HEBREW: How to create a strong password, practicing your Hebrew?

In Hebrew, every letter has a numerical value according to the order in which that letter appears in the Hebrew alphabet.   ALEF is the first letter of the alphabet, and its numeric value is 1. BET, the second, is 2. YOD is the tenth, and its numeric value is 10. The following letter, KAF is 20, LAMED 30, etc. The 19th letter is QOF, which’s numerical value is 100. The next one RESH is 200, etc, etc.    This technique is popularly known as GEMATARIA (or GEMATRIA), which is many times used by Rabbis to associate between different words with an identical numerical value. Beyond GEMATARIA,  using the letters as numbers was the normal way Jews used to write numbers before incorporating our modern numeral system (1,2,3).   This numeral system is still in use, for example, for numbering pages or references in traditional Jewish books, or in the Hebrew calendar.  We are now in the year 5773 which in Hebrew HE (5) TAV (400) SHIN (300) ‘AYIN (70) GIMEL (3) = התשע”ג .
In our modern days passwords that can be easily remembered are very necessary. Here is an idea that I thought to create strong passwords, combining letters and numbers, by replacing your Hebrew name and/or your last name with numbers. 
My Hebrew name is YOSEF.  In Hebrew it has four letters: YOD, VAV, SAMEKH, PE.  Now, I will reduce every Hebrew letter to is  minimum decimal: YOD (10) = 1, VAV = 6, SAMEKH (60) = 6, PE (80) = 8.   “1668bitton” will be a combination of my Hebrew name and my last name. 
The name “Daniel Cohen” will be  “45113cohen”   or  “daniel255”  or if we want to convert the whole name into Hebrew letters we will get 45113255   :  4 (DALET) , 5 (NUN), 1 (YOD) 1 (ALEF) 3 (LAMED) 2 (KAF) 5 (HE) 5 (NUN).     
The cool thing about this system is that it works only in one way: you can convert your name into numbers and then easily remember the number. But you will not have an easy time trying to guess that 1668 corresponds to “Yosef” or that 45113255 corresponds to “Daniel Cohen”.    



WATCH   
Controlling Emotions 
“A Lesson from Angry Birds Do angry birds have a choice to be angry?” 



How many commandments contain the Ten commandments?

Many Jews (especially those living in Christian countries) probably believe that the two tablets containing the Ten Commandments looked as something similar to the McDonald’s symbol  (two arched tablets, bond to each other) because this is how Gustave Doré (see this) , and even Marc Chagall ( see this ) among many other artists have painted them. There is no source for this popular image, and it actually seems that the Tablets of the Law looked more like the tablet which Lady Liberty is holding in her left hand: two square tablets, independent from each other . According to the Talmud Baba Batra 14a the tablets were rectangular, with no arc. They each measured 6 tefahim [=handbreadths. Each tefah is a little more than 3 inches] high by 6 tefahim wide by 3 tefahim thick.
 In any case, this is just a visual and relatively minor non Jewish myth.
  The major differences between the Biblical and the Christian tradition, which we will analyze BH in the coming weeks, are related to the content: for example, the way non-Jewish tradition reinterprets the prohibition of making images, or the observance of the seventh day.  But before we analyze the major issues I would like to point to another popular misconception.  According to Jewish tradition the Ten Commandments contain more that ten commandments. For Maimonides, for instance, the Second Commandment includes four precepts:  The prohibitions of 1. believing in any god, other that haShem; 2. making idols;  3. bowing down to idols;  4. worshiping idols.  Consequently,  the Ten Biblical Commandments contain actually 13 precepts or Mitzvot, not 10.  
What is more disturbing about this misconception is that the Biblical text never called the Ten Commandments “commandments” (i.e., ‘eser hamitzvot) but debarim (‘aseret hadebarim, or in Rabbinical Hebrew ‘aseret hadibberot), which in Hebrew mean the ten “words, enunciations, proclamations”. 
Quoting Rabbi Hayim Pereira Mendes: “The Ten Commandments are called in Hebrew ‘Asereth Hadebarim”-“the ten words or declarations.” In English they are called “the decalogue,” from two Greek words, deka ten, logoi, words.”


TEFILA: The underrated importance of wearing a belt

כשהוא חוגר את חגורו, הוא אומר: ברוך אוזר ישראל בגבורה.
When describing the blessings to be said in the morning (birkot hashahar) the Talmud explains that when a person girdles his belt he says: ‘ozer Israel bigbura.  “Blessed are You, haShem, Who girdles Israel with strength”. 
  
