Shabbat part 15

We are now off to shul. Orthodox services are very similar in structure between one group and another. They consist of morning blessings, thanking G-d for the fundamentals of life (ability to see, move about, etc.) In some communities, these are said shortly after rising, rather than at synagogue.In many communities, Biblical and Talmudic passages about the sacrifices are read, as our prayers replace, to some extent, the mandated sacrifices. These are followed by a section of Psalms and other inspirational readings. Then comes Shema with it's blessings (in all but a few communities the blessings are enlarged a bit from their weekday form). Then comes the amidah; very different from its weekday counterpart. Although it begins with Praise and concludes with Thanks, the middle section omits requests, and asks that we may appreciate both the Shabbat and the Torah. Moses' joy at having received the Torah, especially the commands of Shabbat, is emphasized The gentle, feminine themes of Friday night are gone. The mood is active and celebratory. The two will coalesce later at the afternoon service. The Torah is read, followed by a prophetic portion of a similar theme to that week's Torah portion. Legend has it that the prophetic portion came in at a time of persecution, during which the Torah was not allowed to be read, but they had no objection to the reading of the prophets. There doesn't seem to be a historical basis for this legend. Rather, the rabbis wanted to show the idea of the continuity of the revelation of G-d from Moses, into the prophets. The Samaritans didn't accept the prophets, so this may be a reason for the additional reading. It may also have been instituted against the Christians, who believed that the prophets had been "fulfilled". The prophetic reading may have been instituted to show that we yet await the fulfillment of the prophecies. The blessings after the prophetic reading seem to bolster the latter explanation. In most congregations, the rabbi then gives a sermon. This was not a traditional practice, and was probably adopted from non-Jewish sources. Historically, the rabbi would speak only on special occasions; especially the Shabbat before Passover, and the Shabbat between Rosh HaShana and Yom Kippur. In more learned communities, the original custom is still kept. But less learned communities appreciate the inspiration and guidance of a rabbi. Following this is another amidah for "Musaf" (the additional service), corresponding to the additional sacrifice offered in the Temple on Shabbat and other special occasions. The theme of the middle section is reflection on what we no longer have, and want back with the return to Zion and the building of the third Temple. In Conservative synagogues, this is replaced by a section that deals with historical memories of the Temple, without reference to a restoration. Some hymns are then recited, and the service is over. Although the structure is roughly the same everywhere, there are huge differences in melodies and style, as well as the degree of seriousness with which the prayers are recited. I have been at Shabbat morning services that lasted from one to four hours, with two and a half being the average. I have been at some that were recited in a perfunctory manner, I have been at services that were more like a social event; with conversations all but drowning out the prayers and Torah reading. But I have also been at "Yeshivish" services, where the worshipers can be seen struggling with the meanings and implications of the prayers, and attempting to internalize them. I have been at Hasidic services that were recited in a celebratory mood, often with a great deal of singing. I once attended a very long Hasidic service in which virtually every line was sung with a different tune. In Sepharadic and Yemenite communities nearly the entire service is recited aloud, which essentially eliminates the chatter heard all too often among Ashkenazim. Conservative services are along the same lines, albeit considerably shortened, with references to a return to sacrifices carefully censored out. Classical Reform was more like a Protestant service, but now has come back to a much more traditional structure. They come out with a new prayer book roughly every decade. Each one is closer and closer to the traditional service. Following the services, there is usually a kiddush; the sanctification over wine (or, in some cases, hard liquor) is recited, followed by cake and other refreshments. This is also the time for socializing. We head for home. But wait. We want to have a beautiful Shabbat meal. The second Shabbat meal is traditionally the most lavish. But how are we to eat such a meal, when cooking is not permitted on Shabbat? Are we to eat cold? Definitely not! How food is prepared and served on Shabbat differs greatly between communities, as does the menu. That will be the next part of the story.

