Purim. Those who wish to fulfill this obligation correctly listen to every word of the Megila.

Purim Seuda (meal)
We celebrate Purim with a festive meal during the day (this year on Friday). As this year Purim is on a Friday and we also need to prepare for Shabbat, start the Seuda by midday and wrap it up by 5pm at the latest (Shabbat starts at 6.01pm, which is the latest time for candle lighting and the time the service starts in Shul). The meal is enhanced by wine to celebrate the miracles of our salvation on Purim. There are plenty of urban myths about Purim and drinking. Jewish law (halacha) mandates that you follow the instructions on whisky bottles and drink responsibly.

Mishloach Manot
Literally, the sending of gifts. Give at least two different ready to eat foods, eg a tub of chumus and a packet of crackers to another Jew. We give gifts to show our gratitute at the Purim salvation.

Matanot Le'evyonim
Literally, charity to those who need. More should be spent on this mitzva than Mishloach Manot. This money should reach its recipients on the day of Purim. Collection boxes will be available in Shul and the proceeds will be distributed on the day of Purim to help needy families celebrate Purim.

If you have any Purim questions, please email me.

Shemita Update March 08/Adar 5768

2008-03-16T22:54:00.002Z

Here is a link to the latest Shemita update from the London Beth Din's Kashrut Department.

http://www.kosher.org.uk/shemittaalert.htm

Israeli chocolate is fine though as cocoa beans are not considered to be fruit even if you might wish they would count as one of your 5aday!

Purim Sameach / Happy Purim

Tu Bishvat / Tu B'shvat - the new year for trees

2008-01-20T22:58:00.000Z

(see the late great Rabbi Shlomo Yosef Zevin's 'The Festivals in Halacha' for more information on Tu Bishvat. It is gratefully acknowledged for its use in preparing this post.)

This Monday night and Tuesday (21/22 Jan 08) is Tu Bishvat (aka Tu B'shvat). Tu Bishvat means 'the fifteenth day of Shevat'. The Hebrew letters 'tet' and 'vav' have the numerical value of 9 and 6 respectively and Shevat is one of the months of the Jewish calendar.

Tu Bishvat is mentioned in the Mishna (Rosh Hashana 1:1) as the new year for trees. According to the Beit Hillel (house of the sage Hillel), the new year for trees is on 15 Shevat whilst according to Beit Shammai (house of his great contemporary Shammai), the new year for trees is on 1 Shevat. The Gemara (Rosh Hashana 14b) decides in favour of Beit Hillel as it usually does in disputes between the two houses.

Why is there a new year for trees and why is there this difference of opinion as to when it occurs? (this is not to do with when it is most convenient for school kids to be able to plant trees or flowers to celebrate Tu Bishvat - so I am told!!)

The signifcance of the new year for trees lies primarily in various laws in the Torah that apply to trees. It is similar to the need for a financial new year for laws for laws which apply to appropriate money laws.

An example of the law that applies to trees is called 'orlah'. Orlah is a mitzva which prohibits using the produce of a tree in its first 3 years. The first year for this purpose ends on the Tu Bishvat following the planting of the tree.

The disagreement as to when the new year for trees occurs is based on disagreements as to when most of the rainy season has passed and when trees will then grow faster again (see the commentaries of Rashi and Tosafot on the Mishna that we cited). The Sages wished to get this time as right as they could.

Tu Bishvat has particular application in a Shemita year (see these posts for an explanation of Shemita) as it helps to distinguish between fruit which is part of the Shemita year and that which is not.

Since most of the laws relating to Tu Bishvat concern mitzvot hateluyot ba'aretz (Torah laws which apply only in the Land of Israel), it is a day which has more application in Israel than in the Diaspora. Nonetheless, it is a day which reminds us that the Torah directs us as to how to care for trees and by extension the rest of the environment and should make us pause to consider these ideas (get your recycling ready now!)

Some Sepharadi Jews, basing themselves on mystical sources, say special prayers, sing special songs and make a special feast for Tu Bishvat at which they eat as many different kinds of fruit as they can.

