The Scribe part 11

The divergent opinions as to the correct order of the Tefillin passages, while seemingly a minor detail, did in fact threaten the unity of the Jewish people. One view was clearly right, one clearly wrong, but which one was which? Although custom has settled on one view, it remains an issue.
The Kabbalah takes a different approach on this question. Each view represents a different reality of Divine perception. Both are needed.
There is a Midrash, that G-d originally planned to create the world through "Midat HaDin" (stern judgment). He saw, however, that Man could not endure this, so he put in "Midat HaRachamim" (mercy/compassion) first, only applying judgment once Man had the proper maturity and perception to deal with this. In the future world, however, the "straight story" will prevail. The will of G-d will be manifest. In the tefillin, the basic debate is whether to put the passage of Shma', which deals with the acceptance of "the Yoke of Heaven"; the love of G-d, before "vhayah im Shamo'a" (this is the view of RASHI) which deals with observance of the Torah, and the concepts of reward and punishment, or whether observance and obedience come first, only later struggling with how this connects us with G-d (this is the view of Rabbenu Tam). In other words, RASHI's view symbolizes how G-d actually made the world, while Rabbenu Tam's view symbolizes how G-d originally INTENDED the world to be.The ambiguity in the Talmud regarding the tefillin was no accident; it allowed for each opinion.The two go hand in hand, representing the acknowledgement of Man's shortcomings, as well as what ideally should be. In addition, RASHIs represent ORDER, as it is the sequence of these passages in the Torah. Rabbenu Tam represent making order out of DISORDER. RASHI's view is the childhood experience; being taught information, being trained step by step on how to live. Rabbenu Tam's view is the adult reality. Nothing goes as we plan.We must learn to "roll with the punches". We must not only survive, but thrive through all the challenges. Still another explanation is that the Rashis represent a female experience (Mochin D'Imma), like a mother who is always there to give order and direction to he children's lives. Rabbenu Tam's are the masculine reality (Mochin d'Abba); struggling in the world, taking risks, in order to provide for his family.The family's order depends on how he deals with disorder! Which is better? They are totally interdependent! Now, not all Jews follow the Kabbalah's injunction to wear both. But among those that do, (Mostly Hasidim and certain Sepharadic communities), some wear both already from Bar Mitzvah. Many others wait to start putting on Rabnenu Tam's until after marriage. The Rabbenut Tam's represent a maturity which might be as yet beyond the comprehensions of an adolescent. They represent an ability (just beginning for the newlywed!) to understand that the genders think and react differently, and happiness can only be achieved when both are appreciated and understood. Some put on both tefillin together, others put on RASHI's first, only after praying putting on Rabbenu Tam's, recognizing that the idea of making order from disorder, of penetrating the role of the male struggle, can only come after the relative calm of the acceptance of G-d, having already prayed, and piercing the veil of the male-female dance in our existence

