Monday, March 3, 2014

Whats Jewish about the Olympics


What’s Jewish about the Olympics?

Rabbi Stephen Wise – March 1 2014 – 29 Adar 1 – Pekudai

 

Sidney Crosby and PK Subban each had exactly zero goals as Team Canada approached the Gold Medal game vs Sweden.  There was much talk about why the best player in the world had not scored and why the NHL’s best defenseman from the previous year was not even being dressed for the game.  The prevailing wisdom was that when Team Canada puts together a hockey team, its not about individuals, its about the team.  And that is not just for hockey, its for the entire Canadian contingent at the Olympics.  When any athlete competed to the best of their abilities, it was the team that succeeded.  When a Canadian received a medal, it was tallied towards the Team Canada total.  There of course were wonderful stories of athletes succeeding beyond expectation and others unable to fulfill their dreams.  When snowboarder Spencer Obrien failed to finish in the top 3 spots of her discipline, she broke down in tears in an interview saying “I'm really disappointed and really sad that I let Canada down”.  Hold your head up high Spencer, you didn’t let Canada down, but you did realize that we work together as a team, its not about individual achievement, its an overall effort by multiple people to achieve a goal.  Indeed in the gold medal hockey game, Crosby played as well as he had all tournament and in one defining play, was backchecking when he stripped the puck from a Swedish player, raced across the ice, past 3 players, deked out the goalie and scored putting Canada ahead comfortable 2-0 on route to a 3-0 final score gold medal.  And it was PK Subban who stood in line to receive the very same medal Crosby did.  How poetic that the two are side by side with medals around the necks and huge smiles on their faces for the Gold Medal team photo.

 

Olympic fever has slowly started to dissipate this week  across Canada and as we move past these extraordinary games, though I feel this cold weather has given us fever’s of another variety.  But its fitting to look back at the games on this Shabbat from a Jewish perspective to examine if there is anything that connects to our faith.  This weeks portion is Pekudai which accounts the records of all that had been built in regards to the Holy tabernacle – the Mishkan – which would be filled with God’s presence.  The holy priest would be adorned with Gold, a testament to this medal holding the properties of the most valuable material, fitting for the top Olympic performers.  And just as the verses make an accounting of all the precious metals used, so too do the Olympics finish with an accounting of all metals won – from gold to bronze.  

But as we delve more deeply in the Jewish connection to the Olympics, we would be mistaken to see Jews in sports as a high value.  In ancient times, while we were busy attending to worship in our holy temple, it was the Greeks who valued sport and the human body and began the Olympic games, in honour of their Gods.  In this way the Olympics are tribute to idols, completely foreign in every way to our worship of the one true god – unseen, unchallenged, omnipotent.  We Jews had our heads in the books while the Greeks used the Olympics to highlight natural human movement and the shape of muscles and the body. It was as much a religious festival as an athletic event with sacrifices to Zeus.  When the Maccabees defeated the Greeks and rededicated our Temple, it was a pushback not just on our political freedom but to eliminate cultural assimilation into the new Greek ideas, game, foods and dress. 

 

For most of Jewish life from ancient times to the 20th century, we placed much more value on literacy than sports, as most famously joked about in the movie airplane when a passenger asks the stewardess for some light reading she says “I have this 1 page leaflet- famous Jewish sports legends”. Other than stoning, it would be hard to find a Jewish sport in the Bible or any Talmudic source.  Jews have however in the 20th century and beyond embraced sports and certainly in each professional league in every era we can often find one Jewish athlete we can rally around such as boxer Barney Ross, baseball players Hank Greenberg or Sandy Koufax, ice skating champions Sasha Cohen, and more.   Our children would probably value sport over religious school these days, though it does warm my heart when a child makes the effort to come to religious school in their soccer uniform to learn some Hebrew before heading off to the pitch.

But I also think there are values in the Olympics that are in line with Jewish values. 

1.      Healthy bodies.  Athletes are very careful about what they eat, and how they exercise and stay healthy.  These are lesson for all of us, perhaps not to compete at an Olympic level but to make healthy eating choices and regular exercise to avoid disease, maintain energy and mental acuity and live longer more productive lives. Jews too value health and nutrition.  In ancient times we had rules about food, including never eating an animal we found dead or had disease, we had to kill it properly and humanely, thereby only eating proper meat.  We also ritually washed our hands before each meal. There is a wonderful new book out by the Reform Rabbis called “the Sacred Table: creating a Jewish food ethic” with essays about Jewish dietary practices.  A lot of it focuses on healthy eating and the spirituality of food.  Amy recently gave talk about it after her research.  As Jews we know that taking care of our body is important, not just to ourselves but to God, who created us, made us in Gods image and breathed life into us.  It is therefore our responsibility to take care of this vessel and keep it healthy throughout our lives. 

