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sirginosam · 3 years

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“Food for Thought”

Rajendra S. Khadka

I was working as a “production assistant” with a British film crew that was making a documentary for a British multinational firm about deforestation in Nepal. We were based in Trisuli, a small but bustling town named after the well-known river, which is about 85 kilometers north of Kathmandu. My job as the “production assistant” was to find “extras” from the surrounding villages where we were filming; I negotiated their pay, explained the “terms and conditions” of being employed for a few hours, and even had to instruct them on how to “act,” per directions given by the British director. It was not a pleasant job because I was caught in the middle between the demands that led to misunderstandings between the Nepali villagers and the five-man British crew. My primary job was to placate each group or individual, if not make him or her happy.

One hot, steamy afternoon in a forested area alive with vicious red ants, we stopped shooting for lunch. We found a sunny, flat spot in that hilly terrain. Our lunch, packed in various pots by the kitchen staff at the guest house in Trisuli, was in the two rented Landrovers that were parked nearby on a narrow, dirt trail that passed for a road.

There were a dozen villagers, our “extras” for the day, with us. There were no tea shops nearby and the villagers were not close to their homes. They had nowhere to go so they watched us as we, the sahibs, spread plastic sheets over the ground, unpacked our lunch of lentil soup, rice, curried vegetables and meat, and chapatis. The English crew and our two Nepali drivers began to eat, but I declined, saying I was not hungry. But the real reason I did not eat was because I did not feel comfortable eating while a dozen hungry people watched.

In our large, extended family, it was considered rude to eat alone in front of others, especially uninvited guests who happened to drop by just as you were about to have lunch or dinner. You immediately offered to share your food with the guest, even though there may not be enough for all. The guest always declined because he or she knew that there was just enough food for the family. So you delayed your lunch or dinner until the guest left. If it was bad manners to eat alone in the presence of others, it was worse to watch others eat.

Attached to this idea of civility, there was a darker concept of what may be described as the “evil eye.” I had first learnt of this as a child when I visited my grandparents who lived in a small town in the southern part of Nepal that bordered India. Occasionally, a servant would be sent out to buy some hot jelabi or samosa to accompany morning or afternoon tea. And the servant would always be told to cover the snacks when he was bringing them back. The idea was that when he was returning with the food, and if it was uncovered and thus available for all to see, then someone could cast a spell and we could have stomach trouble, or worse, after we ate the food. Of course, the educated person knows that when the food is uncovered, it immediately attracts flies and such, and one is likely to get sick eating such unsanitary food. But the concept of the “evil eye” has remained deeply buried in my modern psyche, dislodging more rational explanations about food and people.

After the film crew and the drivers had finished eating, there was still food left. The director said to me, “Perhaps these people would like to eat. It would be a shame to throw food away.” I answered I was not sure. Again, I was aware of the delicate etiquette of food and guests. Leftovers were given to servants; among certain orthodox Hindu families, I was aware of a practice where the wife ate what the husband left on his plate after he had finished eating. In most homes women ate after the men. But these villagers were neither servants nor our family members. I was in danger of insulting them by offering them leftover food, especially food first eaten by foreigners, who are perceived as untouchables and outcasts in the eyes of certain Hindus. Yet, like the Britisher, I did not want food to go to waste. And I had noticed some of the villagers had that unmistakable look of hunger. So I asked them if they would like to eat some of the food that remained. There was an audible but garbled murmur. Some wanted to eat, others didn’t. Some of the men, feeling insulted, broke away from the circle of villagers, muttering, “Jutho khadaina.” They were not going to eat food already “polluted” by foreigners. But the majority surged forward. Yes, they were hungry, they wanted to eat.

I asked a woman near me to ladle out the food. She was squatting close to the pots. She was elderly with kind, gentle features. I felt that she would be share the leftover food equally. She hesitated, and before she could do anything, a young woman aggressively approached the pots of food. She said loudly, “Here, let me do it. I’ll take care of it.” Her aggressiveness annoyed me. I said to her, “No, you sit down. I’ve already told this old lady here. She can do it.” The young woman stopped in midstep and slowly stepped back into the circle. Then a man called out, “No, sir, let the young woman do it.” I ignored him and requested the elderly woman to begin serving food. Suddenly, looking shy and avoiding my eyes, she said, “No, sir, I shouldn’t do it.” Still squatting, she began to shuffle away from the gathered villagers.

“But why not?” I asked, totally perplexed. I was now more concerned about who should serve food than their hunger. Now several men spoke up, even those who had first refused food. There was a chorus of male voices urging me to let the younger woman take over. And before I could say anything more, she purposefully strode forward, squatted by the pot of rice and began to ladle out food on the unused paper plates. The rest followed suit, crowding around the food and the young woman, hands outstretched for the plate of food. All except the old woman who remained squatting, just outside the sheets of plastic on the ground. She had a pine needle stuck between her teeth, as if she were picking her teeth after lunch. She looked on calmly, as if a mother watching her happy children crowd around bountiful food.

Intrigued by her, I approached her and asked her why she did not serve the food. Was she not hungry? But she simply repeated, “No sir, I shouldn’t.” And then a man, in between mouthfuls of rice, told me that she was not of the right caste. If she had even touched the pots of food, other villagers wouldn’t have eaten.