We have already explained that birkot hashahar are said for the small “events” we experience every morning, from the moment we wake up until we are ready to leave home.  For example: poqeah ‘ivrim, when we open our eyes; malbish ‘arum, when one wears his main cloth (in those days  a plain tunic) or she’asa likol tzorki, when we wear our shoes ( see this ). Now, in ancient days, when these berakhot were established, men did not wear pants or undergarments. How do we know? We have a priceless barayta in Masekhet Shabbat 120a which describes the typical 18 garments that a person would normally wear in those days. There are socks, scarfs, coats, etc. but not pants (a Kohen, however, would wear pants during his ritual duties).  A belt around the waist was then an essential tool to keep the tunic in place. The Halakha stresses the importance of the belt. At the time of praying, for example, the belt would avoid the possibility that a person would see his own nakedness while praying ( there is also another special Halakha in this area related to the belt “shelo yihe libbo ro-e et ha’erva“, see here). 
This is indeed an atypical berakha. Up until now we have seen that each of the berakhot describe what a person experiences in the morning, acknowledging haShem for it.  In this case, however, the wearing of the belt becomes a motif of the dynamics between HaShem and Israel. I found two ways of interpreting this symbolism. 1. In the same way the belt protects the clothing from being loose or falling, HaShem protects His people Israel. Or 2. This berakha might refer particularly to the Tora’s guidelines and restrictions in the area of sexuality.  When we control our desires, we become stronger. As the Rabbis said: “Who is considered strong?  The man who controls his impulses”. i.e., through His Miztvot, HaShem girdles Israel with strength.  
If one of the readers has any other suggestion about the explanation or symbolism of this berakha, please, feel free to share. Write to rabbibitton@yahoo.com.   
 
 
READ 
5 Reasons to Choose a Jewish Preschool 
Early childhood is a great time to expose our kids to Jewish education. The results can last a lifetime.
by  Yvette Alt Miller, from Aish.com 

 



SPECIAL EDITION: The Touro Synagogue

Today, I had the pleasure to pray in the beautiful Touro Synagogue in Newport, Rhode Island. 
In 1658, approximately 15 Jews from Barbados settled in Newport.  Several Jewish merchants flourished through trade with American ports, the West Indies, England, and West Africa. By far the most successful was Mr. Aaron Lopez, who emigrated from Portugal in 1752. He gained renown as an accomplished merchant, shipper, and manufacturer.
The first Congregation was called Yeshuat Yisrael (Salvation of Israel), it was established in 1756. Peter Harrison, a Newporter and one of the colonies’ most distinguished architects, designed the exquisite two-story brick building with a central bimah based on the Synagogues of Amsterdam and London. The Synagogue accommodated approximately 30 Jewish households or 200 people. Rabbi Hayim Caregal (see this) was brought by Mr Aaron Lopez in 1772 from Hebron, Israel, to serve the Jewish community of Newport. His inaugural speech was published in the  Newport Mercury. It was the first Jewish sermon published in North America.
In 1781, President George Washington visited the synagogue when it housed Rhode Island’s General Assembly and Supreme Court. When he returned to Newport on August 17, 1790, Washington received a congratulatory letter from the Hebrew congregation, written by the Hazan Moses Seixas. Washington’s reply was perhaps America’s most important expression of religious liberty, proclaimed “For happily, the government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should discern themselves as good citizens, in giving it on all occasions their effectual support.” 
As Newport’s economy declined Jews sought opportunities elsewhere. In 1822, Moses Lopez, the last Jew in Newport, departed for New York City. In that same year Abraham Touro provided funds to maintain the synagogue in memory of his father, Isaac, who had been the congregation’s first ḥazan. In 1854, the magnanimous bequest by Abraham’s unmarried brother Judah, of New Orleans, provided for the perpetual care of the synagogue and cemetery. 
In Honor of the hatan and kala, Mr Ralph Dweck and his wife Naomi Tawil, who got married last night in Newport, Rhode Island. 
 
