Posts by returning sephardim

Coffee - have you had your daily exorcism?

returning sephardim — Fri, 12 Mar 2010 12:02:09 +0000

Coffee - The ancient healing energy
So, have you had your daily Judaic healing exorcism? Probably ... in a way.

Sephardic medicine of the home honours coffee as a great healer and protector. Coffee is a big part of Jewish culture and cuisine; we've been doing the caffeine kick longer than most. For other's tea cakes we have coffee cake.

The 'Mode Ani' or prayer of waking and restoration of body and soul, the 'Netila' or washing of shadows, is followed by the Asher Yasar. Here we give thanks for be awoken; lifted from the dead towards oneness.

For many, reaching for the coffee cup is a ritual still. Yet this connection of its use in ritual as something that washes away shadow and 'con grace del dio' lifts us from a waking death, is one only passingly, unknowingly bidden within us. Used in rituals of exorcism or casting away evil, used for protection, cleansing and opening up to light, this is a powerful healing tool. It reminds us that our rituals and prayers of being and becoming are part of every flow of every day. There is no division between the practical and the spiritual quest. 'All' is halakha if walked with will, heart and connection.

Coffee is now used by some as an enema, said to help cleanse deeply and attributed by many as an aid in fighting cancer. There is of course, as ever, much discourse on these points. However, some evidence suggests such practice may have been used by some in the practice of preparing for Mikvah; the cleansing of every crevice for the sacred, living waters to touch and sooth into living, vital tissue once more.

For those who feel this is a waste of a good cup of coffee, such cleansing, with the open heart and will, can be enjoyed through the mouth that speaks the word with care and honour.

As a child I would never take coffee instant, only when I heard the song of the coffee machine and tasted the first notes of the voice of coffee on the air; smelling its scent, did I want it. Black with hazelnut syrup or bitter and aromatic, scented with fresh mint, iced or frothed into cappuccino or gingerbread latte (just as easily made with soya), there is a coffee for so many an occasion, celebration and healing need. Here are some ideas for coffee from my own kitchen:

Cardamom coffee (best black) ... crush pods and blend with fresh grounds, allow to infuse and settle for at least a day or so. A warming blend and good for nausea and nerves.

Orange or citrine coffee ... finely grated organic peel of oranges or lemons or bergamont blended and left as above. Uplifting, cleansing and 'bright'blend.

Coffee with 'Sephardic' sugar, spice blend. This sugar blend is full of warming, soothing spices said to remind the tongue to speak sweetness and the soul to sing love. The coffee can be latte for black.

Blend fair-trade brown sugar with a wee bit of cinnamon, a pinch of coriander, a dash of intense vanilla extract (fair-trade ndali vanilla is best). This sugar is easily used in baking and on fruits too and has healing effects of its own. Sugar and all spices mentioned, used carefully towards love and to sweeten the spirit. We are very big on the giving of sweets, are we not?

The Power of Words - Shemiras HaLashon

returning sephardim — Fri, 26 Feb 2010 18:16:28 +0000

I would like to mention 'Shemiras HaLashon'. I will try, uncharacteristically I realise, to keep this brief. There have been numerous personal insults, accusations of anti-Semitism, people seemingly declaiming Rabbis, (though perhaps I got this very wrong?). We appear to be turning discussion of Torah into a public brawl. We are told, always, of the power of words and of their sanctity. Debating and evolving understanding is something we must do. Insulting one another is something we surely must not!

'Death and life are in the power of the tongue;
And they that indulge it shall eat fruit thereof' - Proverbs 18:21

Sephardic understanding, at least in some parts of the world, speaks against the envious, cruel or shadowed eye and the cruel, envious or shadowed tongue. G_d said 'let there be light' and what do you know, light shone in and through everything. We should not cast dark in that light, there is enough of that already in the world without us adding shadow. Before we ask blessing on ourselves we ask blessing on others, before we ask blessing on our children and communities we ask blessing on those of the world. 'Una Boki di bendision' (Ladino) will speak sweetness for paths of milk and honey. This is a tall order and one I rarely attain. I would be more comfortable, however, if we did not slander one another or stoop to personal insult in our debates. If our words are truthful enough they will shine without need of insult, which can only sully our intention and muddy what we try to say.

So, I wish you a joyous Purim and hope we can communicate well in the future, even and especially when our opinions differ.

