Monday, December 20, 2010

Harry Potter cookbook - Kosher!


I just came across a new book, The Unofficial Harry Potter Cookbook, and not only does it claim to give recipes for all the wizard food mentioned in the Harry Potter series, but apparently everything in it is Kosher as well!

UPDATE: See my follow-up (click here) about the book's being Kosher.

Enjoy!

Tuesday, November 2, 2010

REPOST: The Divine Hallows (in preparation for the Deathly Hallows movie)

Here's a repost of an article I wrote shortly after the Deathly Hallows book came out. I'm reposting it now in preparation for the Deathly Hallows movie opening soon.

Anyone interested in buying Harry Potter and Torah can click here to buy it at Amazon, or can e-mail me here if you live in Israel.

The Divine Hallows

The final Harry Potter book introduces three magical objects called the Deathly Hallows. Would you believe that two of the three have very close analogues in the Torah and Midrash? Read on!

(If you want to read other Torah perspectives on Harry Potter and the Deathly Hallows, click here or here. Or click here for more about the book Harry Potter and Torah.)

The Deathly Hallows are introduced in a fairy tale that Hermione reads in chapter 21, which tells a fable of three men who were awarded magical prizes from Death:

There were once three brothers who were travelling along a lonely, winding road at twilight... when they found their path blocked by a hooded figure... And Death spoke to them... and said that each had earned a prize for having been clever enough to evade him....

The oldest brother, who was a combatative man, asked for a wand more powerful than any in existence: a wand that must always win duels for is owner... So Death crossed to an elder tree on the banks of the river, fashioned a wand from a branch that hung there, and gave it to the oldest brother.

Then the second brother, who was an arrogant man, decided that he wanted to humiliate Death still further, and asked for the power to recall others from death. So Death picked up a stone from the riverbank and gave it to the second brother, and told him that the stone would have the power to bring back the dead...

The youngest brother was the humblest and also the wisest of the brothers... so he asked for something that would enable him to go forth... without being followed by Death. So Death, most unwillingly, handed over his own Cloak of invisibility."

These three magical gifts, the Elder Wand, the invisibility cloak, and the ressurection stone, are
the three Deathly Hallows that help Harry Potter beat Voldemort at the end of Harry Potter and the Deathly Hallows.

If we look at the Torah, the Midrash, and the Talmud, we'll see very close analogues to two of these three magical objects: the wand and the cloak. The analogous things found in the Torah, which I think of as the Divine Hallows, aren't exactly the same as Harry Potter's Deathly Hallows, but they're intriguingly close. (I haven't found a good analogue for the stone yet, but feel free to add comments with your suggestions!)

In the story of Joseph and his brothers, when the brothers attack Joseph and sell him into slavery, the Torah tells us as follows:

"And when Joseph arrived to his brothers, they removed Joseph's coat, the coat of many colors, which he was wearing" (Ber 37:23).

The Zohar elaborates as follows: "Had the coat remained on Joseph, they could not have overpowered him. So first they stripped it from him...." (#1)

The idea that Joseph's coat being a magical coat that protected him has its roots in several other stories in the Torah and Midrash. The story begins back in the dawn of time, with Adam in the
Garden of Eden. Combining various accounts in the Midrash we get the following history of Joseph's magical coat: (#7)

"And G-d made for Adam and his wife clothes of skin, and clothed them." (Ber 3:21)

"They were embroidered with images of all the animals (to protect them from the animals). Adam bequeathed them to Cain. (#2) They were taken into Noah's ark, and when they left the ark, Ham, Noah's son, took them, and then passed them on to Nimrod... Therefore Nimrod is described as "a mighty hunter" (Gen 10:9) (#3). Later, when Esau saw this coat, he coveted it, and killed Nimrod to take it. This made him also a mighty hunter (Gen 25:27). (#4) Later, Rebekah took "Esau's special clothes" for Jacob to wear (Gen 27:15), which refered to this same magical coat. (#5) When the Torah says that Jacob then gave a "coat of many colors" to Joseph (Gen 37:3) it is referring to this same coat, passed down from Adam, to Nimrod, to Esau, to Jacob, and finally to Joseph. (#6) It was stripped from Joseph by his brothers (#1) and then given back to Jacob(Gen 37:32). (#7)

So we see the Midrash revealing a thread through a half dozen Biblical stories, of a Divinely-given coat the gave strength to whoever wore it. Sound familiar? It wasn't a coat of invisibility, but it was a magical cost that made the wearer a mighty warrior. This coat is what I might call the first "Divine Hallow."

