Wikipedia describes Shavuot thusly:
Shavuot commemorates the anniversary of the day God gave the Torah to the entire nation of Israel assembled at Mount Sinai ....
The holiday is one of the Shalosh Regalim, the three Biblical pilgrimage festivals.One of the customs associated with Shavuot is the all-night study session - the Tikkun Leyl Shavuot. Lesli Koppelman Ross (in My Jewish Learning's discussion of Tikkum Leil Shavuot) explains:
The word Shavuot means weeks, and the festival of Shavuot marks the completion of the seven-week counting period between Passover and Shavuot.
Shavuot is one of the lesser known Jewish holidays among secular Jews in the Jewish diaspora, while those in Israel are more aware of it.
Following the holiday meal, many people proceed to synagogue for Ma'ariv [the evening service], followed by an all-night (or into-the-night, as many last only until midnight) Torah study session based on the kabbalists' [mystics'] practice.
This specifically refers to the sixteenth century mystics of Safed, Israel, under the leadership of Isaac Luria. Many people recite Ma'ariv before the meal, go home to eat, and return to synagogue for the study session. All in all, Tikkun Leyl Shavuot is a relatively recent development.
We remain awake to show that, unlike the situation of our heavy-lidded ancestors at Sinai, there is no need to bring us to our senses; we are ready to receive Torah. The tikkun (which refers both to the study session and to the text used for it) was the only observance developed specifically for Shavuot ....
A ‘Tikkun’, in the context of the writings of the Lurianic Kabbalists of Tzfat - the circle of Rabbi Isaac Luria of “L’cha Dodi” fame - is a ceremonial text.
The sacred text Tikkun Leil Shavuoth, THE traditional text that the Kabbalists of Tz’fat sat up and studied all night on the first night of Shavuoth, so as to make a ‘tikkun’ in the sense of a ‘repair’ for what we had not completed on its archetype, the night when we were to have stayed up all night in anticipation of receiving Torah from Mount Sinai in the morning.
All Jewish souls ever born and ever to be born were there. And yet, even in anticipation of this momentous occasion, we were unable to remain awake that long.
To do a ‘tikkun’ – a repair – on our former faithless behavior, we sit up and study this text, a “Reader’s Digest” edition of core Jewish texts that implies, in both our subconscious and supraconscious minds, these texts in their totality, the entire night. This time, we can make it right.
The book’s structure is a sequence of selections, mostly juxtaposed snippets, from:
framed by a few Kabbalistic prayers and Kaddishes, with Abulafia sound-meditations embedded throughout.
- TaNaCh: Each Torah parsha; Prophets including Josha, Judges, and Habbakuk (my father’s favorite); and Writings (the entire Megillah of Ruth, and snippets from others);
- Similarly juxtaposed selections from each tractate of Mishnah, and
- Later Kabbalistic texts -- Zohar and Sefer Yetzirah (short version),
The text of Tikkun Leil Shavuoth has been untranslated from the original Hebrew and Aramaic until now, when in 1991 Rabbi R Karpov, PhD, made - of an original 1812 Vilna edition mocked-up version spanning a number of thick loose-leaf notebooks containing the original text and the English translation, together with scholarly annotations in the ‘Torah’ section - a good resource for weekly Torah Study.
For example, the selections for Chayyei Sarah are the three verses at beginning and end, mentioning the life and death of Sarah our Matriarch; and the life and death of Ishmael.
At first blush this would appear incongruous, but American poet Gertrude Stein wrote, “the question of juxtaposition is very important,” and these six verses now become their own text, with the subtext of Sarah’s having first conceived Ishmael’s existence in thought, and her therefore owing him her life, despite her later behavior towards him.
This year, Albuququerque Rabbi Chavah Carp’s home, the selective introduction to this text rarely used in modern times -- despite the current resurgence of interest in both sitting up all night and studying for Shavuoth, and simultaneously of interest in Kabbalah – will draw from each of the text’s major sections.
This sacred study session around this text of authentic Lurianic Kabbalah, wants to make a comeback. So enjoy.
The Museum has an excellent volunteer opportunity for high school students approaching their junior year to be greeters this summer.
Those who greet this summer could qualify as docents next summer.
This rare chance to serve and learn certainly will distinguish students on their college applications.
This volunteer opportunity offers students the chance to hone teamwork, customer service, and communication skills. Responsibilities include welcoming visitors, answering the phone, and working in small teams.
A short orientation is scheduled for
Saturday June 1 ~ 10:00 am
Holocaust & Intolerance Museum of New Mexico
616 Central Avenue SW, Albuquerque
A make-up day will be scheduled for those who can’t attend on June 1. Students are encouraged to ask friends to join them. All are welcome.
Register for orientation by May 25 by emailing info@nmholocaustmuseum.org
with your name and contact information.
Download the volunteer application from our website and bring it with you. or include it in your registration email.
If you have any questions, email info@nmholocaustmuseum.org or call (505) 247-0606.
The museum, a beneficiary agency of the Jewish Federation of New Mexico, is open Tuesday through Saturday, 11:00 am to 3:30 pm.
In 1967, all eyes were on reunited Jerusalem. It was nothing then like it is now. We celebrate Yom Yerushalayim, in part, to commemorate that, in 1967, there was a barbed-wire wall dividing the city’s Jewish and Arab sections. The war brought an end to that once and for all, or so we then prayed. The Old City’s Jewish Quarter was virtually rubble, haunted by feral cats, the smell of urine wafting through the air. There was no plaza in front of the Wailing Wall; there, too, it was rubble, trash, and a mixed multitude of humanity: Muslims, Christians, and, once again, Jews.
