Thursday, February 23, 2012

Origins of the Chamsa

On February 7th and 8th, I shared with the Edot class how by the year 750 C.E., most Jews were living in countries controlled by Muslims.  We learned how the religion of Islam was founded by Muhammed, and that originally Muhammed borrowed a lot from Judaism for his new religion.  Muslims were ordered not to eat pork, and to fast on Yom Kippur.  But because most Jews refused to agree to convert to Islam, Mohammed ordered his armies to kill them or force them out of territories he conquered.  He ordered Muslims not to face Jerusalem when they prayed, but instead to face the City of Mecca, located on the Arabian Peninsula.  Now, instead of fasting on Yom Kippur, Mohammed ordered his followers to fast for an entire month – the fast of Ramadan.
          Fortunately for the Jews, after Mohammed died his followers, the Caliphs, established warmer relations with the Jewish communities living in their countries.  Jews remained second-class citizens, having to pay a special tax to the Muslim rulers, but they were not persecuted by most of the early Muslim rulers. By the mid-700’s, Jewish communities had been established all along the coast of the Mediterranean Sea, along the shores of North Africa, the Middle East, and even as far west as Spain, and as far east as India and perhaps even parts of China.  Nine out of ten Jews at this time lived in Muslim-ruled lands.
          Jews in these communities maintained their Jewish identity by reading from the Torah and other Jewish religious texts like the Mishna and Talmud, and by following Jewish rituals and the commandments.  But they also borrowed a lot from the Muslim communities in which they lived.  They saw how beautiful the Arab Muslims decorated their palaces and other public buildings with calligraphy – the art of using letters for decoration – and how they painted the color blue on buildings and graves and other important objects, to ward off evil spirits. 
          One of the first ideas that Jews began to borrow from the Arab Muslims, especially in the Middle East and North African countries, was that of using amulets – charms that could ward off evil spirits.  Jews, of course, believe that God will protect us. But in the Arab Muslim lands, they began to also use amulets to protect women during pregnancy and childbirth – when women were considered to be very vulnerable to evil spirits hurting them or their unborn child. Soon a specific amulet – the Chamsa – was used everywhere in Jewish homes.
          Chamsa is the Arabic word for the number 5.  In Hebrew, the word for 5 is “chamesh,” so you can see how close the Hebrew and Arabic languages are related to each other.  According to Arab Muslim belief, the daughter of Mohammed, whose name was Fatima, was killed as she fought to help spread Islam.  They believe that her hand was cut off during the fight, and it rose above the battle scene to bless the Muslims and curse the infidels.  The Chamsa is in the shape of a hand to reflect this story.
          When the Jews began to use the Chamsa, they gave it a “Jewish twist” by decorating it with Jewish symbols such as the tree of life, the Magen David (Jewish star), the Hebrew letters, “chet” and “yud” which spell the word, “Chai” meaning “life”.  But they also borrowed symbols from the Arab Muslims, often putting an eye in the middle of the palm to protect against the “Evil Eye” – evil spirits.  They also decorated much of the Chamsa, as the Muslims did, with geometric and floral shapes.  
         One of the important ways that Judaism and Islam are related is that the Muslims follow many of the commandments in the Torah.  The second of the Ten Commandments states, “You shall not make for yourselves sculptured images, or any likeness of what is in the heavens above or on the earth below, or in the waters under the earth. You shall not bow down to them or serve them.” (Exodus 20:4-5)  This commandment was meant to keep the ancient Israelites from bowing down before idols.  But both Jews and Muslims began to believe that it was commanding them never to make any likeness of God – and because we are told in the Book of Genesis that God created man in God’s image, Muslims were forbidden to draw humans or even animals.  Instead, they decorated their art with geometric shapes and with floral designs. 
          On Sunday, February 12th, each Edot student began the process of making a chamsa out of copper foil. Even though the general form of a chamsa is that of a hand, there are many variations. Some have the thumb close to the rest of the hand; others have the thumb sticking out, and perhaps the little finger sticking out as well.  Some were designed to be hung with the fingers facing up and others with the fingers facing down. Some were simply the hand form, and others had beads attached to them.  Beads are also used by Muslims to ward off evil spirits. Supposedly, the spirits like round shapes and enter them, then get lost going around and around in them, and can’t escape to hurt anyone.  Again – this is a belief in magic, and has nothing to do with what Judaism or Islam teach. 
        As always, the process of creation is just as important as the end result. The students quickly discovered that engraving and embossing copper tin is hard work. They were advised that "if your hands don’t hurt and your mind isn’t numb from constantly focusing on what you are doing, you are not honoring the artist!  All artists work hard physically as well as mentally to create their masterpieces!"  Here are some photos of our Edot artists hard at work, and apparently enjoying the process!



