DAVE GORDON 

A new documentary series, Secrets of the Land, was produced by Israeli award-winning documentary filmmaker Igal Hecht, and takes viewers on a virtual journey through some of the oldest excavation sites in the history of the world. The series explores the connection between science and history, specifically looking at stories from the Tanach.  

The area adjacent to the Kotel, with thousands of feet of subterranean space, is waiting to be rediscovered, and Hecht is keen on bringing to light the mysteries hidden therein. Archeologists recently uncovered an ancient market underneath the Kotel that is not yet open to the public. But,  Secrets of the Land will allow curious viewers to see what all the excitement is about, as they  view their first glimpse of this astounding discovery.  

“The market was massive,” said Hecht. “You can clearly see shops and paths for people to walk. To think that all of it was there two thousand years ago, and beyond, is mind boggling.” 

13 Episodes 

Each of the 13 episodes of Secrets of the Land, filmed over the last two years, takes viewers behind the scenes of substantial digs in Israel, and features some of the world’s top archeologists and historically significant archeological sites. “We were looking for the most interesting excavations in Israel. We wanted to present an accurate portrayal of history in the holy land, and document those [archeologists] who were leading the way,” Hecht said.  

In addition to on-site discoveries, Hecht visited the labs that crack the code of what is behind each artifact. 

New Technology Unlocks Ancient Secrets 

“One of the things that truly surprised me, and also helped change the direction of the series, was finding out about all the new forms of technology and science that were involved in modern day archeology,” Hecht said.  

“I realized that the way archeology is explored today is very modern and innovative. The excavations themselves might be low-tech, but everything that comes after, such as carbon dating and things along those lines, are very high-tech.” For example, Hecht learned that archeologists found grape seeds in 2,000-year-old donkey feces, and through that, they were able to determine the types of people that lived in the area. 

At one of sites where Hecht was filming, he was taken by a small, 2,000-year-old room, presumed to be part of a home during the time of the Second Temple. In it, Hecht saw several candle holders, and a set of stone stairs that had not been used in millennia.  

Hecht and his crew, which included Lior Cohen, Gabriel Volcovich, Nikki Greenspan, and Julian Hoffman, take viewers on a journey through various parts of Israel. At each step, Hecht is excitedly learning along with the audience.   

“I had very little knowledge [of archeology]. In fact, in the show, I don’t pretend that I do. That makes the show work. I am there experiencing the discoveries in the same manner that the audience does, as they watch at home,” he said. “The mixture of history and science that we feature in the series is extraordinary.”  

Sites Featured from North to South 

Among many sites, the crew visited Timna, the location of Solomon’s Mines, where Hecht was awed by the scenery: “The rock formation is something you’d see in Petra in Jordan or the Grand Canyon. There’s so much beauty and history to explore there.”  

Other locales included the Tower of David, “Migdal David,” also known as The Citadel, located near the Jaffa Gate entrance to the Old City of Jerusalem. One episode features Shiloh, in Samaria (the Shomron), where the Israelites prior to King David’s time set up a sanctuary and city, and where the Ark of the Covenant, the “Aron HaBrit,” was housed for hundreds of years.  

Also featured is Magdala, on the shores of the Kinneret, the Sea of Gailee, in the North. Magdala is home to an ancient city, where recent archeological excavations discovered the Migdal Synagogue, dating from the Second Temple, as well as 2,000-year-old mikvehs.  

Hecht’s Documentaries and His Passion 

Over the past quarter century, Hecht has been involved in the production of over fifty documentary films. Secrets of the Land is the latest in a string of Jewish-themed films, such as “Qassam,” about the residents of Sderot being attacked by Hamas rocket fire, and “Disengaging Democracy,” about the 2005 Gaza disengagement. An upcoming project includes “The Jewish Shadow,” a documentary film that explores the lives of Soviet Jews in 1970s Ukraine. 

“Israel and Jewish issues have been at the forefront of my work. I also deal with a variety of other issues and topics, but I keep coming back to what drives me,” Hecht said. “The simplest answer is that this is just what I am most passionate about. Israel is my home. I was born there. I am extremely passionate about it in every aspect possible. It holds a massive place in my life and therefore my career. My Judaism derived from that. The two are forever intertwined for me and into my work.” 

Secrets of the Land was not merely another project for Hecht. It was driven by his passion to help the Jewish people defend their rightful claim to Israel as their homeland.  

“I think the biggest takeaway for Jewish audiences is the historical and unbreakable connection of the Jewish people to Israel, Judea and Samaria, to Jerusalem, to the Galilee, and so on,” he said. “[The series shows] that archeology truly proves that the Jews were, in fact, living in Judea and Samaria, Jerusalem, and all over the Fertile Crescent, thousands of years ago.” 

“These are not only places and words in the Torah. Archeology and science help explain who was there years ago, and why this land is so important.” 