But of course! I knew that! Yet it had not registered. My encounters with untouchability had occurred in my grandparents’ village. Yet it had been in an intimate, family situation. Thus, the Muslim farmhands never entered the kitchen and they always ate outside in the open veranda. In the sacred part of the kitchen, where rice and lentils were cooked, only a Bramhin man or woman cooked and no one, not even my grandparents, were allowed to enter beyond a certain invisible line that separated the “sacred” from the “profane.” Meat and vegetables, especially those cooked with onions, garlic, and other spices, were cooked in a separate part of the kitchen, accessible to all, except Muslims and untouchables, such as those whose caste duty it was to clean the outhouses and open drains. As a child visiting my grandparents, I had taken such separations for granted. There were degrees of discrimination, and everyone was discriminated at a certain level, including my grandparents. But at our home in Kathmandu, there was no practice of “untouchability”; my father rejected such ideas and attitudes as “backward” and “undemocratic” and actively encouraged us to disregard such traditional practices. So I grew up in an environment where outcasts and untouchability were not on daily display. Thus my failure to recognize the aggression behind the young village woman, as well as the calm dignity (or fatalism, if you will) behind the older woman’s retreat during lunch above the town of Trisuli.

The young woman called out to me. She had noticed that I had not eaten and asked me if I wanted some food. I asked her if she had had her share. “Not yet,” she replied. I told her to help herself and then I would eat if anything was left. She said there was plenty of it. Then she ladled out a plate of rice, meat, vegetables, and one chapati and brought it over to the older woman. “Next for you?” the young woman asked me.

“No, after you.”

But she didn’t listen to me. She brought me a plate of food too. Seeing that everyone had been served, she finally helped herself.

The old woman began to eat, and I sat down next to her and began my lunch too.

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automatismoateo · 4 years

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Hindus should turn Atheist, to save India. via /r/atheism

Submitted June 26, 2020 at 04:56AM by Sankha_69 (Via reddit https://ift.tt/31mkUkb) Hindus should turn Atheist, to save India.

I am an Indian Bengali atheist , born in a Hindu family. I did not turn atheist , I was born an atheist.

From very childhood I was not at all attracted to the rituals, as it was huge waste of money. Whenever I questioned the rituals I was insulted , my parents said to me,” you are just a child , you know nothing about religion, you don’t know the importance of god, many great men believe in god so you must too, you have become arrogant , why are we even sending you to school. Look at your nephews and nieces they believe in god and they are better in academics than you , you will just remain a low-life farmer while they will become sucessful people, blaaah blaaah blaaaah.......” .

When the Pandits(males) arrive to start the puja(ceremony) the women of the house have to was his feet, which is very misognistic. Apart from personal pujas at home there are community pujas also , too many community pujas take place in a small area and the money have to be given by common people , if anyone dosen’t give they are harassed. They are too many pujas also , in hinduism , as there are too many gods in Hinduism. After the puja ends , the idols are immersed in holy water sources , as there are too many pujas many times blood is drawn between different groups as to who will do the immersion first. During the immersion ceremony , large processions are taken out which literally fucks up the traffic along with very loud DJ sounds in the open streets , 8 to 10 processions per day for almost 3 to 5 days in a single area , say good bye to the Old and the heart patients. Unnecessary bursting of fire crackers at an un precedented scale adding to more sound pollution and air pollution. The large cases of sexual harrasment , rapes during such processions is mind boggling. So much for imaginary super heroes who were not there to protect us from the Islamic invasion.

On every Saraswati (Hindu Godess of Education) Puja my parents would force me to give anjali( divine offering) to Saraswati , so that I can get good marks in Mathematics but every time I scored poor in Mathematics. Yes I got better in maths from class 9 , when I got a teacher who made me fall in love with maths , apart from syllabus text books I also solved many olympiads , out of syllabus text books, instead of memorizing case studies , formulas I learnt general problem solving skills. The sad part is all the credits was taken by goddess saraswati.

When I grew up ,the seeds of Atheism grew big , as I came to know about the obvious social evils of Hinduism . I will describe them elaborately but first I would like to say some thing about it.

Hinduism is very much like Islam , just polytheistic. Hindus are not more liberal than Muslims or Christians . the problem is Hinduism is not a proper religion founded by someone, so Hindus are not united and community driven ,fueled by religion to spread their religious dominance across the world .Hindus of one part do not feel for Hindus of another part , that’s why they got so easily banged by the muslims and christians .Hinduism is a collection of scriptures – veds, purans, upanishads and practices – rituals , yoga , ayurved, many of which have already been corrupted by the majority upper caste Bramhins and Kshatriyas to consolidate their social dominance over women and lower caste people , even before Judaism, Islam and Christanity were born. When the muslims invaded India they called the people of Indian Subcontinent Hindus( persian word which means – people of the Sindhu river) , at that time in Different parts of India different sects of people( Marathis, Gujaratis, Bengalis, Tamils, Shikhs, Kashmiris, Rajputs) worshipped different vedic gods in different ways , each region had a prime god of worship, these different sects did not go well along with each other , even between their own sects they were divided into many kingdoms. Now when the british planned to conquer india they were not so effective in countering the muslims , as muslims tends to be more community oriented, will do anything to save islam and they also had support of many hindu rulers. The British divised an ingenious plan , they divided the Hindus and Muslims by giving an identity to the Hindu rulers that all Hindu rulers of Indian subcontinent belong to an original, ancient, prosperous , common, vedic religion of India called Hinduism and that the muslims had looted them, destroyed their temples, thus Hinduism was born.

