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Elect the Golden Calf!

It's Adar!

It's brought down in chassidishe seform that mishnichnas adar means "from the time Adar ENTERED, even the situation of two Adars, like this year, and even that we have to "increse joy" from the Shabas mevorchim hachodesh of first Adar.

So I start, belatedly now.

 

 

Interview with Mubarak and Biblical References

...Oh.. it's from Saturday Night Life

Beatles: A shvere togedige nacht

In praise of Cholent

Leah's green eyes and "Jewish Beauty".

Standards of beauty vary between time periods and cultures. In Reuben's times,"fat was beautiful" and women in his paintings are always large, voluptuous and dripping with layers. This is not surprising in a society in which food was scarce and being fat signified wealth and status. To this day, China is facing an epidemic of childhood obesity caused by doting grandmothers imported from rural areas where the standard of good health and physical beauty is still heftiness and size.

Similarly, dark skin signified manual labor in the fields and low soceoeconomic status. "Do not see me that I am Dark for the sun has scorched me", says the protagonist in the Song of Songs. To be beautiful was to be fair. Women wore layers and carried parasols to protect themselves against sun and tan. Only when the improving transportation systems allowed the wealthy aristocrats to vacation in Nice during the winters, did tan become a sign of beauty and wealth. In or own day, it is again becoming a marker of lower classes, the kinds of women who go to tanning salons and spend too much time on the beach.

The comments of Rashbam in parshas Vayetse provide an interesting window on the mindset of medieval Jewry in regard to what is beauty.

The following verse clearly requires an explanation:

יז  וְעֵינֵי לֵאָה, רַכּוֹת; וְרָחֵל, הָיְתָה, יְפַת-תֹּאַר, וִיפַת מַרְאֶה.

17 And Leah's eyes were soft; but Rachel was of beautiful form and fair to look upon.

 

Rashbam comments:

Soft: Veres in Laaz( Veres means green in French). A Bride who has nice eyes, her entire body does not require checking(Taanis 24a), and black eyes are not soft like light ones.

Thus far it is an isolated comment but the next comment puts it into the perspective of being a comment on beauty in general.

"Nice of shape" - ... the shape of nose, forehead, mouth and cheeks. "Nice appearance" - white and red (meaning fair and red-skinned).

Rashbam established for us the standard of beauty: light or reddish skin and green (and presumably blue) eyes (See M. Lokshin's comments in the Chorev edition).

This reminds me of a passage in Sefer Hanitsachon (p.224), where the Christian asks why Gentiles are fair and beautiful and Jews are dark, implying that their dark appearance is a theological sign of their rejection. The Jew answers that Gentiles have relations during the day and in front of the beautiful icons and statues and that is why their offspring comes out fair and light skinned. Here too, the standard of beauty is geared toward the European look.

It is interesting that in Chazal we seem to find a similar perspective. We learn that a Sotah who was unjustly suspected and drank the waters is compensated in that, "if she produced dark skinned children, she will now produced light skinned children (Sotah 36a)". In the same vein, Chana begged G-d for "gavra b'guvrin", which means an average child, "not smart and not foolish, not short and not tall, not dark and not light (Berachos 31a)". Here being light skinned is seen as both an asset and a liability.

Chazal also understood that different nations have different colors, and so they speak of light skin Germans and dark skinned Ethiopians and Jews having an intermediate hue.

Negaim 2:1 THE BRIGHT SPOT IN A GERMAN

 APPEARS AS DULL WHITE, AND THE

 DULL WHITE ONE IN AN ETHIOPIAN

APPEARS AS BRIGHT WHITE.  R. ISHMAEL5

STATED: THE CHILDREN OF ISRAEL

(MAY I BE AN ATONEMENT FOR THEM!) ARE

LIKE BOXWOOD, NEITHER BLACK NOR WHITE BUT OF AN INTERMEDIATE SHADE.

 

Europeans tended to see Jewish beauty as exotic and Eastern. This attitude is expressed in Ivanhoe and the character of dark-haired beauty Rebecca, who some claim, was modeled after Rebecca Gratz.

