Tag: meaning

Mishnah Insights: Berachos 4:2-3 – study & prayer

Mishnah Berachos 4:2-3

4:2 – One of the sages “would recite a brief prayer upon his entrance into the study hall and upon his exit” (sefaria.org), for the sake of the sanctification of his study time. He would say a prayer, before studying that he would not negatively influence others, by way of sharing a wrong understanding (G-d forbid), having the adverse impact of causing someone to err in his ways. After studying, his prayer encompassed an appreciation of having the opportunity to study, and his gratitude towards G-d for that opportunity.

Reflecting on this, I think about how much I take for granted, in regard to my ability to study with concentration, and the time allotment that I have for doing so. I have taken these studies upon myself, and though at times they feel like an arduous chore, at other times, I find an almost instantaneous reward, for having learned something of unique value.

Yet, I am too preoccupied, most of the time, to thank G-d for these opportunities. Furthermore, when I take creative license for my explanations, instead of going strictly “by the book,” I wonder if I have permitted myself too much of an interpretive rendering of my own. I should offer more thanks to G-d, and always pray for guidance in my words.

4:3 – Regarding a shortened version of the Shemonah Esrei prayer, this version may be said when one is lacking in concentration. The point is that it is better to recite less with kavannah (intentional focus) than to recite the full prayer without doing so in a meaningful way. Thus, as a side note, I would add that another way to put this would be to focus on “quality, rather than quantity.” Much consideration is given elsewhere, such as in the Mesillas Yesharim (Way of the Upright), concerning the importance of kavannah. This is something that I should always try to emphasize.

Abraham, the Hebrew

motzei Shabbos: parashas Lech Lecha 5782

“Abram the Hebrew – now he dwelt by the terebinths of Mamre.”

– Genesis 14:13, JPS 1917 Tanach

I would like to give a brief shpiel, in regard to the designation of Abraham as an Ivri. This word, denoting his ethnicity, as it were, is transliterated as “Hebrew.” And, in fact, if somebody speaks Ivrit, that means he speaks the Hebrew language. While for all intended purposes, on behalf of those who would like to instill a sense of continuity into Judaism, by claiming that Abraham was the first Jew, this is not actually the case, according to the most basic chronology in regard to the use of the word, Jew, as referring to a specific population or adherent of the religion referred to as Judaism. It would be more to say that Abraham was the first monotheist, as will be shown later in the discussion on the actual meaning of the word, Ivri.

The term Jew is derived from Judah, who was one of the twelve sons of Jacob. Each of the twelve tribes of Jacob consisted of persons who were referred to as members of their particular tribes, such Benjamites, Ephraimites, and Danites. So, a Judahite would have specifically been a member of the tribe of Judah. Not until sometime after the destruction of the first temple, and the seventy year exile, did the term Judahite become a more general designation. Why? Because, primarily, only members of the tribe of Judah and Benjamin returned to Israel after the seventy year exile – the Judahites, being the more populous tribe.

So, what is the significance of pointing out the difference between the words, ivri and Jew, inclusive of their actual use in history, as opposed to placing meanings upon them, derived from a perspective that recasts, specifically, the word “Ivri” in a quasi-religious light? One benefit is clear, in regard to being able to draw out the actual implications of the word Ivri (Hebrew), that referred to Abraham, and his descendants, who also became known as Israelites. For example, the word Ivri is said to mean “the other side;” thus, Abraham was from the other side of the Euphrates River (Rashi; Genesis Rabbah 42:8). From a symbolic perspective, commentary notes that Abraham was on the other side, in regard to his newfound monotheistic faith, while the rest of the world was steeped in idolatry.

Another point of significance is to make clear that the word Jew, eventually designated the same people known as Hebrews and Israelites, only many generations later, while living in the land of Israel, during the second Temple period. Yet, even to think of Abraham’s descendants living in Israel at that time as Jews, in the same sense that we think of ourselves today, would not be exactly correct either. Namely, because there was no religion, per se, in and of itself, called Judaism at that time. What we think of as the Jewish religion today, was simply the national way of life at the time, mostly centered around Temple worship, as well as synagogues that had been established around the country. The Judaism that we practice today is the result and consequence of our expulsion from Israel after the second Temple was destroyed in 70  C.E. At that time, a center of learning was established in a city called Yavneh, where the sages learned, and from where the Mishnah was eventually codified. Centuries later, Judaism continued to flourish, because of the continuity provided for by way of the Talmud, the observance of the mitzvoth (commandments), and the traditions.