Ashkenazim, according to the Magen Avraham, (Shulchan Aruch, Orach Chayim 131:16) also eat many kinds of fruit - some people go for 15 since Tu Bishvat is on the 15th day of the month - but without the same kind of celebrations that are customary in Sepharadi communites, although the Ashkenazim cheer themselves by reciting Tachanun neither on Tu Bishvat nor at Mincha of the preceeding aftenoon.! (see Shulchan Aruch, Orach Chayim, 131:6)

Amongst Chasidim, many have the custom to pray on Tu Bishvat that they should get a beautiful etrog at Succot.

Whatever you do on Tu Bishvat, enjoy some fruit (if you buy Israeli fruit, make sure it is not Shemita produce - see here for info), consider the lessons of the day and look forward to the spring if you prefer it to winter!

Solar and Lunar Calendars

2008-01-14T14:47:00.000Z

Following Rabbi Shlomo' sermon last Shabbat which dealt with why fixing a calendar is the first Mitzvah taught in the Torah and how the lunar (Jewish) calendar interacts with the solar (secular) calendar, Raphael Langham kindly sent me the following notes:

1. Judaism isn't the only religion that has a lunar calendar adjusted to the solar one. Burmese Buddhism (and probably other branches as well) uses one. They have twelve months each of 28 days and every few years an extra month is added to keep sync. with the solar calendar so that religious festivals are at much the same time each year. Interestingly the extra month has the same name as the previous one but with the number 2 (or the Burmese equivalent of sheni) at the end.

2. I hope it works better than ours. In 20,031 (Gregorian) 23792 (Jewish) Yom Kippur falls on Christmas day. Only just over 18,000 years to go, I just can't wait!

3. One should always try to work by the precept 'The best is the enemy of the good'.

Asara BeTevet - the fast of 10 Tevet

2007-12-18T13:46:00.000Z

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

2007-12-16T18:26:00.000Z

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

2007-12-14T11:48:00.001Z

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.

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.

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.

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

Yartzeit - the yearly anniversary of a deceased persons passing.

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

The last day of Chanukah

2007-12-11T18:01:00.000Z

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

2007-12-05T10:53:00.000Z

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?

2007-12-04T23:22:00.000Z

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

2007-12-03T11:35:00.000Z

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

2007-12-03T10:53:00.000Z

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

2007-11-29T11:01:00.001Z

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

2007-11-29T10:11:00.000Z

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!

2007-11-21T12:29:00.000Z

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

2007-11-01T10:15:00.000Z

‘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)

2007-10-21T11:40:00.000+01:00

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)?

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).

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.

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

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?

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.

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.

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.

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?

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!

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.

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.

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?

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...

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

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

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?

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

2007-10-19T09:53:00.000+01:00

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)

2007-10-03T13:12:00.000+01:00

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!)

2007-10-03T11:40:00.000+01:00

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

2007-09-26T02:36:00.000+01:00

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

2007-09-26T01:37:00.000+01:00

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

2007-09-24T16:06:00.000+01:00

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!

Erev Yom Kippur - the day before Yom Kippur (this year, Thursday night and Friday day)

2007-09-21T08:38:00.001+01:00

Cartoon from http://shabot6000.com/archive.php?id=79

Here are some laws and customs of Erev Yom Kippur. Thanks to those at the minyan this morning for their suggestions and questions. More details are also here:

Erev Yom Kippur is a quasi Yom Tov. The reason for this is that Yom Kippur has a 'festive' element. This is expressed by the relief that we should feel that G-d provides us with the chance to start a new year afresh, that forgiveness exists.

It is also the time to mend fences with other people, but this requires us to make the effort to reach out to other people. Yom Kippur does not wipe that slate clean with regards to other people.

Since we do not express the 'festive' aspect of Yom Kippur by eating, we should instead eat well on Erev Yom Kippur and bear this in mind as well as the necessity to prepare ourselves for the fast. Eating well on Erev Yom Kippur is actually part of the Torah's instructions for observing Yom Kippur.