 
            And here are some beautiful examples of completed chamsas.

Monday, February 6, 2012

Tu Bi'Shvat Seder

On Sunday, February 5th, our Edot track students were introduced to the Tu Bi'Shvat seder.  We began the lesson with three YouTube videos, which shared the history and rituals of the holiday, and got us into the holiday mood. 

The first YouTube video was a modern update of the story told by the Rabbis in the Babylonian Talmud (about which we recently studied) of Honi Ha'Me'agel (Honi the Circlemaker), who would draw a circle around himself, then ask God to bring rain.

The second video shared the history of the holiday and its rituals, with the help of an annoying orange!

Finally, we got into a "Tu Bi'Shvat mood"  with the help of "The Tree Song".

We then learned about the history of the Tu Bi'Shvat seder, beginning with the exile of Spanish Jews in 1492. Unable to comprehend why God was punishing them, many began to question their Jewish identity and the promise of the prophets that God would protect His people if they followed his commandments. We learned that one man, Rabbi Isaac Luria, eventually made his way to Tzfat (Safed) in Ottoman-ruled Palestine, and there studied Kabbalah - Jewish mysticism. After a few years, he developed his own form of Kabbalah, which eventually spread not only among Sephardic (Spanish) Jews, but over the coming centuries among Ashkenazi Jews in Poland and then Russia (Hasidism is a form of Lurianic Kabbalah). His "revelation" was that it was not only the Jewish people who were in exile, but God Himself was in exile. There had been an accident, he taught, at the moment of Creation, when God's "supernal" light overfilled the vaccum created in which to form the universe, and caused an explosion which scattered the light in the form of sparks throughout the universe.  Only human beings, who know the difference between right and wrong, and who can truly appreciate the beauty of the universe, can "collect the sparks" and thus unite God and Israel once again. A spark is collected anytime we follow a commandment or do a good deed. Even the most seemingly insignificant action can help to collect a spark.

Luria taught that a major role of humans is to help the "Eytz Chaim," the Tree of Life, flourish, by taking care of life in our plane of existence - on Earth. Here is our connection to Tu Bi'Shvat. Originally, the date (the 15th day of the Hebrew month of Sh'vat) from which the age of trees was counted (no tree fruit was allowed to be eaten before the third year after the tree was planted) - hence the day being referred to often as the "birthday of the trees" - the day now assumed a mystical and spiritual role thanks to Luria's teachings. Over time, a ritual "seder" was developed, modeled on the Passover seder. During the seder, we drink four cups of wine, each cup a slightly different color representing the four seasons (white for winter, pale pink for spring, a darker pink for summer, and dark red for fall), and eat 10 different fruits, representing three types of human beings - fruits with shells we cannot eat but which are sweet and edible within (pomegranates and bananas, for example); fruits with inedible seeds in the center, but which again, are sweet and edible on the outside (dates, apricots, etc.), and finally, fruits which are totally edible (figs, grapes,etc.).

