Torat Aynayeem
“And now write for yourselves these words, and teach them to your children.”
Deuteronomy 31:19
In honor of its 75th Anniversary, Edmonton’s Beth Shalom Synagogue is engaging in a year long journey of creating a Sefer Torah. The event entitled, Torat Aynayeem, gives the congregation a unique opportunity of fulfilling the 613th Mitzvah: to write a Sefer Torah. In order to fulfill one’s Halakhic duty, as well as to strengthen the congregation, Beth Shalom is actively engaging itself in being consumed within the Torah.
Earlier this semester, upon commencing my ‘Introduction to Judaism’ course, Dr. Landy offered all of the students in the class the opportunity of writing a research essay or conducting a field report in regards to their own personal interest in Judaism. With an interest in the scribal arts, I was inclined to research the role of the scribe within Judaism. I decided to approach Dr. Landy in regards to writing such an essay, and in turn, Dr. Landy advised that I read Moshe Idel’s ‘Absorbing Perfections’ and Gershom Scholem’s ‘Major Trends in Jewish Mysticism’ in order to get a better understanding of the mystical nature of the Torah and its relationship with the Jewish scribe (Sofer). After investing the mystical nature of the Torah through textual resources, I decided to once again visit Dr. Landy in order to help narrow the focus of my research. Dr. Landy informed me of Beth Shalom’s upcoming Torat Aynayeem event, in which the congregation was setting out to write its own Sefer Torah, and suggested that I contact Beth Shalom in regards to learning more.
Thus, one weekday afternoon I decided to visit Beth Shalom synagogue in hopes of learning more about Torat Aynayeem. I was kindly welcomed and invited to look around in their library. After spending awhile checking out their various texts on Kabbalah and the Torah, the secretary invited me into the office and gave me a very informative pamphlet with information in regards to the event. The Secretary also advised that I check out Beth Shalom’s website in order to learn more about the event. Throughout this field report I continued to feel overwhelmingly welcomed and accommodated with information and help in regards to learning more about Torat Aynayeem.
Within Beth Shalom’s website (http://www.bethshalomedmonton.org/), and within Beth Shalom’s ‘Seeing the Future through our Past’ pamphlet, I was able to gain an understanding of some of the principle aspects of the event. Information regarding the dates of the ceremonies in which the New York based Sofer, Neil Yerman, would visit Beth Shalom, as well as information about Menachem Binit, a Torah scribe in Israel, whom would write the remainder of Beth Shalom’s Torah was provided.
Connecting the dynamics of Beth Shalom’s 21st century Sefer experience with the event upon Mount Sinai 3500 years ago, Torat Aynayeem serves to celebrate the evolution of a community established 75 years ago with the community established among Beth Shalom’s Biblical ancestors. Thus, Torat Aynayeem represents not only a historical, but also a spiritual link in the chain of tradition, which engages the individual and the community in immersing themselves within the Torah.
After visiting Beth Shalom, I once again met with Dr. Landy whom further encouraged me to contact Beth Shalom’s Rabbi Kunin, in regards to learning more about Torat Aynayeem. Writing Rabbi Kunin proved to be a rewarding experience as he was quick to reply. Rabbi Kunin suggested we arrange a time when we could meet so I could get a one on one opportunity to learn more about the event. Preparing to meet the Rabbi, I wrote out various questions in regards to the nature of the Torah and its production. I was interested in the 'halakah'/'mitzvah' of the event (fulfilling the 613th commandment), the ‘safrut'/'regulations' of the Torah's production, and in particular, I was interested in the auspicious meaning of the 70 Eyes of Aynayeem, and what this number and symbolism represent.
Upon meeting with Rabbi Kunin, relatively a week or so later, I was amazed to learn that I would have the opportunity to listen to a lecture given by the visiting Sofer, Neil Yerman. Sofer Yerman provided an insurmountable amount of information in regards to the journey of scribal engagement Beth Shalom was to experience. Consequentially, I also had the opportunity to witness Neil, as well as many of the members of Beth Shalom write in the Torah. Accompanied by prayers and song, Neil provided an insightful perspective into the scribal tradition of writing a Sefer Torah.