The second Divine Hallow in the Torah, as some readers may have guessed, is Moses's staff. As I discuss in details in Harry Potter and Torah's chapter on magic wands, Moses's staff was linked to magical power throughout the Torah, including the signs shown to Pharoah, the plagues, splitting the sea, and winning battles in the desert. (See the book for more details.)

But the Talmud and Midrash tell us that Moses's staff had a longer and more illustrious history.
The Mishna in Ethics of the Fathers (5:6) tells us that Moses's staff was created on the sixth day of creation, at twilight right before the first Sabbath, when G-d created all the things in creation
that were in some sense exceptions to the rules of nature.

The Midrash (#8) tells the following history of Moses's staff: The staff which was created at
twilight was given to Adam in the Garden of Eden. Adam gave it to Enoch, and Enoch to Noah, and Noah to Abraham. Abraham gave it to Isaac, who gave it to Jacob (Gen 32:11), who took it down to Egypt and gave it to Joseph. When Joseph died, it was taken to Pharoah's palace. Jethro (Yitro) was a palace magician, and he made off with the staff, until Moses saw it and read the letters on it and took it. Jethro realized that Moses was destined for greatness and gave him the staff, and permitted him to marry Tziporah his daughter.

Another Midrash (#9) continues: With this staff Moses split the sea, split the rock to produce
water, and defeated the Amalekites. This rod was then deposited in the tent of meeting, and later in the Temple, until the days of Jeremiah. Then it was hidden along with the Ark... until G-d will deliver the Jews from exile through the Messiah who will use the staff as Moses did.

So we see a second "Divine Hallow," created by G-d to give power to leaders carrying out His
direction in the world.

As I write in the introduction to Harry Potter and Torah, there are a wide variety of opinions of
how to understand stories told in the Midrash. Many take them literally. Many prefer to take them as lessons, which they were undoubtedly intended to teach us. Regardless of whether we take the Midrashim about Moses's staff and Joseph's coat literally, they tell us the source of power and protection in the world: The Al-mighty.

At the same time, however, Harry Potter fans will note the striking similarity between Harry
Potter's Deathly Hallows and the Torah's "Divine Hallows." As we enjoy reading and re-reading Harry Potter and the Deathly Hallows, we can also enjoy our own Divine folklore from the Torah.


Comments? Disagreement? Other suggestions for Divine Hallows, particularly the stone? Comments are welcome, just clink the "comments" link below, or e-mail author@harrypottertorah.com


Notes:

(#1) Zohar 1, 185a, as cited in Torah Shleima on Ber 37:23
(#2) Midrash quoted by Rav Yosef Karo, cited in Torah Shleima on Ber 3:21
(#3) Midrash PRE, cited in Torah Shleima on Gen 10:9
(#4) Midrash Yalkut Shimoni 115, cited in Torah Shleima on Gen 25:27; also Midrash Beresheet Rabba 63, cited in Torah Shleima on Ber 25:32.
(#5) Midrash Beresheet Raba 65, cited in Torah Shleima on Gen 27:15
(#6) Midrash HaBiur, cited in Torah Shleima on Gen 37:3
(#7) The entire story is summarized by Rashi, commenting on Talmud Psachim 54b.
(#8) Midrash PRE 40, cited in Torah Shleima on Ex 2:21
(#9) Yalkut Shimoni 1, 171, also Lekach Tov, both on Ex 4:17

Wednesday, October 27, 2010

The upcoming Deathly Hallows movie and the Torah's view of dealing with dilemmas (Chayei Sarah)

With the upcoming release (November 19) of the movie of the first half of Deathly Hallows, I'm planning to step up activity on this blog. (Of course, the best way to prepare for the movie is to buy a copy of Harry Potter and Torah if you haven't already: click here!)

