This afternoon and Wednesday I’m teaching my Intro classes about Jewish Death & Mourning. I am pretty sure that when they look at the syllabus, they are thinking about funerals, and they are mostly identified with (1) the dead person or (2) the mourners. That’s normal and human, to picture a topic with ourselves in the center.
My task as teacher is to teach them how to be members of a Jewish community that has mourners in it. True, sometimes they will be the mourners, and someday every one of us will be in that casket at center stage, but for most of our Jewish lives, we’re in the “mourner support” roles. And face it, that’s where the mitzvahs are.
Yes, it is a mitzvah to bury one’s dead. No doubt about that. But there are many other mitzvot that come under the general heading of “comforting the mourner,” most of which don’t sound like a modern idea of “comforting” at all. Here are ways we comfort the mourner:
Support our synagogue, so that there are clergy to assist mourners.
Support our local Jewish funeral home, so that Jewish mourners do not have the added stress of explaining everything.
Show up at funerals, even for people we barely know.
Show up at shiva, even if we are not “close” to the family.
Offer to babysit, run errands, wash dishes, answer the door during shiva.
Sit quietly with a mourner at shiva, just listening.
Refrain from telling mourners how they should feel “by now.”
Alert the rabbi if a mourner appears to be slipping into depression or otherwise in trouble.
Call or write weeks after the funeral, just to “check in.”
Say hello to mourners when we see them at synagogue.
Invite widows and widowers to events or to dinner in our homes.
Make sure that no mourner in our community feels abandoned.
The English word “comfort” in modern usage generally transmits an image of a pat on the back, accompanied by “there, there” or magical words of healing. Grief cannot be fixed by magical means. It can only happen in its own time. We can help by supporting, by being present to the mourner.
Those of us who have been mourners know how important this sort of support can be. Perhaps we received it; perhaps we didn’t. One route to self-healing is to take our sadly-won knowledge and turn it outward, making sure that the next mourner is not left to grieve alone.
“Talmud” is one of those words that mystifies many non-Jews. Anyone with knowledge of Western Civilization has a frame of reference for “the Bible,” even though our Bible is slightly different from the Christian Bible, but “Talmud” – what is that?
Here’s the simplest answer I can give you: Talmud is a record of discussions that took place over roughly 500 years. The subject of those discussions was “How To Live a Life of Torah.” It includes not only majority opinions but minority opinions and lengthy digressions.
These lengthy discussions were necessary because the Torah itself comes to us without operating instructions. For instance: the Torah says “Keep the Sabbath” and “Remember the Sabbath.” How do we keep the Sabbath? What does it mean to remember it? Something that seems straightforward (“An eye for an eye, a tooth for a tooth”) turns out to be complex: “What about the case of the one-eyed offender who puts out one eye of a person who has two good eyes?” The rabbis argued about these things, and the discussions come down to us in the collections known as the Talmud.
Torah includes both Written Torah (the first five books of the Bible) and Oral Torah (the discussions that flesh out the sometimes enigmatic commandments in the Written Torah.)
To put it algebraically:
Torah = Written Torah + Oral Torah
The first batch of discussions took place between about 100 BCE and 200 CE. Initially these were oral discussions, and special memorizers learned every word of them and recited them on demand in the rabbinic academies in Israel. In 200 CE, Rabbi Judah the Prince produced a written, edited version of the discussions and called it the Mishnah, [“Repetition.”] Here is a photo of my copy of the Mishnah which includes the Mishnah itself, an English translation, and commentary:
As you can see, it isn’t very long, just six volumes. Each volume is a large general topic: Seeds, Festivals, Women, Damages, Holy Things, and Purity. If that seems an odd way to divide things up, welcome to the study of Talmud. While sometimes the rabbis say things that seem amazingly modern, they lived in a very different time, under different circumstances, and their world was organized differently than ours.
However, after the Mishnah was redacted (written down and edited) the discussions continued, now with questions about the Mishnah. They continued at rabbinic academies in Israel and in Mesopotamia (Babylon.) The continued discussion, the “new” stuff, would later grow into the Gemara [from the Aramaic gamar, “study.”] The Gemara discussions were not redacted until centuries later. The Gemara by the academies in Israel were redacted about 500 CE. The Gemara of the academies in Babylon were redacted about 600 CE.
