tag:blogger.com,1999:blog-63950243066186210042024-03-16T09:24:25.726-07:00Bat-Zion Susskind-SacksBatzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.comBlogger280125tag:blogger.com,1999:blog-6395024306618621004.post-6159182956304269272024-03-16T09:23:00.000-07:002024-03-16T09:23:31.406-07:00The Good Doctor<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQtgX92vNIx8QJc33wfxEtgIiw4LdTpZHHarAx90JE-IFGyAZd_IyC6SgZeQCY75sbasHTbm8aQqRLtROh_SWAFE8Hj9ZpPZJMM5BilsfIC0rAZleNjkFDpulUCY9Z6G2SjXnWXG1Q3SZWYJhFaTBTXCb9xaH3V46dQf5t5nJqzODPaJow-3bSXjzRldg/s639/snow.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="639" data-original-width="639" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQtgX92vNIx8QJc33wfxEtgIiw4LdTpZHHarAx90JE-IFGyAZd_IyC6SgZeQCY75sbasHTbm8aQqRLtROh_SWAFE8Hj9ZpPZJMM5BilsfIC0rAZleNjkFDpulUCY9Z6G2SjXnWXG1Q3SZWYJhFaTBTXCb9xaH3V46dQf5t5nJqzODPaJow-3bSXjzRldg/s320/snow.jpg" width="320" /></a></div><br /> <p></p><p><span style="font-size: 14pt;">As some of
you might know, I have recently returned from an amazing expedition to
Antarctica. The expedition lasted three weeks, an adventure that deserves an
article dedicated solely to recounting and sharing that great experience.</span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Our port of departure
on that sunny afternoon on December 31, 2023, was Ushuaia, Argentina, the
world’s southernmost city.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">As we were
making our way to the open horizon over the Pacific Ocean in the festive
atmosphere, I decided to go to my cabin and stay there since I celebrate only
one new year, the Jewish one. Negotiating one’s way on a new, unfamiliar and
anything but a luxuriant vessel can be, as I found out, quite challenging.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">At one
point, I tripped and hit my head on the stairs. There was no one near me.
Fortunately, I did not lose consciousness, but it took me a minute or so to
regain my balance. When I got to the cabin, I saw that I was bleeding from a
deep cut in my eyelid.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Without any
hesitation, I went to reception and asked to see the ship’s doctor. “I am going
to be ok,” I kept telling myself as I was about to enter the doctor’s clinic.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Dr. Marvin
Armando Gutierrez Lopez, better known as “Dr. Marvin,” and his caring nurse,
Lally, were, fortunately, both there. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Naturally, I
wanted to learn more about the person in whose hands I was going to put my
trust and care. “I am from Guatemala,” he said in response to my question. “And
where did you study medicine?” I persisted. “In Cuba,” came the comforting
answer.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Let me
explain.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">As someone
who has been to Cuba and has had experience in the health care industry, mainly
in the U.S., I had been exposed to the country’s renowned healthcare system. In
Cuba healthcare is a basic right and is available, free of charge to all Cubans.
The country has been credited with some notable achievements such as increasing
life expectancy and eradicating many diseases. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">I felt more
at ease.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“Do I need
to be concerned, doctor?” I carried on with my interrogation.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“Let me ask
you,” he responded, noticing my anxiety, “do you feel nauseous, have a headache
and experience double vision?”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“No, to all
three,” I said, somewhat relieved.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>“Then let me stitch your eyelid and monitor
you for at least forty-eight hours to make sure that all is well,” he continued
as I was making myself comfortable on the small bed situated in the ship’s clinic.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">The
following day, I met the expedition’s doctor, a lovely American lady. She had
heard from Dr. Marvin about my case and suggested that I have an MRI at
the Stanley hospital in the Falkland Islands. That, according to her, would
have meant that I must stay there for three days, at least, as the results are
interpreted in England. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“Does that
mean I will have to miss the rest of the expedition?” I asked as panic spread
through my essence.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“I afraid so,”
she responded in a serious expression.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“Dr. Marvin,
do you agree with the expedition’s doctor?” I asked him when I visited him the
following day as he was examining my stiches.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">“I don’t
think so,” came his calming answer. “You seem to be fine.” His composed and reassuring
demeanour infused me with hope. I decided to put my fate in his hands and the
hands of his sweet and beautiful nurse, Lally.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">From then
on, I visited his clinic every day. We had long conversations where he shared
with me parts of his life. <span style="mso-spacerun: yes;"> </span>He was
orphaned from his father at an early age and was obliged to join the labour
force to help support his family. Through his mother, who worked in a local
hospital as a nurse, he was assigned the task of mopping the hospital’s floors.
His mother’s dream was to see him, eventually, become a doctor.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">The
opportunity to realize his mother’s wish presented itself in 1998. That year,
Guatemala was hit by, “Mitch,” a devastating hurricane. Cuba, along with other
countries, mounted relief efforts and sent aid along with medical personnel to
the affected areas. The devastating results of this natural disaster brought to
light the unsettled health care system in the region. In an effort to overcome
these discrepancies, Cuba launched its most ambitious international programme, “The
Latin American Medical School,” as part of the broader “Comprehensive Health
Program.”<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;"><br /></span></p><p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 14pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgu-PqRJLrtxVqoAqN5EOL0sr7u7K0nAKo2yhaXMUp_SjmoB0M-JrvYIBRU-WeXtZusRUrh6k6CjA_CzTRQlPiRrJ78spubN9yQlKUMEFCKBNE8s9j7bt-8SBQsOnsFg7CfTmc-1TQl_Xb0NJZX67_Ui-pvAvXiBhfvHb0JXV0xIqYWpigKcoHAG6ZNY0Y" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="737" data-original-width="738" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEgu-PqRJLrtxVqoAqN5EOL0sr7u7K0nAKo2yhaXMUp_SjmoB0M-JrvYIBRU-WeXtZusRUrh6k6CjA_CzTRQlPiRrJ78spubN9yQlKUMEFCKBNE8s9j7bt-8SBQsOnsFg7CfTmc-1TQl_Xb0NJZX67_Ui-pvAvXiBhfvHb0JXV0xIqYWpigKcoHAG6ZNY0Y" width="240" /></a></span></div><span style="font-size: 14pt; line-height: 107%;"><br /><span style="font-size: 14pt;">Dr. Marvin
decided to move to Cuba where, in the course of time, he earned his medical
degree.</span></span><p></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">During my daily
visits to the clinic, I also shared with him and his nurse some facts about
Yisrael and her achievements and successes, despite the harsh reality we
experience here. They welcomed my extended invitation to come and visit my
homeland.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Dr. Marvin
also shared with me that, at some point, he intends to return to Guatemala, where
he would love to continue to practice medicine. He also plans to buy a plot of
land, one day, which he hopes to turn into a cocoa plantation and produce
chocolate. “In addition to making people’s lives healthier,” he told me with a
big smile, “I also want to make them sweeter.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">What an amazing
man!<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">I hope you
will all join me in wishing Dr. Marvin the best of luck and every blessing with
his future undertakings.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Shavua tov.<o:p></o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-82406162403585618802024-03-02T07:04:00.000-08:002024-03-02T07:04:31.783-08:00The Art of Being Patient<p> </p><p><br /></p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJUuuop1-HDheHzJ7mLJXXQPyx3x34f5zIso5anF7yN0SxSjOeqZ3YwimnCPXy1gceCr2R1x99m_SwL4y5XygoNMjv4UzVUZhQRitgv4kint2uc9DJMLMJuLAN5cY-P29RWbAtePogRbugHyb_LcauexyADkodXITdr63Lxgu43IHT0PF7oRDzVrPvTS8/s639/snow.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="639" data-original-width="639" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJUuuop1-HDheHzJ7mLJXXQPyx3x34f5zIso5anF7yN0SxSjOeqZ3YwimnCPXy1gceCr2R1x99m_SwL4y5XygoNMjv4UzVUZhQRitgv4kint2uc9DJMLMJuLAN5cY-P29RWbAtePogRbugHyb_LcauexyADkodXITdr63Lxgu43IHT0PF7oRDzVrPvTS8/s320/snow.jpg" width="320" /></a></div><br /><p><br /></p><p></p><p class="MsoNormal"><span style="mso-spacerun: yes;">
</span><span style="font-size: 14.0pt; line-height: 107%;">“The two most powerful
warriors are patience and time.” – <b>Leo Tolstoy<o:p></o:p></b></span></p>
<p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%;"><o:p> </o:p></span></b></p>
<p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%;"><o:p> </o:p></span></b><span style="font-size: 12pt;">One of the
most important lessons of this week’s Parasha, Ki Tisa concerns
the virtue of patience.</span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Parasha
recounts the chain of events that follow the compelling and awe-inspiring episode
of the giving of the Torah. Thirty-nine days after the ascent of Moshe to Mount
Sinai to receive it, the Children of Yisrael, subsequent to time miscalculation,
which lead them to believe that he is due to return on that day, become
impatient and restless. They turn to Aharon, his brother and demand, “come make
us a god who will go before us. As for this man Moses who brought us up out of
Egypt, we don’t know what has happened.” (Exodus 32:1)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Naturally, they
are bewildered, anxious and frightened that they will have no one to guide them to
the land G-d promised Abraham. Though at Mount Sinai, the Children of Yisrael,
became a nation, in this respect they still act like little children. <span style="mso-spacerun: yes;"> </span>And, as we know, waiting, especially for
children, is difficult. The Yisraelites get impatient and impetuously seek to
replace G-d and Moshe.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Patience, according
to the Torah, is one of the thirteen attributes of Yisrael’s infinite G-d who, thus, can afford to have infinite patience. Can we, however, expect the same of recently
freed slaves who are dumbfounded, lost and are unable to take control over
their lives?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">This is not
the first time, it turns out, that the Yisraelites display hastiness and
impulsiveness.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Midrash
also addresses the heedless behaviour of our People. According to it, when G-d
offered the Torah to other nations first, each of them inquired about its
content. When there was no accord between it and their laws, they rejected it.
Surprisingly enough, the People of Yisrael immediately responded to G-d's offer by saying, “we shall do,
and we shall listen.” There was no use of judgment nor prudence in their acknowledgement, as was the
case with the other nations.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">As a result
of this, the Talmud grants Am Yisrael the title “Ama Pziza” – a hasty Nation
(Aramaic).</span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Parasha goes on to explain that when Moshe comes down, he is aware of the adulation
of the calf. However, only after he approaches the camp and witnesses the
celebrations, does he smash the tablets. Was he perhaps hoping that though most
of them worship the calf, there is still a small minority, a handful of people
who are worthy of receiving the tablets? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Unfortunately,
as we see, Am Yisrael’s impatience leads to a sin with calamitous results for
generations to come.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Soon after
this sordid affair, the Torah tells us that the People are mourning and feel
remorse over the matter of the golden calf. Here, as merely moments earlier, </span><span style="font-size: 16px;">we witness traces of instability which on the one hand allows Am Yisrael to rise to the highest spiritual levels yet at the same time bring it to the brinks of the abyss, Both the results of acting impetuously and without reason or much thought.</span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Several thousands
of years have passed since this catastrophic incident in the history of our Jewish
People. We have, since then, matured, advanced, and contributed vastly to the world around
us. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">But have we
become more patient as a Nation?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Not
according to rabbi Berel Weil. In an essay entitles “Patience,” he states, “Since
we are bidden to emulate the ways of our Creator, it would follow that patience
and the ability to wait out a situation of problem should be Jewish virtues of
our national character. Alas, they are not. The hasty part of our nature is dominant
in all events in the Jewish world. We make snap decisions off-the-cuff
agreements and commitments, and often speak when our good sense and brains are
not fully in gear. Jewish history,” he concludes, “past and present is witness
to the high price that we pay for such hastiness.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">May we learn
the lessons of history, take the time to master the art of being patient and
tolerant, teach ourselves to weigh our choices wisely and carefully in order to
improve ourselves, our Jewish People and the world as a whole.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Shavua tov
fellow Jews and a great week to all.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-89347265408050024372024-01-05T11:05:00.000-08:002024-01-05T13:44:47.951-08:00"Never Again" Is Always<p> </p><p><br /></p><p><br /></p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXiwwNSf9fAckPyGnB8TQihjjCZMKt_4hybDhf49tYx729DVBspQxeDpKs5817tQXLe9i1MIWE03CjNoERcusAwZg_9Wz5-eLWwjOYAWMfeHBUSr_xoohN8b5244I35yTynG3z-h3EiRwnZXhhu2tbeD_fCQaq9zv8DGUTObnGApbe14cNT9z7r89FSzc/s4608/20171106_055107.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4608" data-original-width="3456" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXiwwNSf9fAckPyGnB8TQihjjCZMKt_4hybDhf49tYx729DVBspQxeDpKs5817tQXLe9i1MIWE03CjNoERcusAwZg_9Wz5-eLWwjOYAWMfeHBUSr_xoohN8b5244I35yTynG3z-h3EiRwnZXhhu2tbeD_fCQaq9zv8DGUTObnGApbe14cNT9z7r89FSzc/s320/20171106_055107.jpg" width="240" /></a></div><p></p><p><br /></p><p><br /></p><p><span style="font-size: large;"> </span><b style="font-size: large;">"Never Again is the constant retelling of the Holocaust story."</b><span style="font-size: large;">- </span><b style="font-size: large;"> Antonio G</b><b style="font-size: large;">ueterres, Secretary General of the U.N.</b></p><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">"Never Again" as Guterres suggests has, generally, been associated with the calls by Jews to try and ensure that the atrocities committed against our Jewish people, merely a little over eighty years ago, would be a share of the past.</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">In recent months, following the horrific attacks against Yisraeli residents by Hamas terrorists, we have been hearing that slogan repeatedly echoed by many. These days, however, the phrase has morphed from "Never Again" to "Never Again is Now."</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">That, in my view, is unfortunate.</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">Should this motto of our People be confined strictly to the "here" and "now?" What happens when the "here" and "now" are over? Are we going to wake up to the call only when some other calamity, G-d forbid, befalls our People?<br /><br />Learning the lessons of our history has been one of the most important tenets of our Jewish faith and tradition.</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">"Thou shall tell them to your children....," "Remember what Amalek did to you..." are but two examples of the directives repeatedly mentioned in our Tanach. "Never Again" is precisely the goal and the intended lessons of these commandments.</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">The phrase "Never Again" in the context of the Shoah (Holocaust), as quoted above, was first used in a 1961 documentary, "<i>Mein Kampf,</i>" by a Swedish filmmaker, Erwin Leiser.<br />In it, over a shot of Auschwitz, Leiser, a Jewish refugee from Nazi Germany, says, "It must never happen again -never again."</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">There might be, though, another possible source to this phrase.<br /><br />In 1926, an Yisraeli poet by the name of Yitzhak Lamdan published a poem entitled "Masada." In one of the poem's passages, where he uses the imagery of th <i>Hora,</i> danced by young Zionists, Landman writes:<br /><br /> "Lift your legs,<br /> Firm your knees,</span></div><div><span style="font-size: medium;"> More and more!</span></div><div><span style="font-size: medium;"> In the dance's circling chain<br /> Never shall Masada fall again!"<br /><br />Mount Masada, as those who are familiar with Jewish history, would know, was the last bastion of Jewish fighters against the Romans around 73 C.E.</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">The heroic story of Masada has become a source of pride to many Yisraelis. "Masada Shall Never Fall Again '' is part of the oath taken by some members of the Yisraeli military who pledge from its mountaintop to defend the Jewish state.</span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="font-size: medium;">These words became one of the pillars of our Jewish consciousness and the Zionist ethos. Just as these two precepts are part of our Jewish essence past, present and future, so is the slogan "Never Again."<br /><br />Confining these words to the "here" and "now" diminishes, in my opinion, their vitality and weakens the vow that similar cataclysms to those that happened to our ancestors shall not be repeated.<br /><br />Restricting "Never Again" to the "here" and "now" might make them, in the words of Rabbi Sacks ZT"L, "sound more like ever again." <br /><br />What, then, is a better way to ensure that the sad parts of our Jewish history do not repeat themselves than to pledge "Never Again Is Always" rather than "Never again is Now?"<br /></span><br /><span style="font-size: medium;">Shabbat Shalom, fellow Jews and a blessed weekend to all</span><br /><br /><br /><br clear="all" /><div></div></div>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-23224301323568669532023-10-08T02:11:00.004-07:002023-10-08T02:19:00.493-07:00Sukkot and Pesach -Two Facets of Jewish Epistemology<p> </p><div class="separator" style="clear: both; text-align: center;"><b style="text-align: left;"><span style="color: #040c28; font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span></span></b></div><p class="MsoNormal"><b><span style="color: #040c28; font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"><br /></span></span></b></p><p class="MsoNormal"><b><span style="color: #040c28; font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"></span></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii0KBMiAHMqJME-bLRC1pkMqimW3iatrZeQnoN3n_MEd3hx1emkKrKiqyljet-FioZGDKiJ_KvN6P_08yRkM_2x3qPrnd8R8Dq229hpdDziwSdEwD9BD3SfbLLFWAoUOhRriZnaYdKdV8Prs6ZqbyiUSrMMJiXt8EaMONLr9R54H4iLZK1rw1OyuGoUQI/s960/Book%20photo.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii0KBMiAHMqJME-bLRC1pkMqimW3iatrZeQnoN3n_MEd3hx1emkKrKiqyljet-FioZGDKiJ_KvN6P_08yRkM_2x3qPrnd8R8Dq229hpdDziwSdEwD9BD3SfbLLFWAoUOhRriZnaYdKdV8Prs6ZqbyiUSrMMJiXt8EaMONLr9R54H4iLZK1rw1OyuGoUQI/s320/Book%20photo.jpg" width="320" /></a></b></div><b><br /><span style="mso-spacerun: yes;"><br /></span></b><p></p><p class="MsoNormal"><b>Pesach represents the love of G-d for his people. Sukkot represents the love of the people for G-d." - Rabbi </b><b>Jonathan</b><b> Sacks ZT"L</b></p><p class="MsoNormal"><b><span style="color: #040c28; font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-spacerun: yes;"> </span></span></b></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Many years ago, I was watching an episode of “The People’s
Court” with the late Judge Wapner. It was about a lawsuit presented by a person
who lived on Malibu beach. His issue was with his Jewish neighbour who decided
to erect a “hut,” during this time of year. The “hut,” he claimed, blocked his
view of the ocean.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">In his ruling, Judge Wapner gave the defendant one week to
remove the “hut.” Everyone was satisfied with his decision.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Naturally, being Jewish, Judge Wapner knew the reason for
erecting the “hut.” He knew that the suspicious “hut” is called a “Sukkah.”
