Tag Archives: Hebrew

The Kabbalah of Music and the Piano

This week’s parasha, Korach, describes the rebellion of Korach and his followers. We read how “the earth opened her mouth and swallowed them up, and their households, and all the men that were with Korach” (Numbers 16:32). Evidently, Korach and his entire family perished. Yet, later on the Torah tells us: “And the earth opened its mouth and swallowed them up with Korach… but the sons of Korach did not die.” (Numbers 26:10-11) Apparently, his sons actually survived! We know this must be the case because there are a number of Psalms (such as numbers 42 to 49) which begin with a byline saying they were written by the “sons of Korach”. How is this possible?

Continue reading

Shabbat or Shabbos: Who Pronounces Correctly?

The “Table of Nations”. One version of a map based on Genesis 10 and the seventy root nations. Originally, the seventy nations were based in the Middle East surrounding the Holy Land, as depicted here. After the Tower of Babel (Genesis 11), they were dispersed all over the world.

This week we read parashat Noach, where we are introduced to the seventy root nations, languages, and regions of the world. One of these is Ashkenaz, later associated with roughly what is today Germany, and giving rise to the term “Ashkenazi Jew”. One of the more salient features of Ashkenazi Judaism is the way that Hebrew letters are traditionally pronounced. This is all the more amplified today when we are used to hearing Modern Hebrew, which was based primarily on Sephardic pronunciation (even though it was devised by Ashkenazis).

The question is: who actually pronounces more correctly? Is the Sephardic pronunciation indeed better, like those Ashkenazi Zionists believed when they set the rules of Modern Hebrew? Or maybe the Ashkenazi way is the authentic pronunciation, like many in the Orthodox world maintain? The short answer is that both are incorrect. For the long answer, read on.

Continue reading

Secrets of Shema

In this week’s parasha, Va’etchanan, we find the Shema and its first paragraph. The Shema is undoubtedly the most important text recited by Jews. It sets out the fundamental creed and purpose of Judaism. It is the first thing that a Jewish child should be taught (Sukkah 42a). According to one opinion, reciting the Shema is what distinguishes a person from being an ‘am aretz—one of the unlearned masses (Berakhot 47a). The Midrash states that one who properly recites the Shema is like one who fulfils all Ten Commandments! (See Otzar Midrashim, pg. 489.)

That last statement is particularly significant since there was a time when the Ten Commandments were recited together with the Shema (Berakhot 12a). The Sages eventually removed the Ten Commandments and replaced it with the current third paragraph which discusses the mitzvah of tzitzit. This was done because of the growing Christian movement that had abandoned essentially all of the mitzvot and focused only on the Ten Commandments (with Shabbat moved to Sunday). The Sages instituted the new third paragraph to lessen the emphasis on the Ten Commandments and to make it clear that we are obligated to keep all of God’s commandments, as the third paragraph states explicitly.

The Shema’s importance cannot be overstated. It is the very first topic discussed in the Talmud. It is the last verse to emerge from the lips of a dying Jew. Kabbalistic texts speak at length about the Shema and its power, the endless meditations and intentions associated with it, and the incredible secrets buried within it. The following is a tiny sample of some of those mysteries.

Continue reading