It was the most carnivalesque 9th of Av you might imagine. I, a mere teen, saw friends I hadn’t seen in years on that day at the Wall. Everybody, but everybody who could be there was there. Hasidim, Mitnagdim, secularists, kibbutzniks, urban dwellers, army troops, tourists, men, women, all together, pell-mell among the rubble heaped before the Wall. No separation of the sexes, no differentiation between Jews and Gentiles, no security check in place (yet) for those visiting on that day. And everyone, from rabbi to rebellious youth, from scholar to secularist, was quoting a text from the Tosefta.
I had no idea what the Tosefta was. Indeed, I never thought of it again until I came to study for the rabbinate at The Jewish Theological Seminary half a decade later. The Tosefta is an early rabbinic work, edited in the first-half of the 3rd century CE, a companion piece to the essential document of rabbinic Judaism, the Mishnah. Here is the Tosefta we learned on that day:
All who mourn for Jerusalem will merit to see her in her joy, as it is said, “Rejoice with Jerusalem and be glad for her, all you who love her! Join in her jubilation, all you who mourned for her!”
[Today] marks the 46th anniversary of unfettered Jerusalem. We pray for free access to all her holy sites for all who wish to worship there. Much as we saw on that first Tish’ah Be’Av in 1967, we yearn for a Jerusalem that is truly the City of Nations. Whether it be Jews enjoying Jerusalem or Muslims exulting in Al-Quds or Christians celebrating the Holy City, may all who love her rejoice!
Albuquerque Chevra Kaddisha Continues
to Serve the Jewish Community
By Rabbi Min Kantrowitz
Members of the Albuquerque Chevra Kaddisha met on Sunday, April 21 to reaffirm our commitment to doing the holy work of preparing the bodies of Jews for proper burial.
After the sudden dissolution of Jewish Family Service of New Mexico (JFS), which had housed the chevra kaddisha for the past 28 years, there were doubts in the community about whether the chevra kaddisha would continue. Without an organized plan, and in the first few weeks after JFS’ demise, dedicated volunteers came together to do this mitzvah. Led by Chaplain Linda Friedman, and supported by loyal members of the chevra kaddisha, we performed 11 taharot in the first three months of 2013.
When the group met in April, we discussed a wide variety of logistical and ritual issues. A number of members volunteered to assume responsibility for some of the administrative tasks. All the members stated their continued commitment to undertake this mitzvah and to reach out to their friends and acquaintances to spread the word about this sacred work.
Since the work of the chevra kaddisha involves actions to which most people have a reaction of aversion, fear, or disinterest, why are a group of Jews so dedicated to this mitzvah? Why do so many families, formally affiliated with congregations or not, desire this ritual for their loved ones at the time of death? Why might you, the reader, consider learning more about the work of the chevra kaddisha, attend training, or perhaps join this sacred society?
When someone you love dies, it is appropriate and natural to continue to care for them, to desire that their body be treated with dignity, respect, honor and love. The ritual of tahara (purification) undertaken by the chevra kaddisha, does exactly that. Jewish tradition refers to the concept as kavod ha’met, honoring the deceased.
What do we do? After receiving information about the death of a Jewish person from the funeral home, clergy or relatives, a designated member of the chevra kaddisha calls other trained members to see if they are available to serve. For the sake of modesty, male members of the chevra kaddisha work with men who have died; females with women.
Teams of four to six people gather at the funeral home, say a few prayers, don protective garments, and gather the required supplies. We check the funeral garments, white multi-piece items of clothing made of cotton or linen, quite similar to those worn by the High Priest at the time the ancient Temple stood. We then gently cleanse the body of the deceased, modestly, uncovering only parts of the body at a time, avoiding any appearance of impropriety. Cleansing is done quietly, solemnly, respectfully and lovingly.
We then perform the ritual purification, where a clean white sheet is held over the deceased, like a chuppah (wedding canopy) and a measured amount of water is gently poured over the person, while the team recites a Hebrew verse about purity. Chants or quiet singing sometimes accompany the pouring.
The team members use soft towels to dry off the deceased before dressing them in the funeral garments. When they are completely dressed, we carefully transfer them into their coffin, their final resting place. We place broken shards of pottery on their eyes and mouths, indicating the finality of death. We sprinkle earth from Israel over them, connecting them to the land of their ancestors.
Then, we speak to the person. We apologize for any awkwardness or errors, thank them for the privilege of helping them at this most fragile time, wish them well, and ask that their memory be a blessing.
After closing the coffin, we do a few final prayers, and thank each other. We leave the room, each time permanently changed, moved by the experience, and grateful for the gift of life.
All the members of the chevra kaddisha started out with doubts, moved through them, and are now very willing to talk to others in the community about their experiences.
Families interested in pre-planning a tahara for themselves or arranging one for a recently deceased family member, irrespective of an affiliation with a temple or synagogue, can get further information by calling Chaplain Linda Friedman at 263-1668.
You can also take this a step further by becoming a chevra kaddisha volunteer. We welcome Jewish men and women, ages 18 years and older, to consider performing this profound mitzvah.
Interested women may contact Chaplain Linda Friedman at the above number; interested men may contact Sam Sokolove at (505)348-4458.