Now the many social evils of Hinduism-

Misogny – Hindus worship a menstruating woman – Kali, Girl childs are worshipped as Goddess but when they grow up they are not allowed to enter the main shrine of temples as they are of menstruating age. Menstruating girls are considered as impure. What hipocrisy.

Female Infanticide(banned by British) – Killing of girl childs by immersing them in milk and playing a band during the process to supress the voice of the dying child. Girls were married along with huge amount of money and gold , that’s why girls were seen as a burden on family , so they were killed . It led to one of the most serious crisis in Indian society , for every 1 girl there are 10 to 15 boys . This led to rise in rape cases , in many rural areas 4-5 brothers married 1 girl. Modern Hindus still dosen’t accept this, their excuse- it is not in the vedas , so only few people did it.

3.Sati(Banned by British ) – Buring alive of young widowed girls along with their dead husbands. Raja Ram Mohan Roy during Bengali Hindu Renassaince championed this cause and got it banned with the help of British. Ishwar Chandra Vidya Sagar another Bengali revolutionary started widow remarriage . All these were met with huge dissent from the hindus . Modern Hindus , especially of North India denies it and hates Raja Ram Mohan Roy and Ishwar Chandra Vidya Sagar and call them British dogs , their reason , well you already know what it is.

DevDasi System(Banned)- The aristrocratic temple priests used to run brothels inside the temples . The most beautiful Hindu girls chosen to dance before god and then sexually exploited by the Kshatriyas and Bramhans.

5.Breast Tax(Banned by British) – The lower caste women were not allowed to cover up their breast, the upper caste men had the right to touch their boobs any time for pleasure. This happened mostly in south India. Those who wanted to cover up would have to pay a heavy tax depending on the size and weight of their breast and it was measured by aristocratic men lifting it by hands. Things changed when a woman covered her breast and when the men came for the tax , she cut her breast and gave it to them . After that a huge revolution started and it got banned.

6.Caste System- This is the most pathetic problem in Modern Indian Hindu Society . The Bramhans and Kshatriyas had all the privileges – education , money , even drinking water and food . The shudras – dalits are seen as lower caste they didn’t have any rights. Their only duty is to serve the uppercaste . They were economically , physically, sexually exploited for thousands of years , starting from the Vedic civilization. Those who rose against the upper caste are killed in the name of god.

Honour Killing – If a Upper Caste girl marries a Lower Caste boy , the girl’s family kills both of them by hiring murderers. There are still a special type of injustice system in many rural areas called Khap court , where the girl is gangraped by the men of whole village on charges of eloping. Again don’t be surprised if Indian Redditors denies it.

8.Economic exploitation – A large amount of social welfare money are wasted by all levels of Indian goverment in organising festivals for appeasement politics , that’s why development work is so slow in India.( Same is true for Muslims and Christians), bcoz Indians put religion above development and then cry when China bangs India from the front . Earlier also Bramhins and Kshatriyas fooled people to keep money in temples , saying god will protect them and then later looted the money .

Indian War of Independence – Yes , this might come as a surprise , but it’s true. The cancer of religion is so deep rooted in India that no Cultural and Scientific Revolution took place in India like Europe , America , China. What the common people will do was decided by their masters. Now the British favoured the masters , the british protected them against people’s discontent and rivals , in return they will be under british rule and supply everything the british needs. The masters enjoyed huge luxuries till they are British puppies. Problem arised when the British started interfering with the religious beliefs of the masters . Actual freedom fighters(Gandhi , Nehru) saw this as a chance and joined hands with the treacherous masters , now they have the support of whole India to overthrow the british. So the Indian independence was never a true one , the people never fought for real development and rule of homeland rather they just wanted to stop the british from interfering in people’s religious matters , which of course were the social evils I mentioned above. Basically we traded one oppressor for another.

10.Psuedo Science – This topic is vast , there are innumerable examples. Hindus always insisting areoplanes, internet , nuclear missiles were invented during the Vedic ages. The wooden scriptures are still ok to this day but their aeroplane , missile factories dissapeared , I don’t know how ? Cow urine can cure cancer, corona .

You see why I mentioned the “Banned practices “ is bcoz it was banned by the British. The British didn’t touch the Caste System and it is still there. Had the British not banned the others , they would also have existed to this day. The cancer of religion is destroying India.

#reddit

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progoposts-blog · 4 years

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Mimi Chakraborty biography

Mimi Chakraborty is an Indian Bengali Flim Actress. Mimi Chakraborty is a very popular face. She established herself with her acting and smartness. She is a successful bengali Actress. This beauty born an Indian Hindu and Bramhin Community family from bengal.

Check Profile: Mimi Chakraborty biography

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maxarchioncafe-blog · 5 years

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Bene Israel ‘Shanivar Teli’ Jews of India & Malida

The ‘Shanwar Teli’ or ‘Israel Teli’ (Shabbat observing oilmen, or Saturday oil pressers) Israelite people, a quite Jewish community living in Konkan cost of Maharashtra state, of India, it is important to understand the situations & circumstances of the community practices in exile out of their northern Israel (Samaria) nation.

