Yid By Choice

I have decided to combine two of my blogs. This blog has now moved to rachel-esther.com.

Ivrit (עברית) – Hebrew – is a Semitic (Northwest Semitic) language and one of the world’s oldest languages. The name Ivrit is derived from Ever (עבר), the son of Shem. Ever means “a region across or beyond” and is derived from Avar (עבר) which means “to cross over”. It is taught by the rabbis that Ivrit was the original language given to Adam and remained the only language until the time of the Tower of Babel.

Genesis 11:7-9: (7) Come, let us descend and confuse their language, so that one will not understand the language of his companion.” (8) And the Lord scattered them from there upon the face of the entire earth, and they ceased building the city. (9) Therefore, He named it Babel, for there the Lord confused the language of the entire earth, and from there the Lord scattered them upon the face of the entire earth.

Like many other languages, Ivrit began as a pictographic script.

Proto-Sinaitic /Proto-Canaanite

Proto-Sinaitic Script is the stage of the alphabet at the end of the Middle Bronze Age. During the Late Bronze Age, the script splits into the South Arabian and the Canaanite groups. The script became well-known from a series of inscriptions from c.1700 BCE in turquoise mines at Serabit al-Khadim in Sinai. Other examples were found in Shechem, Gezer, and Lachish. The discovered texts are in West Semitic Canaanite which means the origin of the script was in a Semitic area. This script was inspired by the Egyptian hieroglyphs based upon “similarities of signs and the basic acrophonic principle”. The Semitic word for the object of the original pictograph is the starting point and the first letter of that word is the value of the sign. For example, house is “beit” so the pictograph for house was used for the consonant “b”.¹

Proto-Hebrew/Aramaic

The Proto-Hebrew alphabet developed during the late tenth or early ninth century BCE, replacing cuneiform as the main writing system in the Assyrian Empire. At the end of the sixth century BCE, the Proto-Hebrew alphabet was replaced by the Hebrew square script (also known as the Aramaic alphabet).²

The earliest known inscription in Paleo-Hebrew was discovered in 2005 on a 38-pound limestone boulder embedded in a wall at Tel Zayit (located in the Beth Guvrin Valley). The inscription was determined to be an abecedary – letters of the alphabet written out in sequence. This raises the possibility of formal scribal training at Tel Zayit in the late tenth century BCE.³ The Gezer Calendar, discovered in 1908, is an engraved limestone tablet written in Paleo-Hebrew. The script dates to the tenth century BCE and cites an annual cycle of agricultural activities that begin in the Hebrew month of Tishri.⁴

Samaritan Alphabet

The Samaritan alphabet – which is used to this day – was derived from the Proto-Hebrew alphabet.

Aramaic/Hebrew Block Script

After the sixth century BCE Babylonian captivity, the Jews adopted the Classic Hebrew script. The Aramaic characters were chosen as the official script for the Sefer Torah by the Jews who were captive in Babylon.

STAM

STAM is a stylized version of the Hebrew block letters used specifically for writing Sefer Torah, Tefillin, and Mezuzah.

Rashi Script

Rashi script is used in commentaries to Jewish texts – especially the Talmud. It is named after Rabbi Shlomo Yitzchaki (Rashi) who was a medieval Jewish scholar and Biblical commentator.

Hebrew Cursive

The modern Hebrew cursive script derives from Ashkenazi Jews.

Ivrit is divided into four basic periods by scholars.

1. Biblical/Classical Hebrew is the form of Ivrit in which the Tanach was written.

2. Mishnaic/Rabbinic Hebrew is the form of Ivrit in which the Talmud and Midrash were written.

3. Medieval Hebrew is the form of Ivrit that was used by Maimonides and other medieval scholars to translate Arabic works into Ivrit.

4. Modern Hebrew is the form of Ivrit that was developed in the nineteenth century as an attempt to bring Ivrit back into the modern-day usage of the Jews.