Having been raised in an orthodox home, he was aware of the commandment calling
upon us, Jews, “Speak to the people of Israel, On the fifteenth day of this
seventh month and for <b>seven days</b> is the Feast of Booths (Sukkot) to the
Lord.” (Vayikra-Leviticus 23:34).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Now that we know the commandment, let us take it one step
further and provide the reason for celebrating the Holy Day. The answer is
provided in Vayikra 23:43,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">“So your descendants will know that I had the Israelites
live in temporary thatched huts when I brought them out of Egypt. I am the Lord
your G-d.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Clearly, Sukkot, just like Pesach, commemorates the Exodus
from Egypt. As the Torah tells us, throughout the wanderings in the desert, Am
Yisrael was living in huts or sukkot.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Some believe that since both Pesach and Sukkot commemorate the
same event, the Exodus from Egypt, they should be celebrated at the same time. <span style="mso-spacerun: yes;"> </span>After all, it could be much more pleasant to
have a Seder outdoors, in the Sukkah, during Springtime when Pesach occurs,
than in the Fall when Sukkot takes place.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">The question as to why Sukkot is observed separately and why
it was set to take place at this time of year, Fall, engaged many Jewish
scholars. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Rabbi Yaakov ben Asher, also known as “Baal Haturim,” explains
that during the spring and summertime, many people tend to sit under an awning
or in a shade to protect themselves against the rays of the sun. Had we built
Sukkot during Pesach, we would not have been able to discern as to whether we
sit there for the sole purpose of performing a Mitzvah or merely for our own
pleasure. However, when the rain starts and people generally seek cover in the
comforts of their homes, we elect to go out and sit in the Sukkah to demonstrate
that we perform G-d’s commandment.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">The Vilna Gaon offers another explanation. He believes that
that Sukkot is the time when the clouds of reverence returned to wrap Am
Yisrael after they were removed subsequent to the sin of the Golden Calf.<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span>The
Gaon asserts that soon after his descent from Mount Sinai, Moshe decreed the
building of the Mishkan. Upon commencement of its construction, there was reconciliation
between G-d and Am Yisrael and the clouds returned. The Holy Day of Sukkot was solemnized
to commemorate that moment in our history.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">In my opinion, there is an educational component in separating
Pesach and Sukkot on the Hebrew calendar. As mentioned above, a golden thread runs
through these Holy Days. On both, Torah charges that we should stress the importance
of teaching our children and our future generations the significance of freedom
from the house of bondage. On Pesach, we are commanded, “And you shall tell
your son in that day,” (Shemot, Exodus 13:8-9). A similar decree, as we saw
above, is given regarding Sukkot, “So your descendants will know…” A lesson of
such immense prominence needs to be reinforced and repeated lest we forget it.<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span>Spacing its review every seven months, which
is the span of time between the two Holy Days, is one way to ensure its
absorption and retention. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;"><span style="mso-spacerun: yes;"> </span>The late Rabbi Sacks,
quoting Rabbi Akiva, offers yet another explanation as to why Sukkot is
celebrated in the Harvest time. According to him, the answer lies in the
prophecy of Jeremiah who states, <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">“Israel is holy to G-d,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">The first fruit of His harvest.” (Jeremiah2:2) <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Just as during Sukkot, <span style="mso-spacerun: yes;"> </span>“the Israelites celebrated their harvest,”
states Sacks, “so G-d celebrates His – a people who, whatever else their
failings, have stayed loyal to heaven’s call for longer, and through a more
arduous set of journeys, than any other people on earth.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Hoping and praying for better days.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Calibri; font-size: medium;">Am Yisrael Chai 💖<o:p></o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-35078389369326933332023-09-26T21:33:00.000-07:002023-09-26T21:33:13.988-07:00Yom Kippur and Yisraeli Democracy<p> </p><p><br /></p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9iOA0SNbUlEihm5GKNZOgexEBaLWStA3N9zzlQBRKw4corHKhGayJI3vSJGnw0TucUQM-YLQeLPgLhFGy0LA7_tzMjTxHirz2dZcMt63M142jGUEBn7HDapgPWm497OvOufhWqmosgDGz9uyMVC8RE_NTryiMZ1IVt5raJRQREhuygp-jfMHyihYZMlY/s960/Book%20photo.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9iOA0SNbUlEihm5GKNZOgexEBaLWStA3N9zzlQBRKw4corHKhGayJI3vSJGnw0TucUQM-YLQeLPgLhFGy0LA7_tzMjTxHirz2dZcMt63M142jGUEBn7HDapgPWm497OvOufhWqmosgDGz9uyMVC8RE_NTryiMZ1IVt5raJRQREhuygp-jfMHyihYZMlY/s320/Book%20photo.jpg" width="320" /></a></div><br /><p><br /></p><p></p><p class="MsoNormal">Yom Kippur is the holiest day on the Jewish calendar. I
doubt that many will disagree.<o:p></o:p></p>
<p class="MsoNormal">For me, Yom Kippur bears a unique significance for a few
reasons. It was a tradition in my family ever since I can remember. Its reverence vibrates
in every part of my essence. In addition to its piety among our Jewish Holy Days,
Yom Kippur also bears poignant sadness as it brings to the surface memories of
the Yom Kippur war and its painful losses.<o:p></o:p></p>
<p class="MsoNormal">The observance of this sacred day is commanded in the Torah,
in Vayikra (Leviticus 23:28-320: “You shall not perform any work on that very
day…. and you shall afflict yourselves.” Furthermore, G-d warns that any
disobedience will be followed by severe punishment and any person “who will not
be afflicted on that very day, shall be cut off from its people. And any person
who performs any work on that day, I will destroy that person from amidst its
people.”<o:p></o:p></p>
<p class="MsoNormal">This, a few millennia old, directive, sounds appaling and
scary, does it not? What a menacing scenario - the embodiment of theocratic
dictatorship, so it seems.<o:p></o:p></p>
<p class="MsoNormal">The inevitable and eminent enforcement of that commandment is what some
have tried to warn us against for close to a year. Yisrael, they keep parroting,
is going to turn into a replica of Iran, G-d forbid. <o:p></o:p></p>
<p class="MsoNormal">Not quite.<o:p></o:p></p>
<p class="MsoNormal">On the Eve of Yom Kippur, as I was making my way to services
in a nearby makeshift synagogue, dressed in white and immersed in the cloak of
holiness, I watched my many fellow Yisraelis who were flocking the traffic free
streets. While some were, like me, observing that commandment, others were
playing with their children who were riding their bikes, some of which were
electrical and enjoying themselves. A few were busy texting or speaking on
their mobile telephones. Some were wearing shorts and dressed casually. I even
noticed one or two drinking water out of plastic bottles. As I walked past
them, I wished them “Chatima Tova,” the traditional greeting on that day. They
responded in kind.<o:p></o:p></p>
<p class="MsoNormal">Having been warned, repeatedly, that religious dictatorship
was upon us, I was surprised to see that none of the “disobedient” souls were
scolded, stoned, or destroyed. My hawk eyes were searching for the secret “dress
code police” ready to arrest the culprits. Alas, to no avail.<o:p></o:p></p>
<p class="MsoNormal">What I did sense, though, is what the late Rabbi Jonathan Sacks termed
as “The Dignity of Difference.”<o:p></o:p></p>
<p class="MsoNormal">As I approached the place of worship, I noticed many other
folks entering it. They were young, they were old. They were dressed in the
customary white attire while others were wearing torn jeans. Some women even
entered it with their bare arms and shoulders exposed.<o:p></o:p></p>
<p class="MsoNormal">No one stopped them. No one scolded them. No one denied them
entry, and no one sent them back home to change their garments. Surprisingly
enough, even here the “theocratic dress police” was nowhere to be found.<o:p></o:p></p>
<p class="MsoNormal">“The Dignity of Difference,” was welcoming all who sought to pray indiscriminately.<o:p></o:p></p>
<p class="MsoNormal">Upon entering the room, as I always do, I seek a place in
the women’s section (generally front row) and make myself comfortable. I
personally prefer separate sections for men and women. Is it because of habit?
Perhaps. Whatever the reason, I love it.<o:p></o:p></p>
<p class="MsoNormal">Before anyone jumps at me on that point, let me interject
and add that separate seating for men and women is not the only setting
available in Yisrael. A childhood friend of mine who wishes to sit next to her
partner during prayer, elects to attend a reform synagogue. We continue to
respect each other and accept our respective choices. Each to their own.<o:p></o:p></p>
<p class="MsoNormal">Indeed, there are those of us who continue to practice “The
Dignity of Difference.”<o:p></o:p></p>
<p class="MsoNormal">Some parts of the service also include chanting. As a former
singer, it is perfect for me. From what I know, some religious sectors bar
women from joining in the invocation. They base it on Halachah. It is their
choice and a difference that needs to be dignified. Exclusion of women is what
a few elements in Yisrael have been warning and threatening us against. As I was
singing, I stealthily checked around the hall in search for hints of the covert
secret “religious police” lest its representatives come and arrest me for
practicing my freedom of chanting.<o:p></o:p></p>
<p class="MsoNormal">Instead, “The Dignity of Difference” was smiling at me from
every corner.<o:p></o:p></p>
<p class="MsoNormal">What did, however, catch my attention, admittedly for the
first time, even though I have attended Yom Kippur services for many years, is one
line, part of “Kol Nidrei,” a prayer which ushers in Yom Kippur. “Kol Nidrei”
(All Vows) which is recited in Aramaic nullifies the binding nature of promises
and vows in advance. They are declared invalid. All vows “are absolved,
remitted, cancelled, declared null and void.” The line that struck me and sent
shivers through my body is the one offering forgiveness to the entire
congregation of am Yisrael and EQUALLY “to the stranger/foreigner who resides
amongst them.”<o:p></o:p></p>
<p class="MsoNormal">Now, you tell me, dear readers, if that is not the epitome
of “The Dignity of Difference.”<o:p></o:p></p>
<p class="MsoNormal">“The Dignity of Difference” amid members of any nation as
well as towards the strangers amongst them is one of the most important pillars
of any democracy. It is part of the Jewish D.N.A and is evident in almost every
aspect that characterizes the modern-day State of Yisrael, the National Home of
the Jewish People. Yom Kippur is but one example.<o:p></o:p></p>
<p class="MsoNormal">It is noteworthy to mention that the group which sets up
these makeshift synagogues is <a href="http://www.bakhilaherzliya.org.il/">“Herzliya
Torah Center”</a> (Garin Torani) headed by Tsachi Weiss. Tzachi and his team
have been doing it for several years thus making participation in the High Holy
Days accessible to all who wish to partake in them. The service is conducted by
residents of Judea and Samaria who leave their homes and families during this
special time of year to bestow upon us the blessing of the experience.<o:p></o:p></p>
<p class="MsoNormal">And what an experience it has been.<o:p></o:p></p>
<p class="MsoNormal">Chatima Tova to you, fellow Jews and Am Yisrael and a
wonderful year to all.<o:p></o:p></p>
<p class="MsoNormal"><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p> </o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-76916212366359153642023-06-16T06:56:00.002-07:002023-06-16T06:56:29.751-07:00Yisrael is not only a Jewish State, first and foremost, it is also Democratic<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrk_H0pgGTdKtFk-LYwcMUBsQr9vOVfBfzlSILZdbqmibbzSVoZOqBagS78Yehs_hUxCYobM6lL2ovQiZAYJZsUSUufeY2GFo0KhBDkBLP5TjfxtLKMMI22DU_UHcOfVG4K3Zn1FP_018NlWUs1ikcx70DDb3ve8qQxVBOLvaQoIX9IeDjrcV2jn5P/s639/snow.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="639" data-original-width="639" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrk_H0pgGTdKtFk-LYwcMUBsQr9vOVfBfzlSILZdbqmibbzSVoZOqBagS78Yehs_hUxCYobM6lL2ovQiZAYJZsUSUufeY2GFo0KhBDkBLP5TjfxtLKMMI22DU_UHcOfVG4K3Zn1FP_018NlWUs1ikcx70DDb3ve8qQxVBOLvaQoIX9IeDjrcV2jn5P/s320/snow.jpg" width="320" /></a></div><br /><p><br /></p><p><span style="font-size: 12pt;">“<b>The Jewish tradition carries very
powerful democratic genes.</b>” – Fania Oz-Salzberger</span></p><p>
</p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">As many here are probably aware, the
state of Yisrael is currently undergoing some turbulent times. Part of the
public debate that has been raging surrounds the question of whether Yisrael,
the National Home of the Jewish People, should give up its Jewish essence to
maintain its democratic core.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">We hear repeated calls to make the
state “Jewish and Democratic.”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">And that, dear readers, is precisely
what Yisrael is and has been since its inception.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">I doubt that there is anyone who would
ever not associate Yisrael with Jews. Surprisingly enough, the Jewish substance
of the state was decreed by gentiles, not Jews. <span style="mso-spacerun: yes;"> </span>Lord Balfour, for instance, was one. In his
famous Declaration of November 2, 1917, called for the establishment of a
“National Home for the Jewish People” in Eretz Yisrael which, in those days
was, also known as “Palestine.” <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">Then came the San Remo Accord where The
Supreme Council of the Allied Powers, which acted as an International Court of
Law echoed his call, in article 22 of the “Covenant of the League of Nations”
of April 25<sup>th</sup> , 1920. That resolution has been anchored in
International Law.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The final stamp of approval for what
was to become a Jewish state was U.N. Resolution 181 of November 29<sup>th</sup>,
1947. It called for the partition of Eretz Yisrael into an Arab state A<span style="mso-spacerun: yes;"> </span>N<span style="mso-spacerun: yes;">
</span>D<span style="mso-spacerun: yes;"> </span>a Jewish state. Yisrael is the
name of Jewish state. It has been a Jewish state and will continue to remain
that way, de Jure (by law/right) and de Facto (in effect).<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The language of Yisrael’s Declaration
of Independence which, I trust, was carefully crafted, reinforces, and
repeatedly mentions that what lies at the heart of the nascent state is its
Jewish essence. Already in its first paragraph, the Declaration mentions the
“eternal Book of Books,” our Tanach, our code of ethics that teaches us the
values of justice, equality, and freedom which we shared with the world.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">These values were constantly preached
by our prophets. They are the guidelines that have dictated the objectives of
the newly established State, as mentioned in the Declaration “…it will foster
the development of the country for the benefit of all its inhabitants, it will
be based on freedom, justice and peace as envisaged by the prophets of Israel.”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">What are those values? What was the
ultimate message of the “Book of Books” and the “Prophets of Israel?”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The decree to equality, do justice and
ensure freedom runs like a golden thread throughout the Tanach, the “Book of
Books.”<span dir="RTL" lang="HE"><o:p></o:p></span></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The concepts of justice and equality
are stressed already in the Book of <i>Bresheet</i> (Genesis 18:18-19) where
G-d proclaims “…. Since Abraham is to become a great and populous nation and
all the nations of the earth will be blessed through him. For I have signaled
him out that he may instruct his children and his posterity to keep the way of
the Lord by doing <i>tzedakah</i> and <i>mishpat</i> (justice and law) …..”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">“Justice, justice you shall pursue,”
commands us the Book of <i>D’varim</i> (Deuteronomy <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>17:20</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>).
It is one of the cardinal obligations of Judaism. In the Torah portion of <i>Shoftim</i>
(judges), we are commanded to “Appoint judges and officials for” our “tribes….
and they shall govern the people with due justice. You shall not judge unfairly,”
we are told (Deuteronomy 16:18). “The Hebrew Bible,” claims Rabbi Dr. Bradley
Shavit Artson, “possesses a passion for justice for the poor, the weak and the
despised…. We betray a broad heritage of the Torah,” he continues, “when we
fail to recognize justice and righteousness as primary religious categories of
Judaism.”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: Calibri;"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Tanach focuses on the weak and oppressed
by referring recurrently to the “orphan, widow and foreigner” for a reason. A
human society is measured by its attitudes towards the powerless. The care and
the compassion that the “Book of Books,” the Torah and then the prophets
display towards the under privileged of society is probably one of the reasons
it has been translated into every possible language. The constant appeal to the
advantaged members of society to feed the hungry and the disadvantaged is an
appeal to one’s conscience and is justified as either a religious obligation
(“I am G-d” Psalm 46:10), a historical rationale (“For you were strangers in
Egypt” Deuteronomy 10:19), as carrying an eventual reward (“your days may be
prolonged” Deuteronomy 5:16)or, sometimes, a social one (“So they may rest as
you” Deuteronomy 5:14)</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="color: #424141; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><span dir="RTL"></span><span dir="RTL"></span>. </span><span style="color: #424141; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="color: #424141; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><span style="font-family: Calibri;">All these prove that
Judaism and the principles of Democracy go hand in hand.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The word “democratic” is not mentioned
in Yisrael’s Declaration of Independence. However, the social and “democratic
gene” which manifests itself in the values of the “Book of Books” as its basis,
the moral values of liberty, justice, and freedom, the pillars of any
democracy, which the Declaration espouses were the guiding principles for the founders
of the State. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">One of the goals of the newly
established state, as the Declaration states is to “Ensure complete equality of
social and political rights to all its inhabitants irrespective of religion,
race or sex: It will guarantee freedom of religion, conscience, language,
education, and culture; it will safeguard the Holy Places of all religions; and
it will be faithful to the principles of the Charter of the United Nations.”
The Declaration further appeals to “the Arab inhabitants of the State of Israel
to preserve peace and participate in the upbuilding of the State on the basis
of full and equal citizenship and due representation in all its provisional and
permanent institution.”</span></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The mere fact that such noble social and economic principles coupled with the ongoing quest for justice and the continuous deliberations over the best form of government which are sewn all over the Tanach, the "eternal Book of Books" formed the basis for Yisrael's Declaration of Independence, points to the undeniable fact that democracy is part of the DNA of the Jewish State. </span></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">Saltzberg further asserts that in modern Yisrael today, "anyone pretending that Judaism and democracy are incompatible traditions and that Yisraeli "society must decide between the two is showing a certain measure of historical ignorance. Not only," she claims, "are Jewish and democratic elements of its statehood compatible, but they have been influencing one another for well over 2,000 years."<o:p></o:p></span></span></p>
<p><br /></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-69066343054566392972023-04-24T09:28:00.003-07:002023-04-24T09:28:54.545-07:00A Little Known Part of the Shoah<p> </p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNEmzocurzu27-XsWLyZTrguWMQxSrVN5UETVfymb_CxGvC3WQIbs-WO5KeeRRG15BNQgL3zLp1q7jJwEnmEve5YMbNJ8R82h2DWNVWp4woLekehPUVs7dUqY7bs0H2WwBiuGlwzu9rP8Oz741DZc_HuBqUAmxtCuSYA1MM-E4unyaA_IiHwNkzgs2/s639/snow.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="639" data-original-width="639" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNEmzocurzu27-XsWLyZTrguWMQxSrVN5UETVfymb_CxGvC3WQIbs-WO5KeeRRG15BNQgL3zLp1q7jJwEnmEve5YMbNJ8R82h2DWNVWp4woLekehPUVs7dUqY7bs0H2WwBiuGlwzu9rP8Oz741DZc_HuBqUAmxtCuSYA1MM-E4unyaA_IiHwNkzgs2/s320/snow.jpg" width="320" /></a></div><br /><p></p><p class="MsoNormal">The following is an English translation of a Face Book post of
Mr. Haim Taib. It was written a few hours before he, along with his family,
partook in the “March of the Living” in Auschwitz' last week.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">“In a few hours, I will have the privilege to participate in
the “March of the Living” in Auschwitz and light, for the first time, a memorial
torch in commemoration of the glorious Tunisian Jewish community which was
conquered by the Nazis and suffered anti-semitic persecution, forced labour and
hunger. <o:p></o:p></p>
<p class="MsoNormal">As a third generation to Tunisian Shoah survivors, I will
lead he march, while carrying in my heart my grandfather, Haim Taib, after whom
I am named, who was sent along with thousands of Jewish men, to forced labour
camps and came back skin and bones, beaten and bruised.<o:p></o:p></p>
<p class="MsoNormal">Tunisia was conquered by the Nazis in November 1942.<o:p></o:p></p>
<p class="MsoNormal">The German launched a policy aimed at destroying Jewish
life. Community institutions were closed, many Jews were fired from work, children
were kicked out of schools, heavy fines were applied, private properties were
confiscated and about 5000 men were forcefully enlisted to construction camps
and fortifications.<o:p></o:p></p>
<p class="MsoNormal">My father, who was merely five years old at that time, would
recall painfully how the German soldiers, dressed in ironed, grey uniforms,
burst into the house, crushed personal items with their boots and confiscated his
father’s radio and his mother’s sewing machine.<o:p></o:p></p>
<p class="MsoNormal">My grandfather, Haim and Zion, my grandmother’s brother,
were taken to forced labour camps.<o:p></o:p></p>
<p class="MsoNormal">The following months filled the family with fear and concern.
The German soldiers frequented Jewish homes in search of healthy and able men. <span style="mso-spacerun: yes;"> </span>Sirens were wailing, shells were fired, and
explosions heard daily. Roaming the streets ceased, windows were covered with
dark fabrics and blackness befell the city, in an effort to defend against
bombing of the allies which were directed at the anti-aircraft posts which the
Germans deliberately scattered in civil neighbourhoods.<o:p></o:p></p>
<p class="MsoNormal">Four months later, Haim and Zion suddenly appeared at home.
They were thin and bruised, their clothes torn, their faces unshaven and their
hair messy and lice ridden. My grandmother, Koka, burst into tears of joy. She
gave them food and boiled water so that they could shower and clean themselves.
My grandfather recounted that he was sent to a deserted field, not far away.
There the Germans ordered him to construct a forced labour camp. They were able
to escape since in the last weeks, the German security loosened and under the
blanket of one of the Allies bombings, he and his friends were able to escape
from the camp.<o:p></o:p></p>
<p class="MsoNormal">On Friday, May 7<sup>th</sup>, 1943, my father woke up to
the sounds of joy. “The war is over!” shouted my grandfather and everyone ran
out of the house still wearing their pajamas. The streets were buzzing with
people, music, and dancing. Seven months of siege, bombing and suffering had come
to an end. <o:p></o:p></p>
<p class="MsoNormal">Only two years later, when the family members were exposed
to the horror movies which the Nazis had filmed in Auschwitz, were thy exposed
to the horrible truth regarding the unfathomable size and cruelty of the Nazi plan
for the Jews of Tunisia, Algiers, Libya, Morocco, and Egypt<o:p></o:p></p>
<p class="MsoNormal">Almost eighty years have passed since that dark era in
history, and here we are, living in a Jewish and Democratic state that promises
all of its citizens and pledges that the horrors of the Shoah will never be repeated.<o:p></o:p></p>
<p class="MsoNormal">Today, I shall march in the “March of the Living” and will
light a memorial torch to commemorate the Jewish communities of Tunisia and
North Africa who had they not been freed when they were, would have suffered
the same fate as European Jewry.<o:p></o:p></p>
<p class="MsoNormal">I invite all of you to join me, here on my Face Book page to
the live stream of the “March of the Living” and the ceremony of torch lighting
starting at 14:00 on this link: <a href="https://fb.me/e/10M9dcDWd">https://fb.me/e/10M9dcDWd</a><o:p></o:p></p>
<p class="MsoNormal">My parents, Eliyahu and Janet Taib, of blessed memory, who
were children at that time, tell of their memories from the Nazi conquest of Tunisia.