 

Though being light skinned is beautiful, in Tanach we certainly find an appreciation for what we now would call "Semitic Beauty". Note the following verse from the Song of Songs(7:5) that lauds  woman for her beauty: " ...thy nose is like the tower of Lebanon which looketh toward Damascus".

It is a rare European who has a nose like that!

 

Long Live King

 

Hat Tip to Circus Tent

How to worship: Funny..with some lessons also for us

Wine and Life or, In Vino Veritas

An interesting article in Forward summarizes recent genetic discoveries about Jews and drinking. "Research by the Yale Center of Alcohol Studies showed that among all religious and ethnic groups, Jews produced both the fewest teetotalers and the fewest alcoholics.

The article also cited interesting Depression-era records on first-time admissions per 100,000 “alcoholic psychotics” to New York State hospitals: “Irish, 25.6; Scandinavian, 7.8; Italian, 4.8; English, 4.3; German, 3.8.” Jews trailed the lot, admitted at a minuscule rate of 0.5 per 100,000.

Why such Jewish sobriety? First of all, among Jews, the study said, “compulsive eating is more likely to be selected as a means of alleviating psychic tensions [than] addictive drinking” — tensions that it pinned largely on the infantilizing influence of Jewish mothers.

Second, and perhaps more plausible, wine is a regular staple of Jewish religious life — even an 8-day-old boy tastes wine — while its use is circumscribed by Orthodox Jewish rules of social conduct. In the 18th century, philosopher Immanuel Kant proposed this very reason for Jewish sobriety.

The Yale study did ominously note that drunkenness seemed to increase slightly among those Jews who leave the Orthodox faith, and “particularly  when Jews are exposed to gentiles.”

This findings are not new. The paper which reported them was published in 2003. It reported that the gene, ADH2*2 produces a more active form of alcohol dehydrogenase, the enzyme that catalyzes the first step in alcohol metabolism. Although it stated that, "the exact reason why ADH2*2 tends to discourage heavier drinking isn't known", to me it appears self-evident that if alcohol is metabolized faster, the person with this gene will get less inebriated. 

"Recently, reports have shown a relatively high prevalence [approximately 20 percent] of ADH2*2 in Jewish samples ... suggesting that ADH2*2 is one of the factors explaining the low rates of alcoholism in this group."  Recent investigations have demonstrated "significant relationships between ADH2*2 and alcohol use ... in all Jewish groups studied." Those with the variant gene have been seen to drink less frequently, consume less alcohol overall or have more unpleasant reactions to alcohol. Until the present study, however, the relationship between ADH2*2 and level of dependence on alcohol was not explored. This and other research on the topic is summarized here.

I am not so sure that it is all genetics. Research also shows that:

• Ashkenazic Jews in Israel are more likely than Sephardic Jews to report recent drinking (which was relatively common) and getting drunk (which was rare).

• Immigrants from the former Soviet Union who arrived in Israel since 1989 are more likely to report recent drinking and getting drunk than other Israelis.

• Younger Israelis are more likely than older Israelis to drink heavily and to experience DSM-IV alcohol dependence symptoms.

 

One wonders, however, and this is wild speculation, whether this genetic difference might explain why there are relatively few censures against Judean drunkeness in Prophetic literature but many against the Northern Tribes. Judah is bleesed with wine but it is Ephraim, in particular, who gets a bad rap. See Isaiah 28, Hoshea 7:5; even Ishaia who is from Yehuda invokes Ephraim when he talks about drunkedness. Might we be relatively protected against alcoholism because we stem from Judeans, a population with a higher prevalence of ADH2*2? Judeans drank more wine and Ephraimites more beer (assuming Shekhar means beer and not aged wine) . How do you tell a Northerner? Because they can't pronounce the word "Shibboleth" ( grain stalk (Judges 12). WIld speculation but good Simchas Torah conversation.

Here is a recent article from Biblical Archeology about beer. It presents an interesting attempts at explaining the well known verse in Koheles (also a good topic for Sukkos conversation).