There is no Kiddush at the pre-Yom Kippur meal. It is good to eat bread, but you should eat foods you enjoy and will help you to fast well.

The fast is there to concentrate our minds and to realise that physical needs are not always paramount.
Some people have the custom of doing Kaparot/Kaporos. Please email me if you would like more information.
Many people have the custom to wear white on Yom Kippur. This is one of the reasons that the Chazan wears a Kitel (a special white gown). Some individuals choose to as well.
Men - remember to bring your Talit/Talis with you before Kol Nidrei and to put it on before the Kol Nidrei starts. Some also say the Tefila Zaka prayer which is found in most Machzorim, before Kol Nidrei.
Erev Yom Kippur is also an auspicious time to give charity. If we would like a good year, we need to contribute towards that ourselves.

Mincha today is at 2.30pm in the Shul. The reason for the early Mincha is that we say the 'Vidui' prayers prior Yom Kippur (confessional prayers - see the relevant piece in this great article for more on Vidui and other seasonal stuff), in case anything happens before Yom Kippur. If you miss this, there will be Mincha at approximately 6.30pm at both the Shul and the hotel. Even though this is immediately prior to Yom Kippur's start, Vidui is still said even though the reason for saying it on Erev Yom Kippur would not seem to apply right before Yom Kippur starts. This is a question which the Poskim deal with.
Some men have the practise to go to the Mikva, as noted in a previous post (see Customs and Laws of Yom Kippur (1) below). If you cannot get to the Mikva but would like to perform this practise, email me. The nearest Mikva is the Central London Mikva This Mikva is also the local Mikva for married women.
Candles are lit for Yom Kippur. These should be lit before you leave to come to Shul. At the time of lighting, stipulate mentally that you are not ushering in Yom Kippur by lighting the candles. Rather, you are lighting the candles to provide light on Yom Kippur itself. Using this procedure means that you can drive to Shul/hotel and bring items with you. It is important to get to the Shul/hotel in good time (Yom Kippur starts at 6.47pm).

This year, when lighting candles, remember to include the extra phrase in the beracha (blessing) for Shabbat. Also say the Sh'hecheyanu prayer. These berachot (blessings) should be in your Machzor. Otherwise, look at Artscroll Siddur page 296 or Green Siddur page 644). Some parents have the custom to give the Friday night blessing to children at this point. Candles should not be lit after 6.47pm.

Before lighting the Yom Kippur candles, light a 24 hour candle which you will use after Yom Kippur to say Havdala, if you did not hear Havdala in Shul.

If you are saying Yizkor for somebody on Yom Kippur, light a yartzeit candle for them before lighting Yom Kippur candles. One candle is enough even if you are saying Yizkor for more than one person. After Yom Kippur, if you do not hear Havdala in shul at the end of Yom Kippur, use this light to kindle the Havdla candle.

The end of Yom Kippur is also a quasi Yom Tov, as we rejoice at having been through the holiness and happiness of Yom Kippur (as previously explained), so enjoy that too.

What would Pink Floyd say?

2007-09-20T13:06:00.000+01:00

Yes, details of the next term of South Hampstead's Adult Edu programme are now on the web.

Details from: http://www.southhampstead.org/?section=adult

Since the Floyd said 'oy, teacher, leave those kids alone', I hope they would approve of our programme for adults!!

Highlights of the programme include an environment course, cookery, Talmud, Hebrew, an evening with Howard Jacobson and much more.

Booking details are on the weblink above. Please email Diane or me if you have any questions about the programme or would like to book.

In the meantime, enjoy the Floyd and we look forward to seeing you.

Yom Kippur (1) - Customs and Laws

2007-09-19T15:11:00.001+01:00

Here is a quick summary of some of the laws and customs of Yom Kippur. I hope this is a good refresher or adds to your knowledge repetoire and answers some of the questions that people have asked.

See here for more details:
The picture is from here.