Please watch the video<o:p></o:p></p>
<p class="MsoNormal">Here is the link to the Face Book post:<o:p></o:p></p>
<p class="MsoNormal"><a href="https://m.facebook.com/story.php?story_fbid=pfbid02m3zwpw8gv9C7o9FLWTGWGiXz4WANXiU2mMdcf8b5XjQQYivpH12LvwYGVNLAiYQQl&id=100062202317825&mibextid=Nif5oz">https://m.facebook.com/story.php?story_fbid=pfbid02m3zwpw8gv9C7o9FLWTGWGiXz4WANXiU2mMdcf8b5XjQQYivpH12LvwYGVNLAiYQQl&id=100062202317825&mibextid=Nif5oz</a><o:p></o:p></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-26362114499656575042022-11-30T23:24:00.000-08:002022-11-30T23:24:23.469-08:00Fleeing from Babylon<p> </p><p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhREO2E7b4vbDJdfmbeMgdf1cz5ZNKNgNI6f_L9PHi7_iL9gKgdvJ_ofrFj7m4plJN2cqA5b6fjhCzRI8EBdCn-7mE2LCjPeAXaryYnLGHErtqiyOXRMAhf9A9QT2GSGC0jX0Khkeal_Rp4cp-rKJcRKSjfMvRaU7O7KWx_4xsPtgGSpB4ErwB9RZcc" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="1024" data-original-width="774" height="299" src="https://blogger.googleusercontent.com/img/a/AVvXsEhREO2E7b4vbDJdfmbeMgdf1cz5ZNKNgNI6f_L9PHi7_iL9gKgdvJ_ofrFj7m4plJN2cqA5b6fjhCzRI8EBdCn-7mE2LCjPeAXaryYnLGHErtqiyOXRMAhf9A9QT2GSGC0jX0Khkeal_Rp4cp-rKJcRKSjfMvRaU7O7KWx_4xsPtgGSpB4ErwB9RZcc=w225-h299" width="225" /></a></div><br /><br /><p></p><p><span style="font-size: large;">Two
days ago, Yisrael marked the seventy fifth anniversary of the U.N. vote to
divide Eretz Yisrael into Arab and Jewish states. That event prompted a wave
of exodus of Jews from Arab countries to the modern-day State of Yisrael. Even
prior to that historical event, many Jews had been forced to leave their homes
in Arab countries because of violent attacks against their community. They became
refugees, albeit, forgotten refugees. It is time to remind our fellow Jews and
the world of that part of our history, lest we forget. This is the story of one
person and her family. </span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Rachel
Hazan was born in Bahgdad, the capital of modern-day Iraq. Though her father’s family
had originated in Iran, on her mother’s side the family had been there for as
far as they can remember, possibly since the Babylonian exile following the
destruction of the first Temple in Yerushalayim.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The
Jews of Iraq had a momentous two-thousand-year-old history. They lived as an
independent, homogeneous community which was not only a staunch guardian of Jewish
tradition but added immensely to it.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">During
the 20’s and 30’s of the last century, this community influenced almost every
aspect of the Iraqi society, primarily in the economic arena. It founded
commercial bases in many of the middle eastern and far eastern ports as well as
in Europe and north America. Under the
hegemony of King Faisal the first, Jews had conducted an orderly life and lived
peacefully alongside their Arab neighbours.<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>They regularly
contributed to the social, literary, and scientific life of the Iraqi culture.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">This
was the world which Rachel was born into on an early day in the summer of 1925. She was the third child in a family of nine children.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">As
a young woman who was reared and raised in a conservative environment, Rachel was
never sent to school. Her father who was a skilled carpenter, earned a good
living and provided the family with all their needs. Other than sending her learning and mastering the skill of sewing, Rachel was destined to stay home and help her
mother raise her younger brothers and sisters<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Unfortunately,
all good things come to an end. The peace and tranquility which were the lot of
the Iraqi Jews, ceased with the outbreak of WWII. As a result of the ascension
of Nazism in Europe, coupled with the assassination of King Faisal, in 1937 and
the pact between the Mufti, Hajj Amin al Husseini and Hitler, antisemitism reared
its ugly head again. It also cascaded into Iraq and the surrounding countries
in the Arab world. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The
Jews of Iraq were subjected to many harsh edicts that were imposed upon them.
They were constantly harassed and threatened by their Arab neighbours. The attacks on them culminated in
1941 in what came to be known as the Farhud (Arabic term which means “pogrom”
or “violent dispossession”). It erupted on June 1<sup>st</sup> and lasted for
two days. During that time, mobs assaulted Jews, Jewish businesses, and homes.
According to the official report of the commission investigating the incident, “128
Jews were killed, 210 were injured, and over 1500 businesses were damaged.”<br />
<br />
Fortunately, the Hazan family was spared any attacks of violence. Their neighbours
with whom they were in very good relationships, protected and defended them.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Unfortunately
for many other Iraqi Jews, most of their Arab neighbours were not as kind. They
either, actively, partook in the attacks or simply stood idly and watched from
afar. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The
Farhud, as history illustrates, raised Jewish national awareness, and increased
the number of Iraqi Jews who joined the Zionist organizations which operated as
an underground movement and, eventually, prompted many Jews to emigrate to
Yisrael. That desire did not escape the Hazan Family.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The
first step towards making that move was initiated by her uncle Ya’acov. A short
time after the Farhud, he decided to move his family to Yerushalayim in search of
starting a new and better life there. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Noteworthy
to mention here is that in those days, one passport was issued to all members
of one family regardless of the number of siblings.<br />
<br />
Taking advantage of such a rule, Ya’acov returned to Iraq and suggested that
Ezra, Rachel’s oldest brother join him, as his son, and accompany him to
Yerushalayim. A year and a half later, the Hazan family began to sell their
assets, home, business, and many personal items. Part of that money was sent
through one of their trustworthy Arab employees to Yisrael who, in turn, bought
a plot of land for them in the Hatikvah neighbourhood of Tel Aviv. Her mother
went to Basra, where her brother resided to apply for passports for the family.
Naturally, they were prohibited from mentioning Yisrael as their destination. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Once
their passports were in place, the plan of their route of escape to the
promised land continued to be woven and started<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>to
take shape.<br />
<br />
Since, as we all know too well, the British limited the number of Jews that were
allowed to emigrate to Yisrael, Rachel and her family had an arduous and
challenging project ahead of them. That is where the Jewish Agency which
operated in Iraq in a clandestine manner entered the picture.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;"> To avoid any suspicion, the Agency advised
Rachel’s father to move to Turkey first. From Turkey, the family traveled to
Syria under the pretext of seeking medical treatment for Rachel and her sister
Victoria. Since they had taken too much luggage along with them, the Agency
relieved them of some and promised to deliver it to Yisrael where it eventually
waited for them.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The
family spent one week in Syria. From there, it crossed the border to Lebanon.
In order to reach the Yisraeli Lebanese border, the family had to travel four
hours by car and then on for six hours, not an easy mission for a family with eight
children some of whom were still very young, including one baby.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Luckily,
they were guided by a Jewish Iraqi police officer who was employed by the
British but also worked for the Jewish Agency. The officer also happened to be
the son of one of the Hazans’ close friends in Baghdad. It was his task to
ensure that they cross the border from Lebanon to Yisrael and safely reach Kfar
Gila’di which was situated near the border with only an asphalt road separating
between the two places. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">At
that spot, however, there was also positioned a British Military base. Hence,
one had to be overly cautious not to be noticed.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Much
to their dismay, that was a rainy night which was interspersed with the
occasional showers of heavy hail.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Just
as they were all ready to cross the road to freedom, a British soldier came out
of his tent, turned on his projector and inspected the area, as always, looking,
mainly, for Jewish illegal immigrants who were trying to make their way to a
home that had been given to them by a decree of the family of nations.<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>Fortunately, they were able to hide in a pit alongside
the road, in an angle that the British soldier’s projector missed.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Drenched,
shivering hungry and covered with mud, they finally reached Kfar Gila’di where
they were provided with a room, hot water, and a nutritious warm meal. The
police officer who had escorted them could not stay with them. As an officer in
the service of his royal highness, King George the VI, he had to pretend and
act in a “business as usual” manner yet made sure that all their needs were
satisfied.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">After
a few days, he arranged for them to be transported to the central bus stop in
Haifa where they finally reunited with their uncle Ya’acov, his son Yoseph and
their oldest brother Ezra whom they had not seen in a few years. The three had
all moved to Tel Aviv a short while earlier.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Unfortunately,
however, it was not yet time to breath a sigh of relief. It was almost Shabbat,
when they eventually reached Haifa, and no buses were available to transfer
them to Tel Aviv, their final destination. After a persistent persuasion
process which lasted close to ten hours, a bus was finally furnished for the<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>large family as well as for some other Jewish immigrants
who had just arrived at the shores of their future Homeland.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">For
a whole year, following their arrival, the Hazan family lived in a tent which the
father set up on the property that they had purchased earlier. Later, a hut, constructed
of wood and stone, replaced the tent which was later succeeded by a comfortable
house which stands there until this very day and where Rachel still resides.<br />
<br />
Rachel is surrounded and wrapped by the love of her four children, thirteen
grandchildren and twelve great grandchildren. We wish her many more years of
abundant health, nachat and sheer bliss.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;"> </span></span></p><p>
<span style="font-family: Calibri, sans-serif; line-height: 107%;"><span style="font-size: medium;">Note:
By 1951, ten years after the Farhud, 92 percent of the Iraqi Jewish community
had emigrated to the State of Yisrael.<br />
<br /></span>
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--></span></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-51524511858006564982022-10-13T10:34:00.002-07:002022-10-13T10:34:25.624-07:00Kohelet - the Embodiment of Intellectual Courage<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8GmcK5Yfymyfe1mzFOPNVeZCPD0q3dup3WdLpTumbNgnqfR59HtzZlzTVNDHtBJPrn_YNJ-y-SUwlCbf8ET1u5P34FlPDp3a29K4nOYhxRr967D_V3PcADpUuwy_y2WNviEUJwW7NA-aS91gsuTejHKjotCBMUaBKBY9-XbIEBvRqvkHaulXP_eA2/s594/Dadi1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8GmcK5Yfymyfe1mzFOPNVeZCPD0q3dup3WdLpTumbNgnqfR59HtzZlzTVNDHtBJPrn_YNJ-y-SUwlCbf8ET1u5P34FlPDp3a29K4nOYhxRr967D_V3PcADpUuwy_y2WNviEUJwW7NA-aS91gsuTejHKjotCBMUaBKBY9-XbIEBvRqvkHaulXP_eA2/s320/Dadi1.jpg" width="192" /></a></div><br /> <p></p><p></p><p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>“Intellectual courage is the quality that
allows one to believe in one’s judgment in the face of disappointment
and widespread skepticism. Intellectual courage is even rarer than physical courage.”</span></b><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> - John Charles Polanyi, Nobel Prize Laureate
in Chemistry 1986<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><br />
Jews, the world over, are celebrating the Holy Day of <i>Sukkot</i>. This festivity is
a milestone in our Jewish year for more than one reason.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">First and foremost, <i>Sukkot</i> is one of
the several links in the chain of events which commemorate the Exodus from
Egypt, from slavery into freedom, a momentous event, in our Jewish history. “Live
in s<i>ukkot</i> [temporary shelters] for seven days: All native-born Yisralites are
to live in sukkot: so, your descendants will know that I had the Yisraelites
live in sukkot when I brought them out of Egypt. I am the Lord your G-d”
(Leviticus, 23: 42-43). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><i>Sukkot</i> also marks the completion of a 52-week-old
yearly cycle of reading the Torah portions and the commencement of a new one.
It concludes with <i>Simchat Torah</i> which is characterized by Jews dancing with
the Torah, our Tree of Life.<br />
<br />
Another special custom that takes place on this Holy Day is one when on the Shabbat
that occurs during the intermediary days of <i>Sukkot</i> (<i>Chol Hamo’ed</i>), we read one
of the greatest books ever written, <i>Kohelet</i> (Ecclesiastes). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><i>Kohelet</i> belongs to the group of books
entitled “The Books of Wisdom” in our <i>Tanach</i>. According to tradition, the
book is attributed to King Solomon and was written by him at an old age. Its
name, <i>Kohelet</i>, stems from the same Hebrew root as the word “congregation,”
or “to congregate.” Scholars explain that Solomon was called "Kohelet" because Solomon
“congregated congregations in Yisrael” – gathered the People and taught them
<i>Torah</i> as is expected of a king.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The wisdom of <i>Kohelet</i> has
engaged many philosophers, thinkers, and writers such as Maimonides, Kierkegaard,
Tolstoy, professor Leibovitch, my most favourite Rabbi, Lord Jonathan Sacks ZT”L
and many others over the years, and for a good reason.<span dir="RTL" lang="HE"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">It is not my intention to delve into
the complexities of the book and the intensity of the insights that <i>Kohelet</i>
embraces. I doubt I ever could grasp the degree the author’s intellectual
courage nor the tragic meaning of his sentiments. Neither could this space ever
accommodate all the book’s intricacies.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">I would like, however, to dwell on a
few points.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><i>Kohelet</i> focuses on one important
issue: the meaning and purpose of life, a question that has preoccupied
humanity for a long time. It is not just another philosophical book with a methodical
doctrine. Its conclusions do not flow in a linear manner. Moreover, in most
cases, it does not bother to justify its claims. It merely states them and in a
rather pessimistic way which is summed up in the second verse of the book, “Vanity
of vanities, all is vanity.”<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><i>Kohelet</i>, a man in his twilight days
stresses the<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>pointlessness, the absurdity, and
the temporality of everything. He feels that now, at an old age, not only can
he say whatever is on his mind in an open and intellectually courageous way, it
is his duty in the pursuit of truth. In the words of Milan Kundera, old age awards
“a greater degree of freedom;…… only in old age can one ignore the opinion of
the herd, the opinion of the public, and the opinion of the future.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt;">Professors Ya’akov Klein and Michael
Fox describe </span><i style="font-size: 14pt;">Kohelet</i><span style="font-size: 14pt;"> as a hard book to penetrate. They portray its views as “often
strange and even contradictory.” Its flow of reasoning is winds from subject to
subject back and forth without a clear structure that could guide the reader in
deciphering them.</span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The intensity with which <i>Kohelet</i>
expresses its view about human tragedy, its uncompromising pursuit of the truth
as its author sees it and his unusual poetic ability to express himself, even
in parts which the average reader is unable to comprehend them are, according
to these two, what makes this book one of the greatest pieces of world
literature.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Why then, do we read <i>Kohelet</i> on
Sukkot?<br />
<br />
One angle of looking at this book of wisdom is through the inevitable perception
that everything in life is transitory. On Sukkot, we dwell in temporary,
fragile structures which mirror our existence. “Our lives,” states Rabbi Sacks
in his interpretation of <i>Kohelet</i>, “are a mere microsecond in the history of the
universe. The cosmos,” suggests Sacks, “lasts forever while we, living, breathing
mortals are a mere fleeting breath. <i>Kohelet</i>,” explains Sacks, “is obsessed by this
because it threatens to rob life of any certainty. We will never live to see
the long-term results of our endeavours.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">How, then, are we to find meaning in
life, the core of <i>Kohelet</i>’s concern?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">According to Sacks, “<i>Kohelet</i> eventually
finds it not in happiness but in joy – because joy lives not in thoughts of
tomorrow, but in the grateful acceptance of today. We are here; we are alive;
we are among others who share our sense of jubilation.” </span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">That is, indeed, the ensuing message which ends every one of <i>Kohelet</i>'s deliberations on the purpose of life. They culminate with an entreaty to rejoice. His conclusion is unequivocal and clear, "However many years anyone may live, let them rejoice in them." (<i>Kohelet</i> 11:8). </span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">May we all enjoy a Healthy and Happy Sukkot, fellow Jews and a jubilant and rewarding life to all, this time of year and always. <o:p></o:p></span></p>
<p><br /></p>
<p class="MsoNormal"><span style="font-size: 18.6667px;">Note:</span></p>
<p class="MsoNormal"><span style="font-size: 14pt;">Yours truly has also engaged in
studying “<i>Kohelet</i>.” When completing my undergraduate degree at the University
of California San Diego, I wrote a paper comparing its perspective with that of Buddhism.
My paper was entitled “Ecclesiastes and Buddhism, Two Facets of Human
Epistemology.”</span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><o:p> </o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><o:p> </o:p></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-38591619824412043342022-06-13T17:19:00.000-07:002022-06-13T17:19:29.119-07:00Am Yisrael, a Holy Nation to G-d, Primarily<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBZmjyxrXiWy1euZ97AFYZ7j3FFRZ9M-HdpIwu77lBoaIl_m1bqmyHoyXNPW7i1L1WCFV83H5uh8mYkpt-8AHeHA2BmGgs8wH0EXfhWlQ4CFGkKiBcbSk1R8djDeK0lBv4Ryfqw3-ksBql2fNL4f4wGQQkOO_IDFLK5CpRwZ8e1Tfmf6f2i7bqgu3B/s594/Dadi1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBZmjyxrXiWy1euZ97AFYZ7j3FFRZ9M-HdpIwu77lBoaIl_m1bqmyHoyXNPW7i1L1WCFV83H5uh8mYkpt-8AHeHA2BmGgs8wH0EXfhWlQ4CFGkKiBcbSk1R8djDeK0lBv4Ryfqw3-ksBql2fNL4f4wGQQkOO_IDFLK5CpRwZ8e1Tfmf6f2i7bqgu3B/s320/Dadi1.jpg" width="192" /></a></div><br /><p><br /></p><p><b> </b><b><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“For you are a Nation of Priests, a
People holy to the Lord Your G-d.”</span></b><span style="font-size: 12pt; line-height: 107%;">-
Exodus 19:6</span></p><p>
</p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><br /></span></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“Bamidbar” is the Parashah that opens
the fourth book of the Torah. Moshe is embarking on the important task of preparing
Am Yisrael, the newly molded People, to living as a safe, productive, and
independent nation in its own land.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">It is not an easy undertaking. To try
and instruct a People that has only recently gained its freedom, after
centuries of slavery, to live an autonomous life is a major challenge. Most of
them are illiterate, submissive and rely on Moshe to guide, lead, and decide
for them.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">As we recall, thus far, Moshe has been
setting the ethical and ground rules for preparing Am Yisrael to live its G-d
given destiny as a “Holy nation.” We were given the Torah which rabbi Sacks
ZT”L correctly and succinctly defines as “our constitution of liberty under the
sovereignty of G-d.” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Covenant entered between G-d and
Am Yisrael was unanimously and unconditionally accepted at Mount Sinai. We,
their descendants, are bound by it. Both the Book of Shemot (Exodus) and
Vayikra (Leviticus) outline the duties of this meaningful and important
vocational role. G-d, as we are reminded time and again, is the common
denominator that connects them all.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">As part of our calling, the Priests
and the Levites have been assigned their tasks. The protocol for running their
sacred, very important and not always easy work has been outlined. A “priest in
the service of the Jewish People,” states Rabbi Berel Wein, “was someone who
served the public and private needs of Jews. The Priest was a social worker,”
continues, Wein, “the peace maker, the cement that binds a community together
and gives it its necessary sense of unity and cohesion.” Above all, the Priests
were the guardians of our national as well as our Spiritual well-being.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">However, to live in safety and for
physical survival, it is also essential to build a strong army. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Towards that end, G</span><span style="font-family: "Cambria Math",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: "Cambria Math";">‑</span><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">d directs
Moshe to conduct a census of Am Yisrael. Moshe needs the count of people
who could be of military age, who could fight, ones who could defend the
nation.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">There are 603,550 men of
draftable age (20 to 60 years) who will be trained in warfare. The Levite
circle, with its 22,331 or 3.7% of the total, are exempted from that duty. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Levites had an alternative role,
not just to be holy as some have interpreted it, but as mentioned by Rabbi Wein
above, to also be the educators, counselors and, the ones responsible for
teaching the masses of people how to shell the slaves<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>'</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>mindset and start thinking like free and responsible
people. That, too, was being part of the strength and defense of the nation.
They were simply soldiers of a different kind.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Fast forward to the 20<sup>th</sup> century
modern day state of Yisrael. Many members of the Hareidi segment of the Jewish population
dedicates many hours of the day to studying Torah and, like the Levites and the
Priests dedicate their lives to serving G-d. Like the Levites, they are exempt
from enlisting to the army. This, naturally, causes some resentment among other
Jewish sectors in the Yisraeli society.<br />
<br />
Learning and studying Torah, as we all know, is highly important in our Jewish
tradition. “And you should contemplate it [The Torah] day and night,” Moshe commands
Yehoshoa (Yehoshua 1:8). It is important to note that Yehoshua was the Chief of
Staff of Moshe’s army.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">This decree by Moshe to Yehoshua,
however, is not a reason to pass the responsibility of self-defense to others,
or any responsibilities to others in favor of something just for oneself. It
was not a deal that if one sits and studies, that one should be exempt from the
responsibility of defending one’s family and people from aggression.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">On the other hand, there are those who
want to deny the importance of Torah learning, those who want to tear Torah
scholars away from what they dedicate themselves to be doing.<span style="mso-spacerun: yes;"> </span>Neither are right.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Our sages have understood this issue
very well and debated it at length. They quote Devarim (Deuteronomy 11:14) which
states, “You shall gather your grain, your new wine and your olive oil.” At the
same time, they remind us of Moshe’s decree to Yehoshua regarding the
importance of studying the Torah. Many have acted in accordance with Rabbi
Yishmael and combined working for a living and learning Torah. (Berakhot
35b:4-10)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Consider an idea for today.<span style="mso-spacerun: yes;"> </span>Hareidim, as the new Levites in the role
Moshe Rabbeinu designed 3400 years ago for those who would serve the people,
not as combatants but as educators and social workers, and maybe even helping
with the harvests in season, out in the smaller communities from the Lebanon
border to the tip of Eilat, to every area in Judea and Samaria.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">It is not really a new idea.<span style="mso-spacerun: yes;"> </span>Religious girls have been doing it for some
time as a substitute for regular military service. It would mean adding a
program for Hareidi men between 18 and 21 in addition to those already voluntarily
enlisting in percentages equal to some other sectors of the population. It
would mean that everyone is required to comply with their responsibilities to
the nation for 2-3 years of their lives, either in combat roles or in other
ways. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">And there should be a bonus.<span style="mso-spacerun: yes;"> </span>For every individual serving, regardless of role,
there should be post-service educational benefits and reduced mortgages to buy
a home, in some proportion to years of service. Before someone asks about
Miluim (reserve service), that could also be accomplished both in military readiness
and service to small communities in other ways.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">It is time that Medinat Yisrael employ
ideas that bring all segments of the Jewish community together to improve the
quality of life for all, just as Moshe Rabbeinu insisted that everyone
participates -<span style="mso-spacerun: yes;"> </span>in building the
Tabernacle,<span style="mso-spacerun: yes;"> </span>in defending the nation, and
in serving the welfare of the people.<br /><br /><br /><span style="font-size: medium;">This article was written jointly by Roger Froikin and Bat-Zion Susskind-Sacks</span><o:p></o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-61249357392335595932022-05-30T10:19:00.001-07:002022-05-30T10:23:47.627-07:00Graf Potocki and Kiddush Hashem<p> </p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipAftrHXW5Tnvi0bpcW2R5pk5qik44jC7td-HfEqQWraZF6Wv0tu7RATm-71_r05shacPAm94sgtBmLB7urlNATnSf_ddRFZyxPxjyKmO0AnLr5hSXiUaEO49RqtqMIwDpskHK9nN9qJAdDQqhqBDoDJKsU8Tei3ZFX1gERhPxfO63Cj6VY0dP_nC1/s594/Dadi1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipAftrHXW5Tnvi0bpcW2R5pk5qik44jC7td-HfEqQWraZF6Wv0tu7RATm-71_r05shacPAm94sgtBmLB7urlNATnSf_ddRFZyxPxjyKmO0AnLr5hSXiUaEO49RqtqMIwDpskHK9nN9qJAdDQqhqBDoDJKsU8Tei3ZFX1gERhPxfO63Cj6VY0dP_nC1/s320/Dadi1.jpg" width="192" /></a></div><br /><p><span style="font-size: medium;"><br /></span></p><p><span style="font-size: medium;">The name “Graf Potocki” was a household name, at least during the years that I
grew up in the early days of the State of Yisrael. It was generally used to
describe someone who is very wealthy or one who lives beyond their means.</span></p><p></p><p class="MsoNormal"><span style="font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Kiddush Hashem (Sanctification of G-d), the second part of
the titular name, as many Jews may know, is the act of suffering martyrdom rather
than being disloyal to our Jewish faith and to our G-d.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">What then, some may ask, are these two doing next to each
other in the above heading? And why <span style="mso-spacerun: yes;"> </span>write about it now?<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">The mystery shrouded life story of Graf Valentine Potocki
was the subject of a thirty-year research conducted by Dr. Sophie Ben Artzi.