Nowadays on social platforms statements of many ‘Bene Israelites’ giving some distracted story, which they are not aware of the circumstances or historical dates & era people which influenced of the happening of the history.

But facts differed from many of the community persons about Chitpavan, I have gathered knowledge since a project about the same Lord Parshuram came across me as a Tv Serial, when a Mythology script or story comes across, we have to have real investigate from authentic sources, even holy stages about the story from the scriptures, its sensitive matter, other vise it can create injustice to the believers & havoc, even face law bodies.

Let me give you an example; claims about the ‘Chitpavan people’ also known as Konkanastha or Kobra Bramhin, at various times it has been speculated that they were originally Turks, Iranians, Egyptians, Greeks, Jews, Berbers, or people from farther south or north in India. An origin myth claiming that lord Parashuram (an immortal saint from Lord Rama time) created the caste from bodies of shipwrecked sailors, purified on the pyre, restored to life, and taught the Brahmin’s rites.

The Bene Israel, who settled in the Kolaba district of the Konkan, claims the Chitpavan Bramhin as fellow Jews who became separated from their shipmates. The story of their ship arrival is similar to the ‘Shanvar Teli’s’, but the time of their arrival was different, location was more southern coast.

DNA & Anthropological evidence, it becomes obvious that Chitpavans are related to Pashtuns, possibly being Hindu or following a similar ancient religion. This paper was published by a Marathi anthropologist, which supports their Gandharan origins, an Indian kingdom. Through DNA testing it's been proven that Chitpavan's have around 50% South Asian & 35-40% Central Asian DNA.

A place called 'Roopkund' at an altitude of 5540 m, in the Garhwal region in Himachal Pradesh is always well covered with snow. It came into limelight in the year 1942 due to the most conspicuous reason. Many human skeletons were found buried under the snow in this place in 1942. The experts from the University of oxford carried out many tests like Carbon dating on these skeletons to finally arrive at a conclusion that the skeletons were of persons living during year 850 AD. The Centre for cellular and molecular biology at Hyderabad carried out DNA tests on the skeletons only to conclude that these skeletons belonged to the Chitpavan Brahmins.

I assume in old time, some one of the ‘Shanwar Telis’ or oil pressers might have heard this story from the fellow Hindu’s and it had similarity in the beginning. Not having dates of knowledge, it had spread in the Jewish community. Or it could be that the other Hindu cast persons found the fair good looks & green blue eyes of the Chitpavan similar to the Jews and they had stated it as fact.

Israelites Cohen’s & Levites & Offerings in the Jerusalem Temple teach moral & practical actions

Let’s go through the several offerings during the ‘Bet Ha’Mikdash’ Jerusalem Temple. God commanded the people to bring a sheaf of the harvest (Leviticus/Vayikra 23:10). The Hebrew word for “sheaf” is omer. An omer is defined as “a measure of dry things, containing a tenth part of an ephah.” The definition of an ‘Omer’ being a tenth part of an ephah is found in Exodus (Shemot 16:36). An ephah contains 10 omers of grain.

Remember, three times a year God commanded the people to come to Jerusalem/Yerushalayim to celebrate the festivals of Passover (Pesach) in spring, Pentecost (Shavuot/Harvest) in summer, & Tabernacles (Sukkot/ Ingathering) in early fall. All three of these festivals are agricultural harvest festivals. Passover (Pesach) is the barley harvest. Pentecost (Shavuot) is the wheat harvest. Both of these festivals are first fruits harvests before the final harvest that was to come at the end of the year during the festival of Tabernacles (Sukkot), which is the fruit harvest. The harvest represents all who would put their faith, trust & confidence expressing their gratitude to God, for commensurate with such a gift, are part of an ongoing process. By expressing thanks for God’s bounty and presenting the beginning of one’s harvest to Him, a circle was closed as nature’s produce was returned to its Origin. The ceremony was spiritually elevating and everyone felt deep reverence, awe, and joy as they realized it is the Holy One alone who is the Source of all blessing.

It was Moses who said, “As you harvest your crops, bring the very best of the first harvest to the house of the Lord your God.” (Exodus 23:19)

King Solomon wrote about it too: “Honour the Lord with your wealth, with the firstfruits of all your crops; then your barns will be filled to overflowing, and your vats will brim over with new wine.” (Proverbs 3:9-10)

The Jewish Philosophy of First Fruits, First Born in Torah;

When the Jews would prepare their first fruits offerings, they would go into the fields and orchards and tie a cord around the first and best part of the harvest that they saw ripening in the field in order to indicate what would be given to God. On the same general principle that the firstborn of man and beast belonged to the God of Israel and were to be devoted to Him, the first fruits, including the first grains to ripen each season, were to be brought as an offering to God.

While ‘Terumah Gedolah’ was an agricultural tithe, the First-fruits, discussed in the Bikkurim tractate of the Talmud, were a sacrificial gift brought up to the altar.

