TheSimhaofOurLives

It's a Reel Thing: Happy Mother's Day#links#links#links#links

2010-03-21T07:34:00.000-07:00

It's a Reel Thing: Happy Mother's Day#links#links#links#links

It's a Reel Thing: Happy Birthday, Mummie#links#links#links#links

2010-02-15T06:02:00.000-08:00

It's a Reel Thing: Happy Birthday, Mummie#links#links#links#links

The lights of Haukkah

2009-12-18T14:01:00.000-08:00

Blessed are You, HaShem, Our G-d, King of the Universe, Who sanctifical us with His Mitzvot and commaned us to kindle the Hanukkah Lights.
Blessed are You HaShem, Our G-d, King of the Universe, Who performed wonderous deed for our ancestors in days of old, at this season.

It's a Reel Thing: 15 Things I Learned From My Mummie#links#links

2009-05-11T05:53:00.000-07:00

My thoughts on Mother's Day;
Mother's Day, like Christmas, has pagen roots.
It was actually a Roman thing, a day set aside to honour the mothers of Rome.
Later, it would be Anna Jarivs would come up with the idea of honouring mothers. It was to be a quiet, peaceful day. Later. Miss Jarvis decry how Mother's Day, like Thanksgiving and Chrsitmas has become commerial. "Cards are the letters you are too lazy to write!"
Ouch!
It would be Mr. W Wilson who would sign the proclamtion that the second day of May would be Mother's Day.
And while I can understand Miss Jarvis's feelings, most mums like the school made cards their kids make. I can tell you first hand there is nothing like recieving a Mother's Day from a son who is the Navy and out to sea. To recieve flowers from a grandson.
The bible tell us who are children: "Honour thy mother and thy father."
Yes, every day is Mother's Day.
But on the second day of May, we say "thank you!" to all of "mothers" in our lives.
It's a Reel Thing: 15 Things I Learned From My Mummie#links#links

Yom Hashoah

2009-04-21T08:07:00.000-07:00

It has been over 60 years since the Holocaust.

To survivors, the Holocaust remains real and ever-present, but for some others, sixty years makes the Holocaust seem part of ancient history. Year-round we try to teach and inform others about the horrors of the Holocaust. We confront the questions of what happened? How did it happen? How could it happen? Could it happen again? We attempt to fight against ignorance with education and against disbelief with proof.
But there is one day in the year when we make a special effort to remember (Zachor). Upon this one day, we remember those that suffered, those that fought, and those that died. Six million Jews were murdered. Many families were completely decimated.
Why this day?
Jewish history is long and filled with many stories of slavery and freedom, sorrow and joy, persecution and redemption. For Jews, their history, their family, and their relationship with God have shaped their religion and their identity. The Hebrew calendar is filled with varied holidays that incorporate and reiterate the history and tradition of the Jewish people.
After the horrors of the Holocaust, Jews wanted a day to memorialize this tragedy. But what day? The Holocaust spanned years with suffering and death spread throughout these years of terror. No one day stood out as representative of this destruction.
So various days were suggested.
The tenth of Tevet was proffered. This day is Asarah B'Tevet and marks the beginning of the siege of Jerusalem. But this day holds no direct relation or tie to the Holocaust.
The Zionists in Israel, many of whom had fought in the ghettos or as partisans, wanted to commemorate the beginning of the Warsaw Ghetto Uprising - April 19, 1943. But this date on the Hebrew calendar is the 14th of Nissan - the day before Passover, a very important and happy holiday. Orthodox Jews objected to this date.
For two years, the date was debated. Finally, in 1950, compromises and bargaining began. The 27th of Nissan was chosen, which falls beyond Passover but within the time span of the Warsaw Ghetto Uprising. Orthodox Jews still did not like this date because it was a day of mourning within the traditionally happy month of Nissan. As a final effort to compromise, it was decided that if the 27th of Nissan would affect Shabbat (fall on Friday or Saturday), then it would be moved. If the 27th of Nissan falls on a Friday, Holocaust Remembrance Day is moved to the preceding Thursday. If the 27th of Nissan falls on a Sunday, then Holocaust Remembrance Day is moved to the following Monday.
On April 12, 1951, the Knesset (Israel's parliament) proclaimed Yom Hashoah U'Mered HaGetaot (Holocaust and Ghetto Revolt Remembrance Day) to be the 27th of Nissan. The name later became known as Yom Hashoah Ve Hagevurah (Devastation and Heroism Day) and even later simplified to Yom Hashoah.
This year, Yom Hashoah will be on April 21, 2009.
How is it observed?
Since Yom Hashoah is a relatively new holiday, there are no set rules or rituals. What kind of ritual could represent the Holocaust?
There are various beliefs about what is and is not appropriate on this day - and many of them are conflicting. In general, Yom Hashoah has been observed with candlelighting, speakers, poems, prayers, and singing. Often, six candles are lighted to represent the six million. Holocaust survivors speak about their experiences or share in the readings. Some ceremonies have people read from the Book of Names for certain lengths of time in an effort to remember those that died and to give an understanding of the huge number of victims. Sometimes these ceremonies are held in a cemetery or near a Holocaust memorial.
In Israel, the Knesset made Yom Hashoah a national public holiday in 1959 and in 1961 a law was passed that closed all public entertainment on Yom Hashoah. At ten in the morning, a siren is sounded where everyone stops what they are doing, pull over in their cars, and stand in remembrance.
In whatever form you observe Yom Hashoah, the memory of the Jewish victims will live on.

This year, Yom Hashoah falls on the birthday of the very man who tried and fail to wipe us out as a people.

Rather irony.

Passover 2009

2009-04-20T11:37:00.001-07:00

Shalom:
Well we survivied Passover and it was a blast.
The night before, Mark with white feather and woolen spoon in hand, went about the house to sweep up the bread crumbs I had left behind.
It has been often asked: "after all that work you did, cleaning the house from top to bottom, why did you leave breadcrumbs about the house?"
Well, the Papa of the house with the children go about to make sure that it is indeed swept clean. And frankly, it makes Papa feel useful and it is also a wonderful way to keep Papa and the babies out of Mama's way. Once swept up, it gathered and taken outside, where we shall burn it the next morning.
At 12p.m. the last of the leaven is burned and then the real fun begins....cooking :)

Mark with his trusty white feather and woolen spoon

The finding of a piece of leaven.

The Sun Blessing

2009-04-08T07:15:00.001-07:00

Every 28 years the sun returns to the same position, at the same time of the week, that it occupied at the time of its creation—at the beginning of the fourth day of creation.
A special blessing – called Birkat Hachamah, "the sun blessing" – is recited to mark this event. Due to the rarity of this event, this blessing is customarily recited amid large public gatherings of men, women and children.
This year, 5769, we will perform this special mitzvah on the morning of April 8 (the morning before Passover).The blessing is traditionally preceded and followed by a short selection of Psalms and prayers. The existence of nearly all life on Earth is fueled by light from the sun. Every morning without fail, the sun rises in the east and bathes us with its sustaining rays, causing flora to grow and, through the process of photosynthesis, providing oxygen for all fauna.
Some may call this phenomenon nature.
The Blessing and the Accompanying Service: How, When and Where? The blessing on the sun should be recited on Wednesday morning, April 8, 2009, after sunrise and before a quarter of the day has elapsed—the earlier the better. If one missed this time, the blessing can be recited until midday.

Click here to find out these exact times for any location.

Ideally, the blessing should be recited outdoors after the morning prayers, amidst a grand gathering of men, women and children—as befits the excitement accompanying the fulfillment of such a rare mitzvah.Make sure to bring along the kids and have them say the blessing. It's a memory for a lifetime!If possible, try to wear a new garment while reciting the blessing.1

The actual prayer service consists of:Psalm 148:1-6.The blessing: "Blessed are You, Lord our G‑d, King of the universe, who reenacts the works of creation."

The Shehecheyanu blessing.

Psalm 19.

Psalm 121.

Psalm 150.

A brief section from the Talmud (Brachot 59b), the source of the obligation to recite the blessing on the sun.

Psalm 67.

The Aleinu prayer.

Mourners Kaddish (if there is a minyan present).

Click for the entire text of the Blessing of the Sun in English or Hebrew.

Before reciting the actual blessing on the sun, stand at attention with feet together and look at the sun.2

Do not, however, look at the sun while reciting the blessing.At the conclusion of the service it is customary for everyone to donate money to charity.3

When Pesach Begins on a Saturday Night

2009-04-07T11:36:00.000-07:00

When Pesach Begins on a Saturday Night
Occasionally, Pesach begins on a motzaei Shabbat, that is, on Saturday night after the sabbath has concluded. This occurs in 5768 (2008). This complicates the process of preparing for Pesach, because many of the preparations normally undertaken on the day before Pesach cannot be performed on Shabbat.
The Fast of the Firstborn, normally observed on the day before Pesach, is observed on Thursday instead. The search for chametz, normally performed on the night before Pesach, is performed on Thursday night. The seder should be prepared for as much as possible before Shabbat begins, because time should not be taken away from Shabbat to prepare for Pesach. In addition, there are severe complications dealing with the conflict between the requirement of removing chametz no later than mid-morning on Saturday, the prohibition against eating matzah on the day before the seder, and the requirement of eating three meals with bread during Shabbat! For further details, see an excellent summary from the Orthodox Union, the world's largest, oldest and perhaps most respected kosher certification agency

Pesach: Passover (Part 1)

2009-04-07T11:18:00.000-07:00

"And this day shall become a memorial for you, and you shall observe it as a festival for the L-RD, for your generations, as an eternal decree shall you observe it. For seven days you shall eat unleavened bread, but on the first day you shall remove the leaven from your homes ... you shall guard the unleavened bread, because on this very day I will take you out of the land of Egypt; you shall observe this day for your generations as an eternal decree. -" Exodus 12:14-17
Of all the Jewish holidays, Pesach is the one most commonly observed, even by otherwise non-observant Jews. According to the 1990 National Jewish Population Survey (NJPS), more than 80% of Jews have attended a Pesach seder.
Pesach begins on the 15th day of the Jewish month of Nissan. It is the first of the three major festivals with both historical and agricultural significance (the other two are Shavu'ot and Sukkot). Agriculturally, it represents the beginning of the harvest season in Israel, but little attention is paid to this aspect of the holiday. The primary observances of Pesach are related to the Exodus from Egypt after generations of slavery. This story is told in Exodus, Ch. 1-15. Many of the Pesach observances are instituted in Chs. 12-15.
The name "Pesach" (PAY-sahch, with a "ch" as in the Scottish "loch") comes from the Hebrew root Pei-Samekh-Cheit , meaning to pass through, to pass over, to exempt or to spare. It refers to the fact that G-d "passed over" the houses of the Jews when he was slaying the firstborn of Egypt. In English, the holiday is known as Passover. "Pesach" is also the name of the sacrificial offering (a lamb) that was made in the Temple on this holiday. The holiday is also referred to as Chag he-Aviv , (the Spring Festival), Chag ha-Matzot , (the Festival of Matzahs), and Z'man Cheiruteinu , (the Time of Our Freedom) (again, all with those Scottish "ch"s).
Pesach Laws and Customs
Probably the most significant observance related to Pesach involves the removal of chametz (leaven; sounds like "hum it's" with that Scottish "ch") from our homes. This commemorates the fact that the Jews leaving Egypt were in a hurry, and did not have time to let their bread rise. It is also a symbolic way of removing the "puffiness" (arrogance, pride) from our souls.
Chametz includes anything made from the five major grains (wheat, rye, barley, oats and spelt) that has not been completely cooked within 18 minutes after coming into contact with water. Orthodox Jews of Ashkenazic background also avoid rice, corn, peanuts, and legumes (beans) as if they were chametz. All of these items are commonly used to make bread, thus use of them was prohibited to avoid any confusion. Such additional items are referred to as "kitniyot."
We may not eat chametz during Pesach; we may not even own it or derive benefit from it. We may not even feed it to our pets or cattle. All chametz, including utensils used to cook chametz, must either be disposed of or sold to a non-Jew (they can be repurchased after the holiday). Pets' diets must be changed for the holiday, or the pets must be sold to a non-Jew (like the food and utensils, the pets can be repurchased after the holiday ends). You can sell your chametz online through Chabad-Lubavitch. I have noticed that many non-Jews and non-observant Jews mock this practice of selling chametz as an artificial technicality. I assure you that this sale is very real and legally binding, and would not be valid under Jewish law if it were not. From the gentile's perspective, the purchase functions much like the buying and selling of futures on the stock market: even though he does not take physical possession of the goods, his temporary legal ownership of those goods is very real and potentially profitable.
The process of cleaning the home of all chametz in preparation for Pesach is an enormous task. To do it right, you must prepare for several weeks and spend several days scrubbing everything down, going over the edges of your stove and fridge with a toothpick and a Q-Tip, covering all surfaces that come in contact with food with foil or shelf-liner, etc., etc., etc. After the cleaning is completed, the morning before the seder, a formal search of the house for chametz is undertaken, and any remaining chametz is burned.
The grain product we eat during Pesach is called matzah. Matzah is unleavened bread, made simply from flour and water and cooked very quickly. This is the bread that the Jews made for their flight from Egypt. We have come up with many inventive ways to use matzah; it is available in a variety of textures for cooking: matzah flour (finely ground for cakes and cookies), matzah meal (coarsely ground, used as a bread crumb substitute), matzah farfel (little chunks, a noodle or bread cube substitute), and full-sized matzahs (about 10 inches square, a bread substitute).
Some people observe an additional strictness during Pesach known as gebrochts, from a Yiddish word meaning "broken," although I'm not sure what brokenness has to do with this restriction. Those who observe gebrochts (or more accurately, "no gebrochts") will avoid any matzah product that has come into contact with liquid after being baked. The rule arises from a concern that matzah may contain bits of flour that were not completely cooked and that would become leavened upon contact with liquid. People who observe this strictness cannot eat many common traditional Pesach dishes, such as matzah ball soup, and cannot even eat charoset on matzah at seder. They are careful not to spill seder wine on their matzah, and promptly remove the wine spilled as part of the seder. Observance of this additional restriction is not common, but many people become exposed to it because it is followed by the Chabad-Lubavitch, who are active in Jewish education. Some have criticized gebrochts for unnecessarily complicating Pesach and taking some of the joy out of this celebration of freedom for no good reason, noting that the premise of this rule contradicts codes of Jewish law that explicitly say it is impossible for matzah to become chametz once it is baked. Nevertheless, this effort to more fully observe G-d's law is worthy of respect, even if you are not inclined to add this restriction to your own Pesach experience.
The day before Pesach is the Fast of the Firstborn, a minor fast for all firstborn males, commemorating the fact that the firstborn Jewish males in Egypt were not killed during the final plague.
On the first night of Pesach (first two nights for traditional Jews outside Israel), we have a special family meal filled with ritual to remind us of the significance of the holiday. This meal is called a seder , from a Hebrew root word meaning "order," because there is a specific set of information that must be discussed in a specific order. It is the same root from which we derive the word "siddur" , (prayer book). An overview of a traditional seder is included below.
Pesach lasts for seven days (eight days outside of Israel). The first and last days of the holiday (first two and last two outside of Israel) are days on which no work is permitted. See Extra Day of Holidays for more information. Work is permitted on the intermediate days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Sukkot.

Not Happy

2009-04-01T12:32:00.000-07:00

I just did something I don't like doing:
I deleted an comment.
The reason? Because it wasn't a fellow blogger, but someone trying to sell me and my readers their products.
And that is something I will not stand for!

Spring House Cleaning

2009-04-01T05:56:00.000-07:00

Ok, Laini, why are you listing Spring House Cleaning as one of the "Simha's (joy) of our lives.
Simple. It is the first step in preparing for Passover, which is next week.
Each room of the house is aired out, sweep, dusted and moped, removing any trace of yeast as we prepare to partake of the Passover Lamb.
Yes, it is much work, but also much joy. It is a time of renewal and freshness and remembering the blessings of G-d on our lives.
And while it is cloudly outside, it is the perfect day to begin putting ones' house right.
Maybe the sun will be out later.

Mummie's 75th Birthday

2009-02-19T07:22:00.000-08:00

Ok, make a wish

Sparkling white cider

Mama J and her boy

"Blessed Are You, O L-rd Our G-d, King of the Universe, Who has kept us in life and brought us to this season."

On 15th Feburay, my mum celebrated her 75th birthday. How blessed we were to celebrate this day with her.

Ten years ago, mummie had three major stokes is a three week peroid. G-d said, "not yet," and today mummie has lived long enough to see my sister and I marry two wonderful men, see three great-grandsons and one great-granddaughter, and still going stronge, though a little slower.

Blessing Day

2009-02-13T09:52:00.000-08:00

Valentine's Day 2006

Blessings Dinner 2006

In our home Valentine's Day is a big deal.

That weekend in 2005 was the day Mark asked me to marry him and we celebrate this day with a quiet evening at home, remembering our courtship and the blessing G-d has graced us with our marriage, love for each other and Him. I know that there are those who see this day as a racket, a money maker for the flower, card and candy companies. There are those who are anti-Valentine's Day and in their own bitterness wish to ruin the Day for the rest of us.

But in a world where we hear more bad news than good, rocket divorce rates, why not a day that celebrates, yes rejoices in love, in marriage, in a man and woman making a comittment to be true to only each other and sticking to that committment.

I had been hurt deeply in my life time. But I never allowed bitterness to capture my soul and rob me of even the hope of finding love again.

I pray for all hurting hearts today as I rejoice in my own marriage.

A Woman Called Moses

2009-02-10T10:45:00.000-08:00

One of the first plays I wrote in my teens was a story about Harriet Tubman. I played the 100 year old matron, retelling her life story. And I must say for a four-teen year, it was pretty good.

As I learned more and more about this remarkable woman, she became one of my rolemodels. So much so that I braid my hair in the same matter as she.

Harriet Tubman’s Childhood in Slavery Harriet Tubman was born to Harriet Green and Benjamin Ross in Dorchester County, Maryland in 1820 or 1821. As a baby, she was called Araminta, but she later changed her name to Harriet.
Life as a slave was not easy for Tubman. At the age of six, she began working as a house servant for people her master hired her out to. As a teenager she worked in the fields. As many other slaves experienced, she was treated cruelly. Despite hardship, her courage was apparent in her youth. When she was thirteen, she blocked the way of an overseer who was trying to capture a fleeing slave. As a result, she was hit in the head with a two-pound weight that was intended for the fugitive slave. From thereafter, she was subjected to sudden sleeping spells.
Tubman Escapes from Slavery In 1844, Tubman married John Tubman, a free black. Five years later, after her master's estate was broken up, she became fearful that she would be sold. She told her husband that she planned to escape, but he threatened to turn her in. After she learned that she had in fact been sold to a Georgia slave trader, she secretly devised a plan without her husband's knowledge. On the night of her escape, she traveled to Bucktown, where she sought the assistance of a white woman, whom she had met on several occasions while working in the fields. At those prior meetings, the woman had offered her assistance and so Tubman took a chance that she was sincere.
When Tubman arrived at the woman's home, she was told of two places she could safely stop to rest. Tubman traveled through the woods, and the next morning she reached the first stop. It was there that a woman fed her, then gave her a broom and told her to sweep out front so that it would look like she resided there. That night the woman's husband loaded his wagon with produce, and Tubman hid under a blanket in the back of the wagon. They traveled for several hours, and upon her arrival at the next destination, she was instructed to follow the river to the next stop. She followed the river to a station, and then was rowed up the Choptank River. As she traveled on, she was hidden on a Quaker farm, in a haystack on a farm belonging to German immigrants, and in a potato hole in a cabin belonging to free blacks. By the time she reached Pennsylvania, she had traveled 90 miles to freedom.
Tubman’s Work for the Underground Railroad For two years, Tubman lived in Philadelphia and worked as a hotel cook. It was there that she met William Still, the secretary of the Philadelphia Vigilance Committee. The Committee was founded by a group of blacks. Its objective was to help fugitive slaves avoid capture. It was a cause that Tubman felt strongly about so she visited the Vigilance Committee frequently and learned about the Underground Railroad network.
It was not long after her introduction to the Vigilance Committee that she became a conductor for the Underground Railroad. After hearing that her sister and her sister's children were going to be sold, she volunteered to help them escape. Regardless of William Still's warnings about the dangers she might face because she was a fugitive slave, she helped her sister and family travel from Cambridge, Maryland to Philadelphia.
This was just the start of her role as a conductor. In 1851, she helped her brother escape along with two other men. She continued into the late 1850s to conduct fugitives to safety. She made two trips a year, one in the spring and one in the fall. In between trips, she worked to fund them. After the Fugitive Slave Act of 1850 took effect, however, the destination of her trips changed. The act required Northern states to return escaped slaves, so it became dangerous for fugitives to settle in the North. Instead, Tubman made sure that each party she conducted made it safely to Canada. She also made sure that her parents made it out of the country. In 1857, she dreamed that her parents were going to be sold. Despite their age, she was able to help them make it to Canada. She later bought them a house in Auburn, New York.
Tubman Lectures Against Slavery By 1858, Tubman had led over 300 fugitive slaves to freedom. By this time, she had become known for her work with the Underground Railroad network and as a result, a $40,000 reward was offered for her capture. She also became known for her lectures. In 1858, after her first speech at an anti-slavery meeting, the audience became intrigued by her stories about her life as a conductor. Influenced by the demand for her to devote her time to the anti-slavery lecture circuit, she stopped making trips into the South. In 1860, however, Tubman grew tired of lecturing and made her last trip as an Underground Railroad conductor. On this trip, she led a party of six to Philadelphia.
Tubman’s Work after the Civil War During the Civil War, Tubman served as a nurse and spy for Union soldiers. After the war, she cared for her parents in Auburn, New York. She also spent her time helping former slaves. She raised money to pay for the education of ex-slaves, for children's clothing, and for schools. In 1869, she married Nelson Davis, a former slave and Union Army soldier. Later in her life, she devoted her time to women's suffrage. She died in 1913.

