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Shlomo
Sunday, May 22, 2011
Tuesday, August 18, 2009
At the Dentist
It's that time of year. Lisa and I visited our dentist, Dr. Shmuel Abramson, today. Lisa got an A+ and was in the chair for only about 15 minutes. I squeaked by with a "Your teeth are OK" and was in the chair for nearly forty minutes while he tried to get the stains off of my teeth. Honest, I brush and floss, but I guess it wasn't so effective since the last visit.
We've known Shmuel since we were next door neighbors in Maale Levona back in 1996. He is one of the most upbeat people I know and always has some great stories to share. This time, in addition to the stories, he gave us a sheet of paper with this idea:
BE AN ANGEL
Reach for the stars.
Share your favorite things with others.
Keep your halo polished.
Show respect for older people.
Always mind your manners.
Make friends with someone who is shy.
Plant a garden for the butterflies.
Say at least one nice thing to someone every day.
Never make fun of anyone.
Think happy thoughts.
Don't make too much noise when you flap your wings.
Always tell the truth.
Be patient with those who don't fly as fast as you do.
Sprinkle a little stardust wherever you go.
Reach for the stars.
Share your favorite things with others.
Keep your halo polished.
Show respect for older people.
Always mind your manners.
Make friends with someone who is shy.
Plant a garden for the butterflies.
Say at least one nice thing to someone every day.
Never make fun of anyone.
Think happy thoughts.
Don't make too much noise when you flap your wings.
Always tell the truth.
Be patient with those who don't fly as fast as you do.
Sprinkle a little stardust wherever you go.
These strike me as good goals to set and strive for.
Dr. Abramson is still providing dental care for Holocaust survivors. We made a small donation to that cause today. Please think about contributing.
Sunday, September 28, 2008
Is Richard Peel a Bad Guy?
My wife got a message from a friend to be on the lookout for a fellow named Richard Peel. He is accused of being a hacker. When he becomes your friend on facebook he is able somehow to use that to hack your mail.
I just searched, there are 89 folks named "Richard Peel" on facebook. Who is the bad one? I don't know. I don't recall anyone in my past named Richard Peel. So if one comes knocking on my door, I'll just say "No."
I just searched, there are 89 folks named "Richard Peel" on facebook. Who is the bad one? I don't know. I don't recall anyone in my past named Richard Peel. So if one comes knocking on my door, I'll just say "No."
Friday, May 2, 2008
Shemot 12:31
Here is the text of a note posted on Facebook by one of my friends. Below is my answer.
A popular thing for liberal rabbis in LA is to make a name for themselves by debunking the exodus story. The latest defamation of Jewish history comes from this Los Angeles Jewish Journal article: http://www.jewishjournal.com/home/preview.php?id=19278
Even though his theory that the exodus story is a compilation of various ancient beliefs and practices he does leave us with one good question from the text.
In Exodus 12:22 G-d commands all of Israel not to leave their houses until the Morning. Several verses later, after G-d has punished Egypt by killing their first born, Pharoh summons Moshe and Aharon to him in the middle of the night and tells the Israelites to leave. How were Moshe and Aharon able to leave their houses in the middle of the night against G-d's command and did the Israelites also start leaving Egypt in the middle of the night? (See Ramban and Ibn Ezra on Exodus 12:31)
What are your thoughts?
Here is my answer:
Josh:
I'm going to try to answer your question. Please just bear in mind that I didn't have a lot of time to research the commentators.
How do we understand the phrase (Shemot 12:31) "And he (Paro) called to Moshe and Aharon ..."
Let's start with Rashi. Based on the Mechilta he explains that Paro was going from door to door and calling out asking the people where Moshe and Aharon lived. In other words, according to Rashi there is no hint that Moshe and Aharon went outside before daybreak.
Ibn Ezra takes a very different approach. He claims that on the night of the 15th of Nisan Moshe and Aharon stayed in the capital of Egypt. That is, they didn't return to Raamses where the rest of the Jewish people were that night. Then he says (my translation): "And behold they went out from the door of their house at the command of Hashem at midnight. And Moshe went with the servants of Paro to Raamses to take out the Jewish people." So according to Ibn Ezra, Moshe and Aharon did go out during the night, but this was only since they received an explicit command from Hashem. He goes on to say that the rest of the people did not leave their homes until after daybreak.
Ramban seems fundamentally to agree with Rashi. He begins by quoting Rashi, but then does not state any disagreement with Rashi, rather he explains Rashi. Here he brings in the Ibn Ezra (though not by name) that the night of the 15th of Nisan Moshe and Aharon stayed in the capital of Egypt. Ramban then relates that based on the visit from Paro, Moshe and Aharon sent a message to the Jews in Raamses that they had permission to leave. Ramban discusses that there is a distinction between "redemption" and "going out." The redemption from Egypt happened at night. With the death of the first born they received permission from Paro to leave. The going out from Egypt only occurred the next morning. This is based on the verse (Numbers 33:3) "... on the morrow after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians."