The major obligation to bring First Fruits (Bikkurim/प्रथम फळ/ביכורים) to the Temple began at the festival of Shavuot and continued until the festival of Sukkot (Mishnah, Bikkurim 1:6). This tithe was limited to the traditional seven agricultural products (wheat, barley, grapes in the form of wine, figs, dates, pomegranates, olives in the form of oil) grown in Israel. A prerequisite for bringing the Bikkurim is that the person who brings them is the legal property owner of the land on which the fruits were grown, for which reason, share-croppers and usurping occupants were not permitted to bring them. These species are especially dependent on the blessing of rainwater for their growth. The Temple, acts as the bridge between the physical & spiritual worlds.

On the following Mishnah (Bikkurim 3:3), Rabbi Kook says; “All the professionals in Jerusalem would stand before them (the farmers) and inquire as to their welfare”. “When the nation is morally depraved, when individuals’ eyes and heart are only upon money, these two types, those who engage in nature and those who engage in artifice become alienated from one another. The farmers, who dwell in villages close to nature, will be the object of disrespect on the part of the professionals who have figured out how to live by civilization divorced from nature.” In the colorful ceremony of Bikkurim, which involved Jews from all walks of life, an opportunity to rectify the disrespect and alienation between the farmers and the townspeople. In a God-fearing society, each individual sector of society recognizes the relevance of the other sectors. Among the Jewish nation, farmers were given particular respect. This recognition is exemplified by the townspeople “standing up” before the farmers during the ceremony. lacking an authentic local culture, a place is open to exploitation, & ultimately destruction, from the center. It advocates strengthening local economies, fostering connections between generations, deepening religious convictions, & most importantly, building cohesive communities centered around specific places. The sound integration between place & culture, which implies an understanding of the interconnectedness of all of Creation, is critical for the development of positive environmental ethics. We can grow and eat, taking the extra time to learn about their spiritual symbolism. We can be more conscious of how our moral & practical actions determine the abundance or lack of blessing in the form of rain.

Jewish life during Temple times, which wove together religion, economy, food, language, and local ecology, can be viewed as an integrated local culture. Today, the Jewish people are, on the whole, alienated not only from nature, but also from God, the Land of Israel, and each other.

I see this as a theology of lead by example; It teaches one practice being free of greed by offer the first & best, instead of keeping for the self & food for the Soul, a god created circle ‘what you sow, you will reap’.

The musicians played the flute until they reached the Temple mount, until they came to the outer court and hall. There they were welcomed by the Levites, singing Psalm 30:2. The doves which had been carried along in the baskets were offered for burnt offerings, and what the men had in their hands they gave to the priests.

There are three principle terms used for the offerings of the Israelites in chapters 1 & 2. (פרקים א, ב)

1) There is the general term Qorban/קָרְבָּן, referring to all the sacrifices which the Israelite could offer and that the early chapters of Leviticus describe.

2) There is the more specialized term ‘Ola, which refers to the whole burnt offering regulated in Leviticus chapter one (ויקרא, פרק א).

3) Third, there is the term Minha, which is employed in a technical sense in Leviticus chapter 2 (ויקרא, פרק ב) for the Grain Offering.

Taking note of the basic structure of Leviticus chapter 2, (פרק ב) the chapter is divided into four.

Verses 1-3 (פסוקים א, ב, ג) The uncooked grain offering, introduce the grain offering & focus on the offering of the grain in an uncooked form.

א וְנֶפֶשׁ, כִּי-תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה--סֹלֶת, יִהְיֶה קָרְבָּנוֹ; וְיָצַק עָלֶיהָ שֶׁמֶן, וְנָתַן עָלֶיהָ לְבֹנָה.

ב וֶהֱבִיאָהּ, אֶל-בְּנֵי אַהֲרֹן הַכֹּהֲנִים, וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, עַל כָּל-לְבֹנָתָהּ; וְהִקְטִיר הַכֹּהֵן אֶת-אַזְכָּרָתָהּ,

הַמִּזְבֵּחָה--אִשֵּׁה רֵיחַ נִיחֹחַ, לַיהוָה.

ג וְהַנּוֹתֶרֶת, מִן-הַמִּנְחָה--לְאַהֲרֹן, וּלְבָנָיו: קֹדֶשׁ קָדָשִׁים, מֵאִשֵּׁי יְהוָה.

Verses 4-10 (פסוקים ד, ה, ו, ז, ח, ט, י) The various cooked grain offerings, provide the regulations pertaining to the grain offering in several cooked forms.

ד וְכִי תַקְרִב קָרְבַּן מִנְחָה, מַאֲפֵה תַנּוּר--סֹלֶת חַלּוֹת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן, וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן.

ה וְאִם-מִנְחָה עַל-הַמַּחֲבַת, קָרְבָּנֶךָ--סֹלֶת בְּלוּלָה בַשֶּׁמֶן, מַצָּה תִהְיֶה.

ו פָּתוֹת אֹתָהּ פִּתִּים, וְיָצַקְתָּ עָלֶיהָ שָׁמֶן; מִנְחָה, הִוא.

ז וְאִם-מִנְחַת מַרְחֶשֶׁת, קָרְבָּנֶךָ--סֹלֶת בַּשֶּׁמֶן, תֵּעָשֶׂה.

ח וְהֵבֵאתָ אֶת-הַמִּנְחָה, אֲשֶׁר יֵעָשֶׂה מֵאֵלֶּה--לַיהוָה; וְהִקְרִיבָהּ, אֶל-הַכֹּהֵן, וְהִגִּישָׁהּ, אֶל-הַמִּזְבֵּחַ.