Tu B'Shevat

2009-02-09T12:00:00.000-08:00

Tu B'Shevat
Tu B'Shevat :The New Year for Trees.
Tu B'Shevat, the 15th of Shevat on the Jewish calendar -- celebrated this year on Monday, February 9, 2009 -- is the day that marks the beginning of a "New Year for Trees."
This is the season in which the earliest-blooming trees in the Land of Israel emerge from their winter sleep and begin a new fruit-bearing cycle.Legally, the "New Year for Trees" relates to the various tithes that must be separated from produce grown in the Holy Land. These tithes differ from year to year in the seven-year Shemittah cycle; the point at which a budding fruit is considered to belong to the next year of the cycle is the 15th of Shevat.We mark the day of Tu B'Shevat by eating fruit, particularly from the kinds that are singled out by the Torah in its praise of the bounty of the Holy Land: grapes, figs, pomegranates, olives and dates. On this day we remember that "Man is a tree of the field" (Deuteronomy 20:19) and reflect on the lessons we can derive from our botanical analogue.And on this day, as I medite upon how Man )and Women) are liken to trees, I think about the fruit I am producting, about what the Scriptures say about the "Fruit of the Spirit" which is "Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance..."Are the above seem in my life. Or am I producting bitterness, anger, rage, lazy and selfness in my life? Is the 'fruit of my life' sweet and tasty or sour and bitter?May on this day I grow more into the sweet fruits of Israel such as dates, figs, grapes and promegranates, nuturing as almonds and walnuts and have enough sugar to turn my lemons into lemon-aide.

It's a Reel Thing: Margaret's Children#links#links

2009-01-20T04:35:00.000-08:00

It's a Reel Thing: Margaret's Children#links#links

My sister and her new husband came to vist this past weekend. We had the honour of hosting our family. And wonderful night it was. Of telling stories, sharing pictures and just pure laugher. What thrilled my mum most was, my sister and I fought like cats and dogs as children. Now we have learned not only to get along, but find we actually like each other. And our husbands were seaparted at birth :)

It's a Reel Thing: The Christmas At Night#links#links

2009-01-06T11:36:00.000-08:00

It's a Reel Thing: The Christmas At Night#links#links

On our other Journal, Reel Thing, I have placed pictures of a Christmas House that is one block form my in-laws. Having met the owner, he gets great joy of celebrating his home year after year.
For others this is work or even over the top, but for this family, it is pure joy.

The 12th Day of Christmas

2009-01-06T11:03:00.001-08:00

No, I did not make this quilt, but I thought it pretty enouhg to share.

A Reel Hanuakkah

2008-12-31T11:04:00.001-08:00

It's a Reel Thing: Pictures From Last Year#links#links

2008-12-21T07:31:00.000-08:00

It's a Reel Thing: Pictures From Last Year#links#links

The following are pictures from last year's hanuakkah while Mark was in Iraq.
This year, I praise G-d that he is home safe and back in my arms.

The Story of Hanuakkah-Posted in Enterainment

2008-12-18T16:44:00.000-08:00

The holiday originated when Judah the Maccabee and his followers reclaimed the temple in the village of Modi’in from Syrian King Antiochus IV. The temple was cleansed and prepared for rededication. The Hebrew word Hanukkah means “dedication.” When the sacred temple Menorah (candelabra) was relit, there was only enough sacred oil to burn for one day. Yet, according to tradition, the oil miraculously lasted eight days until more purified oil could be found.

A lesser known story from the Apocrypha tells of the beautiful widow Judith who plied enemy Assyrian General Holofernes with cheese and wine until he fell into a drunken stupor. Judith beheaded the general in his sleep, and his soldiers fled in fear, thus saving her people from the Assyrians. This story is the subject of much renowned artwork.

And for this reason, we enjoy cheese products in remembance of Judith who served the General wine and cheese.

In remembrance, a candle is lit each of the eight days of Hanukkah. Children receive gifts of gelt (in remembrance of the coins minted by the new independent Maccabee state) or money and play games of dreidel (a spinning four-sided top.) The tradition of receiving a gift on each of the eight days of Hanukkah is fairly recent. Since Christians exchange gifts at Christmas, Jews have come to exchange gifts other than coins at Hanukkah, which comes at the same time of the year.You will also see this holiday spelled Chanukkah and perhaps even Hannukah due to different translations and customs. For example, Mark spells it Channukah. whereas I spell it Hanuakkah.

Mark Chants the Torah

2008-11-30T15:38:00.001-08:00

As Laini said; this was my day. What a day it was!
When I entered the synagogue on Shabbat morning, I was greeted by Howard with, “The Chabad House is located on Colley Avenue. I have the address if you want it. Of course I said, “No, I am in the correct place.” He was joking with me because my dress in black and white made me look more like an Ultra Orthodox rabbi, and he could also see that I was a nervous wreck. I entered the hall, greeted everyone with, “Shabbat Shalom,” and asked, no I pleaded with Howard to pull the Torah out one more time so that I could practice my portion. Howard sighed, “I guess so,” he said jokingly.
I successfully chanted two of the verses, and thought that I might make it for three with a little more practice, so I pulled out my cheat sheet and started reviewing over and over. It got to the point that my Beloved had to take the cheat sheet from me, daring me to go into her purse to retrieve it. I would not even think of it as I wanted to save my life! She kept saying to me, “Remember who you are doing this for. Trust in Ad-nai, which is ironic because that is one of the major themes in Toldot. In this portion, we see Rebecca, and Jacob, deciding that G-d needed help moving his plan along. They were successful, but it came at a very heavy price.
Just before the service began, Laini and Howard sang the Soul Train Torah Service for me so that it would help to reduce my nervousness. If a person did not know Howard, they would think that he was the most sacrilegious person in the world, but he actually loves the Torah and Ad-nai very much. He just likes to make people laugh so that they will relax. He did it for my Beloved last year. She was so nervous that Howard thought she would pass out, so he started singing the Torah Service to the BeeGees song, “Staying Alive.” She laughed so hard, thanking him for his help, but she was about to kill him later when she started singing, “Staying Alive,” on her way to the Bemah. She had to shake her head and will herself to remember what she was about to do. It worked so well for her that he decided to do it for me today. It worked.
We finished the litany portion of the service and started the Torah Service. Howard and his daughter approached the Ark and began the different chants that are part of the service. Then Howard called for Jezreel, who ascended the Bemah while Howard’s daughter opened the Ark. Howard took hold of the Torah and lifted it out, lovingly placing it on Jezreel’s shoulder. Jezreel then walked the Torah to the microphone and began the Responsive Shemah. Afterwards, he began the Torah procession while I made my way to the back of the synagogue. After the Torah was brought up to the reading table, Howard called out my name: Yamod Yehuda Dovid ben Ya’acov la Torah... That means, “Yehuda, come approach the Torah.” Almost without thinking I made my forward, praying all the way that Ad-nai would be pleased with my efforts and would bless them. Now I am at the Bemah, the Torah is uncovered, and Howard showed me the start of my portion. I took my tzitzit , touched the scroll, and brought them to my lips, kissing them. I grabbed the handles, and that is when the nervousness hit! I forced myself to concentrate. I had worked three weeks on this portion. I read the blessing; I belted it out loudly and clearly. Then I took the Scriptures and read the portion in English that I was about to chant in Hebrew. Laini smiled, handed me the Yod, and shook her head in affirmation. There I was, pointing at the Torah, trying to remember how the chant began, and then... When it was finished, everyone told me that I had chanted my portion beautifully, and they really liked the tune I used. Whew! Baruch HaShem! Thank you, Ad-nai...

A Reel ThanksGiving

2008-11-26T14:17:00.000-08:00

Well it is the day before Thanksgiving.

I love Thanksgiving. I remember the house being abuzz with activity; cleaning the house for family coming in.

Preparing the various dishes for our Dinner. Making Thanksgiving Baskets for the poor and delievering them before we sat down at our table.Turkey, home made pumkin and sweet pototoe pie. Cranberry sauce, pototoe salad and Mac and Cheese. And of course collard greens. It would not be Thanksgiving without mum's collard greens.

After we watched the Parade, we went to Church for the Thanksgiving Service and then come home.Mummie always set a place at the head of the table for Yeshua. As the Head of our home, it is from the Hand of G-d we recieve our blessing and He was the Guest of honour.I remember the "children's table" and when I was four-teen I was old enough to join the adults. Each would share what they were thankful for and then after the Blessing was said, we ate.

Thanksgiving Friday was movie day: we would go see whatever new movie was out. Leftovers were eaten Thanksgiving weekend and those four were filled with laugher and games, joy with our family and friends.

When I shared my childhood with Mark, we adapted them as our own as well as came up with a few of our own. We enjoy visiting both sets of family and then coming home for a nice quiet afternoon of movies and Turkey sandwichs.This year, I am thankful that Mark is home safe and sound. Our friend Dale came home from Iraq Monday, so we know this will be a wonderful Thanksgiving for them as well. For those far away from family, we pray G-d's protection and that next year, they too will be with their loved ones.

We had to go out for a bit and Mark brought me home since he could see my hip was starting to hurt. We picked up some things to send out to the Troops to help make their holiday a little brighter and some decorations for Hanukkah. This year, I plan to have a Hanukkah party since my Honey-Bear is home.

We also dropped off some collard greens for Mark's dad. It just wouldn't be Thanksgiving without Collard Greens.

We also brought some REAL Hot Chocolate mix (with shavings of peppermint mixed in) for our movie night. Tonight's double feature is Animal Farm. Both the 1950 and the 1990's version. Mark has read the book, but never seem either movies, so he is in for a treat.

So now, I have to finish up our Thanksgiving preparations: laying out our clothes for my mum's. I will make a the Tradition meal for us as well to munch to this weekend. Just a smaller scale.So, from the Reel House to yours; May The Holy One Bless Your Day of Giving Thanks. May He bless you and your loved ones with a wonderful, joyful celebration .

The History of Thanksgiving

2008-11-25T17:17:00.000-08:00

For thousands of years, people have set aside a day to celebrate the autumn harvest, giving thanks for a plentiful growing season.
Ancient Hebrews held a special eight-day feast to celebrate their harvest season.
And, people in ancient Greece dedicated a nine-day harvest festival to Demeter, the goddess of agriculture.
Similarly, pre-Christian Europeans marked a good harvest with a large feast before crops were gathered and stored for the winter. Celebrations surrounding the autumn harvest have continued throughout history, and many modern cultures have set aside a specific day to give thanks. The date and customs may vary from country to country, but the desire to take time and reflect on life's blessings remains the same.
In the United States, this day of thanks is called Thanksgiving. It is a national holiday observed on the fourth Thursday of November. On this day, family and friends get together for a feast to celebrate their good fortune, relax and enjoy one another's company. It is also the unofficial beginning of the winter holiday season.

When most people imagine "the first Thanksgiving," they think of the Pilgrims sharing a hearty banquet with local Native Americans. While it is true that the American colonists invited the Native Americans to celebrate their first harvest in the New World, the event did not spark the Thanksgiving tradition that we know today. In fact, the occasion was not called "Thanksgiving" and the Pilgrims did not even celebrate it the following year. What we think of as "the first Thanksgiving" was actually quite different from our modern celebration.

The initial "Thanksgiving" feast, held in 1621, was really a traditional English harvest celebration. The Pilgrims shared it with the Native Americans because they had taught the colonists to plants crops and hunt wild game. Without the Native Americans, the Pilgrims may not have survived the harsh winter and been able to celebrate their first harvest of plentiful crops in the New World.
At the harvest feast, modern Thanksgiving staples such as pumpkin pie, cranberry sauce, corn and mashed potatoes were not served. Since historical evidence shows wild fowl was part of the harvest festival, it is possible that turkey was part of the Pilgrims' meal. However, an exact record of the menu did not survive over time. Historians believe that seafood and wild game were the main dishes at the autumn celebration since the colonists lived near the Atlantic Ocean as well as the forest. Seasonal vegetables such as squash may have been part of the harvest feast, however, vegetable dishes did not play an important role in people's diet like they do today. Sweet desserts also did not accompany the meal due to a dwindling, or nonexistent, supply of sugar. And, without ovens, it was impossible for the Pilgrims to make breads, pies or cakes.
The colonists' first harvest feast lasted for three days. Food was served all at once, instead of in courses, so people ate whatever they pleased in the order that they desired. The more important members at the feast were given the best pieces of meat, while the rest of the diners ate whatever was closest to them. Since the Pilgrims didn't use forks or plates, they ate their meal straight off the table with spoons, knives or their fingers. They used large napkins to wipe their hands and also wrapped it around food when it was too hot to hold.
Even though we think of the harvest festival as "the first Thanksgiving," the colonists did not use a name for their autumn celebration. The occasion was not called "Thanksgiving" because the word had a completely different meaning to the Pilgrims. To them, a day of "thanksgiving" was actually a religious holiday set aside for giving thanks to God. As a result, the Pilgrims would never have given such a religious name to a secular day marked by feasting, dancing, singing, and playing games. Instead their harvest celebration was simply identified by the season and the activities involved. It wasn't until the nineteenth century that the feast we know today acquired the name "Thanksgiving."

Since the autumn harvest usually occurred sometime between late September and the middle of October, the colonists' harvest festival wasn't celebrated in November, like it is today. For hundreds of years, people simply celebrated the harvest whenever nature was ready. In 1863, President Lincoln declared the last Thursday in November as Thanksgiving Day.

However, since he did not establish it as a national holiday each state had the right to decide when it would celebrate Thanksgiving.

It wasn't until 1941 that Thanksgiving was declared a national holiday, by President Franklin D. Roosevelt.

Thanksgiving Around the World:

Thanksgiving in Canada is much the same as it is in the United States; however, it is observed on a different day - the second Monday in October.

In other parts of the world, different cultures also celebrate festivals of thanksgiving. Although they are quite different than the American holiday, they all revolve around giving thanks for life?s blessings and the celebration of the autumn harvest.
In Great Britain, Harvest festival is observed in late September or October. Special services of thanksgiving are held at local churches to honor the day. Decorations include autumn flowers, fruits, vegetables and other food.
Jewish people around the globe celebrate Sukkot, a festival of thanksgiving that lasts nine days. For this occasion, a Jewish family will build a booth called sukka. It is then decorated with leaves, branches, and fruits or vegetables from the new harvest. Tables are set up inside the sukka, so meals can be eaten inside. The sukka is also a place to pray.
The Festival of the Autumn Moon, or Zhong Qui, is the Chinese celebration of thanksgiving. It is held on the eighth month of the Chinese calendar. The Moon Goddess is honored with mooncakes, and children parade with colored lanterns in the evening.
In southern India, people in Kerala hold the harvest festival of Onam. Samaritans deliver food to those in need and homes are decorated with flowers. The celebration continues late into the night with spectacular displays of fireworks.
A Lithuanian thanksgiving tradition involves the creation of a boba (meaning old woman) from the last sheaf of grain at harvest time. The grain is fashioned into a doll shape and decorated with ribbons and flowers. Keeping the boba until spring is believed to keep the spirit of the crop alive until replanting begins the following year.

Laini Chants Noah

2008-11-17T20:19:00.001-08:00

The giving of Torah happened at one specific time, but the receiving of Torah happens all the time, in every generation.- Meir Alter, the Gerer Rebbe

A Reel Shabbat

2008-11-12T06:02:00.001-08:00

Mark and Elayne Renew Their Vows

2008-11-06T17:45:00.001-08:00

The weather had begun to change and it was getting windy.
Inspired by Rudy and Jezreel, Mark and I kicked off our shoes and walked down to the shore, watching the tide coming in, we renewed our vows.
Our dear friends Rudy and Jezreel...

My wedding band after Mark slipped it onto my finger once again..."The ring of our Convant, I love you now more than I did the day I married you." Mark

My engagement ring. "I gave you this ring as a promise that I would return to you and always love you.."

" The engravement on the ring says it all: I have found the One my soul loves, I have found him and shall not let him go." Laini

"I promise to always love you and support you, cherish you and honour you. That has not changed. Only my love for you has grown." Laini

The Wedding of Rudy and Jerzeel

2008-11-06T17:13:00.000-08:00

From October 13th, 2008:

We had the joy of being part of our friend's Rudy and Jezeel's wedding yesterday afternoon.

Again.

This lovely couple gets married every year. This is one of the ways they keep their marriage and love alive, fresh. And it works, for Rudy and Jezreel are one of the most g-dly, loving, passionate couple we know.

Their reasoning: in the world today, there is little respect for marriage. After all, why get married when you can live together.....We see the degrading of this holy state in movies and tv programs, hear it in music. And if this one doesn't work out, hey! kick him/her to the curb and get another mate. In some cases, a younger model.

But not Rudy and Jezeel.

They celebrate their love, their commitment, their joy. And inspire all of us who know them.
So each year, they have a special celebration to remember the day they began their lives together.

Mark and mine table. The couple who was suppose to share the table with us, at the last minute couldn't make it. Along with the pictures, were small wedding cakes that each couple would later cut and feed to each other. We were amoung several couples chosen to read poems to each other, poems hand picked by Rudy and Jezreel, ones they felt reflected each's couple's love for one another.

The water glasses

The wedding was held at The Hutton Hotel, this is the suite where the wedding would be held. The hotel sat on the beach, so we had a wonderful view.
The meal: salad, Salomen with Mango, wild rice and veggies, serbet to clean the palete for the wine so we could toast love and marriage. And then the cake.

The couples range from folks who were married over 50 years, 30 years, 18, years, 10 years, 3 years (Mark and I) 2 years, 1 year and 3 months. We shared stories, laughs and yes tears of joy.

King Nepture, keeping watch ....

We gathered under His Majesty for a few photos.

After the pictures wer taken, Mark and I kicked off our shoes and headed for the beach.

And there, before the crashing waves and The G-d Who brought us together, we renewed our vows, exchanging our rings once again.

It wasn't as grand as the wedding we had just attended, but it was just as beautiful.

Cake and Then....Dance!

2008-11-06T16:39:00.000-08:00

Lain and Mark...no not preggers yet; the results of 460mgs of Predisone

The famous chair dance. Many cultures believe that the Bride and Groom are to be treaated as royality on their wedding day, a reminder of the first couple, Adam and Eve. In many Jewish weddings, it is the chair dance. The couple is lifted up by many of the guest and danced in a circle. The napkin is used because because Jewish Law (Orthodox) forbids men and women to dance together. And while many do not hold to this custom for the most part today, the Chair dance is a tradition that few wish to do with away with.

