Shoah e Werner Bab

A Congregação Israelita Paulista (CIP), em conjunto com o Consulado Geral da República Federal da Alemanha, Goethe-Institut São Paulo, Associação Brasileira A Hebraica de São Paulo e o Centro de Cultura Judaica, irá participar da pré-estréia em São Paulo do filme Períodos da Vida de Werner Bab (Zeitabschnitte), do diretor Christian Ender, em 15 de março, às 19 horas, na Sala Goethe, no Goethe-Institut São Paulo, à rua Lisboa, 974 - Pinheiros.Após a exibição do filme, haverá um debate com o diretor Christian Ender, vindo diretamente da Alemanha para esta apresentação, o rabino Henry I. Sobel e o jornalista Luiz Krausz.O documentário “Períodos na Vida de Werner Bab” (37:39 min) mostra o retrato do sobrevivente do Holocausto Werner Bab e informa sobre as circunstâncias de vida dos judeus a partir do começo da Segunda Guerra Mundial, assim como da vida cotidiana nos campos de concentração, especialmente em Auschwitz.O filme não mostra só um retrato, mas também a história de uma relação especial entre um judeu alemão de 81 anos e um jovem estudante alemão. Christian Ender, que está se doutorando na Universidade Humboldt, em Berlin, e que é o diretor do documentário, acompanhou Werner Bab por três anos para lhe falar sobre a vida dele, para realizar o filme e para seguir a missão coletiva de confrontar as pessoas jovens com a pior parte da história alemã.
Werner Bab e Christian Ender se conheceram no “Jüdisches Museum Berlin”.

Com o seu filme, eles querem provocar um questionamento de como reagir contra o extremismo direito e o esquecimento do Holocausto, assim como a questão de defesa dos direitos humanos e o entendimento entre os povos. Eles esperam que filme incite as pessoas a refletir e discutir sobre estes assuntos para manter a consciência histórica.

Sobre Werner Bab

Werner Bab nasceu no dia 2 de outubro de 1924, em Oberhausen, e viveu em Berlin a partir de 1929. As conseqüências das leis raciais proclamadas em Nürnberg em 1935 e outras leis restritivas tornaram impossível um judeu alemão frequentar as escolas públicas. As circunstâncias obrigaram-no a ir – depois de uma curta temporada em Schneidemühl - a um internato para crianças judias em Stettin.Por causa da detenção de todos os professores e o encerramento do internato depois da “Reichskristallnacht”, em novembro de 1928, Bab voltou para Berlin. Depois de uma tentativa de fugir de uma possível deportação; em 1942 ele foi detido pela Gestapo na fronteira da Suíça e foi entregue ao campo de concentração de Auschwitz. Ainda que Bab já tivesse sido selecionado para “o tratamento especial aniquilamento por gás” ele sobreviveu.

O filme Desde 2005, várias apresentações e depoimentos aconteceram em lugares diferentes: Jüdisches Museum Berlin, Humboldt Universität Berlin, St. Michaels Kirche Göttingen, Yale University USA, Goethe Institut Santiago - Chile e o Museum of Tolerance New York.Além disso, o filme também já faz parte da coleção de vários arquivos, por exemplo do Holocaust Center of Northern Califórnia, de Simon Wiesenthal Center Los Angeles, Yad Vashem em Jerusalém e do Holocaust Memorial Museum Washington."

Werner Bab e Christian Ender se conheceram no “Jüdisches Museum Berlin”. Com o seu filme, eles querem provocar um questionamento de como reagir contra o extremismo direito e o esquecimento do Holocausto, assim como a questão de defesa dos direitos humanos e o entendimento entre os povos. Eles esperam que filme incite as pessoas a refletir e discutir sobre estes assuntos para manter a consciência histórica.

Sad Muslim World

Take a look at any typical newspaper in the Muslim world.Every day you will see offensive cartoon caricatures of Jews.

Jews with fangs dripping blood

Jews as shadowy figures hoarding money or gold
Jews controlling the world

The Nazis used these anti-Semitic images as a license to kill. For decades they have appeared nearly every day in state-influenced media outlets from Egypt to Iran with one clear goal: to incite hatred against Jews.

While Arab and Muslim leaders attack offensive cartoons of the Prophet Mohammed in the free European press, their followers engage in horrific acts of violence - riots, assaults, embassies burned to the ground.

These same leaders have consistently refused to criticize or put a stop to the deeply offensive and dangerousanti-Semitic depictions in their own media outlets.

Speak out against this despicableanti-Semitism!

End the hypocrisy — condemn religious, racial and ethnic stereotyping of any kind
Speak out and stop the vicious anti-Semitism in the Arab media

Join us to fight demonization and prejudice wherever they appear

Parashá Mishpatim

GOOD MORNING!

Rabino Kalman Packouz

While studying at the University of Washington in Seattle, I took a political science course from a professor who started each class with ten minutes of un-funny jokes. Un-funny is being gracious; they were real groaners. All three hundred students in the amphitheater suffered in silence to the daily torment.

One day a student brought into class a "laughing machine" - when one hits the lever a mechanical, hollow taped laugh comes forth. Upon the completion of the first joke, he hit the lever. The people in the immediate vicinity could hear it and laughed heartily at this feeble, but appropriate protest. Other students, who could not hear the taped laughter, could not believe that there was a group of students who actually found one of the prof's jokes funny. They broke into hysterical laughter at those students laughing at the machine. And the professor - all he heard were peals of laughter from his students, something he had been waiting for 30 years! And you know what? For the next hour the professor abandoned his lecture and kept telling jokes! And that is the power of positive reinforcement! Remember it with your kids, your spouse and your co-workers - maybe even your boss.


LOVE AND RESPECT FOR OTHER PEOPLE

Hear your Father, your King, the Creator and Sustainer of the entire universe, saying to you:
Love and respect all of My children. Have a deep and profound sense of respect for each person you encounter. The person to whom you are talking is created in My image. By being respectful towards every single person created in My image, you are respecting Me. The greater your respect for Me, the greater your respect for those created in My image.
Love others as yourself. The more you focus on the good qualities of each individual whom you encounter, the greater will be your positive feelings towards that person. With some of My children, doing so will be easy. Do so even when it is difficult.
Identify with other people and you will feel an increased love towards them. Realize that you and others are all souls and have one Creator.
When you experience love towards others, your feeling is reciprocated. Radiating love towards others will make you beloved. Wherever you go, you will be welcome. You will transform strangers into friends. Ultimately, by mastering the ability to love unconditionally, you will be able to transform enemies into friends.
Especially when relating to someone with whom you find it difficult to interact, hear Me telling you, "Right now you are speaking to someone created in the image of your Father. Speak with love and respect."