ט וְהֵרִים הַכֹּהֵן מִן-הַמִּנְחָה אֶת-אַזְכָּרָתָהּ, וְהִקְטִיר הַמִּזְבֵּחָה--אִשֵּׁה רֵיחַ נִיחֹחַ, לַיהוָה.

י וְהַנּוֹתֶרֶת, מִן-הַמִּנְחָה--לְאַהֲרֹן, וּלְבָנָיו: קֹדֶשׁ קָדָשִׁים, מֵאִשֵּׁי יְהוָה.

Verses 11-13 (פסוקים יא, יב, יג) Ingredients, refused (leaven) and required (salt), deal with that which can & that which cannot be added to the offering.

יא כָּל-הַמִּנְחָה, אֲשֶׁר תַּקְרִיבוּ לַיהוָה--לֹא תֵעָשֶׂה, חָמֵץ: כִּי כָל-שְׂאֹר וְכָל-דְּבַשׁ, לֹא-תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיהוָה.

יב קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם, לַיהוָה; וְאֶל-הַמִּזְבֵּחַ לֹא-יַעֲלוּ, לְרֵיחַ נִיחֹחַ.

יג וְכָל-קָרְבַּן מִנְחָתְךָ, בַּמֶּלַח תִּמְלָח, וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ, מֵעַל מִנְחָתֶךָ; עַל כָּל-קָרְבָּנְךָ, תַּקְרִיב מֶלַח.

Verses 14-16 (פסוקים יד, טו, טז) Early grain offeringsת prescribe the offering of the first fruits of the grain crop.

Finally, before we move into our study of the text itself, it is important to keep in mind the three principal terms used for “offering” in the first two chapters of the Book of Leviticus.

יד וְאִם-תַּקְרִיב מִנְחַת בִּכּוּרִים, לַיהוָה--אָבִיב קָלוּי בָּאֵשׁ, גֶּרֶשׂ כַּרְמֶל, תַּקְרִיב, אֵת מִנְחַת בִּכּוּרֶיךָ.

טו וְנָתַתָּ עָלֶיהָ שֶׁמֶן, וְשַׂמְתָּ עָלֶיהָ לְבֹנָה; מִנְחָה, הִוא.

טז וְהִקְטִיר הַכֹּהֵן אֶת-אַזְכָּרָתָהּ, מִגִּרְשָׂהּ וּמִשַּׁמְנָהּ, עַל, כָּל-לְבֹנָתָהּ--אִשֶּׁה, לַיהוָה

Tu BiShvat (ט״ו בשבט) is a Jewish holiday, also called "Rosh Ha’Shanah La'Ilanot" (ראש השנה לאילנות), literally "New Year of the Trees" In contemporary Israel, the day is celebrated as an ecological awareness day, & trees are planted in celebration.

Tu B’Shvat seder in which the fruits & trees of the Land of Israel were given symbolic meaning. Thanks-giving offerings and Peace Offerings were an integral part of Jewish ritualistic service.

The ‘Konkan Bene Israelites’ remembered the 3 pilgrimage festivals, Pesakh (Passover), Shavuot (Pentecost, God gave the Torah to the nation of Israel assembled at Mount Sinai), Sukkot (Tabernacles) & the high holidays, Rosh Hashana (Trumpets blows on new year) & Yom Kippur (Day of Atonement “affliction of souls”), they kept Brit-Mila (circumcision ceremony), Shabbat (Saturday, the original seventh day on which God rested after completing the creation) & Kosher, practicing just a few outward forms of Judaism, but had no scholars of their own.

Indian Bene-Israel names for the festivals originally celebrated & the after religious revival of David Rahabi; ‘Naviacha San’ for Rosh Ha’shana (नवाइचा सण/New Year’s Day). ‘Khiriacha San’ for Hag Heasif (खिरियाचा सण/Feast of the gathering). ‘Darfalnicha San’ Yom Kippur (दरफलिनिका सान/Day of Atonement). ‘Shila cha San’ Simhat Kohen (or the merry making Day of the Priest/शिला च सान). ‘Holicha San’ (Purim/होलीचा सण). ‘Anashi Dhakacha San’ Pessah (अनाशी ढाका चा सन/Passover).

The other holidays, which date from the time of the religious revival by David Rahabi, have received their names in Hindustani an Urdu mix Hindi language). ‘Ramzan’ (Ellul). ‘Naviacha Roja’ Zom Gedalia (Fast of Gedaliah/Fast of the seventh month/नवियाचा रोज). ‘Sabab i Roja 1’ Zom Tebet (Fast of Tebet/Fast of the tenth month/सबाब इ रोजा). ‘Elijah Hannabich a Ooorus’ Rosh Hashana l'ilanoth (एलीया हनबी चा उरस/New year for the Trees). ‘Sabab i Roja 2’ Zom Tammuz (Fast of Tammuz/Fast of the Fourth Month). ‘Birdiacha Roja’ Tisha b’Ab (Fast of destruction of the Temple/बर्डियाचा रोज).