Her book “The Felled Bough of Graf Potocki,” is a historical novel which shares
the untold story of Valentine Potocki.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Born in 1700 in Vilna, Lithuania, he was the only son of a noble
and prominent Catholic Polish family that was well known for its wealth and the
many estates it owned including the city of Vilna. His parents, devout
Catholics sent him to a seminary and were hoping to educate him for priesthood.
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">At some stage, tells us Ben Artzi, Potocki, together with
another young friend were sent by the king on a secret mission to Paris. They
ended up staying in Paris longer than expected and decided to attend university.
During that time, they frequented a local tavern which was owned by an old
Jewish man who used every available moment to study Torah. It was through this
man that Valentine Potocki and his friend, were first introduced to Judaism.<br />
<br />
Despite the prohibition to convert to Judaism, which according to Polish law
was punishable, at that time, by death, Potocki decided to move to Amsterdam
where he converted to Judaism. He became Avraham Ben Avraham.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Converting to Judaism did not mean just risking one’s life,
as was the case with Potocki. It also entailed many sacrifices, breaking off
relationships with family and friends as well as perhaps giving up a promising
future – all to join an often despised and persecuted faith. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Subsequent to his conversion and resolved to keep his newly
embraced religion, Potocki returned to Lithuania. He settled in the small town
of Lida where he was hoping to evade as much as possible being recognized and
identified. His own family, who initially believed him to be dead, learned
about his conversion, enlisted its influential connections, and searched for
him in the hope of bringing him back to Christianity. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">One day, a fellow Jew, with whom Avraham was having a dispute,
reported him to the authorities. Avraham was arrested, interrogated, and
tortured terribly. He admitted to having converted to Judaism. Despite being
offered a pardon, wealth, and honour in return for acknowledging Christianity, he
adhered to his adopted faith until the moment that he was burned at the stake.<br />
<br />
It happened on the 7<sup>th</sup> day of Sivan, 24<sup>th</sup> of May 1749. It
was the second day of the Holy Day of Shavuot, when Jews commemorate the giving
of the Torah at Mount Sinai and which Jews, the world over, will be celebrating in less than a week<br />
<br />
Jewish leaders warned members of their community not to leave their homes for
fear of pogroms following Abraham's execution. Jews remained in their homes and the
synagogues were empty. Only one Jew risked his life to be there next to Avraham
ben Avraham.<br />
<br />
It is said that Rabbi Alexander Ziskind, the author of <i>Yesod Veshoresh Ha’avoda</i>
(The Foundation and Root of the Service [of G-d]) arrived and stayed with Avraham
many hours before his death. Rabbi Ziskind's sole purpose for arriving was to ensure that there be
at least one Jew to recite the <i>Amen</i> over the blessing uttered by Avraham, in
front of the many gentiles who witnessed his heroic act. “Blessed are thou
Lord, Our G-d who has sanctified us in His commandments and commanded us to
sanctify His name,” were Avraham’s last words before he jumped into the fire.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">The Catholic church which regarded the event as contemptuous,
forbade the burial of his ashes. Only after one of the members of the community offered bribe was part of his ashes handed over and buried in the Jewish cemetery.
It is said that Rabbi Eliyahu, the Vilna Gaon, requested to be buried next to
to the burial place of Avraham the Righteous convert.<br />
<br />
Rabbi Meir Kagan, <i>Ha’Chafetz Chayim </i>wrote about Avraham Ben Avraham, “If ten people were present to say <i>Kadish </i>when the righteous convert ZT”L
was burnt at the stake, Mashiach would have come instantly.”<br />
<br />
Yours truly was at the grave of the Vilna Gaon, I saw the sign indicating where Avraham
ben Avraham’s ashes were laid to rest. It is hard to describe the feeling. I
believe Dr. Ben Artzi describes it best in the following deeply moving words:</span></p><p class="MsoNormal"><span style="font-size: medium;">“It was a very constitutive moment for me. I felt a bright light erupting from
the grave and illuminating the words which I have seen countless times in the
past, ‘here are buried the ashes of a righteous convert, Avraham Ben Avraham.’
I do not how to express the moment in words, but I did shake all over. I knew
the story…. But I never delved into it. Suddenly that sentence pulled me like magic
chords.”</span><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p><br /><p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><br />Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-86862354118861509632022-04-07T07:58:00.001-07:002022-04-07T07:58:45.937-07:00Touching History<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtOGG77DiNIlbPZwmytRjpeZV51TYkO3DaXZERSTRXhZxaek9d3QX2XbPdtZvzRqA1krBajtx0Jwb2LatRa9-GVLuaZ65WmwHRt6hXHqAm705hyH4GtH0VPcHXu14umvuz35s4024CgCmoV-z4TCkHPCGCyJSjwhUOQI0ll2nk1Rha0Qxa7rWyqxB0/s594/Dadi1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtOGG77DiNIlbPZwmytRjpeZV51TYkO3DaXZERSTRXhZxaek9d3QX2XbPdtZvzRqA1krBajtx0Jwb2LatRa9-GVLuaZ65WmwHRt6hXHqAm705hyH4GtH0VPcHXu14umvuz35s4024CgCmoV-z4TCkHPCGCyJSjwhUOQI0ll2nk1Rha0Qxa7rWyqxB0/s320/Dadi1.jpg" width="192" /></a></div><br /><p></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">The early
morning sun cast its bright rays, illuminating</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 14.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 14.0pt; line-height: 107%;">the Judean desert and the majestic protruding
cliffs of Qumran. The place, located on the northern part of the Dead Sea is an
archeological site. It gained international notoriety following the discovery
of the Dead Sea Scrolls, in one of the Qumran caves, over 70 years ago.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">According to
David Avraham, the founder of “Project Qumran” (<a href="https://www.qumrancave.org/index.html">https://www.qumrancave.org/index.html</a>),
whose team of volunteers</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 14.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 14.0pt; line-height: 107%;">I</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 14.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 14.0pt; line-height: 107%;">joined recently, there are roughly 240 caves in the area,
many of which had never actually been excavated. “The Qumran community,” David
told me, “Consisted of former priests involved in the Temple service under the
authority of the last descendants of Zadok.” <o:p></o:p></span></p><p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0cm;"><span style="font-size: 14pt;">That morning, our
team’s destination was, as in the previous days, Cave 61. Its excavations were performed
on behalf of the Hebrew University jointly with the Israel Nature and Parks
Authority. They were led and supervised by <a href="https://archaeology.huji.ac.il/people/oren-gutfeld">Dr. Oren Gutfield</a>,
an experienced and well-respected archeologist.</span><span style="font-size: 14.0pt;"><o:p></o:p></span></p><p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0cm;"><span style="background-color: transparent; font-size: 14pt;">As we were
negotiating our way through the steep path, the sense of partaking in a,
somewhat, sacred mission began to throb in me. This was my first time of
participating in an archeological dig. As a lover of history, mainly Jewish
history, it was, for me, the fulfillment of an old dream, an opportunity to
reconnect and fall in love yet again and again with Eretz Yisrael, the cradle
of our heritage.</span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">The mere
thought that I am in the very place which used to be the ancient abode of some
of our People, of touching history and helping unravel mysteries of the past engulfed my essence with joy and turned the challenging climb into a cakewalk.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">Cave 61 is
located near the top of a mountain, just north of and adjacent to the waterfall
at Wadi Qumran. The precipice descends over 305 meters to the Wadi below.
During the rainy season, water flows over the cliff all the way down to the
Dead Sea.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">In Biblical
times, water was channeled from this watercourse that ran along the side of the
mountain. This emptied into another channel that made its way down to the
cisterns in Qumran. As we made our way up the rocky mountain towards the caves,
we crossed the channel. It gave me an opportunity to take a break from the ambitious
climb and examine the waterway. The engineering that went into its making is
remarkable. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">As I was
standing there, having my brief respite, I glanced around me. The breathtaking
view of the rising sun over the Dead Sea, filled me with awe. I gazed at the
monumental ridges speckled with the openings to the many caves, each holding
secrets that were begging to be unfolded, I was overcome with reverence mingled
with the burning desire to touch the lives of those who roamed them, put together the pieces that made
up the puzzle of their existence, learn and help educate others about them.<br />
<br />
Each, equipped with a small hoe, under the patient guidance and supervision of the
well experienced, Dr. Oren Gutfield, we enthusiastically delved into the ground
of cave 61 as if in search of some hidden treasure. Every unearthed piece of
clay that we found raised our adrenaline levels as well as brought us closer to
deciphering small codes of their users’ identity and unlocking another door to
their life in that place.<br />
<br />
Below are a few of the items that were found during the excavations in Cave 61.
<o:p></o:p></span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiQGHC0oNIncmgiSCtVMDnSNYgJmAUa_Afv2h4cW8S5Cb2BWEcltH_9wrObLTGl-6on2Kx464Wswi8pw5xnUXAwdx5ChkUiCTC2sDq9Se0j4PicaG6UTgi-N4_Je2NQ0IVzstGiD8KWJ3ADGchaLLpyhSeVU2a_3BbhTm8T6yGVbPVMhspPzlUjehK5" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="1024" data-original-width="768" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEiQGHC0oNIncmgiSCtVMDnSNYgJmAUa_Afv2h4cW8S5Cb2BWEcltH_9wrObLTGl-6on2Kx464Wswi8pw5xnUXAwdx5ChkUiCTC2sDq9Se0j4PicaG6UTgi-N4_Je2NQ0IVzstGiD8KWJ3ADGchaLLpyhSeVU2a_3BbhTm8T6yGVbPVMhspPzlUjehK5" width="180" /></a></div><!--[if gte vml 1]><v:shapetype
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</v:shape><![endif]--><!--[if !vml]--> The entrance to cave 61<p></p><p class="MsoNormal"><o:p></o:p></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiVWGMGcNdqOVV_cOgFBwIKeN-Y5FA_Y_qoFZ39qYW5ZuTAKE17fZoyaPk7T85GmLxPffZDQMDzZYAJwlY3o8Z43rYLBYMPDdxvtWsF3hmryCGMr6j_bV1iI-P13hCczx5Byg1CQVKuoMABvRRONrMJjpH2FWcBwV7ywLppTycqUhyh6LOoaZv2Y-6R" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="190" data-original-width="317" height="158" src="https://blogger.googleusercontent.com/img/a/AVvXsEiVWGMGcNdqOVV_cOgFBwIKeN-Y5FA_Y_qoFZ39qYW5ZuTAKE17fZoyaPk7T85GmLxPffZDQMDzZYAJwlY3o8Z43rYLBYMPDdxvtWsF3hmryCGMr6j_bV1iI-P13hCczx5Byg1CQVKuoMABvRRONrMJjpH2FWcBwV7ywLppTycqUhyh6LOoaZv2Y-6R=w193-h158" width="193" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Byzantine flask 4<sup>th</sup>-5<sup>th</sup>
century CE </span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><span style="font-size: 14.0pt; line-height: 107%; mso-no-proof: yes;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhbZhQzyuMvUme7ffM_Xo4d_7VM5BCgRyiAGkbYK6TAz_UgXvHKp_JyKl8ukRlg4ePvSUbPX_OH7OfPdzSdq1at9jvMVKX0o0G88uo2P434U8XSNNtL1KWl62B4f81fMcjMyGXa4lO-wDSP3plFa4beRYNroYeXKVkY_DCOrP9xO-o-z9DNePDO-8qc" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="193" data-original-width="293" height="211" src="https://blogger.googleusercontent.com/img/a/AVvXsEhbZhQzyuMvUme7ffM_Xo4d_7VM5BCgRyiAGkbYK6TAz_UgXvHKp_JyKl8ukRlg4ePvSUbPX_OH7OfPdzSdq1at9jvMVKX0o0G88uo2P434U8XSNNtL1KWl62B4f81fMcjMyGXa4lO-wDSP3plFa4beRYNroYeXKVkY_DCOrP9xO-o-z9DNePDO-8qc" width="320" /></a></div></span><p class="MsoNormal"><span style="font-size: 10.0pt; line-height: 107%;"> Oil lamp
dating between the late Byzantine period to </span><span style="font-size: 10pt;">early
Islamic period </span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEirzvK4VATuvaUUrUEHfPOKp3DtChRxz7CM16ttApMz-1tNv2geTCloDUj99veINDuN0GBiyZAXwoJKxgHDnsBI8OfAIlfHNlWl9guI7IN9u2SLCqvaPKApu0w5Nlbsu1yMGyjez1ebfjHLqJYWslgUYYRGe5bJ3VL4-50hpmCsgsM-2OV7wDJmBc8f" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="291" data-original-width="640" height="146" src="https://blogger.googleusercontent.com/img/a/AVvXsEirzvK4VATuvaUUrUEHfPOKp3DtChRxz7CM16ttApMz-1tNv2geTCloDUj99veINDuN0GBiyZAXwoJKxgHDnsBI8OfAIlfHNlWl9guI7IN9u2SLCqvaPKApu0w5Nlbsu1yMGyjez1ebfjHLqJYWslgUYYRGe5bJ3VL4-50hpmCsgsM-2OV7wDJmBc8f" width="320" /></a></div><p></p><p class="MsoNormal"> A fragment (right) of an oil lamp from First Temple period. The
photo on the left shows an actual oil lamp from that period<o:p></o:p></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;"><br /></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">Although lab
tests aimed at confirming the eras of these items are pending, they shed more
light on a vivid community life in the area. </span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">The excavations in Cave 61 are now complete. More excavations, in the area, are planned and expected to resume in the Fall.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">If you wish to be part of this exciting experience, volunteer, be added to the group for updates or donate to "Project Qumran," you are invited to visit their page or send an email to David at: <span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="mailto:info@qumrancave.org" target="_blank"><span style="background: white; color: #1155cc; font-family: "Arial",sans-serif;">info@qumrancave.org</span></a><br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--></span> Happy Pesach</span></p><p><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><br />
<br /></span><span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><br />
<!--[endif]--></span></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-9594165501120345862022-03-31T10:42:00.002-07:002022-03-31T10:42:52.885-07:00The Validation of Hope – the Core of Jewish Survival<p> </p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWFH6AaeyEDGAP6aJ5IowygZeCAUH9xCJAzdPieUUS5x_eWMwLW-XgyxzIeunsthdo6yzy8xuNrxjHWx7SnUN2V5OjEmlWh9e-5ewMC34rOcHf0K1F3lPlFRXqXrbZcIli7vjs9ZVgdQ2Fa0YtGj0vrefh2axDR9M152qiAWRrC5bAI3-umGd08SUw/s594/Dadi1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWFH6AaeyEDGAP6aJ5IowygZeCAUH9xCJAzdPieUUS5x_eWMwLW-XgyxzIeunsthdo6yzy8xuNrxjHWx7SnUN2V5OjEmlWh9e-5ewMC34rOcHf0K1F3lPlFRXqXrbZcIli7vjs9ZVgdQ2Fa0YtGj0vrefh2axDR9M152qiAWRrC5bAI3-umGd08SUw/s320/Dadi1.jpg" width="192" /></a></div><br /><p><br /></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"> </span><b><span style="font-size: 14.0pt; line-height: 107%;">Pessimism is a luxury that a Jew can
never allow himself – Golda Meir<o:p></o:p></span></b></p><p class="MsoNormal"><span style="font-size: medium;"><span style="line-height: 107%;">Tragedy, unfortunately,
is part of everyone’s life. Some heartbreaking experiences are</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: Arial, sans-serif; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span>
</span><span style="line-height: 107%;">more profound than others.
All, however, touch us in every aspect of our life.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">This week’s
Parashah, <i>Shmini</i>, recounts a tragedy that befell Aharon, Moshe’s
brother. The story is a mingle of great joy, cloaked with holiness but at the
same time eclipsed and shrouded with loss and grief.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;"> It is the first of the month of Nissan and the
dawning of a new day. Moshe and Bnei Yisrael are preparing to mark a great
milestone in our history. After seven days of preparations and training, Aharon and his sons are ready to receive the
scepter of Priesthood, and the <i>Mishkan</i> (Tabernacle) is ready to be inaugurated.
<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: medium;"><span style="line-height: 107%;">On the Eight
day (<i>Shmini</i>) as Bnei Yisrael are gathering for the long-awaited ceremony,
Moshe tells them, “For today, the Lord will appear to you” (Vayikra 9:4). He
invites Aharon and his sons to offer a sacrifice to G-d. Shortly thereafter, the
celebrations reach a climax with the spectacular appearance of the glory of G-d
as fire came forth “from before the Lord and consumed upon the altar the burnt
offering and the fat; and when all the people saw it, they shouted, and fell on
their faces (Vayikra 9:24).</span><span dir="RTL" lang="HE" style="font-family: Arial, sans-serif; line-height: 107%;"><o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">This spectacle
full of reverence, bursting with holiness and ecstasy turns, in a flash, into a
catastrophe. Without any warning “there came forth fire from before the Lord,
and devoured” Avihu and Nadav, the sons of Aharon (10:2). G-d, it turns out,
thy “offered unauthorized fire before the Lord, contrary to His demand” (10:1).<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">How does one
respond to such a tragedy?<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Moshe speaks
first. “This is what the Lord spoke of when he said: ‘Among those who approach
me, I will be proved holy; in sight of all the people I will be honoured’”
(10:3). Rashi bases his interpretation of this verse on <i>Midrash</i>.
According to him, “Moshe says to Aharon, ‘Aharon, my brother, I knew that the <i>Mishkan
</i>will be sanctified by the presence of those who are close to G-d. I assumed
that he meant either you or me; now I see that they (Nadav and Avihu) are
greater than me and you.” In other words, the holier a person is, the greater
are G-d’s exigencies of him.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Aharon
remains silent. He is not complaining. He is not lamenting his bad fortune. His
silence, in my view, reflects inner strength and the ability to confront
difficult and painful realities.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Moshe moves
on. He orders the removal of the bodies and briefs Aharon and his remaining sons
about the laws of mourning. He also adds directives aimed at preventing the recurrence
of such incidents and moves on to check if the sacrifices scheduled for that
day were made.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Moshe turns
to Aharon and tells him not to display publicly his mourning for fear that G-d may
become angry with the entire community. “Know well,” he adds, “that your brethren,
the entire House of Yisrael, shall bewail the burning that G-d has rekindled.
Do not leave this place in the sanctuary,” he advises him, “for G-d’s anointing
oil is upon you” (10:6-7). Aharon accepts Moshe’s words. His only concern, so
it seems from verse 19, is that his silence not be interpreted as his
possessing inhumane traits. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The psychological
aspect of the exchanges between Moshe and Aharon, in the aftermath of the
tragedy, is fascinating. In the first, Moshe, in his strong desire to console
his brother who has just lost two sons, tells him that G-d “will display” His “holiness
through those who come near” Him. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">The second exchange
is when Moshe directs the bereaved Aharon to remain in the <i>Mishkan</i> and
continue to perform the duties of his role as <i>Kohen Gadol</i> (High Priest).