Torah Portion of the Week

Mishpatim

One of the longest Torah portions, containing 23 positive commandments and 30 negative precepts. Included are laws regarding: the Hebrew manservant and maidservant, manslaughter, murder, injuring a parent, kidnapping, cursing a parent, personal injury, penalty for killing a slave, personal damages, injury to slaves, categories of damages and compensatory restitution, culpability for personal property damage, seduction, occult practices, idolatry, oppression of widows, children and orphans.
The portion continues with the laws of: lending money, not cursing judges or leaders, tithes, first-born sons, justice, returning strayed animals, assisting the unloading of an animal fallen under its load, Sabbatical year, Shabbat, the Three Festivals (Pesach, Shavuot & Succot).
Mishpatim concludes with the promise from the Almighty to lead us into the land of Israel, safeguard our journey, ensure the demise of our enemies and guarantee our safety in the land - if we uphold the Torah and do the mitzvot. Moses makes preparations for himself and for the people and then ascends Mt. Sinai to receive the Ten Commandments.


Dvar Torah based on

Growth Through Torah by Rabbi Zelig Pliskin

The Torah states:
"If a person steals an ox or a sheep and slaughters it or sells it, he must pay five oxen for an ox and four sheep for the sheep." (Exodus 21:37)
Why is the fine for stealing a sheep less than the fine for stealing an ox? What lesson can we learn from this for our lives?
Rashi, the great 13th century commentator, cites the Sages of the Talmud that the reason the thief pays less for a sheep is that he has to carry it on his shoulders to run away faster when stealing it. Running with a sheep on one's shoulders in public is embarrassing, and this embarrassment is a partial punishment in itself.
Rabbi Simcha Zissel of Kelm comments that if even a coarse thief experiences a slight embarrassment which lightens the punishment, then all the more so if one suffers embarrassment or humiliation while doing a good deed, the action is elevated and the reward will be very great!
Our lesson: According to the pain and difficulty of performing a mitzvah is the reward. If others mock or denigrate your efforts to do a mitzvah, then focus not on the temporal pain but the greatness and the eternity of the reward!


CANDLE LIGHTING - February 24

Jerusalem 4:58Guatemala 5:51 Hong Kong 6:06 Honolulu 6:15J'Burg 6:25 Porto 5:13 Los Angeles 5:27Melbourne 6:50 Mexico City 6:22 Miami 6:03New York 5:23 Singapore 7:03 Toronto 5:41

QUOTE OF THE WEEK:

The person without a purpose is like a ship without a rudder. -- Thomas Carlyle

Yitro

GOOD MORNING! It seems that nearly everyone is interested in Kabbalah. It has gotten a lot of high profile press. A lot of high profile people are aficionados even if they're not Jewish. Torah is compared to a meal -the 5 Books of Moses and the Talmud are the bread and the meat, and Kabbalah is the wine. One is supposed to be 40 years old, married and a Talmudic scholar before starting to learn Kabbalah. If one drinks wine before consuming the staples there can be problems.

The Talmud (Tractate Hagigah) tells the story of 4 people who entered the Pardes ("Orchard" - a code word for studying Kabbalah). One died, one became a heretic, one went insane and the fourth, Rabbi Akiva, went in and came out unscathed. Be that as it may, there are some legitimate efforts to bring practical wisdom under the guise of Kabbalah. It tends to intrigue people if the wisdom is packaged as Kabbalah, mysticism.


Rabbi Weiman writes:


"Kabbalah is Jewish mysticism. It has many aspects and has been around as long as there have been people in existence. God taught Moses things He wanted written down. That's the Written Tradition, or the Torah. God also taught Moses things He wanted to remain an Oral Tradition. Most of this is contained in the Talmud. Kabbalah is part of the Oral Tradition.
"The Torah and Jewish Law teach people how to relate to God. The Kabbalah teaches us how God relates to us. It's a description of the spiritual underpinnings of the universe.
"Even though much of this wisdom is kept among those that are on the level to understand and use it properly, there is an incredible amount that is open to the masses. Many people can gain tremendous insights and improve their lives and connection to the Infinite Being."
Rabbi Weiman shares with us a short list of ideas that I think are of tremendous value to keep in mind:
10 PRINCIPLES OF LIFE


Everything has meaning and purpose. All the events of our life are lessons.

The Creator is always trying to help you with your challenges.

The purpose of life is to grow spiritually by dealing with life's tests.

God is constantly communicating with us.

All challenges have positive elements. Everything is for your good.

God is hidden in all the events of your life.

You can learn something important from every person in your life.

Prayer isn't just pouring out your heart or asking God for favors, but it is also a tool for meditation and introspection.

Happiness is a tool, not a goal. Ask yourself, "What do you really want out of life?"

With God's help you can accomplish anything.

Parashá da Semana

Yitro


This is the Torah portion containing the giving of the Ten Commandments. Did you know that there are differences in the Ten Commandments as stated here (Exodus 20:1-14) and related later in Deuteronomy 5:6-18? (Suggestion: Have your children find the differences as a game at the Shabbat table during dinner).

Moses' father-in-law, Jethro (Yitro or Yisro in the Hebrew) joins the Jewish people in the desert, advises Moses on the best way to serve and judge the people - by appointing a hierarchy of intermediaries - and then returns home to Midian. The Ten Commandments are given, the first two were heard directly from God by every Jew and then the people begged Moses to be their intermediary for the remaining eight because the experience was too intense.
The portion concludes with the Almighty telling Moses to instruct the Jewish people not to make any images of God. They were then commanded to make an earthen altar; and eventually to make a stone altar, but without the use of a sword or metal tool.