Mark and I did not do the chair dance.....

Mark making sure the bride doesn't fall...

Yes, Liana was quite scared...

The lovely Rudy, the Hostness, cutting the cake and Mark waiting for his piece...

Ah! Food

2008-11-06T16:33:00.000-08:00

What is a Jewish Wedding without food.
Grapes, olives, strawberries, kwiw, blueberries

Cheese and veggies

Chicken and egg salad sndwiches, with of course, kosher dill pickles

Wonderful salads

On the right Humums, on the left choppered liver....this Jewish girl doesn't like liver.

Liana and Dennis

2008-11-06T16:02:00.000-08:00

Wedding favors of red kisses

Wedding gifts for Liana and Dennis

Dennis and Liana...35 years and still in love.

Liana glowed on her special day. Dennis's smile never faded.

The Huppah was dressed in fall colours and Liana partically danced down to her waiting groom.

When she reached him, Dennis asked the following question....

"Do you love me?"

If you remember Fiddler on the Roof, there was a scene where Tevye asked his wife Golde of 35 years this question. So, Dennis and Liana made that scene part of their renewal of vows.

The Joy of Marriage

2008-11-06T15:44:00.002-08:00

Ah marriage. The crown of G-d's creation.
Yes, there are many jaded souls who do not believe in love, let alone marriage. But there are still a few of us who the blessing of spending the rest of your life with the one you love.
For my beloved Mark and I, as believers in the Holy One, we believe that Marriage is indeed a Holy estate, blessed not just with His showing up at the wedding, but if allowed, being the center of the marriage and the home. A G-dly marriage is to the closest picture of heaven on earth, the picture of G-d's love for His children.
Liana and Dennis were married 35 years ago in Italy.

But they wanted to celebrate 35 years of love with their family and friends....

A future bride...

The Joy of Torah

2008-10-30T18:55:00.000-07:00

The Torah. The Crown Jewel of our Faith. The Very Words of G-d spoken to His people.

Torah.

Also known as Wisdom, She is our older sister, to be sought more than silver or gold.

Each Jew is to be the keeper and Protector of The Torah.

And this coming Shabbat, I will once again be called to the Torah, chanting Noah, Genesis 9.

Mark will be called up the following Shabbat. His portion, when Abram is called from his father's house to the Promise Land.

It is a fearful thing and yet a joyful thing. A celebration.

Yes, there are those who think, oh ho-hum, the time that many will even talk thru the reading. But for me, it is the highlight of the service. It is the very reason we leave our homes Shabbat morning for the Synagogue; to hear and interact with Torah.

It is been a rough week, but a reminder that Holiness doesn't come easy or quickly.

Like the Ark.

I Wish I Had Listened Better

2008-10-30T10:19:00.000-07:00

From August 21, 2008:
Mark and Laini's Great Adventure Has Begun.
Actually, it began about three weeks ago. But I have finally begun to write about it.
We live in a wonderful, historial part of our city; there are so many awesome things to see and we have chosen to visit that which people come from around the world to see, that which is right in our own backyard.
Today, as we were walking, I notice a beautiful redstone, two story home, with a huge stoop and several steps leading to the sidewalk.
My mind went to those summer nights in Brooklyn, New York, when my grandmother, aunts and uncles, would be enjoying a rest from the day's work in rocking chairs, sharing stories from their childhood, sharing the stories of our family history.
My mum didn't share in the story; her focus was on the future, not the past and so I don't a lot of her life story.
Most of the family history is gone now. Grandmother, the aunts and uncles are all gone and Mummie has no desire to tell us the story of our family.
So right now my family journal looks like the making of a patchwork quilt; I remember much, but there is much I don't.

I have a only one other relative who cares to know and we are putting things together. I am enrolled on Ancestry. Com and it is from this source I have learned so much about.
I could see myself as a child, sitting on the stoop, drawing or writing, half listening as I worked on my master piece or the Great Amercia Novel.
I wished I had taken more care to listen better.

And it is one of the reasons why I jounral; so that my children and grandchildren won't have to go digging into the past for their history. There will be books waiting for them.

The Norfolk Botanical Gardens

2008-10-30T09:27:00.001-07:00

On July 31, Mark and I went to The Norfolk Botanical Gardens.
The Norfolk Botanical Garden (155 acres) is a botanical garden with arbortum, located at 6700 Azalea Garden Road, Norfolk, Virginia. It is open daily except major holidays; there is an admission fee of $7.00. And it is worth it and then some.
The gardens date to the mid-1930s, when the city of Norfolk set aside a 75 acres of high, wooded ground plus 75 acres of reservoir for a city garden. In 1938, under a Work Progress Administration (WPA) grant, more than 200 African-American women and 20 men cleared the site.
By March 1939, some 4,000 azaleas, 2,000 rhododendrons, several thousand miscellaneous shrubs and trees, and 100 bushels of daffodils had been planted. In 1958 the Old Dominion Horticultural Society took over maintenance and changed the garden's name to Norfolk Botanical Garden. A number of gardens were added through the 1950s and 1960s, including a Japanese garden, desert plants garden, colonial garden and rose garden. The Norfolk Botanical Garden, also known as the Norfolk Azalea Garden, is listed on the National Register of Historic Places.
Today the grounds include numerous them gardens, including:
All-American Selections Display Garden - features All-America Selections (AAS) of new annual varieties.
Annette Kagan Healing Garden - medicinal plants, stream, and pools.
Bicentennial Rose Garden (1976) - over 3,000 rose plants representing more than 430 varieties.
Border Wall: traditional English-style border, with tulips, daffodils, panies, as well as azaleas, hibiscus, impatiens, petunias and gompherna.
Bristow Butterfly Garden (2 acres): a habitat for butterflies and moths.
Colonial Herb Garden: - American herb garden of the 1700s and 1800s, hedged with boxwood.
Conifer Garden - dwarf and large conifers,conifers, including arborviteae, cryptomeria, False Cypress, juniper and spruce.
Fern Glade: - numerous fern species.
Flowering Aboretum (17.5 acres) - a collection of 336 flowering trees.
Four Seasons Garden and Wildflower Meadow (1994) - more than 50 wildflower species and 10 species of grasses.
Fragrance Garden (1963): - fragrance plants, including bayberry, fringetree, lavender, osmanthus, peppermint, wintersweet and fragrant flowering bulbs.
Hofheimer Camellia Garden (1992) - one of the region's largest Camellia collection; more than 500 varieties.
Holly Garden & Turner Sculpture Garden (1950s, 3 acres): - evergreen hollies in garden "rooms". The garden contains 121 varieties of hollies, including more than 20 types of American and Asiatic hollies and a dozen English hollies are grouped by geographic regions.
Japanese Garden (1962): - created to honor Norfolk's sister city, Moji, Japan, and rededicated in 1962 to Kitakyushu , formerly Moji; redesigned and refurbished in 1995.
Kaufman Hydrangea Garden: - nearly 200 varieties of hydrangea and close relatives.
Matson Garden (0.25 acres): - large sweeps of perennials and smaller mixed groups.
Mirror Lake (1939) - lake with paved trail and small woodland trails.
NATO Overlook - view of garden, with redwoods and blue atlas cedars; named in honor of the nearby NATO installation.
This is also a spot where many weddings are held.
One of Mark's closest friends was married here several years ago. Mark was part of the wedding party, dressed in his army blues.
It was summer, so it was hot. But just before the wedding started, it began to rain.
So you can just imagaine the look and smell of the wedding party (it was a wool coat)
Thus, I could not talk Mark into a outdoor wedding.
Good thing; it rained that day too.
Norfolk International Airport overlooks the gardens. Visitors can monitor airport ground communications.
Purity Garden -:Cataldi's sculpture of Madonna and Child, with backdrop of camellias.
Renaissance Garden (1994) - patterned upon Italian Renaissance gardens of the late 16th century, with vista, terraces, stone fences, statues of the seasons, and reflective pool and fountain.
azalea and rhododendronr varieties.
Sarah Lee Baker Perennial Garden (1 acre) - more than 200 varieties of perennials, in a formal setting with limestone fountain and canals.
Statuary Vista - eleven, seven-foot heroic sized statues carved from Carrara marble by Sir Moses Jacob Ezekiel in Rome, 1879-1884, for William Wilson Corcoran, founder of the Corcoran Gallery of Art in Washington, D.C. These statues were originally designed to be set in second-story niches in the Corcoran Gallery, and depict notable artist (Rembrandt, Rubens, Canova, Phidias, Murillo, Durer, da Vinci, etc.)
Sunken Garden (1963): small pool with shade and sun plants.
Tropical Garden - bananas, elephants ears, eucalyptus, gingers, etc.
Virginia Native Plant Garden (6 acres): - four plant communities that once covered much of southeastern Virginia: bald/cypress/tupelo swamp; bottomland hardwood forest; longleaf pine flatwoods; and Atlantic white cedar forest.
Winter Garden :- plants of winter interest.
World of Wonders (3 acres): - for families and children. We saw maybe half of the grounds. We plan to go back and finish our tour.
We are planning a trip this Autumn; the colours will be awesome.

More On Ghent

2008-10-30T09:17:00.000-07:00

The decades between 1890 and 1930 were a time intensive land speculation across America as witnessed by the large number of newly planned residential suburban developments. These suburbs range in size from five or ten blocks of residential development to completely planned suburban communities providing commercial, recreational, and educational facilities. Popular plans in this period include based upon romantic landscape theories of A. J. Downing, Alexander Davis, and Fredrick Law Olmsted (i.e., the exploitation of the natural landscape, subdivision of land into large building sites and the laying of roads in curvilinear patterns which appears to follow the natural contours of the terrain); the continuation of the existing grid plan with provisions for tree-lined avenues and regularly placed parks; and, after the Chicago’s World's Fair of 1893, City Beautiful plans based upon Beaux Arts theories '(i.e. grid plan diagonally cut by broad avenues visually terminated by civic buildings and monuments). By 1910 virtually every major American city could claim at least one such suburban development.
The Ghent suburb of Norfolk, Virginia, began its development in 1890 with most construction occurring between 1892 and 1907. Located blocks west of Norfolk's present commercial core, Ghent originally covered approximately 220 acres. Although most of Ghent was laid along a standard grid plan, the citing of the south section of the suburb by Smith Creek, and a “Y” shaped inlet off the Elizabeth River, suggesting a different planning approach. Marshlands at this area were filled and the shoreline given a semicircular shape. The resulting street, Mowbary Arch, soon became the favored location for the stately houses of Norfolk’s middle and upper-middle class residents. Ghent’s plan was not particularly innovative, but it successfully exploited the area’s strategic waterfront location, providing views over the creek to the grass banks on the opposite shore. While Ghent originally covered more than thirty blocks in area, the Mowbary Arch section displays the highest concentration of houses built during the late 19th century. This area is contained by Smith’s Creek and Onley Road, a four-lane traffic artery connecting the two arms of the creek and providing east-west access to downtown Norfolk.
Before its late 19th century development, Ghent was large farm taking in what was known as Pleasant Point. In 1810, William Martin deeded his land to Jasper Moran. Tradition states Moran soon renamed the areas “Ghent” to commemorate the signing of the famous treaty ending the War of 1812. The conclusion of the war was great economic significance for Norfolk, resulting in the reopening of sea-lanes after years of embargo. In 1830, two years following Moran’s death, Commodore Richard Drummond purchased the plantation, retaining its name Ghent. The area remained farmland until 1890 at which time the Norfolk Company, a newly formed land company, purchased Ghent as a speculative venture.

The choice of Ghent by the board of directors as the site for their investments was largely determined by three factors: 1) the projected expansion of trolley car routes west of Smith’s Creek; 2) the recent construction of a toll bridge across Smith’s Creek north of Duke Street (completed in 1887); and 3) the annexation in 1890 of Atlantic City site of Ghent farm as the sixth ward of Norfolk. As an added incentive for development of this area, the annexations legislation specifically allowed for deviations from the Norfolk building code.
John Graham, a civil engineer from Philadelphia, was contracted by the Norfolk Company to lay out the new suburb. 8 His plan offered such modern amenities of urban life as sewers, gas pipes, water mains, paved streets, and granolithic sidewalks. The street layout was conservative, following a grid plan across the site. Only in the Mowbray Arch section (the historic district) did Graham deviate from the grid to exploit the aesthetic land-water relationship. The entire subdivision was traversed by Colonial Avenue, which along with Mowbray Arch, was considered to be one of Norfolk's most prestigious residential streets. All streets were landscaped with silver maples and magnolias, though these have mostly been replaced by water oaks and sycamores.

Work on laying the streets, filling the marshland, and shaping the shoreline of Mowbray Arch into a smooth semicircle continued from 1990 through 1907. The first house completed is said to have been built by John Graham in 1892 at 502 Pembroke. By 1893 only ten buildings had been finished or were under construction. Among these are the Hardy-Twohy residence (442 Mowbray Arch ca. 1893), the Richard B. Tunstall residence (530Pembroke Avenue, ca. 1892-93), the Fergus- Reid residence (325 Colonial Avenue ca. 1892-93), and the William H. White residence (434 Pembroke Avenue, ca - 1892-93). Lots in the Mowbray Arch area sold for $2,500 each in 1892 and 1893. Houses sold for up to $20,000. With the expansion of trolley car routes to the suburbs in 1894, building in Ghent accelerated. By 1900 two trolley lines serviced the area and. over one hundred houses had been completed within the Mowbray Arch district alone. Numerous churches had been or were being erected along nearby Stockley Gardens, and new public schools were being planned. By 1905, development of Ghent was virtually complete.
The majority of buildings erected in Ghent were detached, single-family dwellings, although attached town houses stand at 510-516 Colonial and 340-346 Fairfax avenues and scattered in the 400 block of Mowbray Arch. In addition to private dwellings, three apartment buildings appear in the Mowbray Arch area. The Holland Apartments were constructed in anticipation of housing workers associated with the Jamestown Exposition of 1907. Later apartments include the Mowbray (ca. 1914) and the Warren (ca. 1930). The Leach-Wood Seminary was the first private educational facility in the Mowbray Arch area, moving there in 1900 (apparently located at 411 Fairfax Avenue). The erection of the Sarah Leigh Hospital (Beaux Arts) on Mowbray Arch in 1902 is further evidence 6f Ghent’s prosperity. A fourth story and two wings have been added to the hospital, which has remained in continuous operation to the present day.
The genealogy of the Norfolk Company appears complex. The Norfolk Company was a subcorporation of Blake, Boissevain and Company, itself a merger of Dutch, New York, and London interests. While the primary activities of Blake, Boissevain and Company concerned the financing of railroads in America it formed three subsidiary land companies to develop land and industrial subcorporations. A major objective of these subsidiaries, the Virginia Land Company, the Virginia Investment Association, and the Consolidated Coal, Iron add Land Company, was to develop lands from Norfolk, Virginia, to Columbus, Ohio. In Norfolk, the local- subsidiaries were the Norfolk Company, the Ghent-Norfolk Company and the Portsmouth Company. Local members of the founding board of directors of the Norfolk Company were Richard B. Tunstall, Alfred P. Thom, Fergus Reid, C- G. Ramsay, Walter R. Taylor, and N. M. Osborne, most of whom built houses for themselves and their families in the new Ghent suburb.
The developers retained the farmstead's name of Ghent because of its historic and romantic European associations. Though no architectural controls existed at this early date, many builders picked designs thought to be suggestive of European architecture. Architects of Ghent's Queen Anne houses undoubtedly took inspiration from drawings by the English architect Richard Norman Shaw, reproduced in popular architectural publications. Further attempts to solidify ties between Ghent, Norfolk, and its European namesake occurred in 1897 when the western arm of Smith's Creek was christened "The Hague." Ceremonies at the renaming celebrations paid honor to the Dutch roots of the Norfolk Company (i.e., Boissevain) and the parent company's early representative to Norfolk, J. P. Andre Mottu. Even as late as 1911, promoters sought parallels between Ghent and. European prototypes. Referring to a proposed extension of water vistas of the Hague the Norfolk city beautification commission observed. “Already the driveway which is to be built on both sides of the water has been christened 'Norfolk Way,' and in a few years it ought to rank with Queen's Road of Bombay or the grand boulevards of European cities where water and land have been made to meet so attractively.
The 400 block of Mowbray Arch presented the most romantic view of Ghent at the turn of the century. Embodying the suburb's most appealing characteristics of water, greenery, and European-inspired architecture, this view of Ghent was seized upon by local land promoters, the board of trade, and the Chamber of Commerce in their city booster efforts. This block was reproduced on post cards and numerous trade and souvenir publications for tourist and promotional consumption as representative of Norfolk's modern housing. Accompanying these views were captions extolling the area's beauty and the modernity of the city's new sewer, gas, and water systems.
Contemporary descriptions of Ghent note the area possessed, "Norfolk's brand-newest, tastiest and costliest, most stylish and attractive homes . The streets in this quarter, unlike those of its older parts, are wide. The mansions, many of them, are palatial, and the grounds, as a rule, are spacious and handsomely adorned with shadetrees and shrubbery . . . “ Elsewhere this article boasts, “'Ghent' is the new swell district of Norfolk.”
As such, the suburb attracted Norfolk's middle- to upper-middle-class residents--its civic leaders, professionals, and businessmen. The Mowbray Arch section was a favored location by members of the bar, with over eighteen lawyers residing there by 1905. Most prominent among these was Robert W. Hughes, United States District Court Judge from 1874 to 1898 and a noted Norfolk lawyer. Among Ghent residents active in Norfolk's political and administrative scene were James G. Womble (Common Council, member of the Board of Directors of the City Gas Company, Sinking Fund Commission), W. W. Vicar (Select Council), W. P. Obendorfer (Select Council), T. S. Southgate (Common Council, 1st Vice President State Board of Trade), George Arps (Common Council), Robert B. Tunstall (Common Council, Sinking Fund Commission), William H. White (Vice President City Gas Company), and Edward R. Baird (Sinking Fund Commission).
Railroad interests were strongly represented. Peter Wright, Edwin C. Hathaway, and Walter H. Doyle were all associated with the Norfolk Railway and Light Company. Edwin T. Lamb, manager of the Norfolk and Southern Railroad Company, lived at 423 Fairfax Avenue, and William M. Whaley, president of the Roanoke Railroad and Lumber Company, resided at 317 Colonial Avenue. Other prominent residents of Ghent include Fergus Reid, president of the Norfolk and Portsmouth Cotton Exchange; Frank S. Royster, president of the Atlantic Guano Company and the Frank S. Royster Guano Company; Charles M. Barnett, consul for Nicaragua, Colombia, and Costa Rica and director of both the Virginia-Carolina Trust Company and the National Bank of Commerce; Severn S. Nottingham, editor and publisher of the Norfolk Landmark; and Herman L. Page, a leading Norfolk realtor.
Though the majority of dwellings in Ghent were completed by 1907, improvements continued on the Hague and Smith's Creek. In 1909 the city appropriated three thousand dollars to purchase stone for the continuation of the western arm of the Mowbray Arch sea wall. The western bulkhead of the Hague was completed in 1919. The semicircular sea wall to the east was finished three years later. The last major project in Ghent evidencing its continuing prestige was the erection of the Norfolk Museum of Arts and Sciences in 1933 (Peebles and Ferguson; and, Calrow, Browne, and FitzGibbon, Architects).
Developed in less than fifteen years, Ghent possesses a unique image of consistent, well-designed architecture placed within an attractively landscaped environment. Stylistically a 'wide variety of late 19th-century architectural styles appear with Dutch Queen Anne, Colonial Revival, and Shingle Styles dominating. Buildings generally conform to a uniform scale of 2.5 stories and are of brick construction with occasional stone facades or brick with shingled upper stories. Residences range from builder town houses to large, detached architect-designed dwellings. Though presently only a few buildings in the Ghent Historic District can be attributed to the hands of a specific architect, it is believed many of the designs came from the offices of the following Norfolk architects: Peebles and Ferguson; Carpenter and Peebles; Charles M. Cassell; James Calloway Teague; G. B. Williams; and George C. Moser.
Specific buildings displaying noteworthy designs include the Fergus Reid residence (325 Colonial Avenue, 1892); the Frank S. Royster residence (303 Colonial Avenue, ca. 1900-02); the William H. White residence (434 Pembroke Avenue, ca. 1892); the Richard B. Tunstall residence (530 Pembroke Avenue, ca. 1892); the Robert M. and Robert W. Hughes residence (418. Colonial Avenue, ca. 1895-1900), and the William Tait residence (436 Mowbray Arch, ca. 1895). A large Colonial Revival house from the 1930s is found at 535 Fairfax Avenue.
Following a period of decline after World War II, Ghent began to stabilize during the early 1970s. The city declared Ghent as a code enforcement area in 1962. Two years later Norfolk City Council recommended that the Norfolk Redevelopment and Housing Authority declare Ghent a conservation area. Since this date planning reports concerning the future development of Ghent were filed by Harry Weese and Associates (Ghent: Guidelines for Redevelopment, Chicago, 1974) and the Norfolk Department of City Planning (Ghent: Proposed Zoning for Historic and Cultural Conservation Zoning.) Norfolk, June 1.975 May 1976).
Efforts by the Ghent Neighborhood League and the Norfolk Redevelopment and Housing Authority have assisted in the rehabilitation of numerous houses. Unfortunately in some rehabilitation cases, porches and facade details were removed and aluminum siding installed. Several houses divided into apartments during the mid-20th century have been returned to use as single-family dwellings. Recent landscape improvements include the planting of new trees along residential streets and of new flower gardens fronting individual houses. Houses along Olney Road were razed as part of the redevelopment project. The lands they occupied have been grassed and provide recreational park facilities.
No longer functioning as a suburb, today Ghent provides intimate in-town housing within walking distance to Norfolk's commercial core. Its period architecture, tree-lined streets, and attractive waterfront location combine to provide residents of Ghent with one of Norfolk's most appealing residential environments.
DESCRIPTION
Contributing to the neighborhood character, most dwellings observe a common setback line from the street. Residences tend to be of brick construction, occasionally with stone facing on the front façade. Uniform scale is found across Ghent with 231 stories being the average height.