I think that this movie will include the scene where Harry, Ron, and Hermione visit Xenophilius Lovegood, their friend Luna's father. At the door they're greeted rather strangely:

'Would it be OK if we came in?' asked Harry. 'There's something we'd like to ask you.'
'I ... I"m not sure that's advisable,' wispered Xenophilius. He swallowed and cast a quick look around the garden. 'Rather a shock ... my word ... I ... I'm afraid I don't really think I ought to -'
...
His good eye moved again to Harry's scar. He seemed simultaneously terrified and mesmerised... He kept swallowing, his eyes darting between the three of them. Harry had the impression that he was undergoing some painful internal struggle.
We find out later that Xenophilius was in fact in a huge dilemma.

Throughout the story (and movie) we see many other people in dilemmas. The Malfoys are torn between their alliegence to Voldemort and their desire to save Draco. Harry is torn between searching for horcruxes and seeking hallows. Harry is also torn between believing in Dumbeldore and distrusting him.

We see a fascinating teaching in this week's Torah portion about how we deal with dilemmas. The Torah gives us four prototypes of dealing with dilemmas, some successfully and some not. Read all about it in an essay I wrote two years ago:
http://harrypottertorah.blogspot.com/2008/11/shalshelet-dealing-with-temptation-and.html


Enjoy Harry Potter and Torah, and enjoy the new movie when it comes out!

Wednesday, October 20, 2010

Harry Potter themes in this week's Torah portion (Vayera)

Here are links to one chapter from Harry Potter and Torah and another article in the same style, both of which relate to this week's Torah portion, Vayera (or "Vayeira"):

Mudbloods, Moabites, and Moshiach:
http://harrypottertorah.blogspot.com/2008/11/vayeira-mudbloods-moabites-and-moshiach.html

Shalshelet: Dealing with temptation and uncertainty:
http://harrypottertorah.blogspot.com/2008/11/shalshelet-dealing-with-temptation-and.html

I'll be posting more soon in preparation for the upcoming Harry Potter movie release.

Wednesday, June 2, 2010

The fight against evil (a NY Times letter to the Editor)

Hi everyone. I want to pass on the letter below that I had published in the New York Times.

I think that the battle in Israel between Israel and the Palestinians is a lot like the battle between Dumbeldore/Harry and Voldemort in book 5. Noone wants to see the Palestinians, and the growing Arab activists world-wide, as evil. Just like the Minister of Magic at the end of book 4 and throughout book 5, it's simply too painful to believe that there are people who cannot be convinced of good, or motivated to do good, in the same ways as civilized society. But as Harry Potter fans know, evil can indeed exist even if it's painful to admit, and defeating evil requires first recognizing it. Let's all hope that the world soon comes to its senses and starts to recognize and address the growing evil in our midst.

Letters

The Israeli Commandos and the Flotilla

To the Editor:

If the flotilla activists truly wanted to bring peaceful supplies to Gaza, they would have accepted the Israeli military’s offer to relay all supplies to Gaza after checking them for weapons or explosives. But the flotilla activists did not accept the offer.

If the flotilla activists truly wanted to promote peace, they would have accepted the offer of the parents of Gilad Shalit, an Israeli soldier held captive, to pressure the Israeli government to let the flotilla through, in return for the flotilla activists pressuring Hamas to allow letters and food packages to be delivered to Gilad Shalit. But the flotilla activists did not accept this offer either.

And if the flotilla activists really wanted to stop the three-year-old Israeli blockade of Gaza, they would push Hamas to stop the rockets that caused the blockade to be imposed. Then Gazans could return to the freedom that they had immediately after the Israeli withdrawal in 2005, when many hoped peace was on the horizon.

When activists can truly work for peace, maybe peace will come.