Shabbat part 14

What happens when we turn on the hot water in the sink or bathtub? Water that has been automatically heated in the boiler comes out from the faucet. Usually, we have it mixed with cold water, in order to arrive at the desired temperature. Might we be "cooking" the cold water? We are certainly making it warmer than it was! A sensor in the boiler "notices" a drop in water pressure, so more water is brought in to the boiler to be heated. Are we "cooking" the cold water? When the temperature in the boiler falls below a certain point, a fire goes on that heats the water. Am I guilty of lighting a fire on Shabbat? The answer to all of these questions is "no!". When the hot and cold waters mix, the resulting mixture is not likely to be "yad soledet" ("the hand recoils"; actually a temperature high enough to cause scalding.) Yes, there are a few poskim who ruled that even heating something by a single degree, is "cooking". As this view is sourceless, most ignore it. Anyway, even if it were, it has not been heated directly, which constitutes "Grama" (causation), which for Ashkenazim is permissible in an emergency, for Sepharadim for any necessity. But the view that this is in any way a form of cooking is both a minority view, as well as without logic. In fact, those who came up with that view, mixed up the laws of cooking and of annealing metal, in which metal is heated before plunging into cold water in order to harden it. ANY heating is forbidden in such a case. The cold water entering the boiler happens automatically, after a delay of several seconds. It, too, is Grama. The fire going on when the water gets cold (because of my taking out hot water, with cold water going in, is "eino mitkaven"; the situation where something I do may or may not result in a forbidden action. This is permissible in the first instance. In the final analysis, Ashkenazim would be loathe to permit such a perilous combination of "Maybes" However, many would permit it if needed for medical reasons, or for cases of great discomfort. Most Sepharadim would permit it. Some add in an additional factor. Although "yad soledet" has different estimates, we know that scalding occurs between 130 degrees F, and 140 degrees F. (54 C to 60C). If the home boiler is set for under that. no "cooking" takes place whatsoever, and is totally a non-issue! Most home boilers are set lower than that anyway. But why should we "scrape the sidewalls" like this? How about being clean in honor of Shabbat, as well as for personal comfort? In Rav Yitzcak Abadi's website, someone asked "can I shower on Shabbat? The answer was "Please do!" A more recent complication is the situation of "instant" water heaters, that switch on whenever the hot water knob is activated, and heat the water on the spot. Although this is clearly also a Grama, it is, for all rabbis I know of "too close for comfort". I would only use this on Shabbat in case of an emergency. My landlord is planning to switch to this system shortly, so I am in the process of researching the issue.
We are almost ready to go to synagogue for morning services. Some, especially Hasidim, will take a dip in the Mikveh for added spiritual purity. Although a Sepharadic service will generally be early (8 am is fairly standard, but many pray earlier; reciting shema' just before sunrise, and amidah just after). Ashkenazim generally pray later on Shabbat (9 is typical, but many go later. Chabad start at 10 or 10:30. Many go later than that. This does NOT apply to Breslov!). Although eating before prayer is technically forbidden (except for the sick), most Ashkenazim have a snack before synagogue, so as not to be disturbed in their prayers by hunger. Chabad has a saying "Better to eat in order to pray than to pray in order to eat". Anyway, RAMBAM rules that one may not pray if one is hungry. Hasidim will typically study some inspirational literature before beginning prayers. Many Sepharadim will meet their Ashkenazi friends as the former are on their way home, and the latter are on their way to synagogue. In my next post, I will discuss the Shabbat morning prayers.