* * *
Dvar Torah based on based on Growth Through Torah by Rabbi Zelig Pliskin
The Torah states regarding the preparation for receiving the Torah at Mount Sinai:
"And the Israelites encamped there near the mountain." (Exodus 19:2)
The Hebrew word for "encamped" is "vayichan." What is particularly interesting is that "vayichan" is in the singular form; the grammatically correct form would be "vayachanu." What do we learn from the word "vayichan"?
Rashi, the great commentator, tells us that the singular form is used to tell us that they encamped "as one person with one heart." From here Rabbi Yeruchem Levovitz commented that we see that love of our fellow man is a prerequisite for accepting the Torah.
Rabbi Yitzchok of Vorki noted that the word "vayichan" besides meaning "encamped" also comes from the word "khain," which means "finding favor." That is, the people found favor in the eyes of one another and therefore found favor in the eyes of the Almighty.
When you just see the faults and shortcomings of another person, you become distant from him. However, when you see the good and positive in other people, you become closer to them. This unity is a fundamental requirement for accepting the Torah.
How is this developed? We find in the book Nachal Kidumim that togetherness between people is possible only when there is humility. When the Israelites came to Mount Sinai, which is the symbol of humility, they internalized this attribute.
When you have humility, you do not feel a need to gain power over others or feel above them by focusing on their faults. When you have the trait of humility you can allow yourself to see the good in others. The traits of love for others, seeing the good in them, and having humility go hand in hand. By growing in these traits you make yourself into a more elevated person who is worthy of receiving the Torah.

CANDLE LIGHTING - February 17:

Jerusalem 4:52Guatemala 5:37 Hong Kong 6:03 Honolulu 6:12J'Burg 6:31 Porto 5:00 Los Angeles 5:20Melbourne 8:00 Mexico City 6:18 Miami 5:58New York 5:15 Singapore 7:03 Toronto 5:32

Pensamento da Semana

When you are good to others, you are best to yourself. Benjamin Franklin

Judaísmo e natureza

O judaísmo sempre teve uma relação e preocupação muito forte com a natureza. Um exemplo dessa ligação é a festa de Tu b’Shevat, que acontece no décimo primeiro mês do calendário judaico, e costuma cair entre janeiro e fevereiro do calendário gregoriano. Em Israel, é a época onde as árvores começam a florescer. Conhecido com o Ano Novo das Árvores – Rosh Hashaná Lailanot – a data representa mais do que um simples dia da árvore. As árvores têm uma importância além de sua beleza e utilidade. Elas significam o crescimento, renovação e continuidade da vida.

Tu b’Shevat é uma das ocasiões em que se reafirma a conexão entre o povo de Israel e a Terra de Israel. Este é um dos principais temas do dia, simbolizado pelas profundas raízes de uma árvore. Este chag também diz respeito ao cultivo da terra (e alguns preceitos religiosos associados a isto) e à apreciação das dádivas da natureza. Ao longo dos anos, diversos costumes passaram a fazer parte desta festa. Um deles é comer 15 diferentes tipos de frutas em um seder, com quatro taças de vinho branco misturado com tinto em diferentes proporções.

As primeiras espécies de frutos que são comidas, que eram oferecidas no Templo, são: trigo, cevada, uvas, figo, romã, azeitona, ramo de palmeira e de tâmara. Além desses, outros podem ser comidos: amêndoas, castanhas, frutas cítricas, maças, pêras secas ou frescas. Tu b’Shevat e os ciclos da natureza ensinam uma lição importante: mesmo entre árvores da mesma espécie, nem todas desabrocham ao mesmo tempo. Cada uma tem seu ritmo. Depende do estágio de desenvolvimento individual e das condições do meio ambiente. Assim também são os seres humanos. Cada um desabrocha em um momento diferente da vida. Principalmente quando o assunto é felicidade. Cada indivíduo requer uma certa "temperatura externa" e "condições ambientais" específicas para despertar seu potencial de realização pessoal. Mas nada disso adiantará se cada um não regar sua árvore com amor, dedicação e empenho. Somente assim, o ser humano será capaz de suportar as mais fortes tempestades.

As primeiras espécies de frutos que são comidas, que eram oferecidas no Templo, são: trigo, cevada, uvas, figo, romã, azeitona, ramo de palmeira e de tâmara. Além desses, outros podem ser comidos: amêndoas, castanhas, frutas cítricas, maças, pêras secas ou frescas.

Tu b’Shevat e os ciclos da natureza ensinam uma lição importante: mesmo entre árvores da mesma espécie, nem todas desabrocham ao mesmo tempo. Cada uma tem seu ritmo. Depende do estágio de desenvolvimento individual e das condições do meio ambiente. Assim também são os seres humanos.

( Esta mesma ideia foi excelentemente conduzida hoje na sinagoga Mékor Hayim pelo Rav Elisha numa mishnah Torah digna de um homem de extrema sabedoria interpretativa, como ele. Cada um dos homens qual alma sequiosa de saber tem uma parcela do saber que colhe da abundância que jorra infinitamente da Torah. Como a água na rocha que penetra doce e percuciente. Assim a Torah nos nossos corações. Rabi Akiva nos disse isto. Nós procuraremos fazer o mesmo, receber a Lei, o Shabat, noutro tempo. No mesmo mundo religioso em que a Torah nos orienta).

Cada um desabrocha em um momento diferente da vida. Principalmente quando o assunto é felicidade. Cada indivíduo requer uma certa "temperatura externa" e "condições ambientais" específicas para despertar seu potencial de realização pessoal. Mas nada disso adiantará se cada um não regar sua árvore com amor, dedicação e empenho. Somente assim, o ser humano será capaz de suportar as mais fortes tempestades.

Por primera vez casamiento de dos judíos chinos en Jerusalem

Boas Notícias:

Según informan ayer varios medios de prensa israelíes, dos chinos hoy en dia llamados Shlomo y Dina Jin, que dicen ser descendientes de la comunidad judía que existió hace mil años en Kaifeng, China, se casaron ayer en Jerusalem.La organización Shavei Israel auspició el casamiento al participar en la conversion halájica de los dos chinos bajo el auspicio del Gran Rabinato.El casamiento se realize ayer a las 17:30 en Ejal Shlomo en la calle King George de Jerusalem.El presidente y fundador de Shavei Israel Michael Freund dijo que ‘esto marca un ciclo histótico’. ‘Luego de 200 años que la comunidad judía de Kaifeng dejó de existir, dos de sus descendientes se unieron en matrimonio bajo la ley judía. Este es un espiritu indestructible del pueblo judío y su deseo de regresar (a sus raices)’.La hija de los Jins, Shalva, que se convirtió junto a sus padres completó recientemente su servicio voluntario Sherut Leumi en el Hospital Shaarei Tzedek de Jerusalem.Los judíos se asentaron por primera vez en Kaifeng hace 1000 años. En su pico, bajo la Dinastía Ming ) 1368-1644), la comunidad tendría unos 5000 miembros. A mediados el siglo 19, por la asimilación y los casamientos mixtos se debilitó la comunidad espiritualmente y en números. Hoy en día hay aún unas 500 personas en Kaifeng que se adhieren a la identidad judía.Shavei Israel es la organización con base en Jerusalem que asiste a los ´judíos perdidos´, sea en España, Portugal, America Latina o Asia.