The Scribe part 10

When I lived in Israel, I often got around by hitchhiking (what the Israelis call "tremping"). Once, I got a ride with a man who looked at me and said "Hey, aren't you the tefillin expert? What do you think of the guy with the new kind of tefillin?" I expressed surprise at this, as I was unaware that there was a new kind of tefillin. He said "You know, that guy. I think his name is Rabbenu Tam". I tried hard not to laugh. This "guy" was Rabbi Yaakov Tam (1100-1171); the greatest of all Ashkenazi Talmudists and Halachists, and some argue the greatest...period. An older contemporary of RAMBAM, they share the spotlight as the seminal figures in Judaism of that time. But they were very different. While RAMBAM would pour over ancient texts, deciding which was or wasn't authoritative, and analyzing earlier commentaries in an attempt at determining which tradition was "right", and which needed to be jettisoned, Rabbenu Tam would little consider earlier views, and decided on the basis of a careful analysis of the Talmudic text or texts, attempting to come up with a reconciliation between views in the Talmud itself.
In the area of Tefillin, there was a seemingly minor debate, which threatened to divide the Jewish people. The Talmud, as we have seen, puts great emphasis on the mitzvah of Tefillin. It stresses that the four passages of the Torah contained in the Tefillin, must be written and placed in the proper order. But the Talmud is remarkably unclear as to what that order is! In rabbinic literature not included in the Babylonian Talmud, two interpretations, and practices, emerged. One was that the four passages must be in the order in which they occur in the Torah. This is borne out by an early Midrash called "Mechilta", and appears to have become the accepted practice in Babylon (Iraq). The other view is that the last two passages need to be in reverse order. Although the relevant section of the Jerusalem Talmud has been lost, several early post-Talmudic rabbis report that this was, in fact, codified in the Jerusalem Talmud, and was, in fact, the custom of the Land of Israel. For centuries, communities...and rabbis, were divided on the "right" practice. The great 11th century rabbi and commentator, RASHI, championed the view that the Torah order should be observed, and the alternative  opinion could be ignored. He was joined in this view half a century later by RAMBAM, who reports that the tefillin he had from his youth were, in fact, the alternative order, but, when he had delved into the sources, "realized" that this was not valid, and made new tefillin for himself. Ironically, RASHI's own grandson, Rabbenu Tam, differed. He accepted the alternative view as valid, and became that view's champion. Ever since, these are known as "RASHI's tefillin, and Rabbenu Tam's tefillin, respectively, although each view was far earlier. Entire regions of the Jewish world were choosing between these views, which began to take on the appearance of two forms of Judaism, similar to what we would expect had there been two traditions of which day was Shabbat. By the time the Shulchan Aruch  was written in the late 16th century, the view of RASHI had prevailed...but had never really been determined to be the correct view. RASHI's view had become the universal custom, but doubts lingered. The Shulchan Aruch rules that all must wear RASHI's tefillin. However, one who is scrupulous in fulfilling the laws of the Torah, should wear both. If possible, they should be worn together (I have friends who do this), or else to pray in RASHI's, but to put on Rabenu Tam's later (this is my practice). However, the Shulcah Aruch warns that this should not be done by everyone, as it appears ostentatious. Only those known in the community for their piety should do this, with everyone else relying on the customary acceptance of the view of RASHI. (I won't get into the minority views of one 18th century sage that only RASHI's are valid, and one twentieth century sage that only Rabbenu Tam's are valid, but that we must also wear RASHI's as a custom. The vast majority of rabbis accept the ruling of the Shulchan Aruch).
The Kabbalists, however, saw the entire issue in a different light. They are BOTH valid (and necessary), and represent two different perceptions of G-d. How is this interpreted, and what are the implications for practice? That will be my next post.

The Scribe part 9

The tefillin are a beautiful mitzvah (actually two, as the hand tefillin and head tefillin constitute two separate mitzvot.) Surprisingly, the Talmud puts what would seem to be disproportional emphasis on this precept. "The skull that has not borne the tefillin, has no share in the World to Come", and "One who does not wear tefillin is as one who sins with his body". Why the dire statements?
Let's look deeper. We take an animal, with all the behaviors that are normal to an animal. The animal is slaughtered for food.The skin is removed. It is washed, soaked in chemicals that strengthen and preserve it (tanning). It is then purified by scraping to remove remnants of blood vessels. The skin, now parchment, is given a silken texture, ruled to receive the writing. The holy passages of the Torah are written on this parchment, including the Great and Holy Name, twenty one times in both the head and hand tefillin. The compartments (battim) are likewise from an animal. The purification of the skins, and the cubic shape. reminiscent of the altar in the Temple, take, in good quality tefillin, over a year to achieve. The passages are placed in the battim, wrapped in the hairs of a calf's tail, and sewn with sinews. The straps are leather as well. Think of what we have just done. We have taken an animal, and transformed it into a great and holy mitzvah. When placed on the arm and head, they become a means of attachment to G-d. From animal to G-d!!!!
Science tells us that we, too, are animals. Torah teaches us that Man is in G-d's image. The Talmud enumerates different ways in which Man is like an animal, others in which he is like an angel. The Tefillin are the ultimate symbol of the transformation from the animal to the Divine. Our bodies DO NOT belong to us to do with them as we please. They belong to G-d. We are meant to soar higher than the eagles; higher than the angels. The tefillin teach us that this transformation is not only possible, but essential. "Sins with his body"? Yes, if we do not recognize the body as a vehicle to our higher selves, we sin against it, ourselves and G-d. "No share in the world to come"? Yes. In Judaism, one does not step out of the body to find G-d. We purify and sanctify the body, thereby finding G-d, as well as ourselves.

