Smile: It's a double Adar !
Tuesday, March 1, 2011
Techelet: Sapphire Blue
One of the mysteries that scholars have puzzled over for centuries is the exact shade of blue represented by “tekhelet,” which the Bible mentions as the color of ceremonial robes donned by high priests and ritual prayer tassels worn by the common Israelite.
What was known about tekhelet (pronounced t-CHELL-et) was that the Talmud said it was produced from the secretion of the sea snail, which is still found on Israeli beaches.
Traditional interpretations have characterized tekhelet as a pure blue, symbolic of the heavens so that Jews would remember God. Not so, according to an Israeli scholar who has a new analysis: tekhelet appears to have been closer to a bluish purple.
The scholar, Zvi C. Koren, a professor specializing in the analytical chemistry of ancient colorants, says he has identified the first known physical sample of tekhelet in a tiny, 2,000-year-old patch of dyed fabric recovered from Masada, King Herod’s Judean Desert fortress, later the site of a mass suicide by Jewish zealots after a long standoff against the Romans.
“It really is majestic,” Dr. Koren said of the shade, which he said remained close to its original hue and appeared to be indigo.
Dr. Koren is scheduled to deliver a paper on Monday at a conference here at Shenkar College of Engineering and Design, where he heads the Edelstein Center for Analysis of Ancient Artifacts.
Dr. Koren, originally from Staten Island, described his work as “Indiana Jones meets C.S.I.” He said that when he first photographed the fabric scrap with the tekhelet dye, “the L.C.D. on my camera literally radiated.”
Until now, the limited number of blue or purple dyes found on textiles from the period in this region have been derived from plant material, he said.
The fabric he examined was one of many items discovered at Masada in the 1960s and stored at Hebrew University in Jerusalem. It came to his attention when a British historian, Hero Granger-Taylor, who specializes in ancient weaves, asked him to analyze some textiles. Dr. Koren said he was the first researcher to make the connection between the fabric and the snail dye.
He found that the dye used in the Masada sample, a piece of bluish-purple yarn embroidery, came from a breed of Murex trunculus snail familiar to modern Israelis. Such shades on textiles are rare finds since they were typically worn exclusively by royalty or nobility.
Determining what exactly tekhelet would have looked like in its day has been the subject of conjecture and curiosity among rabbis, religious commentators and scientists for centuries; it is considered the most important of the three ritual colors cited in the Bible. The other two are argaman, a reddish purple, and shani, known as scarlet.
“It’s especially exciting for religious Jews who place great importance on this color,” said Daniella E. Bar-Yosef Mayer, a University of Haifa archaeologist specializing in mollusk shells.
Some time after the Jews were exiled from Israel in A.D. 70, the knowledge of how to produce the tekhelet dye was lost. The dye was also prohibitively expensive to make: hundreds of snails were used to make even a small batch, and some in ancient times claimed it was worth 20 times its weight in gold.
The question of tekhelet’s appearance was later taken up by rabbinic scholars who had never seen it. Most of them settled on some form of blue, comparing it at various times to the color of the sea, the sky and sapphires.
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| Though scientists and scholars are still debating the exact shade of the ritual blue, the dye used is modeled after a 2,000-year-old textile, above, and is produced from sea snails found in Israeli waters. |
In modern Hebrew, “tekhelet” is the word for light blue, mirroring the consensus of scholars that the ancient color was most likely sky blue. The blue of the Israeli flag was inspired by tekhelet.
Because the textile from Masada was locally made from snails, and bluish, Dr. Koren concluded that it represented the first modern-day encounter with the authentic biblical tekhelet.
Even though it is not cerulean, Dr. Koren said, the traditional notion of tekhelet — meant to serve as a reminder of the heavens — still fits.
“Tekhelet is the color of the sky,” Dr. Koren said in his laboratory. “It’s not the color of the sky as we know it; it’s the color of sky at midnight.” He paused and added, “It’s when you are all alone at night that you reach out to God, and that is what tekhelet reminds you of.”
