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30 Days of Deity Devotion

4)A favorite myth or myths of this deity

One I actually like is not very well known or even seen as true or not. But it does tie in to The King Solomon stories.

The Haggadic Legend. Which is the beginning of his story with King Solomon but many skip over that. I just like that he's seen in a better light then other Myths.

Haggadah

Replika Haggadah,  pisane na ladino jeziku i  kompletirana knjizicom tumacenja  Haggade u ukrasnoj kutiji. https://ehonews.com/wp-content/uploads/2022/01/0-02-0a-1265cf7f0f0ab0ec0b502ddae5d4311149616ad349d35fd354aeb04e7caa1269_6285fad67fde8762-1.mp4   Izdavac: ART RABIC   MISTERIJA SARAJEVSKE HAGADE Prohujali su vijekovi od onog vremena, sredine XIV stoljeća, kada je, u zlatno doba Španije,…

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Happy Passover From the Wicked Son by Moshe Daniel Levine

For the past 2000 years, my question on Seder night has been misunderstood.  And rather than answer me, you tell me that if I had been in Egypt I wouldn’t have been redeemed.  But you are missing the point. See, I don’t believe that the Exodus story in the Bible is literal history. I don’t care if I hypothetically wouldn’t have been redeemed in a narrative that I know to be fiction. But I could have been doing anything else tonight instead of coming to the Seder. I could have spent the night at a party, watching a movie, or on a weekend camping trip. But I decided to show up unlike the hordes of other absent sons that the Haggadah doesn’t mention. Blunt my teeth and you can be assured that I will not attend the coming year. So, why am I here? Well, as the Wicked Son, I am skeptical regarding the inherent meaning of many of the Seder rituals. Just like my question in the Haggadah reflects, I want to ask the other Seder guests what this service means to them. How is an ancient religious ritual, one based on a faulty history and out of date theology, meaningful for anyone in the modern world? My question isn’t one rooted in mockery, rather curiosity. I am not purposely “excluding myself from the community”, rather I am interested in learning more about the community. If anything my presence tonight underscores that I want nothing more than to be a part of this community. However, unlike the other sons in the Haggadah, I am not ignorant. For all the “wisdom” of the Wise Son, he doesn’t even seem to have any knowledge of the various laws surrounding the Passover offering, let alone any understanding of the world at large. Ditto, and even more so, for the last two.  My question doesn’t arise from a dearth of knowledge about what is going on tonight. I know all of the laws of the Passover offering. I know the verses about the Exodus and the germane rabbinic commentary inside out. I do not need to sit at the Seder and have these things explained to me in an overly simplified manner like my “haggadic” brothers.  What my question is about, and what I am interested in learning about, is the meaning that individuals find in their stories and communities. Clearly, there is something buried within the context of the Seder night, past all of the superficial, archaic and dull details of the Passover offering, that is captivating enough for Jews of all types around the world to gather round and discuss.  Perhaps, if my question is answered in a civil and thoughtful way, I will one day take the role of the parent, answering the next generation of Wicked Sons.  So please, without “blunting my teeth” and telling me that I “would not have been redeemed,” try to answer my question.  “What does this service mean to you?”

The New Convert’s Guide to Essential* Jewish Texts

*Essential here not meaning required or mandatory, but rather, carrying the essence of Jewish learning.

Introduction

One thing that new or considering converts may find challenging about coming to Judaism is the sheer volume of text that provides a bastion of Jewish values and beliefs. In addition to peoplehood, land, and language, texts are another essential piece of Jewish heritage, cultural staples that bind Jews all across the globe.

While Judaism relies on many texts and continues to produce evolving scholarship, several texts are central to Judaism’s continuing message, and new or considering converts may find it helpful to at least be familiar with the general role and content of these seminal texts within their new tradition. The following list is by no means exhaustive, but are all texts of which I have been made aware and have studied thus far as a prospective convert within the Reform tradition--they have all informed my Jewish knowing of the world. There are other important texts out there; they’re just not on my radar yet. After describing the general role and content of each text, I have attempted to articulate how I view a convert’s responsibility to know and love these texts as they pertain to the wider Jewish world.

The Essential* Texts

The Torah (תורה) is (almost) inarguably the most central text in the Jewish world. It is composed of the five books of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Each of these five books contains its own narrative and its own messages that continue to be relevant to the Jewish people. The Torah is traditionally read on Saturday mornings across the world in observance of Shabbat (the Sabbath). This text is read cyclically, about once per year, and Jewish communities all over the world read more or less the same section of text (parshat) each week.

Authorship of the Torah remains hotly contested across many Jewish traditions. Deeply conservative traditions may believe that the Torah was given in its entirety by G-d on Mount Sinai; more liberal and academic traditions attribute the writing of the Torah to several authors across centuries. The Torah has been, understandably, altered by translation into many different languages. The ultimate authoritative Torah, written in ancient Hebrew and Aramaic, is known as the Masoretic text. Ultimately, each Jew’s relationship to the Torah is personal. Some study it only academically and historically, and some study it spiritually.