Notable exceptions are the Eastern Virginia Medical College (four stories), the Sarah Leigh Hospital (four stories), the Holland Apartments (three stories on a high basement), and the Mowbray Apartments (four stories on a high basement).

Of these only the Eastern Virginia Medical College and additions to the Sarah Leigh Hospital break from the pervading, turn-of-the-century character of the district. This break is due not so much to their height as to their large mass and lack of historic detailing--elements incongruous with their more distinctive neighbors. Similarly, buildings located across from Cheat on the outer banks of Smith's Creek break from the scale and character of the district.
Stylistically, late Queen Anne Colonial Revival, and Shingle styles dominate. Colonial Revival interpretations range from Georgian Revival to Federal to Queen Anne/Colonial Revival. Gambrel roofs hinting at Dutch Colonial influences are occasionally seen in the Ghent area. Shingle Style houses are second in number to Colonial Revival dwellings. Three Shingle Style houses, possibly by the same, currently unidentified architect, exhibit large porches in a first-story recessed entrance bay. Typical Shingle Style houses in Ghent are of masonry construction on the first floor with frame construction (shingle sheathing) on the second and attic stories.
Other styles randomly found in Ghent. include English Tudor, English Half Timber, Italianate Town House, and Beaux Arts (Sarah Leigh Hospital). The remainder of Ghent's dwellings are-more difficult to classify as any single style. These include numerous builder Colonial Revival houses as well as residences suggestive of Dutch Queen Anne town houses.
As part of the Norfolk Redevelopment and Housing Authority conservation area, Ghent receives strong community support in its preservation efforts. Numerous houses have been returned to single-family residences, and the neighborhood has regained much of its earlier character. Houses rehabilitated by the NRHA tend to display the greatest exterior changes. These alterations are usually limited to the removal of porches and the application of aluminum siding, not in keeping with the historic character of the original design. This detriment aside, the Ghent Historic Districtremains Norfolk's best preserved, turn-of-the-century suburban development. Fully exploiting its waterside location, the district retains its original street fabric and its cohesive groupings of prodigious middle and upper-middle class dwellings.

Historial Ghent

2008-10-30T09:11:00.000-07:00

Ghent Neighborhood History
This information is taken from the Ghent National Register Nomination form.

The Ghent Historic District in Norfolk is a small residential neighborhood located within walking distance of Norfolk’s central commercial core. Part of a late 19th- and early 20th-century suburban land development, the district encompasses approximately eighty acres in size. Since the early 20th century, the western arm of Smith's Creek has been traditionally referred to as the Hague.

Streets are regularly laid out, blocks north of Pembroke Avenue follow a simple grid plan. Blocks south of Pembroke Avenue lie in a semicircular pattern conforming to the curve of Smith's Creek. Two minor diagonal streets, Drummond Place and Mill Street, serve to connect the inscribed semicircular streets. Beechwood Place, a small park set on axis with Colonial Avenue, is at the core of the district.
Southeast of the district, the new Ghent pedestrian bridge (erected by the Norfolk Redevelopment and Housing Authority), replaces an earlier vehicle crossing of 1890. Metal and wood benches and electric lamps based on Colonial designs line the center of the bridge. Though historically incorrect, similar lamps are placed throughout the district in a lighting scheme sensitive to the character of the neighborhood. Streetscapes are relatively free of aboveground utility wires and allow unimpeded views of Ghent’s distinct architecture.

Land use within the Ghent Historic District is primarily residential. Hospital facilities are located to the west between Fairfax Avenue, Botetourt Street, and Mowbray Arch (Sarah Leigh Hospital and Eastern Virginia Medical College).

The District’s only church is the Unitarian Church of Norfolk (formerly the Second Presbyterian Church) at 737 Yarmouth Street.

The Garrison-Williams School (419 Colonial Avenue) is the only private educational facility and is located in a rehabilitated residence.

The Chrysler Museum, Norfolk's prestigious art museum, is located at the northeast corner of the district at the east head of Smith's Creek.
Although most houses in Ghent were designed as single-family dwelling units, many have since been divided into duplexes and apartments. Three large apartment houses were' built during the first quarter of the 20th century: (545 Warren Crescent, ca. 1925); the Holland (Drummond Place and Botetourt Street, 1904), and the Mowbray (714.Botetourt Street, ca. 1914).
Ghent is a richly landscaped neighborhood.

In addition to tree-lined streets (including plantings from circa 1890 and 1970), most residences are fronted by shrubbery, neat lawns, and small flower gardens. Large trees with full branches line both grass banks of the Hague providing color and shade and adding to the park-like setting prevalent through most of the district. The banks are partially lined with park benches and are a popular recreational site for--residents, picnickers, and joggers. Terminating both north ends of the Hague and Smith Creek are stone and cement sea walls (1919, 1922). The northwest end of the Hague hold's a small park lawn and benches, the whole set off by low stone walls. Completing, the green belt around the Ghent district, park lawns extend along the entire southern edge of Olney Road. Beechwood Place is the remaining public green in the district; unfortunately it stands neglected and overgrown, surrounded by an ivy-covered chain link fence.

The Sukkah-Tempalte for the Jewish Home

2008-10-30T09:06:00.000-07:00

Blog Name: Rabbi Shishler online (View Blog homepage)
Headline: The Sukkah- template for the Jewish home
Posted at: 12:43 PM - 17 Oct 2008
Ever since the Jews left Egypt some 3500 years ago, we've been wandering the globe. Be it due to pogroms, expulsions or our innate itch for change, we've crisscrossed the globe numerous times through our history.That may explain why we resonate with the Sukkah- a temporary home that can be set up quickly just about anywhere. In a sense, the Sukkah represents the Jewish home: It's not rooted in one place, requires little to build and can be constructed from readily accessible materials.But, I suspect there's more to the Sukkah's message for a Jewish home. After all, the Torah expects us to make it our home- in every sense- for a full week right at the start of the Jewish year. Whatever we do in the first days of our year impacts how the rest of the year progresses- and Sukkah is no exception.To build a kosher Sukkah, you need to have two primary elements:1. Walls that are stable.2. A roof that is not.If your Sukkah walls flap in the wind, your Sukkah may not be kosher. A Sukkah's roof that is impermeable is a no-no (you need to see the stars or at least let the rain in).Regardless of where in the world our People has made its home, we have always built on these two principles.Our walls are solid. What people do in their societies is their business, but we preserve an environment of our own inside our homes. Our Jewish identity remains pristine, safely preserves inside the stable walls that define us, regardless of where we are.And, no matter how tough our situation might be, we keep an eye out for the heavens. There is no firm ceiling to our potential, to the possibility for change and improvement. At all times, we remain aware of the gaps above us that allow us to dream, to transcend the here-and-now, and to succeed.
Happy Sukkos!

More Pictures of Portsmouth

2008-10-30T08:04:00.000-07:00

Col. Thomas Crawford. The ArtShow was on Crawford Street.

Sunday at the SeaWall

2008-10-30T07:58:00.000-07:00

Mark and Clyde

From Tuesday, August 26, 2008
10:40:10 AM

This Sunday, Mark and I went to the SeaWall Art Show. Clyde (OldTowne) had send us the link for the event.
Clyde is just as sweet as he can be, First Mark was alittle surprised as to who would wish to take our picture. Them I realize who it truly was behind the lens
Funny, we would learn we had another friend in common, a lady who attends the same Synogague as Mark and I. She doesn't too far from where the event took place.

My Husband, the Great Thinker

2008-10-26T19:41:00.001-07:00

My Husband: The Great Thinker
Mark and I decided that we would go away this past weekend for a few days.
So, just before I left for the Mikvah, I recieved notice that there was a new Stature placed in The Norfolk Botanical Gardens.
I am not only thrilled, but proud.
Mark is still not speaking to me and Clyde

Friday afternoon, Mark and I spend some time at the Beach.

This is Virginia Beach, Va. a 25 minute drive from us.
During the summer I like to go to the Ocean as the place of Mikvah. And since I am not a very good swimmer, I really don't like to go alone.
But this is a very special time, a spiritual time and I don't like to share this time with anyone.
Yet Mark has been touched by my stories and last month he came to the Ocean with me. So now we go to the Mikvah.
I remember saying to Mark, that Living Water is a "fearful thing, like G-d, it cannot be approached lightly."
No sooner did those words come out of my mouth and i had immersed myself and said the blessings, I got knocked off my feet and into the Ocean! And I was struck with a sever cramp in my hamstring.
Praise G-d Mark was there! He retrieved me from the water and held me as I slowly, recovered over what just happen.
Later, as we drove for Williamburge for our get-away, I couldn't help but dwell upon what happen.
How easy we as modern people forget that G-d is Holy and must be approached His way, not only. The Torah speaks of Him as being a comsuming Fire and His Voice like Great Waters. Standing in the vast Ocean I am always reminder that G-d is so great and yet I am so small.
But even in that, such is His love for us.
Living Water.
Beautiful. Powerful. Awe. Dangerous.
A day at the beach is wonderful. But often does it turn into a nightmare because we didn't use care in swimming or playing games. I took a step and found myself suddenly in a rip-tide. How many of even of the most strongest swimmers die because of such an accident, because they were alone or swan out too far and no one could get to them.
I love the Beach and that little trip hasn't changed my feelings. Just reminded Mark and I of the Holiest of the G-d we serve. That He speaks to us through His creation.
G-d is always speaking. The question is: are we listening

Mark, also enjoying time in Living Water.

The Glass Collection

2008-10-26T19:32:00.000-07:00

The Glass Collection

Tiffany's

I do hope you enjoy the small sample displays Mark and I viewed that day.

Blessing, Laini

The Funeral and The Chess Game

2008-10-26T19:22:00.000-07:00

Our Favorite's
This piece is called the first funeral.
Very sad. In this, we see the first affects of sin; the death of Abel.
Adam carrying his dead son's form and Eve, kissing the head of her baby one last time. How often I have read the story of Cain and Abel, and not think about the fact that there were two grieving parents, broken hearted over the world's first murder victim-their son Abel. By the hand of his own brother.

And then there is this delightful chess game. As much as I would love to have it in my home, after learning how much it cost, I shall just enjoy the pictures.

More Pictures

2008-10-26T19:18:00.000-07:00

I, Marcus....

Asia

Egypt

The Ivory Coast

Rome

The Bust

2008-10-26T19:09:00.000-07:00

The work of the Barque master Gianlorenzo Bernini, including the marble bust of Yeshua (Jesus) that was creat as a gift for the artist's benefactor, Queen Christina of Sweden.

I wish the picture could capture the feel of the piece. It is as if the eyes are looking right at you. No matter where you move, the eyes follow.

The Chrysler Museum of Art.

2008-10-26T18:52:00.000-07:00

Last week, Mark and I went to the Chrysler Museum of Art. Now localed on Mowbray Arch, the Museum is only a five minute drive (20 minute walk) from our home and a wonderful afternoon outing.
The Chrysler Museum of Art is an art museum in the Ghent Section of Norfolk, Virginia.

The museum was originally founded in 1933, as the Norfolk Museum of Arts and Sciences. In 1971, automotive heir, Walter P. Chrysler, Jr. (whose wife, Jean Outland Chrysler, was a native of Norfolk), donated most of his extensive collection to the museum. This single gift significantly expanded the museum's collection, making it one of the major art museums in the Southeastern United States. From 1958 to 1971, the Chrysler Museum of Art was a smaller museum consisting solely of Chrysler's personal collection and housed in the historic Center Methodist Church in Provincetown, Massacheusetts. Today's museum sits on a small body of water known as The Hague in the Ghent district near downtown Norfolk.
The Collection
The New York Times described the Chrysler collection as "one any museum in the world would kill for." Comprising over 30,000 objects the collection spans over 5000 years of world history. American and European paintings and sculpture from the middle ages to the present day form the core of the collection.
The museum's most significant holdings include works by Tintoretto, Veronese, Peter Paul Rubens, Diego Velazquez, Salvator Rosa, Gianlorenzo Bernini, John Singleton Copley, Thomas Cole, Eugene Delacroix, Edouard Manet, Paul Cezanne, Gustave Dore, Albert Bierstadt, Auguste Rodin, Mary Cassatt, Paul Gauguin, Georges Rouault, Henri Matisse, George Braque, Edward Hopper, Jackson Pollock, Andy Warhol, Richard Dieenkorn and Franz Kline.
The Chrysler Museum is home to the final sculpture of the Baroque master Gianlorenzo Bernini , a marble bust of Jesus, created as a gift for the artist's benefactor, Queen Christiana of Sweden.
The Museum also houses one of the world's greatest collections of glass (including outstanding works by Louis COmfort Tiffany),
distingushed holdings in the decorative arts, and a fine and growing collection of photography. The arts of the ancient world, Asia, Africa, and Pre-Columbian America are also well represented.
The Jean Outland Chrysler Library.
With a collection of more than 106,000 volumes, the Jean Outland Chrysler Library is one of the largest and most important art libraries in the South. The collection covers the entire history of world art, with special emphasis on material relevant to the Chrysler's Permanent Collection. The library subscribes to several hundred art-related journals, has an extensive collection of current and historical auction catalogues, and exchanges publications with 400 art museums world wide. There are also extensive vertical files on artists and art-related topics.
The library named in honor of Jean Outland Chrysler, wife of the late Walter P. Chrysler, Jr., who played a leading roled in its formation and expansion. The collection is based on the original holdings of the Norfolk Museum of Arts and Sciences library. In 1977, the library of the London art dealer M. Knoedler & Co. was purchased, adding major historical reference volumes, periodicals, and rare annotated slaes catalogues. The Library also houses the Museum archives, a rich source of local history that includes Mark Twain's original typescript of a speech he delivered at the Jamestown Tricentennial Exposition of 1907. A collection of papers from the Moses Myers family provides unique insights into the life of an important Tidewater merchant during the nation's early history.
The A. Kempton d'Ossche Art Video Collection is a fast-growing Library resource. The collection covers a variety of artists and art topics.
There are more pictures to follow from our visit.

The Princess Wave

2008-10-26T18:39:00.001-07:00

My Grandmother was a strong willed woman. But she was very much the lady. And after the birth of seven big head grandsons (her words) finally! a granddaughter; ME .
Sadly I do not have any pictures of Grandmother to share, but I am told I am her twin just born half a century later. Actually, my birthday is the day after hers. She was tall, handsome woman; 6 foot tall and solid. With one thick silver braid that hung down her back. And when she walked, Grandmother's tail swung like the tail of a cat.

At 5'8, I don't quite make it, but Mark says I am still a handsome woman.
It was my Grandmother who amoung other things, taught me to be a lady. Including the Princess Wave.
Since I do not have daughters of my own (yet) I teach my g-d daughters how to "slightly lean your head to one side, smile and making a tiny cup, allow your hand to sway back and front." Mind the arm now! The wave comes from the wrist; not the arm. And don't forget the smile.
Mark, however, doesn't like anyone to call me Princess.
He says I am his Queen.

Great Hope Farm

2008-10-26T18:14:00.000-07:00

The Entrance to Great Hope Farm

Welcome to Great Hope

Mark is the tall guy in the jeans...

Tar Pitch Torches light the way... mind your head!

From September 5th, 2008

Williamburg

Shalom Aleikhem:
After our Ghost tour, we went to the Great Hope Farm. I wrote about this in an earlier entry. It is a working farm, like one you would find in 1775-1780s.
On this night, the program was African American Music.

We moved from the time Slavery first came to these shores to 1780's and the influence of the African music and dance on our culture. Even today we feel the African drum in our music.
Our guide pointed out that slaves were brought from not only West Africa, but from Central and parts of the North. This way, these people could not communicate with each other and thus, sowing discord amoung the slaves so that they could not band together and break the chains that held them.
But! Africans, while having different languages in word, there is the language of dance, music and song. This is what brought the slaves together and kept them together. Song was not just for entrainment, but to teach our young and remind the mature and comfort the old and discouraged.
The work songs were so that everyone stayed in step; the young didn't work faster than an older person, lest the older fell behind and was beaten or sold. They worked hard; because if master had a good crop, then master would be happy and none would be sold.
We heard one of the songs that is sung in the field. We also lined up and pretending we also had hoes, worked along with the field hands. The song was about five or six minutes and my own back started to hurt. I cannot begin to imagine doing that for 12 to 14 hours a day, in the Virginian sun.
But sometimes, slaves were sold. Not only when crops were bad, but as punishment or given as a Christmas gift. This brought my beloved's heart; "imagine having your baby ripped from your arms and given to someone as a Christmas gift. Like a puppy."
Our guide spoken how the music in time became less African and more African -Americans This was in part to the use of the Fife and the Fiddle. But the drums were still there.
Since Sunday was the only day that there was no work, Saturday nights was a grand time of music and dance. The master and his family were often teased and made fun of during these time. The master either didn't play no attention, turned a deaf ear or even joined in the fun.
The program was about an hour long, yet it didn't feel like it. We weren't into the program five minutes when you felt you had indeed gone back in time.
We heard some of their stories (both funny and sad) and then the slaves showed us (from their point of view) how the master and his wife danced at the Tavern. It was a hoot! That I wish I could have taken a picture of, but we were asked to wait until after the program was over.
The man telling us how the master and his wife danced looked "painful!" Watching mock dance left my side hurting from dancing. We were asked if there was any amoung us who would join the dance.
And of course Mark stepped forward; with a slight shove from his wife.
Of course, when the program first began, the group wanted someone to play the Cowbell. And the next thing I knew there was a Cowbell in my hand; thanks to my beloved.
It was a wonderful evening, full of fun, laughter and learning.
And any time I get have with Mark, I treasure.

A Ghost Tale

2008-10-26T17:46:00.000-07:00

Mark buying our tickets for the evening....
Ahh water....

Our Guide for the Evening....

From 5th, September, 2008

Shalom Aleikhem:
We got home after 11pm last night and it was too late to write an entry.
After yesterday's entry, I did my hair and Mark worked on some paperwork. Later, we went to visit Mark's parents and and then headed off for an evening in Willimaburg.
We had supper at Golden Coral. I thought it best we have to have a heavy meal since we would be doing a lot of walking.
First, we went on a walking tour, listening to Ghost stories.

Now, mind you, both Mark and I do not believe in Ghost. And yet the stories of the times were intriguing.
The time; between 1775 to 1780. It so is funny: change the date, names and times and these stories could very well be played out today.