Shabbat part 13

There are many "outs" in the laws of Shabbat. They need to be examined based on sources, as well as judged for their advisability in "real life". First allow me to reiterate a basic principle in regard to "emergency" situations. When danger to life "pikuah nefesh" is involved, all Shabbat restrictions go by the wayside, although we may not do anything that is unnecessary for the patient. Even if an action is necessary, we try to minimize the work done; like preferring a rabbinic prohibition over a Biblical one, if this would not mean a delay in the patient's care. In case of general weakness or discomfort (pain all over the body, or pain so severe that the patient needs to lie down, or cannot sleep), albeit not in actual danger, rabbinic prohibitions may be ignored. Let's take a look at these principles and their application. You will recall that the thirty-nine categories of "work" on Shabbat, are derived from the labors used in the building of the Sanctuary. But what if we are performing the same labor, but not for the same goal for which it was used in the Sanctuary? This is known as "einah tzerichah l'gufah" (not needed for itself). According to most authorities, such an act constitutes only a rabbinic prohibition. An example would be  "Extinguishing". In the Sanctuary, wood would be partially burned and then extinguished, in order to make charcoal. What if we are extinguishing a candle, in order to enable a sick person to sleep? Although "extinguishing" is a Biblical prohibition, the action of blowing out the candle would, according to most, be a rabbinic prohibition (since one is not intending to make charcoal), and hence be permissible in the case of a person ill, but not dangerously so. The next "out" is "Grama" (causation). For example, watering plants is a Biblical prohibition. I am standing in my driveway, washing my hands over the asphalt. The water will soon run onto my lawn. I am CAUSING the lawn to be watered, although not doing so directly. This is permissible in case of necessity. Ashkenazi rabbis will require a situation of great necessity. Most Sepharadi rabbis will allow this action even in a case of some necessity, as long as it is not frivolous (as in "the grass looks dry; I think I'll water it through a Grama). In the case where I am having a picnic on my lawn, and walking into the house would be inconvenient, a Sepharadi would wash his hands over pavement, ignoring the eventual runoff onto the lawn. An Ashkenazi would ask "where's the emergency?" Another situation is called "Psik Reisheih" (Aramaic for "cutting off his head") Killing an animal normally used for food is a Biblical prohibition on Shabbat. (Other animals would be rabbinic). In the days before computer games, our ancestors would often entertain their children with animal parts, especially chicken heads. If one cuts off the head of a chicken, it will die. If one cuts off the head, has one violated the prohibition of killing on Shabbat? The answer is that this depends on one's motive. If he wanted the dead chicken, so as to feed it to his dogs, although the killing of the chicken was not his prime motive, it is nevertheless a Biblical prohibition. Using a knife is not prohibited, but my cutting of the chicken's neck, and its subsequent death, are the immediate and inevitable outcome of my action. On the other hand, if I did not want the chicken to die, and I merely wanted the child to stop crying, my action is prohibited by rabbinic law, and according to some, is actually permissible. Hence, any essentially permitted action, which will inevitably result in a prohibited act, is a pesik reisheih. If I want the resultant prohibited act, it is called "neiha leih" (he is pleased), and the initial act actually is a full Biblical prohibition. If I didn't want the resultant situation (lo neiha leih), the action is only rabbinically prohibited, and perhaps permissible. In a case where the prohibited act may or may not take place, it is permitted in the first instance. For example, it is prohibited to cut one's grass on Shabbat. But walking through the lawn, although some grass may be uprooted, is totally permissible. (Please ignore a statement to the contrary in the "Abridged Shulchan Aruch"). Finally, if a prohibited act is performed in an unusual manner (e.g., with one's elbow instead of one's hand), a Biblical prohibition becomes rabbinic, while a rabbinic prohibition becomes permissible, at least in cases of necessity. In fact, there is a highly respected agency in Israel called "Machon Tzomet". They produce appliances and other objects for use on Shabbat, primarily for security and law enforcement, that operate on one of the above principles. (a technically permissible pen, a telephone, a coffee maker, and much more). On the other hand, if I were to produce a permissible cell phone, a television, a car, what would be left of Shabbat? Imagine a family sitting around the Shabbat table; one is listening to Hip Hop, two are following the news, three are texting their friends. This would, in most cases, be a situation called in the Talmud "Despicable within the bounds of Torah". Like in the case of the JCC I mentioned in my last post, I could be right, and yet be so terribly wrong! But emergencies do happen, and need to be distinguished from everyday situations. I'll end with an actual story. A religious soldier in the Israeli air force had the responsibility of going through a checklist with the pilot, ensuring that the plane was in proper working order. He was supposed to write down each item that had been checked. He didn't want to write on Shabbat, so he relied on his memory. He missed one point. The plane crashed, killing the pilot. Next time, I'll return to the shower.