Sacrificial meals Laws during ‘Tabernacle’ in the holy temple in Old Testament

General Features of the Minħah/מִנְחָה offerings as per text describes: The mincha offering was derived from grain, in particular from wheat. In ancient times a number of other grains were also regarded as staples of the menu – such as barley, spelt, oats, rye & wheat was considered to be the most important flavorsome & also availability of wheat flour even for the poorest. The provision to present only finely sifted flour indicated that even for the humblest of offerings some genuine efforts, dedication & devotion were demanded. A grain such as barley was mostly reserved for animal consumption.

The oil is olive-based & no yeast whatsoever may be used in the preparation. The ‘loaves/cakes/ fried doughnuts & Pancakes/wafers (rekikim)’ are therefore more like an ‘matza’ than to bread, without any leavening, yeast or anything sweet, but strictly it should include salt.

The Torah does not seem to indicate a preference of one type of mincha, the general thrust of the matter is to encourage heightened involvement of the supplicant. "Invest as much as you can", "in your relationship with God. The monetary value of the offering is much less significant than the amount of spiritual & physical effort that you have put in."

The Kohen carefully removes (with the palm of his hand & three of his fingers) a small amount of the offering & offers it upon the altar, along with the frankincense, as a ‘remembrance’ on behalf of the supplicant.

This ‘remembrance/ha’zkara’ is completely burnt in the altar fire, the remaining may be consumed by the Kohanim. The priests do eat the leftovers. It was taught that when the priests eat of this sacrifice.

There were also baked goods, which were not burned on the altar but eaten by the priests after they had been displayed; these were the twelve unleavened & specially shaped showbreads, two loaves of leavened bread prepared for the festival of Shavuot; thanksgiving breads, which included leavened bread, unleavened bread, unleavened wafers & scalded loaves, with one of each kind given to the priests & the remainder eaten by the owner & guests. (shalmei tzibur) (Leviticus 23:19-29) were eaten only by the male priests/kohanim.

The unleavened loaves & wafers accompanying the Nazirite’s/Nazir, sacrificial ram, one of each kind given to the priests & the remainder eaten by the Nazirite & guests.

Whole extended families or clans also participated in a sacrifice that was offered on occasions such as the New Moon, it is referred to as both the “sacrifice of days” and a kinship sacrifice.

In the early Israelite period, before the centralization of sacrificial offerings as an exclusive part of the Temple services, these sacrifices were offered at various locations. David is described as leaving Saul’s table to participate with his family in Bethlehem (1 Samuel 20:6) Elkanah goes to Shiloh to participate with his household in the annual sacrifice (1 Samuel 1:21).

The mincha then, in some important respects resembles the animal or bird olah. Like the animal or bird offering whose presentation typically includes the placement of blood upon the altar as well as the ritual burning of certain fats & limbs, this mincha also includes the offering of the handful of meal as well as the frankincense upon the fire. They may be brought as an offering of first fruits to God, but they shall not be offered upon the altar as a sweet-smelling sacrifice. There are also offerings of undiluted wine, referred to as ‘nezekh’.

As an observation, it stands to reason that an important aspect of the presentation of the mincha must have been the supplicant's recognition that God was the sustainer who bestows nourishment to all life. Grain was the basis of the diet & were the main part of every meal. Meat was consumed much in less frequently & was not regarded as being essential in the same importance. This may explain why the Kohanim were enjoined to partake of the mincha after the offering of the handful & the frankincense, for their consumption emphasized that God indeed provides. But if the free-will ‘Olah’ offering was presented from cattle, sheep or birds, then it was wholly consumed by the altar & the Kohanim ate none of it.

Other offerings could be eaten by the priests with their families in any ritually clean place (Leviticus 10:14).

The ordinary Israelite had to eat his share within a fixed time, with his family, guests, & any Levites that he invited.

The Firstborn offering (Numbers 18:17-18), could be eaten by the priests & other members of their households.

The personal peace offering (shalmei yachid) (Leviticus 3) & Thanksgiving offering (Leviticus 7:31-34), the breast & thigh meat were eaten by the priests & other members of their households & the remainder by ordinary Israelites.

The Tithe offering (Leviticus 27:32) could be eaten by anyone and the Passover offering (Exodus 12) was eaten by all who had purchased a share in the sacrifice.

The priest once in his lifetime prior to his beginning service in the Temple had to offer an Mincha. This one was completely burnt & not eaten. The High Priest also offered a Mincha for himself every day, for directing his thoughts & focus to God & make him worthy to ask for forgiveness of Israel’s sins.

The sacrifice of Yom Kippur is separate & distinct from all the other sacrifices offered during the year. While the others reconciled the sinner on a day to day basis with God, Yom Kippur is the day that God would forgive all the sins of all the people in every generation – in essence this was their salvation sacrifice.

Yom Kippur is the only time that the High Priest would enter into the presence of God in the Holy of Holies, doing this act 4 times on that day. He would remove four of his eight garments, all those with gold & enter only with four white linen garments. He would change his clothes five times, dipping himself in a Mikveh each time.