The Scribe part 8

Besides writing Torah Scrolls, the scribe also writes several other holy objects, as I shall describe. The first of these that I shall discuss is the Tefillin. The Tefillin are bound on the arm, opposite the heart, and on the head, symbolizing the dedication and subjugation of the heart and the mind to G-d. They are worn in literal fulfillment of the command in the Torah to "bind them as sign upon your hand, and as an ornament between your eyes." This statement appears four times in the Torah. A few authorities (most notably RASHBAM), opine that teifllin are a rabbinic precept. loosely connected to the Biblical words. But the vast majority of authorities understand that the verses are to be taken literally. Numerous details on how to fulfill this commandment have been passed down to us through the generations since Moses. Among these are the requirement to have two leather boxes, perfectly square in length and breadth (like the altar in the Temple), with the four passages containing the verses in which the commandment of tefillin appear, which also speak of the love of G-d, the requirement to obey Him, teaching one's children the ways of G-d, the Exodus, the Passover, and the concept of reward and punishment. In the arm tefillin, all four passages are written on a single scroll. In the head tefillin, there are four separate scrolls, each placed in a separate compartment. Embossed on the head tefillin is the letter Shin. The leather straps with which we bind them are tied with a knot in the shape of the letter Dalet on the head, and the letter Yud on the arm. Together, these spell the Divine Name Shad-dai. We literally wear the Name of G-d! They are sewn with sinews. Each small scroll is wrapped in the hairs of a calf's tail, with some of these hairs protruding from the head tefillin. Non-Jewish sources refer to these as "phylacteries", from the Greek "phulato" (to protect) and saw them as mere amulets. Although some rabbinic sources indicate that there is a concept of protection relating to the tefillin, the emphasis is NOT on this, but rather on connecting with G-d. The word "tefillin" relates to the word "tefillah", meaning "prayer". Originally, they were worn all through the daylight hours. Some still do. Today, most wear tefillin only during the morning prayers. A number of disputes arose as to the correct order of the passages, as well as other features. Although there is a consensus in these matters that is universally accepted, there are people who put on more than one version of the tefilin, for both overcoming the legal doubts, as well as fulfilling the different Kabbalistic intents symbolized by the different forms. Many put on two pair of tefillin (some of these do so at the same time!), some wear three (my custom), while still others, mostly Hasidic Rebbes, wear four.
Why leather? What should one experience while wearing tefillin?What is the mystical significance of more than one pair? How are the boxes made? These topics will be in my coming posts.

Whispering

"If your wife is short, lean over and whisper" (Talmud, Bava Metzi'a 59). Rashi explains: "seek her advice". Although there can be many ways of understanding this, i wold like to offer the following:
Rabbi Nachman has a teaching in which he comments on the Kabbalistic concept that prayer is feminine, i.e., it is the practice of "opening up" to receive the Divine. Study, on the other hand, is masculine; i.e. we ponder a topic, and as soon as it makes some sense, we share it with others. Often the ideas are isolated from each other, and need further insight to "connect the dots". Rabbi Nachman compares the words of Torah to the male seed. It contains much, but means little on its own. Prayer is a womb. The womb on its own likewise means very little. But when it receives the seed, it shapes it, gives it length and breadth, until it becomes a human being. So, prayer is the place where Torah becomes meaningful and vital!
In my own life, I know more facts...book learning than my wife. Yet, it all seems disjointed. I "whisper" to her what I am thinking. She immediately puts it all together, giving my ideas shape, breadth and ... life, until something is born which I in no way could have anticipated. This is true in Torah, but also in all other areas.Men tend to think in a linear manner. Women, like prayer, like the womb, will turn things around and inside out, until it makes the kind of sense that enables us to really live.
We need more whispering.

