To Dwell in the Palace: ‘I Am a Different Person Than I Would Have Been Writing Ad Copy on Madison Ave’

Here I Am!

By Tzvia Ehrlich-Klein, Yerushalayim.

It’s many years since little ol’ regular me, a third-generation American, first came to Israel. As with so many turning points in life, I didn’t realize that it was one.

I just came for one year — a Junior Year Abroad study program at Hebrew University. But something happened as my suitcases were thrown off the truck and fell down a dusty hill alongside my dorm building.

Somehow I just fell in love with the Land, and felt, instinctively, that this is where a Jew really belongs.

No, I wasn’t a “Zionist” who had been waiting to return to the Land. And I wasn’t raised on halachic values of residing within it’s holy borders. I was merely a college student who came to study for a year, complete with my dozens of shoes and matching pocketbooks, and suitcases full of Villager skirt outfits.

But somehow, once here, I just knew, deep inside, that, though I didn’t know the language or anyone who lived here, somehow I just knew that this was where a Jew truly belonged.

So the next year I made aliya. To this impossibly crazy country where everything was so different from my little Jewish princess world that I had loved (here, no one but me noticed or even cared if the color of my shoes matched my outfit!). But I just knew that it was important to be here. Here, where 3000 years of Jewish History comes alive, and I, little ol’ nothing-special me, get to be a living, active part of it!

Amazing! Here, where King David wandered in the hills that are just outside my window. The very same hills where I now sometimes get stuck in a traffic jam. He wandered, and I ride. But they’re the very same hills! It’s the same Land, the same sky overhead.

And it’s not just King David. It’s also Abraham and Isaac, and Rivka, and Rachel, and King Saul and Resh Lakish, and the prophet Samuel…. And me?

Isn’t it amazing? The Land that Moses was not allowed to enter, I can, and have?! Unreal! He didn’t get to live here, but I do? What an amazing honor! How totally, unbelievably, stupendously unbelievable! (And sometimes I wonder, what would my great-great-great grandparents have thought? They were probably in pogroms somewhere, able to dream, but certainly not able to visualize, the actuality of living in a land surrounded by other Jews — and yet here I am.)

No, it’s not just the holiness. And it’s not just the landscape. And it’s not just the history, going back thousands upon thousands of years. And it’s even not just being in the front-row seat of history-in-the-making. It’s the people, the People of Israel, all around, everywhere, concurrently bringing to life the concept of an ingathering from “arba kanfot haAretz” [from the four corners of the world], while allowing me to be immersed amidst this amazingly holy people and place.

Are there problems? Irritations? Disappointments? Of course. But it has always been that way. This is the way HaShem made it. One of three things “acquired through difficulties” (Torah, the World to Come, and the Land of Israel). Disappointments and problems are built into the system. Jobs, apartments, the language, and differences.… So my Ashkenazi daughter likes spicy Yemenite harissa, and I get freaked out the days before Yom Kippur when many women are carrying live chickens on the public buses, in baskets, in order to do kapparos the real way, like their mothers did, at home (rather than my way, with money in a sanitized white handkerchief). My “Yankee ingenuity” and efficiency is appalled by “Russian-socialist” bosses standing around and passively allowing lines of waiting people to get longer and longer, and I’ve come to appreciate “Israeli rudeness” which is really a wholesome counterpoint to the phony politeness that existed (exists?) in Germany and England. Here, in our Jewish Homeland, we are all part of the beautiful mosaic called Am Yisrael, the Jewish People.

No, I never learned the language. And I have no brothers or sisters or aunts or uncles here. But I do know that this is ‘home,’ and that, just by living here, I am doing something important with my life. Even if I never do anything else. I know that just by living here I am an active part of Jewish history, contributing to and doing something important for our People.

Continue reading…

From Naava Kodesh, here.