One may understand Moshe’s words to mean that even though he feels Aharon’s
pain, the latter is no longer a private person. On this critical day, the people
need him to remain strong, guide them and conform to the role that he has been anointed
to fulfill. Aharon, so it seems, is aware of the enormity of his position and
despite his pain and anguish accepts it and resumes his duties, as prescribed
by the protocol.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: medium;"><span style="line-height: 107%;">The intricacy
of the account of this discourse captures, in my view, the essence of Jewish survival
through our sanguineous history. Despite ongoing suffering, losses and death
which have been the lot of our Jewish People, our desire to move on has never
been extinguished. We have simply refused to give up. We could not afford to
give up. The determination to ignite Hope at our darkest moments has been a
beacon along the path of our historical timeline. It is the secret of our
Jewish survival.</span><span dir="RTL" lang="HE" style="font-family: Arial, sans-serif; line-height: 107%;"><o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">One modern
day example which comes to mind and parallels the account of Aharon’s
misfortune is the sad experience which befell the late general Raful (Refael
Eitan) who was the IDF Chief of Staff, between the years 1978-1983. He was also
very instrumental in planning and executing “Operation Opera,” the bombing of
the Iraqi nuclear power plant in June 1981.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">A month
prior to the operation, his son Yoram, an IAF pilot was involved in a training accident.
Raful was in Yerushalayim, in a government meeting, when it happened. Upon
receiving the news, Raful left the meeting. He did not utter a word, just like
Aharon in this week’s Parashah. His widow, Miriam, shared, years later, that Raful
picked her from her office soon after he heard about the catastrophe but did not
mention it until they reached their home. General Amos Yadlin, a pilot who partook
in that operation, visited Raful’s home during the <i>Shiv’a</i>. Just before Yadlin was about to leave, Raful caught
him and said, “Don’t think that just because I am sitting <i>Shiv’a</i>, I will not come to
the briefing.”</span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-size: medium;">Like Aharon, Raful understood that he was not a private person and could not let his personal tragedy interfere with the important task that had been delegated to him. Yisrael needed him and counted on him just as Am Yisrael needed and counted on Aharon at the inauguration of the <i>Mishkan.</i> They were both entrusted and staunchly adhered to guiding and protecting Am Yisrael and the Jewish People as well as validating and keeping the spirit of Hope for a safer and better future for them.<br /><br />Shabbat Shalom<br /><i> </i><o:p></o:p></span></span></p><p><span style="font-family: Calibri, sans-serif; line-height: 107%;"><span style="font-size: medium;"><br /></span>
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<!--[endif]--></span></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-88676368212072924022022-03-23T03:11:00.011-07:002022-03-23T23:47:45.922-07:00The Evolvement of the Practice of Korbanot – One Reason for the Survival of Judaism<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKxXVQdc7vvxl3nETbP1Vbuwo_aGm4Yr8xa4D1fHQewB3hERcelCfHGt9uR5Hr41dzcYVji9fvDkN3KHNM3OmdXraBbHH0_2mF-Wg0lsn-3WhyaJz9w-OejZexRwBXdhX7ywRwm_zr2msmLVBA1qYHtYR8A8mVPI5r99KcR9TfVbp3I6sHlzAq6XNF/s594/Dadi1.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKxXVQdc7vvxl3nETbP1Vbuwo_aGm4Yr8xa4D1fHQewB3hERcelCfHGt9uR5Hr41dzcYVji9fvDkN3KHNM3OmdXraBbHH0_2mF-Wg0lsn-3WhyaJz9w-OejZexRwBXdhX7ywRwm_zr2msmLVBA1qYHtYR8A8mVPI5r99KcR9TfVbp3I6sHlzAq6XNF/s320/Dadi1.jpg" width="192" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><br /> <p></p><div><div class="html-p" style="background-color: white; box-sizing: border-box; color: #222222; font-family: Arial, Arial, Helvetica, sans-serif; margin-block: 1em; margin-inline: 0px; margin: 0px; max-height: 1e+06px; padding: 0px; text-align: justify; text-indent: 2em;"><p class="MsoNormal" style="font-size: 13.2px;"><o:p> </o:p></p>
<p class="MsoNormal"><span style="font-size: 13.2px;"> </span> <b>“Judaism is an ongoing moral revolution.” – Rabbi Jonathan
Sack ZT”L<br /></b>
<br /><br /></p><p class="MsoNormal">
This week’s Parashah, <i>Tzav</i>, addresses the subject of <i>Korbanot</i>
(sacrifices), an important service, first performed in the <i>Mishkan</i>
(Tabernacle) in the desert and later in Beit <i>Hamikdash</i> (Holy Temple) in
Yerushalayim. The term <i>korbanot</i> is derived from the root <i>K,R,B</i>
which means to draw closer. The purpose of the <i>Korban</i> was to bring people
closer to G-d.<o:p></o:p></p>
<p class="MsoNormal">As I mentioned in an article that I wrote several weeks ago,
sacrifices were a means to gain <i>Teshuvah</i> (repentance). As I also
stressed there, animal sacrifices or the blood sprinkled on the altar were not
then, before and after the existence of either the Tabernacle or the Temple,
the only means to reach atonement or becoming one with G-d. <span style="text-indent: 2em;">(</span><a href="https://wingnsonawildflight.blogspot.com/2022/02/the-currency-of-teshuvah.html" style="text-indent: 2em;">https://wingnsonawildflight.blogspot.com/2022/02/the-currency-of-teshuvah.html</a><span style="text-indent: 2em;">)</span></p><p class="MsoNormal">
The ritual of animal sacrifices, just like some of our other tenets, is not a
Jewish one by origin. These practices were prevalent in the pagan societies of
the ancient near eastern world, the world in which our forefathers resided and
reared and were, as a result, steeped in them. In those societies, human
sacrifices were part of the practice.<o:p></o:p></p>
<p class="MsoNormal">Why, then, one may ask, did we adopt it and why does the
sacrificial system make up such a large part of our <i>Torah</i>?<br />
<br /> In his book, <i>Guide for the Perplexed</i>, Ramba”m<i> </i>explains that the
Torah’s main purpose for including the ritual of sacrifices was to expunge the notion
of paganism. According to him, the Torah instituted this system to help wane
idolatrous practices. He further claims that human nature dictates that customs
practiced over time become ingrained in them and cannot be easily uprooted (3:30,3:32).<br />
<br /> Naturally, as Ramba”m suggests, the transition from one extreme to another, the
disposing of old and well rooted customs that, over time, become part of human
nature, cannot occur over night. The course needs time to acclimate. However, when
we delve into the details of the practice as presented to Am Yisrael, in the
Torah, we will discover the fascinating transformation of that pagan habit into
what can be considered a brilliant move towards individual enrichment and the
continued survival of a nascent nation.<span dir="RTL" face=""Arial",sans-serif" lang="HE" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal">Whereas in their surrounding antiquated cultures, such as in
Egypt, where the hieroglyphics and the secrets of temple rituals, including the
sacrificial ones, were under the exclusive authority of the priestly class,
performed by them and known to them only, in the Torah, according to Professor
Yonatan Grossman, the sacrificial directives in this Parashah are meant for the
People as a whole. In his book, <i>Torat Ha’Korbanot</i> (The Torah of
Sacrifices), Grossman claims that each Yisraelite who wishes to offer the
sacrifice is the owner of the sacrifice and the Priest is merely their
messenger. This message is resonated in the early verses of <i>Viykra </i>(Leviticus).
It addresses every individual among <i>Bnei Yisrael</i>, “Speak to the
Yisraelites and say to them: ‘When anyone among you brings an offering to the
Lord, bring as your offering an animal from either the herd or the flock”
(1:2). This verse, suggests Grossman, is to reveal to all members of Am Yisrael
the secrets of the <i>Mishkan</i> and its practices. Its aim, he believes, is to
induce the Divine Spirit among the People to attain and implement the sense of
partnership between Man and G-d. <o:p></o:p></p>
<p class="MsoNormal">Considering the sacrificial practices that were prevalent in
the region in those days, according to Grossman, this directive was
revolutionary. It is not another esoteric secret literature like the ones that
existed in the surrounding cultures. Rather, he asserts, it was a public one
which should be shared with each member of Am Yisrael. <br />
<br />
It is this kind of an ongoing evolution, adaptation to new realities, and the
introduction of new concepts that have prevented Judaism from becoming extinct,
according to Rabbi Sacks. In his essay entitled “Why Civilizations Die,” Sacks
refers to Rebecca Costa’s Book, <i>The Watchman’s Rattle</i>, which provides
her account of how civilizations like the Mayan or the Khmre die. “Societies,”
writes Sacks, “reach what she calls a cognitive threshold. They simply can’t
chart a path from the present to the future.”<o:p></o:p></p>
<p class="MsoNormal">Costa believes that it can happen to any civilization. The
breakdown, she asserts, is identifiable through two signs. The first is gridlock
where instead of dealing with clearly recognized problems, “these problems are
passed to the next generation.” The second one is the retreat into
irrationality. Religious consolation replaces their inability to cope with
facts. “Archeologists,” Sacks recounts, “have uncovered gruesome evidence of
human sacrifice on a vast scale….” of the Mayans and Khmre civilizations whose members
sought such consolation and “focused on placating gods by manically making
offerings to them.”<o:p></o:p></p>
<p class="MsoNormal">Despite facing two centuries of Roman oppression, the
destruction of the Temple which brought about the cessation of the practice of
sacrifices, Jewish sages did not focus on how to atone without sacrifice.
Instead, they focused on finding substitutes for sacrifice. These included engaging in good deeds, studying Torah and prayer.<o:p></o:p></p>
<p class="MsoNormal">Judaism is indeed an “ongoing moral revolution,” as Sacks
suggests. Though we have not obsessively clung on to our past, we have not
forgotten nor abandoned it. We followed it while “thinking through the future,”
by revolutionizing ancient concepts for the purpose of adjusting, surviving, and
eventually also thriving in new and unfamiliar terrain.<br />
<br />
Am Yisrael Chai<o:p></o:p></p><br /></div></div>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-21280831654929888012022-03-05T08:19:00.001-08:002022-03-05T08:21:46.714-08:00Creating a Holy Space for Utilizing Holy Time<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjtfwKGphaTOCiagnD22PpzZC99dAlxyP3aOM_3JphulDnNCNNN2CNBJ3sThTqWN6zVImIiDaw6HjM3vi2I8rMB59biT8r5Fkb_FZh4B85byejGmnUo8XAeKaeRDSrqsTH4gs1zv6ONuUXl7ovWM3iWX8FFShAePwP4RNFmr4omgYM2s7Bh3vNirdZY=s594" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEjtfwKGphaTOCiagnD22PpzZC99dAlxyP3aOM_3JphulDnNCNNN2CNBJ3sThTqWN6zVImIiDaw6HjM3vi2I8rMB59biT8r5Fkb_FZh4B85byejGmnUo8XAeKaeRDSrqsTH4gs1zv6ONuUXl7ovWM3iWX8FFShAePwP4RNFmr4omgYM2s7Bh3vNirdZY=s320" width="192" /></a></div><br /><p></p><p></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">“Alongside
the holiness of place and person is the holiness of time.<span style="color: black;">” <span style="mso-spacerun: yes;"> </span>- Rabbi Jonathan Sacks
ZT”L</span></span><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 14.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">According to
Judaism, G-d is the creator of both time and space. The apogee of the act of
creation is the establishment of Holy time. “The first thing G-d declared holy,”
writes Rabbi Sacks, “was a day: Shabbat, at the conclusion of creation.” Unlike
other religions in the ancient near east, in Judaism, holiness of time preceded
holiness of space or place.<br />
<br />
It was not only the Shabbat that G-d sanctifies. The consecration of Time as an
“essential medium of the spiritual life,” explains Sacks, the sphere where the
encounter between the Divine and humans transpires to forge the holiness of
time, runs like a golden thread through our Jewish tradition.<br />
<br />
The Torah repeatedly stresses the prominence of Holy time. Prior to G-d’s
directive to build a dwelling place, a “Holy space,” for Him, He commands Moshe
to create “Holy time” by forming a calendar (Shemot 12:1-2). “Holy time itself,”
asserts Rabbi Sacks, comes in two forms……There is Shabbat and there are the
festivals…..Shabbat,” continues Sacks, “was sanctified by G-d at the beginning
of time for all time. The festivals are sanctified by the Jewish People to whom
was given the authority and responsibility for fixing the calendar.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">This week’s Parashah,
<i>Pikudei</i>, the last one in the Book of Shemot presents the completion of
the dimension of Holiness of space. Whilst in the story of creation, unlike
time, no space was depicted or sanctified, in this Parashah, a Holy space for G-d,
the <i>Mishkan</i>, His dwelling place among His People has been completed. Now,
there is a Sacred space wherein Am Yisrael could practice their Holy times for
which G-d has been preparing them.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">The connection
between Holy time (Shabbat) and Holy space (<i>Mishkan</i>) has already been
established in a previous Parashah <i>Ki Tisa</i> (Shemot 31:1-:17). The reasons
behind the insertion of the commandment regarding the Shabbat in that
particular Parashah has engaged Jewish sages such as Rash”i and Ramba”m. The
message that Torah wishes to convey to us there is to stress, yet again, the predominance
of Shabbat and that regardless of how important the construction of the <i>MIshkan</i>
is, it does not override the sanctity of the Shabbat.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">We have already learned about the prohibition to perform any kind of work (<i>melachah</i>) on Shabbat and the
importance of keeping it Holy in the Ten Commandments. “Six days you
shall labour and do all your work, but the seventh day is Shabbat to the Lord
your G-d. On it, you shall not do any work, neither you, nor your son or
daughter, nor your male or female servant, nor your animals, nor any foreigner
residing in your towns” (Shemot 20: 9-10). In <i>Ki Tisa</i>, the Torah even
mentions death as the form of punishment for not observing the Shabbat (Shemot
31:15).<br />
<br />
The repeated pairing of building of the <i>Mishkan</i> with the Commandment to
observe Shabbat in the last few Parashot of the book of Shemot is done for a
reason.<br />
<br />
As we have seen in these Parashot culminating with the detailed allocations of the funds donated for the construction of the <i>Mishkan,</i> in this week’s Parashah, there is no doubt that the expenses of this magnificent building and its upkeep are enormous. What then, we need to ask ourselves, would be the purpose
of such an opulent dwelling place for G-d without human involvement to worship
Him? Without readiness to observe Holy time, what meaning is there for erecting
a Holy place? What use is there to a structure with miraculous architecture if
it is devoid of the human element? A sacred place on its own is nothing but a façade
which could not and would not preserve our heritage and our unending quest for
a sublime future.<br />
<br />
According to Rabbi Shavit Artson, Judaism is unique in the sense that, unlike
other cultures in the ancient near east, it recognized “that holy space without
holy time was mockery of true religion.” Rabbi Artson explains “that even a
religion as profound and as joyous as Judaism cannot hope to transform our
lives, let alone the world, if we will not invest the time necessary to let it
work its wonders on our hearts. “If we don’t sanctify the Shabbat,” concludes
rabbi Artson, “if we don’t regularly attend our synagogue’s worship services,
if we don’t put aside time for Jewish learning on a regular basis, then we can’t
hope to realize the potential that Judaism offers. “<o:p></o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-579569280752745942022-02-26T04:10:00.001-08:002022-02-26T06:11:23.525-08:00Babi Yar<p> </p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgjqvuzdpuZXciz4eGuQh1apMQqRI-S0ixyy0AiMwWGCTnTAoAogrxFEnwqjwRTv2donnC5fugGb92GF5GuAzATv1JA8wotLizRgMX7fz000dmO1Tcst06HKy3eRB2XWQyis-86zNHmrjflcFpJv8ak0Xu6TlXxuAjmqYkrdh7nbvsjE02c-3ms1G1l=s594" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEgjqvuzdpuZXciz4eGuQh1apMQqRI-S0ixyy0AiMwWGCTnTAoAogrxFEnwqjwRTv2donnC5fugGb92GF5GuAzATv1JA8wotLizRgMX7fz000dmO1Tcst06HKy3eRB2XWQyis-86zNHmrjflcFpJv8ak0Xu6TlXxuAjmqYkrdh7nbvsjE02c-3ms1G1l=s320" width="192" /></a></div><br /><p align="center" class="MsoNormal" style="text-align: center;"><br />“Wild grasses rustle
over Babi Yar<o:p></o:p></p>
<p align="center" class="MsoNormal" style="text-align: center;">The trees look
sternly, as if passing judgement.<o:p></o:p></p>
<p align="center" class="MsoNormal" style="text-align: center;">Here, silently, all
screams, and, hat in hand,<o:p></o:p></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="mso-spacerun: yes;"> </span>I feel
my hair changing shade to grey.” - </p><p align="center" class="MsoNormal" style="text-align: center;"> Yevgeny Yevtushenko ("Babi Yar" 1961)</p><p align="center" class="MsoNormal" style="text-align: center;"><o:p></o:p></p>
<p align="center" class="MsoNormal" style="text-align: center;"><o:p> </o:p></p>
<p class="MsoNormal">In 2002, my daughter and I attended a summer program at the University
of Vilna, Yiddish Institute. As part of the experience, and to satisfy the
burning desire in me to reconnect with our recent family past, we toured the shtetles
(Yiddish for small towns) where both my parents came from in Lithuania and Belarus.
We also visited the mass graves where some of my young first cousins perished. <span style="mso-spacerun: yes;"> </span>We lit a Yahrtzeit candle and recited the “Kaddish.”<o:p></o:p></p>
<p class="MsoNormal">Though none of our family members, at least not ones that we
are aware of, were murdered in the Ukraine, I decided to go there and visit Babi Yar, the
mass gravesite, near Kiev, where many of our Jewish brothers and sisters were
brutally massacred (most of the estimated 100,000 victims were Jewish). It was our sole purpose for visiting that country. Beforehand
and in a wish to make the visit more meaningful, I taught my daughter the
powerful poem “Babi Yar,” which still brings tears to my eyes and from which
the above quote is derived.<o:p></o:p></p>
<p class="MsoNormal">The eerie feeling that welcomed us as we approached the deep
ravine, covered by the “wild grass,” still haunts my sleepless nights. The yelling
and crying of men, women and children are still echoed against the walls of the
chambers of my heart. <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span></span>The image of their blood calling us
from the ground still blurs my vision.<o:p></o:p></p>
<p class="MsoNormal">Unlike 1961, when Yevtushenko wrote his powerfully moving poem,
nowadays, there is a monument which stands over Babi Yar. The eternal trees,
now, just as during Yevtushenko's days, still “look sternly, as if passing judgement.” Babi Yar is
an eternal reminder to my People and, hopefully, a lesson to others, not merely
of what “man has made of man.” Rather, for me, it, also, symbolizes how, these
days, similarly to other dark chapters in world history, Man has not done enough for his fellow Man when he could
and should have. It is an admonition that at the defining moment of Truth, “walking
the talk,” the talk of solidarity, support, and freedom is seized by paralysis.