Neil Yerman began his presentation by addressing the Goose feathers which would be used in scripting the Sefer Torah (although he had noted American Wild Turkey feathers were equally valid). Neil Yerman then went on to describe the daily activities of the scribe. Sofer Yerman stressed that meditation, prayer, and contemplation, coupled with mitzvah, cutting the quills, and preparing the parchment were all part of a 2 hour preparation necessary for the scribe to mentally and spiritually connect with the text.
Thus, Sofer Yerman explained that the tasks before a day of writing are a complete dedication of oneself to the traditions and history of Judaism. In consideration of the interaction a Sofer encounters during scribal engagement, when setting out the order of the day, the Sofer must establish with whom they will be communicating with during their emersion within the text. Yerman also noted that even the solitary Sofer was in communion with various ‘beings’ during the scribal excercise. Thus, upon alluding to the supernatural reality which surrounds the scribal practice, Sofer Yerman addressed the assembly and asked, ‘with whom will you be communicating’.
Noting how the last commandment of the Torah, the 613th (although arguably not the exact amount), is to ‘write these teachings and teach them to your children’, Yerman explained how he understand such a commandment. In emphasis of writing the words of the Torah, and putting the words of the Torah in the children Israel’s mouths, one should know all the rules, statutes, and ordinances of the 304 805 hand written letters so well that the stories which these letters compose should be just ready to come out in teaching. Drawing upon the reality that Beth Shalom’s Sefer Torah will include every single letter that is existent within the oldest surviving Torah in Alexanderia Egypt (some 1400 years old), Yerman emphasized how one should consider that what they would write in the Torah that day would be considerably different than anything they would have written in the past.
In emphasis of such an acute awareness, Sofer Yerman explained how the letters which have survived 3300 years since Sinai, and which are still on the lips of Israel, survived by the millions of peoples and thousands of generations whom preserved these teachings for others. After Sofer Yerman had related the scribal event to an ancient history, Yerman quickly added how the congregation should write even for children who were being born that morning.
Yerman explained, as had been taught for many generations, and by many sages, that ‘for one who has written one letter in the Torah it is as if they have written the whole Torah themselves’. Yerman explained that this is true because of the sanctity of the Torah, and how if one letter is missing, it is not a true Torah. Thus, without the congregation’s contribution, Beth Shalom’s Sefer Torah would not be a whole, living Torah. Thus, the congregational act of writing a Torah serves as a connection between future generations and all those whom have went before.
Then, writing on a scrap piece of paper, Sofer Yerman wrote the name ‘Amelek’ and then continued to blot it out. This act of blotting out the name ‘Amelek’ has ritual significance as it relates to blotting out all the enemies of Israel throughout all time (Deut: 25:15); as well as blotting out anger, resentment, bias, and prejudice within one’s own heart. Thus, as the Sofer is commanded to love (Deut. 6:5, ‘and you shall love’), a Sofer must always write with love and thanksgiving to God for teaching one’s hands to write the letters of Torah.
Also, Sofer Yerman explained that it is a scribal rule that if one writes the Holy Name, the Tetragrammaton, absent mindedly, or without the appropriate blessing, one would have to rewrite the word. Relating the experience of writing to the sharing of breath that was given to Adam and Eve, in scripting the Holy Name without vowels, one is honoring the divine breath and alluding to the reverence one must have in saying the Holy Name. Sofer Yerman then explained how some scribes actually sing out every letter of the Torah while they are writing, while many other scribes reverently write in silence.
Drawing upon such a scribal journey, Sofer Yerman recognized that when one is approaching the end of the Torah, one is always looking ahead to the beginning. Similarly, when one writes a single letter of the Torah, ‘et’ for example, one must recognize that even though the letter ‘et’ in and of itself might seem like it has no meaning or translation, ‘et’ symbolically signifies ones journey within the Torah. As ‘et’ represents the first and last letters of the ‘alephet’, ‘et’ symbolically represents the generations of the past and future for whom the Torah is written.