‘Askinu Se’udasa’: The Minhag to AVOID Saying Things You Don’t Understand

Askinu seudasa – The minhog NOT to say/sing it – אתקינו סעודתא – המנהג שלא לומר או לזמר אותו

אתקינו סעודתא, a Kabbalistic zemer in Aramaic from the Arizal, which is a few hundred years old,  is widely sung these days at Shabbos seudos, even in some non Chassidic places. Especially at סעודה שלישית. How many people understand it is another matter.

It  may be less well known that there are those who specifically have refrained from, or opposed such a practice.

It is hard for people to abstain when a group is singing something, with a lively tune, especially in our culture that puts such value on being part of a tzibbur and going along with the group. But people should know that there are differences of opinion about this practice.

What if your minhog is not to sing it? What if your father didn’t? Which is the case I found myself in. I felt that it was not my minhog, but didn’t fully understand why (beyond perhaps a vague feeling that ‘we don’t get into that heavy Kabbalistic stuff’, at least not in public). And then some could say, hey, your father didn’t sing it, but was he opposed to it, or maybe he just didn’t grow up with it? Is abstaining from something a minhog davka (specifically) not to do it, or just a neutral stance, no minhog on the matter either way, which would not be in opposition to someone adopting it if he wishes?

Recently, while glancing at a Torah journal by the name of צפונות, from ארץ ישראל in תשמ”ט, א, לד-ה, I noticed a piece there with a תשובה (responsum) from the  מהר”ם שיק, senior talmid of the חתם סופר, who was asked if it should be said.

The  מהר”ם שיק says that he doesn’t say it and neither did the חתם סופר. The reason he gives is that we are not on that level, just as it is brought down in Shulchan Aruch (שו”ע או”ח סימן ג, הלכה א)  that we nowadays do not say התכבדו מכובדים before entering the בית הכסא, so kal vachomer this שיר, which is even holier.

I asked רב בנימין שלמה המבורגר שליט”א about it and he furnished me with additional information on the matter, as follows.

The Chasam Sofer’s son, Rav Shimon Sofer, the מכתב סופר, reported that the Chasam Sofer did not say the zemiros of the Arizal אסדר לסעודתא, אזמר בשבחין, ובני היכלא because “עס איסט צו פיעל ארויסגעזאגט”  it expresses too much openly of matters that should be more hidden (brought in באר מרים introduction to מכתב סופר). Esoteric, Kabbalistic manners are not for every person. One should be on a high level, a holy person to get involved with such things.

מהר”ם א”ש, the famous talmid of the Chasam Sofer and Rav of Ungvar, didn’t say it either, as brought down here, a little less than halfway down the page, in the paragraph starting קודם סעודת צהרים, where it states לא מלאו לבו לומר האתקינו סעודתא ולומר דא היא סעודתא.

The בן איש חי brings (בן איש חי, שנה ב’, פרשת חיי שרה, סעיף יג) that even among Sepharadic mekubbalim there were those that refrained from saying it due to פחד. And he concludes by saying that ‘we are not נוהג to say it at all‘!. And he was a great מקובל!

Western European Sepharadim, in London and Amsterdam, also didn’t say it, as reported in sefer כתר שם טוב of רב שם טוב גאגין, חלק א’ עמוד רא

So quite a line up of gedolim there who didn’t say it, for various reasons. So there are definite grounds for a practice/מנהג to refrain. And if you refrain from it for the reasons mentioned by the above גדולי עולם, I dare say that you are definitely מקבל שכר על הפרישה (are rewarded for refraining).

From Treasures of Ashkenaz, here.

Ceasing Large Denomination Banknotes Is PART of the ‘War on Cash’

Banning Cash

Under cover of its multiplicity of fabricated wars on drugs, terror, tax evasion, and organized crime, the US government has long been waging a hidden war on cash. One symptom of the war is that the largest denomination of US currency is the $100 note, whose ever-eroding purchasing power is far below the purchasing power of the €500 note. US currency used to be issued in denominations running up to $10,000 (including also $500; $1,000; $5,000 notes). There was even a $100,000 note issued for transactions among Federal Reserve banks. The United States stopped printing large denomination notes in 1945 and officially discontinued their issuance in 1969, when the Fed began removing them from circulation. Since then the largest currency note available to the general public has a face value of $100. But since 1969, the inflationary monetary policy of the Fed has caused the US dollar to depreciate by over 80 percent, so that a $100 note in 2010 possessed a purchasing power of only $16.83 in 1969 dollars. That is less purchasing power than a $20 bill in 1969!