2.      Team work.  As I alluded to in the beginning, the word Team in Team Canada is first because every athlete understands what it means to be part of a team.  Even in individual races on the skating rink or snow slopes, the athletes are collectively part of a team.  They train together, travel together, get coached together and compete together. A win for a Canadian athlete is a win for the team.   In the team sports of course its even more crucial to work together.  The lead curler who seems to be throwing rocks on an empty sheet of ice is setting up shots for the skip to take home the points.  The bobsledders who push the sled at the top give it that edge of time so the driver can steer through the rest of the course for victory.  In Judaism we always stress our collective identity.  In this week’s portion, each Israelite gave something towards the building of the mishkan, whatever they were able, and then it was up to Bezalel the master artist to gather the materials and create the sanctuary.  Our synagogue is made up a team of individuals who each bring their own strengths and gifts to make this shul work as a whole.  Some are great cooks providing communal meals, some serve on boards to set guidelines and fiscal responsibility, some attend worship and education regularly keeping our spirituality high, some work behind the scenes raising money or preparing the kitchen or making phone calls.  Collectively as a team we make this shul great, and only working together do we succeed. 

3.      Practice makes perfect.  In Olympic sports the athletes trains for years and years to compete in the moment.  Practicing is the only way to achieve excellence, and even then it might not be enough because some of the sports are so detail oriented.  The racing events such as luge, skeleton, skiing and skating – often come down to 1/100th of second to mark the difference between a winner and 10th place.  It’s incredible how close the athletes are in skill when such tiny measurements of time can determine victory.  In Judaism too the details are important.  God does not just say build me a mishkan.  There are a dozen chapters with exact instructions as to how to build it, what dimensions and what materials.  Listen to the details on just the breast piece of the outfit for the high priest

“on the breast piece they made braided chains or corded gold, they made two frames and two rings of gold, and fastened them at the end.  They attached them to the inner edge which faced the ephod, the rings were fastened to the front, low on the shoulder pieces close to the seam but above the decorative band, and held in place by a cod of blue from its ring to the rings of the ephod…..”

            When a bar or bat mitzvah student is getting ready for their coming of age ceremony, we don’t start a week before.  These children being learning Hebrew when they are in kindergarten.  A year before the big day they begin learning their portion with weekly appointments with a tutor to learn the Hebrew of their portion, prepare to read it without vowels and learn the trope marks to sign it. In addition they learn their haftarah, lead some of the prayers, do a mitzvah project and write a dvar torah.  I remind them, this will take a year of practice and there are many many details to get it right. 

Perhaps the best lesson for our student athletes that is different from the Olympics is that they don’t have to be perfect or the best.  Each child strives to their best, not in competition with any other students because our community, and god, only want to see each child achieve as best as they can do. Moreover no one can read the torah perfectly, that is why we have a gabbai who reads along with the portion and guides the torah reader as they go.  It’s a bigger mitzvah to correct the reader to make sure they are doing it right, then the mitzvah of actually chanting torah.  Its not a mistake, rather its an opportunity for the gabbai to guide towards the correct word.  In the Olympics if you fall on a qualifying run or during a big race, you are done and have finished your competition.  In Judaism you are always able to get back up and compete again.  Not just in your bar or bat mitzvah reading torah, but in every facet of life we have the built in ability to start again, teshuvah.  It was given to us at the moment we were created, the ability to get a second chance.  Whether its taking that opportunity in the moment or during our holiday of yom kippur, our tradition reminds us that we humans are not created in perfection, we all miss the mark at times, and we have the ability to start again, make changes, get back on the right path and finish the race we call life. 

4.       And finaly I want to talk about patriotism.  I felt it in my heart when I watched the Canadian team walk into the opening ceremonies, in fact I felt for each country as they walked in, in the countries colours, flying the flag, so proud to represent a common group.  It was even more special at the closing ceremonies, because no matter how each athlete did, win a medal or place in any position, they competed as a team and so team Canada walked in together.  In the sports village everyone had a similar room.  The NHL players have multimillion dollar salaries but they lived in the same rooms as the amateur athletes who might have even paid their own way to Sochi to attend, who don’t have endorsements or salaries, who might be going back to regular jobs after the Olympics as factory workers or small business owners or bank tellers. For these few weeks it was a team who put away their selfish interests and pocketbooks to live and compete together.  And when Canada actually won, again and again, in skiing or men and womens curling or men and womens hockey  - again- I had tears in my eyes as we sang the Canadian anthem together.  As Jews we can be proud that our tiny country of Israel sent Olympians, we sent 5 for the winter but often have a large presence at the summer games.  Its interesting because of those 5, none were actually born in Israel but now live there.  I often think to myself, if I was competing at an Olympic level I could actually choose to compete for Canada or by making aliyah I could just as easily compete for our Jewish homeland. Most people in the world don’t have the option to choose for which country they compete.  Now Israel could probably use more athletes but one would likely have a better chance to win with Canada.  Luckily we have the maccabee Olympic games, the one  for Jewish athletes every four years where we can cheer for everyone because everyone is a member of the tribe

