Image: Person lifting the Sefer Torah for all to see.
Once I was in synagogue, and I heard someone refer to something that sounded like “the Safer Torah.” I was new to the Jewish world and wondered: what made that Torah safer?
The person I asked laughed a little and said, no, it’s not “SAY-fer.” The proper pronunciation is “SEH-fer,” and it means “Book.” Sefer Torah is \Hebrew for “Torah Scroll.”
The Torah is indeed a book, actually five books. When we see it in the ark or touch it during hakafah, the parade during the Torah service, it does not look like a book. It looks beautiful and mysterious, an ancient shape wrapped in precious materials. Calling it the sefer Torah reminds us that it is not really a mysterious object: it is a book! It is a book with which we are intimately familiar, our inheritance.
Image: The new Torah scroll dedicated Temple Sinai of Oakland, CA on January 29, 2016. Photo by Susan Krauss, who retains all rights.
Last week I had the opportunity to participate in a once-in-a-lifetime event: my congregation dedicated a new Torah scroll. The congregation commissioned the scroll a while back because our existing Torahs were worn with constant use. The lightest and most manageable one was frayed and aging fast.
A Sefer Torah is like a Space Shuttle: it is full of remarkable technology, simultaneously strong and fragile. Used properly it can last for a long time, but rough handling will age it sharply and an accident can destroy it in a moment.
A proper Sefer Torah is made of the skins of kosher animals. It takes at least a year to make a scroll, since most soferim copy at most one column (amud) of writing a day. There are 247 amudim. If you assume 1 amud per day, plus no writing on Shabbat or chagim [holy days], the total varies according to the Jewish year but will come close to a year.
(For more details about the making of a Torah scroll, plus other interesting information about the work of a sofer, check out YK’s Sofer Blog.)
After our Torah scroll was scribed by Sofer Moshe Weiss of B’nei B’rak in Israel, it was carried to the U.S. and eventually to California. Sofer Neil Yerman traveled from New York to help us assemble the Torah, attaching it to the etzim [rollers] using thread made of sinew from a kosher animal. A local artist, Sheri Tharp, designed and made a yad [pointer] for the new Torah from oak in a design that suggests both the oaks of Oakland and the Etz Chaim, the Tree of Life. The tip of our pointer is carved from tagua nut, also known as “vegetable ivory.”
On the night before the dedication, some of us gathered to help Sofer Yurman attach the etzim to the scrolls. This photo was taken as I helped to attach the etz [roller] to the the Bereshit [Genesis] end. The gid [tendon thread] is tied onto a big sewing needle, rather like a carpet needle. Sticking that needle through the klaf [parchment] is a bit of a shock.
There’s a very homely quality to this technology. There we were, threading needles with tendon-fiber, poking the needle through the scroll as if it were a quilt at a bee. Of the four rabbis in attendance, not one of us had ever seen this done, much less participated in doing it. It was awe-inspiring, thinking that this work would benefit the congregation at Temple Sinai for perhaps a century and a half, or even two centuries into the future.
A Sefer Torah is better than a Space Shuttle in that with care, it is usable for 150 years or even more. It can take you – and your entire community! – to places beyond your wildest dreams.
Esau ran to greet [Jacob]. He embraced him and, falling on his neck, he kissed him; and they wept. – Genesis 33:4
In the Torah scroll, the word “kissed” in this verse is always written with a dot above each letter. This is extremely unusual; words in the Torah Scroll usually have no dots or signs at all. While we don’t know exactly why the early scribes saw fit to write the word this way, from the earliest times rabbis have taken it as a sign to pay special attention to that word in the text.
When the text says that Esau embraced Jacob, falling upon his neck and kissing him, the collection of midrash called Genesis Rabbah offers two interpretations side by side:
Rabbi Yannai interpreted the dots to mean that the meaning of the word “kissed” is reversed: Esau bit Jacob’s neck, and it miraculously turned hard as marble. The two men wept because Esau’s teeth and Jacob’s neck both hurt.
This is a classic example of two people reading the same text and having very different reactions to it. This happens with many of the characters in Genesis, particularly with Jacob and Joseph. I have seen students get terribly angry and seem to take someone else’s interpretation as almost a personal insult.
When I have spoken with such people outside of class, trying to understand, it began to make sense. They were identified with a character in the story, and it hurt them to hear another student say that character was a bad guy.
Perhaps Rabbi Simeon was an eldest child, and felt sympathy for Esau. Perhaps Rabbi Yannai could not forget the time that his older brother hurt him.
Torah, particularly Genesis, is a mirror. We look into it and we see ourselves. Sometimes that is conscious, and sometimes it’s a kinship we feel deep in the unconscious.
Is there any character in Torah to whom you feel particularly close? Have you ever felt hurt by someone else’s reading of a story in Torah?