 

 



SHABBAT: Wearing vs. Carrying

Last Friday we explained that carrying an object  is a melakha, i.e., an activity forbidden on Shabbat. That includes transferring an item from one domain to another and carrying an object in the public domain. 
In a public domain (without ‘erub) it is forbidden to carry anything even in our pockets. However,  wearing something it is not considered carrying.   Therefore it is permitted to wear any clothes, even when one does not have the intention or need to use that garment. Illustration: It would be permitted to wear two sweaters or two scarfs, etc. even when one’s intention is to bring one of the scarfs to somebody else.  Again, in this case it is the nature of the action (carrying vs. wearing) what counts regardless of the intent.   
Also, any accessories to the garment we are wearing, even though we are not using those accessories, are considered part of that garment and therefore we can wear them in the public domain. For example: One can wear a raincoat with a belt or with a detachable hood even when there is no need or no intention to use those items. 
The Rabbis have noted that sometimes the line between wearing and carrying is blurry. One example:  a coat or a jacket that is worn on one’s shoulders, is that considered wearing the coat or is it perceived as carrying the coat (nir-a kemasoi)? Should we determined that according to the local custom, i..e., if in that specific place people regularly wear a jacket on their shoulders, etc.?  In the case, for instance,  Rabbi Obadia Yosef suggest to be stricter, particularly when there is no ‘erub. However, if one is wearing a Talit on his shoulders it is fine, because that is the normal way to wear the Talit.   
One can wear something for protection against the rain, for example, a poncho.  But it is forbidden to carry an umbrella on Shabbat. 
SHABBAT SHALOM
Candle lighting in NYC: 7:27 pm
Shabbat Ends in NYC: 8:28 pm
Must watch   
 
From MemriTV
 
 

 



The Ten Commandments: what makes them special?

As a preparation for the festival of shabu’ot, less than three weeks away, I will begin today a review of the Ten commandments.  
The Ten commandments were given to the Jewish people at the climax of the covenant celebrated between the Children of Israel and God (Ex. Ch. 19, 20).  The Ten Commandments represent a sample of the entire Tora.  While Christian tradition stresses the importance of the Ten Commandments to the exclusion of the other commandments of the Hebrew Bible, for Jewish tradition the Ten commandments are obviously an essential part of the Tora but every other Biblical precept is of no less importance.  To emphasizes this concept and express the Jewish belief on the uniformity of the Tora, Maimonides forbade to stand up while the Ten commandments are read in public in the Synagogue. Lest we will be led to believe that the other 603 precepts belong to a lower category. 
What is it special about the Ten commandments then? 
First, that while all other Mitzvot were given to the people of Israel through the mediation of Moshe Rabbenu, the Ten Commandments were meant to be given by God Himself. At the end, as the Tora explains, only the first two commandments were given directly by God. Why? The people of Israel explicitly requested to hear the Commandments from Moshe because the experience of God’s revelation resulted overwhelming. Ex. 20:19 “And they said to Moses, ‘Speak to us yourself and we will listen. But do not have God speak to us or we will die’.”  
According to Jewish tradition the Children of israel requested Moshe’s mediation after the first two commandments were given. This is why only the first two commandants are formulated on the first person (“I’m HaShem your God”… “You shall not have any other gods before Me”) but from the third commandment Moshe is addressing the people of Israel and refers to HaShem in the third person (“You shall not take the name of God in vain”). 

 



TEFILA: What shoes are you wearing today?
כשהוא נועל את נעליו, הוא אומר: ברוך שעשה לי כל צרכי
As we have previously explained (see this) birkot haShahar describe all the activities (mini activities) that we do when we get up in the morning as we prepare ourselves for the new day. The Berakhot help us to discover God’s hand behind each small act we are able to perform: opening our eyes, standing straight, stepping on solid ground, being able to walk, etc.  
Today’s berakha corresponds to the wearing of the shoes. 
“When he wears his shoes he says: Blessed are You haShem… Who provided for all my needs.” 
In the Talmud Shabbat 129a the rabbis explained that a person who does not have shoes should be wiling to sell everything else he has in order to buy a pair of shoes.   Shoes are a primary element of protection  for our bodies. The epitome of a needy man is a man without shoes. As seen in this bearakha having shoes is equivalent to having all our basic needs covered.     This is why when we wear our shoes in the morning we say this berakha, thanking haShem for the privilege of having everything we need.   
Today, at least for most people reading this email, shoes are not a luxury. Our problem in the morning is not if we do have or don’t have one pair of shoes to wear, but rather which one of the ten pair of shoes we own are we going to use this morning.  It is extremely difficult to value something while we have it. And especially when we have it in such excess. If this berakha many years ago expressed our sincere thanks for having shoes, today this berakha should educate us -privileged  humans living in the affluent 21 century- to not take our blessings for granted. Being thankful and appreciative to Whom has given us so much. 
Because shoes per excellence are leather shoes, during the days that we don’t wear leather shoes, Yom Kippur and Tish’a beAb, this berakha is not recited.  
 