Special offerings were made in addition to the regular ones: An offering for all the people paid for with public funds (Korban Mussaf); The High Priest’s personal sacrifice paid for with his own money; two goats – one sacrificed to Hashem and the other sent to Alazel after all the sins of the people were "placed" upon it

As the Talmud states, "While they are clothed in the priestly garments, they are clothed in the priesthood; but when they are not wearing the garments, the priesthood is not upon them". Conducting the service without these garments would render the priests the same as those who are not descendants of Aaron - all of whom are unfit for service in the Temple. Significance to the garments? Because their quality is such that they elevate the wearers - Aaron and all his descendants - to the high levels of sanctity required from those who come to serve before G-d in the holy place. These garments themselves possess a certain holiness; powerful enough to sanctify all those who merely come in contact with them, as we read in the prophets: "... so as not to hallow the people with their garments" (Ezekiel 44:19).

The eight garments worn by the High Priest all year round are as follows: The ephod, breastplate, robe, tunic, turban, belt, crown, & pants called the "golden garments."

The clothing worn by the High Priest on the Day of Atonement, are four garments called the "white garments."

The uniform of the ordinary priests, consisting of four garments, ephod, robe, tunic, turban, belt, & pants.

Sacrificial/קורבנות/Qorbanot meals Original Tradition & performed by the Indian Bene Israel.

• Zevach Sh'lamim/זֶבַח הַשְּׁלָמִים/’Sebah Shelamim’ The Peace Offering - This offering is made when a dispute is settled among the Bene-Israel, or when a person buys a house, a field or a garden. It is also called "a dish offered in the name of God." This is presented in the same way as the Thank-offering (Lev. VII 11—17). The peace-offering is eaten for two days, as said in Lev. XIX 5—6.

In Temple time this sacrifice ‘Shalmay Toda’ was also offered whenever God rescued from a dangerous situation; Recovering from a serious illness, Crossing the desert safely, Returning safely from an ocean voyage, Freed from prison.

• Karban Nedaba/הִתנַדְבוּתִי/heave offerings - This' offering is made by a Bene-Israel when a new house is built, or when his residence is changed.

• Zevach Asham/אשם/’Sebah Asham’ The Guilt or Trespass Offerings - This offering is not made by the Bene-Israel in the mode enjoined by Lev. Vn, 1—10, because they had neither temple, nor altar, nor High Priest but it was altered.

When a person steals, when a person misuses Temple items, when a person has uncertainty about possibly committing a sin, For the High Priest who sinned

For when the Sanhedrin sins, For when the King sins

• Zevach Chatat/חטאת/’Sebah Hatath’ The Sin Offering - This offering is not made by the Bene-Israel for the same reasons as those given above. The Chatat & Olah was slaughtered on the north side of the altar.

• Olah/עלה/The Burnt-Offering - This ascension offering is not made by the Bene-Israel, for the same reasons. (Lev. chap. I. 10—17). It also functioned to forgive sins, for wrong thoughts, for failing to fulfill some mitzva of the Torah, for sins that can be corrected & not repeated by performing a mitzva.

Qorban Neder/Korban Neder/The Vow Offering - this was done after the appealed request had bean achieved, and a thankyou is offered to the God.

Qorban Nezer/Korban Neser/offering of the Nazarite (chaste) - This offering is made when a Bene-Israel woman , who has no male issue for some ten or twelve years after marriage , take s a vow to the effect that if she is blessed with a son , she will keep him a s a "Nazir" for 6 or 7 years ; his hair is not cut or shaved all this time,

Sebah Toda/ Gratitude offering - A dish “Khuda che nave tabak” (Dish offered in the name of God). These & all other offerings are of course prepared with salt, as directed in the Levitical code.

The Indian Bene Israelites followed the offering tradition without remembering the details, for example they performed the gratitude offering, is especially made when any one of the Bene-Israel has recovered front a severe illness, or has returned safe from a long journey either by land or sea, or has been rescued from a gale or storm, or any local hazels and hurdles they faced.

A big plate is filled with, an unleavened rice-bread made by hand & baked on an iron or earthen pan without oil or butter. Unleavened cakes (chapatis) smeared oil. Unleavened wafers deep Fried in Oil (Papad/पापड़, Sago Wafers-साबुदाणा चकली/Kurdai-कुरडई or Padhir Peni-पाढेर फेनी/Pheni-फेनी/ Chirote-चिरोटे). Fritters/flat dounut of fine flour & deep fried in oil (wheat flour Gharge/घारगे), leavened bread (rice flour Puri/पुरी or Gharya/घाऱ्या).

Pieces of the liver of fowls & goat or lamb. A twig of subja leaves (basil).

A cup of wine or other liquor as a drink offering are all put into the dish.

Then the Thali/Plate is placed on a white clean or new sheet, besides which a censer is placed with frankincense burning thereon.

Afterwards a handful of Malid a together with a piece of each of the articles kept in the dish is taken by the man who officiates as Priest (Hazan) into his own hands, & is presented to the person on whose account the offering is made, & also to those who fast along with him, saying that they are released from the vow.

The ‘Hazan’ then takes a piece of each of the articles for himself, as was done by the Cohen in olden times. The rest is shared by the people invited for the occasion, & then they all feast together. This offering is eaten on the same day that it is offered & is not kept for another day.

After the ‘Keriyath Shema’ Shema Yisrael prayer was repeated about a dozen times since they had forgotten all the blessing & prayers; let’s not forget the history of India during those times, many had tried to rule India & at times convert them.

It clearly suggested that the Bene-Israel survivor s of the ship-wreck have been of the tribe of Levi & that therefore they remembered the different sorts of offerings so well, & science has proven the claim.

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