The Scribe part 7

I have described in an earlier series my unbounded admiration for Rabbi Issac Luria (1534-1572), generally known as the ARI (Holy Lion). He was a great Kabbalist, as well as an accomplished scholar in other areas. He would go into the deeper spiritual meanings of texts, as well as practices; sometimes ruling that one tradition's way in a particular mitzvah was the correct one, sometimes ruling that both were equally acceptable, and sometimes ruling that neither was correct, and recommending a different way. He was completely anonymous for the first thirty seven years of his life, only becoming widely recognized in his last year and a half.The writings of his students, especially his closest disciple, Rabbi Hayyim Vital, take up an entire shelf in my library. In many circles, he is seen almost as a prophet. Middle East Sepharadim accepted his teachings and practices completely, which accounts for many of the differences between those communities and the Spanish-Portuguese tradition. He greatly impacted Hasidic thought and practice, and is at least taken into consideration in most non-Hasidic Ashkenazi circles as well.
In the Scribal area, he made a daring pronouncement. ALL traditions were valid. Each contains great mysteries. The arguments of who was first, and which tradition had the better pedigree, he saw as irrelevant. However, he recommended certain shapes in the case of seven letters, specifically in Tefillin. For Sepharadim, this was not big news. All seven letters had several variations, and he was merely favoring one particular variation that was already well known and accepted. Therefore, when a Sepharadi says that he is writing Ktav ARI (ARI script), he is writing in a standard Sepharadic script, being careful in Tefillin only, to favor a particular shape of these letters.. The untrained eye would see no difference from standard Sepharadic script at all.
Although Rabbi Hayyim Vital carefully recorded his master's teachings, he was very reticent about distributing these to the public. Eventually, the writings did get out, and spread throughout the Middle East. Another scholar, Rabbi Israel Sarug, brought the ARI's teachings to Europe. But it is not known how, or if, he was actually a student of the ARI. His basic premises are identical to those taught by Rabbi Hayyim Vital. But his application to these premises are far more philosophical and psychological. He is often seen in this regard as a forerunner of Hasidism. When it comes to practice, however, he differed from Rabbi Vital in many ways. This is why we will often see a Hasid and a Sepharadi doing two different things, and ascribing both to "the custom of the ARI". Rabbi Vital's works only came to Europe a century and a half later, when Kabbalistic customs of the ARI, in accordance with the teachings of Rabbi Sarug were already well established. In his writings, Rabbi Sarug brings an almost identical list of the ARI's variations (with a few exceptions). European Kabbalists began writing Ashkenazi (Beit Yosef) writing, with the inclusion of these forms that had been unknown previously in the Ashkenazi world. Moreover, whereas ARI had stressed these shapes specifically for Tefillin, the Ashkenazi Kabbalists adopted them for all purposes.Many rabbis accepted these new forms, others objected that they violated the ancient Ashkenazi Mesorah. When Hasidism entered the stage of history in the mid eighteenth century, it used this script; Beit Yosef with seven (some say eight) letters written in accordance with the teachings of the ARI. This is known as Ktav ARI, and is used by nearly all Hasidim, albeit with minor variations from community to community. When Hasidism was opposed by certain rabbis, much of the criticism was leveled against the script. Nevertheless, most rabbis consider it valid.So, when someone talks about Ktav ARI, if he is a Sepharadi, he means an almost imperceptible variation in the classical Sepharadic script. When an Ashkenazi says Ktav ARI, he means an Ashkenazi script, with seven or eight fairly drastic changes, that are easily spotted by someone with even a layman's knowledge. The impetus to follow the ARI is out of a desire for depth beyond the ordinary. It is important to note that the ARI actually made no new script.
The Chabad Chassidim have their own script, instituted by their founder, Rabbi Shneur Zalman of Liadi. It is a very intricate script, with letters formed in such a way as to be a compromise between the Beit Yosef and ARI scripts.It had been lost for about a century and a half, but was reintroduced when several manuscripts were discovered in the 1960's.
All this might seem like nit-picking. But these are the letters, the energies, used by G-d in creating Heaven and Earth.In this, as in all things, we want to "tune in" to the mysteries of creation; and of life.

The Scribe part 6

Besides the Sephardic and Ashkenazic scripts, several others are used.I have mentioned on several occasions the customs of the Yemenites. The Jews of Yemen  are the oldest continuous group in Jewish history. They were in one geographic area since the fifth century BCE, until recently (most came to Israel shortly after its founding, the last members of the community leaving  recently). They have preserved the most ancient Jewish practices. A bit of a mystery is the fact that they have preserved two separate scripts. One is virtually identical to the Sepharadic, except that there are no crowns on the letters. Both Ashkenazic and Sepharadic scripts place little crowns on certain letters. Although there is apparent reference to this practice in the Talmud, the Yemenite rabbis considered this to be  a misinterpretation, as well as being rather vague in its proper application. Therefore, they wrote in an essentially Sephardic script (and they are NOT Sepharadim, but a much older tradition, by about 1,000 years!) but without the familiar crowns. However, there is a second script current among them. It is far less ornate. At first glance, it hardly looks like Hebrew. But, in fact, it is consistent and uniform, not haphazard. Many consider it a distortion of the traditional script, that sprang up in outlying areas, away from the centers of learning. (It should be pointed out that Yemen had an amazing tradition of learning. Books were scarce, and even middle-level scholars knew Tanach, Talmud, and the writings of RAMBAM   by heart). Others maintain that on the contrary, it represents a far more ancient form of the Hebrew letters, with the Sepharadic-like script coming in from the outside only later. I do not know which is the truth, but both have been used for many centuries. I once had the distinct honor and pleasure of visiting the late scholar, Mori (Yemenites use that title instead of "rabbi") Yosef Kappah at his home in Jerusalem. He showed me a Torah scroll that had been written by his grand father, an immense scholar, and leader of a large segment of Jews in Yemen. It was in the "cruder" script. If it had been a later distortion, it seems unlikely to me that he would have used it. A final conclusion awaits further research.
Meanwhile, back in the Land of Israel in the sixteenth century, the great teacher of Kabbalah, the ARI, was about to change a great deal. Ironically, he declared all scripts to be valid, and all with deep spiritual meaning. However, despite the fact that he created no new script, he was about to become the father of two new variations of the sacred alphabet, both known today as "ARI Script". Stay tuned.