This ability to link generations through the Torah experience is deeply significant in the sense that the congregational engagement in writing is an act of honoring Biblical ancestors. Yerman stressed that such connections are deep and the connections are in the millions. Yerman reminded everyone that Biblical history would not be possible if even one single letter is missing from the Torah. Thus, like the Jewish characters within the Bible, the Hebrew letters are ‘ancient beings’ encountered anew by the community as they are written.
At the end of the lecture, Neil Yerman invited men and women, young and old, to engage in writing a letter in the Torah. As Sofer Yerman guided the hand of the new scribe, members wrote their experience, prayers, and reverence into Beth Shalom’s Scroll. Neil Yerman concluded the ceremony by explaining that the Life of the Torah will teach for centuries, and included in ‘Her’ teachings will be an inherent blessing for all who have contributed to the spirit and knowledge of the Torah. Thus, it is from Beth Shalom’s heart, to ‘Her’ heart, to the hearts of all of Israel in which a blessing is shared.
In regards to the auspicious title of Torat Aynayeem (Seventy Eyes of the Torah), following Yerman’s lecture, I approached Rabbi Kunin in order to learn what such a title means. Rabbi Kunin explained that the Hebrew letter ‘ayin’ equates to the number 70 and represents aynayeem, one’s eyes, and the letter ‘hay’ equates to the number 5 and represents the 5 books of Torah. Thus, as Torat Aynayeem celebrates the 75th anniversary of Beth Shalom, Torat Aynayeem also allows one an opportunity to look back on where the congregation has been and to look ahead to where it is going; all through the eyes of the Torah.
In conclusion, drawing upon my interest in Sofer practice, Torat Aynayeem not only allowed me to learn more about the necessary preparations, prescribed rituals, and religious significance of writing a Torah, it also allowed me to learn about the ancient connections and sustaining spirituality which maintains such a Jewish legacy. Neil Yerman’s lecture really helped me develop a better understanding concerning the meaning the Torah in regards to its relationship with the individual, the congregation, and the ancestry from which it evolved. Engaging the congregation to connect with the past, present, and future through writing, Torat Aynayeem not only serves to bring together the community of Beth Shalom, it also serves to bring together the entire community of ‘spirits’ and ‘beings’ within Judaism.
“And now write for yourselves these words, and teach them to your children.”
Deuteronomy 31:19
In honor of its 75th Anniversary, Edmonton’s Beth Shalom Synagogue is engaging in a year long journey of creating a Sefer Torah. The event entitled, Torat Aynayeem, gives the congregation a unique opportunity of fulfilling the 613th Mitzvah: to write a Sefer Torah. In order to fulfill one’s Halakhic duty, as well as to strengthen the congregation, Beth Shalom is actively engaging itself in being consumed within the Torah.
Earlier this semester, upon commencing my ‘Introduction to Judaism’ course, Dr. Landy offered all of the students in the class the opportunity of writing a research essay or conducting a field report in regards to their own personal interest in Judaism. With an interest in the scribal arts, I was inclined to research the role of the scribe within Judaism. I decided to approach Dr. Landy in regards to writing such an essay, and in turn, Dr. Landy advised that I read Moshe Idel’s ‘Absorbing Perfections’ and Gershom Scholem’s ‘Major Trends in Jewish Mysticism’ in order to get a better understanding of the mystical nature of the Torah and its relationship with the Jewish scribe (Sofer). After investing the mystical nature of the Torah through textual resources, I decided to once again visit Dr. Landy in order to help narrow the focus of my research. Dr. Landy informed me of Beth Shalom’s upcoming Torat Aynayeem event, in which the congregation was setting out to write its own Sefer Torah, and suggested that I contact Beth Shalom in regards to learning more.
Thus, one weekday afternoon I decided to visit Beth Shalom synagogue in hopes of learning more about Torat Aynayeem. I was kindly welcomed and invited to look around in their library. After spending awhile checking out their various texts on Kabbalah and the Torah, the secretary invited me into the office and gave me a very informative pamphlet with information in regards to the event. The Secretary also advised that I check out Beth Shalom’s website in order to learn more about the event. Throughout this field report I continued to feel overwhelmingly welcomed and accommodated with information and help in regards to learning more about Torat Aynayeem.