On Yom Kippur, there is no eating/drinking, pleasure washing/bathing (other than for hygenic reasons), annointing with lotions, wearing leather shoes or marital relations. If your doctor tells you that you need to eat/drink, please speak to Rabbi Shlomo or to me via the Shul office for advice on how best to do this on Yom Kippur.

Yom Kippur has the same rules as Shabbat, other than eating! Therefore, please bring everything that you need for Shul/Britannia before the fast starts when you arrive for Kol Nidrei (which starts at 6.47pm). There is no need to bring your 'ticket' card. You can leave your belongings in the Shul or in the relevant rooms in the Britannia.

Men who wear a Talis should don their Talis before Kol Nidrei. Please make sure that anything you bring with you is marked with your name.

On the day before Yom Kippur, erev Yom Kippur (this year, erev Yom Kippur is Thursday night and Friday day prior to the start of Yom Kippur), try and have a somewhat festive meal as your last meal before the fast with special foods. The chazan's tip for the pre-fast meal is: brown pasta and grapes. Try it, you might like it!

If you do kaparot, follow the instructions in the Machzor and use money (email me if you want to know what this is).

If you are one of those men who has the custom of going to the Mikva on Erev Yom Kippur but cannot get there due to work pressures, email me for advice.

Mincha on Erev Yom Kippur has the special Vidu'i prayers. It is at 2.30pm in the Shul as it is preferable to daven Mincha before the pre-Yom Kippur meal. If you cannot make that, there is a second chance at 6.30pm at both the Shul and the Britannia.

Dont forget that Yom Kippur is a great time for mending fences with people who may deserve an apology from us or for warming up things which have cooled. It is a time to make amends and trying to move on. It is a time where we may wish to consider treating others in the way that we would like to be treated ourselves.

This is also why it is a particularly auspicious time for good deeds and acts of tzedaka, charity.

If you have any further Yom Kippur questions, please email me

May we all make the most of Yom Kippur, a day which gives an unparalleled opportunity for self-appraisal, feeling part of a community, setting our ambitions for the year and moving on from aspects of the past. As one Chasidic rebbe said (paraphrasing), 'Yom Kippur for me is the happiest day of the year as it presents these opportunities and the chance for me to feel closer to my heritage and G-d. So how could I think of eating!'

Whilst we may not all attain such an attitude (!), this Rebbe should challenges us all to get more out of Yom Kippur than we may be happy to settle for.

May you all have a tzom kal ve'moil, a safe and meaningful fast and a gemar chatima tova (see the pre-Rosh Hashana post for what that means!)

Are Crocs in this Yom Kippur? Are socks?

2007-09-19T13:14:00.000+01:00

Photo from here (see terms and conditions from the link)

Yom Kippur certainly produces a variety of footwear. Why do people settle for Converse, paladiums, Nike, Teva sandals and other such footwear? Is this appropriate? What about crocs?!

For a summary, skip to the conclusion below. Otherwise, here is a quick guide through the process of Jewish law to answer our question...

The Sources
The Torah teaches (Leviticus 16,29) that on Yom Kippur, we should 'afflict our souls' - in Hebrew 'te'anu et nafshotaychem'. What though does this actually mean, practically?

According to the Mishna, the great body of Jewish law, in section Yoma 8:1, this verse is the basis for five things that are proscribed on Yom Kippur. They are: 1. eating/ drinking - yes, this is where it comes from! -, 2. bathing, 3. annointing with oils 4. marital relations and 5...something called 'neilat hasandal' in Hebrew.

Today, we'll look at neilat hasandal. We will discuss the others in a forthcoming post. all being well.
Is neilat hasandal to be taken literally and specifically, meaning 'wearing of a shoe or sandal', baring in mind the shoes of the time? Or does it mean a general kind of shoe?

The Explanations
Enter the Rishonim to clarify matters (I am generally loath to use Wikipedia but this is a short Wiki piece that looks fairly accurate). The Rishonim were amongst the most important Rabbis and scholars in Jewish history, including household names like Rashi and Rambam (well, I hope they are household names!). Like lawyers and judges today, they took the primary legislation in the Talmud (the name for Mishna and the Gemara which comments on it), codifying the laws and applying them to everyday situations.