Bruce Dov Krulwich
Beit Shemesh, Israel, June 1, 2010


http://www.nytimes.com/2010/06/02/opinion/l02mideast.html

Tuesday, May 18, 2010

The magical powers of Shavuot

I want to wish everyone a happy and meaningful Shavuot holiday!

Harry Potter fans know all about the mirror of ERISED, which shows people what they truly desire. I think that Shavuot teaches us about the Torah of LAITNETOP, which can show each of us how great our potential really is. Read more here:
http://harrypottertorah.blogspot.com/2007/02/torah-of-l-i-t-n-e-t-o-p.html

Shavuot also teaches us about what G-d considers important, first and foremost of which is how we interact with other people. Our interactions with others have a truly magical power all their own. Read more here:
http://harrypottertorah.blogspot.com/2007/05/magic-of-how-we-interact-with-other.html

If you're reading this and don't know what the Shavuot holiday is (it's not as widely celebrated as Passover or Yom Kippur) you can read some great articles on it at:
http://www.aish.com/holidays/shavuot/default.asp

An article I really enjoyed discusses Shavuot and the Greatful Dead. I wrote some of my own thoughts on Judaism and music here:
http://harrypottertorah.blogspot.com/2007/05/shavuot-and-grateful-dead.html

Sunday, March 21, 2010

Rebooting our devices and ourselves

I've always believed that different people relate to the Torah in different ways, and that many people are turned off by one perspective who might be ignited by another. Judaism has so many values and benefits, and it's great to see people relating strongly to specific merits of a Jewish lifestyle.

http://edition.cnn.com/2010/LIVING/03/19/national.unplugging.day/index.html

New York (CNN) -- As the story goes, God spent six days creating the world and then rested on the seventh day. He told the Jewish people to always rest on the seventh day of each week, which was to become known as the Sabbath for them for eternity.

This was before Facebook, Twitter, BlackBerries and iPhones, of course. Adam and Eve didn't have friends who would get upset if texts weren't returned promptly, parents who wanted to know where their children were all the time or bosses who had complete access to their employees via work-issued devices. There is no excuse good enough to ignore the boss, even on a weekend.

But one group is trying to take back the Sabbath: Reboot -- a nonprofit organization aimed at reinventing the traditions and rituals of Judaism for today's secular Jews.

Composed of Internet entrepreneurs, creators of award-winning television shows, community organizers and nonprofit leaders, these "Rebooters" are people who typically have their cell phones glued to their palms. Several of them go so far as to say they have an addiction to their devices.

But this weekend they will be observing 24 hours of freedom from their devices: a National Day of Unplugging lasting from sundown Friday to sundown Saturday, the Jewish Sabbath.

http://www.huffingtonpost.com/tony-schwartz/disconnect-to-connect_b_506518.html

Here's a novel notion, grounded in science: Human beings aren't meant to operate like computers; continuously, at high speeds, for long periods of time, running multiple programs at the same time.

Instead, we're designed to pulse - to move rhythmically between spending and renewing energy. But we don't.

For the next 24 hours, beginning at dusk tonight, a group called Reboot Inc. is inviting all of us to participate in a National Day of Unplugging. For one day, they're asking us to turn off our email, resist checking Facebook, and reconnect instead with our families, our friends and most of all, with ourselves.

You're connected right now, of course. How many windows do you have open on your computer? Or perhaps you're reading this on your iPhone? When was
the last time you checked email, updated your status on Facebook or watched a YouTube video?

When was the last time you truly unplugged for more than two or three hours, not counting sleep?

We have too many ways to communicate with each other, too easily, about too little. The consequence is that we live in a world of utterly fractured attention.

The more hours we spend plugged in, without real renewal, the more we begin to default reflexively into behaviors that reduce our effectiveness and take a pernicious toll on others: impatience, frustration, anxiety and distraction.

Because so many of us are forever anticipating the next electronic communication - and responding with Pavlovian predictability - we're increasingly unable to invest our singularly absorbed attention or energy in any one person or activity.