The convert’s responsibility to the Torah: The way you learn Torah and the degree to which it is taught literally will vary with which Jewish tradition you are learning in. Many Reform Jews, for example, do not see the Torah as a literal text, and search for hidden meanings, analogies, and generalizations about the human condition within its pages. Every interpretation of the Torah is up for debate--that, too, is part of the Jewish tradition. There is really nothing vis-a-vis Torah interpretation that you, as a convert, or any Jew absolutely must believe. As someone who is converting, however, you will want to understand how the Torah has impacted the Jewish people both spiritually and historically, get a sense of how it unifies and arguably created the Jewish people, and spend enough time studying this text to understand how it maintains relevance for Jewish people across the world. The Torah is also an incredibly helpful text in developing one’s Hebrew literacy. Whether you interpret it literally or metaphorically, you will doubtless find stories and messages within the Torah that resonate with you. It is, primarily, the story of the Jewish people’s search for G-d and human meaning.

The Tanakh (תַּנַ"ךְ) is a collection of texts made up of the Torah, Prophets (Nevi’im, נְבִיאִים), and Writings (Kethuvim, כְּתוּבִים). Prophets and Writings supplement the story of the Torah; they provide biblical stories not put down in the five books of Moses, offer prayers and songs, morals and rules for Jewish life, and a vast amount of other cultural knowledge. Most traditions don’t treat Prophets and Writings with the same reverence they give to the Torah itself. However, they remain deeply relevant in modern Jewish life. The holiday of Shavuot, for example, has its precedent in the book of Ruth, the quintessential story of a woman who joins the Jewish people in Writings.

The convert’s responsibility to the Tanakh is much the same as your responsibility to the Torah. How you interpret this text is ultimately up to you. It is primarily your duty to grapple with this text, to invite its knowledge into your ways of Jewish knowing, and to understand how this text has influenced the Jewish people and Jewish life.

The Talmud (תַּלְמוּד), or Shas (ש״ס), is a much more historically anchored text than the Torah or the entirety of the Tanakh. The Talmud is primarily a book of Jewish oral law--rituals and observances that may or may not be explicitly laid out in the Torah. The Talmud also contains pertinent stories and morales, as well as sages’ and rabbinic opinions (and, of course, debates) on Jewish ritual and law. Because this text evolved alongside the Jewish people, it exists in multiple versions. The most widely read is the Babylonian Talmud (Berakhot).

The convert’s responsibility to the Talmud: Unlike the Torah, even people who are born Jewish may not be familiar with this text (granted, born Jews may or may not read and study Torah, but they likely understand its relationship to their Jewish heritage). A deep and reflective understanding of the Talmud is not necessary for a potential convert unless you are deeply interested in Jewish scholarship. Rather, grappling with pieces of the Talmud will help you learn to think of the world in distinctly Jewish ways, and will help you develop existential questions that you want to confront Jewishly alongside your chosen people.

The Mishneh Torah (מִשְׁנֵה תּוֹרָה), a work of halakhic (having to do with law and custom) literature, is the best-known text of renowned Jewish scholar Moses Maimonides, also known as the Rambam. His commentary on the scriptures features prominently in many modern editions of the Torah, and his thinking is a jumping-off point for many modern Torah scholars. The Mishneh Torah is a more accessible book of Jewish law. Written in the 12th century, an age when Torah scholarship was largely reserved for the elite, Maimonides recognized that common people needed a way to have a relationship with their sacred texts that originated their rituals and customs. He produced the Mishneh Torah (which even he refers to as his “great text”) to explain and contextualize Jewish spirituality and ritual for everyone in the Jewish world.

The convert’s responsibility to the Mishneh Torah: While the Rambam is a revered scholar and Jewish thinker (indeed, his philosophy even appears to have influenced Einstein’s thinking), the Mishneh Torah is not regarded as a divine or sacred text. Rather, it provides an interesting peek into the ancient Jewish world, and as a convert, you may benefit from its highly accessible explanations of Jewish ritual and custom. As with the Torah, the Tanakh, and the Talmud, you should understand how the Mishneh Torah came about and how it continues to be impactful and relevant in the Jewish world.

The Guide of the Perplexed is Maimonides’ other well-known text. Unlike the Mishneh Torah, Maimonides composed his guide for other elite Torah scholars and Jewish thinkers. He wrote it for his student, Joseph, who had to leave Maimonides’s tutelage before his education was complete, and so Maimonides attempted to condense all of his most cutting-edge thinking and questioning into one text. Although the average person can glean fascinating knowledge from the Guide, dedicated scholars are challenged to unlock the text’s deeper mysteries. The Guide contains everything from biblical exegesis to epistemology to massively existential considerations on the future of mankind and the nature of G-d. The Guide is not light reading; rabbinical students may spend years working on this text.