Despite this enormous depreciation, the Federal Reserve has steadfastly refused to issue notes of larger denomination. This has made large cash transactions extremely inconvenient and has forced the American public to make much greater use than is optimal of electronic-payment methods. Of course, this is precisely the intent of the US government. The purpose of its ongoing breach of long-established laws regarding financial privacy is to make it easier to monitor the economic affairs and abrogate the financial privacy of its citizens, ostensibly to secure their safety from Colombian drug lords, Al Qaeda operatives, and tax cheats and other nefarious white-collar criminals

Now the war on cash has begun to spread to other countries. As reported a few months ago, Italy lowered the legal maximum on cash transactions from €2,500 to €1,000. The Italian government would have preferred to set a €500 or even €300 maximum limit but reasoned that it should permit Italians time to adjust to the new limit. The rationale for this limit on the size of cash transactions is the fact that the profligate Italian government is trying to reduce its €1.9 trillion debt and views its anticash measures as a means of cracking down on tax evasion, which “costs” the government an estimated €150 billion annually.

The profligacy of the Italian ruling class is in sharp contrast to ordinary Italians who are the least indebted consumers in the eurozone and among its biggest savers. They use their credit cards very infrequently compared to citizens of other eurozone nations. So deeply ingrained is cash in the Italian culture that over 7.5 million Italians do not even have checking accounts. Now most of these “bankless” Italians will be dragooned into the banking system so that the notoriously corrupt Italian government can more easily spy on them and invade their financial privacy. Of course Italian banks, which charge 2 percent on credit-card transactions and assess fees on current accounts, stand to earn an enormous windfall from this law. As controversial former prime minister Berlusconi noted, “There’s a real danger of crossing over into a fiscal police state.” Indeed, one only need look at the United States today to see what lies in store for Italian citizens.

Meanwhile, the war on cash in Sweden is accelerating, although the involvement of the state is less overt. In Swedish cities, cash is no longer acceptable on public buses; tickets must be purchased in advance or via a cell-phone text message. Many small businesses refuse cash, and some bank facilities have completely stopped handling cash. Indeed in some Swedish towns it is no longer possible to use cash in a bank at all. Even churches have begun to facilitate electronic donations from their congregations by installing electronic card readers. Cash transactions represent only 3 percent of the Swedish economy, while they account for 9 percent of the eurozone and 7 percent of the US economies.

A leading proponent of the anticash movement is none other than Bjorn Ulvaeus, former member of the pop group ABBA. The dotty pop star, whose son has been robbed three times, believes that a cashless world means greater security for the public! Others, more perceptive than Ulvaeus, point to another alleged advantage of electronic transactions: they leave a digital trail that can be readily followed by the state. Thus, unlike countries with a strong “cash culture” like Greece and Italy, Sweden has a much lower incidence of graft. As one “expert” on underground economies instructs us, “If people use more cards, they are less involved in shadowy economy activities,” in other words, secreting their hard-earned income in places where it cannot be plundered by the state.