I’ve never seen a volume of just Gemara. It’s always published with the verses of Mishnah related to it. A page will give you a “lead in” of lines from the Mishnah, then the Gemara associated with those lines, the discussion on the discussion. An oversimplified version of it would look like this:
Mishnah: When is the earliest we say the evening Shema?
Gemara:Voice 1: Why does this rabbi start with this question? Why not the morning Shema? Voice 2: He starts with this because of the commandment, “You will say them [the words of the Shema] when you lie down and when you rise up.” The time begins when the priests enter to eat their terumah [their slice of the Temple offerings]… and so on. They talk about terumah, and the priests, and what time the priests ate, and the grammar, and word meanings, and many other things.
Here’s another equation for you:
Talmud = Mishnah + Gemara
Some of the Gemara becomes a very central item of the tradition, and some of it doesn’t. There are recipes for beer, and cures for snakebite, and interesting (!) ideas about anatomy. Some parts of it are clearly out of date (the anatomy, for instance) and some very sophisticated (insights about grief.) All of it comes in a context, and without that context it is meaningless. Rabbis study Talmud with a volume of Talmud containing multiple commentaries, one or two good dictionaries, a book of abbreviations, a Bible, and other references as well. If someone gives you a quote and says “It’s from the Talmud” be skeptical!
What is the Talmud? It’s a record of discussions that took place between 100 BCE and 600 CE in the Land of Israel and in Babylon. While the general thrust of it is “How is one to live a life of Torah?” it include a wealth of other material.
How can I study Talmud? To answer that, I will give you a quote from Pirkei Avot, which is in Volume “Damages” of the Mishnah:
“Find yourself a teacher, acquire yourself a friend.” – Pirkei Avot 1:6
First, learn some Torah. The better you know your way around a Jewish Bible, the easier time you will have of it.
Find a teacher. If there are no local classes available, use an online resource like 10 Minutes of Talmud.
Acquire a friend. While a teacher can help you find your way, there’s no substitute for studying with and talking with a fellow student.
Finally, don’t think you are going to master all of it. There is a program called Daf Yomi, where people learn a page a day of Talmud. When they get to the end, they begin again. They do this because as with every other aspect of Torah, there is no limit to the learning there.
OK, so this wasn’t a very simple answer. Talmud isn’t simple. However, it’s part of our rich heritage of Torah, and it belongs to every Jew.
If you are a beginner at Torah study, mazal tov! If you are worried about “doing well,” here are seven tips to help you learn and enjoy:
STUDY WITH OTHERS. Reading Torah by yourself is good, of course, but Jews typically study with partners or groups. We do this for a number of reasons, but most of it boils down to the obvious: two heads are better than one, and ten heads offer lots of resources for looking into a text.
READ ALOUD. Read a verse, or a section aloud, then discuss. Hearing the text is different than reading it, and will spur different ideas. Even if you have read the text a hundred times before, read it aloud.
LOOK AT THE TEXT. While someone is reading the text, keep your eyes on it. Look at each word as it is read. Even if your reading skills are poor, follow along. Hearing and seeing the text will help unlock it for you.
NO SINGLE RIGHT ANSWERS. When Jews study, we are not looking for the “right answer.” Usually there are many right answers.
BE SELF-AWARE. Our reading of stories in Jewish texts will be colored by our own experiences. It’s not bad to have those reactions, but it’s good to be aware of them, and to remember that others may have had other experiences. For instance, some students feel very identified with Joseph and angry with his brothers. Others have the opposite response: they find the young Joseph insufferable! There’s room at the table for all of us.
LISTEN AND SPEAK. Hillel said, “The shy person will not learn” – if we don’t ask questions and speak up, we don’t learn much. However, the converse is also true: the person who is always talking will not learn much either. Listen to what your study partners have to say, and think it over. Don’t just react.
BE REGULAR IN STUDY. Don’t drop into a group occasionally: become a regular. Regular attendance with your Torah study group will help you form relationships with both the text and with the others in the group.
You may have noticed the words “Shabbat Shuvah” written on the Shabbat between Rosh HaShanah and Yom Kippur. It means “Shabbat of Returning” or “Shabbat of Repentance” because it falls in the midst of the days in the Jewish calendar dedicated to teshuvah.