Source and full article at: NY Times
Monday, February 28, 2011
2012: More insights
Both Lazer Beams and The Cool Jew have recently published this video below about 2012. If you've already watched it, you may like to check out the other one below it, from Rabbi Matityahu Glazeson, regarding the Mayan 2012 prediction. (Note: the Glazerson video is actually part of a 9-video set, the previous five can be seen here
Accountability
מִשְׁכַּן הָעֵדֻת "The Dwelling of the Testimony" [Pekudei 38:21]
Why, asked the Malbim {R' Meir Leibush Malbim} is the Mishkan referred to as the "Dwelling of Testimony?"
In the pesukim that follow, answered the Malbim, the Torah gives us an accounting of the vast amounts of gold, silver and other materials that were used in the construction of the Mishkan. It records how much was donated toward the Mishkan's construction and how much was put to use.
The Mishkan itself was the best evidence that there was absolutely no dishonesty in relation to the Mishkan's construction, and that every last donation was accounted for and put to use. For it is inconceivable that the Divine Presence would ever dwell in a place that was tainted with corruption. If any of the donations had been misappropriated, the Divine Presence would never have rested there.
[Source: Rabbi Y. Bronstein]
Fundraising and Fraud
"It is not proper to collect money in Israel for institutions that are outside of Israel. The money is needed in Israel. Additionally, every tzedaka fund should have separate people as its fundraiser and director. When it comes to peoples' money given to tzedaka, one needs to be extremely careful to make sure that people will not be suspicious of fraud. This concern is in addition to bearing in mind what G-d says about the use of tzedaka funds." [Igros Kodesh Lubavitcher Rebbe vol. 21 letter 8165]
Two signatures required
"I was satisfied to hear that your tzedaka institution requires two signatures on any cheque written. This is in accordance with the instruction of our holy sages." [Igros Kodesh Lubavitcher Rebbe vol. 21 letter 7978]
Sunday, February 27, 2011
Measure for Measure
Whoever shames his friend in public to the point of making him turn pale is as if he sheds blood...for we see that the red drains out of his face and is replaced by white. [Ben Ish Chai]
A pious man was once insulted in the synagogue. When he came home, he sent the insulter a basket of grapes as a gift, with the following message: "You have presented me today with a basketful of your mitzvot. I, too, present you with a laden basket".
Why, if Reuven insults and embarrasses Shimon, do Reuven's mitzvot go to Shimon and Shimon's sins go to Reuven?
Red represents sins, and white represents mitzvot, as in: "Though your sins be as scarlet, they will become white as snow" [Isaiah 1:18]. When Reuven shames Shimon, he replaces the red in Shimon's face with white. Measure for measure, the red of Shimon's sins will replace the white of mitzvot in Reuven's soul.
Source: from the writings of the Ben Ish Chai
Friday, February 25, 2011
Of Trees and Men
What is the connection between man and a tree?
The unique quality of a tree, which no animal possesses, is that it is firmly and deeply rooted in its source of life and energy - the ground. And due to this firm rooting, the tree grows taller and stronger than any member of the animal kingdom.
Thus the "tree" within man is that part of his make-up which is (a) the most deep-rooted in the soul; and consequently (b) it is the most powerful. And this is: his character and emotions.
While at first glance, the intellect would appear to be a man's most expressive and "personal" faculty, chassidic thought teaches that one's emotions and character are in fact more deep-rooted in the soul. For this reason our emotions tend to be powerful and uncompromising, like a tall tree, because their deep "roots" unleash the inner wellsprings of the soul directly into the conscious arena.
Intellect, on the other hand, has no fixed roots (rather like members of the animal kingdom which are not fixed to one particular place). So we are able to be intellectually involved in all sorts of matters with which we have no personal connection, since the intellect is not so deeply rooted in the soul that it will passionately "take offense" to something which runs contrary to a person's make-up.