Shabbat part 12

Before going into the ins and outs of using hot water on Shabbat, I believe a few words on the entire Ashkenazi-Sepharadi conundrum are in order. As you have undoubtedly noticed, usually the Ashkenazim are very strict, with the Sepharadim taking a more lenient position on issues, but with some glaring exceptions. This is not arbitrary, but based on real differences in approach. An Ashkenazi would argue that since we are dealing with the laws of G-d, anything other than "all the way" would be disrespectful, or even downright sinful. In a gray area, every precaution must be taken to fulfill the Divine Will. Every "svara" (theoretical construct) must be taken into consideration. Even things similar to those things being avoided must be dealt with cautiously. If the ancient sages forbade a particular action as a "fence around the Torah", we must then extend it to actions SIMILAR to those; essentially a "fence around a fence". No opinion of rabbinic "greats" can be ignored. Stringency in both Biblical and Rabbinic law is at the heart of serving G-d. Sepharadim, on the other hand, understand that not strictness, but truth, lies at the center of service of G-d. Concluding that something permissible is sinful, is just as bad as saying that something sinful is permissible. There is even a line in the Sepharadic confessional of Yom Kippur to that effect. (What You have declared severe, I have considered lightly; what You have declared light, I have considered severe). In the Talmud, before a question is decided yea or nay, it is carefully weighed from every possible direction. The mitzvot are not an end in themselves, but a means of serving G-d. Make no mistake; the halachah must be observed. But often, a stringency will not contribute to piety, but simply make the Torah less livable, thus taking us away from G-d. For example, the huge, mostly baseless stringencies observed by Ashkenazim for Passover make that joyous festival into weeks (or months) of anxiety, followed by eight days of dread. Sepharadim would see these stringencies as counter to the intent of Torah. Passover is a Feast of Freedom and encounter with the Divine. The theoretical constructs of post Talmudic rabbis must be judged in light of their fidelity to both the Oral and Written law. Often, these opinions will be accepted, but just as often not. For Ashkenazim, it will be very rare that the opinion of a great rabbi will be ignored. On the other hand, as we have seen in the past, Ashkenazim put a great deal of weight on Minhag (custom). Not only must long-standing community custom (which in recent centuries has also been extended to family custom) be kept, but it even overrides halachah. "A custom trumps law" and "A custom of Israel is Torah" are often heard slogans, which are unknown in the Babylonian Talmud. As we have seen, RAMBAM negates the binding nature of all post fourth-century customs (after the last Sanhedrin), except as a local usage with no real legal standing, and which NEVER can trump a halachah. It is in these cases that Sepharadim will call 'foul" on an Ashkenazi "accepted practice", even if it was observed by a famous rabbi. Both Ashkenazi and Sepharadi rabbis will be cautious with permitting practices that may undermine Judaism in the long run. Before 1968, all Jewish Community Centers in the U.S. and Canada were closed for Shabbat, even though most participants in their programs were non-Orthodox. In that year, a new JCC was dedicated in a major Midwestern community, and a very prominent rabbi was honored with affixing the Mezuzot. The director of the JCC asked the rabbi if opening on Shabbat would be permissible for an "Oneg Shabbat" ( a program or lecture for Shabbat, accompanied by light refreshments). The rabbi responded "Oneg Shabbat? I will write you a responsum so you will be able to use the pool, play ball, and do many other things, just being careful about certain details. ". The responsum was faxed to JCCs all over America, with the addendum "all these rules are for the Orthodox. Now we have permission to open on Shabbat". All JCCs are now open on Shabbat. Was the responsum valid? Sure. But it did huge damage to the status of Shabbat in American Jewry. Ashkenazim and Sepharadim are very mindful of such pitfalls. Yes, taking a shower on Shabbat involves many possible violations of halachah, but there are also many ways of looking at this, as well as many other issues.Most of the possible problems with a shower involve indirect actions. First and foremost, the heating of the water. But we don't directly heat the water. Water comes out of the shower,and cold water enters the boiler automatically. It is, indeed, heated. But we did nothing directly to heat the water. We didn't even think about it!  As we shall see, many indirect actions of various kinds are permissible. These are dealt with in the Talmud in considerable detail. But then we must judge if these "outs" enhance or compromise our service of G-d. I will get into these details next time.

