Check out a few of our beautiful selection of menorahs!
Saturday, November 20, 2010
Monday, October 11, 2010
Book of the Month of October: Seasons for Celebration
'Seasons for Celebrations' 'A Contemporary Guide to Joys, Practices and Traditions of the Jewish Holidays.'
By Karen Fox and Phyllis Miller.
To purchase a copy of the book, click here .
By Karen Fox and Phyllis Miller.
Wednesday, September 1, 2010
Book of the Month of September:
Rebbe Nachman and the Knights of the Rosh HaShanah Table
Written by Debbie Shapiro, "Rebbe Nachman and the Knights of the Rosh HaShanah Table", recounts awe inspiring stories about those who braved the journey and made it to Uman for Rosh HaShanah and the impact of their trip.
This is a beautiful and soul-energizing book that will get you in the right mood for the new year! SHANA TOVA and may we all be inscribed in the book of life!
To purchase a copy for $15 click here
Monday, August 23, 2010
Rosh Hashana BLOWOUT SALE
Rosh Hashana is just around the corner!
This is the time to show your loved ones that you care.
This is the time to show your loved ones that you care.
To show you that we care,
Modern Jewish Home is running a site wide 10% off blowout sale -
just type ROSHHASHANA during checkout for 10% off your purchase!
We have put together a few ideas of gifts with symbols of a prosperous new year such as the shofar, apple & honey, pomegranate, and dove that range from $15-$120.
May we all be inscribed and sealed for a happy & sweet new year.
Rimon Honey Bowl (Made in Israel by renowned artist Adi Sidler): $54
Bee Honey Dish: $45
Rimon Wineglass & Saucer: $39
Holiday Puzzles (Set of 4): $29.99
Gold Shofar Pendant: $99
Pomegranate Blessings Print: $72
Machzor for Rosh Hashana: $22.49
Natural Ram's Horn (Kosher & from Israel): $39
Black Polished Ram's Horn (Kosher & from Israel): $32
Rimon Candleholder (Made in Israel): $36
Honey Apple Sack (Made in Israel): $32
New Year Tree (Hebrew & English): $120
Shofar Blowing Puzzle: $15
Dangling Dove Earrings: $54
Apple & Honey Dish: $79 This is one of our best sellers!!
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Rebbe Nachman & the Knights of the Rosh Hashanah Table: $15
Jerusalem Shofar Stand (By judaica artist Yair Emanuel): $40
Pomegranate Kiddush Cup (By judaica artist Shraga Landesman): $120
Tilted Honey Dish (Available in different colors): $49
Red Apple Honey Dish: $36
Wednesday, August 11, 2010
Tuesday, August 3, 2010
Friday, July 16, 2010
Devarim: Words Matter
Dedicated to Rabbi Casriel Brusowankin, of Aventura Chabad, whose birthday is today. Today is also the yahrzeit of the Arizal, on whose works our modern day understanding of the Kaballah is based.
It is certainly no coincidence that the name of the previous book of the Torah we just finished (Bamidbar) and of the one we are starting this Shabat (Devarim) come from the word "davar," which means "word."
Speech is so essential and so incredibly powerful, yet we so often completely underestimate it. We forget that the main way we communicate with Hashem and connect with Him is through speech, and that the main way in which distance ourselves from Him and from each other is also through speech: Lashon Harah (literally "evil tongue").
The Arizal himself was extremely careful with his speech, to the point that for two whole years he spoke very seldom to any human being (even to his wife, but don't try this at home :) ). Only when absolutely necessary he would speak in the Holy Tongue, and with the least number of words. (For more information on the life of the Arizal, click here).
The Talmud (Erchin, 15b) states that because of three sins a person may lose his portion in the World to Come: Murder, Adultery, and Idol Worship. Yet, there is a forth sin that is equivalent to these three: Lashon Harah.
The main hero in the fight against Lashon Harah was a Tzadik (saintly person) by the name of the Chofetz Chaim. His name comes from the book he wrote on the laws of proper speech, based on the verse from Psalm 34: "Who is the man that desires life ("Chofetz Chaim")? Guard your tongue from evil and your lips from speaking deceit." By the way, the Chofetz Chaim lived to the age of 95. He also wrote today's most prominent work on the Shulchan Aruch, entitled the Mishna Brurah. Before passing away in 1933, the Chofetz Chaim foretold the great darkness that was about to overtake all of Europe. (For more information on the Chofetz Chaim, and for his entire book on proper speech online, click here).
We are now in the midst of a period of nine days of mourning, which culminate this Tuesday, with Tisha B'Av, the date of the destruction of the first two Holy Temples in Jerusalem, and a day to reflect upon all the great tragedies that have befallen our people, including the horrors of the Holocaust. It is important that during this time the we understand the power of speech and work to improve it. We must also work on our power of hearing speech in the proper, positive way. By doing so, we will reverse all the baseless hatred that caused the destruction of the two Temples, and transform it into what we need in order to see the eternal Third Temple rebuilt: Baseless Love.
If you need any help loving your fellow as yourself, I recommend contacting Rabbi Casriel Brusowankin at 305 933 0770.
Monday, July 12, 2010
Thursday, July 8, 2010
Mattos-Masi: By Rabbi Nosson Spero
This Dvar Torah is brought to you by Rabbi Nosson Spero, from whom the Jewish community of Aventura, FL had the honor of learning for the past years.
The Torah parshiyos of Mattos and Masi are always read during the three weeks that commemorate the destruction of the two temples. What message can we take from these parshiyos which are relevant to the three weeks?
In Parshas Masi, all the travels of the Jewish people that took place during their forty-year sojourn in the desert are mentioned. In total the Jewish people made forty-two journeys.
Why did each of their journeys need to be mentioned? The Seforno explains that this is to show the greatness of the Jewish people. Throughout the Book of Bamidbar, many of the faults of the Jewish people are enumerated: their complaints about the manna, the water, their belief in the false reports of the spies, etc. One might get the impression that the people in the desert were very evil. The truth is to the contrary. The people in the generation of the desert are euphemistically called “dor de’ah”—a generation of intimate contact with Hashem.
If this is so why did they complain so much? We must look at this with a complete paradigm shift. Not how they complained so much, but rather, for a nation that had been bitterly enslaved in Egypt, to follow Hashem in the desert for forty years to an uncultivated land, how did they have the reserve to show such trust in Hashem? As it says in the Book of Yirmiyahu (Jeremiah 2:2) “Hashem says I remember how you were trusting in your youth, your love as a bride, how you followed Me in the wilderness, towards an uncultivated land.”
If so, why is so much time spent on being critical of the Jewish people? This is only done in order to change us. Hashem never criticizes or punishes vindictively, only in the hopes that we may change.
This is how we must approach life. Each of these journeys was mentioned to teach us that in life we all undergo personal journeys (the number forty two relates to the line in the Shema: “v’dibarta bam—and you shall speak about this (the Torah)”. The numerical value of the word bam, which here refers to the Torah, is forty two. Just as forty two journeys were needed then to integrate the Torah before they entered the promised land, each individual needs forty two journeys to integrate the Torah).
And inevitably there will be obstacles, and many ups and downs. But just as the Jewish people, even in their down periods, followed Hashem with trust, we too must make it a priority to follow Hashem with trust.