The first was about a woman, a maid who loved a man, who married another. The bride died on her wedding night and the groom has never been seen again...

Something about Hell knows no fury than a woman scored...

Then a sailor's tale and finally, a true ghost story; ghost walk about us daily. The person 'died' emotionly a long time ago.
Next, we went to the Great Hope Farm. I wrote about this in an earlier entry. It is a working farm, like one you would find in 1775-1780s.
On this night, the program was African American Music. We moved from the time Slavery first came to these shores to 1780's and the influence of the African music and dance on our culture. Even today we feel the African drum in our music.
Our guide pointed out that slaves were brought from not only West Africa, but from Central and parts of the North. This way, these people could not communicate with each other and thus, sowing discord amoung the slaves which meant the slaves could not come together again as a people and find a way to break their chains.
But! Africans, while having different languages in word, there is the language of dance, music and song. This is what brought the slaves together and kept them together. Song was not just for entrainment, but to teach our young and remind the mature and comfort the old and discouraged.
The work songs were so that everyone stayed in step; the young didn't work faster than an older person, lest the older fell behind and was beaten or sold. They worked hard; because if master had a good crop, then master would be happy and none would be sold.
We heard one of the songs that is sung in the field. We also lined up and pretending we also had hoes, worked along with the field hands. The song was about five or six minutes and my own back started to hurt. I cannot begin to imagine doing that for 12 to 14 hours a day, in the Virginian sun.
But sometimes, slaves were sold. Not only when crops were bad, but as punishment or given as a Christmas gift. This brought my beloved's heart; "imagine having your baby ripped from your arms and given to someone as a Christmas gift. Like a puppy."
Our guide spoken how the music in time became less African and more African Amercian. This was in part to the use of the Fife and the Fiddle. But the drums were still there.
Since Sunday was the only day that there was no work, Saturday nights was a grand time of music and dance. The master and his family were often teased and made fun of during these time. The master either didn't play no attention, turned a deaf ear or even joined in the fun.
The program was about an hour long, yet it didn't feel like it. We weren't into the program five minutes when you felt you had indeed gone back in time.
We heard some of their stories (both funny and sad) and then the slaves showed us (from their point of view) how the master and his wife danced at the Tavern. It was a hoot! That I wish I could have taken a picture of, but we were asked to wait until after the program was over.
The man telling us how the master and his wife danced looked "painful!" Watching mock dance left my side hurting from dancing. We were asked if there was any amoung us who would join the dance.
And of course Mark stepped forward; with a slight shove from his wife.
Of course, when the program first began, the group wanted someone to play the Cowbell. And the next thing I knew there was a Cowbell in my hand; thanks to my beloved.
It was a wonderful evening, full of fun, laughter and learning.
And any time I get have with Mark, I treasure.

Thoughts on September 11: From Mark

2008-10-26T07:32:00.000-07:00

Hello everyone in J Land; Mark here to give my thoughts on this day of tremendous loss and tremendous hope. Like my Beloved wrote: ANY nasty, hateful post to this entry will be deleted and reported to AOL!
I remember that day very well. I was working at a jewelry store of all places, and at the time that the second plane hit the tower of the American Trade Center, I was cleaning the glass cases that held the jewelry. I remember my co-workers getting all agitated and they turned on the TV which was really odd, and that is when I watched the second plane as it plowed into the second tower. It seemed surreal, and yet it happened.
Ever since that day, people have asked why did nineteen men decide to plan and execute such a hateful plan. In their minds they were doing a good thing; they were acting in accordance with their faith. They were of a sect of Muslims that believed that Islam is the triumphant religion and that they were called to put the world into chaos so that men would turn to Islam and be saved. They believed their daring act would spark jihad and that the rest of the Islamic world would pick up the banner that they carried. Others believed that our country had it coming because of our arrogance and dominating foreign policy. Still others felt it was punishment that G-d meted out for our many sins. I think all of these are valid reasons, except that Islam will be the victorious religion, that is.
Like my Beloved, I did not lose any friends, or family that I know of. I do know that two officers I worked with were stationed in the Pentagon on that day. One was in the very section were the plane hit the building, but he survived. I was told that he was hurt, but he recovered. As far as the mental scars, well that is a different story. I have not talked to him since, so I do not know the extent that he suffered from those scars.
Today, as hard as it is to believe, is the seventh anniversary of this terrible and tragic event. We stood watching as the 9-11 Memorial dedicated to the victims of that terrible event was presented. We did not watch the whole ceremony, but we could not help but marvel how with the majesty and reverence the members of the different armed services proceeded with the dedication. It is all about the process of remembering. It is said that those who do not remember the past are doomed to repeat it. Remembering cannot undo what is done, but it will help people to realize that there were many people who died that day: American, foreign, men, and women, children... Remembering will also help us to understand that this terrible event did not just affect Americans, but it affected all the nations, and it is still affecting the nations to this day.
We did not get to see the whole ceremony for the dedication because we had errands to run. We went to the naval base today to finish filing our taxes, and while we were there, I showed Laini where the base synagogue was. She asked if we could go there after we finished at the tax office. It is an amazing building, we need to take pictures for you to see later. While we were there, she pulled out a Siddur and opened to the Mourner's Kaddish. Then she asked me to read it with her. It was such a haunting and holy moment as we recited the prayer... Then we left.
Today is the seventh anniversary of the tragedy that occurred on September 11, 2001. As hard as it is to believe, this one event brought out the best and the worst in people, and it is still doing so to this day!

September 11, 2007

2008-10-26T06:42:00.000-07:00

*Warning: any nasty, hateful post to this entry will be deleted and reported to Blogspot.*

Simha. Hebrew for Joy.

But September 11, 2001 was not a Day of Joy, but sorrow.

It was the Day these shores were attacked by a small band of men who hoped to start a Holy War, that this would begin the the End of America.

And on that day, some of our innocent was indeed lost. For now we ourselves feel what many nations have had to deal for years: Terrorism.

I remember being asked to write an entry about my feelings that day.

I remember I had just finished PT when I learned the news. ( see We Made Our Huppah, under 9-11)

Then, as now, childhood memories flooded my mind.

I remember passing and watching the World Trade being builded during the summers we visisted New York.
I have not been to New York since they were finished and I know the reality of that Day will become very real the next time I go to New York.

There will be no Twin Towers to greet me.

I am sure that I lost former classmates and neighors I hadn't seen in years. But I lost people who shared my faith, my culture, my nation. I lost people that I shared this planet with.

Mothers and fathers cried that day. Children and siblings. Teachers remembered students, students teachers. A friend of my was on her way to work when the she watched the plane fly right into the Towers. She couldn't go home for a week. Her family didn't know if she was dead or alive that week, because she couldn't get word to them that she was OK.

There were Americans that died that day. But there were people from other nations visiting these shores, never to return to the land of their birth. People of all faiths and no faith died that Day, their final destiny decided by G-d alone.

The church I attended at the time, were amoung the churches that not only had all night prayer meetings, but answered the call and headed up to New York.

One friend, Angela who went to help care for the children, taking her friends the puppets with her to minister to the children.

Angela develop cancer a few years ago and died last August.
19 men, boarded four planes, their thoughts were to start Jihda. They were already dead, having already decided to die for their g-d. Amoung the infidel they killed were many of their own faith.
We have all been touched and changed that day. I found I pray for my nation and her leaders far more than I did in the past. I found my faith in the Holy One stronger, those I love dearer.

Yes, I remember watching CNN. There were those handful of nations that danced in the streets and rejoice because they felt "we got our own!"

There are people in this nation that feel the same way. That we deserved what happen because of slavery, the treatment of the Native Amercians, the spotted Owl, etc.
I do not.

Americans aren't perfect. But for the most part, we are good a good people. When the is a disaster anywhere in the world, we do not ask what religion, sex, colour or income status. We go, we give, we serve. For the most part, we do not dance and rejoice over the rubble' we offer the tools and muscle to help rebuild.
But out of the ashes of that day, The Eagle once again arose.

As a nation.

As a people.

Boka Tov (good morning)

2008-10-25T18:51:00.000-07:00

Well, I decided to teach a little Hebrew today.
Boka Tov (Good Morning)

When pronouned, it reminds me of my old New York Neighorhood as a little girl (broke a toe).
It means "may you have a good, sweet morning."

But to have is not a passive word, for it means, 'to find.' So it also means "may you find the sweetness of the morning."
This is why we have prayers before we get out of bed, blessings for when our feet are placed on the floor, for washing our hands. This is why we say Shema and have morning prayers. Why we study Torah (Scriptures) in the morning before the rest of our day starts. So that our forcus begins with the goodness, the sweetness of G-d. S

o that when things go wrong during the day, as they often do, we can find the goodness, the sweetness in it.
During this infestion, I have been able to enjoy cups of mint tea, with honey of course, something I often don't get to do since I begin my day with coffee. It reminds me of the time I use to take tea at 4pm. Something I shall start doing again. I have slowed down enough to straighten out my desk and allow my husband to spoil me (like he hasn't already). Since then, we have been to the doctor's two more times, finding that there maybe a small growth that only a streiod can take care of. Bedrest and now I am once again up and at 'em.
So, with my cup of tea, I bless you: may you find the sweetness of the day.

Shabbat 20th, Sept. 2008

2008-10-25T18:21:00.000-07:00

Mark:

Laini

The Menorah lit to welcome Shabbat....

The most romantic night of the week.....
We took a few pictures of our Shabbat.

Friday was the last day of his leave and so the days of his beard are numbered....
If you have been following our story in the journal:http://wemadeourhuppah.blogspot.com/ you will remember this crown from the wedding, the very one Mark wore on our wedding day. Since Shabbat is the Highest of the High Holy Days, we have special clothes we wear. Amoung the items is Mark's crown.
I also usually wear white, but tonight, I decided to one of my favorite tunic (Mark's too)
And of course, Shabbat is also the most romantic night of the week....

First Day Of Autumn

2008-10-25T18:11:00.000-07:00

My Captain.....

The face says it all....

My handsome guy

Monday, September 22, 2008
11:59:10 AM EDT

Feeling: Thoughtful
Boka Tov:
Well, it is the first day of Autumn.

And as always, Mark and I celebrate this day with a cup of Starbucks coffee. It is the first hot Starbuck of the season.
I love this time of the year and it is this time of the year that I miss New England the most:
The air, as fresh and crisp as an McIntosh apple.

The trees inflamed with an array of colours. How the ground would be covered with a thick blanket of colourful leaves that we would kick through walking to school.

How we would rake the leaves into a mountian, only to jump into them with abandonment. I remember before it was banned, the burning of the leaves at night, the smoke rising high, drawing the neighorhood out to watch. Warm sweaters and hot chocolate.
Here in our neighorhood, the trees are still green, the weather is in the 70s. It will be another few weeks before the leaves change.
Mark and I will head off to Williamburg in a few weeks; Williamburg is beautiful this time of the year.
Mark's leave ended Friday, and since he was to report for his Drill Weekend today and tomorrow, his beard had to go.
And that was hard since we both love his beard.

But that is a small price. Mark loves being a soldier and if it means giving up his beard until he retires so be it.
He called a few hours ago. He called to tell me he missed me. And I miss him too. But I reminded him he will be coming home for supper. So, it isn't too bad.
How quiet the house is.....

Update: 25th Oct. 2008

The leaves are now beginning to change. I am going to enjoy my morning walks surrounded by the colours of autumn, now alive on our street.

We are hopeful to take off for some travel later in the next few weeks.

2008-10-24T11:35:00.000-07:00

The lady near the tree:
I took these pictures on a day when my Beloved and I walked through one of the older portions of Norfolk. While we were walking, I decided that I wanted to take pictures of my Beloved in order to remember that day.

My Beloved's name, Tirza Elanna Bat Levi, means pleasant oak tree in Hebrew. That is why I love these pictures of me taking pictures of my Beloved standing near trees... She stood there coly; she stood there beautifully, and I had to think to myself, “Wow, this is my wife. This is the one G-d gave to me as a love gift. And all I could do is say, “Thank you, Ad-nai.”

More of Mowbray Arch

2008-10-24T11:29:00.000-07:00

Though we are only a few minutes away, Mowbray Arch to Mark and I are one of the treasures of our city, Norfolk.

My beloved, Mark

The bridge that leads to Ghent.

Mowbray Arch

2008-10-23T09:56:00.000-07:00

Mowbray Arch.....

Tuesday, September 23, 2008
12:05:22 PM EDT

Feeling: Chillin
Boka Tov (Good Morning)
As many of you know, during the summer, Mark and I went on a great adevnture; exploring our own neighorhood.
Today, I am sharing about Mowbray Arch.
Mowbray Arch is named after a English Lord, Lord Mowbray. My former(late) husband was a Mowbray and I held onto the name after we parted.
I thought it was a nice name
What we would consider East Ghent, it was builded in the late 1880s and also known as Millionaire's Roll because of the beautiful manisons. While many are still one family homes, many in recent years have been redone as apartments.
We are a 2 minute drive, but it is a very nice walk about.

Update: Today.

Since the Autumn colours are out, Mark and I will be taking another walk about soon and add those pictures at a furture date.

A View of Simha Torah

2008-10-22T19:39:00.000-07:00

As a Messinac Jew, I get that same feeling as below whenever I see the beloved Torah, hear her Chanted.
Love at First Sight
On Simchat Torah, I celebrate what Torah means to me and to my Jewish community.
BY: Mary Blye Howe Love
The first time I attended a prayer service at a synagogue, before I converted to Judaism, I felt complete awe when the rabbis removed the Torah from the ark. It was not only one of the most beautiful pieces of art I'd ever seen; the Torah seemed utterly immersed in an ancient and powerful aura of holiness. That night, Temple Emanu-El in Dallas--now my synagogue--was hosting an interfaith service, and the rabbis invited us onto the platform to look at the Torah. I gingerly climbed the stairs and stared, spellbound, as the rabbis talked about how a Torah is made, preserved, repaired, read, blessed, and cared for in the synagogue.Ten years later, I have not lost that sense of awe. If anything, it's increased. And in the days approaching Simchat Torah--the holiday that commemorates the annual completion of the Torah-reading cycle--I am once again infused with the joy of my connection to the Torah and to Jews worldwide. During Simchat Torah, I'll celebrate the Torah's inner beauty. I'll prepare to begin anew at "In the beginning," Genesis 1, and this year, seek greater depth there, some new, hidden gem.
While my awe of Torah came instantaneously, though, a kind of love at first sight, I often find studying the text difficult. Like most liberal Jews, I take little of it literally. I don't accept an Adam made from dust, or an Eve created from a rib. A God telling people to kill others for land? No. Animals in an ark, God desiring animal sacrifices, God striking people dead for touching the ark that held the tablets of the law? No, no, no.I've gone repeatedly to Torah study sessions, only to land in one of my rabbi's offices, complaining that Torah study makes me fidgety and uncomfortable. A lot of the discomfort initially stemmed from the fact that I came from a fundamentalist Christian background, and had for many years taken the Bible literally. Now, studying in a Judaic context, I continue to hear occasional comments that are too literal for me. Yet I've learned that Jews simply don't think like fundamentalist Christians. I have to remind myself that as Jews, we are encouraged to grapple with a biblical text, hearing and interpreting it in myriad ways.Because Jews all over the world follow the same schedule and read the same parsha (Torah portion) in any given week, the completion of the reading at one synagogue coincides with the completion at all other synagogues worldwide. Those of us who have never held the Torah as it's carried down the aisles on Saturday morning will hold it on Simchat Torah. All Torahs will be taken from the ark, and all of those present will have a chance to dance with one. Wine flows freely, while food and singing fill the synagogue. Each week during Shabbat services, I'll brush the Torah scroll with the fringes of my tallit (prayer shawl) as it is carried around the sanctuary, bringing its holiness back into the core of my being. I'll feel the familiar tingling of my spine as the ark is opened, and we bow and sing the aleinu prayer. As the men and women of my synagogue are called to the bimah to recite the blessings over the Torah scroll or read from the weekly Torah portion, I'll understand a little better the hard work they've put into doing so. As my friend Jack, a Holocaust survivor, waits each week for everyone to leave the chapel, climbs the steps, opens the ark, stands before the Torah scrolls, and quietly recites words I cannot hear, I'll allow his love of what that scroll represents to inflame my heart. The history of the Jewish people is written there, with all of the tragedies, beauty, foibles, and, ultimately, triumphs. That is one of the reasons we dance: to celebrate the survival of a little group of nomads who clung to Torah regardless of their circumstances. On the 23rd of the Jewish month of Tishrei, I'll have the rare opportunity to watch as all of those scrolls are removed from the ark in my synagogue. We'll culminate our joy of Torah--Simchat Torah--through dance, food, wine, and music.

Pictures From Our Service

2008-10-22T19:27:00.001-07:00

Howard, leading the Torah service, explaining that each year we read the Torah, The Torah never changes, but we do.
Our beloved brother Jezreel and I holding the Torah

The Torah being retuned to the Ark until Shabbat.

Rejoicing Over the Torah

2008-10-22T14:18:00.000-07:00

http://http://www.youtube.com/watch?v=fC-sxCJhmbk

From Judiam 101:
Shemini Atzeret and Simchat Torah
Level: Basic
...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the L-RD... on the eighth day, there shall be a holy convocation for you. -Leviticus 23:34
Tishri 22, the day after the seventh day of Sukkot, is the holiday Shemini Atzeret. In Israel, Shemini Atzeret is also the holiday of Simchat Torah. Outside of Israel, where extra days of holidays are held, only the second day of Shemini Atzeret is Simchat Torah: Shemini Atzeret is Tishri 22 and 23, while Simchat Torah is Tishri 23.
These two holidays are commonly thought of as part of Sukkot, but that is technically incorrect; Shemini Atzeret is a holiday in its own right and does not involve some of the special observances of Sukkot. We do not take up the lulav and etrog on these days, and our dwelling in the sukkah is more limited, and performed without reciting a blessing.
Shemini Atzeret literally means "the assembly of the eighth (day)." Rabbinic literature explains the holiday this way: our Creator is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed himself so much that He asks us to stay another day. Another related explanation: Sukkot is a holiday intended for all of mankind, but when Sukkot is over, the Creator invites the Jewish people to stay for an extra day, for a more intimate celebration.
Simchat Torah means "Rejoicing in the Torah." This holiday marks the completion of the annual cycle of weekly Torah readings. Each week in synagogue we publicly read a few chapters from the Torah, starting with Genesis Ch. 1 and working our way around to Deuteronomy 34. On Simchat Torah, we read the last Torah portion, then proceed immediately to the first chapter of Genesis, reminding us that the Torah is a circle, and never ends.
This completion of the readings is a time of great celebration. There are processions around the synagogue carrying Torah scrolls and plenty of high-spirited singing and dancing in the synagogue with the Torahs. Drinking is also common during this time; in fact, a traditional source recommends performing the priestly blessing earlier than usual in the service, to make sure the kohanim are not drunk when the time comes! As many people as possible are given the honor of an aliyah (reciting a blessing over the Torah reading); in fact, even children are called for an aliyah blessing on Simchat Torah. In addition, as many people as possible are given the honor of carrying a Torah scroll in these processions. Children do not carry the scrolls (they are much too heavy!), but often follow the procession around the synagogue, sometimes carrying small toy Torahs (stuffed plush toys or paper scrolls).
In some synagogues, confirmation ceremonies or ceremonies marking the beginning of a child's Jewish education are held at this time.
Shemini Atzeret and Simchat Torah are holidays on which work is not permitted.

But First the Rain

2008-10-22T07:31:00.000-07:00

12:44:16 PM EDT

Feeling :Mellow

In All Things Give Thanks.

Life isn't about waiting for the storm to pass, but learning to dance in the rain

We awoke to the sound of heavy rain. The rainfall so heavy one can't see through the window, let alone chance driving unless one needs to. It has the feel of a NorthEastern coming in. I had clothes that needed to be washed and hung out for the High Holy Days.Plan B: hang them on the clothes horse in the bath tub.I awoke to a chill in the air and the words on my lips: "Yuck!"Then repented: "Blessed Are Thou, King of The World, Who Bring Forths the Rain."So, it is a quiest day, a day Mark and I spend going over the prayers of Repentance that we say during this time of Preparation. This rainy morning also gave Mark and I time to have one of those "Heart to Heart" talks married couples have to have from time to time.During this time of reflection and repentance, it is a time to go through one's year and take stork. And make amends.Mark looked into my eyes, taking my hands and said: "We have a good thing, Laini."We do.For thoes areas we have failed each other, we have aske forgivness and giveness forgivenss and with the help of G-d, will do better.

