Tiny Travelling Torah

Bat Mitzvah of Chloe A.

Montego Bay, Jamaica

June 9, 2010

The small Torah from which Chloe read (pictured here in Chloe's arms) was inscribed in south central Europe, possibly in Slovenia or Romania in the years prior to 1880. We know this because after 1880, Rabbis defined the exact dimensions of a scroll and no longer accepted the smaller Torah scrolls as kosher.

These smaller scrolls were made for a particular family and for a specific reason. They were used for travel so that wealthy or very observant Jews could carry a Torah with them for study or teaching.

During times of persecution these scrolls became even more important. In times of great oppression advancing armies would persecute Jews, taking their treasures and destroying ritual items. Historians credit the women of this period as the real Torah heroes, because they were the ones given the responsibility of hiding a Torah scroll--perhaps this very scroll--under their coats or beneath their clothing.

The mantle on our traveling Torah tells another story. It is made from a fiber found in the mountains of Calabria, on a hillside near our synagogue, where Alex, Chloe’s older brother, became Bar Mitzvah last year. The mantle was designed and made by local seamstress, Rossella.

The fiber comes from a beautiful yellow-flowering plant called ginestra. The Jews of our area were the ones to discover the special uses for ginestra, and they encouraged the entire community to gather the ginestra branches. Once gathered, the branches were tied with string and placed in a copper pot of boiling water. After an hour or so, the branches were submerged in the river and held down in the flowing water by a little mountain of rocks. Then, the ginestra branches were left to soften in the river for one whole week.

After the soft fibers were stripped out of the branches and dried, the ladies would comb them between a nail-studded board. These fibers were then fed through a spindle and finally woven into a very coarse fabric, which would be used to to make mats, blankets, bags, sacks and coverings of all kinds. 

This is a piece of ginestra from which the fringe on the Torah mantle was made. These very pieces were woven 130 years ago.

Later on, the Jews introduced the locals to the art of cultivating silk worms and spinning a softer, more pliable cloth, but the art of making ginestra fabric continues in the Calabrian hills to this day. 

Pluralistic Judaism

When our sages taught about the destruction of the first and second Temples, they made it clear that these tragedies occurred for vastly different reasons (Talmud, Yoma 9B).  Sexual immorality, wanton murder and idol worship brought about the demise of the first Temple.

The second Temple, however, was destroyed for one reason alone. In Hebrew it is called “sinat chinam,” a phrase that means hatred without cause. No matter that the Jews of the day studied Torah, observed the mitzvot and donated to charitable causes. None of those activities could ameliorate their despicable personal behavior one to another.

Synagogue Ner Tamid del Sud.

The more traditionally observant Jews would slander their fellow Jews for holding differing beliefs, and more “modern” Jews would point the finger at those whose halachic observance was not the same as their own. Jews from other sects were gossiped about and their beliefs and customs ridiculed. Jews embarrassed one another in public. For this the second Temple was destroyed. Yet, because we Jews seem to continue to engage in “sinat chinam,” baseless hatred of one another, the second Temple has yet to be rebuilt.

The number of Jews worldwide is declining, synagogue membership is at a new low and denominational differences that often result in synagogue snobbery has driven many Jews away from traditional observance an belief. 

Yet, in the face of all of these difficulties, it would seem that a new openness might emerge. One might expect that we Jews would set our specific denominational differences aside and widen our embrace of Jews of all stripes and colors. It would seem that the timing couldn’t be better for a Pluralistic approach.

Italian children with Jewish roots celebrate Shavuot in Timpone.

Pluralistic Judaism is based on the Jewish concept of Tarbut HaMachloket, which, in Hebrew means “freedom of thinking and speech,” and includes behaviors which help Jews of all backgrounds live successfully alongside those Jews with whom one might not agree.

Tarbut HaMachloket has roots in ancient times when conflicting views of Judaism were represented by polar opposites, the houses of Beit Hillel and Beit Shammai.  Hillel’s more liberal views often took precedence over Shammai’s more strict interpretations, however the sages emphasized that both views, although sometimes contrary, were valid.