This is a particularly poignant message during the three weeks. Even though it is a time that we focus on what we lost, we only do so with an eye towards what we know we will one day regain. And that it is our acts that will hasten this future redemption.
The aforementioned verse from Yirmiyahu was specifically said after heavy rebuke. To teach us that even when we are being rebuked or punished, Hashem is with us.
The Torah parshiyos of Mattos and Masi are always read during the three weeks that commemorate the destruction of the two temples. What message can we take from these parshiyos which are relevant to the three weeks?
In Parshas Masi, all the travels of the Jewish people that took place during their forty-year sojourn in the desert are mentioned. In total the Jewish people made forty-two journeys.
Why did each of their journeys need to be mentioned? The Seforno explains that this is to show the greatness of the Jewish people. Throughout the Book of Bamidbar, many of the faults of the Jewish people are enumerated: their complaints about the manna, the water, their belief in the false reports of the spies, etc. One might get the impression that the people in the desert were very evil. The truth is to the contrary. The people in the generation of the desert are euphemistically called “dor de’ah”—a generation of intimate contact with Hashem.
If this is so why did they complain so much? We must look at this with a complete paradigm shift. Not how they complained so much, but rather, for a nation that had been bitterly enslaved in Egypt, to follow Hashem in the desert for forty years to an uncultivated land, how did they have the reserve to show such trust in Hashem? As it says in the Book of Yirmiyahu (Jeremiah 2:2) “Hashem says I remember how you were trusting in your youth, your love as a bride, how you followed Me in the wilderness, towards an uncultivated land.”
If so, why is so much time spent on being critical of the Jewish people? This is only done in order to change us. Hashem never criticizes or punishes vindictively, only in the hopes that we may change.
This is how we must approach life. Each of these journeys was mentioned to teach us that in life we all undergo personal journeys (the number forty two relates to the line in the Shema: “v’dibarta bam—and you shall speak about this (the Torah)”. The numerical value of the word bam, which here refers to the Torah, is forty two. Just as forty two journeys were needed then to integrate the Torah before they entered the promised land, each individual needs forty two journeys to integrate the Torah).
And inevitably there will be obstacles, and many ups and downs. But just as the Jewish people, even in their down periods, followed Hashem with trust, we too must make it a priority to follow Hashem with trust.
This is a particularly poignant message during the three weeks. Even though it is a time that we focus on what we lost, we only do so with an eye towards what we know we will one day regain. And that it is our acts that will hasten this future redemption.
The aforementioned verse from Yirmiyahu was specifically said after heavy rebuke. To teach us that even when we are being rebuked or punished, Hashem is with us.
Friday, July 2, 2010
Pinchas: The Fine Line Between Holy Self-Sacrifice and Murder
This week's portion starts out with the a description of Pinchas and his lineage, along with the great reward he receives for his act of zealousness on behalf of Hashem. Below is the first two lines of the portion, with Rashi's commentary:
10. The Lord spoke to Moses, saying: י. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר: 11. Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. יא. פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי:
Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2] פינחס בן אלעזר בן אהרן הכהן: לפי שהיו השבטים מבזים אותו, הראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודה זרה והרג נשיא שבט מישראל, לפיכך בא הכתוב ויחסו אחר אהרן:
Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2] פינחס בן אלעזר בן אהרן הכהן: לפי שהיו השבטים מבזים אותו, הראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודה זרה והרג נשיא שבט מישראל, לפיכך בא הכתוב ויחסו אחר אהרן:
There seemed to be almost a general consensus among the tribes that the actions of Pinchas were absolutely wrong, and they wanted to excommunicate him. They compared his actions to the murder of animals for the sake of idol worship. In fact, Pinchas' actions were for the sake of peace, and Hashem Himself interferes in order to protect him both physically and spiritually. Pinchas is entered into a "Covenant of Peace" from God, and is made a Kohen.
While some might use this portion of the Torah to justify radical and violent behavior, it should primarily be used to prevent such actions. One has to be on the level of Pinchas (who our Sages tells us is also Elijah the Prophet) to know when such actions are appropriate. Anyone not on that level might think he's doing a righteous act, but in fact is probably committing murder and idol worship.
The Torah also equates anger with idol worship. When a person is angry he loses control - he forgets Hashem to the point that his very soul becomes impure and leaves him. This is what leads to violence.
99% of the time violence is not the answer. There is a fine line between holy self-sacrifice and murder. Unfortunately, certain segments of the Arab world have crossed this line long ago. Let us not fall into this trap. Instead, let us help them out of it - always holding firm in our ground and demanding the respect we deserve - but never engaging in this cycle of fruitless violence and idolatrous murder.
Thursday, July 1, 2010
July's Book of the Month: The Three Messengers
By: Rebbe Nachman of Breslov
Part of the "Children's Treasury of Rebbe Nachman's Tales" series.
Includes a "Things to Think About" guide for exploring the valuable concepts expressed within the story's framework.(44 Pages)
To purchase a copy of this book click here.
Thursday, June 24, 2010
Balak: the Anti-Abrahams
In honor of Shmuel ben Baruch (Samuel Wainer), a true "disciple of Abraham," whose yahrzeit is today.
This week's portion describes the efforts of Balak and Bilaam to prevent the people of Israel from entering the promised land. The Shem M'Shmuel states that Balak and Bilaam were also trying to undue all of what Abraham, Isaac, and Jacob had accomplished.
If we look closely at the events that take place, we see that the parallels are quite strong: God promises Abraham that whoever blesses him will be blessed. Balak tells Bilaam that whoever he curses will be cursed. Abraham rose early in the morning and saddled his donkey in order to set an altar to sacrifice what he believed would be his sond. Bilaam saddles his donkey (a mule, to be exact) to travel to Balak and set up various different altars in an attempt to coerce God into allowing Bilaam to curse the Jewish people.
This parallel is also mentioned explicitly in Pirkei Avot, Chapter 5, verse 19: "Whoever possessess the following three traits is of the disciples of Abraham our father; and the three opposite traits, is of the disciples of Bilaam the wicked. Abraham's disciples possess a good (generous) eye, a humble spirit, and a meek soul. The disciples of the wicked Bilaam posess an evil eye, an arrogant spirit, and a greedy soul." (I just recently came across a lengthier description of the contrast between Avraham and Bilaam here).
God gives us the free will to decide what path to choose: Abraham's or Bilaam's. He might send "messengers" ("malachim," also translated as "angels") on the way, but at the end of the day the choice is ours. As Rabbi Manis Friedman states in his book "Why Doesn't Anybody Blush Anymore?" (available here), people often try to be holy despite God. That is not the idea. We have to humble ourselves like Abraham, and understand that we are here to serve.
This week's portion describes the efforts of Balak and Bilaam to prevent the people of Israel from entering the promised land. The Shem M'Shmuel states that Balak and Bilaam were also trying to undue all of what Abraham, Isaac, and Jacob had accomplished.
If we look closely at the events that take place, we see that the parallels are quite strong: God promises Abraham that whoever blesses him will be blessed. Balak tells Bilaam that whoever he curses will be cursed. Abraham rose early in the morning and saddled his donkey in order to set an altar to sacrifice what he believed would be his sond. Bilaam saddles his donkey (a mule, to be exact) to travel to Balak and set up various different altars in an attempt to coerce God into allowing Bilaam to curse the Jewish people.