Here is how some of them line up:

Rosh, Rambam, Rif suggest that the prohibition is specific. It applies to a leather shoe.
Rashi suggests that the prohibition is specific but applies to a wooden shoe - tough one for any Dutch guys reading this!. (Ask me if you want to know why wood).
Tosafot and Ba'al Ha'maor suggest that the prohibition is general and applies to anything which is regarded as a shoe, whatever it is made of. This seems to be because on Yom Kippur we reduce our physical comforts.

The Shulchan Aruch, the major code of Jewish law, holds like Rosh, Rambam and Rif, so that leather shoes are not be worn on Yom Kippur, unless they are necessary for medical reasons.

Conclusion
The reason for the profusion of shoes is because leather shoes are proscribed on Yom Kippur. This is because they are considered to be the most elegant and comfortable, generally speaking. Since Yom Kippur is a day which demands self-introspection without external trappings, halacha (Jewish law) gently steers us away from some actions which may distract us from the aims and ambitions of Yom Kippur.

The differing opinions of the Rabbinic jurists also enlighten us as to the nature of this law. A person could wear Nike Air Max trainers on Yom Kippur, but if they do so to feel super comfortable or to avoid the message of Yom Kippur, then they have lost an opportunity that Yom Kippur presents.

Therefore, crocs are in for Yom Kippur as they are made of plastic...as long as they are not bright pink etc! I'm planning to wear mine (with socks, see the postcript).

Converse boots are also in.

Postcript - As a postcript, I think it is preferable to wear socks with crocs on Yom Kippur. Whilst this might be the biggest fashion faux pas of the year, Yom Kippur is not a day for fashion. Wearing socks to cover bare feet shows more respect for the day of Yom Kippur, the sanctuary that we pray in and also might move our comfort level down just a notch to help us get this Yom Kippur message better.
Ps- Yishar Koach (high fives, or 'shkoyach' if that means more to you!) to Rachel S for asking this questions and thanks to Menachem Kagan of http://cbey.org/aboutus.html for his ideas.

Aseret Yemei Hateshuva (1) / The Ten Days of Repentance between Rosh Hashana and Yom Kippur

2007-09-17T18:47:00.000+01:00

Thanks to the community for great communal davening over Rosh Hashana and Shabbat Shuva.
Now that we are in the Aseret Yemei Hateshuva there are a few additions to the daily davening, all of which can be said even without a minyan. As requested, here is a summary of the changes to the prayers.

Psalm 130, Shir Hama'alot, mi-ma'a'makim kerat-icha HaShem, A song of ascents, from the depths have I callled you, G-d, is recited after Yishtabach.

In the Amida, the lines zochreinu lechayim and mi kamocha are recited.

'Ha'eil hakadosh' is replaced by 'Hamelech Hakadosh', to show our extra awareness of G-d's sovereignty at this time as we discussed on Rosh Hashana. Of all the additions in the Amida, this is the only show-stopper...if you forget it, it's down the snake and back to the start.

'Melech ohaiv tzedaka umishpat' is replaced by 'hamelech hamishpat'

'Uchtov lechayim Tovim' is added after 've'al kulam'

At the end of Sim Shalom or Shalom Rav, don't forget the change to 'Besefer Chayim'

After the Amida at Shacharit and Mincha, say Avinu Malkeinu.

In every form of Kadish, 'le'ela' becomes 'le'ela ul'ela'

And of course, there are still Selichot in the morning.

Shacharit, preceeded by Selichot in South Hampstead is at 7am this week Monday-Friday. Mincha & Maariv is at 7pm Monday-Wednesday and at 6.55pm on Thursday.

Gemar vechatima tova (look at the previous post if you dont recognise this phrase!)