The Seven Fundamentals of Pluralistic Judaism

Pluralistic Judaism offers a practical application of Tarbut HaMalchloket in the following ways: 

Pluralistic Judaism is open and welcoming to Jews of all backgrounds. This means that all Jews who attend a pluralistic synagogue can expect the full participation of women and the hand of Jewish welcome extended to interfaith families, gay and lesbian partners and their children. A pluralistic synagogue respects traditionally observant Jews who are made to feel at home alongside Jews who are new to or returning to synagogue observance. The pluralistic synagogue welcomes B’nei Anusim, Jews from lost or hidden communities, marranos and conversos, who are beginning to discover and embrace their Jewish roots.

Pluralistic Judaism is non-denominational. This means that the Pluralistic synagogue does not subscribe to any particular stream of Judaism, but is open to the thoughts and ideas of each denomination.  Pluralistic Judaism respects each person’s background and ascribes to the philosophy that “labels are for the jelly-jars, not the Jews.”

Interfaith wedding, Cristina and Aaron.

Pluralistic Judaism does not distinguish between those who are born Jewish and those who are Jews-by-Choice.  Those who are born Jewish and those who have chosen Judaism are equal and are treated as such by the pluralistic rabbi and congregation.

Pluralistic Judaism is organizationally independent and is not affiliated with any Jewish organization or umbrella establishment. There is no bureaucracy or hierarchy. This means that each individual pluralistic synagogue organizes services, festivals and life cycle events to meet the needs of the group.

Pluralistic Judaism asks that each synagogue be self-supporting. There are no set dues or fees. Instead the pluralistic synagogue follows in the tradition of Moses when he asked for donations to support the building of the mishkan; “give when your heart is moved.” The rabbi often holds employment outside the synagogue, and serves her/his pluralistic community on an ad hoc basis. The pluralistic synagogue often shares space with an existing community organization or meets in private homes, always paying its own way as it goes.  

Samantha G. carries the Torah on her Bat Mitzvah.

Pluralistic Judaism respects the Jewish traditions surrounding the Hebrew language. This means that services will include common local language of the congregants as well as some Hebrew but no one need be a Hebrew speaker or Hebrew language expert in order to participate. Hebrew transliteration is accepted as a legitimate first step on the road to Hebrew understanding.

Pluralistic Judaism respects Halakah (Jewish law). In the pluralistic synagogue Jewish law is explained and each person makes her/his own choice as to level of observance. Pluralistic Judaism acknowledges that the word “halakah” is based in the Hebrew root, “holech,” which means “to walk.” Thus halakah is a changing phenomenon, implying that Jewish law moves forward and embraces new knowledge.

Pluralistic Judaism – One Synagogue’s Mission

Pluralistic Judaism is dedicated to achieving a balance between Jewish tradition and new ideas so that Judaism becomes and remains relevant to modern life. We subscribe to the joyful aspects of Jewish observance and we dedicate ourselves to maintaining warm relationships with each other and with the larger community. We extend the hand of Jewish welcome to everyone. We support Tikkun Olam, making the world a better place, and we leave individual political beliefs, parties and persuasions at the door. We respect the land of Israel and honor those Jews who live there as well as those who choose to live in the Diaspora. Our pluralistic synagogue, Ner Tamid del Sud in the south of Italy, offers a home to every Jew.

Keeping up with Kippot

Today, let’s start at the top of our heads with that little circle that is a staple of Jewish fashion. I know that many of you are like me and have drawers full of these—a huge collection. You can find them anywhere. Men find them in the inside pocket of their High Holy Day suit, or in the car in the glove compartment.  Or maybe you have yours scrunched in a little zipper bag that also contains the tallit.

We’re talking about the kippah.

The Kippah Shop In Jerusalem

In a typical Reform or Conservative synagogue, it is common to see a mixture of many different styles of kippot, sometimes based on heritage but often based simply on taste. Almost all synagogues provide simple kippot, mostly the economical light-weight black ones so that anyone who wants to can wear a yarmulke during the service.