 

To the question what is Jewish about the Olympics, indeed when you look closely there is a lot in common.  Our shared values of healthy eating and healthy bodies, team work, practicing to get things rights, the details are important, guidance of teachers and coaches and competing for a country or people.  Indeed our Jewish tradition ought to have a prayer for sports – for competing hard and achieving goals.  And I want to end with this which I put together from two different sources.  It’s a prayer not for someone to win a race or a game, but to compete well and at the end realize its not a blessing for the sport but rather for life. 

 

  “My you run and not grow weary.  May you be strong and walk in Gods ways.  May you mount up with wings as eagles.  May you pursue and then overtake your foes.  And may you prosper in all that you do and wherever you turn.  Amen.

(taken from Psalm 18:38, Isaiah 40:31, 1 King 2:2-3, Ken Bresler from Ritual well)

 

 

 

Monday, February 24, 2014

PM Harpers recent trip to Israel


Harper’s trip to Israel
Feb. 22 2014 – 22 Adar 5774
Rabbi Stephen Wise

It was hard not to be amazed as a Canadian and a Jew, that our Prime Minister went to Israel last month to a hero’s welcome and spoke in front of the Knesset, the first prime minister ever to do so.  And this for a man in his very first visit ever to the Holy Land.  Its quite remarkable that Harper has been such a supporter of Israel since becoming PM in 2006 and even before, yet this was his first trip actually seeing the county.   Its almost mystifying how this PM is so supporting of Israel but yet how we can we not be impressed by his words and actions.  How many other leaders of state visit Israel and address the Knesset.  How many other world leaders stand beside Israel and say they will stand by her no matter what. 

Prime Minister Stephen Harper spoke fiercely in defence of Israel, accusing critics of anti-Semitism, vowing to stand with the country, and even drawing heckles from the two Arab Minister who eventually walked out.

"Through fire and water, Canada will stand with you," Harper said in closing his speech to Israel's parliament, smartly echoing one of the prayers we say on Rosh Hashanah.  He must have some excellent Jewish speechwriters. 

In his speech, Harper spoke of the long ties between the two countries, and said Israel and Canada share the same democratic values.  As Jews we wonder when critics accuse Israel of human rights violations or apartheid.  We know it’s absolutely wrong and unfair to continually single our one country in the world.  Is there a China Apartheid, North Korea Apartheid, or Iran Apartheid.  Syria murders 200,000 of their own people but only Israel is continually singled out.  Finally it was our Canadian PM who spoke the hypocrisy aloud. He accused Israel's Western critics of moral relativism and said they single out Israel "to go along to get along." He argued "People who would never say they hate and blame the Jews for their own failings or the problems of the world instead declare their hatred of Israel and blame the only Jewish state for the problems of the Middle East," he said. "Some civil-society leaders today call for a boycott of Israel.... Most disgracefully of all, some openly call Israel an apartheid state. Think about that. Think about the twisted logic and outright malice behind that. 

Canada for many generations rarely took strong stands on world affairs, preferring to stay in the background or serve as a middleground, ready to see both sides and find solutions.  We supported world democracies and stood against communist or totalitarian or autocratic regimes.  But we never stood firm on supporting Israel despite her commitment to democracy from the first day of independence in 1948. 

Indeed when one looks at official Canadian government policy towards Israel and the Palestinians, there doesn't seem to be much that is outstanding. Beyond the language on UN resolutions that provide Canada with room to protect Israel, the basic pillars are all there: Two-state solution, anti-settlements, reference to UN resolution 194 for refugees, etc. Yet, after this visit, knows that the Canadian prime minister's heart and soul, and his rhetoric, are firmly on one side: With Israel.
So what are we to make of this trip, and overall our prime minister and ruling party Progressive Conservatives strong Support of Israel. 

