Sell your hametz online with Chabad of Greater Boston.  Deadline: Monday, April 18, 9 AM EST.

A couple of my favorite haggadot:

Breslov: The cover photo is what first caught my eye when I was a guest at a seder many years ago.  The commentary by Rabbi Nachman of Breslov is very spiritual and not to be found in your average Maxwell House haggadah.

Holistic:  Another great haggadah I discovered thanks to being a guest at someone’s seder.

Count the ‘Omer with Rabbi Simon Jacobson.  Sign up for his email reminders and start counting on the second night of Passover (Tuesday, April 19).

First four letters of the Hebrew alphabet

Click to watch a three-minute music video about the Hebrew alphabet: The Alef-Bet Song.

Music by Debbie Friedman (z’l).

Related Articles

• Debbie Friedman, Singer of Jewish Music, Dies at 59 (nytimes.com)

I am on a mission to correct this in the English-speaking Jewish world because so many Jewish organizations get this wrong!  They mistakenly use apostrophes and frequently mistransliterate the holiday’s name as “Tu b’Shvat” or, even worse, with two apostrophes, as in “Tu b’Sh’vat.”  Another incorrect transliteration uses ‘e’ instead of apostrophes, resulting in “Tu b’Shevat” and the like.  These are all wrong, for the same reason.

When you spell Tu biShvat in Hebrew, there’s no sh’va anywhere.  This is because:

1. Hebrew words can never have two sh’vas in a row at the beginning of a word.  In the middle, yes.  At the end, yes.  But at the beginning, no.
2. In the situation where you have a word whose first vowel is a sh’va — such as Sh’vat (a Hebrew month), Y’rushalayim (“Jerusalem”), b’heimah (“beast,” “a large domesticated mammal, potentially kosher”), sh’mot (“names of”), etc. – and then you want to add a prefix whose vowel is also a sh’va, a couple of things happen:

a) The sh’va that was at the beginning of the original word changes from sh’va na’ to sh’va nah.
b) The sh’va that would have been under the prefix changes into a hirik. This phenomenon happens every time.
c) If the original word happened to start with a yud, such as in Y’rushalayim, not only do (a) and (b) occur, but also (c) the sh’va that was under the yud disappears altogether.

Thus, the proper pronunciation of our upcoming Hag ha-Ilanot (“Festival of the Trees”) is, divided into syllables, “TOO-BEESH-VAT.”  There’s no sh’va, so there shouldn’t be any apostrophe in the transliteration.

Likewise, “in Jerusalem” is “BEE-ROO-SHA-LA-YEEM.”  Once again, the sh’va is no longer in the word once the prepositional prefix is added.

If you have contact with the English-speaking Jewish world in any way, please help me with this mission by politely correcting the transliteration wherever you come across it.  If anyone gives you any trouble, just send ‘em to me.

Warning: Although Wikipedia gets it right, their detailed information is not for the faint of heart.  But if you love Lashon ha-Kodesh (“the language of the Holy”) as much as I do, you’ll have a field day.

Note: I have deliberately left actual Hebrew lettering out of this post to make it easy to copy and forward by email.  Please share!

Wednesday, January 19, 2011, 7:00-8:30 PM

“Celebrating Tu biShvat: Birthday of the Trees” – an interactive program with Natasha Nataniela Shabat, Biblical Hebrew Teacher. Everyone is invited to participate in this annual birthday of the trees during which we will explore the significance of trees and our relationships with them — in the world, in Jewish tradition, and in the history of Mount Auburn Cemetery.  Please bring a poem or writing that reflects your own appreciation of trees; readings will also be provided. This celebration will also include traditional Tu biShvat nuts, fruits, and juice. Mount Auburn will open just for us on Wednesday evening; come share the enchantment of the trees.  Seating is limited. Preregistration is required. Admission: $5, members; $10, non-members.

In the Jewish view, the words we speak are not just hot air.  They are actual things that we create.  Once we speak them, they go out into the world and we have no control over what happens with them next.  A traditional metaphor about lashon ha-ra’: Think of emptying all the feathers out of a pillow into the wind; there’s no way to take them all back.

In Jewish practice we learn that every word we speak matters. Words can help and heal, words can hurt. Words can even kill.

The rabbis taught extensively about the sin of lashon ha-Ra’, which can be translated literally as “the language of evil” or “the tongue of badness.”  Many call it “The Evil Tongue.”  Or simply “Gossip.”  Lashon ha-ra’ is generally defined as speaking badly about another person.   Three people get hurt: the person speaking, the person listening, and the person being spoken about.  Taking it further, the famous Chofetz Chaim taught that the best way to avoid lashon ha-ra’ is to avoid speaking about another person at all, even with good intentions.  You never know how your words might be interpreted by others.

And yet the temptation to speak and listen to lashon ha-ra’ is huge.  Often we do it by such habit that we don’t even notice.  Every day Jews pray,

My Gd,
guard my tongue from evil
and my lips from speaking deceitfully.
To those who curse me, let my soul be silent;
and let my soul be like dust to everyone.