This parallel is also mentioned explicitly in Pirkei Avot, Chapter 5, verse 19: "Whoever possessess the following three traits is of the disciples of Abraham our father; and the three opposite traits, is of the disciples of Bilaam the wicked. Abraham's disciples possess a good (generous) eye, a humble spirit, and a meek soul. The disciples of the wicked Bilaam posess an evil eye, an arrogant spirit, and a greedy soul." (I just recently came across a lengthier description of the contrast between Avraham and Bilaam here).
God gives us the free will to decide what path to choose: Abraham's or Bilaam's. He might send "messengers" ("malachim," also translated as "angels") on the way, but at the end of the day the choice is ours. As Rabbi Manis Friedman states in his book "Why Doesn't Anybody Blush Anymore?" (available here), people often try to be holy despite God. That is not the idea. We have to humble ourselves like Abraham, and understand that we are here to serve.
Thursday, June 17, 2010
Chukat: Beyond Understanding
This week's Torah reading begins with a discussion of the laws related to the Red Heifer. These laws are the quintessential "Chok" - a Torah statute that is beyond our comprehension. Other commandments make sense to us, either initially (Mishpatim, eg. "Thou Shalt Not Murder") or once we start performing them (Edut, eg. Keeping the Sabbath).
Although there are these 3 different categories of laws, it is important to realize that none of the commandments actually fall neatly into any of them. Are contain aspects of all three. Even regarding the Red Heifer, there are aspects of the laws that we can comprehend (such as the connection to the sin of the golden calf), and even regarding murder we have to perform the commandment against it simply because God told us so. Otherwise, we might come to rationalizations as to why to permit it. Too many tragedies have taken place because of such thinking, some even brought about by people that claim to be religious.
To be truly religious is to realize that, as much as we'd like to think otherwise, we are quite limited. Yet, while realizing our limitations we have the chance to connect to God and to his infinite wisdom. We have a chance to be part of His plan, and, as Rabbi Abraham Joshua Heschel once put it, be "a contemporary of God."
Although there are these 3 different categories of laws, it is important to realize that none of the commandments actually fall neatly into any of them. Are contain aspects of all three. Even regarding the Red Heifer, there are aspects of the laws that we can comprehend (such as the connection to the sin of the golden calf), and even regarding murder we have to perform the commandment against it simply because God told us so. Otherwise, we might come to rationalizations as to why to permit it. Too many tragedies have taken place because of such thinking, some even brought about by people that claim to be religious.
To be truly religious is to realize that, as much as we'd like to think otherwise, we are quite limited. Yet, while realizing our limitations we have the chance to connect to God and to his infinite wisdom. We have a chance to be part of His plan, and, as Rabbi Abraham Joshua Heschel once put it, be "a contemporary of God."
Monday, June 7, 2010
Flotilla Facts - Enough of the Misleading Media Nonsense
Israel transfers about 15,000 tons of supplies and humanitarian aid every week to the people of Gaza.
Lawyers representing the family of Gilad Shalit, the kidnapped Israeli soldier held in isolation, had asked the protestors to take aid for him, they refused.
Israel offered the ship to dock in Ashdod port and they would transfer the aid to Gaza. This offer was made again and again - they refused.
Israel has said that it will deliver any humanitarian aid that was in the boats to Gaza, as it does daily.
Israel left Gaza in hopes of peace in 2005 and in return received more than 10,000 rockets and terrorist attacks. Israel has sought peace and compromise with its neighbors for all of its 62 years and it will continue to do so.
Israel maintains a maritime blockade to ensure that weapons are not brought in by Hamas to use in attacks against Israel. "We fully intend to go to Gaza regardless of any intimidation or threats of violence against us, they are going to have to forcefully stop us," said one of the flotilla’s organizers.
In the past, terrorist sympathizers have used aid deliveries to smuggle items like potassium nitrate in sugar sacks and used it to make bombs. Israel cannot afford to let goods get to Hamas unchecked.
Five boats were boarded, the protestors complied and they were safely let to shore.
One boat – the Mavi Marmara – did not comply. That is the boat where the violence took place.
This was meant to provoke – it was funded and organized by a Turkish Islamist organization (IHH) that has links to fundamentalist jihadi groups. The ship was flying under the Turkish flag.
Those on board carried out pre-planned violence, armed with knives and metal bars, each soldier being attacked by a mob of a dozen extremists. They threw one soldier off the top deck of the ship.
The Israeli government maintains that allowing the illegal flotilla to reach Hamas would have opened a corridor of smuggling of weapons to Gaza and resulting in civilian deaths.
Using the Arabic term ‘intifada,’ Hamas spokesman Sami Abu Zuhri said "We call on all Arabs and Muslims to rise up in front of Zionist embassies across the whole world.
As the flotilla made its way to meet him in Gaza, Hamas leader Ismail Haniyeh said this week: "If the ships reach Gaza it is a victory; if they are intercepted, it will be a victory too".
Turkey permitted the Marmara to fly under its flag. Turkey knew that the IHH (Turkish Humanitarian Relief Foundation) had organized the Flotilla, and supports the genocidal terrorist organization Hamas, several Jihadist organizations in Bosnia, Syria, Iraq, Libya, and elsewhere, and has ties with Al Qaeda. But Turkey did not prevent the Flotilla from disembarking and attacking Israel’s sovereign right to protect itself from terrorists attempting to enter Gaza. Now Turkey is condemning Israel for the unfortunate casualties, and is leading the charge to condemn Israel at the U.N. It is Turkey that should be condemned by the United Nations for its role in this brutal trap set for Israelis.
Hamas is responsible for the suffering of both Palestinians and Israelis. Their racist charter calls for Islamic domination; their stance is unchanged and they repress any Palestinians that try and counter their regime.
Any police force in the world would respond to aggression; the provocation is the reason for this regrettable outcome. No country would allow illegal entry of any vessel into their waters without a security check.
Is the blockade lawful?
The usual nonsense about International Law is being posted all over the internet in relation to Israel’s enforcement of the naval blockade of Gaza.
Here are a few points of Law to give you some background (it’s all taken from “The Commander’s Handbook on the Law Of Naval Operations” (US Department of Defense, 1 Jul 2007).
BLOCKADES ARE LEGAL
“The belligerent right of blockade is intended to prevent vessels and aircraft, regardless of their cargo, from crossing an established and publicized cordon separating the enemy from international waters and/or airspace.” (Section 7.7.1.)
ISRAEL CAN ENFORCE THE BLOCKADE IN INTERNATIONAL WATERS
“Attempted breach of blockade occurs from the time a vessel or aircraft leaves a port or airfield with the intention of evading the blockade, and for vessels exiting the blockaded area, continues until the voyage is completed.” (Section 7.7.4.)
IT DOESN’T MATTER THAT IT WAS SUPPOSED TO BE “HUMANITARIAN AID”
“Neutral vessels and aircraft engaged in the carriage of qualifying relief supplies for the civilian population and the sick and wounded should be authorized to pass through the blockade cordon, subject to the right of the blockading force to prescribe the technical arrangements, including search, under which passage is permitted.” (Section 7.7.3.)