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¹Healey, J.F. Reading the Past: The Early Alphabet (Berkley, California: University of California Press, 1990), p. 16-18 [http://books.google.com]

²Omniglot Aramaic/Proto-Hebrew Alphabet [http://www.omniglot.com/writing/aramaic.htm]

³Tappy, R. E. The Tel Zayit Inscription: An Archaeological Benchmark in the History of Writing [http://www.zeitah.net/UpdateTelZayit.html]

⁴Jewish Virtual Library Gezer Calendar [http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0007_0_07263.html]

Tisha B’Av begins at sundown on July 19, 2010 and ends at sundown on July 20, 2010.

Tisha B’Av is a Rabbinic fast day that occurs on 9 Av (in July or August). This day is a day of fasting and commemorating the multiple tragedies that have occurred on this day, most notably the destruction of the First and Second Temples.
Tisha B’Av primarily commemorates the destruction of the first and second Temples, both of which were destroyed on the ninth of Av. Tisha B’Av is the culmination of a three week period of increasing mourning, beginning with the fast of the 17th of Tammuz, which commemorates the first breach in the walls of Jerusalem, before the First Temple was destroyed.

Pray for Injured IDF Navy Commando Soldiers this Sabbath

The names of the rest of those injured in the recent “flotilla” incident , June 2010, are listed below. It is customary, in Jewish practice, to pray for an individual using his given name and the name of his mother. IDF commandos are not identified by first and last names for security reasons.

Dean Ben Svetlana
Roee Ben Shulamit
Yotam Ben Dorit
Ido Ben Ilana
Boris Ben Eelaina

Below  is the prayer for the welfare of IDF soldiers, as brought in translation by the Council of Young Israel who also publicized the list of wounded.

He Who blessed our forefathers Abraham, Isaac and Jacob – may He
bless the fighters of the Israel Defense Force, who stand guard over
our land and the cities of our G-d from the border of the Lebanon to
the desert of Egypt, and from the Great Sea unto the approach of the
Aravah, on the land, in the air, and on the sea.

May the Almight cause the enemies who rise up against us to be struck down
before them. May the Holy One, Blessed is He, preserve and rescue our
fighting men from every trouble and distress and from every plague
and illness, and may He send blessing and success in their every
endeavor.

May He lead our enemies under their sway and may He grant them
salvation and crown them with victory. And may there be fulfilled for
them the verse: For it is the Lord, your G-d, Who goes with you to
battle your enemies for you in order to save you.

Now let us respond: Amen.

Shavuot begins at sundown on May 18, 2010 and ends at sundown on May 20, 2010.

Shavuot, the Festival of Weeks, is a Biblical festival that occurs on 6 and 7 Sivan-seven weeks after Pesach-(in May or June).  Shavuot is the second of the three major festivals with both historical and agricultural significance (the other two are Passover and Sukkot). The word Shavuot means “weeks.” It marks the completion of the seven week counting period between Passover and Shavuot.Agriculturally, it commemorates the time when the first fruits were harvested and brought to the Temple, and is known as Chag ha-Bikkurim (the Festival of the First Fruits). Historically, it celebrates the giving of the Torah at Mount Sinai, and is also known as Hag Matan Torateinu (the Festival of the Giving of Our Torah).

The giving of the Torah was a far-reaching spiritual event—one that touched the essence of the Jewish soul for all times. Our Sages have compared it to a wedding between G‑d and the Jewish people. Shavuot also means oath and on this day G‑d swore eternal devotion to us, and we in turn pledged everlasting loyalty to Him.

Pesach (Passover) is a Biblical festival that begins on 15 Nisan (in March or April). Pesach is an eight-day holiday that celebrates the Exodus of the Hebrews from Egypt and our freedom from oppression in modern days. The holiday is also referred to as Chag he-Aviv (the Spring Festival), Chag ha-Matzoth (the Time of Our Freedom). It is the first of the three pilgrimage festivals with both historical and agricultural significance (the other two are Shavuot and Sukkot). Agriculturally, it represents the beginning of the harvest season in Israel.