 
 
 
Inspiring Movie
If you want to understand what having one pair of shoes really mean, please watch the movie:  Children of Heaven, the story of a little Iranian boy who lost his sister’s shoes and scared of telling his parents who cannot afford another pair, he and his sister try to manage without asking any adults for help, taking  turns to wear the same shoes. 

 



SHABBAT: Carrying an object outdoors

 Last Friday we began our overview of the melakha (=an activity which is forbidden to perform on Shabbat) named “hotza-a”, i.e., carrying, transferring an object from one domain to another domain.   The Rabbis distinguished between four different domains. 1. reshut ha-yahid a private domain , 2. reshut ha-rabbim, a public domain, 3. karmelit , the semipublic domain, and  4. meqom petor,  the exempted domain.  They specified case by case, in detail and at length all the different situations and laws pertaining to each category.
There is one particular case on which we will focus our attention first, because in our days and our urban reality, this is probably the most practical case: carrying an object within a public domain, which is also considered part of this melakha (MT Shabbat,  12:8).
But why would carrying an object in the public domain be considered as transferring it from one domain to another domain? Although this is classified as a legal axiom (Halakha leMoshe miSinai), the reasoning behind it is the following:  according to Jewish law a person standing in the public domain is deemed to create around himself a sort of a personal private domain in the area around his body. It is an abstract  perimeter of authority and liability. Jewish Law defines the area of this domain as a square of approximately six feet by six feet, each side (visually, and to be more precise,  it is the length of the person when he lays down on the floor with his arms extended. Thus, this square is slightly different in size from person to person).  Now, if for example two people, Mr A and Mr B, see a lost object in the street and both claim possession on that object, if the object happens to be within six feet of Mr A, he has the legal right to keep this object.
So, the six feet perimeter around me is an abstract reshut hayahid, i.e., my private domain within the public domain.  Now, this area is re-created anew every time the person rests on another spot of the public domain.  Therefore, if I carry an object from my present perimeter (Area 1) into an area more than  six feet away (Area 2) it is like transferring an object from one domain to another domain.  Consequently, for example, I am permitted to transport an object in the street within my own six feet: if I take my glasses off, I can carry them within my six feet but not beyond six feet.
(to be continued…)
Shabbat Shalom. 
Candle lighting in NYC:  7.19 pm
Shabbat Ends in NYC:  8.20 pm

 



Yom haZikaron 2013

 Israel Independence Day–YOM HAATZMAUT–which will begin tonight, celebrates the anniversary of the establishment of the State of Israel. 
  
Today, YOM HAZIKARON, the day preceding this celebration, is devoted to honor the memory of those who sacrificed their lives for the achievement of Israel Independence and its continued existence.
  
They are our heroes, and as Nathan Alterman called them: “The silver platter on which the State of Israel was given to us” (read here). 

In Israel tens of thousands of people attend the local cemeteries to mourn their children, grandchildren, parents, grandparents, and friends. 23.085 soldiers and victims of terrorism soldiers who fell on the wars of Israel from the Independence war in 1948 until today. 
In the morning, at 11.00 AM, a siren sounds across the country. Everyone and everything stops for two minutes: people, cars, businesses, public transportation, etc. honoring the memory of the fallen heroes. Many Israelis would spend the day at home watching on the Israeli TV the short clips prepared especially for the occasion, in which they show the lives, the bravery and the heroism, particularly of the 92 soldiers who were killed this year.
  
  
WATCH 
Michael Levin z”l  
Ro’i Klein, z”l   
Miriam Peretz 
The Story of Peretz family 
One family, memorial service  
  
Please, light a candle in their memory. 
  
May the Almighty treasure their souls in the Gan Eden.
May HaShem protect our soldiers and shield them from the hands of our enemies.   
May HaShem bring peace, everlasting peace, to Medinat Israel. AMEN.



SPECIAL EDITION: Yom HaZikaron, 2013

An intense and moving testimony of a Israeli mother, Miriam Peretz, who lost her TWO sons in the war. This is a solemn and deserved tribute to the fallen soldiers, z’l, and to the courage and unbreakable spirit of AM ISRAEL HAYOSHEB BEZION .