I hope this helps answer your question.
A popular thing for liberal rabbis in LA is to make a name for themselves by debunking the exodus story. The latest defamation of Jewish history comes from this Los Angeles Jewish Journal article: http://www.jewishjournal.com/home/preview.php?id=19278
Even though his theory that the exodus story is a compilation of various ancient beliefs and practices he does leave us with one good question from the text.
In Exodus 12:22 G-d commands all of Israel not to leave their houses until the Morning. Several verses later, after G-d has punished Egypt by killing their first born, Pharoh summons Moshe and Aharon to him in the middle of the night and tells the Israelites to leave. How were Moshe and Aharon able to leave their houses in the middle of the night against G-d's command and did the Israelites also start leaving Egypt in the middle of the night? (See Ramban and Ibn Ezra on Exodus 12:31)
What are your thoughts?
Here is my answer:
Josh:
I'm going to try to answer your question. Please just bear in mind that I didn't have a lot of time to research the commentators.
How do we understand the phrase (Shemot 12:31) "And he (Paro) called to Moshe and Aharon ..."
Let's start with Rashi. Based on the Mechilta he explains that Paro was going from door to door and calling out asking the people where Moshe and Aharon lived. In other words, according to Rashi there is no hint that Moshe and Aharon went outside before daybreak.
Ibn Ezra takes a very different approach. He claims that on the night of the 15th of Nisan Moshe and Aharon stayed in the capital of Egypt. That is, they didn't return to Raamses where the rest of the Jewish people were that night. Then he says (my translation): "And behold they went out from the door of their house at the command of Hashem at midnight. And Moshe went with the servants of Paro to Raamses to take out the Jewish people." So according to Ibn Ezra, Moshe and Aharon did go out during the night, but this was only since they received an explicit command from Hashem. He goes on to say that the rest of the people did not leave their homes until after daybreak.
Ramban seems fundamentally to agree with Rashi. He begins by quoting Rashi, but then does not state any disagreement with Rashi, rather he explains Rashi. Here he brings in the Ibn Ezra (though not by name) that the night of the 15th of Nisan Moshe and Aharon stayed in the capital of Egypt. Ramban then relates that based on the visit from Paro, Moshe and Aharon sent a message to the Jews in Raamses that they had permission to leave. Ramban discusses that there is a distinction between "redemption" and "going out." The redemption from Egypt happened at night. With the death of the first born they received permission from Paro to leave. The going out from Egypt only occurred the next morning. This is based on the verse (Numbers 33:3) "... on the morrow after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians."
I hope this helps answer your question.
Tuesday, April 15, 2008
Pesach Seder
I've embedded three documents in this post. Here is a brief explanation of them.
The Order of the Pesach Seder attempts to show how the seder falls naturally into four sections. Each section ends with drinking one of the cups. Based on this it is easy to understand a halacha about the four cups. The drinking of the four cups is not fulfilled simply by drinking four cups one after the other. Rather each cup must be drunk in its proper place at the end of its section of the seder.
The second document is the Outline of the Maggid Section of the seder. It is so easy to get lost in Maggid. One mistake people often make is spending lots of time at the beginning of Maggid and then rushing through the last few steps. The real "meat" of the Maggid section is steps 8-14. See Rambam Mishne Torah Hilchot Chametz and Matza chapter 7 halacha 4. It is worthwhile to pace ourselves at the beginning and be sure to devote time to these sections.
By the way, I'm not suggesting that step 17 be slighted. It is certainly important that all participants at your seder be present for the recital of step 17!
The final document is called The Four Parts of the Seder. This chart is based on the book Torah Patterns by R. Moshe Shlomo Emanuel. We are all familiar with the concepts of past, present and future. That which precedes any intentional creation is purpose. Purpose also gives the past, present and future meaning. In the case of the Jewish people, God first determined to create a Holy Nation and that overriding purpose has influenced our past and present and will continue into our future.
The Kadeish section of the seder is the expression of purpose. Kiddush stresses the concept of kedusha which comes from the mitzvot. The purpose of the Exodus is that the Jewish nation should attain kedusha.
In the Maggid section we relate what happened in the past. Maggid ends with reciting two sections from Hallel. These parts of Hallel, more than the rest of Hallel, mention the Exodus. Also, the final blessing of the section is "Who redeemed Yisrael" in the past tense.
The focus of the Seudah is the present and our present freedom. The eating of the matzah and marror do relate to the slavery and bitterness of Egypt. However, by eating them we personally experience that servitude and bitterness and thus pull the past into our present.