This brings me to a frequently asked question: Kippah or Yarmulke? Which word is correct? Actually both are. Kippah is a Hebrew word, and Yarmulke is a Yiddish word that comes from the Hebrew. 

Kippah, the Hebrew word, means, “dome.”  It comes from the evolution of the Jewish head covering that morphed into a little circular “dome” that we place on the top of heads. 

The word Yarmulke is more complex.  It comes from two Hebrew words, “Yareh Malka,” that translate to “the fear of the throne,” or “awe of the throne.”  The Yareh Malka originated from the concept that a person should wear a headcover to remind him of the awe he should have in the presence of G-d. From there the word evolved from “Yareh Malka” into the Yiddush, Yarmulke!

But whether your kippah/yarmulke is black leather and generations old, or satin from the last wedding you attended, or rainbow designed from your granddaughter’s Bat Mitzvah, They have one thing in common: Minhag! Kippot are minhag or “custom.” No Jewish laws exist regarding what kind of head covering should be worn, and furthermore, there is no halakah or Jewish law that requires the wearing of a kippah. So how did they get so popular? Where does this idea come from and why is the wearing of a yarmulke one of the oldest and most obvious signs that the wearer is Jewish? 

Our sages have a variety of opinions. They refer to the Talmud, which justifies the wearing of a kippah because we read in the morning blessing the part where we thank God for "crowning Israel with splendor" (Talmud - Brachot 60b).  

Rabbi Solomon Luria’s wrote about kippah fashion in words that date back to the 1600’s. He told the story of a man who suffered from severe headaches. This man asked Rabbi Luria if he could be permitted to eat bareheaded. Rabbi Luria responded that, while there is no official requirement to wear head coverings even during prayer, the custom had become so widely accepted that anyone going about without a kippah was considered impious; therefore, he suggested that the man wear a soft kippah made of fine linen or silk.

The practice of wearing kippot did, however, make its way into the Shulhan Arukh (Jewish Code of Law, mid-16th century). In the Shulchan Aruk we read that “one should not walk more than four cubits (about six feet) with an uncovered head.” 

In the Middle Ages, French and Spanish rabbis introduced the practice of covering one's head during prayer and Torah study, and Maimonides (1135-1204) similarly ruled that a Jewish man should cover his head during prayer (Mishne Torah, Ahavah, Hilkhot Tefilah 5:5).

In the Torah, Exodus 28:4, we find that although only “The Kohanim serving in the Temple were required to cover their heads,” modern sages saw each Jew as equal to every other Jew and as such, wearing a head covering became an equal opportunity experience for Jewish men and women—Kohane, Levi or Yisraeli—anyone from any of the three Biblical classes could cover their heads if they chose.  

One rabbi puts it well when he says, “Indeed, wearing a kippah is a big statement, and obligates the wearer to live up to a certain standard of behavior. A person has to think twice before cutting in line at the bank, yelling at a waiter or making any kind of a public scene.  Wearing a kippah makes one a Torah ambassador and reflects on all Jews. The actions of someone wearing a kippah can create a Kiddush Hashem (sanctification of God's name).”

 

Over the years I've been asked many times why I always wear my kippah. For me, the answer isn't as simple as my professional calling. For me, wearing my kippah reminds me of the words of Torah.  It gives me the opportunity to be a “Light unto the nations.”  With God’s blessing on my head, my kippah will help me to set a good example, to make the right impression in the world…as a Jew. 

The Mezuzah on Your Mezuzah

The Word Mezuzah

In Biblical times, mezuzah was simply the word for the doorpost of a house. The original mezuzah was the doorpost of your tent and the original Passover directive was to smear hyssop and smear blood on those very mezuzot. 

Today the meaning of the mezuzah has been transferred from the doorpost to the small box attached to the doorpost. Sometimes the word mezuzah refers even more specifically to the scroll of parchment inside the box, on which two Scripture passages from Deuteronomy are written.  