When I looked at the huge delegation that went along, 208 people and most of it paid for by our government, I wonder, was this motivated by votes or morals?  The Jewish population of Canada is  around 300,000 out of 30,000,000 – so it doesn’t make sense that it would lead to more votes.  Yes there are three mainly jewish ridings and yes the PC won but that won’t give them a majority.  And there are three times as many muslims in Canada as Jews, with many more votes in the balance.

Even Netanyahu must be wondering where this support comes from.  Harper supports every single thing Israel does, its almost as if Netanyhau wrote the speech that Harper delivered.   

According to John Bell, Director of the Middle East and Mediterranean Programme at the Toledo International Centre for Peace in Madrid, this general bafflement may be because Harper's stance is personal and ideological, not calculated interest. He may embrace a deeply held view of Israel's place in Christian eschatology, a "moral" position where Israel's existence rights historical wrongs, while also heralding of a Christian messianic future. This translates politically into a view that Israel is a country under threat that needs to be defended - more like Israel of 1966 than 2013.

"Canada supports Israel, fundamentally, because it is right to do so," Harper said. Beel writes, a world of greys does not suit him as much as a landscape where one side is decidedly right, and the other decidedly wrong. The fact that the creation of Israel, no matter what one's views on that, has also done another people, the Palestinians, a wrong, has little space in this universe. Such contradictions hold little sway in the world of cartoons, of good guys and bad guys, that Mr Harper inhabits.

Now the Canadian government does support the Palestinians.  The PC will point to the announcement of $66 million as a sign of new support for Palestinians, in addition to $30 million last year.  But, its obvious that Palestinians come a distant second in Mr Harper's calculations. And I am happy as a Jew, that someone unequivocally supports the Jewish state.  Its nice. 

But I sometimes worry, that is also what Jews do.  Canada is known as the nice country, a “nation that is expert at keeping political emotions low, and avoiding ideological madness - two keys to finding constructive solutions”.  And so in that sense, we are an exceptional nation, a country rare in its avoidance of national zeal. Yet, our PM is working hard to make it as "unexceptional" as all others: nationalistic, and very certain of its right and wrongs. Are we going to send fighter jets to defend Israel from Iran.  Are we going to search for national glory by beating the drums of war?  I don’t think so and that is not what Israel, nor the Middle East wants or needs. 

For now Canada’s reputation has not been permanently damaged. Canada's image, as a country of tolerance, has withstood the PM's fervent attempt to paint it in sharper and more dramatic historical colours. In a survey of Canadian responses to the trip to Israel, 1/3 were supportive, 1/3 were against it and 1/3 didn’t care and had no opinion.  So nothing to be learned there. 

I worry though that Canada is losing its position as a country that can help Israel and the Palestinians achieve peace, by taking such a one sided support Israel at all costs. I believe Canada can be a great friend of Israel and also out of support point out policies that are not working to achieve a peaceful settlement.  That is what a true friend does.

I also worry that we might blindly support Harper despite some of the other policies of the current government that might not be in light with Jewish values.  The recent changes to refugees and immigrants making it harder to come here, hearken back to the day when Jews were refused entrance before the Holocaust.  How can we support building barriers to those who are trying to find safety in Canada, when we know how it affected us? 

I also don’t want Israel to become a wedge issue in Canadian politics.  That each party uses it to garner votes and put other parties down.  This week we had a visit from Howard English from CIJA who as a representative of the most important Jewish advocacy group in Canada, talked about how its not a wedge issue.  In fact all three political parties are supportive of Israel.  That is unique.  So we don’t need to necessarily need to vote for any one party to show that we support Israel.  There was a Rabbi who said after the visit that Harper “walks on water”.  He doesn’t walk on water.  No politican does. 

So overall I am very happy that our government and our pm support Israel.  There are not too many countries or leaders that do.  And it makes me proud of our country.  But support is not a blanket black and white Israel is perfect.  She isn’t, and I will be the first to admit and I love Israel and will fight for her at all costs.   And I don’t want Canada to lose her status as a catalyst of solutions. I want Canada to be an honest broker whom two sides can rely on to find a true and honest middle ground. A country that can lead globally through its highly education population, multicultural ethos and past excellence in multilateral diplomacy. 

 

 

Wednesday, January 29, 2014

dvar torah on parshat mishpatim by our bat mitzvah student from last shabbat Aimee


The word Mishpatim means ordinances or rules.  Mishpatim is the portion of the Torah that happens right after Moses was given the Ten Commandments on Mount Sinai and it contains 53 of the 613 commandments found in the Torah.  Of course, everyone here is familiar with the very famous Ten Commandments. They even made a movie about it.  In Mishpatim, there are more than 5 times that many commandments but unfortunately NO dramatic display of thunder, lightning or fire that Hollywood portrayed in the Ten Commandments movie. 