Our Edot class observed a very short form of this seder, using a Tu Bi'Shvat "haggadah" which shared the rituals and blessings, as well as questions for discussion relating to connecting ourselves with nature. For example, students were asked if they knew anyone who had a "hard shell" on the outside, but was really nice and "sweet" on the inside. We also read stories in the haggadah relating to Israel and nature. For example, it was Eli Cohen, the Israeli spy sent to Damascus to infiltrate the government in the 1960's, who persuaded the Syrian government to plant eucalyptus trees on the Golan Heights to help provide shade for their soldiers stationed there prior to the 6-day war. During the war itself, Israeli soldiers were told to look for these eucalyptus trees and shoot in their direction.

At the end of seder, we handed out packets of parsley seeds and peat pods, so the students could take these home and plant parsley. It is traditional to plant the parsley on Tu Bi'Shvat, which will be used some weeks later during the Passover seder. I believe that a good time was had by all, and I'd like to wish everyone a happy Tu Bi'Shvat, which falls this year on Tuesday evening, February 7th.

Tikun Olam - The Words of our Prophets

As part of our ancient Jewish studies, the Edot track students learned about the Hebrew prophets and their moral teachings in the Kingdoms of Israel and Judea. Specifically, we learned about the Prophets Samuel, Elijah, Isaiah, Jeremiah, and Ezekiel who spanned the 500 or so years of the age of prophets, from ca.1000 to 500 B.C.E.

We learned that the first prophet, Samuel, annointed the first two kings of Israel, Saul and David, even as he warned the Israelites that God should be their only king, and begged the people to "Serve the Lord with all your heart...the Lord has made you His people." (First Samuel 12:20-22)

Elijah tried to keep King Ahab of Israel from worshipping other gods, often unsuccessfully thanks to Ahab's Phoenician wife, Jezebel, who worshipped Ba'al and many other gods. According to the Bible, Elijah is the only person never to actually die, but instead, was swept up by a fiery chariot pulled by fiery horses. It is Elijah whom the Jewish People believe will lead the Messiah into Jerusalem. Elijah became a symbol of comfort to the Edot living throughout the world, and even today, we practice the ritual of the Cup of Elijah during our Passover seders, inviting him into our homes as a sign of hope, that the world will become a better place.

The Prophet Isaiah, for whom our Temple and Religious School is named, was another prophet of hope. Living in the Kingdom of Judah during the time of the Assyrian conquest of the northern Kingdom of Israel and its attempted conquest of the Kingdom of Judah, he promised the people that if they followed God's commandments and pursued justice, God would save them from the Assyrian enemy, and there would come a time when "...nation shall not lift sword against nation, Neither shall they learn war anymore." (Isaiah 2:4)

Jeremiah had to fight against the hopeful prophecy of Isaiah.  He lived during the Babylonian conquest of the Kingdom of Judah, and walked the streets wearing a yoke, begging the Judeans to follow God's commandments, lest God punish them by sending their enemy with a crushing force upon them, destroying beautiful Jerusalem and taking them all into captivity. He was called a traitor and fool by the people, and ultimately was taken captive and brought to Egypt, never to see his beloved Jerusalem again. Yet, from Egypt, this prophet of "doom" wrote to the Judean captives in Babylon, telling them not to give up hope. "Seek the welfare of the city where I have sent you into exile, for in its welfare, you will find your welfare." (Jeremiah 29:7).  It was the words of Jeremiah which set the stage for how future edot would live amongst many cultures, retaining their Jewish identity even as they "sought the welfare" of the people with whom they lived.

The Prophet Ezekiel was one of the Judeans taken captive by the Babylonians. His was a prophesy of redemption for the exiles. "I will assemble you out of the countries where you have been scattered, and I will give you the Land of Israel." (Ezekiel 11:17) This promise has never been forgotten by the Jewish People.

As a closing activity for our unit of study about the prophets, Edot students worked in small groups to create "torn paper" posters depicting the individual prophets and their messages, as well as the words of the Prophet Isaiah, "Learn to do good; Cease to do evil; Seek justice; Relieve the oppressed; Defend the orphan and plead the widow." (Isaiah 1:17)