Likewise, changing one's mind is relatively easy, whereas changing one's personality - from miserly to generous, or from evil to good - is no easier than uprooting a tree and planting it somewhere else. Nevertheless, the Torah wishes us to do exactly that: to change our character and emotional traits for the good. In this way we bring perfection to even the innermost aspects of the soul, where the "roots" of our emotions reach.
And it is in this vein that the Talmud warns us only to study Torah from "a respectable Torah scholar" i.e. one whose knowledge "bore fruit" in the form of good deeds and fine character. For a person should seek a teacher who has both intellectual and emotional refinement, who will provide a living example of how to cultivate his "arborous" side.
Based on Likutei Sichos of the Lubavitcher Rebbe vol 24
Thursday, February 24, 2011
'Arab unrest signals Messiah's coming'
Are Arab leaders being punished for religious persecution? Prominent rabbis offer explanations for Mideast uprisings
by Kobi Nahshoni YNet.News
Prominent rabbis from the Lithuanian ultra-Orthodox sector have offered their own curious interpretations for the upheaval that is spreading through the Middle East, stating that the events are a clear proof that a higher power is at work.
The cellular portal Haredim, which offered a collection of responses on the matter, quoted Rabbi Aharon Leib Steinman, the leader of the ultra-Orthodox Lithuanian sector in Bnei Brak, as blaming the instability in the region on contemptuous attitudes towards Torah study.
"Recently it appears that there is a powerful effort to destroy and agitate the world of the Torah, through various attempts to prosecute kollels and yeshiva students," Steinman said. "When you try to agitate the world of the Torah, God agitates the world."
Steinman explained that the sages of the Talmud teach that there is a connection between Torah study and the existence of the world.
"God does great and strange things in the world, to make them deal with the (disasters) instead of looking for ways to mind those observing the Torah and the mitzvot," he said. "Because if they don't study, it will continue to move closer to us."
Carmel fire as punishment?
Rabbi Chaim Kanievsky, an unconventional Lithuanian leader who is believed to have mystic powers, offered a different explanation. "It is evident that many unnatural things are happening," he said. "People have come to me and said that it's 'Gog and Magog'. We cannot know. But it's probable that any unrest that God creates shows that the Messiah is coming, and that we must begin to prepare for it and become stronger."
Another prominent rabbi, Michel Yehuda Lefkowitz, is certain that God is causing the turmoil in order to put the people in their place.
"God goes and humiliates (those feeling) sinful pride," he said. "At first there was this little fire here, and a state that thought that it is big and strong suddenly needed help from the entire world. Not a war, nothing special, just a small fire.
"When they continued to think that they are smart, and see everything and understand what to do and how to do it, God came and disturbed the nations, and here they are, scared again because they could not predict such a big thing, and again they do not know what to do," he added. "God is laughing at them, waiting to see when they will understand and become wiser."
The one who does not see that God is running the world, Lefkowitz concluded, is not evil, but a fool.
21 Adar: The Rebbe of Rebbes: Reb Elimelech of Lizhensk
"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]
Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786 [21 Adar begins tonight: Thursday Feb 24]
During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.
Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.
The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!
It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.
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| Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן] |
Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]
After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”
The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.
This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :
1.The Holy Rebbe the Chozeh or Seer of Lublin;
2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;
3. The Holy Rebbe Mendel Rimanover; and
4.The Holy Ohev Yisrael the Apta Rav.
Stories of Noam Elimelech
The Light of The Rebbe’s Prayer Sash
related by the Rabbi of Madin, grandson of the Ropshitzer
Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.
Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.
The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.
Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”
An unusual guest for Tea
related in the name of The Shinover Rebbe
The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.
Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!
More information can be found at : JewishGen
The Sefer Mipeninei Noam Elimelech (english) is available here: Targum Press
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