 

Commandments are more than just laws governing people’s behaviour. They are actually “mitzvot” which is often defined as a “good deed” but really means “commandments” or rule.  These rules include a wide range of civil laws, ritual laws, financial laws, criminal laws, and family laws.  Some laws actually carried the death penalty.  Crimes like premeditated murder, kidnapping, practicing witchcraft, and offering sacrifices to idols.  Even cursing one’s father and mother was punishable by death!  Of course, I think that’s just a little extreme.  Parents should forgive and forget and then move on with their lives instead of dwelling on the past.  Seriously.

 

Mishpatim describes mitzvot for how we should observe certain Jewish festivals and holidays.  It’s why we only eat unleavened bread (matza) for 7 days during Passover and why we rest from work and light candles on Shabbat.  Other laws describe cases of personal injury or the treatment of strangers, widows and orphans.  There are also laws about loans and many laws regarding what is and is not kosher to eat.

A lot of the rules can be very hard to interpret.  For example, one rule says that we cannot boil a baby goat in its mother’s milk, but this rule has since evolved to tell us that we shouldn’t eat milk and meat together.

 

There is a lot of controversy about whether Jews should be allowed to get body piercings, and this comes directly from a rule stated in Mishpatim regarding the piercing of slaves by their master.  It says that a slave is to go free in his 7th year of slavery.  But if a slave says that he does NOT wish to go free, if instead he wishes to stay with his wife, children and master, then his master shall take him before God and pierce his ear as a symbol of this choice.  Therefore, even today, Judaism frowns upon body piercings because we are not slaves.  On the other hand, I have my ears pierced and I am not a slave, so Jewish law needs to evolve and accept piercings, which it has.

 

Another rule in Mishpatim that I found especially fascinating is the one we all commonly know as “an eye for an eye, a tooth for a tooth”.  It basically says that if someone damages your eye, you can damage their eye.  However, now a days, we are taught in school that if someone hits you, you should not hit them back because it is a sign of immaturity, and it is better to talk it out without the use of violence.  We have become much more conscientious and socially aware.  The rabbis of the Talmud decided that you should pay back the equivalent worth of the eye that you damaged, but you should not actually damage their eye.  And then we get into this whole idea of what an eye is worth.

 

Interestingly, God does not explain to the Jewish people exactly WHY we have these specific rules set in place.  God says that we are expected to observe them all.  It is simply our faith in God that guides us in the right direction and helps us follow the rules he has given us.  I find this extremely relevant in MY life!  My parents do not tell me WHY I must make my bed everyday or clean my room (even if I am just going to mess it up again later), but I know that they MUST have a REALLY good reason that COMPLETELY outweighs my uncertainties.

 

An overall theme of Mishpatim is how we should treat other people.  The Torah was written in a time when slavery was common and when men had power over women, so it is good that there were rules to help protect the vulnerable.  Today, I believe that everyone, no matter what his or her circumstances deserves a fair shot at life and an equal chance in the world.  The laws set out in Mishpatim are more than a checklist of “rules”.  The mitzvot that we are commanded to follow in Mishpatim enhances our relationship with each other and also with God.  Mishpatim helps us think about ethics and what our values are. 

For example, for me, it highlights the message that God loves everyone equally no matter what challenges they might face in their life.  In fact, one of the main beliefs in Judaism is that each one of us was created “in God’s image” and therefore we are all worthy and equal.  Everyone regardless of gender, race, or physical ability have equal value in God’s eyes.

                   Aimee R.

Thursday, January 16, 2014

history and origins of ashkenazic jewish last names



One of the most amazing things we get to do as parents is name our children. What an honour and privilege.  You bring a baby into the world and then you get to give this child a name it will be called for the rest of its life.  What a powerful statement.  I get asked so many times about naming rituals for Judaism.  Who are we supposed to name after?  Who can we not name after?  How do we figure out the Hebrew name?  It’s so exciting and fun. And that is just the first name but I have always been curious about where our last names come from because for most of our history we never took last names.  Generally Jewish names generally changed with every generation. For example, if Moses son of Mendel (Moyshe ben Mendel) married Sarah daughter of Rebecca (Sora bas Rifke), had a boy and named it Samuel (Shmuel), the child would be called Shmuel ben Moyshe. If they had a girl and named her Feygele, she would be called Feygele bat Sora.

I was reading an article recently about the origins of Jewish names by Bennett Muraskin a contributing writer to Jewish Currents magazine and the author of The Association of Jewish Libraries Guide to Yiddish Short Stories and Let Justice Well Up Like Water: Progressive Jews from Hillel to Helen Suzman, among other books.