As the rain falls, I look across the room, watching my husband make lunch for us. And I smile.

It's a good day.

Dancing in the Rain
After the last entry, I was thinking of the saying, "life isn't waiting for the storm to past, but it is learning to dance in the rain."

I was about to add it (and did) when I notice Clyde included it in his comment.

Also that it is a chicken Soup day.
Mark said Chicken Soup! great idea.
One problem; we had eaten the last of the homemade chicken soup.
So when the weather lighten up, Mark headed off to the store and brought two cans of Campell's Old Fashion Chicken and Pasta soup. Which was quite good; lots of chucky pieces of chicken and firm pasta. Not salty.
Later, one of our neighors came downstairs and the three of us enjoined cups of tea as the winds continue to blow.
I made lental soup last night for this evening's supper. Mark is getting some crusty bread to go with.
I am sitting here in grey sweats.

Hope the landlord turns on the heat.

It Has Been A Wonderful Time

2008-10-22T07:17:00.000-07:00

Boka Tov:

This has been a wonderful High Holy Days.

Yes, I was sick through much of it, but it has been a most wonderful time.

Mostly in part Mark and I spend the days together.

Last year, Mark was in Iraq.

We now Praise the Holy One for his safe return and look forward to whatever new things G-d has for us. These are some of our memories.....

Monday, September 29, 2008
4:39:42 PM EDT

As long as there is life, there is hope.- Johanan.Talmud J: Berakot, 9.1

Well, we don't have to send a Dove out of the Ark, looking for dry land. This morning the sun came out and it is a lovely day.
The table is set for Shabbat and I also pulled out the things for Rosh Hashanah. I have decided to make Apple Chicken and Cous-Cous for our High Holy Day meal.
Monday at Sunset, Rosh HasHananh will begin. We will go to the evening service and then enjoy apples and Challah dipped in honey, for a sweet, good year. And why apples and Challah? Apples and Challah (the egg rich bread we eat on Shabbat) are symbolic of Life. So we eat apples and honey for a happy new year, a sweet new year.
In fact there is a song by that title and if I can find it, I will include it to the jounral.
Well, Mark has returned with Starbucks.
See you in a bit.

Feeling: Intense
OK, Laini, Breath
In a few hours the New Year shall be here.
The house is almost ready; the Apples and Honey Chicken is baking, the green beans and almonds are done, the only thing left to be made is the Matzoh Ball Soup and Cous-Cous.

And the Apple and Honey dish is filled with honey, apples waiting to be dipped.
Because this day is considered a Shabbat, a Day of both rest and coming before G-d, there is no work and therefore, I won't be back online until after Tuesday. We are having guest tomorrow evening and my cameria is ready.
So, right now, I am taking a moment to breath.
Apple and Honey for Rosh Hashanah
So, to all our family (notice we call you family, not friends)

And More Pictures :)

2008-10-20T22:10:00.001-07:00

These pictures are from our first day at the Sukkah. Beacuse we live in an apartment, we use the Synagogue's. What I am looking at is the greeting to the "Anicent Guest" Abraham, Isaac, Jacob, Joseph, Moshe, Aaron, and King David.
Mark reads the Kiddush: Blessing of the Lights, Wine, Challah, the Four Species and for our Exdous from Egypt.
And here are our guest: Moshe the Mouse, Abraham the Bear and Ribbi the Rabbi
Shalom and welcome!
Our Evening meal. Unseem the Hummus.

Pictures From Sukkah

2008-10-20T22:03:00.001-07:00

Mark with the Lulva and Citron. He shakes it three times in front of him, drawing the Four species into himself with each shake. Then over the right shoulder, the left shoulder, up to heaven, down to earth and then chant: "His mercies endure forever. We turn to the East, South, West and North.

My turn....
We dressed the Sukkah with a Ruby Red Table cloth and cnadles along with the Lulva and citron and the prayers.

Time to Clean House

2008-10-20T10:16:00.000-07:00

From Sunday, September 7, 2008
9:22:25 PM EDT
Feeling Quiet
The Month Of Elud: Time to Clean House
This is the Hebrew month known as Elud. It is the last month of the Jewish Year.
This month, we begin to reflect on the past year, and start house cleaning for the upcoming New Year.
Both our dwellings and our spiritual homes.
We reflect upon our sins, people we have wrong and the things we must get right. With G-d and our fellow man.
There are morning prayers that lead into the New Year as we ask forgivness. We right wrong and we try to finish projects we have began the year before.
Yes, we should and must ask forgiveness daily, but this is a holy time, a time of self examintion, knowing that our G-d will forgive us and help us to grow into the heavenly beings we are called to be.
But I also like the thought that I am able to look back and see how far I have come as a person. How far I have to go. And see the diffenence I made. And the diffenece I can make in the years to come.
Part of my reflection is the projects I have going right now. I know Mark and Lizzie's quilts will not be finish by the end of this month. And that is OK.
At least I have started them and they shall be finished in G-d's time.

Sukkot Stories: An Etrog from the Garden of Eden

2008-10-20T07:55:00.000-07:00

Sukkot Stories:An Etrog from the Garden of Eden

By Nissan Mindel
It was the first day of Sukkot, and all the congregants in the shul (synagogue) of Rabbi Elimelech of Lizensk were in a festive mood. One could feel the "Yom-Tov" spirit in the atmosphere.
As Rabbi Elimelech stood at the lectern and began reciting Hallel, all eyes turned upon him. There was something unusual in his manner this Sukkot. Why did he stop so suddenly in the middle of his swaying as he held the etrog and lulav in his hands to sniff the air? And why did he not go through the Service in his usual leisurely manner? It was evident that something was on his mind, something rather exciting by the look on his radiant countenance.
The minute the davening (praying) was over, Rabbi Elimelech hurried to where his brother Rabbi Zusha (who had come to spend the festival with him) was standing, and said to him eagerly: "Come and help me find the etrog which is permeating the whole shul with the fragrance of the Garden of Eden!"
And so together they went from person to person until they reached the far corner of the shul where a quiet looking individual was standing, obviously engrossed in his own thoughts.
"This is the one," called out Rabbi Elimelech delightedly. "Please, dear friend, tell me who are you and where you obtained this wonderful etrog?"
The man, looking somewhat startled and bewildered at this unexpected question, replied rather slowly, carefully choosing his words:
"With all due respect to you, Rabbi, it is quite a story. Do you wish to sit down and listen to it all?"
"Most certainly I do," answered Rabbi Elimelech emphatically, "I am sure it will be a story worth hearing!"
"My name," began the quiet-looking man, "is Uri, and I come from Strelisk. I have always regarded taking the "four kinds" on Sukkot as one of my favorite mitzvot, and so, although I am a poor man and could normally not afford to buy an etrog according to my desire, my young wife, who agrees with me as to its importance, helps me by hiring herself out as cook. Thus she is independent of any financial help from me, and I can use my own earnings for spiritual matters. I am employed as melamed (teacher) in the village of Yanev, which is not far from my native town. One half of my earnings I use for our needs and with the other half I buy an etrog in Lemberg. But in order not to spend any money on the journey I usually go on foot.
"This year, during the Ten Days of Repentance, I was making my way on foot as usual, with fifty gulden in my purse with which to buy an etrog, when on the road to Lemberg I passed through a forest and stopped at a wayside inn to have a rest. It was time for 'minchah' so I stood in a corner and davened minchah.
"I was in the middle of my prayers when I heard a terrible sound of moaning and groaning, as of one in great anguish. I hurriedly finished my davening so that I could find out what was the trouble, and if I could help in any way.
"As I turned towards the man who was in obvious distress, I beheld a most unusual and rough looking person, dressed in peasant garb with a whip in his hands, pouring out his troubles to the inn-keeper at the bar.
"From the somewhat confused story, between his sobs, I managed to gather that the man with the whip was a poor Jew who earned his living as a baal agallah (owner of a horse and cart for carting purposes). He had a wife and several children and he barely managed to earn enough to make ends meet. And now, a terrible calamity had be fallen him. His horse, without which he could do nothing, had suddenly collapsed in the forest not far from the inn, and just lay there unable to get up.
"I could not bear to see the man's despair and tried to encourage him, by telling him that he must not forget that there is a G-d above us who could help him in his trouble, however serious it seemed to him.
" 'I'll sell you another horse for fifty gulden, although I assure you he is worth at least eighty, but just to help you out in your difficulty!' " The inn-keeper was saying to the wagon driver.
" 'I haven't even fifty cents, and he tells me I can buy a horse for fifty gulden!' the man said bitterly.
"I felt I could not keep the money I had with me for an etrog when here was a man in such desperate plight that his very life and that of his family depended upon his getting a horse. So I said to the inn-keeper:
"'Tell me what is the lowest price you would take for your horse?'
"The inn-keeper turned to me in surprise. If you pay me on the spot, I will take forty-five gulden, but absolutely not a cent less. I am selling my horse at a loss as it is!'
"I immediately took out my purse and banded him forty-five gulden, the wagon driver looking on, his eyes nearly bulging out of their sockets in astonishment. He was just speechless with relief, and his joy was absolutely indescribable.
"'Now you see that the Almighty can help you, even when the situation appears to you to be entirely hopeless!' I said to him as he hurried off with the innkeeper to harness the newly-bought horse to his forsaken cart tied to the stricken horse in the forest.
"As soon as they went off, I hurriedly got my few things together and disappeared, as I did not want to be embarrassed by the thanks of the grateful wagon driver.
"I eventually reached Lemberg with the remaining five gulden in my pocket, and naturally had to content myself with buying a very ordinary looking but kosher etrog. Usually my etrog is the best in Yanev, and everyone used to come and make a blessing over it , but this year I was ashamed to return home with such a poor-looking specimen, so my wife agreed that I could come here to Lizensk, where nobody knew me."
"But my dear Rabbi Uri," cried out Rabbi Elimelech, now that the former had finished his story, "Yours is indeed an exceptional etrog. Now I realize why your etrog has the fragrance of the Garden of Eden in its perfume! Let me tell you the sequel to your story."
"When the wagon driver whom you saved thought about his unexpected good fortune, he decided that you must have been none other than the Prophet Elijah whom the Almighty had sent down to earth in the form of a man, in order to help him in his desperation. Having come to this conclusion the happy wagon driver looked for a way of expressing his gratitude to the Almighty, but the poor man knew not a Hebrew word, nor could he say any prayers. He racked his simple brain for the best way of thanksgiving.
"Suddenly his face lit up. He took his whip and lashed it into the air with all his might, crying out with all his being: 'Dear Father in Heaven, I love you very much! What can I do to convince you of my love for you? Let me crack my whip for you as a sign that I love you!' Saying which, the wagon driver cracked his whip into the air three times.
"On the eve of Yom Kippur, the Almighty up above was seated on His 'Seat of judgment,' listening to the first prayers of the Day of Atonement.
"Rabbi Levi Yitzchak of Berditchev, who was acting as the Counsel for Defense on behalf of his fellow Jews, was pushing a wagon full of Jewish mitzvot to the Gates of Heaven, when Satan appeared and obstructed his path with piles of Jewish sins, so that Rabbi Levi Yitzchak just got stuck there. My brother Rabbi Zusha and I added our strength to help him move his wagon forward, but all in vain; even our combined efforts proved fruitless.
"Suddenly there came the sound of the cracking of a whip which rent the air, causing a blinding ray of light to appear, lighting up the whole universe, right up to the very heavens! There we saw the angels and all the righteous seated in a circle, singing G-d’s praise. On hearing the wagon driver's words as he cracked his whip in ecstasy, they responded: 'Happy is the King who is thus praised!'
"All at once, the Angel Michael appeared, leading a horse, followed by the wagon driver with whip in hand.
"The Angel Michael harnessed this horse to the wagon of mitzvot, and the wagon driver cracked his whip. Suddenly the wagon gave a lurch forward, flattening the piles of sins that had been obstructing the way, and drove it smoothly and easily right up to the Throne of Honor. There the King of Kings received it most graciously and, rising from the Seat of judgment, went over and seated Himself on the Seat of Mercy. A happy New Year was assured."
"And now dear Rabbi Uri" concluded Rabbi Elimelech, "you see that all this came about through your noble action. Go home, and be a leader in Israel! For you have proved your worthiness, and you shall carry with you the approval of the Heavenly Court. But before you go, permit me to hold this wonderful etrog of yours, and praise G-d with it."

The Unpopular Tzaddik By By Yerachmiel Tilles

2008-10-20T07:37:00.001-07:00

Sukkot Stories:The Unpopular Tzaddik

By Yerachmiel Tilles
Rabbi Pinchas of Koretz was a spiritual giant in his generation. At first, his greatness was mostly unknown to his contemporaries, but he had no regrets; indeed, it suited him just fine. He spent his days and nights in Torah-study, prayer and meditation. Rarely was he interrupted.
But then, the word began to spread, perhaps from fellow disciples of Rabbi Israel Baal Shem Tov, that Rabbi Pinchas was very, very special. People began to visit him on a regular basis, seeking his guidance, requesting his support, asking for his prayers and beseeching his blessing. The more he helped them, the more they came. The trickle to his door became a stream and the stream became a daily flood of personal stories and requests for help.
Rabbi Pinchas was overwhelmed. He felt he was no longer serving G-d properly, because he no longer had sufficient time to study, pray and meditate as he should. He didn't know what to do. He needed more privacy and less distraction, but how could he turn away dozens and even hundreds of people who genuinely felt that he could help them? How could he convince them to go elsewhere, to others more willing and qualified than he?
Then he had an idea. He would pray for heavenly help in the matter. Let G-d arrange it that people not be attracted to seek him out! Let G-d make him be despicable in the eyes of his fellows!
"A tzaddik decrees and Heaven agrees," they say. Rabbi Pinchas prayed and so it became. No longer did people visit him. Not only that, on those occasions when he went to town, he was met with averted heads and a chilly atmosphere.
Rabbi Pinchas didn't mind at all. Indeed, he was delighted. The old pattern was restored; rarely was he interrupted.
Then the "Days of Awe" of Rosh Hashanah and Yom Kippur passed, and there remained only four brief busy days to prepare for the Sukkot festival. In previous years, there had always been some yeshiva students or local townspeople who were only too glad to help the pious rabbi construct his sukkah-hut. But this time, not a single soul arrived. No one liked him, and no one even thought to help him.
Not being handy in these matters, the rabbi didn't know what to do. Finally, having no choice, he was forced to hire a non-Jew to build his sukkah for him. But the hired man did not possess the tools that were needed, and Rabbi Pinchas could not get a single Jew in the neighborhood to lend him tools because they disliked him so much. In the end, his wife had to go to borrow them, and even that was difficult to accomplish due to the prevailing attitude towards her husband. With just a few hours remaining till the onset of the festival, they finally managed to complete a flimsy minimal structure.
As the sun slid between the forest branches and the Rebbetzin lit the festive candles, Rabbi Pinchas hurried off to shul. Despite his solitary ways, he always made a point to attend the congregational prayers on the holidays; besides he didn't want to miss the opportunity to acquire a guest for the festival meal, something so integral to the essence of the holiday.
In those days in Europe, people desiring an invitation to a meal would stand in the back of the shul upon the completion of the prayers. The householders would then invite them upon their way out, happy to so easily accomplish the mitzvah of hospitality. Rabbi Pinchas, unfortunately, did not find it so simple. Even those without a place to eat and desperate for an invitation to a sukkah in which to enjoy the festival meal, turned him down without a second thought. Eventually, everyone who needed a place and everyone who wanted a guest were satisfied, except for the tzaddik, Rabbi Pinchas.
He trudged home alone, saddened and a bit shaken up at the realization that he might never have another guest, not even for the special festive meal of the First Night of Sukkos. Alas, that too was part of the price of his freedom.... It was worth it, wasn't it?
Pausing just inside the entrance to his sukkah, Rabbi Pinchas began to chant the traditional invitation to the Ushpizin, the seven heavenly guests who visit every Jewish sukkah. Although not many are privileged to actually see these exalted visitors, Rabbi Pinchas was definitely one of the select few who had this experience on an annual basis. This year, he raised his eyes and saw the Patriarch Abraham--the first of the Ushpizin and therefore the honored guest for the first night of the festival--standing outside the door of the sukkah, keeping his distance.
Rabbi Pinchas cried out to him in anguish: "Father Abraham! Why do you not enter my sukkah? What is my sin?"
Replied the patriarch: "I am the embodiment of Chessed, serving G-d through deeds of loving-kindness. Hospitality was my specialty. I will not join a table where there are no guests."
The crestfallen Rabbi Pinchas quickly re-ordered his priorities. He prayed that everything be restored to as it had been, and that he should find favor in the eyes of his fellows exactly as before. Again his prayer was answered. Within a short time, throngs of people were again finding their way to his door; seeking his guidance, asking his support, requesting his prayers, and beseeching his blessing. No longer could he devote all or even most of his time to his Torah-study, his prayer, and to his meditation. But thanks to his holy Sukkot guest, this was no longer seen as a problem.

Biographical Note: Rabbi Pinchas Shapiro of Koretz (1726-1791) was considered to be one of the two most pre-eminent followers of the Chassidism's founder, Rabbi Israel Baal Shem Tov (along with Rabbi Israel's successor the Maggid of Mezritch).

Arba Minim: The Four Species

2008-10-20T07:14:00.000-07:00

Arba Minim: The Four Species
On the first day, you will take for yourselves a fruit of a beautiful tree, palm branches, twigs of a braided tree and brook willows, and you will rejoice before the L-RD your G-d for seven days. -Leviticus 23:40
Another observance during Sukkot involves what are known as the Four Species (arba minim in Hebrew) or the lulav and etrog. We are commanded to take these four plants and use them to "rejoice before the L-rd." The four species in question are an etrog (a citrus fruit similar to a lemon native to Israel; in English it is called a citron), a palm branch (in Hebrew, lulav), two willow branches (aravot) and three myrtle branches (hadassim). The six branches are bound together and referred to collectively as the lulav, because the palm branch is by far the largest part. The etrog is held separately. With these four species in hand, one recites a blessing and waves the species in all six directions (east, south, west, north, up and down), symbolizing the fact that G-d is everywhere. Detailed instructions for this ritual can be found under Sukkot Blessings.
The four species are also held and waved during the Hallel prayer in religious services, and are held during processions around the bimah (the pedestal where the Torah is read) called hakafot each day during the holiday. These processions commemorate similar processions around the altar of the ancient Temple in Jerusalem. This part of the service is known as Hoshanot, because while the procession is made, we recite a prayer with the refrain, "Hosha na!" (please save us!). On the seventh day of Sukkot, seven circuits are made. For this reason, the seventh day of Sukkot is known as Hoshanah Rabbah (the great Hoshanah).
After the circuits on Hoshanah Rabbah, we beat the willow branches against the floor five times, shaking loose some or all of the remaining leaves. A number of explanations are offered for this unusual beating practice, but the primary reason seems to be agricultural: the rainy season in Israel begins in the fall, and the leaves falling from the willow branch symbolize our desire for beneficial rainfall. The following day (Shemini Atzeret), we begin adding a line about rain to the thrice-daily Shemoneh Esrei prayer.
Why are these four plants used instead of other plants? There are two primary explanations of the symbolic significance of these plants: that they represent different parts of the body, or that they represent different kinds of Jews.
According to the first interpretation, the long straight palm branch represents the spine. The myrtle leaf, which is a small oval, represents the eye. The willow leaf, a long oval, represents the mouth, and the etrog fruit represents the heart. All of these parts have the potential to be used for sin, but should join together in the performance of mitzvot (commandments).
According to the second interpretation, the etrog, which has both a pleasing taste and a pleasing scent, represents Jews who have achieved both knowledge of Torah and performance of mitzvot. The palm branch, which produces tasty fruit, but has no scent, represents Jews who have knowledge of Torah but are lacking in mitzvot. The myrtle leaf, which has a strong scent but no taste, represents Jews who perform mitzvot but have little knowledge of Torah. The willow, which has neither taste nor scent, represents Jews who have no knowledge of Torah and do not perform the mitzvot. We bring all four of these species together on Sukkot to remind us that every one of these four kinds of Jews is important, and that we must all be united.