Ironically, all this back and forth often leaves us feeling emptier and less connected. Tweeting and texting may keep us up to date, but they're a poor substitute for real connection.

It isn't only during the weekends that we need to unplug. Staying constantly connected takes a toll on our productivity and satisfaction at work, too. How much more could you get done if you turned off your email at certain times and stopped updating facebook and twitter so often?

Reboot's call to unplug for a day is plainly just a first step, but it's also a terrific opportunity to see how it feels to utterly eliminate the noise of technology from your life.

http://bayarea.blogs.nytimes.com/2010/03/19/so-long-the-new-take-on-the-old-sabbath-ritual-of-unplugging/

I am typing fast because at sundown (7:20 p.m.), I plan to join in the first National Day of Unplugging and turn my electronic devices off until sundown Saturday. The effort, reported in The New York Times and elsewhere, is the brainchild of Reboot, a nonprofit organization of Jewish professionals who want to adapt the concept of Sabbath traditions to the digital age.







Reboot home page: http://rebooters.net/

Other articles:

http://www.sfgate.com/cgi-bin/blogs/inthemission/detail?entry_id=59548

http://content.usatoday.com/communities/Religion/post/2010/03/rediscover-the-sabbath-on-national-day-of-unplugging/1







Tuesday, December 29, 2009

REPOST: Joseph, Egypt, and Magical Protection (VaYechi)

The following is excerpted from the book Harry Potter and Torah and is posted here for this week's Torah portion, parshat VaYechi:


At the end of Harry Potter and the Sorcerer's Stone we learn of the magical protection that Harry received from his mother's love, particularly from her having sacrificed her life to save his:


"Why couldn't Quirrell touch me?" [Harry asked].

[Dumbeldore answered] "Your mother died trying to save you. If there is one
thing Voldemort can't understand, it is love. He didn't realize that love
as powerful as your mother's leaves its own mark. Not a scar, no visible
sign ... to have been loved so deeply, even though the person who loved us is
gone, will give us some protection forever." (Harry Potter and the
Sorcerer's Stone, chapter 17)

This concept is described later, in the fourth book, by the evil Voldemort himself:


"You all know that on the night I lost my powers and my body, I tried to kill
him. His mother died in the attempt to save him - and unwittingly provided
him with a protection I admit I had not foreseen ... I could not touch the
boy.
...
His mother left upon him the traces of her sacrifice ... this is
old magic, I should have remembered it, I was foolish to overlook it ...."

(Harry Potter and the Goblet of Fire, chapter 33)

We see this discussed throughout the books, how Harry has magical protection imprinted on him from his Mother's act of love and self-sacrifice.

Might anything like this "old magic" appear in the Torah?

We see an interesting analogue to this kind of magical protection at the end of the book of Genesis. After the death of Jacob, Joseph's brothers were afraid that Joseph would take revenge on them for having sold him into slavery. He comforts them by reiterating that all the events had been orchestrated by G-d to bring him to Egypt for a Divine purpose:

"You decided to do bad to me, but G-d thought of it for good, to cause the events on this very day, to keep the nation alive."[i]

What does Joseph mean by "on this very day?" The most straightforward understanding is that Joseph went to Egypt as part of a Divine plan for the entire region to be saved from the famine, and for the Jewish family to be able to relocate there.

The commentary Be'er Moshe, however, presents a very interesting alternative explanation, perhaps not as a literal understanding but as an allegorical lesson. The phrase "on this very day" is used in only one other place in the Torah's story of Joseph and his brothers, during Joseph's temptation by the wife of his master Potifar:

"And it came to pass, on this very day, that he went to the house to do his work, and none of the men of the house were home, that she (Potifar's wife) grabbed him by his cloak, saying 'come with me.' And he left his cloak in her hand and escaped, running outside."[ii]

What does Joseph's temptation by Potifar's wife have to do with Joseph's going to Egypt? Be'er Moshe explains:

"The righteous Joseph (in his reassurance to his brothers, that G-d had sent him to Egypt to keep the Jewish nation alive) wasn't referring to physical survival, for G-d had already promised (Abraham) that they would have a remnant (that would always survive). Rather he was telling them an amazing thing, that the hidden purpose for which he had been brought to Egypt first... was to face the enormous challenge (with Potifar's wife), ... because by withstanding the temptation he established the purity of life of all the Israelites, that they could resist the impurity of Egypt."[iii]

Rabbi Matisyahu Solomon[iv] uses this to illustrate a fascinating principle. Anytime a person overcomes a temptation to violate a Torah commandment, and manages to act in accordance with the Torah despite the temptation, he infuses his location, the ground or area he's on, with a spiritual energy that will help others succeed in carrying out G-d's will in that location.

Joseph was sent to Egypt by G-d so that he would face a strong temptation to do something immoral, and overcome it, thereby infusing Egypt with enough spiritual energy to enable the Jews to survive 400 years of slavery with their Jewish morality intact.

In fact, the Midrash says that when the Jews left Egypt, the splitting of the sea happened in the merit of Joseph. One of the Psalms that we say in the Passover Seder (and the Hallel prayer service) says that "the sea saw and fled." What did the sea see? The Midrash says that the sea saw the remains of Joseph that the Jews were transporting for burial in Israel. Because Joseph fled (VaYanas in Hebrew) from temptation, the sea fled (VaYanos) when the Jews needed it to. Because Joseph overcame human nature, the sea defied nature and split. Because of the continuing merit of Joseph's moral strength, the Jews were worthy of a miracle.

This same principle explains a number of other incidents throughout the Torah. For example, in Parshat Lech Lecha, when Abraham is seeing the Land of Israel for the first time, the Torah says that he "passed into the land as far as Shechem, to the plain of Moreh."[v] Rashi's commentary says that the significance of Shechem, mentioned as a point on Abraham's traveling to Moreh, is that he went there not just to see it, but "to pray for the children of Jacob who would later battle in Shechem." Similarly, Abraham then went and built an altar in Beit El, and Rashi[vi] says that he chose the location because "he had a prophecy that in the future his descendents would fall to temptation with the sin of Achan."[vii] In each case, Abraham prayed in a specific place to give spiritual protection to his descendents who would need help in the future at that very place.[viii]

We also see this concept in the famous story of Moses and the burning bush. Moses sees the burning bush and turns off his path to investigate. G-d then tells him to stop walking, because the ground around the burning bush was too holy for him to walk on, and to take off his shoes, because the ground he's already standing on is holy[ix]. What is the reason for the two levels of holiness, one in which he cannot stand and one in which he can stand but only with shoes removed? Rabbi Solomon explains that the area immediately around the bush was inherently holy, so Moses couldn't go there, and the area where Moses was standing had not originally been holy. But after Moses left his path to explore the burning bush, which he did with awareness of G-d's presence, the land on which he walked became holy as well. His religiously-inspired action infused the ground he was on with so much holiness that he had to remove his shoes.

As a final example, folklore tells us that the site of the Holy Temples in Jerusalem was selected because of acts of tremendous love and self-sacrifice between brothers that happened on that spot.[x]

We see that this little-known principle, that our good deeds infuse a location with positive spiritual energy, is a common denominator in all of the stories above. This same principle also can be seen in practical Jewish law.

The Shulchan Aruch[xi] rules that it is preferable in general to pray in a large synagogue rather than a small one, since "a large gathering is an honor to the King." The exception[xii] is that when the choice is between a small synagogue in which a lot of Torah study and good deeds are done throughout the day, and a large synagogue used only for prayer, the smaller one is preferable. Why? Isn't the larger crowd still an honor to the King? Rabbi Solomon explains that the influence of the spiritual energy from the study and good deeds done in the smaller synagogue will help our prayers, and this outweighs the larger size crowd of the other.

The Shulchan Aruch also rules on the value of a person's establishing a "makom kavu'ah le'tefilato," a designated place to pray in synagogue.[xiii] While doing so has many benefits, such as improved concentration, the primary reason is that a person's regular prayer will give spiritual power to the location, which will improve the power of future prayers there.