The deputy governor of the Swedish central bank, Lars Nyberg, gloated before his retirement last year that cash will survive “like the crocodile, even though it may be forced to see its habitat gradually cut back.” But not everyone in Sweden is celebrating the dethronement of cash. The chairman of Sweden’s National Pensioners’ Organization argues that elderly people in rural areas either do not have credit or debit cards or do not know how to use them to withdraw cash. Oscar Swartz, the founder of Sweden’s first Internet provider, a supporter of the phasing out of cash, argues that without the adoption of anonymous payment methods, people who send money and make donations to various organizations can be “traced every time.” But, of course, what the artless Mr. Swartz does not see is that this is the whole point of a cashless economy – to make even the most intimate economic affairs of private citizens transparent to the state and its fiscal and monetary apparatchiks, who themselves hate and fear transparency like vampires do sunlight. And then there are the benefits that accrue to the government-privileged banking system from the demise of cash. One Swedish small businessman shrewdly noted the connection. While he gets charged 5 kronor (80¢) for every credit-card transaction, he is prevented by law from passing this on to his customers. In his words, “For them (the banks), this is a very good way to earn a lot of money, that’s what it’s all about. They make huge profits.”

Fortunately, the free market provides the prospect of an escape from the fiscal police state that seeks to stamp out the use of cash through either depreciation of central-bank-issued currency combined with unchanged currency denominations or direct legal limitation on the size of cash transactions. As Carl Menger, the founder of the Austrian School of economics explained over 140 years ago, money emerges not by government decree but through a market process driven by the actions of individuals who are continually seeking a means to accomplish their goals through exchange most efficiently. Every so often history offers up another example that illustrates Menger’s point. The use of sheep, bottled water, and cigarettes as media of exchange in Iraqi rural villages after the US invasion and collapse of the dinar is one recent example. Another example was Argentina after the collapse of the peso, when grain contracts (for wheat, soybeans, corn, and sorghum) priced in dollars were regularly exchanged for big-ticket items like automobiles, trucks, and farm equipment. In fact, Argentine farmers began hoarding grain in silos to substitute for holding cash balances in the form of depreciating pesos.

As has been widely reported recently, an unlikely crime wave has rapidly spread throughout the United States and has taken local law-enforcement officials by surprise. The theft of Tide liquid laundry detergent is pandemic throughout cities in the United States. One individual alone stole $25,000 worth of Tide detergent during a 15-month crime spree, and large retailers are taking special security measures to protect their inventories of Tide. For example, CVS is locking down Tide alongside commonly stolen items like flu medications. Liquid Tide retails for $10–$20 per bottle and sells on the black market for $5–$10. Individual bottles of Tide bear no serial numbers, making them impossible to track. So some enterprising thieves operate as arbitrageurs buying at the black-market price and reselling to the stores, presumably at the wholesale price. Even more puzzling is the fact that no other brand of detergent has been targeted.

What gives here? This is just another confirmation of Menger’s insight that the market responds to the absence of sound money by monetizing highly salable commodities. It is clear that Tide has emerged as a subsidiary local currency for black-market, especially drug, transactions – but for legal transactions in low-income areas as well. Indeed police report that Tide is being exchanged for heroin and methamphetamine and that drug dealers possess inventories of the commodity that they are also willing to sell. But why is laundry detergent being employed as money, and why Tide in particular?

Menger identified the qualities that a commodity must possess in order to evolve into a medium of exchange. Tide possesses most of these qualities in ample measure. For a commodity to emerge as money out of barter, it must be widely used, readily recognizable, and durable. It must also have a relatively high value-to-weight ratio so that it can be easily transported. Tide is the most popular brand of laundry detergent and is widely used by all socioeconomic groups. Tide also is easily recognized because of its Day-Glo orange logo. Laundry detergent can also be stored for long periods without loss of potency or quality. It is true that Tide is somewhat bulky and inconvenient to transport by hand in large quantities. But enough can be carried by hand or shopping cart for smaller transactions while large quantities can easily be transported and transferred using automobiles.

Just like the highly publicized war on drugs that the US government has been waging – and losing – for decades, it is doomed to lose its surreptitious war on cash, because the free market can and will respond to the demand of ordinary citizens for a reliable and convenient money.

From LRC, here.