Sukkot

2008-10-20T07:11:00.000-07:00

From Judaism 101:
Sukkot
Level: Basic
...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the L-RD. -Leviticus 23:34
The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as Z'man Simchateinu , the Season of our Rejoicing.
Sukkot is the last of the Shalosh R'galim (three pilgrimage festivals). Like Passover and Shavu'ot, Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as Chag Ha-Asif , the Festival of Ingathering.
The word "Sukkot" means "booths," and refers to the temporary dwellings that we are commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is "Sue COAT," but is often pronounced as in Yiddish, to rhyme with "BOOK us." The name of the holiday is frequently translated "Feast of Tabernacles," which, like many translations of Jewish terms, isn't very useful. This translation is particularly misleading, because the word "tabernacle" in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew "mishkan." The Hebrew word "sukkah" (plural: "sukkot") refers to the temporary booths that people lived in, not to the Tabernacle.
Sukkot lasts for seven days. The two days following the festival, Shemini Atzeret and Simchat Torah, are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot.
The festival of Sukkot is instituted in Leviticus 23:33 et seq. No work is permitted on the first and second days of the holiday. (See Extra Day of Holidays for an explanation of why the Bible says one day but we observe two). Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Passover.
Building a Sukkah
You will dwell in booths for seven days; all natives of Israel shall dwell in booths. -Leviticus 23:42
In honor of the holiday's historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness. The temporary shelter is referred to as a sukkah (which is the singular form of the plural word "sukkot"). Like the word sukkot, it can be pronounced like Sue-KAH, or to rhyme with Book-a.
The sukkah is great fun for the children. Building the sukkah each year satisfies the common childhood fantasy of building a fort, and dwelling in the sukkah satisfies a child's desire to camp out in the backyard. The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there; however, if the weather, climate, and one's health permit, one should spend as much time in the sukkah as possible, including sleeping in it.
A sukkah must have at least two and a half walls covered with a material that will not blow away in the wind. Why two and a half walls? Look at the letters in the word "sukkah" (see the graphic in the heading): one letter has four sides, one has three sides and one has two and a half sides. The "walls" of the sukkah do not have to be solid; canvas covering tied or nailed down is acceptable and quite common in the United States. A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it. The roof of the sukkah must be made of material referred to as sekhakh (literally, covering). To fulfill the commandment, sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours. Sekhakh must be left loose, not tied together or tied down. Sekhakh must be placed sparsely enough that rain can get in, and preferably sparsely enough that the stars can be seen, but not so sparsely that more than ten inches is open at any point or that there is more light than shade. The sekhakh must be put on last. Note: You may put a water-proof cover over the top of the sukkah when it is raining to protect the contents of the sukkah, but you cannot use it as a sukkah while it is covered and you must remove the cover to fulfill the mitzvah of dwelling in a sukkah.
You can buy do-it-yourself sukkah from various sources online, or you can build your own. I built my own with four 4x4 poles and four 2x4 boards, bolted together and secured by smaller pieces of 2x4 board. My walls are made from canvas painter's drop cloth, attached to the frame by D-rings and curtain hooks. It can be assembled or disassembled in less than two hours by two people.
It is common practice, and highly commendable, to decorate the sukkah. In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the American holidays of Halloween and Thanksgiving. Many families hang artwork drawn by the children on the walls. Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians. It is a sad commentary on modern American Judaism that most of the assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot.
Many Americans, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving. This may not be entirely coincidental: I was taught that our American pilgrims, who originated the Thanksgiving holiday, borrowed the idea from Sukkot. The pilgrims were deeply religious people. When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and found Sukkot. This is not the standard story taught in public schools today (that a Thanksgiving holiday is an English custom that the Pilgrims brought over), but the Sukkot explanation of Thanksgiving fits better with the meticulous research of Mayflower historian Caleb Johnson, who believes that the original Thanksgiving was a harvest festival (as is Sukkot), that it was observed in October (as Sukkot usually is), and that Pilgrims would not have celebrated a holiday that was not in the Bible (but Sukkot is in the Bible). Although Mr. Johnson claims that the first Thanksgiving was "not a religious holiday or observance," he apparently means this in a Christian sense, because he goes on to say that the first Thanksgiving was instead "a harvest festival that included feasts, sporting events, and other activities," concepts very much in keeping with the Jewish religious observance of Sukkot. See Religious Beliefs of the Pilgrims and Debunking a Popular Internet Lesson Plan.

H'ag Samach:

2008-10-19T21:12:00.000-07:00

H'ag Samach:
(Happy Holy Days)
Today is the first day of Sukkot, The Feast of Booths.
It is a joyious Holy Day.
After working hard all year (except for Shabbat) and after Yom Kippur (The Day of Judgement) we have a Great Seven Day Feast. It is is one of the Feast of Adonai (L-rd) that we are to save for, so that we can enjoy the full seven days without work. The First and the Last Day are Shabbats and therefore no work is done. The rest of the time, many cannot take that time off, take those two Holy Days off.

A Day To Remember

2008-10-19T21:09:00.000-07:00

'If we ever forget that we're one nation under God,then we will be a nation gone under.'- Ronald Reagan.

Yesterday was Yom Kippur, The Shabbaats of Shabbats.It is a day where we do not work. But, we also do not eat or drink water. No bathing, makeup, perfumes, body oils. It is the Day we afflict our souls.From Rosh Hashanah (Jewish New Year) until the night before Yom Kippur, we are to make things right, if possiable between ourselves and our fellowman.
But on Yom Kippur, it is between G-d each one of us. It is a dress rehearsal.Like it or not, believe it or not, each one of us will one day die.Like it or not, believe it or not, each one of us will face G-d and Judgement.There is coming a Real Yom Kippur for each of us.If you are a believer in the Holy One and obey His Torah(Word, Commandments) you have nothing to fear, for your name is written in the Book of Life.It is not a Day we take lightly, but with reflection. But as the Day comes to a close, where the Books are closed for another year, and we hear that blast of the Shofar one last time... it is PARTY TIME! for we know we are at peace with G-d and Man.And that is why we feast after the breaking of the fast with family and friends.

Yom Kippur

2008-10-19T20:58:00.000-07:00

From Judiam 101:
Yom Kippur
Level: Basic
...In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall not do any work ... For on that day he shall provide atonement for you to cleanse you from all your sins before the L-RD. -Leviticus 16:29-30
Yom Kippur is probably the most important holiday of the Jewish year. Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Yom Kippur occurs on the 10th day of Tishri. The holiday is instituted at Leviticus 23:26 et seq.
The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In Days of Awe, I mentioned the "books" in which G-d inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends.
As I noted in Days of Awe, Yom Kippur atones only for sins between man and G-d, not for sins against another person. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. That must all be done before Yom Kippur.
Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one's body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur.
As always, any of these restrictions can be lifted where a threat to life or health is involved. In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to. Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so. People with other illnesses should consult a physician and a rabbi for advice.
Most of the holiday is spent in the synagogue, in prayer. In Orthodox synagogues, services begin early in the morning (8 or 9 AM) and continue until about 3 PM. People then usually go home for an afternoon nap and return around 5 or 6 PM for the afternoon and evening services, which continue until nightfall. The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the shofar. See Rosh Hashanah for more about the shofar and its characteristic blasts.
It is customary to wear white on the holiday, which symbolizes purity and calls to mind the promise that our sins shall be made as white as snow (Is. 1:18). Some people wear a kittel, the white robe in which the dead are buried.
Yom Kippur Liturgy
See also Jewish Liturgy generally.
The liturgy for Yom Kippur is much more extensive than for any other day of the year. Liturgical changes are so far-reaching that a separate, special prayer book for Yom Kippur and Rosh Hashanah. This prayer book is called the machzor.
The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service. "Kol nidre" means "all vows," and in this prayer, we ask G-d to annul all personal vows we may make in the next year. It refers only to vows between the person making them and G-d, such as "If I pass this test, I'll pray every day for the next 6 months!" Click the musical notes to hear a portion of the traditional tune for this prayer.
This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking straight. This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity. In recognition of this history, the Reform movement restored this prayer to its liturgy.
There are many additions to the regular liturgy (there would have to be, to get such a long service ). Perhaps the most important addition is the confession of the sins of the community, which is inserted into the Shemoneh Esrei (Amidah) prayer. Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins.
There are two basic parts of this confession: Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous...), and Al Cheit, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously...) Frequent petitions for forgiveness are interspersed in these prayers. There's also a catch-all confession: "Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us."
It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism. There is no "for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat" (though obviously these are implicitly included in the catch-all). The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few). These all come into the category of sin known as "lashon ha-ra" (lit: the evil tongue), which is considered a very serious sin in Judaism.
The concluding service of Yom Kippur, known as Ne'ilah, is one unique to the day. It usually runs about 1 hour long. The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service, thus you must stand throughout the service. There is a tone of desperation in the prayers of this service. The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends. The service ends with a very long blast of the shofar. See Rosh Hashanah for more about the shofar and its characteristic blasts.
After Yom Kippur, one should begin preparing for the next holiday, Sukkot, which begins five days later.

The Beauty of Sabbath

2008-10-19T20:37:00.000-07:00

I read this story earlier in the day. It speaks of the beauty of Sabbath, the highest of the High Holy Days.
An elderly Jewish informant in Barbara Myerhoff's book, Number Our Days, tells a story which he attributes to Martin Buber to prove to his community that a ceremony whose authenticity some doubted was indeed the real thing. "It tells here about two men who are worried about the holiness of the Sabbath. 'What is it that makes something holy?' they ask. They decide to make a test to see what happens when they have Sabbath on a weekday. So they make the Sabbath in the middle of the week, everything they do right, and it feels the same way as on Saturday. This is alarming, so they take the problem to the rabbi to explain. Here is what the rabbi tells them: 'If you put on Sabbath clothes and Sabbath caps it is quite right that you had a feeling of Sabbath holiness. Because Sabbath clothes and Sabbath caps have the power of drawing the light of the Sabbath holiness down to earth.' " (1978:105)

The Ten Days of Awe Part 2

2008-10-19T20:24:00.000-07:00

The Shabbat before Rosh Hashanah, we begin a period of self exmaining. There is a service during morning prayers, where we reflect on our past, asking G-d to truly search us, reflect our true nature so that we can set things right with Him and others.
For the unbeliever, this is just a religious excerise with little meaning, ie. I have done my duty.
But for the one who fears G-d, who does keep short accounts, he/she knows things happen during the course of the year, things we didn't mind or push to the side. It is a time of full accouting and it is this time we see much letter writing and phone calls take place.
Forgivness should be asked for and given.
But what if that person doesn't ask or does forgive? Then you let it go. For you have done your best.
Mark and I like to look at this time as: we see how far we have come, and how far we have to go. And by the grace of G-d, we shall continue to confront our lives to His.

The Ten Days of Awe

2008-10-19T20:22:00.000-07:00

From Judiam 101:
Days of Awe
Level: Basic
The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance. This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur.
One of the ongoing themes of the Days of Awe is the concept that G-d has "books" that he writes our names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Rosh Hashanah, but our actions during the Days of Awe can alter G-d's decree. The actions that change the decree are "teshuvah, tefilah and tzedakah," repentance, prayer, good deeds (usually, charity). These "books" are sealed on Yom Kippur. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year."
Among the customs of this time, it is common to seek reconciliation with people you may have wronged during the course of the year. The Talmud maintains that Yom Kippur atones only for sins between man and G-d. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible.
Another custom observed during this time is kapparot. This is rarely practiced today, and is observed in its true form only by Chasidic and occasionally Orthodox Jews. Basically, you purchase a live fowl, and on the morning before Yom Kippur you wave it over your head reciting a prayer asking that the fowl be considered atonement for sins. The fowl is then slaughtered and given to the poor (or its value is given). Some Jews today simply use a bag of money instead of a fowl. Most Reform and Conservative Jews have never even heard of this practice.
Work is permitted as usual during the intermediate Days of Awe, from Tishri 3 to Tishri 9, except of course for Shabbat during that week.
Two lesser special occasions occur during the course of the Days of Awe.
Tishri 3, the day after the second day of Rosh Hashanah, is the Fast of Gedaliah. This really has nothing to do with the Days of Awe, except that it occurs in the middle of them. For more information, see Minor Fasts.

2008-10-19T19:53:00.000-07:00

Rosh Hashanah
Level: Basic

Please note that these pages contain the Name of G-d and we ask that you treat them with respect.

The Lighting of the Candles.

On the first night, candles should be lit no later than 18 minutes before sundown. On the second night, candles should be lit immediately after nightfall, kindled by an existing flame.

The words in [brackets] should be read only on the sabbath.

Barukh atah Adonai, Eloheinu, melekh ha'olam

Blessed are you, Lord, our God, sovereign of the universe

asher kidishanu b'mitz'votav v'tzivanu

Who has sanctified us with His commandments and commanded us

l'had'lik neir shel [shabbat v'shel] yom tov (Amein)

to light the candles of [Shabbat and of] the holiday (Amen)

Evening Kiddush for Rosh Hashanah
Kiddush is recited while holding a cup of wine or other liquid, no less than 3.3 ounces.

On Friday nights (Shabbat), insert the first paragraph of Shabbat kiddush here, that is, from Vay'hiy erev to asher bara Elohiym la'asot. On all other nights, skip words in [brackets].

Barukh atah Adonai, Eloheinu, melekh ha'olam

Blessed are you, Lord, our God, sovereign of the universe

if using wine or grape juice)
borei p'ri hagafen (Amein)

Who creates the fruit of the vine (Amen)

(if using other liquids)
shehakol nih'yeh bid'varo (Amein)

Who made all things exist through His word (Amen)

Barukh atah Adonai, Eloheinu, melekh ha'olam

Blessed are you, Lord, our God, sovereign of the universe

v'kid'shanu b'mitz'votav vatiten lanu Adonai Eloheinu, b'ahavah

and sanctified us with His commandments,and you gave us, Lord our God, with love

et yom [hashabat hazeh v'et yom]

with love this day of [Sabbath and this day of]

hazikaron hazeh yom [zikh'ron] t'ru'ah

remembrance, a day of [remembrance of] shofar blowing [with love]

[b'ahavah] mik'ra kodesh zeikher litzi'at mitz'rayim

[with love] a holy convocation, a memorial of the exodus from Egypt

ki vanu vachar'ta v'otanu kidash'ta mikol ha'amim

Indeed, You have chosen us and made us holy from all peoples

ud'var'kha emet v'kayam la'ad

and Your word is true and established for ever.

Barukh atah Adonai melekh al kol ha'aretz

Blessed are You, Lord, our God, King over all the world,

m'kadeish [hashabat v]yisra'eil v'yom hazikaron. (Amein)

Who sanctifies [the sabbath] and Israel and the Day of Remembrance. (Amen)

Shehecheyanu

Barukh atah Adonai, Eloheinu, melekh ha'olam

Blessed are you, Lord, our God, sovereign of the universe

shehecheyanu v'kiyimanu v'higi'anu laz'man hazeh. (Amein)

Who has kept us alive, sustained us, and enabled us to reach this season (Amen)

Apples and Honey
During Rosh Hashanah, it is traditional to eat apples dipped in honey, to symbolize our hopes for a "sweet" new year. The apple is dipped in honey, the blessing for eating tree fruits is recited, the apple is tasted, and then the apples and honey prayer is recited.

Barukh atah Adonai, Eloheinu, melekh ha'olam

Blessed are you, Lord, our God, king of the universe

Barukh atah Adonai, Eloheinu, melekh ha'olam

Blessed are you, Lord, our God, king of the universe

Take a bite from the apple dipped in honey, then continue with the following:

y'hi ratzon mil'fanekha Adonai eloheinu vei'lohei avoteinu

May it be Your will, Lord our God and God of our ancestors

sh't'chadeish aleinu shanah tovah um'tukah.

that you renew for us a good and sweet year.

Ere Rosh Hashanah

2008-10-19T19:42:00.000-07:00

Shalom:
Ere Rosh Hashanah in the Reel home could be liken to Christmas.
The house is clean and polished like an apple.
New Clothes are often brought: they too will become High Holy Day clothes.
Special foods are prepared: Apple and Honey chicken with Almonds, green beans with Amonds, Cous-Cous with raisens and Almonds and of course fruit filled Challah and Challah Pudding. Wine for joy. Apples dipped in honey.
Special friends are invited.
Because it is a Holy day, there are the blessings said and the lights go out for the next two days, save the white lights we have hanging over head and the candles.
It is a time of great joy, of peace and a time of reflection.
For it is also the time we must make peace with our fellow man before Yom Kipper, the Day of Judgement.
And we have ten days to get that straight.

Rosh Hashanah

2008-10-19T18:59:00.000-07:00

Rosh Hashanah
Level: Basic

...In the seventh month, on the first of the month, there shall be a sabbath for you, a remembrance with shofar blasts, a holy convocation. -Leviticus 16:24
Rosh Hashanah occurs on the first and second days of Tishri. In Hebrew, Rosh Hashanah means, literally, "head of the year" or "first of the year." Rosh Hashanah is commonly known as the Jewish New Year. This name is somewhat deceptive, because there is little similarity between Rosh Hashanah, one of the holiest days of the year, and the American midnight drinking bash and daytime football game.

There is, however, one important similarity between the Jewish New Year and the American one: Many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to begin introspection, looking back at the mistakes of the past year and planning the changes to make in the new year. More on this concept at Days of Awe.

The name "Rosh Hashanah" is not used in the Bible to discuss this holiday. The Bible refers to the holiday as Yom Ha-Zikkaron (the day of remembrance) or Yom Teruah (the day of the sounding of the shofar). The holiday is instituted in Leviticus 23:24-25.

The shofar is a ram's horn which is blown somewhat like a trumpet. One of the most important observances of this holiday is hearing the sounding of the shofar in the synagogue. A total of 100 notes are sounded each day. There are four different types of shofar notes: tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, staccato notes extending over a period of about 3 seconds; and tekiah gedolah (literally, "big tekiah"), the final blast in a set, which lasts (I think) 10 seconds minimum. Click the shofar above to hear an approximation of the sound of Tekiah Shevarim-Teruah Tekiah. The Bible gives no specific reason for this practice. One that has been suggested is that the shofar's sound is a call to repentance. The shofar is not blown if the holiday falls on Shabbat.

No work is permitted on Rosh Hashanah. Much of the day is spent in synagogue, where the regular daily liturgy is somewhat expanded. In fact, there is a special prayerbook called the machzor used for Rosh Hashanah and Yom Kippur because of the extensive liturgical changes for these holidays.

Another popular observance during this holiday is eating apples dipped in honey, a symbol of our wish for a sweet new year. This was the second Jewish religious practice I was ever exposed to (the first one: lighting Chanukkah candles), and I highly recommend it. It's yummy. We also dip bread in honey (instead of the usual practice of sprinkling salt on it) at this time of year for the same reason.

Another popular practice of the holiday is Tashlikh ("casting off"). We walk to flowing water, such as a creek or river, on the afternoon of the first day and empty our pockets into the river, symbolically casting offour sins. Small pieces of bread are commonly put in the pocket to cast off. This practice is not discussed in the Bible, but is a long-standing custom. Tashlikh is normally observed on the afternoon of the first day, before afternoon services. When the first day occurs on Shabbat, many synagogues observe Tashlikh on Sunday afternoon, to avoid carrying (the bread) on Shabbat.

Religious services for the holiday focus on the concept of G-d's sovereignty.

The common greeting at this time is L'shanah tovah ("for a good year"). This is a shortening of "L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year." More on that concept at Days of Awe.

You may notice that the Bible speaks of Rosh Hashanah as occurring on the first day of the seventh month. The first month of the Jewish calendar is Nissan, occurring in March and April. Why, then, does the Jewish "new year" occur in Tishri, the seventh month?