From all of these sources we see a tremendous but little-known Torah principle, that the good deeds that we do have a tangible effect on our surroundings that will give spiritual energy and protection to other people in those surroundings.
Could this kind of spiritual energy attach to a boy's skin instead of the ground in a particular place? Jewish sources do not seem to discuss it. Is this the "old magic" that protected Harry Potter, that Voldemort did not foresee? Even J.K. Rowling may not know. But if we pay attention to our surroundings, and to the mitzvot that have occurred there in the past, we may feel some of this spiritual energy in our daily lives.


For more about HARRY POTTER AND TORAH, see http://www.harrypottertorah.com/

[i] Gen 50:19-20
[ii] Gen 39:11-12
[iii] Be'er Moshe parshat VeYechi chapter 25
[iv] Scholar in Gateshead, England, and Lakewood, New Jersey, in the booklet Avita Nifla'os Mi'Torasecha, introductory chapter
[v] Gen 12:6
[vi] Rashi on Gen 12:8
[vii] Joshua chapter 7
[viii] In Beit Elokim (Sha’ar HaTefila chap 18), the Mabit discusses Abraham’s having engaged in all these prayers as part of his then-new role as patriarch of the Jewish nation.
[ix] Ex 3:2-5
[x] This story does not appear in any primary Midrashic sources, but is quoted heavily in modern books of folklore.
[xi] Shulchan Aruch Orach Chayim 90:18
[xii] Mishna Berurah 90:55
[xiii] Shulchan Aruch Orech Chayim 90:19

Tuesday, December 1, 2009

Book fair of authors living in Beit Shemesh - including Harry Potter and Torah

I've always been amazed at the number of authors of Jewish books that all live in the Beit Shemesh / Ramat Beit Shemesh area. Now a local shul is organizing a book fair of books written by authors who live in the area. The schedule and list of authors/books is below.

For those readers who can't make it to the book fair, I've included links for as many of the books as I can.

We are pleased to announce the 1st Annual Beit Shemesh
Authors’ Fair
In memory of Charles H. Bendheim

To be held on:
Thursday 10th December 2009
Starting at 7.30pm
Menorat Maor Shul
Nachal Hamaor, Ramat Beit Shemesh

This will be a wonderful opportunity to meet
with local authors and buy their works.

Come meet:
  1. Rabbi Chagai Bar Giora - חוקיך למדני
  2. Rabbi Jonathan Duker – The Spirits Behind the Law: The Talmudic Scholars
  3. Rabbi Ari Enkin – Dalet Amot: Halachic Perspectives ; Amot Shel Halacha: Halachic Insights
  4. Rabbi Yehonasan Gefen - The Guiding Light
  5. Gita Gordon - South African Journeys, Flashback, Mystery in the Amazon, Scattered Blossoms
  6. Rabbi Karmi Gross - Mekor Habracha
  7. Rabbi David Guedalia – Berach Dodi – A Multi-Faceted Approach to Verse, Chok L’David – Talmudic Readings in the Tradition of Darchei HaGemara
  8. Rabbi Shalom Hammer - The Family Parsha Book; The Eibshitz Hagadda
  9. Shoshana Kesner - Oh Baby! A guide to the 4th trimester
  10. Dov Krulwich – Harry Potter and Torah
  11. Rabbi Moshe Lichtman - Eim HaBanim Semeichah; An Angel Among Men; A Question of Redemption; What's the Purpose? ; Kitzur Messilat Yesharim (Hebrew)
  12. Rabbi Dov Lipman – Discover, Timeout
  13. Rabbi Zvi Miller - Ohr Yisrael: The Classic Writings of Rabbi Yisrael Salanter; Thirty Days to Teshuva; Living Mussar Every Day; The Salant Birchon; Windows of the Soul: Practical Guide to Controlling Your Eyes
  14. Rabbi Yaakov Montrose - Halachic World vols. 1 and 2; Yoshev Ohalim
  15. Rabbi Chaim Perlmutter – Grow With Gemara - A Hands-On Guide to the Study of Gemara; Tools for Tosafos - A guide to the study of Tosafos; Gemara Wisdom - Bava Metzia - A collection of articles concerning the moral aspect of the Torah monetary laws as they are taught in the Gemara
  16. Rabbi Moshe Pinchuk – Kankanim (A Multifaceted Approach to Biblical Episodes), An Intro to the Study of Talmud Yerushalmi קנקנים – סוגיות מקראיות במבט רב תחומי, מבוא ללימוד התלמוד הירושלמי
  17. Riva Pomerantz – Green Fences; Breaking Free
  18. Rabbi Natan Slifkin – The Challenge of Creation; Sacred Monsters; Perek Shirah: Nature's Song; Man and Beast
  19. Rabbi David Spektor
  20. Penina Taylor - Coming Full Circle: A Jewish Woman’s Journey through Christianity and Back
  21. Rabbi Tal Moshe Zwecker – MiPeninei Noam Elimelech