Shalom

Why Coca-Cola Aint Quite Kosher Yet - Consuming Passions for a 'New' Kashruth

returning sephardim — Wed, 24 Feb 2010 18:06:15 +0000

If what you consumed poisoned ground water and land or involved discrimination of fellow humans would you consider it Kosher? Kosher is derived from the Hebrew word "kasher," which means 'proper' or 'pure', 'ritual and life worthy'. 'Treif' derived the Hebrew word 'teref' which means 'torn'. We are guided against consumption of torn produce. There are many meanings attatched to 'consuming', pridominantly eating, but in modern society shopping too. I believe this is relevant to Halakha, for what in life is not? If we extend the notion of kashruth to how we shop in the broader spheres of our influence on food production we must surely embrace ideas of how people and animals and environment are treated along the supply chain with greatest scrutiny. 'Those who have the capacity to eliminate a wrong and do not do so bear the responsibility for its consequences'. (Talmud, Shabbat 54b). The official 'kashering' of Coca Cola demanded much tact and endeavour on the part of Rabbi Tobias Gefen who inflenced the company to use beef tallow glycerine or products of grain kernels in the drink. This lead to certification in 1935. All was ingredient based, not supply chain based but how much goes on in the supply chains of commerse? 1966 when Moshe Bronstein, of Tel Aviv, accused Coca-Cola of boycotting Israel to appease its Arab market. This echoed issues bought to the fore in 1961 when an Egyptian civil servant reportedly mistook Amharic writing on a Coca-Cola bottle for Hebrew, accused Coca-Cola of trading with Israel and was told that would never happen. Of course it did but its vital to look at the roots of something as well as its new branches. We have issues of Israel the people / nation state debate here so let us move to the larer picture before we loose ourselves:

In the last decade Coca-Cola production practices were accussed of polluting ground water in India with carcenogenic pesticides 30 times over safe levels espoused by the Economic Eurpoean Commission. The corporation was criticised in 2008 for their impact on the local water supply. In 2004 Coca-Cola sold the British Public bottled tap water as spring water under one of their many brands, 'Dasani' and had to remove all products from the shelves. Taking water from places where water is scarce, thus robbing land and mouths must render a food source 'torn'. 'One who destroys a single life is considered to have destroyed an entire world, and one who saves a single life is considered to have saved an entire world' (Talmud, Sanhedrin 4:5). When water sources and other resources are used up or undermind the corporation moves on, taking any jobs and revenue with them. On 10 December 2008, the US Food and Drug Administration (FDA) found that Coca-Cola's product Diet Coke Plus 20 FL OZ was is in violation of the Federal Food, Drug, and Cosmetic Act. Full sugar Coca-cola is often blamed for tooth decay and obesity. If you subscribe to a translation of 'Kosher' as 'fit for life' or 'fit for ritual' you may start to see a problem here.

More sinister lawsuits and allegations abound. As this is the largest drinks company on the planet and worth a few coins we must take it all with a pinch of salt. International and widespread litigation, however, ranges from obesity and tooth-decay to maltreatment of staff and locals, to pollution and misuse of land and water, to collusion in intimidation and murder. It is surely within Halakha to be mindful of these issues and interested in finding truth beyond rumour to know whether we can feel a product fit to consume.

If the business of Coca-Cola and its innumerable incorporated companies is to make money above all else this condemnation hardly sets it apart and the global financial shabang we have been living through hints that perhaps looking only at profit margins is ultimately unprofitable as well as unethical. Many economists and business Leaders are beginning to understand this but we must understand it too and act accordingly. There is rising conciousness in the business world of the sustainable economic sense of looking at social and environmental need too, providing more stable environments in which to trade and more realistic resource management. Part of this evolution of business is bought about by the ethics and choice of the consumer. I believe kashruth principles looking into supply chain management have a great role to play within this. Monopolistic Business to me snacks of putting gold above all else and there is a distant echo of the desperate worship of a golden calf. Philanthropic guestures can nurture few and Coca Cola does give a infantasimal fraction of its inconcievable profits into worthwhile projects. Few of us would say that leaving the corner of the field for the poor makes it OK if all other land was rendered torn and useless. There are large corporations trying to stabilise themselves to empower local economies and communities by trading with or ethically incorporating small and medium sized businesses and working with stakeholders to try and make things fit. It is a massive undertaking. Corporations taking what they need and moving on, leaving nothing but destruction, social, environmental, economic must be a thing of the past. We are part of every business we buy from.