Sometimes I find this Shabbat is especially good for reflection, because I have become accustomed to the High Holy Day tunes, but there is less pomp and circumstance in the service. I can gather my thoughts and feelings and let my process of teshuvah progress. Also, for those who are not members of congregations, these are services that don’t require tickets, so they are easily accessed.
Don’t think, “The rabbi will know I wasn’t at Rosh Hashanah, and will glare at me.” The Rosh Hashanah service was a crowd scene. No one will scold you for showing up at Shabbat Shuvah, I promise. Just the reverse!
There are several special Shabbatot [sha-bah-TOTE, plural of Shabbat) scattered throughout the Jewish year, and this year I’m going to identify them as we encounter them. Each points to something special that’s on our minds that Shabbat, often a nearby holiday.
L’Shanah Tovah! I hope that your holidays are sweet and full of blessing!
Rosh HaShanah, the Jewish New Year, begins at sundown on September 13, 2015. Here are some basic facts to know about the holiday season:
Happy Jewish New Year!
Rosh HaShanah is the Jewish New Year. Observant Jews will go to synagogue that day, and will do no work. Many other Jews may take the day off for reflection and celebration. The mitzvah [commandment] for the day of Rosh HaShanah is to hear the sound of the shofar [ram’s horn.] The basic greeting for the New Year is “Shanah Tovah” [literally, “Good Year!”] For other greetings, see A Guide to High Holy Day Greetings.
Days of Awe
Rosh HaShanah begins a very serious time in the Jewish year called the Days of Awe. Unlike the secular New Year, which is mostly a time for celebration, the Days of Awe are an annual period for reflection and for mending relationships and behavior. Synagogue services use solemn music and urge Jews, individually and collectively, to mend what is broken in their lives, and to apologize for misdeeds.
Teshuvah: Sin & Repentance
The Jewish understanding of sin is that all human beings fall short of their best selves from time to time. When we do wrong, even inadvertently, we are required to acknowledge what we have done, take responsibility for it, and take steps to assure it will not happen again. This process is called teshuvah [literally, “turning.”]
The Day of Atonement, Yom Kippur, is the culmination of the process of teshuvah. Observant Jews fast for 24 hours and spend the day in synagogue, praying and reflecting on their lives. Other Jews may take the day off for reflection as well. Yom Kippur is a day for atonement for sins against God and/or Jewish law; it only atones for sins against other human beings if we have gone through the process of teshuvah (taking responsibility, apologizing, and taking steps to prevent a recurrence.) If you have a health problem that requires regulation of food and/or liquids, do not fast – there are other ways to observe.
In the Synagogue
Very important, for newcomers: Rosh HaShanah and Yom Kippur are the days of the year when the greatest number of Jews attend synagogue. However, they are not good days to attend synagogue for the first time. The services are longer than usual and much more solemn. For a first visit to a synagogue, a regular Shabbat service on Friday night or Saturday is much more typical of Jewish practice and belief.
Tickets for Prayer?
Because of the high attendance, many synagogues do not have seats for visitors for their main services. If they have a few extra seats, they sell tickets for those seats to offset the extra expense of the visitors (members pay their share via membership dues.) Note that synagogues often make arrangements for reduced rates for membership for those who wish to participate in synagogue life but who cannot afford full dues. Consider joining a synagogue – they offer much more than High Holy Day services.
There are several options for attending High Holy Day services for low or no cost. You can always call the synagogue and ask; they may be able to direct you to a synagogue which offers free High Holy Day services. Some synagogues offer free High Holy Day tickets for college students or members of the military. If you are in a city in the USA, call the Jewish Federation or other local Jewish agency for information about locations for free or low-cost services.
Get the Most out of Your High Holy Days
To get the most out of the High Holy Days, observe the month of preparation that leads up to them. Attend services at a local synagogue (guests are welcome at regular services). Ask yourself “What about my life and behavior needs to change?” and make those changes. Mend relationships that can be mended, and do your part even in those relationships that cannot be mended at this time. Consider reading a book about the High Holy Days, or keeping a journal. Like everything else in life, the more you invest in this experience, the more you will get out of it.
There is much more to know about the High Holy Days; this is just a beginning. If you are curious about Judaism, this is a great time of year to contact a synagogue about adult education classes, since many classes in synagogues start immediately after the holidays.