Fonte: Shavei.org

A New Paradigm for Israel Advocacy

Israel's image around the world will not improve until we change the way we present Israel to the world.

Larry Weinberg

After decades of using the same strategies and tactics, the same words and ploys and the same litany of "look-what-they did to us/look-what-they're-doing-to-us-now" language to try to improve Israel's image and more effectively advocate for Israel's interests, it is now essential that we look to a new paradigm for our efforts.
We seem stuck in a pattern some would call an alternative definition of insanity: We don't like the way Israel is perceived in the world, but we keep doing the same things over and over again expecting, somehow, that the outcome will be different. Israel's image around the world will not improve until we change the way we present Israel to the world.
Israel isn't a case and it isn't a cause. Yes, it's a sovereign state, yet it is a culture, an economy and a way of life as well. The totality of Israel is more than what is generally seen around the world through the media; usually what they cover is the result of policies created and actions taken by the government in a given period of time. Those of us who know the real Israel that exists today in the 21st century know that Israel is so much more, and so very different from what it seems to be when seen through the lenses and eyes of the cameras and reporters that deliver the news from Israel during these days of conflict.
If you "get" what I've just said, that the reality of Israel is different from the Israel as portrayed by a media that, quite expectedly and routinely, focuses more intensely on what blows up and dies as opposed to what adds value and saves, then you are on your way to understanding what I call The New Paradigm.
Paradigms are simple structures, and paradigm shifts are simple too, once the presumptions and prejudices that lock in the old paradigms are invalidated. So let's look at the current paradigm, the one that doesn't work and needs replacing.
Using the American perspective, we can say the following:
98% of what Americans see, read and hear about Israel is focused on the Israeli-Palestinian conflict;
and 98% of what passionate, well-meaning pro-Israel interests do about this situation is either proactively or reactively related to the conflict;
therefore, Israel becomes more and more defined by the conflict, and the conflict only.
This is disastrous for Israel, and The New Paradigm changes it. This is what it says:
there is more to Israel than conflict and war;
that "more" is a society that does things every day that add value to the world;
therefore, we need to show the world what Israel is beyond the conflict; we need to show people how Israel innovates and creates.
We need to show the world what Israel is beyond the conflict; we need to show people how Israel innovates and creates.
Think of it this way, if we were to take every possible topic you can discuss about Israel -- the good and the bad -- and pile them one on top of another and they created a pile 50 stories high. The topics that are about the conflict would be two, maybe three stories high (and other problems of Israeli society another two or three stories). That leaves a pile of positive stories towering over the landscape that our present advocates -- with their myopic focus on the conflict and trying to prove Israel is always right -- can't even seem to see. Many of these stories are reasons for Americans to care about Israel -- all of them say something that Americans desperately need to know: that there is something other than war going on in Israel.
Last year the results of a major piece of research -- an in-depth study of Israel's "brand" in America -- were shown to officials of the Israeli government and selected interested parties. They showed that while Americans think Israel is unique, they don't think it's relevant to their lives. They found that while Americans think they know a lot about Israel, they don't very much like what they know. So Israel has some problems because of the way it is seen, but these problems don't conform to the critics' usual carping about the accents of Israel's spokespeople or the cacophony of the opinions raised in its vibrant democracy. The problems can be overcome, said the strategists from the major marketing conglomerate that conducted the study and shared its finding, and they said how to do it.
Israel needs to increase knowledge of Israel that also increases respect and esteem for Israel. Israel needs to make Americans think Israel is relevant to their lives. How? It's not more material about the history of the conflict and who's doing what to whom; people are clearly showing conflict-fatigue. It's information on how Israel's technological and biomedical innovations are saving lives and changing the world. It's information about the hundreds of millions of people who aren't hungry because of Israel's advances in agriculture and the hundreds of millions of computers and cellphones and other devices made possible or made better by Israeli ingenuity.
This is not to suggest that Israel not defend itself nor take appropriate defensive measures in the communications war. Rather it is the suggestion that Israel open another major front -- one that Israel has plenty of credible, effective ammunition with which to fight. It is not a suggestion that we ignore the issues of the conflict, it is the suggestion that we reallocate our effort and spend more time focusing attention on the Israel that exists beyond the conflict so that Israel's image won't be a prisoner of the conflict.
ISRAEL21c is a soldier in that battle. Our Web site has identified and distributed more than 800 stories that give Americans reasons to care about Israel and give Jews new reasons to be proud of Israel. Millions of people have seen our Web products. Our proactive PR program has placed more than 2,000 stories with positive images of Israel and Israelis in mainstream American media -- including The New York Times, Time, Newsweek, CNN, NPR and hundreds of dailies across the nation -- that wouldn't have been there without our effort to put them there. In June, we'll bring more than a dozen reporters from youth market media to Israel and show them the Israel beyond the conflict that young Israelis are creating through fashion, music, lifestyle, cinema, environmentalism and extreme sports.
For non-Jewish young Americans who have known nothing of Israel except the conflict, these reporters may show them their first-ever images of Israel that are not related to war. They'll see just how much life in Israel looks and feels like life in America. We're not alone. We work with the government of Israel, UJC, AIPAC, Hillel, federations and many other agencies. We're collaborating with like-minded groups in Canada, France and hopefully soon in the United Kingdom.
It's absolutely time for a new paradigm in Israel advocacy. We need to stop trying to prove Israel is always right - something that most moderate Americans are just not inclined to believe - and start showing that Israel has value and adds value to the world everyday. A very prominent businessman once said, "When cancer is cured in Israel, the world will think better of the Jews."
It may not be quite that simple, but the great things Israel does for the world do count for something. We just have to be sure the rest of the world knows about that Israel too.
The writer is executive vice president of ISRAEL21c, a California-based non-profit helping to rebrand Israel by focusing media and public attention on the 21st-century Israel that exists beyond the conflict.
www.israel21c.org

Hablar de Murcia es hablar de lo judío, Murcia también es judía.