Shabbat part 11

Until now, I have mostly discussed the spiritual aspects of Shabbat. But there are also many halachic aspects, that form the framework upon which the spirituality of Shabbat is built. It is easy to lose the forest for the trees. Our job is to be constantly aware of the fact that it is G-d's Shabbat that we are "tuning in" to. As I have previously pointed out, the "Melachot" (labors) forbidden on Shabbat parallel those performed in the Mishkan (Tabernacle) in the Wilderness. The application of the thirty-nine labors of the Mishkan to Shabbat, is dealt with extensively in the Talmud. In this, there are relatively few disputes. However, life has changed a great deal in recent centuries. It is not always clear-cut how to apply classical principles to new situations. This accounts for the vast majority of modern rabbinic disputations. We have just woken up after a restful night's sleep. We head for the bathroom. Fortunately, we are not Essenes, who considered defecation to be a violation of Shabbat. But now what? In ancient Israel, one would clean oneself with either clay potsherds, or smooth stones. Few people do that today. In an observant Jewish home, one will find in the bathroom torn-off pieces of toilet paper, or else tissues for cleaning purposes. The tearing of paper on Shabbat is only actually forbidden when we are taking measured amounts. But we nevertheless avoid tearing where not absolutely necessary. If we find ourselves without toilet paper that has already been torn, we may tear from the roll, being certain to tear randomly, rather than a specific number of sheets. In stores that cater to the Orthodox community, one can buy packages of already torn toilet paper. Next come two big issues, on which Ashkenazim and Sepharadim are very divided. These issues are tooth brushing, and the use of solid soap. One of the labors in the Mishkan was "Memareach" (spreading mortar or clay on an object). For example, if one has a clay bucket with a crack in it, spreading on clay in order to repair it, would be a Biblical prohibition of Memareach. Ashkenazi tradition has interpreted this as any act of spreading or applying a viscous substance, other than food (butter, for example, is not an issue). Toothpaste, spread first on the brush, and then on the teeth, would, according to nearly all Ashkenazi rabbis, constitute a Biblical prohibition. Sepharadic rabbis, on the other hand, rule that since it is not our desire to leave the paste either on the brush or our teeth, but to wash it off in a few moments, there is no prohibition whatsoever. Similarly with soap. Ashkenazi rabbis consider the use of solid soap as a prohibition of Memareach, as well as Memachek (erasing; wearing down). Sepharadim do not accept this, as our action is not directed at wearing down the soap, but at cleaning the person. Therefore, in an Ashkenazi bathroom or kitchen, one will find only liquid soap on Shabbat (which was the only kind available until about two hundred years ago). In fact,  Moshe Feinstein even forbade liquid soap, because we are "creating" bubbles. This view was not accepted, even by Ashkenazim. Sepharadim will freely use bar soap. Both groups are using identical sources, but understand them differently. Now comes the really big question. Can I take a shower? Next time.

Shabbat part 10

The Friday night meal is over, the kids have been put to bed. This night is also known as "Mitzvah Night". The physical union of husband and wife, although mentioned in RAMBAM as being part of the command of "Oneg": Delight in Shabbat, is seen by Kabbalists, and has trickled down to most ordinary observant  Jews, as being very central to the Shabbat experience. I will preface that the fulfillment of the Mitzvah is subject to all the usual Biblical and Rabbinic laws regarding sexual relations. But if all considerations are taken care of, such as the menstrual laws (discussed elsewhere), as well as dealing with any medical or emotional factors, this is the very fulfillment of the central theme of Shabbat; unity of Masculine and Feminine below as above, as well as recognition of the "Image of G-d" expressed differently, yet so interdependently, in Man and Woman. Although marital relations can be performed almost any time, Friday night is described in the Talmud as "the time for Torah Scholars". It is independent of procreation; the Mitzvah is performed during times of pregnancy and nursing, as well as after menopause. If pregnancy is desired, this is the time that the holiest of souls are available to bestow upon one's progeny. The two must be of "one mind". If there is any tension, it must be resolved before the Mitzvah. There should be words of love exchanged. Two things are happening here. Husband and wife are reflecting "Yichud Kudsha Brich Hu U'Shechineteih", the Unity of G-d and His Shechinah; the Masculine and Feminine aspects of G-d. In addition, the Supernal Unity is BROUGHT ABOUT by this earthly unity as well. The couple is not only engaged in an act of love and tenderness but in a cosmic drama. The ARI z"l discusses the various aspects of this physical union (hugging, kissing, etc.) and how they reflect that which is above the physical. Can you imagine how different marriages would be if everyone viewed their spouse as a reflection of cosmic significance? The Baal Shem Tov was once asked why he gesticulates so wildly during prayer. He is purported to have said "that is how I make love to my wife": The act of love is in itself a form of worship! The two unite, but then go beyond themselves, melding into something far greater, that gives ultimate meaning to what for most people is a simple act of pleasure. I have mentioned previously that Friday night is the "Bride"; the Divine Feminine, while Shabbat morning is the Divine Masculine. The act of love is the bridge connecting the two. Kabbalistically, besides the possibility of creating new life, spiritual life is also created. It is well known in Hasidic literature that when not procreating, this union creates souls of the Gerim; the converts. I was thrilled to discover recently in a rather obscure part of the Writings of the ARI, not only this, but that even drops of semen that "go to waste" (i.e., come out of the woman's body after relations) are used by higher forces to create souls of Gerim! (Provided that the act of love is with holy intent). This most basic of human actions is thus a great cosmic drama, reminiscent of the drama of Creation itself! I have previously discussed how on Shabbat, the "permitted" becomes the "Holy". The Mitzvah is, in essence, the expression of life itself, and the G-dly drama behind it. We will go to Shabbat morning...next time.