ISRAEL HAS EVERY RIGHT TO BOARD AND EVEN CAPTURE THE BLOCKADE RUNNERS
“Neutral merchant vessels and civil aircraft are liable to capture by belligerent warships and military aircraft if engaged in any of the following activities:
- Resisting visit and search
- Carrying contraband
- Breaching or attempting to breach blockade
- Violating regulations established by a belligerent within the immediate area of naval operations…
Neutral vessels or aircraft attempting to resist proper capture lay themselves open to forcible measures by belligerent warships and military aircraft and assume all risk of resulting damage.” (Section 7.10)
From World WIZO
Lawyers representing the family of Gilad Shalit, the kidnapped Israeli soldier held in isolation, had asked the protestors to take aid for him, they refused.
Israel offered the ship to dock in Ashdod port and they would transfer the aid to Gaza. This offer was made again and again - they refused.
Israel has said that it will deliver any humanitarian aid that was in the boats to Gaza, as it does daily.
Israel left Gaza in hopes of peace in 2005 and in return received more than 10,000 rockets and terrorist attacks. Israel has sought peace and compromise with its neighbors for all of its 62 years and it will continue to do so.
Israel maintains a maritime blockade to ensure that weapons are not brought in by Hamas to use in attacks against Israel. "We fully intend to go to Gaza regardless of any intimidation or threats of violence against us, they are going to have to forcefully stop us," said one of the flotilla’s organizers.
In the past, terrorist sympathizers have used aid deliveries to smuggle items like potassium nitrate in sugar sacks and used it to make bombs. Israel cannot afford to let goods get to Hamas unchecked.
Five boats were boarded, the protestors complied and they were safely let to shore.
One boat – the Mavi Marmara – did not comply. That is the boat where the violence took place.
This was meant to provoke – it was funded and organized by a Turkish Islamist organization (IHH) that has links to fundamentalist jihadi groups. The ship was flying under the Turkish flag.
Those on board carried out pre-planned violence, armed with knives and metal bars, each soldier being attacked by a mob of a dozen extremists. They threw one soldier off the top deck of the ship.
The Israeli government maintains that allowing the illegal flotilla to reach Hamas would have opened a corridor of smuggling of weapons to Gaza and resulting in civilian deaths.
Using the Arabic term ‘intifada,’ Hamas spokesman Sami Abu Zuhri said "We call on all Arabs and Muslims to rise up in front of Zionist embassies across the whole world.
As the flotilla made its way to meet him in Gaza, Hamas leader Ismail Haniyeh said this week: "If the ships reach Gaza it is a victory; if they are intercepted, it will be a victory too".
Turkey permitted the Marmara to fly under its flag. Turkey knew that the IHH (Turkish Humanitarian Relief Foundation) had organized the Flotilla, and supports the genocidal terrorist organization Hamas, several Jihadist organizations in Bosnia, Syria, Iraq, Libya, and elsewhere, and has ties with Al Qaeda. But Turkey did not prevent the Flotilla from disembarking and attacking Israel’s sovereign right to protect itself from terrorists attempting to enter Gaza. Now Turkey is condemning Israel for the unfortunate casualties, and is leading the charge to condemn Israel at the U.N. It is Turkey that should be condemned by the United Nations for its role in this brutal trap set for Israelis.
Hamas is responsible for the suffering of both Palestinians and Israelis. Their racist charter calls for Islamic domination; their stance is unchanged and they repress any Palestinians that try and counter their regime.
Any police force in the world would respond to aggression; the provocation is the reason for this regrettable outcome. No country would allow illegal entry of any vessel into their waters without a security check.
Is the blockade lawful?
The usual nonsense about International Law is being posted all over the internet in relation to Israel’s enforcement of the naval blockade of Gaza.
Here are a few points of Law to give you some background (it’s all taken from “The Commander’s Handbook on the Law Of Naval Operations” (US Department of Defense, 1 Jul 2007).
BLOCKADES ARE LEGAL
“The belligerent right of blockade is intended to prevent vessels and aircraft, regardless of their cargo, from crossing an established and publicized cordon separating the enemy from international waters and/or airspace.” (Section 7.7.1.)
ISRAEL CAN ENFORCE THE BLOCKADE IN INTERNATIONAL WATERS
“Attempted breach of blockade occurs from the time a vessel or aircraft leaves a port or airfield with the intention of evading the blockade, and for vessels exiting the blockaded area, continues until the voyage is completed.” (Section 7.7.4.)
IT DOESN’T MATTER THAT IT WAS SUPPOSED TO BE “HUMANITARIAN AID”
“Neutral vessels and aircraft engaged in the carriage of qualifying relief supplies for the civilian population and the sick and wounded should be authorized to pass through the blockade cordon, subject to the right of the blockading force to prescribe the technical arrangements, including search, under which passage is permitted.” (Section 7.7.3.)
ISRAEL HAS EVERY RIGHT TO BOARD AND EVEN CAPTURE THE BLOCKADE RUNNERS
“Neutral merchant vessels and civil aircraft are liable to capture by belligerent warships and military aircraft if engaged in any of the following activities:
- Resisting visit and search
- Carrying contraband
- Breaching or attempting to breach blockade
- Violating regulations established by a belligerent within the immediate area of naval operations…
Neutral vessels or aircraft attempting to resist proper capture lay themselves open to forcible measures by belligerent warships and military aircraft and assume all risk of resulting damage.” (Section 7.10)
From World WIZO
Thursday, June 3, 2010
Shlach: Sending Messengers
Dedicated to Erez Lieberman-Aiden, upon the completion of his PhD.
In this week's portion, the people of Israel face one of the most difficult challenges yet. Moses sends messengers into the Land of Israel in order to bring back a report on the land and its inhabitants. The consequences are disastrous: 10 out of the 12 men come back with a negative report, defying the man who sent them (Moses), and stating that the land could not be conquered at all (apparently, not even by God). They say that the men in the land were like giants and they the spies were like grasshoppers in their eyes. (How they could have known what they looked like in the eyes of the others is also a good question). Furthermore, the 10 men also blaspheme the land, saying that it "consumed its inhabitants." The people get swayed by this account, and cry. Hashem responds with what is apparently quite a severe punishment: 40 more years in the desert.
The Lubavitcher Rebbe explains that the real problem here was that those messengers that came back with a negative report had another motivation: they were quite happy with the spiritual life being led in the desert. They did not want to be "consumed" by the physicality of the land. Here they were receiving bread from Heaven (the mannah), being taught Torah by Moses himself, all their basic needs taken care of, what else could they want? Why give up such spiritual bliss to enter a land in which one would have to sweat hard not only to conquer the land, but then to farm it, harvest it, etc?
The answer, of course, is that this was Hashem's will. God's desire is that the world be inhabited and that physicality be engaged with and elevated by human beings. If He wanted the world to be mainly spiritual, He could have given it to the angels instead. By punishing the people by leading them another 40 years in the desert, God was giving the people what they wanted. It took a whole new generation to be born so that we could enter the Land of Israel with the right perspective.
Recently, a friend of mine, a deeply religious Jew, received a very prestigious award for his extremely important and innovative scientific work. (For more info on this, click here) He is a living example of someone who is not satisfied in only learning Torah and living a spiritual life, but also wants to elevate his environment and change the world for the better.
At the time he received this reward, he gave a brief explanation as to the key to his success - mentorship: "One of the most powerful things a mentor can do is to point you to things you're good at and give you productive ways to use those skills; it's also crucial that they encourage you to seek out areas outside of your comfort zone."
The mistake made by the spies (and those that followed them) was that they gave up their relationship with their mentor, to the man that hand sent them on their mission in the first place. They decided to remain enslaved to their comfort zone.