Judaism has several different "new years," a concept which may seem strange at first, but think of it this way: the American "new year" starts in January, but the new "school year" starts in September, and many businesses have "fiscal years" that start at various times of the year. In Judaism, Nissan 1 is the new year for the purpose of counting the reign of kings and months on the calendar, Elul 1 (in August) is the new year for the tithing of animals, Shevat 15 (in February) is the new year for trees (determining when first fruits can be eaten, etc.), and Tishri 1 (Rosh Hashanah) is the new year for years (when we increase the year number. Sabbatical and Jubilee years begin at this time).

See Extra Day of Jewish Holidays for an explanation of why this holiday is celebrated for two days instead of the one specified in the Bible.

Havdalah

2008-10-19T18:52:00.000-07:00

Shabbat comes to a close in a most dramatic and touching way.

The word Havdalah means to differentiate, to distinguish. The entire ceremony is to distinguish between the Shabbat that we have just experienced and the week that we are about to enter, both as an existence in time and as a feeling of existence.

Three blessings are said:

- First on the wine, again a symbol of joy. Now we take pleasure in what we have accomplished, and hope that it will continue to grow into the week.

- Then on the spices, whose fragrance we inhale to comfort our soul at the loss of Shabbat.

- And finally on the flame, which symbolizes light and darkness and the ability to see the difference in a very deep way.

The greatest tool we have for appreciating anything is the ability to distinguish and differentiate. When we see things as rare and unique, they stand out as special, and somehow have their own place in the world.

Yet, all too often, we have a hard time utilizing this tool and seeing things for their own uniqueness. Masses of people just become ordinary beings. Beautiful sunsets start to look all the same.

Our challenge is to discern and see the minute differences that exist in the world in order to appreciate their rare and unique qualities and thus take pleasure in their existence.

It takes effort to refine this ability.

In the Havdalah ceremony, we set a braided candle aflame and hold up our fingers to see the light and shadows dancing upon them. This light and darkness symbolizes wisdom and confusion, and we hold our hands before the flame in order to see the difference.

When we contrast understanding with the tragedy of confusion, we differentiate and gain a deep appreciation for wisdom.

Shabbat is over. We mark the ending with Havdalah and recognize the beginning of a week. But we also mark the difference in how we will live the week.

Shabbat is a rare and unique gift. Appreciating its beauty and understanding the depths of its wonder sometimes means seeing it in contrast to the rest of the week.

And Shabbat is a different plane. When it ends, it is not just that the clock has ticked away, it is that the level that we have enjoyed has also come to an end. For the week is not Shabbat. If we have used the Shabbat properly however, we may be able to infuse some of it into our week.

The custom of lighting two additional candles, after the ceremony with the Havdalah flame, is just one way we can try and stretch out that light that we have gained just a little bit longer.

Reflections

I was spending Shabbat in Tzfat in the northern part of Israel with a friend. We were both going to the same school for women in Jerusalem, but needed a getaway, and so we chose this quasi-mystical Shabbaton as our Shabbat adventure.

We met two women there who were studying at a very nontraditional school in Jerusalem. Despite our philosophical differences, we all became fast friends during Shabbat. When Shabbat was over, we had just a few minutes to catch the only bus to Haifa where we could get a connection to Jerusalem, so there was no time to linger and make Havdalah.

But, as Egged bus has been known to do, there were some traveling delays, so by the time we arrived in Haifa, it was 11:30 at night, and there were no connecting buses to Jerusalem.

All four of us were traveling together, and the consensus was to grab a bus to Tel Aviv and from there get to Jerusalem. So we did.

By now we were getting kind of hungry, and though we had brought snacks along, you are not allowed to eat until you hear the Havdalah ceremony. I guess it keeps you from jumping back into your week without a properly honored separation from Shabbat.

Our two colleagues were not as traditionally observant as we were, but refrained from eating, as they knew the halacha just as we did.

Okay, so now we're four young single girls getting off the bus in Tel Aviv very late at night. If you don't know, I must tell you that this is not exactly the nicest neighborhood to be in, day or night. And this was 1:00 a.m. We stuck close together.

To our dismay, we had missed the last bus to Jerusalem. By now we were all definitely in the realm of hunger, so first things first -- let's make Havdalah!

My friend from school led the way, and we all followed her into this sleazy-looking shish kabob/falafel place filled with men drinking and speaking in quick, loud spurts, punctuated by bursts of laughter. Feel the mood? Believe me, we did.

My friend walked confidently up to the counter and announced to the owner that we wanted to make Havdalah.

If I hadn't been there I wouldn't have believed what happened next. The guy got very excited and announced to everyone that we were about to make Havdalah! Men, who, believe me, looked far from religious, left their cards and cigarettes and came over to the counter.

Without missing a beat, my friend ordered an Israeli fruit juice (as you can make Havdalah over a social drink, not just wine or grape juice), borrowed some matches from someone in the crowd, and asked the owner if he had some sort of spice for the ceremony.

He came up with some chicken soup powder, and we figured it was close enough.

Two matches were struck and held together in place of a braided candle, my friend made the blessing over the fruit juice, and the chicken soup powder was passed around for all to smell. (Which we found out later was not valid for the spices blessing.)

During all this, two rabbinical students were standing back with their mouths open, utterly shocked at what they were seeing.

She said all the blessings, drank down the juice, and when the fire was extinguished, everyone in the place clapped. We thanked them, waved goodbye, and grabbed a taxi to Jerusalem.

On route, we broke open our snacks and laughed about our Havdalah adventure. But I was struck with something much deeper, as my original negative assessment of the Israelis we encountered turned to one of appreciation that every Jew, religious or secular, has a special spark inside.

* * *

We always try to lower the lights during Havdalah so that the flame glows over all of us. It's so beautiful as our daughter holds the candle so carefully, watching it drip on a sheet of newspaper. My husband recites the blessings, and we smell the sweet cloves.

Such a bittersweet moment. Shabbat is leaving, so it's kind of sad, but the week of events beckons with excitement.

Yes, I love Havdalah, from the first strike of the match, so forbidden to do over Shabbat, to the sizzle of the candle, as it's extinguished into the last of the wine.

We always end with Shavua Tov -- "a good week" -- and then sing "Eliyahu" slowly and quietly. Before long, everyone is in jammies and in bed, the dishes are done, and the lights are out. Already the anticipation begins for next Shabbat...

* * *

We were attending an out-of-town wedding and stayed in a hotel over Shabbat. It went pretty smooth until the end when we made Havdalah.

We lit the big, braided Havdalah candle that we had brought along and held it up. Halfway through the blessings we heard the hotel fire alarm go off and a lot of commotion outside. We looked up to see that the candle was creating a lot of smoke and realized that must be what set off the alarm!

Quickly we extinguished the flame and went out into the hall to see people running this way and that. We were so unbelievably embarrassed that we just pretended not to know where the fire was, like everyone else.

Eventually the alarm stopped and everyone went back to their rooms. We finished Havdalah using two matches for a tiny, tiny flame.

Adapted from "Friday Night and Beyond" by Lori Palatnik (Jason Aronson Pub.)

Turn On The Lights

2008-10-19T18:44:00.000-07:00

by Rabbi Boruch Leff
Why do we signify Shabbat's entry by lighting up the lights?
It is one of the most beautiful sights and experiences within the gamut of Jewish life. The lady of the house walks toward the candelabra with great anticipation, knowing that she is about to touch something otherworldly. She strikes the match, lights the candles, closes her eyes, and makes the blessing. As she finishes the blessing and begins to recite a special prayer, an overwhelming feeling of spirituality permeates her inner core. Shabbat has arrived into her open and welcoming arms.
Why do we signify Shabbat's entry by lighting up the lights?
Imagine yourself going into the kitchen in the darkness of the night looking for a midnight snack The lights are off and you cannot see anything in the room. It's so dark, you can't even find the light switch. You can't see or access that snack you desire, even though it's sitting right there. The food is ready to be eaten, but as far as you are concerned it doesn't exist, because you are steeped in darkness.
What happens when you find the switch and turn on the lights? A brand new room, midnight snack included, emerges.
Our Sages refer to the physical world as darkness. Spirituality is present in the world around us but it can be very difficult to find. All too often we're in a dark room. On Shabbat we turn on the lights and see the spiritual dimension that has always been there.
When we light candles welcoming the Shabbat, the spiritual light of the world turns on. Now we can see what we truly yearn for -- holiness, meaning, and sanctity.
When we light the Shabbat candles, we turn on the lights of our soul and spirituality becomes clear. We feel God's presence and His involvement in our lives with the appearance of the Shabbat Queen.
On Shabbat, we don't merely physically rest. We take a mental break from our busy and stressful workweek. We increase our serenity; our prayers, our song, our Torah studies, and our kindness. All become energized.
With the lights on, we are inspired to live, to learn, to love. We spend time with our children, our families, the most important people in our lives.
With the lights on, we realize that there's no such thing as 'not having time for something important' -- we must make the time. We all make time for things we recognize as being crucial. When was the last time you went without eating an entire day? We need to learn to see what are truly the crucial things in life .
On Shabbat, we internalize the idea that sometimes we're so busy driving that we don't stop for gas, and then we run out of gas and burn out the car.
On Shabbat, we rejuvenate and reconnect so we can inspire others. With the lights on, we understand that while sometimes 'it is what it is,' we have the ability to change what it is and to make it better.
On Shabbat, God always leaves the light on for us.

Shabbath The Mirror of the World to Come Part 2

2008-10-19T18:31:00.000-07:00

Shabbat
Level: Basic
For six days you may perform melachah, but the seventh day is a complete Sabbath, holy to the L-RD ... it is an eternal sign that in six days, the L-RD made heaven and earth, and on the seventh day he rested and was refreshed. -Exodus 31:15-17
The Nature of Shabbat
The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions, or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from G-d, a day of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music, Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride). It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."
Shabbat is the most important ritual observance in Judaism. It is the only ritual observance instituted in the Ten Commandments. It is also the most important special day, even more important than Yom Kippur. This is clear from the fact that more aliyot (opportunities for congregants to be called up to the Torah) are given on Shabbat than on any other day.
Shabbat is primarily a day of rest and spiritual enrichment. The word "Shabbat" comes from the root Shin-Beit-Tav, meaning to cease, to end, or to rest.
Shabbat is not specifically a day of prayer. Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week. Observant Jews pray every day, three times a day. See Jewish Liturgy. To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting: we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion. The same can be said of prayer on Shabbat.
In modern America, we take the five-day work-week so much for granted that we forget what a radical concept a day of rest was in ancient times. The weekly day of rest has no parallel in any other ancient civilization. In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes. In addition, the very idea of rest each week was unimaginable. The Greeks thought Jews were lazy because we insisted on having a "holiday" every seventh day.
Shabbat involves two interrelated commandments: to remember (zakhor) Shabbat, and to observe (shamor) Shabbat.
Zakhor: To Remember
Remember the Sabbath day to sanctify it (Hebrew: Zakhor et yom ha-Shabbat l'kad'sho) -Exodus 20:8
We are commanded to remember Shabbat; but remembering means much more than merely not forgetting to observe Shabbat. It also means to remember the significance of Shabbat, both as a commemoration of creation and as a commemoration of our freedom from slavery in Egypt.
In Exodus 20:11, after Fourth Commandment is first instituted, G-d explains, "because for six days, the L-rd made the heavens and the earth, the sea and all that is in them, and on the seventh day, he rested; therefore, the L-rd blessed the Sabbath day and sanctified it." By resting on the seventh day and sanctifying it, we remember and acknowledge that G-d is the creator of heaven and earth and all living things. We also emulate the divine example, by refraining from work on the seventh day, as G-d did. If G-d's work can be set aside for a day of rest, how can we believe that our own work is too important to set aside temporarily?
In Deuteronomy 5:15, while Moses reiterates the Ten Commandments, he notes the second thing that we must remember on Shabbat: "remember that you were a slave in the land of Egypt, and the L-rd, your G-d brought you forth from there with a mighty hand and with an outstretched arm; therefore the L-rd your G-d commanded you to observe the Sabbath day."
What does the Exodus have to do with resting on the seventh day? It's all about freedom. As I said before, in ancient times, leisure was confined to certain classes; slaves did not get days off. Thus, by resting on Shabbat, we are reminded that we are free. But in a more general sense, Shabbat frees us from our weekday concerns, from our deadlines and schedules and commitments. During the week, we are slaves to our jobs, to our creditors, to our need to provide for ourselves; on Shabbat, we are freed from these concerns, much as our ancestors were freed from slavery in Egypt.
We remember these two meanings of Shabbat when we recite kiddush (the prayer over wine sanctifying Shabbat or a holiday). Friday night kiddush refers to Shabbat as both zikaron l'ma'aseih v'rei'shit (a memorial of the work in the beginning) and zeikher litzi'at Mitz'rayim (a remembrance of the exodus from Egypt).
Shamor: To Observe
Observe the Sabbath day to sanctify it (Hebrew: Shamor et yom ha-Shabbat l'kad'sho) -Deuteronomy 5:12
Of course, no discussion of Shabbat would be complete without a discussion of the work that is forbidden on Shabbat. This is another aspect of Shabbat that is grossly misunderstood by people who do not observe it.
Most Americans see the word "work" and think of it in the English sense of the word: physical labor and effort, or employment. Under this definition, turning on a light would be permitted, because it does not require effort, but a rabbi would not be permitted to lead Shabbat services, because leading services is his employment. Jewish law prohibits the former and permits the latter. Many Americans therefore conclude that Jewish law doesn't make any sense.
The problem lies not in Jewish law, but in the definition that Americans are using. The Torah does not prohibit "work" in the 20th century English sense of the word. The Torah prohibits "melachah" (Mem-Lamed-Alef-Kaf-Hei), which is usually translated as "work," but does not mean precisely the same thing as the English word. Before you can begin to understand the Shabbat restrictions, you must understand the word "melachah."
Melachah generally refers to the kind of work that is creative, or that exercises control or dominion over your environment. The word may be related to "melekh" (king; Mem-Lamed-Kaf). The quintessential example of melachah is the work of creating the universe, which G-d ceased from on the seventh day. Note that G-d's work did not require a great physical effort: he spoke, and it was done.
The word melachah is rarely used in scripture outside of the context of Shabbat and holiday restrictions. The only other repeated use of the word is in the discussion of the building of the sanctuary and its vessels in the wilderness. Exodus Ch. 31, 35-38. Notably, the Shabbat restrictions are reiterated during this discussion (Ex. 31:13), thus we can infer that the work of creating the sanctuary had to be stopped for Shabbat. From this, the rabbis concluded that the work prohibited on Shabbat is the same as the work of creating the sanctuary. They found 39 categories of forbidden acts, all of which are types of work that were needed to build the sanctuary:
Sowing
Plowing
Reaping
Binding sheaves
Threshing
Winnowing
Selecting
Grinding
Sifting
Kneading
Baking
Shearing wool
Washing wool
Beating wool
Dyeing wool
Spinning
Weaving
Making two loops
Weaving two threads
Separating two threads
Tying
Untying
Sewing two stitches
Tearing
Trapping
Slaughtering
Flaying
Salting meat
Curing hide
Scraping hide
Cutting hide up
Writing two letters
Erasing two letters
Building
Tearing a building down
Extinguishing a fire
Kindling a fire
Hitting with a hammer
Taking an object from the private domain to the public, or transporting an object in the public domain.
(Mishnah Shabbat, 7:2)
All of these tasks are prohibited, as well as any task that operates by the same principle or has the same purpose. In addition, the rabbis have prohibited handling any implement that is intended to perform one of the above purposes (for example, a hammer, a pencil or a match) unless the tool is needed for a permitted purpose (using a hammer to crack nuts when nothing else is available) or needs to be moved to do something permitted (moving a pencil that is sitting on a prayer book), or in certain other limited circumstances. Objects that may not be handled on Shabbat are referred to as "muktzeh," which means, "that which is set aside," because you set it aside (and don't use it unnecessarily) on Shabbat.
The rabbis have also prohibited travel, buying and selling, and other weekday tasks that would interfere with the spirit of Shabbat. The use of electricity is prohibited because it serves the same function as fire or some of the other prohibitions, or because it is technically considered to be "fire."
The issue of the use of an automobile on Shabbat, so often argued by non-observant Jews, is not really an issue at all for observant Jews. The automobile is powered by an internal combustion engine, which operates by burning gasoline and oil, a clear violation of the Torah prohibition against kindling a fire. In addition, the movement of the car would constitute transporting an object in the public domain, another violation of a Torah prohibition, and in all likelihood the car would be used to travel a distance greater than that permitted by rabbinical prohibitions. For all these reasons, and many more, the use of an automobile on Shabbat is clearly not permitted.
As with almost all of the commandments, all of these Shabbat restrictions can be violated if necessary to save a life.
A Typical Shabbat
At about 2PM or 3PM on Friday afternoon, observant Jews leave the office to begin Shabbat preparations. The mood is much like preparing for the arrival of a special, beloved guest: the house is cleaned, the family bathes and dresses up, the best dishes and tableware are set, a festive meal is prepared. In addition, everything that cannot be done during Shabbat must be set up in advance: lights and appliances must be set (or timers placed on them, if the household does so), the light bulb in the refrigerator must be removed or unscrewed, so it does not turn on when you open it, and preparations for the remaining Shabbat meals must be made.
Shabbat, like all Jewish days, begins at sunset, because in the story of creation in Genesis Ch. 1, you will notice that it says, "And there was evening, and there was morning, one day." From this, we infer that a day begins with evening, that is, sunset. For the precise time when Shabbat begins and ends in your area, consult the list of candle lighting times provided by the Orthodox Union, by Chabad or by any Jewish calendar.
Shabbat candles are lit and a blessing is recited no later than eighteen minutes before sunset. This ritual, performed by the woman of the house, officially marks the beginning of Shabbat. Two candles are lit, representing the two commandments: zakhor (remember) and shamor (observe), discussed above.
The family then attends a brief evening service (45 minutes - that's brief by Jewish standards - see Jewish Liturgy).
After services, the family comes home for a festive, leisurely dinner. Before dinner, the man of the house recites Kiddush, a prayer over wine sanctifying Shabbat. The usual prayer for eating bread is recited over two loaves of challah, a sweet, eggy bread shaped in a braid. The family then eats dinner. Although there are no specific requirements or customs regarding what to eat, meals are generally stewed or slow cooked items, because of the prohibition against cooking during Shabbat. (Things that are mostly cooked before Shabbat and then reheated or kept warm are OK).
After dinner, the birkat ha-mazon (grace after meals) is recited. Although this is done every day, on Shabbat, it is done in a leisurely manner with many upbeat tunes.
By the time all of this is completed, it may be 9PM or later. The family has an hour or two to talk or study Torah, and then go to sleep.
The next morning Shabbat services begin around 9AM and continue until about noon. After services, the family says kiddush again and has another leisurely, festive meal. A typical afternoon meal is cholent, a very slowly cooked stew. By the time birkat ha-mazon is done, it is about 2PM. The family studies Torah for a while, talks, takes an afternoon walk, plays some checkers, or engages in other leisure activities. A short afternoon nap is not uncommon. It is traditional to have a third meal before Shabbat is over. This is usually a light meal in the late afternoon.
Shabbat ends at nightfall, when three stars are visible, approximately 40 minutes after sunset. At the conclusion of Shabbat, the family performs a concluding ritual called Havdalah (separation, division). Blessings are recited over wine, spices and candles. Then a blessing is recited regarding the division between the sacred and the secular, between Shabbat and the working days, etc.
As you can see, Shabbat is a very full day when it is properly observed, and very relaxing. You really don't miss being unable to turn on the TV, drive a car or go shopping.

The Sabbath is a Mirror of the World to Come.

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The Sabbath is a mirror of the world to come.- Zohar, Genesis, 48a
Setting the Table
The sabbath table should be set with at least two candles (representing the dual commandments to remember and observe the sabbath), a glass of wine, and at least two loaves of challah (representing the dual portion of manna that God provided for the Israelites in preparation for Shabbat in the desert). The challah loaves should be whole, and should be covered with a bread cover, towel or napkin. Lighting Candles
Candles should be lit no later than 18 minutes before sundown. For the precise time when Shabbat begins in your area, consult the list of candle lighting times provided by the Orthodox Union or any Jewish calendar.