Murcia
Aharon Franco


La Región de Murcia, que albergó a una de las Comunidades Judías más prósperas de todo Sefardad; tras más de cinco siglos está recuperando con gran energía y acierto la memoria histórica. Una memoria que es en una parte esencial judía y que ha dejado corriendo en las venas de más de un veinte por ciento de los murcianos sangre hebrea.

El Festival de las Tres Culturas de Murcia y el reciente hito histórico del hallazgo de la Sinagoga y Barrio Judío de Lorca marcan puntos de inflexión importantísimos en la Recuperación del Legado Judío en la Región.De pronto surgen del olvido injusto esas Juderías que nunca debieron ser destruidas: Lorca, Murcia, Cehegín, Cartagena, etc
Fue el Puerto de Cartagena la última y desgarradora visión que muchos yehudim tuvieron de la otrora Dorada Sefarad al marchar al Exilio forzoso en 1492.

Si uno pasea por las calles de los Pueblos y ciudades de Murcia, de sus campos y montañas, rápidamente encontrará un asombroso parecido a nuestra querida Medinat Israel.

Son muchas las familias que guardan costumbres judías, cuyo origen desconocen: encender velas en viernes, recoger las migas de pan escrupulosamente, etc.Pero la el cambio político y la eliminación de tabúes, y la difusión importante de la cultura judía ha hecho que muchos se reconozcan como descendientes de judíos. Y ante este fenómeno surja la angustia de no saber dónde poder acudir para aclarar sus inquietudes personales y espiritualesy para regresar.

Qué mas prueba de la Eternidad de lo judío que esta memoria latente que ahora revive con fuerza en sus Hijos que vuelven.

Como judío y murciano mi vida ha ido algo parelela al devenir histórico. Con 12 años me sentía ya judío sin saber aún que mi abuelo era de origen judeo-sefardí y mi abuela materna anusim. Entonces comenzó mi búsqueda y lucha por conseguir un lugar entre mi Pueblo, .Desde mis clases con 16 años en la Comunidad Judía de Madrid hasta la actualidad han transcurrido muchos años de intensa lucha por mantener y consolidar mi identidad judía. Luchar contra los prejuicios tanto de la sociedad que me rodeaba como de algunos judíos que no entendían que de lo que hablamos no es de conversión si no de Teshuvá, de un auténtico Retorno al Pueblo al que por derecho pertenecemos.

Afortunadamente hoy día Institutos como Shavei Israel están abriendo las puertas permitiendo que muchos Hijos Perdidos de este Pueblo vuelvan a casa. realizando con ellos no sólo un acto de justicia histórica, sino de vital importancia para la continuidad judía en tiempos donde la asimilación hace estragos en nuestras Comunidades
Son muchos los retos planteados como consolidar la presencia y crecimiento de la Nueva Comunidad Judía en Murcia; la Recuperación para culto de la Sinagoga de Lorca, la creación de un Centro de Estudios Judaicos para los que el Seminario de Amishav en Murcia llega como elemento catalizador.

Sin duda asistimos a acontecimientos que se escriben en la Historia del pueblo Judío, de Sefarad y de la Región de Murcia

Aharon Franco
aharonfranco@hotmail.com

Los lugares sagrados olvidados de Israel

Por Michael Freund*

Versión en español: Aliza Moreno Goldschmidt
( Brevemente em Português)

Al viajar por Kfara Saba, hogar de unas 90,000 personal al noreste de Tel Aviv, se distingue con facilidad el zumbido de la modernidad que atraviesa la energética ciudad. Con su grande y elegante centro comercial en medio de la ciudad, y sus bulliciosas y entrecruzadas avenidas, Kfar Shaba se mantiene vibrante de vida y su población representa una mezcla de colores y bagajes, típica de la diversa sociedad israelí.

A las afueras de la ciudad en el lado este, se encuentra una grande y extensa zona industrial, donde la antigua carretera 444 avanza lentamente, dejando atrás lentamente la intensidad municipal abriendo paso a terrenos de agricultura. No lejos del cruce de Neve Yemin se puede divisar desde la carretera un pequeño edificio de cúpula, el cual se remonta a una era de otros tiempos. Es la tumba de Benjamín, el más joven de los doce hijos del patriarca Yaacov. Pero a pesar de la prominencia de la persona ahí enterrada – siendo Benjamín el padre de una de las doce tribus de Israel – la tumba y el complejo que la rodea se encuentran inquietantemente silenciosos. Siendo la Tierra de la Biblia, Israel es naturalmente el hogar de un gran número de sitios de gran valor históricos y religiosos. Cualquiera que visita la Tierra Sagrada ha oído sin lugar a dudas sobre el Muro de las Lamentaciones en Jerusalem, la cueva de los Patriarcas en Jebrón y la tumba de Raquel en el camino a Belén. Pero incluso los peregrinos religiosos más avezados no tienen conciencia de la existencia de otra decena de lugares sagrados dentro del paisaje israelí, muchos de los cuales son el lugar de descanso final de algunas de las más renombradas figuras bíblicas. Desde el heroico Sansón, quien lucho contra los filisteos con su fuerza sobrenatural, hasta Yoshúa bin Nun, quien lideró a los israelitas a través del río Jordán después del fallecimiento de Moisés. Las tumbas de los justos ofrecen al visitante una oportunidad para conectarse, en un pequeño pero muy tangible modo, con los eventos descritos en el Libro de los Libros."