My friend also stated: "One of the greatest lessons I apply to my work and share with my own mentees is that from big mistakes, you learn the ingredients for big successes."
May we all learn from the big mistake we made as a people, and may the lessons learned by the ingredients to our big success, as we break through all our perceived limitations, and greet the coming of Mashiach.
In this week's portion, the people of Israel face one of the most difficult challenges yet. Moses sends messengers into the Land of Israel in order to bring back a report on the land and its inhabitants. The consequences are disastrous: 10 out of the 12 men come back with a negative report, defying the man who sent them (Moses), and stating that the land could not be conquered at all (apparently, not even by God). They say that the men in the land were like giants and they the spies were like grasshoppers in their eyes. (How they could have known what they looked like in the eyes of the others is also a good question). Furthermore, the 10 men also blaspheme the land, saying that it "consumed its inhabitants." The people get swayed by this account, and cry. Hashem responds with what is apparently quite a severe punishment: 40 more years in the desert.
The Lubavitcher Rebbe explains that the real problem here was that those messengers that came back with a negative report had another motivation: they were quite happy with the spiritual life being led in the desert. They did not want to be "consumed" by the physicality of the land. Here they were receiving bread from Heaven (the mannah), being taught Torah by Moses himself, all their basic needs taken care of, what else could they want? Why give up such spiritual bliss to enter a land in which one would have to sweat hard not only to conquer the land, but then to farm it, harvest it, etc?
The answer, of course, is that this was Hashem's will. God's desire is that the world be inhabited and that physicality be engaged with and elevated by human beings. If He wanted the world to be mainly spiritual, He could have given it to the angels instead. By punishing the people by leading them another 40 years in the desert, God was giving the people what they wanted. It took a whole new generation to be born so that we could enter the Land of Israel with the right perspective.
Recently, a friend of mine, a deeply religious Jew, received a very prestigious award for his extremely important and innovative scientific work. (For more info on this, click here) He is a living example of someone who is not satisfied in only learning Torah and living a spiritual life, but also wants to elevate his environment and change the world for the better.
At the time he received this reward, he gave a brief explanation as to the key to his success - mentorship: "One of the most powerful things a mentor can do is to point you to things you're good at and give you productive ways to use those skills; it's also crucial that they encourage you to seek out areas outside of your comfort zone."
The mistake made by the spies (and those that followed them) was that they gave up their relationship with their mentor, to the man that hand sent them on their mission in the first place. They decided to remain enslaved to their comfort zone.
My friend also stated: "One of the greatest lessons I apply to my work and share with my own mentees is that from big mistakes, you learn the ingredients for big successes."
May we all learn from the big mistake we made as a people, and may the lessons learned by the ingredients to our big success, as we break through all our perceived limitations, and greet the coming of Mashiach.
Sunday, May 30, 2010
June's Book of the Month: Secret of Challah Cookbook
June's Book of the Month, "The Secret of Challah" is a cookbook devoted entirely to the Mitzvah of baking challah.
A chapter on the spiritual side of this essential mitzvah and a step-by-step guide to the details and devotions of separating dough make this beautiful book much more than a collection of recipes.
Gorgeous photographs complement the wealth of baking tips, explanation of challah customs, techniques for fancy braiding, and how-to’s for unusual shapes for holidays and special occasions.
Recipes cover basics like healthy whole wheat, sweet Shabbat, and everyday bread to exotics like egg-free, date-studded and zatar-spiced varieties.
The Secret of Challah brings both grandeur and practicality to the Mitzvah of challah.
To purchase this book click here
Wednesday, May 26, 2010
Beha'alotcha: Spreading Light
Dedicated in the memory of Rachel bat Avraham z"l, grandmother of George Hanz, upon her Shloshim.
This week's portion starts out by describing the procedure in which Aaron, the Kohen Gadol (High Priest) would light the menorah. It is worth taking a second to explore the first couple of lines of the portion, along with Rashi's interpretation. Hopefully, this will help us get a slight glimpse into the depth of the text:
(You can read the rest of the text here.)
The text immediately raises a few questions: 1) Why is it important that the text mention each of the seven lamps of the Menorah? 2) How can lighting the Menorah be equivalent to a Prince bringing a sacrifice on behalf of himself and his tribe? 3) What message is there in the explanation that to "ascend" in this context means to kindle each lamp so that it can rise on its own? 4) Why does the High Priest require a step in order to prepare and kindle the Menorah? The Menorah was not that high - if the Kohen Gadol (interestingly, Rashi just says "Kohen") lifted his hand he would be able to reach it without a problem.
The answers to these questions are each entire essays by themselves, but here is a brief attempt at an explanation, based on the words of our sages. The Lubavitcher Rebbe explains that each of the seven lamps of the Menorah corresponds to the seven types of Jews, paralleling the seven sfirot (Divine and human attributes, as explained previously). When the High Priest lights these lamps, he is lighting the soul of each kind of Jew. This, in turn, is parallel to the sacrifice brought the Prince of each tribe, since the Prince, like a king, is completely bound to each of his tribesmen in his very essence. The same is expected of High Priest - he is the representative of all Levites and of all Jews, and helps connect their souls to God.
Based on this, one could fall into the trap of thinking that one does not need to do much on one's own, since the Prince and/or High Priest of the generation is "taking care of him" spiritually, so to speak. Rashi explains that no, the High Priest must light each candle so that it can rise on its own. Each individual must have the ability to stand on his/her own, have his/her own direct relationship with God, and light other candles as well. The Kohen Gadol and the Prince, after all, are human beings, given their special status because of their dedication to Hashem and the Jewish people. The reason why the Kohen Gadol needed to use steps to reach the Menorah was because he is not allowed by Jewish Law to raise his hands above the diadem that was placed on his head, which read: "Holy unto Hashem." He must always remember that, first and foremost he is a humble servant of God, simply a "Kohen," as Rashi states.
Rabbi Yossi Jacobson explains that the Lubavitcher Rebbe did not create followers. That's not what he wanted. He created leaders. He kindled lamps that became lamp-lighters and who's ultimate goal is to make everyone else a teacher and a lamp-lighter as well.
This week's portion starts out by describing the procedure in which Aaron, the Kohen Gadol (High Priest) would light the menorah. It is worth taking a second to explore the first couple of lines of the portion, along with Rashi's interpretation. Hopefully, this will help us get a slight glimpse into the depth of the text:
(You can read the rest of the text here.)
The text immediately raises a few questions: 1) Why is it important that the text mention each of the seven lamps of the Menorah? 2) How can lighting the Menorah be equivalent to a Prince bringing a sacrifice on behalf of himself and his tribe? 3) What message is there in the explanation that to "ascend" in this context means to kindle each lamp so that it can rise on its own? 4) Why does the High Priest require a step in order to prepare and kindle the Menorah? The Menorah was not that high - if the Kohen Gadol (interestingly, Rashi just says "Kohen") lifted his hand he would be able to reach it without a problem.
The answers to these questions are each entire essays by themselves, but here is a brief attempt at an explanation, based on the words of our sages. The Lubavitcher Rebbe explains that each of the seven lamps of the Menorah corresponds to the seven types of Jews, paralleling the seven sfirot (Divine and human attributes, as explained previously). When the High Priest lights these lamps, he is lighting the soul of each kind of Jew. This, in turn, is parallel to the sacrifice brought the Prince of each tribe, since the Prince, like a king, is completely bound to each of his tribesmen in his very essence. The same is expected of High Priest - he is the representative of all Levites and of all Jews, and helps connect their souls to God.