It stands to cautiously warn us that a friend in need is not as we are taught,
always a friend indeed. <o:p></o:p></p>
<p class="MsoNormal">Unfortunately, the chronicles of history have proven to us,
time and again, the validity of the words of our wise Jewish sage Hillel, “If I
am not for myself, who is for me?”<br />
<br />Hoping and looking forward to better days for all.<br />
<br /><br /><o:p></o:p></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-37815067389041627742022-02-17T11:14:00.004-08:002022-02-17T23:44:30.871-08:00The Currency of Teshuvah<p> </p><p><br /></p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhrm19jzAf2QKczhPNcVuUGDxaiQVbsNaxeCeUp_pX1DIXDbmwJ8tknbkpT4wsCX-eVfayLJtU14aKP-wNwfVs7WZLokpPzMTBukX0N3QqlTKVOepb2DsITWN3DAbHmX73NKI1G3w58ajB8gA3UM4Z4SxBy8Z5h8aMbJ4lf_VwKNpu9zyYoS1bhmIPk=s594" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEhrm19jzAf2QKczhPNcVuUGDxaiQVbsNaxeCeUp_pX1DIXDbmwJ8tknbkpT4wsCX-eVfayLJtU14aKP-wNwfVs7WZLokpPzMTBukX0N3QqlTKVOepb2DsITWN3DAbHmX73NKI1G3w58ajB8gA3UM4Z4SxBy8Z5h8aMbJ4lf_VwKNpu9zyYoS1bhmIPk=s320" width="192" /></a></div><br /><p><span face="Calibri, sans-serif" style="color: #111111; font-size: 14pt; text-align: justify;">The purpose of this article, as most of my articles, is mainly to share knowledge. I wish to help my fellow Jews connect with, learn and become more educated about our great Jewish tradition and heritage. Knowledge about the subject discussed and highlighted in this article is power and ignorance of it is anything but a bliss.</span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #111111; font-size: 14pt; line-height: 19.9733px;">This week’s Parashah addresses, among other issues, the subject of “Kofer.” The term, in its different variations, “<i>Kapparah</i>,” “<i>Kapper</i>,” “<i>Kippurim</i>,” is discussed in chapter 30 verses 12-16.<o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #111111; font-size: 14pt; line-height: 19.9733px;">Literally, the root “<i>K,F,R</i>” in Hebrew means payment for the purpose of deliverance from a predicament or<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>trouble. It is also the root of “deny, contradict and repudiate." Loosely rendered into English, the word also means, “repentance” or “atonement,” in the theological context.<o:p></o:p></span></p><p style="margin-bottom: 12.75pt;"><span face="Calibri, sans-serif" style="color: #111111; font-size: 14pt; line-height: 19.9733px;">“Repentance” originates from the Latin <i>poenitire</i> (with the added prefix <i>re-</i>), meaning “make sorry.” “Atonement” signifies to be "at one” with or to reconcile with others. Both terms are the underlying principle of Christianity. They are also an important part of Judaism. However, in both faiths they carry an entirely different meaning and the processes or practices towards achieving that stage are dissimilar . <span dir="RTL" lang="HE"><o:p></o:p></span></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #111111; font-size: 14pt; line-height: 19.9733px;">Those of you who know me, are already aware that I shy away from renditions of Biblical Hebrew Jewish terms into other languages (which are often grossly mistranslated, unfortunately, as I have shown on more than one occasion). Therefore, to avoid any confusion, or misunderstanding when discussing the subject of “<i>Kofer,” </i>I will use the Hebrew term “<i>teshuvah</i>.”<o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #111111; font-size: 14pt; line-height: 19.9733px;">The term “<i>teshuvah</i>” is derived from the Hebrew root “to return.” It implies returning to G-d, or as Rabbi Sacks, ZT”L succinctly explains it, a state of reconciliation between</span><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;"> “G-d’s high hopes for humanity with our shabby and threadbare moral record.” Ramba”m, who wrote extensively on the subject of “<i>Teshuvah</i>,” (<u>The Laws of Teshuvah</u>) movingly describes the effects of this metamorphic experience whereby a person who “yesterday was distant from G-d …today clings to G-d.” <i>Teshuvah</i> is about regret, admission of wrongdoing and the relinquishment of sin. The eventual goal of <i>Teshuvah</i> is to attain G-d’s forgiveness.<o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;">One of the essential elements of the process of <i>Teshuvah</i> and being forgiven by G-d was the practice of animal sacrifices and sprinkling their blood, initially, on the altar of the Tabernacle and later in the Temple. According to Ramba”m, (<u>A Guide to the Perplexed</u><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>part 3, 32) the mitzvot addressing animal sacrifices were meant to<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>wean Am Yisrael from the idolatry rites that existed in the ancient world. These practices were entrenched in the societies and the peoples among whom they resided. Ramba”m claims that one cannot expect a human being to cease certain behaviours abruptly without preparing alternative ones for them. G-d did not want to transform Man’s nature in a miraculous way. He rather wanted him to change his character gradually, along, and in harmony with the course of nature. Hence G-d allowed Am Yisrael to continue that specific ritual while channeling it towards serving Him, whose wisdom is above all, in place of offering these sacrifices to human made or even imaginary entities devoid of any substance. <o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;">Following the destruction of the Temple and the cessation of the practice of animal sacrifices, our sages established three ways to replace them. They are, Torah, <i>Avordah</i> (literally ”work” or “service”) and <i>Gemilut Chassadim </i>(kindness and charity), the “three pillars upon which the world stands.” These, they decreed, can help us reach the goal of being at one with G-d (Ethics of The Fathers, 1:2).<o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;"><u><b>Torah</b></u>: The Talmud tells us that one who delves into and studies the laws of sacrifices, it is as though he has essentially offered them. <o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><i><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;"><b><u>Avodah</u></b></span></i><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;">: Replacing the sacrificial “service of G-d” with prayer which verbally articulates our devotion to G-d. In the words of Hosea, “We will render the prayers of our lips in place of sacrifices of bullocks,” (Hosea, 14:3). Other sources in the Tanach stress that sincere <i>Teshuvah</i> through prayer and fast is all that G-d demands. In the Book of Jonah, for instance, the people of Nineveh had sinned and were going to before they were punished by G-d. Following Jonah’s warning, they fasted and prayed. G-d, eventually, forgave them and their devastation was averted. </span><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt;">Another example of how </span><i style="color: #272727; font-family: Calibri, sans-serif; font-size: 14pt;">Avodah</i><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt;"> can foil the plans of the worst of our enemies is provided in the Book of Esther.</span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><i><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;"><u><b>Gemilut Chassadim</b></u></span></i><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;">: Giving Charity or engaging in acts of self-sacrifice are also considered part of doing <i>Teshuvah</i>. Giving one’s hard-earned money to charity is a form of giving of oneself for the greater good. Giving money which one could have spent for personal use or benefit is, in a way, the ultimate form of sacrifice.</span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;"><span style="font-size: 14pt;">This brings us back to the section that discusses “</span><i style="font-size: 14pt;">Kippurim</i><span style="font-size: 14pt;">” in this week’s Parashah. G-d instructs Moshe to collect money from Am Yisrael, “When you take the sum of the Children of Yisrael according to their numbers, let each one give to the Lord a </span><i style="font-size: 14pt;">Koffer</i><span style="font-size: 14pt;"> for his soul…. And there will be no plague among them when they are counted…..This they give half a shekel shall be an offering to the Lord…. To </span><i style="font-size: 14pt;">Kapper </i><span style="font-size: 14pt;">for your souls. You shall take the silver of the </span><i style="font-size: 14pt;">Kippurim</i><span style="font-size: 14pt;"> from the Children of Yisrael and use it for the work of the Tent of the Meeting: it shall be a remembrance for the Children of Yisrael before the Lord to “</span><i style="font-size: 14pt;">Kapper</i><span style="font-size: 14pt;">” for your souls.” </span></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;"><span style="font-size: 14pt; line-height: 19.9733px;">Needless to remind the readers that these directives were given to Moshe BEFORE the</span><span style="font-size: 14pt;"> </span>Temple or even the Tabernacle were constructed and BEFORE animal sacrifices or blood offering could be performed as part of <i>Teshuvah</i> (or repentance, as some refer to it).<o:p></o:p></span></p><p style="margin-bottom: 12.75pt; text-align: justify;"><span face="Calibri, sans-serif" style="color: #272727; font-size: 14pt; line-height: 19.9733px;">The practice of the currency of <i>Teshuvah</i> continues to be used regularly as part of seeking forgiveness by G-d. As a matter of fact, yours truly has been performing it since an early age, and still does, each year on the Eve of Yom Kippur. I do it with a sincere hope that my transgressions, albeit unintentional, against G-d and my fellow men and women are forgiven.</span></p>
<p style="margin-bottom: 12.75pt; text-align: justify;"><span face=""Calibri",sans-serif" style="color: #272727; font-size: 14pt; line-height: 107%; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p>Shabbat Shalom and every blessing </o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-72853704685347474972022-02-11T02:48:00.001-08:002022-02-18T09:44:04.917-08:00Do Clothes Maketh a Man? In the Case of the High Priest, Yes<p> </p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiCOb9GSQnPiORPC3wtEqHPf-KPkVvOn3Zrn80hz7oWndB3Ao35yVnaGSip5Bv53E2gn2m789qF8fz8Wgk1D9stFKXFZ3WsFttYaYo-xKk7Tw0L9DXsUk7XsDonl_NW1xD2Jym_arxtLazATO_PBQt88uJx2h9d2u_QtgXZQMlyt5hTpPtPdGqOmb13=s594" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEiCOb9GSQnPiORPC3wtEqHPf-KPkVvOn3Zrn80hz7oWndB3Ao35yVnaGSip5Bv53E2gn2m789qF8fz8Wgk1D9stFKXFZ3WsFttYaYo-xKk7Tw0L9DXsUk7XsDonl_NW1xD2Jym_arxtLazATO_PBQt88uJx2h9d2u_QtgXZQMlyt5hTpPtPdGqOmb13=s320" width="192" /></a></div><br /><p></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Garments are
the frame that man creates, both towards himself – that which he wishes to be -
and towards others and what they think about him. It also serves his role, assists,
and allows him in performing his job<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The finery
of the Temple Priests, especially that of the <i>Kohen Gadol</i> High Priest
(which is the focus of this article) is one of the main themes of this week’s
Parashah, “<i>Tetzaveh</i>” (You Shall Command). These are described in
exhaustive details as are their fabrics, ornaments, their function, and the
accompanying protocol to wearing them.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>“Make sacred garments for your brother Aharon
to give him dignity and honour,” G-d tells Moshe (<i>Shemot 28:2</i>). There
are four pieces of clothing that are peculiar to the High Priest, described in <i>Shemot</i>
28:4-5. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The
directive from G-d to Moshe is to make “a breastplate {containing twelve
precious stones inscribed with the names of the twelve tribes of Yisrael}, an
ephod {an apron like garment}, a robe, and a <i>Tzitz </i>{a headdress with a
golden plate worn on the forehead bearing the inscription “Holy to G-d”}. They
are to make these sacred garments….Have them use gold, and blue, purple and
scarlet yarn and fine linen.” (<i>Shemot</i> 28:4-5). (It is important to note
that these are to be worn all days of the year, except for Yom Kippur when the
High Priest wears only white).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">According to
Ramba”n (13<sup>th</sup> century, Spain), “these garments resemble those of
royalty in form. At the time of the Torah, the monarchy would have worn such
clothing. The tunic signifies leadership just as Yoseph was presented by his
father with a ‘tunic of many stripes’…thus Aharon was to be clothed as a king
of ancient times…….the miter is still worn by royalty and nobility to this day….the
breastplate and ephod are regal attire and the headband is still a crown. The
material used to make these garments, namely gold, sky-blue, purple and
crimson, are precious and rare.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Despite the
similarities between the garb of the High Priest and those of a king, they
differ in substance. Unlike kings, the attire of the High Priest constitutes “<i>Bigdei
Kodesh</i>” (holy vestments).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Their sacred
nature is signified in a few ways. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The first is
rooted in their inclusion in the instructions for building the <i>Mishkan</i> (Tabernacle)
and its furnishings. This suggests that these garments are not the personal
property of the High Priest but rather a part of the <i>Mishkan</i>’s sacred components,
as described in <i>Shemot</i> 39:1-31. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Additionally,
the fabrics used to manufacture the garments of the High Priest are made and styled
in the same fashion of those used in the most sacrosanct sections of the <i>Mishkan</i>.
They are to be worn only when the High Priest enters the interior part of the
sanctuary, twice daily, morning and evening.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The unique
essence of the Priestly garb is further stressed by Rabbi Inyani Bar Sasson (3<sup>rd</sup>
century). According to him, each of the Priestly robes is intended to atone for
a particular sin committed by members of Am Yisrael akin to the function of the
sacrifices (Babylonian Talmud, Zevachim 68). He claims that it is not by
coincidence that the Parashah addressing sacrifices is adjacent to the one focusing
on Priesthood. Rabbi Bar Sasson lists offences, light as well as serious, for
which different Priestly clothing items grant clemency.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The detailed
directive describing the opulent garments of the High Priest, and their role
have engaged Jewish sages over the years. Of particular interest was the command
to “Make pomegranates of blue, purple and scarlet yarn around the hem of the
robe, with gold bells between them….Aharon must wear it when he ministers. The
sound of the bells will be heard when he enters the Holy Place before the Lord
and when he comes out, so that he will not die” (28:33-35).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Rabbenu
Bahya (Spain, c. 1050-1120) suggests that the bells serve two purposes. The
first is akin to knocking on the door of the Entrance Hall of the inner Sanctuary
to announce the arrival of the High Priest. According to him, since the Divine
Kingdom is similar to an earthly one, anyone who abruptly enters the king’s
hall is sentenced to death. To support his claim, Rabbenu Bahya, cites the Book
of Esther 4:11, “All the king’s officials and the people of the royal provinces
know that for any man or woman who approaches the king in the inner court
without being summoned, the king has but one law: that they be put to death.”<o:p></o:p></span></p>
<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi2GtL3radTtzSt3GFNdv9SNtHlZMjGcwuhtJ39nFpK_lvCJAHiBIQEWqO8ElZDaW0anzhByxTcu-HiUQ8o4UXdyCPXK89uefsyNIZwLMPTS7pyCHbc_j_zXv-bUKK4uMceo2-YE7DHLeyJwdLTRevddVza3xRQ-uujKf5RVgB0syaU_kz_81UE2n6T" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="200" data-original-width="174" height="184" src="https://blogger.googleusercontent.com/img/a/AVvXsEi2GtL3radTtzSt3GFNdv9SNtHlZMjGcwuhtJ39nFpK_lvCJAHiBIQEWqO8ElZDaW0anzhByxTcu-HiUQ8o4UXdyCPXK89uefsyNIZwLMPTS7pyCHbc_j_zXv-bUKK4uMceo2-YE7DHLeyJwdLTRevddVza3xRQ-uujKf5RVgB0syaU_kz_81UE2n6T=w160-h184" width="160" /></a></div><span style="font-size: x-small;">Image of a
golden bell ornament believed to be worn by a High Priest or another important
leader from Second Temple period discovered in Yerushalayim in 2011</span><p></p><p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The second objective of the bells, proposes Bahya, is to alert G-d’s angels.
Even though G-d and His celestial servants know all, it is important to alert
them lest they harm the High Priest for interrupting the Divine repose.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">The Rashba”n
argues that the bells are there as a public notice for people</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 12.0pt; line-height: 107%;">announcing the approach
of the High Priest. It serves as a warning in order to comply with the
commandment which forbids the presence of anyone in the Hall when the High
Priest is about to perform his holy duties.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Hezekiah ben
Manoach (13<sup>th</sup> century)</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 12.0pt; line-height: 107%;">suggests that the bells are there to remind Am Yisrael of
prayer times and divert their attention towards that duty. He also believes
that the bells help distinguish between the High Priest and the lay ones.</span><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Clothes have
cultural and social significance. The main message in this week’s Parashah presents
us with another kind, a holy one, decreed by G-d Himself.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 12.0pt; line-height: 107%;">Judging by
the opening verses of the Parashah, one cannot help but surmise that the main intent
of the Priestly garb is to bestow</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 12.0pt; line-height: 107%;">“dignity and honour” upon those wearing it.</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span></span><span style="font-size: 12.0pt; line-height: 107%;">This tendency goes hand in hand with
the commandments concerning the construction of the</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> <span style="mso-spacerun: yes;"> </span></span><span style="font-size: 12.0pt; line-height: 107%;">Mishkan and its unique vessels. They are aimed at spurring
the awareness that the G-d of Yisrael is the G-d of the whole universe. It is,
therefore, only appropriate that His servants, should, likewise, appear majestic, be
dressed in “splendid and fine clothes…to be held in great reverence by all” (Ramba”m).<o:p></o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-57947168631138767362022-02-06T01:06:00.003-08:002022-02-06T01:56:59.390-08:00The New Guardian<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><br /> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgmnI6sjhikzKV9J7ghYRTfJdFk1XhDFOX2LYgV-LclrYe6hiUdEgsJVMErqKACxGdCyP7LnNOOb1QgwI5C24lkfo4DXjRPhDEvu-aiHFmcClVrWDkwQ-9m_h0NRUMy7IA8NXCkf2aajMAQRiwqamJIFts9sAXcjv11V86qBFpUkD-Me11kbHIkjwc1=s594" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEgmnI6sjhikzKV9J7ghYRTfJdFk1XhDFOX2LYgV-LclrYe6hiUdEgsJVMErqKACxGdCyP7LnNOOb1QgwI5C24lkfo4DXjRPhDEvu-aiHFmcClVrWDkwQ-9m_h0NRUMy7IA8NXCkf2aajMAQRiwqamJIFts9sAXcjv11V86qBFpUkD-Me11kbHIkjwc1=s320" width="192" /></a></div><br /><p></p><div><p class="MsoNormal"><span style="font-size: 12pt; line-height: 107%;"><b><span face=""Calibri",sans-serif" style="font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> “The Guardian of Yisrael
shall never slumber nor sleep” – Psalms 121:3</span></b></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-family: arial;"><br /></span></span></p><p class="MsoNormal"><span style="line-height: 107%;"><span style="font-family: arial;">“HaShomer
HaChadash” (The New Guardian) is a Zionist social and educational organization.
Under the initiative of Yoel Zilberman and On Rifman, it was established in
2007 with the support of a group of volunteers and lovers of the Eretz Yisrael.
Its objective is to guard and protect the State’s lands while empowering and
supporting farmers and the law enforcement establishment alongside with
connecting young Yisraelis to the Land, the love of our Homeland and Zionist
identity.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: arial;"><span style="line-height: 107%;">The project
modelled after the original “The Guardian” (Ha’Shomer) movement, which was
established</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="line-height: 107%;">in 1909, in the Galilean town of Kfar Tavor.
The organization was founded with the goal of defending Jewish property and
Jewish lives considering the gloomy state of the Jewish settlements and its
inhabitants at the end of the first wave of immigration to Eretz Yisrael. These
were under the status of “a protectorate” of foreign diplomats and were
vulnerable and open to attacks by local hostile forces.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="line-height: 107%;"><span style="font-family: arial;">The need for
such a modern-day initiative arose because of a very sad reality that has,
unfortunately, afflicted the state of Yisrael, especially during the last
decade. I am referring to the spread of “Agricultural Crime,” which the
Yisraeli Supreme Court defined as “a plague.” <br />
<br />
This form of “Agricultural Crime” manifests itself in various ways. It ranges
from theft of produce, supplies, animals, and agricultural equipment used by
farmers for work and their sustenance. According
to a report presented by “The New Guardian,” the direct damage caused by
agricultural crimes in 2020 was estimated at about NIS1.1 billion. Data also
show that there is an increase of 46.6% in the number of yearly incidents.<br />
<br />
The “New Guardian” draws volunteers from all over the State of Yisrael and from
all segments of society, twenty-one years and older. They all must undergo
training which includes meeting the farmers, familiarizing themselves with the
challenges of the area and its terrain. The constitutive principle underlying
their voluntary activity is comprised of educational values where labour,
mutual guarantee, courage, and love of the land are of prime importance. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="line-height: 107%;"><span style="font-family: arial;">The
volunteers’ units have improved over the years. Nowadays, they include Jeep, motorcycle,
and bike units which patron the area. This creates presence on the ground,
helps prevent theft, setting fires, damaging agricultural equipment and serves
as a deterrent factor thus allowing the hardworking farmers to get some rest at
night.</span><span style="font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh21MOAckRu5J0CH1WdATM5t44xtJqyEgKtQatA3EFE-JAA5UIXrD_ouKxQU7-2nGu03zXTv1FGhrwEgHBRARohfAshehYd5zOru4i4ToPx1wfvxk0xhI28b-BTOE--r5Ywfl7ZMevT8v50eE4eOz09dJ30eyTBl3fGyphg0CRQgWswMPc4Z_hM0sDx=s2000" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1331" data-original-width="2000" height="213" src="https://blogger.googleusercontent.com/img/a/AVvXsEh21MOAckRu5J0CH1WdATM5t44xtJqyEgKtQatA3EFE-JAA5UIXrD_ouKxQU7-2nGu03zXTv1FGhrwEgHBRARohfAshehYd5zOru4i4ToPx1wfvxk0xhI28b-BTOE--r5Ywfl7ZMevT8v50eE4eOz09dJ30eyTBl3fGyphg0CRQgWswMPc4Z_hM0sDx=s320" width="320" /></a></div><p class="MsoNormal" style="font-size: 12pt;"><span style="font-size: 12pt;"><br /></span></p><span style="font-family: arial;">On
Wednesday, January 26<sup>th</sup>, almost two weeks ago, I joined Dr.