L’Shanah Tovah: I wish you a fruitful beginning to the New Year of 5776!
There is a common sound in Hebrew that is a dead giveaway that an English speaker didn’t grow up with the language. It’s the sound associated with the letters ח and כ. We often transliterate it with “ch” or “kh” (that’s been my practice here) but the sound simply doesn’t exist in English.
People who learn Hebrew as children pick up the sound pretty easily, but for adults it can be harder. We usually tell adult students “it’s like the ch in Bach” which is only much help if they speak German. Here’s what I tell students:
Lift the rear part of your tongue to your soft palate. Blow air out around it.
Think of a cat hissing. Now make that sound very short.
That’s ח and כ.
If you practice it, it will come. Most adults have trouble at first, and then it gets easier. Make silly games with it to practice in private. Substitute the ח sound for H in the sentence below:
Hi, I’m here to see Harry. (Khi, I’m khere to see kHarry.)
It sounds ridiculous, but if you keep doing it, your mouth will get used to it.
If you have tried, and you are quite sure you cannot make that sound, here’s another tip: do not substitute a K sound for it. I get the impression that in some college Hebrew classes teachers allow that, and the trouble is that it will stand out like a neon flasher in synagogue.
Instead, substitute an H for it. “H” is not completely correct, but it will get you closer to the sound. It also puts your mouth close to the right shape for the sound. “K” builds a bad habit. “H” leaves room for improvement. You may find, over time, that you will pick up the sound naturally.
If you are making the effort to learn some Hebrew, good for you! Every bit of it that you learn will help you feel more at home around Jews. More than almost anything else, the Hebrew language is our common ground. Every scrap of Hebrew that you learn will pay rich benefits in Jewish connection.
I learned Hebrew as an adult; started in my 40’s. It can be done, and if you are making the effort, kol hakavod – all honor to you!
So you have heard about Shabbat, the Jewish Sabbath. What you heard sounded very good, but the logistics are intimidating: no cooking, no electricity on and off, no work of any kind, no electronics. You look at your family and wonder how you are going to sell them on this idea.
Stop. Let me tell you about how I began to keep Shabbat more than 20 years ago.
It was about the time I began to study for conversion to Judaism. My enthusiasm was building, even though the other members of my family weren’t interested in going to services. I wanted to have some Shabbat at home, too.
My children were middle school age, so we were often frustrated with one another. Their rooms were disaster areas, they preferred wearing old rags to clothes, they were not industrious students, and I felt responsible for them. There were a number of areas where it seemed that all I did was nag, nag, nag and I was sick of it.
One afternoon inspiration hit.
I had been reading The Sabbath by Abraham Joshua Heschel when suddenly light dawned: I knew what I wanted first for our “cathedral in time:” I wanted all the nagging to stop. I wanted to take a break from it, I wanted them to take a break from it, and I wanted us all to have as happy a Shabbat as possible. So that’s what I did: sat them down and declared a No Nagging Zone from Friday sundown to Saturday sundown. They were skeptical.
“No nagging at all?” the younger one said, “Even about my homework?”
“No nagging at all. I can resume reminding you at sundown. But get this: you can’t nag either: no whining to go to the store, or to take you to the movies, or whatever. You can ask, but no whining or nagging. If anyone tries something that feels like nagging to us, all we have to do is say, ‘Shabbat.'” They looked at each other and shrugged: yep, she’s lost her mind.
Over time, it became a habit. If I mentioned “homework” or “making your bed” or later “college applications” they’d look at me and say simply, “Shabbat, mom.” I’d back off (until sundown.) We all relaxed. We began to look forward to Shabbat. Conversations happened on Shabbat, because all the nagging options were closed.
Later I began to decide how I was going to keep Shabbat in other ways: what was “work” for me, and what kind of observance would align me with my Jewish community. But that first step towards the peace of Shabbat was maybe the best.
We say “Shabbat Shalom” and it’s worth pausing a moment to think about what that really means. Do we invite peace into our homes? Do we relax? Is Shabbat a time when family can become closer? For some families that happens with food and routines and traditional observance, but for me and mine it began with the No Nagging Zone.
What was your first step in beginning to keep Shabbat? If you grew up with Shabbat, what is your earliest memory of it?