Sunday, November 1, 2009

Magic and Knowledge - excerpt from a friend's speech

The following is an excerpt from a friend of mine's speech at his son's recent Bar Mitzva.

Mazal tov to the family - I enjoyed this so much I thought I'd post part of it here.

Arthur C. Clarke, a science fiction writer from the golden age of the 1950 and 60's formulated the following three laws:

1) When a distinguished but elderly scientist states that something is possible, he is almost certainly right. When he states that something is impossible, he is very probably wrong.
2) The only way of discovering the limits of the possible is to venture a little way past them into the impossible.
3) Any sufficiently advanced technology is indistinguishable from magic.

Being a science fiction fan, that last one about technology and magic has followed me all through my life. The past few years have been full of magic. Can you imaging living at the time of Avraham. If you suffered from kidney disease, you would probably never know it, until one day, you fell ill and within a few days, died from blood poisoning. One thing about kidney disease is that it is degenerative. Past a certain point, kidneys do not heal. You don't get better.

Rav Elyashiv recently ruled that it is forbidden to pray for a deathly ill person to be healed. The problem is that are not supposed to pray for miracles. We can hope for miracles, but we have no right to beseach God to change the natural laws. We can pray that there is a mistaken diagnosis; that a cure will be found, or for the sick person to have a better quality of life. But, you cannot ask for a degenerative disease to suddenly go away.

How blessed are we to live in a time where doctors can identify kidney disease, and can retard the progress of the disease. This would have been magical only 100 years ago, not to mention how foreign the concept of a diagnosis would have been at the time of Noach or Avraham.

Can you imaging explaining to an Egyptian that this team of people all dressed up in masks and gloves were going to remove a piece of a living person (without killing them), and then they would put that piece into someone else; the end result being two healthy people. Is there anything more magical or mystical?

The fact that we understand something about medicine and science does not preclude God's existence. The Rambam might say that God has blessed our whole generation with knowledge that extends our lives and treats our illnesses. The timing is the miracle. It came at just the right time to save .... Modern medication is miraculous. Like prayer, I don't need to know how it works, only that somehow, it does. Perhaps it is a placebo effect, perhaps is does something chemical, but whatever the scientific explanation, it looks like magic to me.

I want to thank God and the people in this room for all the miraculous events that have impacted us these past few years. In this room, we have social workers who can help alleviate pain and suffering; engineers, scientists, and educated professionals who know and understand things that would be clearly miraculous if you could take that knowledge back to the time of the bible. Being able to gather this knowledge, even for a family event would have taken months of travel and severe hardship during the time of the gemara.

To you, my friends and family, I say, Y'asher Koach. May you continue to be strong, to spread your knowledge and to use it for God's purposes.

To Hillel, I say, learn from these people. Knowledge is power to change the world for you and for others. Collect this knowledge. Never forget how lucky you are to live in times such as these. Don't waste that opportunity by treating it all like someone else’s magic.