Mozelle Forman 

Judi Chalme likes to talk.  She loves talking so much that for over 25 years she has made it her career, as radio talk show host with the moniker “Jersey Judi.” She has become an advocate for and guru of “word wellness.”  Judi and I both agree that currently most of the population, but especially the lettered generations – Gen X, Y, and Z – have lost the art and skills of communicating verbally, and they need our help.   

New Communication Modes’ Impact 

Collectively the gens, also known as digital natives or millennials, were born between 1982 and 1994.  Technology blossomed simultaneously and is a major part of their everyday lives. Almost all their activities are mediated by a screen – including, most dramatically, the way they communicate.  Previous generations did not have all the various methods of communication now available.  If you wanted to speak to someone, make a doctor’s appointment, or order a meal you had to pick up a landline telephone and speak to someone on the other end.  Along came the miraculous fax machine, allowing a written document to be transmitted from one’s home to anywhere in the world within moments! Then came email, texting, and then cell phones, which allowed their owners not only to make calls but also to text, email, and take pictures!  

As we embraced – or not – these new modes of communication, we had to learn the new acronyms and “rules.”  Emails became passe and the younger generations considers it rude to call people, as they prefer a text or WhatsApp.  When communicating, using capital letters makes it look like you are screaming, and why spend time typing “thank you” when “tks” will do?  As texting is now the preferred mode of communicating, baby boomers may watch in horror as three teens sit quietly in the backseat of their cars texting one another. Couples can be seen sitting in a restaurant glued to their phones with nary a word between them. Crazy as it sounds, teens sometimes ask their therapist if it would be ok to text during a session because they are not comfortable talking. 

Challenges to Spoken Fluency 

Judi comments, “When we were younger, we didn’t put too much thought into speaking.  We just had thoughts, and if we wanted to express them, they came out fluently in spoken words. Today, our increased reliance on, and preference of, technology, specifically texting and email, has created a generation of people who have forgotten how to express themselves with the spoken word.  Typing has taken precedence over talking.”  Judi considers this as a disaster in the making.  Subtle communication indicators, such as tone, inflection, and body language, are absent when we text or email.  We no longer have context clues that add to our message, only punctuation.  Even eye contact has become a lost art.  

Judi has witnessed how the shift in how people communicate can put people at a disadvantage.  “Many students in the verbal communication skills classes I’ve taught are hesitant to speak directly to people and have a hard time looking people directly in the eye while speaking to them.  In almost every case, they prefer text and email to spoken conversations and have developed anxiety about making phone calls and leaving a voice message, looking people in the eyes, and dealing face-to-face with difficult topics. This means they may be less likely to be able to defend themselves, speak their minds, and advocate for their children. This also has an impact on their ability to interview for jobs and gain admission to educational institutions. If they can’t express themselves well verbally, they may not get the jobs or be admitted to the schools they want to attend.  And finally, without proper verbal skills, we can’t express ourselves to our loved ones in effective ways.” 

Judi’s work focuses on coaching people to speak in an articulate, fluid, and grammatically correct way.  “My goal is to retrain people into speech-first beings, and strengthen ‘word wellness.’ Like muscles that need to be strengthened, our speaking skills need attention and training as well. If you don’t keep your speaking skills strong, they’ll weaken to the point of being ineffective.  Shouldn’t word wellness be a priority?” 

Word Wellness 

Judi uses the term “word wellness” to describe the antidote to today’s tendency to cram thoughts and ideas into as few words as possible. Word wellness means knowing and being able to properly use words that make you sound intelligent, knowing which words are commonly mispronounced and taking care to pronounce them properly, and knowing which words will make you sound less intelligent than you actually are.  “Because tweets are 130 characters long and texts use abbreviations to save time, people have forgotten how to use words properly. For instance, students in my high school class had been calling their morning coffee ‘expresso’ for so long that I had to call Starbucks to convince them that indeed it was called ‘espresso.’  I have heard people say, ‘I shoulda went’ or, ‘Me and him have a meeting,’ not realizing that they are both grammatically incorrect.  People now need to re-learn the basics of using words well.”   

As a child actress trained in diction and raised by a mom who was a “stickler for using proper grammar,” but most importantly as a coach helping others, Judi recognizes the value of speaking well.  “I truly believe that good verbal communication actually makes you a happier person. How? When one feels comfortable expressing themselves with words, not just with texting or tweeting, they will engage with others more frequently.  The anxiety of speaking out loud is reduced when one is comfortable that they won’t sound silly.  In addition, good verbal communication increases our ability to be heard and understood, which improves the quality of our relationships. And when one has positive human connection and feels understood – well that’s happiness.” 

Judi’s Top Tips 

Here are Judi’s top tips for gaining word wellness. 