Mordechai Kedar and Eli Greenbaum, two active members of this group, on one of
their eight hour long nightly shifts.</span><p></p>
<p class="MsoNormal"><span style="line-height: 107%;"><span style="font-family: arial;">“Wear warm
clothes and waterproof shoes,” Kedar advised me, “it is going to be a cold
night.”<o:p></o:p></span></span></p>
<span style="line-height: 107%;"><span style="font-family: arial;">Wrapped in five layers of clothing, warm gloves, a
couple of scarves and a bag full of snacks, we headed north to fulfill what I
regard as one of the most important duties required of us, Yisraelis, to ensure
that the land, its people, farmers and livestock are under no threat. Our
destination, this time, was Yechiam Altschuler’s farm, near Binyamina. <br />
<br />
Let me start by saying that it must have been the coldest night I have ever experienced
in Yisrael. Despite the pouring rain, which occasionally turned into hail, the strong
winds that nearly blew me 5’2” petite size, which all joined hands to make it
one demanding experience, it turned out to be one very rewarding adventure.</span></span></div><div><span face=""Calibri",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><br /></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjZD3Jf54d40kmviCYqRpZhMV8LUwPfvmFYEAz5shI6s4qDNJMZdrVAhP0tboXoErgrWSDLKza8T4Y9Hx-o_R6ecjhQ17s7slfpmiYr_USMiS5CpA0pDttYjt-qsBHqNacxDqe2aAHcsi9vrYC3vULt9qBdxof1JwJKa1tqfCjHigp9lIzjnDP3hgez=s1081" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1081" data-original-width="1077" height="192" src="https://blogger.googleusercontent.com/img/a/AVvXsEjZD3Jf54d40kmviCYqRpZhMV8LUwPfvmFYEAz5shI6s4qDNJMZdrVAhP0tboXoErgrWSDLKza8T4Y9Hx-o_R6ecjhQ17s7slfpmiYr_USMiS5CpA0pDttYjt-qsBHqNacxDqe2aAHcsi9vrYC3vULt9qBdxof1JwJKa1tqfCjHigp9lIzjnDP3hgez=w191-h192" width="191" /></a></div><br /><span style="line-height: 107%;"><br /><span style="font-family: arial;">Needless to add, that the company was great. Dr. Kedar, whom many consider the
foremost expert on the Arab and Islamic world, delivered a fascinating lecture
to an audience via zoom, enriching all listeners with information and a better
understanding of some sections of the Koran and the Hadiths. </span></span></div><div><span style="line-height: 107%;"><span style="font-family: arial;"><br /></span></span></div><div><span style="font-family: arial;"><span style="line-height: 107%;">Twice during the shift and guided by the light of a lonely flashlight, we went on patrols around the farm. Our feet were sinking in mud and the
icy fingers of the rain were stinging our faces.<br />
<br />
The small outdoor fireplace, situated in the corner of the</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="line-height: 107%;">makeshift canvas shed, to which all three of us were drawn like a moth to a
light, did help to warm us up a bit.<br />
<br />
However, the greatest flame was in our hearts. The flame that has kept our
People alive for a few millennia refused to subside, let alone extinguish. The mere
thought that we are here, back Home, the only Home we have ever had was the
elixir to our souls and the music to our dancing Jewish Zionist heart.<br />
<br />
What an experience!<br />
<br />
If you wish to join the organization and be part of the "HaShomer HaChadash," please</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="line-height: 107%;">visit the following:</span></span></div><div><span style="line-height: 107%;"><span style="font-family: arial;"><br /></span></span></div><div><span style="line-height: 107%;"><a href="https://www.hashomer.org.il/%D7%A6%D7%95%D7%A8-%D7%A7%D7%A9%D7%A8/"><span style="font-family: arial;">https://www.hashomer.org.il/%D7%A6%D7%95%D7%A8-%D7%A7%D7%A9%D7%A8/</span></a><br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--></span></div>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-16102134422565151332022-01-28T00:30:00.002-08:002022-01-28T06:52:43.060-08:00The Fifth Commandment – Man’s Compelling Interaction with G-d<p> </p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjjwuC-ybnduxn40UlqrXzUN0KaZ0TTiIyZQ1u_TN5bWzUQs7mzNTc1WVXt1gL3ahqlWZG255RPt-gxG2h7fWXSnT3sAKo6gCj4FZ7-icOY8ephniSioKulH8CCV5iftWqYJzYNi6domThxGMkP0XtTqabcHdgBXUcLw6-F1Y22kASiSfQRcpI1IEXP=s594" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEjjwuC-ybnduxn40UlqrXzUN0KaZ0TTiIyZQ1u_TN5bWzUQs7mzNTc1WVXt1gL3ahqlWZG255RPt-gxG2h7fWXSnT3sAKo6gCj4FZ7-icOY8ephniSioKulH8CCV5iftWqYJzYNi6domThxGMkP0XtTqabcHdgBXUcLw6-F1Y22kASiSfQRcpI1IEXP=s320" width="192" /></a></div><br /><p></p><p></p><p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">In my last
article, I mentioned that the Fifth Commandment, the Mitzvah to “honour thy
father and mother” is a subject that has engaged many commentators. The core of
that deliberation rests on the question as to whether that directive relates to
Man’s interaction with his fellow Man or to that between Man and G-d.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">I also
pointed out in that article that it is the only Commandment which carries a reward,
a Divine reward, “So that your days may be long upon the land which the Lord your
G-d gives you.” <span style="mso-spacerun: yes;"> </span>Moreover, in D’varim (Deuteronomy)
5:15, the Divine incentive for following that commandment is expanded. Not only
will one live a long life for honouring their parents, but they “will also
prosper” on the land that G-d gives them. Hence, it, further, reinforces the concept
that this Mitzvah is not only restricted to the realm of humans but is closely
connected and anchored in our relationship with G-d, its author.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">The importance
of revering our parents has been stressed by numerous Jewish scholars. Rabbi
Shimon Bar Yochai, for instance, asserts that G-d favours honouring one’s
parents over exalting Him.</span><span dir="RTL" face=""Arial",sans-serif" lang="HE" style="font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Both Ramba”n
and Rabbi Shlomo Ephraim of Lutschitz rationalize the importance of this
Commandment by asserting</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-size: 14pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span>that just as we are required to revere G-d,
our Creator, so should we honour those who are His partners in our creation. In
the words of Chaza”l, “there are three partners in the creation of Man: G-d,
his father and his mother. When a Man honours his mother and father, G-d said: ‘I
consider it as though I live among them and am respected by them”” (Kidushin
30:51). As Rabbi Sacks ZT”L points out, “G-d is seen in the Torah as a father,
a parent, ’My first born son Yisrael’” (Shemot 4:22).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">In his
attempt to summarize parent - child relationship, Ramba”m suggests that our
parents are in a sense our Torah. Our parents’ authority is akin to the word of
G-d. They are the source of our heritage and code of conduct in the same way
that the Torah is the foundation of our Divine legacy (Hilchot Mamrim). <a name="_Hlk94178070"><o:p></o:p></a></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk94178070;"><span style="font-size: 14pt; line-height: 107%;">Ramba”n, who links the Fifth
Commandment to the first four ones which solely address the relationship
between Man and G-d, proposes that the ways to honour our parents are “too numerous
to count.” On one issue, however, scholars agree. Though children are obligated
to help their parents with any chore, they should refuse to partake in any activity
which offends G-d. Ramba”m adds that even when disagreeing with a parent, the
child should do it in a dignified manner.<br />
<br />
Rabbi Shlomo Ephraim of Lutschitz elaborates on this point. </span></span><span style="mso-bookmark: _Hlk94178070;"></span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span></span><span style="font-size: 14pt; line-height: 107%;">In his book “Kli Yakar,” he notes
that the proximity between the Fourth Commandment to “Remember the Shabbat” and
the following Fifth one proves that the will of G-d precedes the directive to
honour our parents. At the heart of both these commandments, though, rests the
duty to honour G-d. Shabbat reminds us that G-d created the world and thus we
should honour Him. Shabbat teaches us that there is one big Father in the
universe and that His wish surpasses that of our small father, our physical
one. These two commandments are further linked in Vayikra (Leviticus 19:3), “Each
of you must respect your mother and father, and you must observe my Shabbats. I
am the Lord your G-d.”<a name="4"></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Additional support
and confirmation of the unique and discernable interconnection between Man and
G-d, in the Fifth commandment, is provided in this week’s Parashah, “Mishpatim.”
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">In it, the
Torah elaborates on the forms of punishment for two forms of transgressions
against one’s parents. The first is “Whoever strikes his father, or his mother
shall be put to death” (Shemot 21:15). The second, “Anyone who curses their
mother and father must be put to death” (Shemot 21:17). The kind of execution differs
between the two, again, pointing at the interconnectedness between the Fifth
Commandments and Man’s relationship with G-d.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">The Gemara
(Sanhedrin 66:71) asserts that death by stoning is the punishment for the first
sin. In contrast, the punishment for the second one is death by strangulation
(Sanhedrin 84:72). Judging by the four forms of biblical death penalties,
stoning, burning, beheading and strangulation, the first is the most painful whereas
the last is the least.<br />
<br />
Ramba”n reasons that the act of cursing is more severe than that of striking in
two ways. The first, it is more common thus the severe punishment is used as a deterrent
to prevent it from deteriorating to a physical attack. The second, which again
stresses the interrelation between the Fifth Commandment and the first four, is
that cursing is not only a transgression against one’s parents but against G-d
as well since, in the Torah, a curse includes the mentioning of <span style="mso-spacerun: yes;"> </span>G-d’s name in vain which goes against the</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span>
</span><span style="font-size: 14pt; line-height: 107%;">Third Commandment.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;">Honouring
one’s parents</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-size: 14pt; line-height: 107%;">is a practice that should go without saying.</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" face=""Arial",sans-serif" style="font-size: 14pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span>
</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-size: 14pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span>It is a logical one, a basic moral debt which
is consensual the world over. Am Yisrael, though, is the only People for whom
it is a Commandment, one which is decreed by G-d!.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14pt; line-height: 107%;"><o:p> </o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-90033095906917577472022-01-22T07:53:00.001-08:002022-01-22T07:53:30.207-08:00The Ten Commandments – The Divine Component in Interpersonal Ethics <p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjZviJn7iKNu7jODhQV5hzTobhEySFO57JNFcwmee0YeZ_B-aCQJYFNPAjL1a_i5xctWaw_sPe8kaHe7N08gsSPNbDjZ9UNyT9BwoferDeCTCiFLIaiDXcy5yOSeb3un8hQJx6Vj0vxoxxYNkyrf12jIeloul0nsEBmnN12f3eFOxqNc8mg6Gd5Lm3k=s594" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEjZviJn7iKNu7jODhQV5hzTobhEySFO57JNFcwmee0YeZ_B-aCQJYFNPAjL1a_i5xctWaw_sPe8kaHe7N08gsSPNbDjZ9UNyT9BwoferDeCTCiFLIaiDXcy5yOSeb3un8hQJx6Vj0vxoxxYNkyrf12jIeloul0nsEBmnN12f3eFOxqNc8mg6Gd5Lm3k=s320" width="192" /></a></div><br /> </div><p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">
<b><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“Can
we see the trace of G-d in the face of a stranger?” - Rabbi Jonathan Sacks <o:p></o:p></span></b></p><p class="MsoNormal"></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">The Ten Commandments have engaged
Jewish and non-Jewish scholars over the centuries. </span></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">Many believe that they can
be divided into two columns. The first five, on the right, address the Mitzvot governing
the interactions between Man and G-d. The left column, many claim, addresses
the interpersonal and social intercourse with our fellow Man. I doubt that
anyone can disagree with that claim, except, perhaps, question the fifth Commandment,
the Mitzvah of honouring our parents, which is placed in the right column and may
be perceived as one relating more to human interaction rather than to Man and
G-d. </span></span></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">This might, indeed, be the case, unless we fail to notice that it is the
only Commandment which is rewarded, “so that your days may be long upon the
land which the Lord your G-d gives you.” The Divine incentive for following the
fifth Commandment explicitly keeps G-d in the equation of human interaction.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">Chaza”l teach us, on several occasions,
that though the Mitzvot, in both columns, are equally important, the last five bear significant weight with regards to conducting our daily affairs as members
the human race.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="font-family: Calibri;">In this article, I will try to show
that the practice of morality between Man and his fellow Man reflects the
character of G-d and serves Him no less than it serves us, humans. In other words,
breaching any of the last five Commandments is not only a transgression
against our fellow Man but against G-d as well.</span><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">“You shall not murder,” is
the sixth Commandment, the first in the left column. This prohibition stems
from the concept that Man was created in G-d’s image. This hints at the unique
and high status of Man that somewhat resembles G-d. <span style="mso-spacerun: yes;"> </span>Hence “Whoever sheds the blood of man, by man
shall his blood be shed, for G-d made man in his own image” (Bresheet 9:6).<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>An act of murder disrupts the order of the universe.
Therefore, the blood of the murdered cries out from the ground (Bresheet 4:10).
It is a crime against G-d and is irremediable. The following law in Shemot
21:28 sheds light on the severity of this violation: “If a bull gores a man or
woman to death, the bull is to be stones to death, and its meat must not be
eaten.”<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>Why is the bull punished? Does it have criminal
responsibility? The only way to make sense of this law is through the
underlying principle of the Biblical law. The animal ravaged an image of G-d.
For such a heinous deed, it must pay the price. It must be stoned, and its meat
prohibited for consumption. Furthermore, the Biblical view of the uniqueness
and superiority of human life leads to another conclusion. The value of the
life of a human being is above and beyond all values. It cannot be measured by
money nor by another human’s life. Neither can it be compensated. The Torah is
very clear about that: “Do not accept a ransom for the life of a murderer, who
deserves to die.” (Bamidbar 35:31). </span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">The seventh Commandment is “<i>Lo
Tin’af</i>.” In English it translates into, “Thou shall not commit adultery.”
The Hebrew root of “<i>Na’af</i>” means, betrayal or disloyalty.<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>Here,
is used to describe infidelity in a matrimonial relationship when one of the parties
engages in an extramarital affair. Since the marriage contract is of Divine
origin and Divinely sanctioned, it is clear why<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>any
violation of it will offend G-d. It is well evident in the case of Yoseph when
his master’s wife asks him “to come to bed” with her. Yoseph’s response is “My
master has withheld nothing from me except you because you are his wife. How
then could I do such a wicked thing and sin against G-d?” (Bresheet 39:9).<br />
<br />
As some commentators note, the term became a metaphor for Idolatry. Jewish
tradition uses marriage as a metaphor to the relationship between Am Yisrael
and G-d. Therefore, Am Yisrael needs to give G-d the same absolute fidelity that
a wife exercises for her husband. The use of term intimating adultery to
describe the worship of other gods is already made in Shemot 34:16: “and you
take of their daughters for your sons, and their daughters whore after their
gods and make your sons whore after their gods.”</span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">Later, Ezekiel and Jeremiah,
explicitly use the term when allegorizing Am Yisrael to a prostitute and
adulteress: “How sick is your heart, declares the Lord G-d, because you did all
these things, the deeds of a brazen prostitute……Adulterous wife, who receives
strangers instead of her husband!” (Ezekiel 16:30-32). “For the land is full of
adulterers,” (Jeremiah 23:10).</span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">“You shall not steal,” is the
eight Commandment. Everyone knows that theft in any shape of form is an immoral
act.</span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">Aside from theft in its<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>common meaning, I wish to draw the readers’ attention to
another, more serious kind of robbery, where it becomes an act against G-d. In
his interpretation of the Ten Commandments, the great Jewish philosopher Philo
of Alexandria (200 CE) perceives that it is not merely an act committed against
individuals when their assets are stolen. He believes that it is also aimed at
acts committed by bigger and more powerful robbers. He refers to those in power,
the law givers who use their power to enrich themselves, rob whole cities
without worries since, allegedly, they are above the law, while in the name of
ruling and leadership commit what is, in fact, theft. That is precisely what
Samuel warned Am Yisrael against in his harsh and famous sermon when they demanded to appoint
a king (Shmuel 1, Chapter 1:10-18).<br />
<br />
The ninth Commandment, likewise, states that which is, clearly, obvious, “Thou
shall not bear false witness,” which is translated into the prohibition to lie.
Again, as in the previous Commandments, it is not merely a transgression
against our fellow Man but also against G-d. The Midrash wishes to stress the
necessity to adhere to the truth, to reality. If a person testifies falsely, it
means that what happened did not happen. It implies that there is no
significance to existential concepts such as, honesty, truth reality and
existence which are so important to Man and thus turns reality into something
meaningless. If anyone can describe the world as they wish, then there is no
Creator, no creation, there is nothing and everything is relative. In the words
of the prophet Isiah (43:10), “’You are my witnesses,” Declares the Lord.’” Man’s
vocation is to be a witness to the existence of G-d. </span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">Finally, the tenth Commandment,
warns us not covet our<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>neighbour’s house, his wife his
male or female servant, his ox, donkey or anything that belongs to them. On the
surface, it seems that this Commandment strictly relates to interpersonal
relations. Here, again, Jewish scholars debate its Divine rationale. </span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">Rabbi Avraham Ibn Ezra (Spain
1164-1092), for instance, clams that this prohibition is not meant to protect
our neighbour from the act of coveting. He, asserts, rather, that one is
prohibited from coveting that which G-d forbids or refuses to give us. Man, he
believes, should be content with that which G-d has bestowed upon him. </span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">Ramba”m sees the divine
prohibition in this Commandment from another angle. According to him, it serves
as a<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>safeguard from other, worse offences. Lust, he believes,
leads to covet which in turn leads to theft quoting Micah 2:2 “The covet lusts
after the fields and seize them.” That eventually may induce bloodshed as the
example of Ahab and Navot shows.</span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">The Ahab and Navot sorrowful matter
recounted in Melachim I (Kings I) chapter 21, is indeed a<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>typical
example where coveting the property of one’s neighbour’s leads to murder. And,
as was established earlier, murder is not only a crime against our fellow Man
but an offence against G-d as well.</span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-color-alt: windowtext; mso-hansi-theme-font: minor-latin;">Whichever way we interpret or
understand the Ten Commandments, one fact remains clear. They are meant to
improve Mankind and keep the order of the universe intact. What then is a
better way to achieve it than, as Rabbi Sacks, ZT”L suggests, seeking to “see
the trace of G-d in the face of a stranger?”<br />
<br />
Shavua tov, Am Yisrael and a wonderful weekend to all</span><span style="font-family: "Calibri",sans-serif; font-size: 14.0pt; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-51613293688257313602022-01-14T00:12:00.000-08:002022-01-14T00:12:02.865-08:00"B’Shalach,” Denotation vs. Connotation<p> </p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiHaydqnCTpqHHHNEXzlEuzNx3G7ZnIHphDfQGm4KP8J2kapiRV7e_JldNBCGC_Hq5C5W1S6T5JWNI-Px9pV23N9xrt1-jY6tf10zRqAvgL3WRR-K3oUkG8I_SwUkXCMy1X0SG2Ck3t6eu6yzj8gZDgYey67e_bgiQZEKd2SpKgsiis6SDKxeZOcMqL=s594" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEiHaydqnCTpqHHHNEXzlEuzNx3G7ZnIHphDfQGm4KP8J2kapiRV7e_JldNBCGC_Hq5C5W1S6T5JWNI-Px9pV23N9xrt1-jY6tf10zRqAvgL3WRR-K3oUkG8I_SwUkXCMy1X0SG2Ck3t6eu6yzj8gZDgYey67e_bgiQZEKd2SpKgsiis6SDKxeZOcMqL=s320" width="192" /></a></div><br /><p></p><p></p><p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">“The difference
between the right word and the almost right word is the difference between
lightning and a lightning bug.” –Mark Twain<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><br />
On several occasions, I have lectured and written about the challenges that
translation poses. Through translation, we are exposed not only to different
languages, but also to the lifestyle, customs, and world view of those who speak
those languages. Such “cultural exchanges,” through their creators prompted
people like George Steiner to say: “without translation, we would live in
districts that border silence.” </span><span style="font-size: 14pt;">The same tone emanates from Anthony Borgess who maintains that “Translation is
not a matter of words only; it is a matter of making intelligent a whole
culture.”</span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">This brings me to this week’s
Parashah, <i>B’Shalach</i>. It gets its name from the verse that opens it “<i>VaYehi</i>
<i>B’Shalach Par’o et ha’am</i>” Shemot (Exodus) 13:17. The English translation
of the verse states: “When Pharaoh let the People go…”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Hebrew verse and its English
translation, I believe, do not convey the same message. Their incongruity is an
example of the difference between “denotation,” the literal definition of the
word and “connotation” which is an idea or feeling that the word evokes aside
from its literal definition. The translation, in my view, misses a very
important aspect of the history of our Jewish culture.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The Hebrew word, “<i>shalach</i>,” literally
means “sent.” Yes, it also means “release.” However, the translation into “let
go” is, in the words of Twain, not “the right word,” it is, rather, “the almost
right word.” Had the Torah wanted to tell us that Pharaoh ‘Let” the people go,
it could have used a different Hebrew word such as “<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>"<i>תן</i></span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>which means precisely “let” or “allow”<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>and<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>which expresses the same notion as the English
translation purports.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">There is a reason, in my view, that
the Torah uses the word “<i>shalach</i>”. It is a major component of the story
of the Exodus and plays a big role in forming the essence of what has later
become Am Yisrael. In fact, the choice of that specific word has engaged many Biblical
scholars over the centuries.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Ohr HaChaim (Rabbi Moshe ben Atar 1696-1743)
not only wonders about the choice of that word. He also goes one step further
and poses the following question, “why did the Torah use “when Pharoah sent”
rather than “when G-d took us out of Egypt?”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The root, “<i>shalach</i>,” is used
each time Moshe turned to Pharaoh in a plea to release the people. G-d,
according to Ohr Ha’Chayim, wanted to teach Pharoah a lesson. He wished to
coerce Pharaoh into releasing and sending away the people against his will, if merely
to avenge for the latter’s boldness and audacious statement<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>:
</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>“who is the Lord that I should obey him and send Yisrael’ I do
not know the Lord nor shall I send Yisrael” (5:2). Furthermore, G-d delivered
on his promise to Moshe to not only bring Pharoah to release the people but to
banish them, drive them out: “Then the Lord said to Moshe, I will bring one
more plague on Pharoah and on Egypt. After that, he will send you from here and
when he does, he will drive you out completely” (11:1). And that is what indeed
happened. Following the plagues that G-d brought upon Egypt, Pharoah eventually
caved in and, at the right moment, called Moshe and Aharon in the middle of the
night, begged and urged them to hasten their departure, take the people, get
out of Egypt and go worship G-d (12:31).<br />
<br />
Ohr Ha’Chayim also notes that, according to the <i>Mekhilta</i>*, throughout the
negotiations with Pharoah, Moshe<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span>keeps asking him to
send, liberate his people, “<i>Shalach et Ami,</i>” which is of paramount
importance. The Exodus must have Pharoah’s stamp of approval. Hence the first
verse of this Parashah, “When Pharoah sent the people,” comes to tell us that
the people left Egypt with permission and lawfully. In fact, all of Egypt implored
them to leave: “The Egyptians urged the people to hurry and leave the country. ‘For
otherwise,’ they said, ‘we will all die!’” (12:33).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The message of this Parashah is that
the people did not leave clandestinely, under the cloak of darkness. They left
in broad daylight along with their livestock and other possessions. <span style="mso-spacerun: yes;"> </span>Moreover, in 14:5, the Egyptians themselves
later admit that they sanctioned the Exodus which is added proof that the
people did not run away or leave without prior approval. It is of prime
importance to G-d that every human being recognizes that Pharoah and the
Egyptians sent the people out of their free will. <br />
<br />
Rash”i further elaborates on the choice of the word “<i>shalach</i>.” According
to him, the use of the word suggests that Pharoah sent his officials to escort
the people to ensure that they return to Egypt after three days (14:5). Rash”i claims
that these officials were nothing but “<i><span dir="RTL" lang="HE">איקטורין</span></i><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>”
(actors, imposters, even spies). That is what “<i>Erev Rav</i>,” (multitudes)
mentioned in 12:38, he explains, means. They were Pharoah’s emissaries disguised
as the Children of Yisrael. Their task, suggests Rash”i, was to incite, confuse
and cause the latter to sin and eventually return to Egypt.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">That, however, is a subject for
another article, dear readers.<span dir="RTL" lang="HE"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Shabbat Shalom Am Yisrael and fellow Jews
and a wonderful weekend to all<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>*A rule of scriptural exegesis in Judaism,
attributed to any several authors.</span><o:p></o:p></p>
<p class="MsoNormal"><span style="background: white; border: none windowtext 1.0pt; color: #3d3d3d; font-family: "Georgia",serif; font-size: 19.0pt; line-height: 107%; mso-border-alt: none windowtext 0cm; padding: 0cm;"><o:p> </o:p></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-25982899031559005812022-01-06T11:37:00.000-08:002022-01-06T11:37:14.432-08:00The Gift Called Freedom<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgjWLmc324eerqYhP-CqU2olZknRhaqcSrtpidg5caX6NU-SdlxbZ3AjyCca3fQZcsE3I55W-nNGrP6OJeSQO8nPoHeyu0pw9emqd3_oIVPs0MKcVfcxxzHBrfVnl1UX0oTk9Lx6JiJxhx3xt-cPBcfhkVCXYTb_9R1rSBmbYDms_RS3rZFYS5MqOdc=s594" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEgjWLmc324eerqYhP-CqU2olZknRhaqcSrtpidg5caX6NU-SdlxbZ3AjyCca3fQZcsE3I55W-nNGrP6OJeSQO8nPoHeyu0pw9emqd3_oIVPs0MKcVfcxxzHBrfVnl1UX0oTk9Lx6JiJxhx3xt-cPBcfhkVCXYTb_9R1rSBmbYDms_RS3rZFYS5MqOdc=s320" width="192" /></a></div><br /> <p></p><p></p><p class="MsoNormal" style="margin-left: 144.0pt;"><a name="_Hlk92397150"><b><span style="font-size: 12.0pt; line-height: 107%;">“The Exodus from Egypt occurs in
every human being, in every era, in every year and in every day.” <span style="mso-spacerun: yes;"> </span>– <span style="mso-spacerun: yes;"> </span>Rabbi Nachman
of Breslov<o:p></o:p></span></b></a></p>
<p class="MsoNormal" style="margin-left: 144.0pt;"><span style="mso-bookmark: _Hlk92397150;"><b><span style="font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></b></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">The concept of Freedom is the central
theme in this week’s Parashah, Bo. It tells us that the tenth plague was the
last straw that brought about Pharoah’s change of heart and forced him to agree
to free the Yisraelites and let them leave Egypt.<br />
<br />
Lest they forget the enormity and importance of the experience of that moment in
our history, G-d commands Moshe to set up a calendar based on the monthly
rebirth of the moon and commemorate the event we have all come to know as
Pesach (Passover), “This month shall be for you the beginning of months. It
shall be the first month of the year for you” (Shemot 12:2). Later in the
Parashah, G-d commands Moshe to ensure that Pesach always occurs in the Spring,
“On this day in the month of Aviv (Spring), you have been set free” (13:4). <span style="mso-spacerun: yes;"> </span>Launching and adhering to the calendar is the
first mitzvah that Am Yisrael is commanded.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">The significance of that Mitzvah is
twofold.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">The first is related to the concept
of time. Time is of essence in our lives. As anyone who has ever been enslaved
or deprived of freedom would know, one of the indications of such a state is
the inability to control time. The momentous component of time is embedded in
this Mitzvah, which comprises of the two verses, above, in which G-d commands
Moshe to set up, for Am Yisrael, not just a lunar calendar but to combine it
with a solar one (Spring, like the other seasons, are determined by the sun).