Within Beth Shalom’s website (http://www.bethshalomedmonton.org/), and within Beth Shalom’s ‘Seeing the Future through our Past’ pamphlet, I was able to gain an understanding of some of the principle aspects of the event. Information regarding the dates of the ceremonies in which the New York based Sofer, Neil Yerman, would visit Beth Shalom, as well as information about Menachem Binit, a Torah scribe in Israel, whom would write the remainder of Beth Shalom’s Torah was provided.
Connecting the dynamics of Beth Shalom’s 21st century Sefer experience with the event upon Mount Sinai 3500 years ago, Torat Aynayeem serves to celebrate the evolution of a community established 75 years ago with the community established among Beth Shalom’s Biblical ancestors. Thus, Torat Aynayeem represents not only a historical, but also a spiritual link in the chain of tradition, which engages the individual and the community in immersing themselves within the Torah.
After visiting Beth Shalom, I once again met with Dr. Landy whom further encouraged me to contact Beth Shalom’s Rabbi Kunin, in regards to learning more about Torat Aynayeem. Writing Rabbi Kunin proved to be a rewarding experience as he was quick to reply. Rabbi Kunin suggested we arrange a time when we could meet so I could get a one on one opportunity to learn more about the event. Preparing to meet the Rabbi, I wrote out various questions in regards to the nature of the Torah and its production. I was interested in the 'halakah'/'mitzvah' of the event (fulfilling the 613th commandment), the ‘safrut'/'regulations' of the Torah's production, and in particular, I was interested in the auspicious meaning of the 70 Eyes of Aynayeem, and what this number and symbolism represent.
Upon meeting with Rabbi Kunin, relatively a week or so later, I was amazed to learn that I would have the opportunity to listen to a lecture given by the visiting Sofer, Neil Yerman. Sofer Yerman provided an insurmountable amount of information in regards to the journey of scribal engagement Beth Shalom was to experience. Consequentially, I also had the opportunity to witness Neil, as well as many of the members of Beth Shalom write in the Torah. Accompanied by prayers and song, Neil provided an insightful perspective into the scribal tradition of writing a Sefer Torah.
Neil Yerman began his presentation by addressing the Goose feathers which would be used in scripting the Sefer Torah (although he had noted American Wild Turkey feathers were equally valid). Neil Yerman then went on to describe the daily activities of the scribe. Sofer Yerman stressed that meditation, prayer, and contemplation, coupled with mitzvah, cutting the quills, and preparing the parchment were all part of a 2 hour preparation necessary for the scribe to mentally and spiritually connect with the text.
Thus, Sofer Yerman explained that the tasks before a day of writing are a complete dedication of oneself to the traditions and history of Judaism. In consideration of the interaction a Sofer encounters during scribal engagement, when setting out the order of the day, the Sofer must establish with whom they will be communicating with during their emersion within the text. Yerman also noted that even the solitary Sofer was in communion with various ‘beings’ during the scribal excercise. Thus, upon alluding to the supernatural reality which surrounds the scribal practice, Sofer Yerman addressed the assembly and asked, ‘with whom will you be communicating’.
Noting how the last commandment of the Torah, the 613th (although arguably not the exact amount), is to ‘write these teachings and teach them to your children’, Yerman explained how he understand such a commandment. In emphasis of writing the words of the Torah, and putting the words of the Torah in the children Israel’s mouths, one should know all the rules, statutes, and ordinances of the 304 805 hand written letters so well that the stories which these letters compose should be just ready to come out in teaching. Drawing upon the reality that Beth Shalom’s Sefer Torah will include every single letter that is existent within the oldest surviving Torah in Alexanderia Egypt (some 1400 years old), Yerman emphasized how one should consider that what they would write in the Torah that day would be considerably different than anything they would have written in the past.
In emphasis of such an acute awareness, Sofer Yerman explained how the letters which have survived 3300 years since Sinai, and which are still on the lips of Israel, survived by the millions of peoples and thousands of generations whom preserved these teachings for others. After Sofer Yerman had related the scribal event to an ancient history, Yerman quickly added how the congregation should write even for children who were being born that morning.