Thursdays, 5:00 – 6:00 PM
Due to January snowstorms, the start of this seven-week class has been postponed until the first Thursday in February.

Updated Schedule (as of January 27, 2011):
February 3, 10, 17;
March 3, 10, 17, 24.

Tuition:
$100 for members of Kerem Shalom;
$136 for non-members.

Registration: rosaliege@comcast.net

Kerem Shalom
659 Elm Street
Concord, MA 01742

Textbook: Learn Hebrew Today: Alef-Bet for Adults, by Yedwab and Bogot. You can purchase it online, at a Jewish book store, or at the first class meeting ($11).

Finally, a translation of “hallalu”!

It means “these.”

In traditional Jewish practice HaNeirot Hallalu is recited immediately after lighting the Hanukkah candles.  The first two words of this paragraph-long prayer — which occur twice there in the exact same form — are usually translated as “these candles.”

That second word, hallalu, is tantalizingly similar to Hebrew words meaning things like “shine brightly” and “sing praises.”  However, as we discussed in my Advanced-Intermediate Hebrew class last night, the word doesn’t fit grammatically with these meanings, or with any Hebrew verb or adjective.

According to Klein: halah = m. & f. pronoun THAT. [Formed from the definite article ha... plus the deictic element ...l. Compare with hallalu.] So “hallalu” is the plural pronoun, translated THESE.

Question: Why doesn’t the prayer use the more common plural demonstrative for “these,” i.e., “ha-eileh”?
Answer: I don’t know.

Still, it was extremely satisfying to find the correct translation.  It was fun looking up the English word “deictic,” too.

After lighting the candles and reciting the blessings, and also after reciting HaNeirot Hallalu, it is traditional to sing songs such as Ma’oz Tzur, Mi Yimaleil, S’vivon, etc.

Look upward and see the almost-full moon.   When the moon becomes completely full, you’ll know it’s the 15th of the current Jewish month.   Right now we’re in the month of Heshvan.

Or, just remember that in the Jewish calendar the new moon is always the new month.  In fact the Hebrew noun for “month” is HOdesh, and the Hebrew adjective for “new” is haDASH. Their shared linguistic root is perfectly obvious.

The new moon/month is always occasion for a Jewish holiday.  It’s called Rosh Hodesh in Hebrew, literally “head of the month.”   (Recall that Rosh haShanah means “head of the year.”)

Paradoxically, the English word “month” comes from the English word “moon,” and yet they are not (any longer) tied together.   Can you look up at the sky and be able to tell that it’s October 18?

Today is the last of our 60-day spiritual journey.  Today’s theme for contemplating, journal writing, and awareness, is “Everything You Do Matters.”  Quoting from Rabbi Jacobson:

“In Jewish mystical thought, space, time, and matter are understood to be forces of Divine energy — sparks that fell to earth at the time of Creation, which became embedded in all aspects of existence; these sparks must be elevated in holiness for the world to achieve perfection as per the Divine plan.

This is why the little things you do in life are sometimes more important than the big things — the journey is sometimes as or more important than the final destination: going to work, people you meet on the way there, the cup of coffee you drink while waiting for the bus, the piece of paper you throw in the trash can — all are changed by your actions.”

I wish I could remember this wisdom more constantly.   It’s not that I don’t believe it — it seems powerfully true.  But sometimes when things are hard, or I have to make difficult choices, I forget that everything I do matters.  When I’m fortunate enough to remember (or read about it!), life feels better.  More complicated, perhaps, but in a good way.  It really does require stopping to think about.  I hope it matters that I’m posting this today.

It’s a new moon.   Tishrei is over.  Heshvan is beginning.*  Time to move on, and try to remember: every little thing matters.

Hebrew vocabulary:

*Heshvan = a month of the Jewish calendar

mar = bitter

This new month is sometimes called Mar Heshvah, which means “bitter Heshvan,” because it has no holidays in it.

This is the text book I’ve used most for teaching Biblical Hebrew to adults over the past thirteen years.  It’s useful to students ranging from rank beginners to advanced, whether you’re studying on your own, working one-on-one with a tutor, or participating in a group class.  NOTE: This is not a hard-core serious grammar such as one might study in a university context; rather, this text is aimed at adults studying Hebrew part-time, who have only a few hours per week to devote to it.

This book starts at the very beginning, with the Hebrew alphabet.  Eventually, over the course of 30 chapters, it provides the advanced student with instruction regarding five of the seven binyanim (Hebrew verb structures), all two and a half tenses of Hebrew verb conjugation, guided readings through the Book of Ruth, and lists of the most-used vocabulary in Biblical  Hebrew.

It’s not perfect, but then no Biblical-Hebrew text book is.  My students keep asking me to write one myself, based on the way I teach; maybe I’ll do that soon.  In the meantime, this is the existing text book I recommend most.