I wanted to share some of his research into this fascinating part of our history. 

According to Muraskin, Ashkenazic Jews were among the last Europeans to take family names. Some German-speaking Jews took last names as early as the 17th century, but the overwhelming majority of Jews lived in Eastern Europe and did not take last names until compelled to do so. The process began in the Austro-Hungarian Empire in 1787 and ended in Czarist Russia in 1844.

In attempting to build modern nation-states, the authorities insisted that Jews take last names so that they could be taxed, drafted and educated (in that order of importance). For centuries, Jewish communal leaders were responsible for collecting taxes from the Jewish population on behalf of the government, and in some cases were responsible for filling draft quotas. Education was traditionally an internal Jewish affair.

Jews distrusted the authorities and resisted the new requirement. Although they were forced to take last names, at first they were used only for official purposes. Among themselves, they kept their traditional names. Over time, Jews accepted the new last names, which were essential as Jews sought to advance within the broader society and as the shtetles were transformed or Jews left them for big cities.  As we go through the sources for names, perhaps you will hear your name and its origins or friends of yours.

The easiest way for Jews to assume an official last name was to adapt the name they already had, making it permanent. This explains the use of “patronymics” and “matronymics.”

PATRONYMICS (son of…..)

In Yiddish or German, it would be “son” or “sohn”  or “er.” In most Slavic languages like Polish or Russian, it would be “wich” or “witz.”

For example: The son of Mendel took the last name Mendelsohn; the son of Abraham became Abramson or Avromovitch; the son of Menashe became Manishewitz; the son of Itzhak became Itskowitz; the son of Berl took the name Berliner; the son of Kesl took the name Kessler, etc.

MATRONYMICS (daughter of…)

Reflecting the prominence of Jewish women in business, some families made last names out of women’s first names: Chaiken — son of Chaikeh; Edelman — husband of Edel; Gittelman — husband of Gitl; Glick or Gluck — may derive from Glickl, a popular woman’s name as in the famous “Glickl of Hameln,” whose memoirs, written around 1690, are an early example of Yiddish literature

Gold/Goldman/Gulden may derived from Golda; Malkov from Malke; Perlman — husband of Perl; Rivken — may derive from Rivke; Soronsohn—son of Sarah.

PLACE NAMES

The next most common source of Jewish last names is probably places. Jews used the town or region where they lived, or where their families came from, as their last name. As a result, the Germanic origins of most East European Jews is reflected in their names. For example, Asch is an acronym for the towns of Aisenshtadt or Altshul or Amshterdam. Other place-based Jewish names include: Auerbach/Orbach; Bacharach; Berger (generic for townsman); Berg (man), meaning, from a hilly place; Bayer — from Bavaria; Bamberger; Berliner, Berlinsky — from Berlin; Bloch (foreigner); Brandeis; Breslau; Brodsky; Brody; Danziger Deutch/Deutscher — German; Dorf(man), meaning villager; Eisenberg; Epstein; Florsheim; Frankel — from the Franconia region of Germany; Frankfurter; Ginsberg; Gordon — from Grodno, Lithuania or from the Russian word gorodin, for townsman; Greenberg; Halperin—from Helbronn, Germany; Hammerstein; Heller — from Halle, Germany; Hollander — not from Holland, but from town in Lithuania settled by Dutch; Horowitz, Hurwich, Gurevitch — from Horovice in Bohemia; Koenigsberg; Krakauer — from Cracow, Poland; Landau; Lipsky — from Leipzig, Germany; Litwak — from Lithuania; Minsky — from Minsk, Belarus; Mintz—from Mainz, Germany; Oppenheimer; Ostreicher — from Austria; Pinsky — from Pinsk, Belarus; Posner — from Posen, Germany; Prager — from Prague; Rappoport — from Porto, Italy; Rothenberg — from then town of the red fortress in Germany; Shapiro — from Speyer, Germany; Schlesinger — from Silesia, Germany; Steinberg; Unger — from Hungary; Vilner — from Vilna, Poland/Lithuania; Wallach—from Bloch, derived from the Polish word for foreigner; Warshauer/Warshavsky—from Warsaw; Wiener — from Vienna; Weinberg.