• Get back into the habit of picking up the phone and calling people for simple things, first. I realize telling somebody you’ll be there in ten minutes is not phone-call worthy. And I myself love the convenience of texting, but texting back-and-forth “conversations” that go on for hours are a recipe for disaster.  There is too much room for misunderstanding and tension.   

• Take opportunities that allow you to have face-to-face conversations and make eye contact!  Really look at the person you are speaking to – not in a staring hard way, but glance at their face so you begin to learn non-verbal cues. 

Judi has other tips and tricks that she teaches in groups and one-on-one coaching.  Anybody looking to brush up on their verbal skills, namely people who have interviews, speeches, or presentations coming up, and people who don’t feel confident speaking in general – privately or publicly – can benefit from these coaching opportunities.  Judi will be leading her first corporate training seminar this month, organized by an employer who wants his employees to sound more professional.   

This summer, Judi will be leading training groups in Deal, with a maximum 10 to 15 people.  “I am a firm believer that the art of speaking well – both technically and communicatively – can be learned.  Hashem gave us the gift of speech. It’s what separates us from the animals. It’s my firm belief that we all need to consider that gift, care for it, and put thought into the use of it, the way we do with all of His blessings.”   

Here is Judi’s final takeaway: when you have something to say, make sure to say it well. 

Judi can be reached at judi@thetalktheory.com, on Instagram @TheTalkTheory, or by calling 848-844-5989.  And although she’d rather speak to you, it’s okay to text her. 

By Rabbi Hayim Asher Arking and Rabbi Ezra Ghodsi 

Many have the custom to eat dairy on Shavuot. If one wants to make dairy bread, one should be cognizant of the halachot involved. The Gemara (Pesahim 30b) teaches that one is not allowed to make bread that was kneaded with milk. This prohibition was instituted by the Rabbis out of concern that one will forget or will not realize the bread is dairy and will eat it together with meat. Baking dairy bread is only permitted in certain instances. 

What are the conditions to allow one to bake dairy bread? 

One may bake dairy bread if one of the following conditions is met: 

1) Only a small amount is baked.  

2) The bread is baked in a shape that is recognized as specifically dairy or meat. If there is an identifying – not just a different – shape, that will remind people that it is meat or dairy one may bake even a large amount. 

What is considered “a small amount”? 

According to some opinions, it’s the amount that will be eaten in the coming meal. Some are more lenient and allow an amount that will be eaten within the next day. When baking such a small amount for the family there is no concern that it will be accidentally eaten with the other type. 

What shape should I bake the bread in? 

A shape only helps if those eating the bread would recognize the bread is dairy because of the shape. If the same shape is used for both dairy and pareve bread it will not help, as one may inadvertently assume that the bread  is pareve. Another option would be to sprinkle cheese on top of the dough, as this way it would be easily recognizable as dairy and it wouldn’t be eaten with meat accidentally.  

What if I already baked a large amount without a distinctive shape? 

If one forgot, or even if one was unaware of the halacha, and baked a large amount of dairy bread, all of the bread is forbidden to eat, even by itself, and must be discarded. Once the dairy bread is baked, it does not help to give it out to family and friends, even if each person is receiving a small amount and it will be eaten right away. 

What about crackers and pastries? 

Although one of the above conditions is necessary for both bread and crackers alike, those conditions are not required for sweet pastries or cakes. One is allowed to bake a large number of sweet dairy pastries or cakes even without an identifying shape. Since sweet pastries are not eaten together with meat we are not concerned that a mistake will happen. Although one who ate meat has to wait six hours before eating anything dairy, we do not go so far as to prohibit making something that might be eaten during that time, and only prohibit what might be eaten together with meat. 

What about items that are filled, like sambousak? 

In regards to sambousak or bourekas, there are varying customs. Some are careful to make them in an identifying shape. For example, cheese bourekas are triangles, while the meat ones are made into a square. The meat ones also have some of the meat showing to differentiate between meat and pareve bourekas. For sambousak, the meat and cheese ones are made in two different shapes to identify which one is which. Others are of the opinion that the prohibition only applies to bread that was kneaded with milk, as one who is eating it has no way to know that it is not regular bread. However, something filled does not need an identifying shape, as it is clearly noticeable that there is filling and one will find out what is inside before eating. Experience has shown that it is prudent to make bourekas or sambousak noticeably different, as people have mistakenly used the dairy ones for a meat meal or baked dairy and meat ones simultaneously.  

What if a small amount of pareve bread came in contact with dairy? 

If only a small amount of pareve bread came in contact with dairy, it is permissible to eat, however, one must be careful not to eat it with meat. In fact, the halacha goes further and requires that any bread eaten with a dairy meal may not be eaten at a meat meal, or vice versa, out of concern that the bread may have come in contact with meat or dairy. This halacha applies to any food that was on the table and potentially came in contact with dairy or meat. They should not be served at the opposite meal.  