If we are looking at our 'way of walking' we must surely take into account our carbon footprints and any stomping on human-rights our purchasing choices may involuntarily have. Here we have Anavah" (Long-term rescue), "Hatzalah" (short-term rescue), "You shall not stand idly by the blood of your neighbor" (Leviticus 19:16) You shall love your neighbor as yourself" (Leviticus 19:18). Certification processes thus far have been thorough in the areas they have looked at, yet this has limits and has yet to address many of these issues. It is up to us to seek and desemble too. The paradigm of 'Human Security' exists on the premise that unless everyone is free from extreme want and fear, no one is; that if some live in truly insecure environments then we are none of us secure. Treif lands, trief hearts, trief life.

We are not voiceless or powerless. Global voices so far resulted in the corporation joining the UN Global Compact in 2006 as they begin minutely to engage in discourse. There is hope, but they have a very long way to go. We are able and arguably called upon to change the world a little with each daily ritual, each purchase of a cup of coffee, each lighting of a candle, each peeling of a pomegranette, each choosing of a gift or shoes, or dress or how we heat and light our homes. We can ask where everthing comes from, who has held in in their hands, whether they were mindful, whether they were treated fairly. We can enquire what materials were used and their origin, what animals or habitats were harmed and how this can change. We may look at where and how we get rid of things past our use. If we throw something 'away', we may ask where 'away' is and what and who lives in 'away'. We must ensure we are not creating Treif Lands but enabling lands that flow with milk and honey for we are told 'It shall come to pass in that day that mountains shall drip sweet wine and the hills shall flow with milk.' (Joel 4:18). To my eyes there are issues of sustainability implicit in the rules of kashruth, including those rules less observed. From the time of Adam we were soverigns and guardians of the garden; a good ruler recognises that his power is no greater than his kingdom and thus greed within the garden looses us paradise. It is an odd kingship, being also a kinship, any sense of belonging expressed in Hebrew often considered more one of pocession but never ownership, ie belong with not to, have stewardship over.

Many Jews offer much of ourselves as this is custom, honour and joy. The sacrifice of a calf once meant much of a family's livelihood together with an animal a righteous man will have known the soul of. 'The Righteous man knows the soul of his animal' (Proverbs 12:10). If what we offer G_D and our neighbour echoes this generousity of spirit and humbling of pride in the giving then we might be cooking kosher again. Until that time, coca cola will not be on my menu until they can sing Anavah in 12 tongues. Change runs slow for the largest drinks company in the world and it needs our exacting standards prodding it into action on manufacture as Rabbi Gefen began with content. The same is true of many Corporations. I am not suggesting for one moment I have either knowledge or authority to dictate the interpretations into minds nor onto tables other than my own. I do, however, want to throw some observations into the pot and see what cooks. We are guided against not just eating meat and dairy together but also fish and meat. Beyond health benefits this sings to me of not wasting but instead respecting life asking how needful are we of so much protein and telling us to limit how much life we take. There was a time when most fishing came from sustainable fisheries but now we have to seek and choose. I am happy to say that a friend's father, an Orthodox Rabbi expounds the virtues of kosher dolphin friendly tuna. This makes spiritual and logical sense to me. I ask whether eating too much fish and meat together means we run the risk of spiritually 'consuming blood' through the splilling of it unecessarily? It is beneficial to separate these things for the health but also for the heart and soul, to preserve a balance that was in nature in the time of our forefathers but elludes us today in this time of climatic change, over-fished, rising and acidifying oceans, hormone fed, mass bred cattle and birds and toxic soil. A world where much of our food is grown in arid regions, with fragile and unreliable irrigation systems.

Keeping the ritual and joy of food; keeping kashruth, is surely at least in part about awareness and attention to detail? Should we not be world leaders in fairtrade, in organic and local produce and in more ethical larger enterprises? Attention to detail is not something the Jewish people shy away from. There was a time when observance of kosher was based on trust and interpretation of the heart. If you did not trust a slaughterer you would not eat the meat. Halakha illustrates the intricacies of the effects of our actions and that there is no such thing as non-action but rather unconcious action and conscious action, passive action or empowered action. If we know the far reaching implications of how we choose to live, eat and trade the arm of positive, empowered, concious action must surely seek to fit the reach of each choice's consequences.

