This weekend we complete the yearly cycle of Torah readings with the final parasha, V’Zot HaBerakhah. Here we read Moses’ last words to the nation before his passing, starting with a blessing for each tribe of Israel. The prologue to the blessings introduces God as coming for Israel “from Sinai, and arising from Seir unto them. He shined forth from Mount Paran, and He came with holy myriads at His right, [to give] a fiery law to His people.” (Deuteronomy 33:2) The Sages use this verse as one of the supports for the practice of taking three steps back and bowing to each side when concluding the Amidah prayer. What is the connection between the two, and why do we take three steps and bow, anyway? Continue reading
In this week’s parasha, Pinchas, we read about the righteous daughters of Tzelofchad. Recall that the five daughters (Machlah, Noa, Haglah, Milkah, and Tirzah) had no male siblings, and their father had passed away, so they inquired about their inheritance. Are daughters allowed to inherit? It might sound like a straight-forward “yes”, but it was much more complicated in ancient Israel. Continue reading
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.