Talk the talk this Rosh Hashana and Yom Kippur

2007-09-11T17:00:00.000+01:00

There are a number of different greetings that Jews exchange at Rosh Hashana and Yom Kippur. Here is a selection of greetings for you to use and recognise. You only need to use one of them.

Even if you have no idea what the person talking to you has said, you are unlikely to go wrong with any of these. Keep smiling too!:

Shana Tova (u'mtuka) = a good (and sweet) new year

Ketiva Vechatima Tova = a good writing and sealing (in the Book of Life)

Gemar Chatima Tova = a good end and sealing (in the Book of Like). This one is used after Rosh Hashana and until Yom Kippur

Leshana Tova tikateiv veteichateim (masc.) / tickateivi vetaychateimi (fem.) = be inscribed and sealed for a good year. This may be the favourite of Hebrew grammarians!

Chag Samei'ach = Good Yom Tov. This is the least specific but works for Rosh Hashana although not for Yom Kippur as Yom Kippur is definately not a 'Chag' (festival). This greeting is best used for the three Chagim (festivals/Yamim Tovim= plural of Yom Tov) of Pesach, Shavuot and Succot (including Shemini Atzeret).

A Gut, gebensht'd a yor = a good and blessed year. This is Yiddish. I know only a little more Yiddish than Mandarin. Yiddish speakers are requested to tell me if this is spelt rong, er, wrong.

The easiest response to any of these is the Aramaic phrase, 'Vechain le-mar' = and to you too!

Anyway, have a good one! May you and your families be blessed with all of these blessings listed above and all good things.

The South Hampstead Shul team

ET at home - that's Eruv Tavshilin, showing in your kitchen this Erev Rosh Hashana

2007-09-11T15:19:00.000+01:00

The issue (briefly stated): This year, Rosh Hashana falls on Thursday and Friday leading directly into Shabbat. How do you prepare food for Shabbat?

Factors: (1) On Yom Tov (including Rosh Hashana), Halacha (Jewish law) prohibits preparing (hachana) for events after Yom Tov. This Talmudic prohibition is Rabbinic in origin, to make sure that we treat Yom Tov as such, rather than abandoning it's precious time for alternative pursuits. (2) Halacha also prohibits cooking on Shabbat, as it is one of the melachot, categories of creative labour that are proscribed on Shabbat so that we recognise G'd's control of the world and can appreciate, through abstaining, all of the creativity that we display in the week.

Yom Tov is a different kind of day with a different purpose. 'Half for G'd, half for you' (Talmud Pesachim 68b) http://www.e-daf.com/index.asp. As such, it has aspects of Shabbat and aspects which are unique to Yom Tov, which perhaps will be the subject of another post.

The solution?... Enter the 'Eruv Tavshilin' - ok, now you are on your chairs cheering, and here's why by way of a brief explanation explaining the why and how.

The Why (If you just want the 'how', skip to the conclusion below)

We can cook food on Yom Tov for consumption on Yom Tov. This is one of the main differences between Shabbat and Yom Tov and is called 'Ochel Nefesh' (see Shemot 12:16 http://www.mechon-mamre.org/p/pt/pt0212.htm). As the Mishna http://www.ucalgary.ca/~elsegal/TalmudMap/Mishnah.html puts it, (Megila 1:5) 'ein bein Shabbat veYom Tov ela ochel nefesh bilvad' - the only difference between Shabbat and Yom Tov (regarding melacha/prohibited labour) is ochel nefesh.

Or, as the Egged bus company puts it, 'Ein bein Yerushalayim u'Bnei Brak ela shemona esrei shekalim bilvad! (The only thing beween Jerusalem and Bnei Brak is 18 shekels!)

Paranthetically, Ochel Nefesh is also the important in understanding why carrying items from one domain to the other, such as from your house into the street ('carrying'), is permitted on Yom Tov even in a place that has no 'Eruv' (the Eruv that allows carrying is an Eruv Chatzeirot, colloquially called an 'Eruv').

Anyway, back at the ranch...

http://upload.wikimedia.org/wikipedia/en/d/de/J.R..JPG

sorry, I could not resist that!