A las afueras de la ciudad en el lado este, se encuentra una grande y extensa zona industrial, donde la antigua carretera 444 avanza lentamente, dejando atrás lentamente la intensidad municipal abriendo paso a terrenos de agricultura. No lejos del cruce de Neve Yemin se puede divisar desde la carretera un pequeño edificio de cúpula, el cual se remonta a una era de otros tiempos.
Es la tumba de Benjamín, el más joven de los doce hijos del patriarca Yaacov. Pero a pesar de la prominencia de la persona ahí enterrada – siendo Benjamín el padre de una de las doce tribus de Israel – la tumba y el complejo que la rodea se encuentran inquietantemente silenciosos.
Siendo la Tierra de la Biblia, Israel es naturalmente el hogar de un gran número de sitios de gran valor históricos y religiosos. Cualquiera que visita la Tierra Sagrada ha oído sin lugar a dudas sobre el Muro de las Lamentaciones en Jerusalem, la cueva de los Patriarcas en Jebrón y la tumba de Raquel en el camino a Belén. Pero incluso los peregrinos religiosos más avezados no tienen conciencia de la existencia de otra decena de lugares sagrados dentro del paisaje israelí, muchos de los cuales son el lugar de descanso final de algunas de las más renombradas figuras bíblicas.
Desde el heroico Sansón, quien lucho contra los filisteos con su fuerza sobrenatural, hasta Yoshúa bin Nun, quien lideró a los israelitas a través del río Jordán después del fallecimiento de Moisés. Las tumbas de los justos ofrecen al visitante una oportunidad para conectarse, en un pequeño pero muy tangible modo, con los eventos descritos en el Libro de los Libros.

De hecho, de acuerdo con las estadísticas presentadas por la Autoridad de Sitios Sagrados de Israel, que actualmente forma parte del Ministerio de Turismo, más de 7 millones de personas visita cada año más de 120 sitios sagrados a lo largo del país. Pero estos datos son de algún modo engañosos, pues la gran masa de las visitas se concentra en los destinos más populares. Así, por ejemplo, al menos 3 de los 7 millones de visitantes, dice la Autoridad, son registradas en el Muro de los Lamentos, el último vestigio del Segundo Tempo que fue destruido por los romanos hace más de 1900 años. Entro los otros lugares que son populares entre los creyentes se encuentra la Tumba de David en el Monte Tizón, que atrae a visitantes judíos y cristianos. Se puede encontrar hombres y mujeres a todas horas del día parados al lado de la gran piedra que demarca la tumba del gran monarca, recitando versos del libro de los salmos que él compuso, mientras ruegan por la misericordia divina. A pesar de que no se poseen datos exactos, una cosa está clara: lugares menos conocidos, como la tumba de Benjamín y otros, simplemente no atraen a la misma cantidad de público, como los sitios más grandes y conocidos. Estos son, en cierto sentido, los sitios sagrados “olvidados”, los que aparentemente no atraen a grandes números de visitantes a diferencia de otros lugares. A lo lejos, la tumba de Samuel el profeta se parece a un enorme faro ubicado en la cima de la montaña, como si estuviera cuidando a Jerusalem. A unos 900 metros sobre el nivel del mar, la tumba, que se encuentra justo al lado del barrio norte de Ramot, es claramente visible desde la carretera que lleva a la entrada de la ciudad. Es una zona tan familiar, y sin embargo muy pocas de los miles de personas que viajan por el lugar entrando o saliendo de Jerusalem cada día tienen conciencia de su existencia o significado."

El sito en si ha gozado de una larga historia de peregrinaje que se remonta incluso al siglo V. El gran viajante R. Benjamín de Tudela, quien visitó la Tierra Sagrada alrededor del año 1173, cuando estaba bajo la gobernación de los cruzados, hace referencia a la tumba en sus escritos. Más tarde, cuando los gobernantes mamelucos de Egipto capturaron Jerusalem en 1260, los judíos de Jerusalem adquirieron el sitio de la Tumba de Samuel y construyeron ahí una sinagoga. Pero en el siglo XVIII, el fanático Mufti de Jerusalem, Shik Muhammad al-Khalili, logró persuadir a las autoridades otomanas turcas de confiscar el lugar y comenzaron a llamarlo “Nebi Samuil”, la traducción árabe del “profeta Samuel”. En 1917, durante la Primera Guerra Mundial, la mezquita fue destruida durante una batalla entre las tropas británicas y turcas, pero fue reconstruida tras la conclusión de la guerra. Con su vista panorámica y dominante del área, la tumba fue utilizada por los soldados jordanos para atacara a las fuerzas israelíes en al Guerra de Independencia de 1948. En 1967, el sitio fue liberado por Israel en el mismo día que lo fue la ciudad antigua de Jerusalem. Ese día – el 28 de mes hebreo de Iyar – es casualmente la misma fecha en la cual, según la tradición judía, el profeta Samuel falleció. En las alturas del monte donde la tumba está ubicada, un grupo de soldados israelíes montan guardia observando el polvoriento parqueadero que se encuentra en frente del edificio. Un pequeño puente de metal lleva a los visitantes a unas ruinas que datan de los tiempos de las cruzadas, muchas de las cuales fueron descubiertas durante extiendas excavaciones llevadas a cabo en el área en los años noventa."

Si bien árabes y judíos están de acuerdo que la tumba es un lugar sagrado, ellos difieren sobre el lugar exacto donde el cuerpo descansa. Los musulmanes creen que fue enterrado por debajo del gran corredor a lo largo de la entrada, mientras que la tradición judía dice que la tumba de Samuel se encuentra debajo de un pequeño cuarto ubicado en otra parte del edificio. En este sentido, la tumba es única, pues es quizás el único sitio santo de importancia en el país donde funcionan una sinagoga judía y una mezquita musulmana una al lado de la otra. A diferencia de otros sitios reverenciados por musulmanes y judíos, como la Montaña del Templo y la Cueva de los Patriarcas, no se han impuesto restricciones a ninguno de los grupos en cuanto a su derecho ritual. Los visitantes de la tumba no deben sorprenderse al ver a musulmanes envueltos en sus kafias tradicionales junto a judíos en sus vestimentas jasídicas a la entrada del complejo. Si bien se destaca como la ciudad más santa de Israel, Jerusalem y sus alrededores no son los únicos lugares donde se puede encontrar sitios antiguos y santificados relacionados a las grandes figuras bíblicas. La Galilea, por ejemplo, en el norte de Israel, está dotada con numerosas tumbas, muchas de las cuales son conocidas sólo a los peregrinos religiosos más determinados y recursivos. Tomen por ejemplo la tumba del profeta Jabakuk, que está ubicada sobre la carretera 65 en la baja Galilea, entre el cruce de Golani y Najal Amud, cerca de Tiberias. A partir del texto bíblico sabemos muy poco sobre Jabakuk, sobre su lugar de residencia, su bagaje o la época en la cual profetizó. Su libro de profecía es relativamente corto – consta de tan sólo tres capítulos, con un total de 56 versículos juntos – pero una de sus más famosas palabras es bastante citada hasta nuestros días: “Y los justos vivirán por su fé” (Jabakuk 2:4)."