Since, as we all know, the lunar and solar differ in the number of days, they
require synchronization. I refer the reader to an article I wrote on this
subject several years ago </span></span><a href="https://blogs.timesofisrael.com/in-israel-keep-the-gregorian-calendar-but-bring-back-to-wider-use-the-hebrew-calendar-and-reinstate-some-of-our-jewish-pride/"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">https://blogs.timesofisrael.com/in-israel-keep-the-gregorian-calendar-but-bring-back-to-wider-use-the-hebrew-calendar-and-reinstate-some-of-our-jewish-pride/</span></span><span style="mso-bookmark: _Hlk92397150;"></span></a><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;"> .<br />
<br />
The <span style="mso-spacerun: yes;"> </span>second important aspect of this
Mitzvah is the obligation to remember and remind ourselves that we were, once,
slaves in Mitzrayim (Egypt). Now that we are liberated, we are required to evoke
the belief that it should remain the backbone of every society. It is our duty,
as members of humanity, to ensure that the celebration of Freedom remains the inherent
right of every human being, all the time.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">Hasidism explains that <i>Mitzrayim</i>
(Egypt) stems from the same root as <i>Meitzar </i>which means “a narrow place,
a place of confinement.” <i>Yetziat Mitzrayim</i>, the Exodus from Egypt, when
Am Yisrael broke the shackles of slavery, is a colossal event (regardless of whether
it is a subject of debate among scholars) in world’s history. <br />
<br />
As testimony to the scale of that event, I direct the readers to the opening
words of the Ten Commandments, which include the most universal moral code. They
state:<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">“I am the Lord, your G-d, who brought
you out of Egypt, out of the land of slavery.” (Shemot 20:2).<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">Rabbi Yehudah Halevi asked Rabbi
Yehudah Ibn Ezra, “Why did G-d say, ‘I am the Lord G-d who took you out of
Egypt and not I am the Lord your G-d who created the Heaven and Earth?’ which
is a much more consequential act than the Exodus?” Ibn Ezra’s response, we are
told, was that the virtue of Freedom from bondage is just as significant as the
creation of the world, if not more.<br />
<br />
G-d expands on the Mitzvah of commemorating the Exodus from Egypt and directs
Moshe to command Am Yisrael to observe it, for seven days, each year by
removing all leaven from their homes and eating Matzah.<br />
<br />
Most importantly, Am Yisrael is charged with the duty to tell the story of
their redemption, their liberation from the house of bondage to their children</span></span><span style="mso-bookmark: _Hlk92397150;"><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span></span><span style="mso-bookmark: _Hlk92397150;"><span dir="LTR"></span><span dir="LTR"></span><span style="font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>“And thou
shalt tell thy son in that day, It is because of that which the Lord did for me
when I came forth out of Egypt.” (13:8).</span></span><span style="mso-bookmark: _Hlk92397150;"><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span></span><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;"><br />
<br />
Chaza”l go one step further and state</span></span><span style="mso-bookmark: _Hlk92397150;"><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span dir="RTL"></span> </span></span><span style="mso-bookmark: _Hlk92397150;"><span dir="LTR"></span><span dir="LTR"></span><span style="font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>: “In every
generation, a person is obligated to regard himself as if he personally left
Egypt” (<i>Pesachim</i> 10:5). In line with that directive, some families,
symbolically re-enact the Exodus by carrying a small bag and passing it around
the table so that each participant can take part in that ritual.<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">I believe it was Rabbi Sacks ZT”L who
best expresses how Jews and Am Yisrael staunchly conform to that Mitzvah when
he says: “The Jewish festival of Freedom is the oldest continuously observed
religious ritual in the world. Across the centuries, Passover has never lost
its power to inspire the imagination of successive generations of Jews with its
annually re-enacted drama of slavery and liberation.”</span></span><span style="mso-bookmark: _Hlk92397150;"><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">Though the Exodus from Egypt is
associated with the Jewish People only, slavery, unfortunately, in different
forms still plagues our world. Freedom is, on many occasions, taken for
granted. When that happens, it is lost. “The battle for freedom,” tells us
Rabbi Sacks, “must continue to be fought and is never finally won.”<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk92397150;"><span style="font-size: 12.0pt; line-height: 107%;">Shabbat Shalom Am Yisrael and fellow
Jews and a blessed weekend to all.<o:p></o:p></span></span></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-56476389406588623372022-01-01T10:43:00.001-08:002022-01-01T10:43:22.768-08:00Defying the Odds<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEis-DSUoIhAjDS_yJ9VHzQJjyZYzAjXKo-Hu7kBxXx6lxwVmAiNj2UOAkzkDJ5HYiwiFQhcJevGNhyJBTvflXXpCYjB4AENKr8lbsDwJw-mSxgR-A1TUOY3ZNECNmlIAqq48t7zGU2OcmXdqIGKwrOY4-MzX8e9Hpi2QIrSnvriy59Q5Q_dHuScoJ8Y=s594" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEis-DSUoIhAjDS_yJ9VHzQJjyZYzAjXKo-Hu7kBxXx6lxwVmAiNj2UOAkzkDJ5HYiwiFQhcJevGNhyJBTvflXXpCYjB4AENKr8lbsDwJw-mSxgR-A1TUOY3ZNECNmlIAqq48t7zGU2OcmXdqIGKwrOY4-MzX8e9Hpi2QIrSnvriy59Q5Q_dHuScoJ8Y=s320" width="192" /></a></div><br /> <span style="font-size: medium;">He was born as Arkadi. He is now Arik. His twin brother was
named Misha. Now he goes by the name Michael.</span><p></p><p class="MsoNormal"><span style="font-size: medium;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Arik and Michael came into the world in very unlikely
circumstances. They were born in what is known, nowadays, the Ukraine, to a
Jewish mother, Dr. Marina Yanovsky and an African Muslim father, Dr. Ibrahim
Msengi.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Both their parents attended medical school in the former
Soviet Union, during the 1980’s. As Arik likes to describe it, in his witty
sense of humour, they “met for a cup of coffee and nine months later he and his
twin brother came into the world.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Well, not exactly the case, as Arik shared with me during
our interview.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Marina and Ibrahim were together for five years. When Arik
and Michael were one year old, Ibrahim was forced to leave the Soviet Union when
he faced difficulties with the renewal of his visa. He returned to his native
home in Tanzania.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Marina and their sons lost contact with him. The only shred
of validation of him ever being part of their life was the retention of his
last name, Msengi.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Though Arik and his brother were aware of the identity of their
father, they vaguely knew anything about him. They never missed him nor felt
deprived of his presence in their lives. They were showered with warmth and love
by their mother, grandmother, and aunt.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Even though, prior to the fall of the iron curtain and the dismantling
of the Soviet Union, ethnic and religious affiliations were under suppression, Arik
and Michael were raised on a strong Jewish identity. Arik recalls how his
grandmother shared with him stories about the Shoah and describes his mother as
“Jewish to her core.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">In 1990, Arik, Michael, their mother, and aunt moved to
Yisrael and settled in Be’er Sheva. In accordance with the family’s strong Jewish
essence, they were finally free to live as Jews and fully connect to the Jewish
culture. One of the manifestations of that linkage was when Arik and Michael celebrated
their Bar Mitzvah at the Kotel. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Following their discharge from the IDF, Arik and Michael, like
many young Yisraelis, decided to take some time off and travel the world.
Africa was their first pick. Naturally, Tanzania came into mind and that choice gave birth to their resolve to visit Tanzania and try to trace the whereabouts
of their biological father.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-size: medium;"><br /></span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiGdn8OfB5GBjyueCrV4XfOHJyi1hrCAkGXFe23Gy6PjzCS625ucU6twvtugzoce3UoXZJdqBXKxq6YLLPhTEBOSa_xvn8OaZSv1Xu1452DGnxaZgZAZQc_MEZIgS0_jbT44DFWxNGF-pUpjW8cCeDKX13pMtIwKLm61yJH05ZFvLFYGa_xjAehv_MN=s800" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="534" data-original-width="800" height="214" src="https://blogger.googleusercontent.com/img/a/AVvXsEiGdn8OfB5GBjyueCrV4XfOHJyi1hrCAkGXFe23Gy6PjzCS625ucU6twvtugzoce3UoXZJdqBXKxq6YLLPhTEBOSa_xvn8OaZSv1Xu1452DGnxaZgZAZQc_MEZIgS0_jbT44DFWxNGF-pUpjW8cCeDKX13pMtIwKLm61yJH05ZFvLFYGa_xjAehv_MN=s320" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;">Arik Msengi</div><p></p><p class="MsoNormal"><span style="font-size: large;">When the two embarked on that adventure, and found
themselves in Dar Es Salaam, the biggest city in Tanzania, they had no clue as to
where he might be. Since he was a medical doctor, the twins decided to start looking
at the local hospitals and medical clinics in the hope that someone might know or
has, perhaps, heard the name Dr. Ibrahim Msengi. Their efforts, so it seemed,
produced no results.</span></p>
<p class="MsoNormal"><span style="font-size: medium;">However, just as they were about to give up their search, someone
mentioned to them that in one of the state’s districts, there was a governor by
that same name. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">They followed that lead. Needless to mention the surprise
that overcame Dr. Msengi when he was told that two young Yisraelis had been
asking about him and claimed to be his sons. He was never aware that Marina and
their children had retained their Jewish identity and emigrated to Yisrael.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">When Arik and Michael arrived at his governor’s manor in the
district which their Dr. Msengi controlled, they were dumbfounded. It was
situated on a large estate with perfectly manicured gardens which were spotted with
different animals roaming freely. Dr. Msengi and his other children, along with
their extended family, were waiting for them with open arms. As the, somewhat overwhelmed, young men discovered, their father had been
married to a Christian woman (who had passed away) and sired children. </span><span style="font-size: large;">It turned out to be a very emotionally charged reunion, one which forged</span><span style="font-size: large;"> three faiths,
Islam, Christianity and of course, Judaism, into one cohesive unit. </span></p><p class="MsoNormal"><o:p></o:p></p><p class="MsoNormal"><span style="font-size: large;">The twins asked to call their mother in Yisrael so that she
could also be part of that unexpected occasion. Marina and Ibrahim broke into a”
fountain of conversation,” in Russian, their former language of communication.
They finally had the opportunity to catch up after all these years.</span></p>
<p class="MsoNormal"><span style="font-size: medium;">Arik and Michael stayed at the manor for a while. Their
father took them on excursions around the county and showered them with love
and attention. Following their departure, they vowed to never lose contact with
each other. He even visited them in Yisrael a few times and loved it.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">For the last twelve years, Arik has been working as a tour
guide, specializing in Africa. He learned to speak Swahili and considers
Tanzania his second home. Michael moved to Tanzania, married a local woman and through
a company that he set up there, represents western interests locally.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">What an inspiring story of overcoming challenges, one that
hails the victory of determination despite the odds, a story with a cheerful ending,
the kind we all year to hear more and more.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">May the coming calendar year shower us with many such accounts
of reunification with happy outcomes.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: medium;">Every blessing<br /></span>
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<!--[endif]--><span dir="RTL" face=""Arial",sans-serif" lang="HE" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0tag:blogger.com,1999:blog-6395024306618621004.post-8998933491709267142021-12-25T08:18:00.038-08:002021-12-25T08:25:28.926-08:00I Am That I Am - The Personal G-d<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi-I7BWYBtariD5ejetEZHNE6LwIhblX8kanHRS5P0IJ4wBW2e3XzJQceQERY5E4kWIP50Jr1B1gNDx_HLulLGvBHgrJRv3_JdQ9K3nLwlimXgxoS4_fw5iF3S-KxA43D7hO7K-rcHGXECQRi8ZPPufjYQeoF_k7J1QOPHISLYiXvhHWTyAvVtCTlRQ=s594" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="594" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEi-I7BWYBtariD5ejetEZHNE6LwIhblX8kanHRS5P0IJ4wBW2e3XzJQceQERY5E4kWIP50Jr1B1gNDx_HLulLGvBHgrJRv3_JdQ9K3nLwlimXgxoS4_fw5iF3S-KxA43D7hO7K-rcHGXECQRi8ZPPufjYQeoF_k7J1QOPHISLYiXvhHWTyAvVtCTlRQ=s320" width="192" /></a></div><br /> <p></p><p></p><p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">“Shemot” (names) is the first
parashah of the second book (Exodus) of the Chumash (the five books of Moshe). It
bears the Hebrew title of the book.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">The parashah opens with this verse, “These
are the names of the children of Yisrael who came to Egypt with Jacob. Hence,
both the weekly parashah and the Book are called “Shemot.” The parashah marks
the beginning of a new chapter in the history of Am Yisrael. Ya’akov, Yoseph
and his brothers have passed away and the new Pharaoh decides to enslave their
descendants who have grown and multiplied.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Names have power. They are the mark
our identity. As we have seen, thus far, in the Torah, meanings of names, on
many occasions, identify the essence and even predict the destiny of their
bearer.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">One of the names we are introduced to
in this parashah is of the greatest leader Am Yisrael has ever had, Moshe. His
name is given to him by Pharoah’s daughter when she finds him floating in a
basket on the Nile. Since it is very unlikely that the Princess of Egypt spoke
Hebrew, we can presume that she gave him an Egyptian name, Moses, as in Ramses,
which, in ancient Egyptian, means “child.” Rabbi Sacks, ZT”L, suggests that “the
etymology given in the Torah, that Moses means ‘I drew him out of water,’ tells
us what the word suggested to Hebrew speakers.” I beg to differ with the
esteemed Rabbi Sacks. Unlike him, I believe that the name was deliberately “Hebrewised”
as the thought that the most prominent figure in Jewish history would bear a
pagan name was intolerable.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">The most enlightening revelation in the
parashah, however, is the way G-d introduces Himself, by His Hebrew name, to
Moshe. It happens when Moshe encounters the “burning bush” from within which
G-d instructs him “to bring forth” His “People, the children of Yisrael out of Egypt”
(3:10).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Though his modesty and humility push
Moshe to challenge and object to G-d’s directive, he questions Him: “When I
come to the Yisraelites and say to them, ‘The G-d of your fathers has sent me
to you,’ and they ask me, ‘What is His name?’ What shall I say?” <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Ramba”n (Rabbi Moshe ben Nachman),
the medieval Jewish philosopher, observes that Moshe knows who is talking to
him at the burning bush. Ramba”n also suggests that Moshe probably understands
that G-d has many names and attributes through which He interacts with
humanity. What Moshe is merely asking, according to Ramba”n, is which of G-d’s
spiritual attributes, <span style="mso-spacerun: yes;"> </span>or which
manifestation of G-d is sending him to fulfill that mission.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">G-d’s response to this question is “<i>Eheye</i>
Asher <i>Eheye</i>” (3:14). Though literally it says, “I will be what I will be,”
it is usually translated as “I am that I am.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">G-d’s answer suggests that He will appear
to the Yisraelites as he will appear to them. It is not just a name. It is an
attribute that, in its essence, is multi-faceted, multi-layered, boundless, and
abundant with energy, one that transcends a universe of time and space, one
that is ever present. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Furthermore, what is revealed to us
here is a G-d that is personal and accessible, not just a remote one who
created the universe. It tells us that there are many ways to reach Him and that
each of us can connect to Him and find in Him what we seek.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">To crystallize this concept, G-d continues
with the original directive he gives to Moshe, in verse 10. In this one, though,
He adds another four-letter name to His host of names. That name, or what has come
to be known as the “<i>Tetragrammaton</i>” (Greek:<span style="background: white; color: black;"> tetra- ‘four’ + gramma, grammat- ‘letter’)</span> is
referred to in Rabbinic literature as <i>Hashem.</i> These four letters, which
are regarded by many Jews as too sacred to pronounce, form the root meaning of
the verb “to be” and their original meaning is understood to be “He Who is,” or
“He who brings being into being.” That four-letter sacred name has already
appeared to Biblical heroes in the book of Bresheet (Genesis) which is further affirmation
of G-d’s attributes and qualities rather than just the introduction of another
name. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">In his book “<i>Sharei Orah</i>,”
Rabbi Yosef Gikatilia addresses over 300 names for G-d. He provides a
systematic and comprehensive explanation of these names that indicate the
various qualities and aspects through which G-d communicates with humans and reveals
Himself in the universe. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Therefore, for the sake of clarity and
to ensure that the Children of Yisrael fully grasp and internalize the newly
introduced and verbalized concept which G-d has just expressed to Moshe, G-d
repeats the directive, this time adding the <i>Tetragammaton</i>, “<i>Hashem</i>:”</span></p><p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Say to the Yisraelites, 'Hashem, the G-d of your fathers - the G-d of Avraham, Yitzchak and Ya'akov - has sent me to you.' This is my name forever, the name you shall call me from generation to generation" (3:15).<o:p></o:p></span></p>
<p style="background: white;"><span style="color: black; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-color-alt: windowtext; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">G-d’s message is clear. This is the same
G-d, the G-d of our fathers, the unified One G-d that we daily affirm in the
following words of the <i>“Shema</i>”:</span></p><p style="background: white; text-align: left;"> <span style="font-size: xx-large;">"</span> <span style="font-size: medium;">שמ</span><span style="font-size: x-large;">ע</span><span style="font-size: medium;"> ישראל, יהוה אלוהינו, יהוה אח</span><span style="font-size: x-large;">ד"</span></p><p style="background: white;"> "Shema Yisrael, <i>Hashem</i>, Eloheinu, <i>Hashem</i> Echad!”<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>
)</span>Hear O, Yisrael The Lord is our G-d, the Lord is One).</p><p style="background: white;"><span style="color: black; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-color-alt: windowtext; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">
<br />
Shavua tov.<br style="mso-special-character: line-break;" />
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<!--[endif]--></span><o:p></o:p></p><br /><p></p>Batzihttp://www.blogger.com/profile/10056074622237861953noreply@blogger.com0