...whilst the Rabbis applied the prohibition of hachana, they could also set its paramaters. They ruled that if you begin to prepare a meal before Yom Tov, then it is clear that you are simply continuing to prepare that meal on Yom Tov Friday afternoon for Shabbat. The Rabbis felt that this gave people sufficient notice to realise that Yom Tov was not being infringed since the preparations for Shabbat had already started prior to Yom Tov.

In addition, this helps us fulfill the reqirement to eat well on both Yom Tov and Shabbat, while not wasting the sanctity of both, especially as food prepared on Wednesday is unlikely to be as good as it should be if it remains uneaten until Friday night. Eruv Tavshilin allows us to honour both Yom Tov and Shabbat.

The name 'Eruv Tavshilin' alludes to this, as it means a mixture of foods, for both Yom Tov and Shabbat. (See Raivid's comments to, Hilchot Yom Tov 6:2). To complete the circle, the Eruv Tavshilin food is eaten on Shabbat. As we will see below, it makes sense to use food which will keep until Shabbat.

(For a fuller summary, see Rabbi Shlomo Yosef Zevin's Moadim beHalacha, also available in English as The Festivals in Halacha (It's in the Shul library) http://www.artscroll.com/Books/fesh.html whose presentation I found very useful. There is lots more to say on this, as anybody who learnt Masechet Betiza in the Talmud will tell you).

Conclusion: The How (see Artscroll Siddur page 654, Green Siddur page 643)

Some time on Wednesday afternoon, the eve (erev - again, nearly the same word! Why that's the case, we'll examine another time all being well!) of Rosh Hashana, take a challa or matza along with another piece of cooked food, such as egg, meat, or fish. Hold the foods up (on a plate if necessary) and recite the beracha (blessing) and declaration in the Siddur. You can say this declaration in English if you like but why not challenge yourself with the Aramaic if necessary. The declaration was originally in Aramaic to help people understand, just like a Ketuba...!!

Make sure that you make the Eruv Tavshilin before you light candles. The latest time for lighting candles is 7.08pm.

Eat the Eruv Tavshilin foods on Shabbat.

Ps - make sure that you have a 48 or longer candle to light before you light the Yom Tov lights on Wednesday. On Thursday and Friday, take a long match or taper, set it alight fromthe 48 hour candle and use the match or taper to light your Yom Tov candles on Thursday (after 8.07pm) and your Shabbat candles on Friday (before 7.03pm).

Shana Tova! /Good new year

Navigating the Selichot

2007-09-10T09:44:00.000+01:00

Selichot are special prayers said in the run-up to Rosh Hashana and between Yom Kippur. They are recited after midnight (according to halachic time which divides nightime in half from nightfall to dawn to get midnight) or in the morning before Shacharit. For more basic information about Selichot, look at this www.ou.org/chagim/elul/selichotbasic.htm
The edition pictured on the left is the standard Utd. Syn. edition. Copies are available for use in the Shul. It was edited by Rabbi Abraham Rosenfeld. Copies are available for purchase in Jewish bookstores. This picture is from Nehora.com bookstore.

Sometimes, Selichot are said very fast which can cause difficulty for those with limited time, limited Hebrew or limited lungpower. Here are some pointers which I hope will help you make the most out of the selichot. Although most of the selichot can be said alone (see below for details), you get a much richer experience in Shul. This week, Tuesday morning selichot start at 7am. On Wednesday, when the selichot are much longer, we start at 6.45am followed by breakfast. On both days, the selichot are followed by the regular Shacharit service.