What about the bread that was in the middle of the table and didn’t get touched at all? 

Generally, what was used for serving in the middle of the table may be used in both a meat and dairy meal, as it wouldn’t come in contact with the other food on the table. One should be mindful if there are children at the table, as it may be problematic to re-serve the food since it is more likely that the food would have come in contact  with their hands, which may have had food residue on them.  

Custom to Eat Dairy 

It is interesting to note that while there are many reasons given for the custom to eat dairy on Shavuot. The Rema (Shulhan Aruch 594:3) explains the custom based on the previous halacha. It appears the custom in his time was to start the meal with dairy and then in the middle clear off all the dairy and switch to a meat meal. The Rema explains that based on the above halacha, they would need to bring new bread to the table. The requirement to have two separate breads would then serve as a remembrance of the Sh’tei Ha’lehem – the two-bread offering brought in the Bet Hamikdash on Shavuot. 

Rabbi Yehuda Finchas 

Rabbi, last Shabbat my shoulder was hurting so I asked my son for a gentle massage. He politely refused, arguing that massages on Shabbat were forbidden. But I once learned that it is permissible. Is my son correct or was he just being lazy?  

There’s actually a difference of opinion as to whether you may have a massage on Shabbat. Hacham Ovadia, zt”l,  does allow a gentle amateur massage, but others disagree. To appreciate these different perspectives, we need to delve into differing explanations of a mishnah in Masechet Shabbat (147a) and the subsequent rulings of the Shulchan Aruch. 

The mishnah rules that one may not be “mit’amel” on Shabbat. Rashi explains that “mitamel” describes a type of massage of vigorously rubbing the body. It is prohibited on Shabbat since it is classified as a “weekday activity” or “uvdin de-chol.” Rambam disagrees and describes “mitamel” as a therapeutic treatment that induces sweating. This was considered medically beneficial and is therefore prohibited under the general prohibition of medical treatment on Shabbat (in a non-lifesaving setting).  

A practical difference between these two approaches is a gentle massage. According to Rambam, so long as it doesn’t induce sweating, it would be permissible, but Rashi would still prohibit it since it would still qualify as a weekday activity.   

So, who do we rule like, Rambam or Rashi? 

Fascinatingly, Rabbi Yosef Kairo, the author of the Shulchan Aruch, seems to contradict himself. He first quotes Rashi’s opinion in chapter 327:2 of Hilchot Shabbat and in the very next chapter (328:42), he quotes the Rambam. Depending as to how you resolve this seeming contradiction will answer the question, can you have a massage on Shabbat. 

Some halachic commentators explain that the Shulchan Aruch quotes both opinions because he adopts the potential stringencies of both opinions. Others explain that, in essence, Rashi and Rambam agree as to the practical outcome of prohibiting massages, and they only disagree as to how to properly interpret the mishnah. This is the stance of those who prohibit massages on Shabbat. 

The Bi’ur Halacha (328:42), however, understands that Shulchan Aruch is indeed quoting two opposing views, but that for practical purposes we follow the opinion of Rambam, and he therefore permits a gentle massage that does not induce sweating. This is, in part, the line of reasoning and the source for Hacham Ben Zion Aba Shaul (Or Lezion 2:36:11) leniency to permit a massage on Shabbat to relieve pain and is quoted by Hacham Ovadia (Hazon Ovadia, Shabbat, Vol. 3, pp. 386 – 389).   

Hacham Ovadia goes a bit further and also permits basic morning stretching exercises on Shabbat since they are neither meant to be therapeutic nor do they induce sweating (see also S.A. 301:2). He similarly permits breathing exercises as part of daily regimen of speech therapy.  

Running and exercising that induces sweating is also prohibited. However, casual walking, even for health reasons, is allowed. The Gemara (Shabbat 113b) learns this from the pasuk in Yeshayahu (58:13) that says: “If you restrain your foot on the Shabbat… if you declare the Shabbat as a ‘delight’ [and] Hashem’s holy day as ‘honored’ and honor it by not engaging in your own affairs…” 

The Talmud and Rambam (Shabbat, 24:4) explain this to mean that even our manner of walking on Shabbat should be different than our weekday walking, which precludes running, unless running to perform a mitzvah, which is permitted. Shabbat is both a day of  “ta’anug,” enjoyment, as well as a day of rest, requiring proper balance and prioritizing. In conclusion, if a gentle massage is needed to relieve aches or pains, this is allowed according to our Sephardic hachamim. 

Rabbi Yehuda Finchas is a worldwide expert and writer on medical halacha, and is the head of the Torat Habayit Medical Halacha Institute. His latest book is entitled “Brain Death in Halacha and the Tower of Babel Syndrome.” To contact Rabbi Finchas, email rabbi@torathabayit.com.