The convert’s responsibility to the Guide is, arguably, minimal. A thorough understanding of the contents of the Torah and some Hebrew literacy are required before one can seriously grapple with this text. In the absence of this knowledge, you will need a well-educated teacher, such as a rabbi, to walk you through the Guide’s many rabbit-holes and nuances. That does not mean that you shouldn’t make the attempt--the text richly rewards those who sit deeply with it. Just don’t feel that you need to tackle this text to convert wholly and successfully. It is worthwhile, however, to read about Maimonides and how his thinking and philosophies have influenced the Jewish people, both historically and modernly.

The midrash (מִדְרָשׁ) are not one single text, but a body of rhetorical history. Jewish tradition is rich with debate, disagreement, and discussion. Midrashic texts are works of commentary on the Torah, chiefly, and also on other seminal Jewish texts and traditions. The classical midrash were authored primarily at the start of the rabbinic age, but as Judaism becomes more widely accessible and increasingly scholarly, the world of midrash continues to expand. Halakhic midrash, including the Mishneh Torah, deals with the legal aspects of Jewish life, while aggadic/haggadic midrash deals with customs, stories, and other non-legal aspects.

The convert’s responsibility to the midrash is, essentially, to study it--to understand how a history of rhetoric and debate has shaped the Jewish world. If you are studying Torah, especially in weekly sessions, you may find yourself wanting to produce some midrash of your own.

A Siddur (סדור) is a book of Jewish prayer and song, usually utilized in synagogue during services, although many people study their Siddur privately or simply read it for comfort. There is no unified siddur; rather, different Jewish traditions and even different synagogues have a siddur that fits their specific needs and beliefs. A typical siddur will include liturgy for Shabbat especially, but also for other Jewish holidays and holy moments.

The convert’s responsibility to a siddur will vary by tradition and by the degree to which you are experiencing Jewish life religiously. If you plan on attending religious services at a synagogue, you can expect to be handed a siddur from which the rabbi will conduct the service. If you are coming to Judaism religiously, siddurim will contain many spiritual and religious messages that you may find helpful in your new path; if you are more secular or non-religious, singing and praying from the siddur during services is an excellent way to build your sense of Jewish community and improve your Hebrew literacy. Religious or not, you will likely find the reading of a siddur to be an emotionally enriching experience.

A piyyut (פיוט) is also not a unified text, but is a Jewish liturgical prayer or poem. Piyyutim are often meant to be chanted in a religious service. Piyyutim feature prominently in siddurim, therefore, and play a widespread cultural role in Jewish communities across the world. Very well-known and well-loved piyyutim include Adon Olam (Master of the World) and Yigdal, as both are meant to be daily prayers. Piyyutim recited for Shabbat are also widely known.

The convert’s responsibility to piyyutim is much like that of their responsibility to siddurim. These are not specifically holy texts, but possible ways for you to build your Jewish path, whether that path seeks religion, community, or knowledge. Because many piyyutim can be traced back before the rabbinic age, learning them will bring you closer to Jewish history.

Additions

The Shulchan Aruch is widely known as the ultimate compendium of Jewish law. “Shulchan Aruch” refers both to the original work by Joseph Karo, which reflects Sephardic tradition, and the additional commentaries by the Rema, which provide Ashkenazi traditions. The Shulchan Aruch succeeds the Mishneh Torah and Jacob ben Asher’s Tur as the ultimate halachic reference.

As this work has been suggested for this list and is not part of my learning as of this posting, I can’t comment on the convert’s responsibility to the Shulchan Aruch. Instead, I will suggest that considering and studying converts explore how the textualization of Jewish law has evolved over time, and what specific questions and issues in Jewish life authors such as Maimonides and Karo were responding to in compiling these codes.

Disclaimer: This author is still learning! Please feel free to reply/reblog with corrections, additions, and questions.

-Mod K

I’m not sure what I listened to but my Discover Weekly playlist went a little off the rails (for my usual taste in music) with Merle Haggard, Rod Stewart, Waylon Jennings, Shooter Jennings, etc. Is this from listening to too much Rolling Stones? No complaints, necessarily, I just always find it interesting when the playlist they put together for me strays from my norm that much.