נחמוני, נחמוני עמי

נחמו עמי – אהרן רזאל – Nachmu Ami – Aaron Razel

Published on Aug 5, 2014

אהרן רזאל מוציא אלבום חדש, ואתם יכולים לקבל אותו ראשונים!
לחצו כאן כדי להשתתף בפרויקט ההדסטארט: http://miro.ravpage.co.il/Razel-1

מילים: ישעיהו, מדרש ילקוט שמעוני איכה
הפקה מוסיקאלית: אבי טל ואהרן רזאל
לחן, פסנתר ושירה: אהרן רזאל
גיטרה: עמית יצחק
צ’לו :יונתן ניב

מאתר יוטיוב, כאן.

Calling All Jews: Even King Herod Had a Mikveh…

King Herod’s Ritual Bath at Machaerus

Ritual purification high above the Dead Sea

machaerus-view

In this old aerial photograph taken from above the Old City of Jerusalem, one can see Jerusalem (including the Dome of the Rock) and its environs, the Dead Sea and the clifftop site of Machaerus (circled) 28 miles away as the crow flies.

Jewish ritual baths—called mikva’ot (singular: mikveh)—are immersion pools used in ritual purification. A large mikveh—the largest thus far uncovered in modern Jordan—was excavated in 2016 at King Herod’s palace at Machaerus on the eastern shore of the Dead Sea. This mikveh was used by King Herod and his royal family to purify themselves in accordance with Jewish religious law (halakhah).

King Herod’s personal ritual bath was not the only mikveh at Machaerus, though. In “Machaerus: A Palace-Fortress with Multiple Mikva’ot,” published in the July/August 2017 issue of Biblical Archaeology Review, Machaerus excavator Győző Vörös presents a brief history of the excavations that uncovered four ancient mikva’ot installed over the span of almost 100 years at Machaerus.

In BAR, Vörös explains the importance of mikva’ot and ritual purification in Judaism:

The Hebrew Bible stipulates that bathing is required after certain events to become ritually pure again. For example, after recovering from leprosy, a person was to bathe (Leviticus 14:8–9). After coming into contact with a grave or with a dead person, it was necessary to bathe (Numbers 19:19). Men were to bathe fully in “living water” after having genital discharges before they are able to present an offering or sacrifice (Leviticus 15:13–15). They were also to bathe after emissions of semen (Leviticus 15:16).


Herod’s desert fortress on the mountaintop of Masada was made famous as the site of the last stand between the besieged Jewish rebels and the relentlessly advancing Romans at the conclusion of the First Jewish Revolt. In the free ebook Masada: The Dead Sea’s Desert Fortress, discover what archaeology reveals about the defenders’ identity, fortifications and arms before their ultimate sacrifice.


machaerus-king-herod-mikveh

In 2016, Machaerus excavators discovered the mikveh King Herod and his family used for ritual purification. Photo: Courtesy of the Hungarian Archaeological Mission to Machaerus.

Machaerus is perhaps best known as the place where Salome danced for her stepfather, Herod Antipas (r. 4 B.C.E.–39 C.E.), and ordered the beheading of John the Baptist. Perched on a clifftop high above the Dead Sea, Machaerus was where King Herod the Great (Herod Antipas’s father and predecessor) built a lavish palace-fortress around 20 B.C.E. The site was occupied by Jewish rebels during the First Jewish Revolt against Rome (66–72 C.E.) and became one of the last strongholds to fall.

The royal mikveh discovered in 2016 had 12 steps (which are still intact) that led down to a depth of 12 feet. A vaulted stone roof once covered the bath, and attached to it was a 20-foot-deep cistern-reservoir that fed in water. The mikveh went out of use in 71 C.E., when Machaerus was destroyed by the Roman army unit known as the Legio X Fretensis (the Tenth Legion of the Sea Straits).

King Herod’s mikveh gives us a glimpse into the activities of the royal family at Machaerus. To learn about the other mikva’ot at Machaerus, including a modest one used by the common people found in the lower city, read the full article “Machaerus: A Palace-Fortress with Multiple Mikva’ot” by Győző Vörös in the July/August 2017 issue of Biblical Archaeology Review.


This Bible History Daily feature was originally published in June 2017.

From The Biblical Archeology Society, here.