The most important parts of the Selichot are the 13 principles of G-d's mercy, which start with the double recitation of G-d's Name. These, like Kaddish, are said only with a Minyan.
The sections in between these principles are either Selicha prayers or the Pizmon, a prayer with a chorus for which the Aron Hakodesh (ark) is opened and ends the selicha section. All of the selicha prayers can be said in English. Whether you say them in Hebrew or in English, when the Chazan reaches the 13 principles, skip to say those with him and continue on with the Chazan. The 13 principles should be said in Hebrew but if you prefer to say the selicha prayers in English, it is fine to do so.
Although it is preferable to stand for all of the Selichot prayers, you may sit if you are tired except for when the Aron Hakodesh is open, or for the 13 principles or for the vidu'i (confessional) prayers.
Shema Koleinu, a well-known feature of the Rosh Hashana and Yom Kippur prayers, appears in the Selichot. Repeat the lines after the Chazan or just say them yourself if you are not with a Minyan.
The Vidu'i prayers come towards the end of the selichot. At the passages starting 'Ashamnu', the custom is to beat your chest lightly upon reciting each word. Our custom is to recite this paragraph three times. If however you run out of time, it is sufficient to say it once, which was the opinion of the great Vilna Gaon, for example www.ou.org/about/judaism/rabbis/gaon.htm
The Selichot prayers have a similar model to Mincha, starting with Ashrei, and concluding with Tachanun-style prayers at the end. If you are reciting Selichot with a Minyan immediately prior to Shacharit and the Chazan recites full Kadish (Kadish Titkabail) thus finishing Selichot before you, go straight to Shacharit with the Chazan.
In conculsion, the main things to recite are the 13 principles (only with a minyan), the Pizmon, Shema Koleinu and Ashamnu. The other sections can be said in English. You should skip from the other sections to any of the main things mentioned in the previous sentence when the Chazan reaches them. When the Chazan starts Shacharit, so should you.
A big yishar koach (high fives) to Harvey for being a tremendous Chazan for selichot and shaliach tzibbur (leader of communal prayer/Chazan) at South Hampstead in general.

Ps - There is breakfast after Shacharit on Wednesday morning. Thanks to Jon and Iz for sponsoring breakfast today. Happy birthday to Jon and, lehavdil, chayim aruchim to Iz.

Rosh Hashana (1)

2007-09-09T22:06:00.000+01:00

Rosh Hashana (1) - the greengrocer's favourite!

Make sure that you do not forget to get some fruit for Rosh Hashana. Perhaps the best known custom is dipping apple in honey, but different Jewish communities have incorporated a whole plantation worth of different fruits into their Rosh Hashana evening meals (see the Artscroll Rosh Hashana machzor p96-98 and feel good about yourself if you can identify fenugreek, for example, let alone have it at your table!)

Why though do we eat these fruits? From the perspective of the laws of blessings, it is unusual to make a beracha (blessing) on bread and then almost immediately make another blessing on apple, since we avoid making unnecessary berachot (blessings).

Rashi http://www.ou.org/about/judaism/rashi.htm, the premier commentator on the Talmud http://www.ucalgary.ca/~elsegal/TalmudMap/Gemara.html explains (Tractate Keritut 6a) that there are two primary reasons for eating specific kinds of fruits.

We eat fruits that either (a) ripen quickly indicating increased merit through doing so or (b) are sweet tasting and so symbolise our hopes for a sweet year.

Rav Hai Gaon, http://www.ou.org/about/judaism/rabbis/haigaon.htmone of the famous group of Rabbis called the Ga'onim http://www.chabad.org/library/article.htm/aid/115539/jewish/The-Age-of-Scholarship.html
enacted the recitation of a specific short prayer before each fruit, in addition to the beracha made on the apple. (For those of you who like to delve into the texts - ok, it might only be me! - look at Beit Yosaif, Orach Chayim, 583 quoting the Mordechai). These recitations alert us as to the significance of each fruit, why we are eating them and the prayers that they represent. See the Artscroll machzor as quoted above for the prayers.

Conclusion
Rav Hai Gaon gets to the heart of the matter. Eating the fruits is designed to make us think. Understanding what they represent and using them to enhance our internalisation of Rosh Hashana are the real reasons for eating the fruit.

And yes, it's good they also count for your 5-a-day!

Ps - I raised the question earlier of saying an unnecessary beracha. Since the fruits are not really 'part' of the meal, since they are eaten for their symbolic value, they require a separate beracha.