Yerman explained, as had been taught for many generations, and by many sages, that ‘for one who has written one letter in the Torah it is as if they have written the whole Torah themselves’. Yerman explained that this is true because of the sanctity of the Torah, and how if one letter is missing, it is not a true Torah. Thus, without the congregation’s contribution, Beth Shalom’s Sefer Torah would not be a whole, living Torah. Thus, the congregational act of writing a Torah serves as a connection between future generations and all those whom have went before.
Then, writing on a scrap piece of paper, Sofer Yerman wrote the name ‘Amelek’ and then continued to blot it out. This act of blotting out the name ‘Amelek’ has ritual significance as it relates to blotting out all the enemies of Israel throughout all time (Deut: 25:15); as well as blotting out anger, resentment, bias, and prejudice within one’s own heart. Thus, as the Sofer is commanded to love (Deut. 6:5, ‘and you shall love’), a Sofer must always write with love and thanksgiving to God for teaching one’s hands to write the letters of Torah.
Also, Sofer Yerman explained that it is a scribal rule that if one writes the Holy Name, the Tetragrammaton, absent mindedly, or without the appropriate blessing, one would have to rewrite the word. Relating the experience of writing to the sharing of breath that was given to Adam and Eve, in scripting the Holy Name without vowels, one is honoring the divine breath and alluding to the reverence one must have in saying the Holy Name. Sofer Yerman then explained how some scribes actually sing out every letter of the Torah while they are writing, while many other scribes reverently write in silence.
Drawing upon such a scribal journey, Sofer Yerman recognized that when one is approaching the end of the Torah, one is always looking ahead to the beginning. Similarly, when one writes a single letter of the Torah, ‘et’ for example, one must recognize that even though the letter ‘et’ in and of itself might seem like it has no meaning or translation, ‘et’ symbolically signifies ones journey within the Torah. As ‘et’ represents the first and last letters of the ‘alephet’, ‘et’ symbolically represents the generations of the past and future for whom the Torah is written.
This ability to link generations through the Torah experience is deeply significant in the sense that the congregational engagement in writing is an act of honoring Biblical ancestors. Yerman stressed that such connections are deep and the connections are in the millions. Yerman reminded everyone that Biblical history would not be possible if even one single letter is missing from the Torah. Thus, like the Jewish characters within the Bible, the Hebrew letters are ‘ancient beings’ encountered anew by the community as they are written.
At the end of the lecture, Neil Yerman invited men and women, young and old, to engage in writing a letter in the Torah. As Sofer Yerman guided the hand of the new scribe, members wrote their experience, prayers, and reverence into Beth Shalom’s Scroll. Neil Yerman concluded the ceremony by explaining that the Life of the Torah will teach for centuries, and included in ‘Her’ teachings will be an inherent blessing for all who have contributed to the spirit and knowledge of the Torah. Thus, it is from Beth Shalom’s heart, to ‘Her’ heart, to the hearts of all of Israel in which a blessing is shared.
In regards to the auspicious title of Torat Aynayeem (Seventy Eyes of the Torah), following Yerman’s lecture, I approached Rabbi Kunin in order to learn what such a title means. Rabbi Kunin explained that the Hebrew letter ‘ayin’ equates to the number 70 and represents aynayeem, one’s eyes, and the letter ‘hay’ equates to the number 5 and represents the 5 books of Torah. Thus, as Torat Aynayeem celebrates the 75th anniversary of Beth Shalom, Torat Aynayeem also allows one an opportunity to look back on where the congregation has been and to look ahead to where it is going; all through the eyes of the Torah.
In conclusion, drawing upon my interest in Sofer practice, Torat Aynayeem not only allowed me to learn more about the necessary preparations, prescribed rituals, and religious significance of writing a Torah, it also allowed me to learn about the ancient connections and sustaining spirituality which maintains such a Jewish legacy. Neil Yerman’s lecture really helped me develop a better understanding concerning the meaning the Torah in regards to its relationship with the individual, the congregation, and the ancestry from which it evolved. Engaging the congregation to connect with the past, present, and future through writing, Torat Aynayeem not only serves to bring together the community of Beth Shalom, it also serves to bring together the entire community of ‘spirits’ and ‘beings’ within Judaism.
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