Based on this, one could fall into the trap of thinking that one does not need to do much on one's own, since the Prince and/or High Priest of the generation is "taking care of him" spiritually, so to speak. Rashi explains that no, the High Priest must light each candle so that it can rise on its own. Each individual must have the ability to stand on his/her own, have his/her own direct relationship with God, and light other candles as well. The Kohen Gadol and the Prince, after all, are human beings, given their special status because of their dedication to Hashem and the Jewish people. The reason why the Kohen Gadol needed to use steps to reach the Menorah was because he is not allowed by Jewish Law to raise his hands above the diadem that was placed on his head, which read: "Holy unto Hashem." He must always remember that, first and foremost he is a humble servant of God, simply a "Kohen," as Rashi states.
Rabbi Yossi Jacobson explains that the Lubavitcher Rebbe did not create followers. That's not what he wanted. He created leaders. He kindled lamps that became lamp-lighters and who's ultimate goal is to make everyone else a teacher and a lamp-lighter as well.
Tuesday, May 18, 2010
Artist of the Month of Sivan: Anicca
After completing her degree in Tel Aviv University’s Music Academy, she began to explore her interests in creating sculptures, paintings, chuppot, kites, poetry, flags and banners.
She first became known as a kite artist, flying her kites in the different skies of the world. Equally, Anicca was involved in exploring the possibilities of placing her beautiful works of art in large interior spaces of public buildings, and indeed sculptures created by her are to be found in malls, hospitals and hotels throughout Israel.
In the last three years Anicca has concentrated mainly on painting, which is characterized by imagination, fantasy, kabbalistic symbols, colorfulness and above all by plenty of joy.
"Anicca's art is neither abstract, nor symbolic nor political. It is neither story telling nor realistic, it is altogether an event of composition, color, light and magic.” -Professor and architect Abraham Yaski, P.I.
Most of Anicca's prints can be turned into semi originals. Customized print sizes as well as original paintings on canvas and silk available upon request.
She first became known as a kite artist, flying her kites in the different skies of the world. Equally, Anicca was involved in exploring the possibilities of placing her beautiful works of art in large interior spaces of public buildings, and indeed sculptures created by her are to be found in malls, hospitals and hotels throughout Israel.
In the last three years Anicca has concentrated mainly on painting, which is characterized by imagination, fantasy, kabbalistic symbols, colorfulness and above all by plenty of joy.
"Anicca's art is neither abstract, nor symbolic nor political. It is neither story telling nor realistic, it is altogether an event of composition, color, light and magic.” -Professor and architect Abraham Yaski, P.I.
Most of Anicca's prints can be turned into semi originals. Customized print sizes as well as original paintings on canvas and silk available upon request.
Love Thy Neighbor: Limited Edition Print - $290
Narrow Gate: Limited Edition Print - $355
Sha'arey Shamaim: Original Painting on Canvas - $1800
Dove in Sun: Wedding Chuppah - $3900
To see a greater selection of Anicca's paintings and Chuppot click here
Monday, May 17, 2010
Nasso: Raising Our Heads
As we stand at the eve of Shavuot, it is worth keeping in mind the words of the Sixth Lubbavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson. Before Shavuot, he would always bless his fellow Jews with a "Kabalas HaTorah Besimcha U’bPnimius” (an acceptance of the Torah in a happy and in an internal/internalizing way).
This blessing is also related to this week's parasha, Nasso, which starts with an exhortation to "lift up the head." The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson states that this implies that "God will lift up the aspect of the soul which is truly a "head" and cause it to control every aspect of a Jew's behavior. This is done by Moshe, the spark of Moshe which every Jew possesses within his soul."
The Rebbe also explains that one of the key characteristics of our acceptance of the Torah at Sinai was our unity as a people. When depicting our arrival at Sinai, the Torah states "Israel camped," using the singular form of the verb. Rashi explains that the entire people camped "as one man, with one heart," expressing true unity. (For more on this, click here).
It is also important that we each participate in our own way in this raising of the heads of our fellow Jews. One of the easiest ways to do this is quite simple: giving each other the proper respect. As is the custom, we just finished completing the entire tractate on "Ethics of our Fathers." There we read, "Who is honored? The one who honors the creations." As we honor others, raising the head of others, we raise our own level in the process.
This all goes back once again to Rebbe Nachman's teaching, in Likutey Moharan I:282, about judging others (and oneself) favorably. We have to have faith in others and in ourselves, and keep focusing on our good points, raising ourselves to the level of the verse: "I will sing to my God as long as I live," "with the good that is in me." (For a more complete rendering of this teaching, click here).
Wednesday, May 12, 2010
Bamidbar: In the Desert
This week's portion is dedicated in honor of Chana bat Israel Moshe, who's yahrzeit is today, and in honor of the upcoming wedding of Miriam Mattout and Joseph Goldglantz. Today is also Yom Yerushalayim and the Yahrzeit of Samuel the Prophet.
As soon as one begins reading the Book of Bamidbar (also the name of this week's portion), one is immediately struck by its title. Throughout this book, the Jewish people are faced with the stark reality of having to walk through the desert, a place mostly devoid of life, water, or any other physical protection that civilization brings us. Furthermore, in the desert it was easy for the Jews to lose their way, if not in a physical way, at least spiritually. The Book of Bamidbar contains in it many of the more challenging dilemmas and slip-ups we endured as a people prior to entering the Land of Israel.
We often find ourselves in "deserts," some of them of our own making. As Matisyahu's lyrics go, we're often "lost in the desert trying to find [our] way." We get lost, confused and frustrated. We often ask ourselves: "How can this be? Yesterday, everything was so clear." After all, it was only last week that we were on the top of the mountain, reading "Behar" Sinai (on the Mountain of Sinai), how could we so quickly find ourselves back in the desert, "Bamidbar Sinai?"
It therefore comes as no coincidence then that we always start the Book of Bamidbar prior to receiving the Torah anew on Shavuot. The basic teaching of the connection between Bamidbar and Shavuot is that the Torah had to be given to us in the desert, so that no one could lay claim to the Torah. Perhaps another understanding is that the Torah was given in the desert so that we may realize that, specially when we are in our own personal deserts, we must make sure to stay connected to the Source of water. "Ein Mayim Elah" - in the Torah, water is always used as a metaphor for the Torah itself.
We find a similar idea in the writings of Reb Nosson, the main disciple of Rebbe Nachman, which is also connected to Yom Yerushalayim (Chayyei Moharan 15 -loose translation):
Rabbi Nachman once said that for someone who wants to be a “Yehudi” (a Jew), meaning to walk from level to level, it is only possible to do so through the Land of Israel. And when one "wins the war" then one is called a “man of war.” Because prior to winning the war, then it’s like one who is praising himself for having used his sword, when his sword is still unsheathed. Only when one wins the war is he a “man of war.”
Afterwards, Reb Nosson asked Rebbe Nachman what was his intention when he said that the Land of Israel is so great, that it is the essence of winning the war. Rebbe Nachman reprimanded him and said, “My intention is this Land of Israel with its houses and apartments. One should travel there, even if there are many obstacles, because that is the essence of victory, that we merit to come to the Land of Israel." Reb Nosson said that this is what lighted up his heart and gave him strength to overcome all of his personal difficulties.