Korku hikâyesinin devamını yazdım☠ ..Gelinin boynunda nenesinden teberik bir urup vardı. Gari gaşşık kimi uzun ve üleşden fargsız dırnaklarıynan gelinin boynundaki uruba dohunmak istedi. Gelin artı gariden eyce huylanmış gaçacak yer areydı. Maasim baarmıya çalışıy amma sesi heç çıkmeydı. Garinin gelini hıs boğma edecee belliydi. Gari dıbık dıbık eliynen döşünden çıhardığı maalefe ipini gelinin boynuna doleyp boğmıya çalışdı. Gelin cücük kimi parpazlıydı. O esnada gelinin güccük uşaa beşigden düşmüş, yavrum bar bar bağrıydı. Beçara Gelin artı gorhudan oldoo yere gürpedek düşdü. Aşatma gelin çoktan çörten çalgınına dönükdü. Aaşamogdu oldoo kimi tölebsiz Gaynanaydan farfarı görüm artı eve geligdi. Gaynana gapıyı dövüydü amma Aşatma gelin açameydı. Farfarı görüm çentesinden çıhardığı anegdarnan gapıyı açdı. Sası bir gasar suyu gohusu hayadın dört geçesini sarıkdı. Aşatma işi gücü tergeyp, hayadın üst geçesinde, tel mahmilin bitişiğinde ki savanın üsdünde yatıydı. İçeri girdiglerinde gelinin benzi sap sarı geçmişti. Gaynana "Zar gelin işi gücü tergedi, hayadda keyf ediy" diye düşündü. Gelin sese uyanıp dorguldu. Gaynana Aşatma geline sogranmaya manaha arıydı. - Gız bu hayadın halı ney beyle? Bobeyn evinde de beyle mi iş dutuydun sen? Hayadı yuycuydung göre. Gaynananın heç ağzınıng tölebi yogdurdu. Farfarı görüm zatan gonuşduğu kimi nader yavan hanek varsa onu söyleydi. Tölebsiz Gaynana Tel Mahmilin gapısının yılık olduğunu farketti. Yuha bi ses tonuyla; - Kele mahmilin gapısı neen yılık duruy? Tama sonaa pisik giriy içine! Aşatma gelin bi demlik güccüg uşaanı emziriyken bi yandan da Tölebsiz Gaynanaya haber angladmak zorundeydı; - Bidene Gari geldi. Adı Döne, mavı gözlü, yirik dudaglı, al bengizli. Acı bi çimdik Payaşanı istedi,hayada girdi. Üsdüme geldi beni boğucuydu, yeen gorhup bayıldım. Beni çalındırıp gaçtı. Farfarı Görüm yenilcek yenilcek sırtardı. Esasda bi boglug oldoo belliydi. Gaynana Aşatma gelininin haneeni, sahı şeyle Kerç ediymiş kimi bi ses tonuynan pölüp; - Gız sen haggad mı deyng? Yoosa bizi mi oynadıyng? Gasar suyu sende Gafa mı yapıy neediy? İçiymiyng nediyng gı Gasar suyunu? O dediiğin Gari'nin öleli 6 sene oluy tama!😱(Devam edebilir) (Gaziantep Perilikaya Mahallesi)

Israelis/Jews Slaughtered By ‘Catch & Release’ Terrorists + Americans Murdered By Illegals: Where Are The Parallels? Commentary By Adina Kutnicki

Israelis/Jews Slaughtered By ‘Catch & Release’ Terrorists + Americans Murdered By Illegals: Where Are The Parallels? Commentary By Adina Kutnicki

Israelis/Jews Slaughtered By ‘Catch & Release’ Terrorists + Americans Murdered By Illegals: Where Are The Parallels? Commentary By Adina Kutnicki Posted on February 13, 2019

“He Who is Compassionate to the Cruel Will Ultimately Become Cruel to the Compassionate” (450 – 200 BCE)

THE above dictum is a Haggadic commentary on Ecclesiastes {7:16} AKA Kohelet Rabbah (קהלת רבה) and it is included in…

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👧/👦

Hi Anak! Hindi ko pa alam kung anong gender mo pero I got a feeling na boy ka. Hindi ko alam. Okay lang kahit ano kasi may Ate ka na. :) If ever nga na boy ka, I’ll name you “Cian Enzo”. Actually, I made up that name years ago when we’re still expecting your Ate. Akala kasi namin boy siya kasi ang haggad ni Mommy nun. Hehe. Pero if ever girl ka, okay na din kasi mamamana mo nga dami ni Ate mo. Haha. I’ll name you “Ciandria Ann”. Hindi pwede mawala yung “Ann” kasi sa side ni Mommy is may pagkamandatory siya pag babae. Hehe. Sunod sa name ng Lola mo sa tuhod. :) Lapit na magkabudget anak. Makakabili na si Mommy ng mga baru-baruan mo. I want to be more ready sa arrival mo. Kasi dati nung kay Ate medyo di pa kami ready ni Daddy kasi medyo young pa kami nun. Haha. Pero this time, promise namin ni Daddy sa inyo ni Ate na ibibigay namin lahat ng needs niyo. We’ll be more focus for our future. We’ll be more mature para sa inyo. I love you both. So much.