OCCUPATIONAL NAMES

Craftsmen/Workers

Ackerman — plowman; Baker/Boker — baker; Blecher — tinsmith; Fleisher/Fleishman/Katzoff/Metger — butcher; Cooperman — coppersmith; Drucker — printer; Einstein — mason; Farber — painter/dyer; Feinstein — jeweler; Fisher — fisherman; Forman — driver/teamster; Garber/Gerber—tanner; Glazer/Glass/Sklar — glazier; Goldstein — goldsmith; Graber — engraver; Kastner — cabinet maker; Kunstler — artist; Kramer — store keeper; Miller — miller; Nagler — nail maker; Plotnick — carpenter; Sandler/Shuster — shoemaker; Schmidt/Kovalsky — blacksmith; Shnitzer — carver; Silverstein — jeweler; Spielman — player (musician?); Stein/Steiner/Stone — jeweler; Wasserman — water carrier

Merchants

Garfinkel/Garfunkel — diamond dealer; Holzman/Holtz/Waldman — timber dealer; Kaufman — merchant; Rokeach — spice merchant; Salzman — salt merchant; Seid/Seidman—silk merchant; Tabachnik — snuff seller; Tuchman — cloth merchant; Wachsman — wax dealer; Wechsler/Halphan — money changer; Wollman — wool merchant; Zucker/Zuckerman — sugar merchant

Related to tailoring

Kravitz/Portnoy/Schneider/Snyder — tailor; Nadelman/Nudelman — also tailor from “needle’; Sher/Sherman — also tailor from “scissors” or “shears”; Presser/Pressman — clothing presser; Futterman/Kirshner/Kushner/Peltz — furrier; Weber — weaver

Medical

Aptheker — druggist; Feldsher — surgeon; Bader/Teller — barber

Related to liquor trade

Bronfman/Brand/Brandler/Brenner — distiller; Braverman/Meltzer — brewer; Kabakoff/Krieger/Vigoda — tavern keeper; Geffen — wine merchant; Wine/Weinglass — wine merchant; Weiner — wine maker

Religious/Communal

Altshul/Althshuler — associated with the old synagogue in Prague; Cantor/Kazan/Singer/Spivack — cantor or song leader in shul; Feder/Federman/Schreiber — scribe; Haver — from haver (court official); Klausner — rabbi for small congregation; Klopman — calls people to morning prayers by knocking on their window shutters; Lehrer/Malamud/Malmud — teacher; Rabin — rabbi (Rabinowitz—son of rabbi); London — scholar, from the Hebrew lamden (misunderstood by immigration inspectors); Reznick — ritual slaughterer; Richter — judge; Sandek — godfather; Schechter/Schachter/Shuchter etc. — ritual slaughterer from Hebrew schochet; Shofer/Sofer/Schaeffer — scribe; Shulman/Skolnick — sexton; Spector — inspector or supervisor of schools

 

PERSONAL TRAITS

Alter/Alterman — old; Dreyfus—three legged, perhaps referring to someone who walked with a cane; Erlich — honest; Frum — devout ; Gottleib — God lover, perhaps referring to someone very devout; Geller/Gelber — yellow, perhaps referring to someone with blond hair; Gross/Grossman — big; Gruber — coarse or vulgar; Feifer/Pfeifer — whistler; Fried/Friedman—happy; Hoch/Hochman/Langer/Langerman — tall; Klein/Kleinman — small; Koenig — king, perhaps someone who was chosen as a “Purim King,” in reality a poor wretch; Krauss — curly, as in curly hair; Kurtz/Kurtzman — short; Reich/Reichman — rich; Reisser — giant; Roth/Rothman — red head; Roth/Rothbard — red beard; Shein/Schoen/Schoenman — pretty, handsome; Schwartz/Shwartzman/Charney — black hair or dark complexion; Scharf/Scharfman — sharp, i.e  intelligent; Stark — strong, from the Yiddish shtark ; Springer — lively person, from the Yiddish springen for jump

INSULTING NAMES

These were sometimes foisted on Jews who discarded them as soon as possible, but a few may remain:

Billig — cheap; Gans — goose; Indyk — goose; Grob — rough/crude; Kalb — cow

ANIMAL NAMES

It is common among all peoples to take last names from the animal kingdom. Baer/Berman/Beerman/Berkowitz/Beronson — bear; Adler — eagle (may derive from reference to an eagle in Psalm 103:5); Einhorn — unicorn; Falk/Sokol/Sokolovksy — falcon; Fink — finch; Fuchs/Liss — fox; Gelfand/Helfand — camel (technically means elephant but was used for camel too); Hecht—pike; Hirschhorn — deer antlers; Karp — carp; Loeb — lion; Ochs— ox; Strauss — ostrich (or bouquet of flowers); Wachtel — quail.