Tuesday, May 4, 2010
Book of the Month: Crossing the Narrow Bridge
May's Book of the Month:
Crossing the Narrow Bridge - A Practical Guide to Rebbe Nachman's Teachings by Chaim Kramer
"The world is a very narrow bridge. The main thing is not to be afraid"(Likutey Moharan II, 48).
Lively, down-to-earth, and easy-to-read, this book gives clear, detailed guidance as to how to apply Rebbe Nachman's teachings in modern everyday life. The many subjects covered range from faith, truth, joy and meditation to earning a living, health-care and bringing up children. Containing a wealth of anecdotes from the lives of leading Breslover Chassidim of recent times, together with their oral teachings, this work answers many of the practical/technical questions that puzzle those who have begun to make their acquaintance with Breslov literature.
To purchase a copy of this book click here
Monday, May 3, 2010
Behar: At the Mountain
This Dvar Torah is dedicated to Michael Berger and Yael Johnson on their engagement.
This week's weekly portion (actually double portion, Behar/Bechukotai), begins with the laws of Yovel, or jubilee. The Torah teaches landowners in Israel are to count seven weeks of years (7x7 years) and on the 50th year the land must remain untilled. The landowner is to rely solely on Hashem for sustenance during that year. In fact, during the the previous year the land is also not tilled because of Shmittah (or Sabatical year). Nevertheless, Hashem tells us not to worry about making a living during those years - everything will be taken care of - and so it has been since that time, give or take a few rabbinic leniencies. :)
Besides from the tremendous lessons in faith to be taken from the above, as well as in the obvious centrality of the Land of Israel in the Torah as a whole and in the life of every single Jew in particular, there are also clear parallels to the present counting of the Omer and Shavuot. For the past five weeks (four weeks and six days to be exact), we've been in the process of counting weeks. This will culminate in the end of the counting of the seventh week, as we receive the Torah anew. On the 50th day, as in the 50th year, we end our work, and rely on Hashem to do the rest.
The above concepts are very kabbalistic in nature. It has to do with Ita'aruta de Letata (arousal from below), or Mayin Nukvin (feminine waters) and Ita'aruta de La'ila (arousal from above) or Mayin Dukhrin (masculine waters). First we arouse in ourselves the energy and the determination to connect to God from below. God reciprocates by connecting us from above, in a way totally above the limitations and logic of this world.
It is therefore no coincidence then, that during the days of the Omer we're all kabbalists. Each of the seven weeks of counting are made to parallel the one of the seven emotional Sfirot (divine/human attributes) and each day of that week parallels a subdivision within the Sfirah. Day one is Chesed shebeChesed (Mercy that is found within Mercy), the second is Gevurah shebeChesed (Discipline within Mercy) and so on (for more information on this subject, check out this topic on meaningfullife.com, here). Rebbe Nachman of Breslov teaches that all the conversations that take place during each day of the Omer have to do with the Sfirah of that day.
Another major reason we are all kaballists during this time of the year is due to the awesome and insipiring date we celebrated yesterday, Lag Ba'Omer (33rd of the Omer). Lag Ba'Omer is Hod shebeHod (Splendour within Splendour), and marks the passing of Rabbi Shimon Bar Yochai, also known as the "Rashbi". Rebbe Nachman always felt very much connected to the Rashbi, although he associated himself primarily with the Sfirah of Netzach (Victory) (for more information on these Sfirot, click here).
The Rashbi is the author of the Zohar, the most prominent of all kabbalistic works, and he is considered to be a "general soul." The power of his life and teachings could be clearly seen yesterday, as over 500,000 Jews of all possible denominations flocked to his grave (for a news article on this, click here). Lag Ba'Omer is also a turning point within the entire counting process, as it also marks the date when the 24,000 students of Rabbi Akiva stopped dying (for a lesson on this by Rabbi Leib Schapiro, click here).
Lag Ba'Omer marks exactly two thirds into the counting of the Omer, the time when the night starts receiving the light of the day (Shem M'Shmuel, Parashat Emor, Lag Ba'Omer). It is on Lag Ba'Omer that we start receiving the light of Shavuot, the light of the Torah, our wedding with Hashem.
Very interestingly, Lag Ba'Omer also marks exactly two-thirds into the entire year. It is the time when physically we start feeling more the power of the summer, as well as the "spiritual heat" of all the powerful months that follow. It is even possible to divide the entire year in seven series of seven weeks (7x7x7), making Lag Ba'Omer "Hod shebeHod shebeHod," and therefore having each day of the year parallel a subdivision of a subdivision of a Sfirah.
May the spiritual energy that began to be revealed yesterday continue to warm our hearts and our souls, and may we continue to refine ourselves to the maximum, so that we may all be able to properly receive the ultimate spiritual light and heat of the final redemption, when the Ninth of Av will be a feast instead of a fast, and we will once again hear in cities of Judah and the streets of Jerusalem, "the sound of happiness and the sound of rejoicing, the voice of the Groom and the voice of the Bride."
This week's weekly portion (actually double portion, Behar/Bechukotai), begins with the laws of Yovel, or jubilee. The Torah teaches landowners in Israel are to count seven weeks of years (7x7 years) and on the 50th year the land must remain untilled. The landowner is to rely solely on Hashem for sustenance during that year. In fact, during the the previous year the land is also not tilled because of Shmittah (or Sabatical year). Nevertheless, Hashem tells us not to worry about making a living during those years - everything will be taken care of - and so it has been since that time, give or take a few rabbinic leniencies. :)
Besides from the tremendous lessons in faith to be taken from the above, as well as in the obvious centrality of the Land of Israel in the Torah as a whole and in the life of every single Jew in particular, there are also clear parallels to the present counting of the Omer and Shavuot. For the past five weeks (four weeks and six days to be exact), we've been in the process of counting weeks. This will culminate in the end of the counting of the seventh week, as we receive the Torah anew. On the 50th day, as in the 50th year, we end our work, and rely on Hashem to do the rest.
The above concepts are very kabbalistic in nature. It has to do with Ita'aruta de Letata (arousal from below), or Mayin Nukvin (feminine waters) and Ita'aruta de La'ila (arousal from above) or Mayin Dukhrin (masculine waters). First we arouse in ourselves the energy and the determination to connect to God from below. God reciprocates by connecting us from above, in a way totally above the limitations and logic of this world.
It is therefore no coincidence then, that during the days of the Omer we're all kabbalists. Each of the seven weeks of counting are made to parallel the one of the seven emotional Sfirot (divine/human attributes) and each day of that week parallels a subdivision within the Sfirah. Day one is Chesed shebeChesed (Mercy that is found within Mercy), the second is Gevurah shebeChesed (Discipline within Mercy) and so on (for more information on this subject, check out this topic on meaningfullife.com, here). Rebbe Nachman of Breslov teaches that all the conversations that take place during each day of the Omer have to do with the Sfirah of that day.
Another major reason we are all kaballists during this time of the year is due to the awesome and insipiring date we celebrated yesterday, Lag Ba'Omer (33rd of the Omer). Lag Ba'Omer is Hod shebeHod (Splendour within Splendour), and marks the passing of Rabbi Shimon Bar Yochai, also known as the "Rashbi". Rebbe Nachman always felt very much connected to the Rashbi, although he associated himself primarily with the Sfirah of Netzach (Victory) (for more information on these Sfirot, click here).