How can Coca-Cola be considered kashruth when we become aware now in ways Rabbi Gefen could not possibly have known in the 1930s; of the spheres of action and consequence in globalised commerse? Coca-cola is considered kosher and yet we question the kashruth of each other's table. There are 'kosher' certied products, inadvertantly propping up unjust international trade laws, poor practice and unsustainable and even inhumane methods of growing, rearing, harvesting and transporting foods. These cannot be fit for ritual, not 'pure' or ' proper'; not truely kashruth. For example, it is written, In Exodus 22:30, "Do not consume meat from an animal torn in the field." We may ask if battery farming, intensive rearing or hormone fed birds and beasts can be considered Kosher. Surely only organic and free-range animals in the field not the barn fit the word and then in small amounts, if any. We are in danger of bowing to the idolatry of commerse and loosing the very essence of the laws that mark food as a blessing and a joy. I love coffee and chocolate and sweet things and am not suggesting a world where we live off lentils (though I have a wondrous spice lentil soup recipe for anyone who wants it.) My call to Rabbi, cook and executive director alike is simply this, re-examine enterprises in the light of Halakha, examine foods, examine trading practices and farming practice even more deeply, look at what is health-giving, and work out whether you can deem each product as 'pure', 'proper' and ritual fit, or if lives and lands have been torn to bring it to your table. My soul is calling for us each to do what we will and what we are able to keep food, within reason and enjoyment, a sharing, a ritual, a blessing for those beyond our dwelling places as well as those within them. Invite the world to your table this shabbos!

http://www.nus.org.uk/PageFiles/491/Coca-ColaColombia_Summary.pdf
http://www.jewishvirtuallibrary.org/jsource/Judaism/Kashering_Coke.html
www.flex-news-food.com/.../Coca/.../india-legal-action-looming-against-c...
www.business-humanrights.org
www.unglobalcompact.org
http://news.bbc.co.uk/1/hi/business/3809539.stm
www.fairtrade.org.uk/includes/.../jewish_community_resource.pdf
www.organickosher.co.uk

Halakha of the Heart - mapping the path with a chorus of voices

returning sephardim — Sat, 20 Feb 2010 19:05:13 +0000

I see Halakha as a map with our hearts as the compass. We each use our hearts and insights, when two Jews speak of Torah there are three opinions given breath. Limited by modern interpretations of 'law', we speak surely of the way of navigating, of walking closer to Oneness? The many shimmering meanings of each word of Torah; the many nuances, subtleties and complexities of our ancient, shared language, birth different interpretations. The truly observant and liberal alike must surely create space for the individual voice and delight in our diversity of hearts in chorus. There is a living symbiosis between 'the way of walking' and the narrative, mystery, science and philosophies of Aggadah. They have the proven ability to grow together from secure roots and connection to a greater light, branches of the great tree of life. The Mishnah and the Talmud have nurtured generations. Yet there were 12 tribes and two sexes. There have been voices lost in the wilderness who have found other directions. Those voices will often have continued singing, paths and memories of primordial wisdom passing down generations as a reminder to look to see light in our neighbours, in other nations and peoples. Before Babel we are told all humanity spoke the same language. Once upon a heart-beat, we all came from Africa, our people's birth in the North of Africa, in Egypt. Perhaps the loses we have suffered, the breaking up of all, this was part of spreading the light in order to recognise it in 'other'; to remember we are all of one creator, to blend our stories with those of others; to build our hearts? Who knows? Of those 12 tribes, however I will say they are each a vibrant colour of the refracted light coming from the one light; the one 'Shem', all from 'The Name', 'The Source', 'The Light.' Some of our stories and traditions may again be at risk of being lost through utter submersion into a single hue or into the unhearing elements in the world at large. We may trip in our 'way of walking' if we become either too alienated from our roots or utterly aliented from all else in the globe we share, or too concentrated on one or two branches of the great tree. We must always ask ourselves, if we are a chorus, who are the voices less heard? Which are the stories less told? How do we hold those voices in harmony? I think these are age old questions for us.