The final section of the seder, Hallel, relates to the future. We start out by opening our doors which shows that we are looking forward to a time when no one would dare to intrude and take advantage of any perceived weakness. We ask Hashem to pour out His wrath on those nations who have oppressed us. Also, we pour Elijah's Cup, to show our faith that soon Eliyahu will come and announce the arrival of Mashiach. We recite those parts of Hallel that we didn't say before. This half of the Hallel focuses on the future redemption of the Jewish people.
The other lines of the chart have similar explanations, but I don't have time to write more about them now.
If you have access to the book Torah Patterns, I highly recommend spending time with it.
Chag kasher v'sameach
The Order of the Pesach Seder attempts to show how the seder falls naturally into four sections. Each section ends with drinking one of the cups. Based on this it is easy to understand a halacha about the four cups. The drinking of the four cups is not fulfilled simply by drinking four cups one after the other. Rather each cup must be drunk in its proper place at the end of its section of the seder.
The second document is the Outline of the Maggid Section of the seder. It is so easy to get lost in Maggid. One mistake people often make is spending lots of time at the beginning of Maggid and then rushing through the last few steps. The real "meat" of the Maggid section is steps 8-14. See Rambam Mishne Torah Hilchot Chametz and Matza chapter 7 halacha 4. It is worthwhile to pace ourselves at the beginning and be sure to devote time to these sections.
By the way, I'm not suggesting that step 17 be slighted. It is certainly important that all participants at your seder be present for the recital of step 17!
The final document is called The Four Parts of the Seder. This chart is based on the book Torah Patterns by R. Moshe Shlomo Emanuel. We are all familiar with the concepts of past, present and future. That which precedes any intentional creation is purpose. Purpose also gives the past, present and future meaning. In the case of the Jewish people, God first determined to create a Holy Nation and that overriding purpose has influenced our past and present and will continue into our future.
The Kadeish section of the seder is the expression of purpose. Kiddush stresses the concept of kedusha which comes from the mitzvot. The purpose of the Exodus is that the Jewish nation should attain kedusha.
In the Maggid section we relate what happened in the past. Maggid ends with reciting two sections from Hallel. These parts of Hallel, more than the rest of Hallel, mention the Exodus. Also, the final blessing of the section is "Who redeemed Yisrael" in the past tense.
The focus of the Seudah is the present and our present freedom. The eating of the matzah and marror do relate to the slavery and bitterness of Egypt. However, by eating them we personally experience that servitude and bitterness and thus pull the past into our present.
The final section of the seder, Hallel, relates to the future. We start out by opening our doors which shows that we are looking forward to a time when no one would dare to intrude and take advantage of any perceived weakness. We ask Hashem to pour out His wrath on those nations who have oppressed us. Also, we pour Elijah's Cup, to show our faith that soon Eliyahu will come and announce the arrival of Mashiach. We recite those parts of Hallel that we didn't say before. This half of the Hallel focuses on the future redemption of the Jewish people.
The other lines of the chart have similar explanations, but I don't have time to write more about them now.
If you have access to the book Torah Patterns, I highly recommend spending time with it.
Chag kasher v'sameach
Thursday, April 10, 2008
Parshat Metzora - Two Birds
The week's parsha begins with the procedure for permitting the Metzora to return to his home. Here are some of the verses from Vayikra 14 (Judaica Press translation):
Verse 4 mentions that "two live, clean birds" are to be used. One bird will be slaughtered (verse 5) and the other bird will be set free (verse 7). We should first note that these birds do not have the status of offerings. In a later stage of his cleansing the metzora will bring offerings. If he has sufficient means then he will bring lambs. If he is poor then he will bring either two turtledoves or two young pigeons (see verse 22). Because those birds will be brought as offerings the Torah specifies only those bird species which may be brought on the altar. However, in the beginning step of his purification the Torah only requires two clean (kosher) birds.
Rashi in his comment to Verse 4 tells us why the metzora brings birds:
Rashi's explanation doesn't help us understand why two birds are required. The Baal HaTurim on Verse 7 offers this insight (my translation):
The person who was struck with tzara'ath had engaged in speaking lashon hara. The only way for the tzara'ath to be healed was for him to do teshuva. He has now reached that level. The Baal HaTurim tells us that the two birds teach the metzora that what happens next is up to him. His actions in the future will determine whether or not the tzara'ath returns.
I saw another explanation, but failed to record the source. A person could have thought that after being healed from the tzara'ath that he should never talk again. The Torah tells him that that is not a correct idea. One bird is left alive, that is, still chattering. The healed metzora too is permitted to speak, it is just up to him to learn to speak only in appropriate ways.
Leviticus Chapter 14
1 And the Lord spoke to Moses, saying,
2 This shall be the law of the person afflicted with tzara'ath, on the day of his cleansing: He shall be brought to the kohen.