The verses inscribed on the parchment scroll inside the mezuzah illuminate its origin and purpose.

 

Deuteronomy 6:4-9 instructs:

"Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, and with all your might. And these words which I command you today shall be in your heart; you shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates."  

Right from these words we have the modern day mezuzah that came to be in this form more than 2,000 years ago.

Placement

Long ago, there were Talmudic arguments about how to place it on the doorpost. Some believed that the mezuzah should be placed straight up and down to connect to God, while others argued for a horizontal placement, connecting to all the people of the world. The general, accepted compromise is to affix the mezuzah on a 45-degree angle, and while there are certainly exceptions, the mezuzah is often found affixed to the top third of the doorpost on the right (as one enters) with the upper portion slanted inward.

Look at your mezuzah or check out one the next time you visit a synagogue or Jewish home. Look for the Hebrew letter, Shin. Why is this Hebrew letter, Shin, on every mezuzah? What does it mean? Frequently, it is believed that shin stands for “Shema,” the Jewish blessing; in fact, it stands for “Shaddai,” the Hebrew word meaning, “God as our protector.” When passing through the door, one must touch and kiss the word, Shaddai, and recite the following prayer: "May God protect my going out and my coming in from now on and ever more." 

 

Mezuzot Design and Art

An interesting fact: In the Middle Ages under the influence of the Kabbalah, or mystical Judaism, names of angels and other symbols were added to the parchments. The medieval rabbi, Maimonides, spoke out against such additions, but his discussion led maranos—secret Jews—to put an angel such as Gabriel or Raphael on the right side of the door, in the place where the mezuzah would have been found had they been free to do so. 

The making of ceramic or other decorative cases for mezuzot has become an art form all its own. If you’re selecting a mezuzah for your home, you have countless options from which to choose—perhaps you want a traditional case, or maybe you’re looking for something more modern like the sushi mezuzah pictured here! 

Mimouna

Mimouna (mee-moo-na) Celebration for the End of Pesach

There are several ways to celebrate the crossing of the Sea of Reeds and our path to freedom. For those of us celebrating Pesach in the West, one perhaps lesser-known tradition is more commonly practiced in Sephardi synagogues of Mediterranean countries: the synagogue is opened at one minute after midnight (at the end of the eighth night of Pesach), the Torah is taken from the ark, and the Song of Songs is read while congregants dance in the aisles.

It is after this Torah reading that the Mimouna festival begins. The Mimouna celebration honors Rabbi Maimon, the father of Moses Maimonides who was the beloved leader of the Moroccan Jews The celebration begins after nightfall on the last day of Passover. Moroccan and Algerian Jews throw open their homes to visitors, after setting out a lavish spread of traditional holiday cakes and sweetmeats. The table is frequently laid with various symbols of luck and fertility, with an emphasis on the number "5," such as five pieces of gold jewelry or five beans arranged on a leaf of pastry.

In Israel, the Mimouna has become a popular annual happening featuring outdoor

parties, picnics and BBQs. After settling in Israel, Jewish immigrants from North Africa

(Maghrebim) celebrated the Mimouna with their families. In 1966, it was introduced as

a national holiday, and has been adopted by other ethnic groups, mainly in the Mizrahi

sector. The festival has been celebrated by Amsterdam's Moroccan Jewish community for many years, while in 2006, the Moroccan Jewish community of Paris, France, celebrated the holiday publicly for the first time.

Regardless of where one celebrates Mimouna, one of the holiday favorites is Mofletta, a thin crepe made from water, flour, and oil, rolled thinly and fried. Other traditional Mimouna foods include pita bread, cut into pieces and eaten by dipping a piece into honey. The meaning behind this tradition is that the pita and honey will glue the family together and slavery and oppression will never again separate us.

For a special child's take on this festive holiday, scroll down for a brief explanation of Mimouna courtesy of Shalom Sesame. And as you consider your plans for next year’s Pesach celebration, you may wish to include a Mimouna of your own; mark your calendar for April 2, 2013.