HEBREW NAMES

Some Jews either held on to or adopted traditional Jews names from the Bible and Talmud. The big two are Cohen (Cohn, Kohn, Kahan, Kahn, Kaplan) and Levi (Levy, Levine, Levinsky, Levitan, Levenson, Levitt, Lewin, Lewinsky, Lewinson). Others include Aaron — Aronson, Aronoff; Asher; Benjamin; David — Davis,Davies; Ephraim — Fishl; Emanuel — Mendel; Isaac — Isaacs, Isaacson/Eisner; Jacob — Jacobs, Jacobson, Jacoby; Judah — Idelsohn,Udell,Yudelson; Mayer-Meyer;  Menachem — Mann,Mendel; Reuben — Rubin; Samuel — Samuels, Zangwill; Simon — Schimmel; Solomon — Zalman.

HEBREW ACRONYMS

Names based on Hebrew acronyms include: Baron — bar aron (son of Aaron); Beck — bene kedoshim (descendant of martyrs); Getz — gabbai tsedek (righteous synagogue official); Katz — kohen tsedek (righteous priest); Metz — from moreh tsedek (teacher of righteousness; Sachs, Saks — zera kodesh shemo (his name descends from martyrs); Segal — se gan levia (second-rank Levite)

OTHER HEBREW- and YIDDISH-DERIVED NAMES

Lieb means “lion” in Yiddish. It is the root of many Ashkenazic last names including Liebowitz, Lefkowitz, Lebush, and Leon. It is the Yiddish translation of the Hebrew work for lion — aryeh. The lion was the symbol of the tribe of Judah.

Hirsch means “deer” or “stag” in Yiddish. It is the root of many Ashkenazic last names including Hirschfeld, Hirschbein/Hershkowitz (son of Hirsch)/Hertz/Herzl, Cerf, Hart, and Hartman. It is the Yiddish translation of the Hebrew word for gazelle — tsvi.  The gazelle was the symbol of the tribe of Naphtali.

Taub means “dove” in Yiddish. It is the root of the Ashkenazic last name Tauber. The symbol of The dove is associated with the prophet Jonah.

Wolf is the root of the Ashkenazic last names Wolfson, Wouk and Volkovich. The wolf was the symbol of the tribe of Benjamin.

Eckstein — Yiddish for cornerstone, derived from Psalm 118:22

Good(man) — Yiddish translation of Hebrew work for “good”: tuviah 

Margolin — Hebrew for pearl

 

INVENTED ‘FANCY SHMANCY’ NAMES

When Jews in the Austro-Hungarian Empire were required to assume last names, some chose the nicest ones they could think of — and may have been charged a registration fee by the authorities. According to the YIVO Encyclopedia, “the resulting names often are associated with nature and beauty.  It is very plausible that the choices were influenced by the general romantic  tendencies of German culture at that time.” These names include: Applebaum — apple tree; Birnbaum — pear tree; Buchsbaum — box tree; Kestenbaum — chestnut tree; Kirshenbaum — cherry tree; Mandelbaum — almond tree; Nussbaum — nut tree; Tannenbaum — fir tree; Teitelbaum — palm tree.

Other name , chosen or purchased, were combinations with these roots: Blumen (flower), Fein (fine), Gold, Green, Lowen (lion), Rosen (rose), Schoen/Schein (pretty) —  combined with berg (hill or mountain), thal (valley), bloom (flower), zweig (wreath), blatt (leaf), vald or wald (woods), feld (field).

Miscellaneous other names included Diamond; Glick/Gluck — luck; Hoffman — hopeful; Fried/Friedman — happiness; Lieber/Lieberman — lover. Weis (white)

 

Jewish family names from non-Jewish languages included: Sender/Saunders — from Alexander; Kagan — descended from the Khazars, a people of Turkic speaking Jews from Central Asia; Kelman/Kalman — from the Greek name Kalonymous, popular among Jews in medieval France and Italy. It is the Greek translation of the Hebrew “shem tov” (good name); Marcus/Marx — from Latin, referring to the pagan god Mars.

Finally, there were Jewish names changed or shortened by immigration inspectors or by immigrants themselves and their descendants to sound more American, which is why “Sean Ferguson” was a Jew or stephen wise was once zalman weisbrod.

In our portion this week we read about Moses, and of course with most biblical names his reflects his origins, he was drawn out from the water of the nile.  But when Moses asks God how God should be called what is gods name “eheye asher eheyeh” roughly translated as I will be what I will be.  God’s name is eternal, even our words such as elhoim, adonai, el rachamim, el shaddai, melech malechei hamlachim, all reflect our attempt to give glory and honour to god, to reflect god’s role in our life or the world.  While god might not have a name, we are all given a name, by our parents, by our home, by our ancestors, by our history.  And that makes all the difference.  Shabbat shalom.