3 The kohen shall go outside the camp, and the kohen shall look, and behold, the lesion of tzara'ath has healed in the afflicted person.
4 Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop.
5 The kohen shall order, and one shall slaughter the one bird into an earthenware vessel, over spring water.
6 the live bird, he shall take it, and then the cedar stick, the strip of crimson, and the hyssop, and, along with the live bird, he shall dip them into the blood of the slaughtered bird, over the spring water.
7 He shall then sprinkle seven times upon the person being cleansed from tzara'ath, and he shall cleanse him. He shall then send away the live bird into the field.
Verse 4 mentions that "two live, clean birds" are to be used. One bird will be slaughtered (verse 5) and the other bird will be set free (verse 7). We should first note that these birds do not have the status of offerings. In a later stage of his cleansing the metzora will bring offerings. If he has sufficient means then he will bring lambs. If he is poor then he will bring either two turtledoves or two young pigeons (see verse 22). Because those birds will be brought as offerings the Torah specifies only those bird species which may be brought on the altar. However, in the beginning step of his purification the Torah only requires two clean (kosher) birds.
Rashi in his comment to Verse 4 tells us why the metzora brings birds:
Rashi Leviticus Chapter 14
4 clean Excluding an unclean bird. Because lesions of tzara'ath come as a result of derogatory speech, which is done by chattering. Therefore, for his cleansing, this person is required to bring birds, which twitter constantly with chirping sounds.
Rashi's explanation doesn't help us understand why two birds are required. The Baal HaTurim on Verse 7 offers this insight (my translation):
He shall send away the bird: This is a hint that the tzara'ath has flown away from him. And one bird was slaughtered, as if to say, thus the tzara'ath should not come to him again. And one bird was sent away, as if to say, that if he (the metzora) will continue to do evil, the tzara'ath will return to him like the bird that was sent away.
The person who was struck with tzara'ath had engaged in speaking lashon hara. The only way for the tzara'ath to be healed was for him to do teshuva. He has now reached that level. The Baal HaTurim tells us that the two birds teach the metzora that what happens next is up to him. His actions in the future will determine whether or not the tzara'ath returns.
I saw another explanation, but failed to record the source. A person could have thought that after being healed from the tzara'ath that he should never talk again. The Torah tells him that that is not a correct idea. One bird is left alive, that is, still chattering. The healed metzora too is permitted to speak, it is just up to him to learn to speak only in appropriate ways.
Wednesday, April 9, 2008
I am the Long Tail
Not too long ago Lisa brought home the book The Long Tail by Chris Anderson. His basic premise is very simple. The cost of storing inventory digitally is extremely low, even approaching zero. Businesses with digital inventory can have virtually unlimited inventory always in stock. Not only that, but people will buy the less popular items. Each item may sell only a few times a year, but that can mean thousands of sales each month.
Here is the first paragraph of the Wikipedia article about this:
I don't sell anything, so how am I the long tail? I've posted several videos on YouTube. Just yesterday I discovered a feature of YouTube. My videos have been viewed over 300 times since I posted the first one last August. YouTube gives me information about where the viewers are located.
For example, my most viewed video is called Lemur Walk. It has been viewed over 200 times.
Here is what's really amazing. It has been seen by people all over the world! Here's a partial list of the countries:
United States
Canada
England
Germany
Spain
Netherlands
Italy
Poland
Croatia
Greece
Brazil
Chile
Turkey
I never would have guessed that viewers were coming from all over the world!
Now I did this just for fun and to share with family and friends. I only hope that those viewing my content enjoy it and come to view Jews and Jerusalem more positively.
Here is the first paragraph of the Wikipedia article about this:
The phrase The Long Tail (as a proper noun with capitalized letters) was first coined by Chris Anderson in an October 2004 Wired magazine article to describe the niche strategy of certain business such as Amazon.com or Netflix. The distribution and inventory costs of those business allow them to realize significant profit out of selling small volumes of hard-to-find items to many customers, instead of only selling large volumes of a reduced number of popular items. The group of persons that buy the hard-to-find or "non-hit" items is the customer demographic called the Long Tail.
I don't sell anything, so how am I the long tail? I've posted several videos on YouTube. Just yesterday I discovered a feature of YouTube. My videos have been viewed over 300 times since I posted the first one last August. YouTube gives me information about where the viewers are located.
For example, my most viewed video is called Lemur Walk. It has been viewed over 200 times.
Here is what's really amazing. It has been seen by people all over the world! Here's a partial list of the countries:
United States
Canada
England
Germany
Spain
Netherlands
Italy
Poland
Croatia
Greece
Brazil
Chile
Turkey
I never would have guessed that viewers were coming from all over the world!
Now I did this just for fun and to share with family and friends. I only hope that those viewing my content enjoy it and come to view Jews and Jerusalem more positively.
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