My voice is that of a woman, that of one who has a mix of blood; whose Sephardic songs have blended with other nations and heritage, though much of my mother line stretches back centuries and something more fundamental within makes me of the Sephardim. Many Jews may choose to disregard my voice as part of the chorus for some of those reasons. This would be their choice, valid no doubt in some ways of seeing and I would not dislike them for it. I believe none-the-less, that they would be mistaken because all voices and hearts and eyes are important; because that is who we are and how we survived. 'Holy' has 'holistic', seeing from all aspects connotations. I am not able to call myself 'holy' but rather I try to see things holistically and honour the breath of life in all. It saddens me that in being misunderstood or mistrusted by the critical and unhearing within the world at large, we may cease to witness ourselves. The unheard voice goes elsewhere to sing, ultimately knowing the creator hears even in the darkest places and everywhere there may be light with the veils pulled from our eyes. This is part of the story of my family and why I am now re-finding the stories, the songs, the traditions of my mother's mothers and fathers. With each discovery I find so much we still do, so much of what I wrote as a child and women, so much of what we choose to eat, so much of 'our way of walking' still echoes the footsteps of the Sephardim. My mother's mothers' voices were not heard so well I think and they chose to 'walk the path' alone and with 'other', keeping their candles burning in their ways and eyes and hearts, rediscovering their voices and trying in all ways to empower others until I moved full circle, this time determined to use my voice and have theirs heard too. For any caught in shadowlands, Jews and not Jews, each soul caught in shadow enshrouds the world's light and requires us to find within each of ourselves something to keep the candles burning, both for ourselves and for all, so we may live brighter, fuller lives and welcome more light in. I hope you choose to hear my voice, and connect with and debate my words. I love to argue, creative conflict being the building force that neutralises destructive conflict, within the self and within the world. I am learning and if ever I forget that fact I have ceased to live. But learning is like breathing, you give and receive, absorb and release. There is no waste, only cycles of growth and understanding. This we understand.

In a country where Ashkenazim have found the fortitude to have flourished despite all challenge, and where the nurturing mother tongue of Yiddish holds strong, it is vital that other traditions are looked upon as equal and honoured for their differences. 'Anavah' makes it is paramount that doors and ears are kept open. With the closure of one gathering place for Sephardim in Manchester, with the seeming dwindling of ancient healing practices and folklore, I worry. I see Ladino and I understand it more than book learning would suggest I should. I have to search to find this particular 'Lingua de la Leche' of Jewish people though. Much of the prayers, poetry, stories and healing is writen in this melodious, seemingly disappearing tongue; much of the Aggadah is fading, to be opened by the few. Where places this the voices of all? The Sephardim settled in Britain first and this country has acted both as that which exiled and destroyed and that which protected, sheltered and nurtured, as it has to us all, as many countries have. Isolated and outside things as I am, I hear little of Jewish communities in Britain other than the irrepressible Ashkenazi. I hear much from America of the Sephardim and little anywhere of Yemenite and Mizahri. Indeed there is much lumping together of we groups, not just in the 'renewalist', communal, all welcome, healthy way. We are clumped together like curdled coffee; in the not seeing way; in the one hue not many way. Perhaps it is the case that Sephardic and Yemenite and Mizahri Communities are thriving and flourishing in Britain. I would love to hear this is the case! Perhaps it is my isolation, geographically and through the tides of time that leads me to see and fear it otherwise. These things I do not know but am seeking illumination. I know little and talk much, this I do know. I do know too that we can sing as the different rivers over the rocks leading to the sea; with many voices, many waves and undulations, and one ultimate direction, towards 'The Source.'

When we are humble enough to recognise and hold as one our shared roots and diverse branches with other peoples and tribes, we see our colours sparkle. We may see beyond ourselves and our shared roots to other deep connections and shared roots of a different nature. We may acknowledge the value that Shari'ah from the Arabic, also means 'to walk the path' as Halakha does, and that our words for 'peace' and 'light' and 'prayer' come from a shared linguistic root and interconnected heritage with Islam that speaks of the Almighty power that sings all life into being. If G_D is One, that one parental source made them and breathed life into the clay of their form as the breath and spark was breathed into us. Celtic and other world superstitions show some kinship with some of our ways of walking and these may be starting points, not for loss of identity but for connection and truth. I think maybe it is trust in our voices to the point of hearing others without loosing our own that can make the vital difference.

Of those saving, harmonising voices too are those of the mothers and of the mother tongues and mother wisdom passed to girl and boy, of the rituals of healing and balance within the home and community. The issues local and international we face in terms of health, commerse, environmental change and challenge, education, peace-building and community are given balm of reason and mystery and art through shared voice. Science, business, tradition and innovation cannot be growthful and enduring without the connectivity of the feminine; without the voice of all. A fire cannot burn bright with disconnected sparks nor without the watch-wardens of the night. The world calls 'Hatzalah' and 'Anavah' in a variety of tongues, in the mouths of humans and tongues of forest fire and flood, in the language of science and politics and art. We call for it yet know the answers are written and sing for us to hear if we listen to the 'All'.