Shabbat part 9

There are no laws, or even universal customs, concerning what should be present at a Shabbat meal (other than bread). We are commanded to simply eat that which we enjoy, in order to "call the Shabbat a delight" (Isaiah 58:13). An ALMOST universal practice is to begin the meal with a fish course. Any kosher fish will do. (I usually have sardines). North Africans prepare elaborate fish dishes in special sauces. Ashkenazi Jews almost always have "Gefilte Fish". In fact, non-Jewish Poles call it "Jewish Fish". Classically, the flesh of the fish was ground up, and cooked, with a variety of spices added. The ground fish was then returned to the original fish skin. (I have only seen this a few times). Today, most make a sort of dumpling out of the ground fish. Depending on the region one's family was from, the fish may either be prepared sweet or peppery. Commonly, the gefilte fish is topped with prepared horseradish. Few make homemade anymore. There is gefilte fish in jars and cans. There is also frozen gefilte fish that comes in a loaf that is cooked at home, sliced, and served. This is by far the tastiest. Surprisingly, the origin of the gefilte fish was an Ashkenazi halachic concern. One of the prohibitions of Shabbat is "borer" ("selecting" or "purifying".) One may not separate a mixture of two foods, or of food and waste. One may, however, separate "good" from "bad" (or desired from undesired) just before a meal. The opposite, taking the bad away, is forbidden. Even taking the good from the bad can only be done shortly before a meal (different opinions, but most say an hour). Whereas Sepharadic opinion says that this does not apply, even to taking the bad from the good, in such a way that one would normally do on a weekday if this is done in the course of a meal (So it's OK to take out the pits of a watermelon when one is about to eat it), Ashkenazic opinion says that this is forbidden by Torah law. Therefore, a Sepharadi will remove the bones from a fish when about to eat it. An Ashkenazi would eat the flesh from off or around the bones, but never remove a bone. Hence, the invention of the gefilte fish with no bones, thus avoiding the problem. In some Hasidic communities, both gefilte fish (or other cooked or baked fish) is served alongside herring; seeing significance in tasting both the sweet and the vinegary. According to Kabbalah, fish, too, is a masculine symbol. The ARI says to have a fish course at each of the three Shabbat meals. In practice, although many do this (including yours truly), most communities only have fish at one or two of the meals. Because of the tradition (discussed in an earlier series), something must be eaten or drunk between the fish and meat courses. A few even wash their hands. Often, some liquor (vodka, slivovitz, arak, or any local favorite) is shared by the participants, with a hearty "L'Hayyim" (to life!). In Ashkenazi circles, this is followed by some chicken soup (aka "Jewish Penicillin"), followed by a meat or chicken course. A variety of side dishes are customary in different communities. If one explores other Jewish communities, one encounters very different cuisine. Yemenites, for example, partake of "hilbe"; a sauce made from seasoned fenugreek seeds. It is reminiscent of the manna that fell in a double portion on Fridays. It is eaten on everything; on bread, on meat and poultry, even spooned into the soup. Middle Eastern Sepharadim eat many stuffed delicacies; stuffed eggs, potatoes, grape leaves, as well as various pastries stuffed with meat or bulgur wheat. This, too, represents the Manna, which was sandwiched between layers of dew. Among North Africans, we find couscous. That is steamed coarse semolina flour. topped with meatballs and oil. Coarse flour is called in the Torah "Solet" (mistranslated in many editions of the Bible as "fine flour"). One of the offerings in the Temple was the Minhah offering, consisting of "solet belulah b'shemen" (Semolina coarse flour mixed with oil). Most Hasidim eat a variety of dishes (chopped egg with onion, jellied calf's foot, kishke (intestinal tissue cleaned and stuffed with spiced flour and fat), believed to represent the ten sefirot. Every cuisine tells a Torah story! In the course of the meal, there will be Torah discussion. Singing of various traditional hymns is also common and encouraged. The hands are rinsed (in most communities), with the Birkat HaMazon (Grace after Meals) recited or sung. Many Ashkenazim have traditional tunes for the Grace. I personally avoid these tunes, as they are from German beer hall melodies. It's time for bed; but not necessarily sleep. That will be the topic of my next post. For those over eighteen only. ;)