With all that we now know about beer and its important role in the life of the ancient Israelites, I’d like to offer a new interpretation of a famous passage in Ecclesiastes that advises the reader to:

Throw your bread upon the face of the water, because in many days you will acquire it. Give a serving to seven and also eight, because you do not know what evil will be upon the land.

(Ecclesiastes 11:1–2)

I believe this is a reference to the cakes of bread used in ancient beer production, as noted earlier. Cast your bread upon the water and it will return as beer. Much like the phrase carpe diem, the author advises making beer and drinking it with friends, because you don’t know what evil might be coming.

Hardly convincing! The term "cast" is not appropriate to describe fermentation in which you "soak" bread in water. Farthermore, the author himself points out that with this method, beer was brewed for immediate consumption; if so, what does it mean that you will find it in "many days"?

Since the topic came to our hands, let us say serious Torah about it:

At the very end of the 6th perek of Shabbos it says that R. Akiva would say during a meal:

Chamra vChayei (Wine and Life) to the mouth of Rabbis,

Life and Wine to the mouth of Rabbis and their mouths of their students.

Maharsho notes that the order of R. Akiva's toast is reversed. First it says, "Wine and Life" and then it says, "Life and Wine". Maharsho explains that wine can be harmful. I think that after Simchas Torah few would disagree with that. R. Akiva wished Wine and LIfe to Rabbis, who (generally) know to drink in moderation. However, should they not, and especially for their younger students who may be given more to overindulgence, he wished that Life precedes Wine.

R. Reuven Margoliyos in "Mechkarim B'Darchei Hatalmud", explores this statemet with his customary erudition and brilliance. Let us walk with him through the steps:

1.Children did not start Torah study until age 6 (Kesuvos 50a.

2.They learned for 12 years (ibid 62b). They completed their course of study at eighteen(Rav Kahana in Shabbos 63a says that he was 18 and knew the whole Talmud and did not know that a verse does not lose its simple meaning).

3.They then served the Gedolei Hador for 22 years, as R. Akiva served Nachum Ish Gam Zo for 22 years(Bareishis Rabba 1).

4.At 40, as stated in many places, a student was permitted to teach (for example, Sotah 22b).

Well, what happens at 40. A student becomes ready to teach but he also is now older and it says: "Until age 40, it is better to eat. After age 40 it is better to drink (Shabbos 152a).

This is why R. Akiva wished wine first for the Rabbis, who were all at least 40 years-old. When he wished well for Rabbis and their students, who were always younger than 40, he first wished them Life, meaning that they should first eat and only then drink wine.

This is a great example of the sharfkeit and erudition of a Litvishe scholar. However, not all students were this young. R. Akiva himself started learning after age 40 (Nedarim 50a). R. Eliezer the Great also started learning after age 18 (Pirke D'Rabbi Eliezer 1). R. Yochanan Ben Zakkai did not start learning until age 40 (Rosh Hashana 30b). It is true, however, that we do not know that R. Akiva students, R. Meir, R. Yehuda ben Ilai, R. Shimon Bar Yochai R. Yose ben Halafta or R. Ealzar ben Shammai, were of anything other than conventional age for students (Yevamos 62b).

Be it as it may, the advice that the young should drink sparingly and carefully and the old should drink more and eat less is good advice.. on Simchas Torah and year round.

When wine enters, secrets are revealed" (Eruvin 65a). I have seen many secrets revealed inadvertently on Simchas Torah.

The numerical value of "Yain (wine)" is the same as "sod (mystery)".

At the feast of Ahashueras, "Royal wine was served in abundance." (Esther 1:7). The Sages of the Talmud asked what that means? They answered that each guest drank wine that was older than he was. (Megilla 12a)

The Maharal of Prague explains: Why did they do this [serve each guest wine older than he]? Because there is an essential connection between wine and a person; the whole time that a person grows older, his thoughts become clearer. So too with wine; the more that it ages, the better it becomes. (Or Chadash).

Let the old drink and let the young beware!