The Rashbi is the author of the Zohar, the most prominent of all kabbalistic works, and he is considered to be a "general soul." The power of his life and teachings could be clearly seen yesterday, as over 500,000 Jews of all possible denominations flocked to his grave (for a news article on this, click here). Lag Ba'Omer is also a turning point within the entire counting process, as it also marks the date when the 24,000 students of Rabbi Akiva stopped dying (for a lesson on this by Rabbi Leib Schapiro, click here).
Lag Ba'Omer marks exactly two thirds into the counting of the Omer, the time when the night starts receiving the light of the day (Shem M'Shmuel, Parashat Emor, Lag Ba'Omer). It is on Lag Ba'Omer that we start receiving the light of Shavuot, the light of the Torah, our wedding with Hashem.
Very interestingly, Lag Ba'Omer also marks exactly two-thirds into the entire year. It is the time when physically we start feeling more the power of the summer, as well as the "spiritual heat" of all the powerful months that follow. It is even possible to divide the entire year in seven series of seven weeks (7x7x7), making Lag Ba'Omer "Hod shebeHod shebeHod," and therefore having each day of the year parallel a subdivision of a subdivision of a Sfirah.
May the spiritual energy that began to be revealed yesterday continue to warm our hearts and our souls, and may we continue to refine ourselves to the maximum, so that we may all be able to properly receive the ultimate spiritual light and heat of the final redemption, when the Ninth of Av will be a feast instead of a fast, and we will once again hear in cities of Judah and the streets of Jerusalem, "the sound of happiness and the sound of rejoicing, the voice of the Groom and the voice of the Bride."
Sunday, April 18, 2010
For Jerusalem: Open Letter from Elie Wiesel to President Obama (published in WSJ and Wash. Post)
It was inevitable: Jerusalem once again is at the center of political debates and international storms. New and old tensions surface at a disturbing pace. Seventeen times destroyed and seventeen times rebuilt, it is still in the middle of diplomatic confrontations that could lead to armed conflict. Neither Athens nor Rome has aroused that many passions.
For me, the Jew that I am, Jerusalem is above politics. It is mentioned more than six hundred times in Scripture-and not a single time in the Koran. Its presence in Jewish history is overwhelming. There is no more moving prayer in Jewish history than the one expressing our yearning to return to Jerusalem. To many theologians, it IS Jewish history, to many poets, a source of inspiration. It belongs to the Jewish people and is much more than a city, it is what binds one Jew to another in a way that remains hard to explain. When a Jew visits Jerusalem for the first time, it is not the first time; it is a homecoming. The first song I heard was my mother's lullaby about and for Jerusalem. Its sadness and its joy are part of our collective memory.
Since King David took Jerusalem as his capital, Jews have dwelled inside its walls with only two interruptions; when Roman invaders forbade them access to the city and again, when under Jordanian occupation. Jews, regardless of nationality, were refused entry into the old Jewish quarter to meditate and pray at the Wall, the last vestige of Solomon's temple. It is important to remember: had Jordan not joined Egypt and Syria in the 1967 war against Israel, the old city of Jerusalem would still be Arab. Clearly, while Jews were ready to die for Jerusalem they would not kill for Jerusalem.
Today, for the first time in history, Jews, Christians and Muslims all may freely worship at their shrines. And, contrary to certain media reports, Jews, Christians and Muslims ARE allowed to build their homes anywhere in the city. The anguish over Jerusalem is not about real estate but about memory.
What is the solution? Pressure will not produce a solution. Is there a solution? There must be, there will be. Why tackle the most complex and sensitive problem prematurely? Why not first take steps which will allow the Israeli and Palestinian communities to find ways to live together in an atmosphere of security. Why not leave the most difficult, the most sensitive issue, for such a time?
Jerusalem must remain the world's Jewish spiritual capital, not a symbol of anguish and bitterness, but a symbol of trust and hope. As the Hasidic master Rebbe Nahman of Bratslav said, "Everything in this world has a heart; the heart itself has its own heart."
Jerusalem is the heart of our heart, the soul of our soul.
— Elie Wiesel
For me, the Jew that I am, Jerusalem is above politics. It is mentioned more than six hundred times in Scripture-and not a single time in the Koran. Its presence in Jewish history is overwhelming. There is no more moving prayer in Jewish history than the one expressing our yearning to return to Jerusalem. To many theologians, it IS Jewish history, to many poets, a source of inspiration. It belongs to the Jewish people and is much more than a city, it is what binds one Jew to another in a way that remains hard to explain. When a Jew visits Jerusalem for the first time, it is not the first time; it is a homecoming. The first song I heard was my mother's lullaby about and for Jerusalem. Its sadness and its joy are part of our collective memory.
Since King David took Jerusalem as his capital, Jews have dwelled inside its walls with only two interruptions; when Roman invaders forbade them access to the city and again, when under Jordanian occupation. Jews, regardless of nationality, were refused entry into the old Jewish quarter to meditate and pray at the Wall, the last vestige of Solomon's temple. It is important to remember: had Jordan not joined Egypt and Syria in the 1967 war against Israel, the old city of Jerusalem would still be Arab. Clearly, while Jews were ready to die for Jerusalem they would not kill for Jerusalem.
Today, for the first time in history, Jews, Christians and Muslims all may freely worship at their shrines. And, contrary to certain media reports, Jews, Christians and Muslims ARE allowed to build their homes anywhere in the city. The anguish over Jerusalem is not about real estate but about memory.
What is the solution? Pressure will not produce a solution. Is there a solution? There must be, there will be. Why tackle the most complex and sensitive problem prematurely? Why not first take steps which will allow the Israeli and Palestinian communities to find ways to live together in an atmosphere of security. Why not leave the most difficult, the most sensitive issue, for such a time?
Jerusalem must remain the world's Jewish spiritual capital, not a symbol of anguish and bitterness, but a symbol of trust and hope. As the Hasidic master Rebbe Nahman of Bratslav said, "Everything in this world has a heart; the heart itself has its own heart."
Jerusalem is the heart of our heart, the soul of our soul.
— Elie Wiesel
Friday, April 16, 2010
Artist of the Month of Iyar: Jerry Rosenbloom
Jerry Rosenbloom with Studio BenShifra designs the most beautiful and unique Yarzeit candleholders.
The design uses the clarity, depth and reflectivity of crystal glass, combined at times with Jerusalem stone, the enduring symbol of our strength & heritage. In his studio, Jerry not only designs Yarzeit lamps which is his focus, but he also has a delicate and mininalistic gallery of lights which includes Shabbat candlesticks and Chanukah menorahs.
The design uses the clarity, depth and reflectivity of crystal glass, combined at times with Jerusalem stone, the enduring symbol of our strength & heritage. In his studio, Jerry not only designs Yarzeit lamps which is his focus, but he also has a delicate and mininalistic gallery of lights which includes Shabbat candlesticks and Chanukah menorahs.
Honor Thy Parents:
Chanukiah:
Shabbat Prayer:
All his work may be custom engraved upon request.
To purchase one of Studio BenShifra's modern pieces, please click on the link below:
Type promocode $10OFF to receive a $10 discount during checkout!!
Offer valid through May 13 / Iyar 29
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