The primary observances of Pesach are related to the Exodus from Egypt after generations of slavery. This story is told in Exodus, Chapters 1-15. Many of the Pesach observances are instituted in Chapters 12-15. Probably the most significant observance related to Pesach involves the removal of leaven/chametz (the five major grains-wheat, rye, barley, oats and spelt) from our homes. Ashkenazi Jews also avoid kitniyot (rice, corn, peanuts, and legumes-beans) as if they were chametz. We may not own, benefit from, or eat chametz during Pesach (this includes food for the animals). All chametz, including utensils and other kitchen accessories used to cook chametz, must either be disposed of or sold to a non-Jew (they can be repurchased after the holiday). This commemorates the fact that the Jews leaving Egypt were in a hurry, and did not have time to let their bread rise.

Laws to Reform Marriage, Conversion

(IsraelNN.com) The Yisrael Beiteinu (Israel Our Home) party is preparing two laws that, if passed, would have a significant impact on marriage and conversion among Israelis with no religious affiliation. One would create a civil marriage option, while the other would ease the conversion process by city rabbis to perform conversions.

It would be great if there was an option to work with a local rabbi for conversion. It is also a very good idea to stop retroactively “de-converting” someone.

Purim (which means lots) is a Rabbinic celebration that occurs on 14 Adar (in February or March). Purim is one-day holiday that celebrates the victory of Esther and Mordechai over the evil Haman who plotted to kill the Jews as described in the Book of Esther. The primary mitzvot of Purim is to hear the reading of the Megillah (Book of Esther).

It is customary to boo, hiss, stamp feet and rattle groggers (noisemakers) whenever the name of Haman is mentioned in the service. The purpose of this custom is to blot out the name of Haman. We are also commanded to eat, drink and be merry. According to the Talmud, a person is required to drink until he cannot tell the difference between cursed be Haman and blessed be Mordecai. In addition, we are commanded to send out gifts of food or drink, and to make gifts to charity.

The sending of gifts of food and drink is referred to as shalach manos (sending out portions). Among Ashkenazic Jews, a common treat at this time of year is hamentaschen (Haman’s pockets). These triangular fruit-filled cookies are supposed to represent Haman’s three-cornered hat. It is customary to hold carnival-like celebrations on Purim and to perform plays and parodies.

I initially wrote about the issue of invalidation conversions in Israel here and here.

It has come to light that there is a “secret code” for those converts who get a divorce. It appears that the rabbinical courts are using a code that invalidates (or attempts to invalidate) conversions. Many divorcees do not even realize this is an issue that will affect themselves and their children/grandchildren.

The Secret Code of Repealed Conversions

[Rabbi and attorney Shimon Yaakobi] claims that while exercising their jurisdiction over marriage and divorce, the rabbinic courts of Israel,can question the validity of a conversion and determine that is was a mistake.

[snip]

Yaakobi brings statistics to claim that of the 1,313 converts who were divorced between the years 1996-2008, 1,276 are referred to as “converts” in the Act of Court and all the rest are referred to as “daughters/sons of Avraham our Forefather.” These people might not know it, but they already have one foot out the door. These things are scandalous and remind me of grim times indeed.

Of course, now there are people stating that conversions should just be stopped. Is this really the way to go? This is just as bad an idea since it punishes those of use who are sincere, righteous converts.

Why Orthodox Rabbis Must Stop Conversions

As the debate goes to the core of identifying who is a legitimate member of the Jewish faith, and as all Jewish people, without exceptions, are one entity, like one body with one heart and one soul, then the tragedy of this schism affects the totality of the Jewish people.

[snip]

When the root of the problem, however, affects the totality of Judaism, then a common denominator must be established. Either there is one standard of conversion acceptable by all or, in the more likely event of this never occurring, a cessation of all conversion process henceforth.