La tumba de Jabakuk se puede encontrar en una pequeña estructura de dos habitaciones debajo de un sucio sendero que sale del camino principal. Una grande piedra encubierta por un terciopelo azul señala el punto de la tumba de Jabakuk. El lugar es particularmente tranquilo. La atestada estantería a los lados, en donde reposan varios tomos desordenados, indica que cierto tránsito de visitantes existe, aunque sea difícil determinar un número exacto.
Desde el siglo XIII visitantes a la Tierra Sagrada han escrito sobre sus visitas a la tumba de Jabakuk. El ensaño hebreo Kaftor VaPerash, señala la existencia de una vieja sinagoga en el sitio. Peregrinos cristianos medievales, como el viajante alemán Ludwig von Router en 1568, hace también referencia a esto. Es interesante que el monte que se encuentra al lado de donde la tumba esta ubicada fue apodado Jabel Jabakuk por los árabes a lo largo de los siglos.
En nuestros días está contigua a la parte del transportador nacional de agua de Israel, el cual traslada agua desde el mar de Galilea hacia gran parte del país. Se siente algo especial, incluso emocionante, al recitar las palabras del propio profeta en el sitio de su tumba. Pero la ubicación parece agregar otra dimensión también. “Y la tierra se llenará con el conocimiento de la gloria del Señor, así como las aguas cubren los océanos” (Jabakuk 2:14), él profetizó, llevándonos al asombro: ¿Pudo haber previsto Javakuk la proximidad del lugar de su descanso final a la vital línea de agua de Israel?
Las personas escépticas, obviamente, tiene mucho que decir sobre este tema de las tumbas, cuestionando no sólo la veracidad, sino el propósito de varios sitios sagrados. Otros han sugerido motivaciones más siniestras, como políticas, como la verdad que se encierra detrás de las leyendas relacionadas a muchos de estos lugares.

Pero pocas personas comprenden la atracción de estos sitios a lo largo de los siglos para peregrinos de distintas religiones. De hecho, es común, cuando se investiga la historia de una tumba, llegar a referencias sobre esta a partir de fuentes de distintas referencias religiosas y nacionales. La tumba de Simón, el segundo de los hijos de Yaacov, es uno de estos ejemplos.
Al este de la tumba de Benjamín, en los terrenos del Kibutz Eyal, se encuentra una pequeña construcción de piedra con una cúpula al lado de la nueva carretera nacional 6. El edificio ha conocido mejores días, pues grandes gritos en su techo dan la impresión de un derrumbe inminente. Follaje crece sobre la roca, indicando que quien sea el responsable de mantener el lugar simplemente no ha hecho su trabajo por un largo tiempo.
Adentro se encuentra una serie de dos estratos de piedras en el medio de una estructura de una habitación. El sucio suelo, las paredes despintadas, están espantosamente abandonadas – esto es, al fin y al cabo, la tumba de uno de los padres fundadores del Pueblo Judío. Esto sería – haciendo las diferencias que corresponden – semejante a visitar Washington DC, y descubrir el memorial de Lincoln en un completo y total mal estado. Intensos silbidos de carros en el barrio, parecen obvios en el horrible estado en que se encuentra esta pieza histórica.
La tumba de Simón es considerada santa tanto por los judíos como por los árabes locales, quienes se refiere a él como “A-Nebi Shimaan”, o el “profeta Simón”. Los Samaritanos también lo identifican como tal. Sin embargo los escépticos dudan de estas tres tradiciones las cuales comúnmente están en conflicto, y a pesar de esto señala hacia este sitio como el lugar de sepultura del bíblico Simón.

Desde tiempos inmemorables, los judíos y otros pueblos han ido a los sitios santos, como un medio para acercarse al Todopoderoso o simplemente para encontrar inspiración y significado. En la tradición judía, uno de los primeros de quienes se dijo que visitó la tumba de sus ancestros con este propósito fue Calev Ben Yefune, uno de los doce espías enviados por los israelitas en el desierto en la misión de explorar la Tierra Santa.
La Biblia dice que Calev “llegó a Jebrón” (Números 13:23). De acuerdo a nuestros sabios, Calev sabía que diez de los espías que había venido con él planeaban desacreditar a la Tierra de Israel dando un reporte negativo de su gente. Por lo tanto, Calev fue a Jebrón a rezar en la Cueva de los Patriarcas, como un modo de invocar la merced de Di-s para no caer victima de este consejo maligno. Desde entonces, el peregrinaje a las tumbas de los justos ha sido parte y parcela de la vida y la tradición judía. Y si bien los judíos, obviamente, no le rezan a los muertos, ciertamente invocan a su justicia y al ejemplo de sus vidas, en busca del hallar gracia ante el Altísimo para sus oraciones.
Aquí es donde muchos de los lugares santos pasados por alto en Israel juegan un papel. Con tantos para elegir en el país, la oportunidad de contactarse con el pasado y encontrar socorro espiritual, nunca esta realmente lejos.

* El autor sirvió como Vice-Director de Comunicaciones & Planificación Política en el gabinete del Primer Ministro. Es actualmente Director de Shavei Israel, una institución establecida en Jerusalén que auxilia a "judíos perdidos" en búsqueda de retornar al pueblo judío y puede ser contactado en:
michael@shavei.org

Cartão de crédito genético

Israeli consortium lays the groundwork for genetic 'credit card'
By David Brinn January 01, 2006

Uma equipa de investigadores Israelitas da Universidade Technion começou a trabalhar num ambicioso projecto que um dia possibilitará uma medicina individualizada feita à medida de cada paciente, através dos seus genes. Determinando a influência genética nas reacções dos pacientes à medicação, uma equipa multi-disciplinar de cientistas e engenheiros de 5 diferentes Faculdades esperam resolver um dos problemas mais difíceis que hoje enfrentam os médicos: que medicamento prescrever a um doente e em que dosagem tal deve ser feito, criando desta forma como que um "cartão de crédito" genético


Israeli scientists pry open clams to find key to genetic diseases


Imagine this scenario: a patient goes to visit his family doctor complaining of allergy systems. He takes his gene card out of his wallet and hands it to the physician, who swipes it through a runner connected to his computer. Immediately, all of the data about the patient's genome - his genetic makeup - appears on the screen, and from that information, the doctor is able to prescribe the appropriate medication that will be most effective without causing any side effects.