Women are traditionally the keepers of the tides and cycles of life, given the duty of renewal and celebration of the head of each month in the promise of the new moon, singing its return to fullness, heralding the oncoming month's festivities and remembrances, casting away the dark. Women are those that traditionally light the candles to carry light into those darker hours. We are those who pass the kiddish cup, our cup of life, to our men to bless and our children to drink of. We sing the words into being, into form. We bring the herbs, spices, oils and foods that are fit for life; fit for ritual into the home. We dance and sing and cook and cleanse our Halakha. We give the sweets that sweeten the spirit and the salt that absorbs and cures harm. There is a hidden Aggadah of women, a Talmud of the milk tongues that moves beyond that of the home into the community and from thence the world. Women's choices within the home and within their chosen work is no less than each man's. Likewise the way in which a women works, the chosen carreer when careers are chosen is as much part of the path as each man's. A man's role in the home is likewise vital. The domestic ritals of healing, balance and nurture have the power to extend into the workplace and the world when voices are heard and recognised and shared and encouraged. The star of David holds and heralds that balance with two equilateral triangles, for what is the sun's fire without its reflection in the waters of creation? What is reason without mystery? What is the seed without the earth, the wind without the tree, the voice without ears to hear? I know too well, as so many do, what it is to live outside balance and to live seeking it with every part of me but away from what nurtures most. The more we hear eachother, the more we are heared. The more we hear, the more we are able to recall and embrace and nourish both our roots and the fragile, vibrant new shoots of the tree; our shared tradition and our new interpretations of it. The less we hear the less we are heared, the more we loose meaning and connection and are cast adrift. We must also honour the male and female aspects in each one of us and each word of Torah and how these translate into our world and ways of being, for we each have both mother and father within and each the playful Simcha within too. There are different calibrations of the role of man and women, different ways of living, loving, nurturing, protecting and being within home and community based on the balance within.

We each find our routes and ways of walking but being generic, homo-generic or patriarchal cannot be the answer and is not what I see when I read the word. Whatever our gender, we each find our own balance of roles in home, community and world by seeing as equal and symbiotic the feminine and masculine elements of life and soul within ourselves, others and our traditions and interpretations of the map before us. We must hear all voices. Men are heard more when they hear women, men hear more when they hear eachother. Women have a gift for speaking, I know I do! We must also listen to our sisters, to our menfolk, to our elders, to our children. We must listen to the word in the wind and waters and in the ground that bears both our footsteps and our fruit. We must listen to the light, mystery and reason in the words of friends, strangers and seeming foe. If we listen well enough, I trust we will hear the word of 'The Great One' in all these voices. I am waiting for your thoughts. I am needing your voices. I am listening.

el Dio de muestras madres; de Miriam a-nevia

returning sephardim — Thu, 18 Feb 2010 23:06:31 +0000

Con el nombre del Dio, con gracia de Dio de muestros padres Avraam, Issac y Jacob, Moshe, Aaron, David, Salomon y Elijah, el Dio de muestras madres, Tehom, Hava, Sarah, Rachel, Zilah, Leah, Devorah, Asnat, Ester, Yocheved, Miriam. Esto es melezina de muestras madres, las buenas mujeres, las madres di mi madre, las mujeres del pasado, mujeres bendichas, muestras madres, buenas di alma y korason; las bavas, las ermanas de Miriam en la lengua de la leche. Yo meto la mano como la senora de Miriam a-nevia que sanava y melezinava y todo el mal, la avla mala y ojo vazio eya quitava y a la fondina de la mar lo echava, l'agua di la mar si vieni a mizurar k'in esti kuerpu nu va tiner dingun mal. Todo il mar lu echu a la mar, la mar es ancha y todu lu puedi reivar, lu puedi reivar y simportar. Kon el nombre del Dio, de muestras madres y muestros padres, con gracia de Dio, el Dio ke de la komplida.

Earth, Heart, Eye, Tree, Flame and Living Water

returning sephardim — Wed, 17 Feb 2010 16:07:19 +0000

Where I see Torah, how I begin to learn and share :)