A futuristic pipe dream? Not according to Professor Ariel Miller of the Technion's Rappaport Faculty of Medicine and head of the Multiple Sclerosis and Brain Research Center at the Carmel Medical Center in Haifa, Israel. Miller is leading an ambitious consortium involving scientists and engineers from five Technion faculties, which is attempting to locate genes that will enable tailoring drug therapy to each patient individually. This could solve one of the most difficult problems currently facing physicians: which drug to prescribe to a patient and in what dosage.

"The current mode of most medical treatment is based on trial and error," Miller told ISRAEL21c. "Let's say a patient comes to a doctor and is diagnosed with hypertension. The physician prescribes a medication - but it's basically a gamble as to whether that med is the best one for the patient. Then over the next few months, you see how the patient responds. If there's not sufficient results, you might increase the dosage, and if there are side effects, you might switch the medication.

"So, the possible end result is that for a few months, the patient might suffer from side effects from a medication which is insufficient in the first place."

The Technion gene project will solve that problem by pinpointing individualized medicine tailored to the patient in accordance with his genome. According to Miller, it will enable the attending physician to predict reaction to the drug treatment and will replace the 'trial and error' medical treatment used today.

"If a patient has a certain genome, he'll react to medication differently than a person with another genome," he succinctly explained.

Five faculties and ten scientists - from Medicine, Industrial Engineering and Management, Bio-Technology and Food Engineering, Bio-Medical Engineering and Computer Science - have joined together for project, including Technion faculty and physicians from Rambam, Carmel and Haemek Medical Centers, together with their assistants.

"The computer scientists among us will develop methods to analyze the genetic data and genomes that will be provided to them by the physicians and scientists," explained Professor Ron Pinter, of the Technion's Faculty of Computer Science, and an expert in bio-information who is coordinating the project with Miller.

"Ultimately, we hope to create the guidelines that will enable physicians to more effectively administer medication. The bottom line is that we'll be able to provide the tools that will be able to tell which medication that's available on the market will be the most effective for a given patient," he told ISRAEL21c.

The project is being sponsored by the Wolfson Foundation of Great Britain and the Galil Center at the Technion, and was launched following the initial success of research that Miller and his team have conducted over the last four years related to pharmacogenetics - the science of tailoring medications according to an individual's genome.

"Around four years ago, coinciding with the work on the Human Genome Project [the 13-year effort to identify more than 20,000 genes in the human DNA lineup], we decided to deal with the issue of how it can be used to physically change the way patients are treated," said Miller.

A team of neurologists and scientists from the Technion - in collaboration with the Israeli Ministry of Industry and Trade and with the pharmaceutical company Teva - tried to answer a relatively simple question related to Teva's groundbreaking drug for multiple sclerosis - Copaxone.

"The Multiple Sclerosis and Brain Research Center at the Carmel Medical Center were very involved in testing Copaxone, the world's leading drug for treatment of MS - we were the first to discover how Copaxone worked in humans," said Miller.

The question they attempted to answer was - when you have a new MS patient, how do you decide whether to give them Copaxone or something different?

"For every treatment, patients are categorized as 'good responders', 'poor responders' and 'adverse responders'. We genotyped - or analyzed - hundreds of patients who have received Copaxone over the years, then compared their genetics. We looked for things like if there was a common denominator among all good responders, and likewise with the other responders," Miller said.

"We've received positive preliminary results. We fished out a number of genes that possess crucial 'SNPs' ['single nucleotide polymorphisms' - which are DNA sequence variations that occur when a single nucleotide in the genome sequence is altered.] These genes define whether a patient will respond to a medication or not. Now we need a bigger, more advanced study which is why we've launched this expanded group under the headline 'Personalized Medicine,'" added Miller.

Lack of information as to what drug is suitable for which patient and what dosage is needed, harms patients and creates unnecessary expenses arising from hospitalization as a result of drug reactions and even disability caused to patients, according to Miller.

"Going back to the hypertension example, if you misdiagnose for many months, it could result in the patient having a stroke, or myocardial infarction. This project will help prevent side effects, the resultant hospitalization, and will avoid giving medication which doesn't fit. It will have a major economic impact, by lowering hospital stays and money spent on ineffective medication. We're talking about millions of dollars," said Miller.

Among the issues that the consortium will be investigating besides the continued MS research are - treatments for psoriasis - does a patient respond better to UV or to sunlight? And antibiotics - why certain people who get certain antibiotics suffer hearing loss. And, according to Miller, the issue of personalized medicine is not just for medication, but also for lifestyle.

"For example, we may map the genome for the kind of person who is prone to get a headache after drinking a glass of red wine."

With five faculties and many researchers involved in the project, Miller and Pinter are optimistic that the varied skills and interests of the team will work together in harmony.

"Part of the problems are already behind us - we've agreed on a common agenda," said Pinter, who has a masters and PhD from MIT and has worked for 20 years in industrial research and computation biology. "We've developed a good rapport among ourselves and have developed a common language. We're enlisting our own toolboxes, skills and techniques to benefit whatever we know in the specific context of a problem.

"We've already taken the first steps by organizing four research teams to work together on specific issues. The first team to actually meet is looking at the issue of data integration - how to organize multitudes of data types, and how to get the most amount of information available. This will help us learn where we need to conduct more research and experiments," Pinter said.

According to Miller and Pinter, the gene project highlights the unique ability of the Technion to integrate engineering, scientific and medical capabilities, one that is not surpassed in the world.

"I think we're among the world's leading teams in the field, and we've just received grants from the Wolfson Trust for the purchasing of cutting edge technology for genotyping, which will allow us to do a number of things we hadn't been able to," said Miller. "We have a unique environment at the Technion - a combination of top scientists, physicians and engineers. When I go to speak abroad, I say it's like putting together Harvard and MIT," he said.

Added Pinter, "the Technion is unique in that it's a technical university with a medical school. There's very few in the world. Here you have people with skills in engineering, math and computer sciences working side by side with researchers in medical science and with practicing physicians."

In the future, Miller hope the project will lead to the development of new drugs according to the patient's genome. But in the much more immediate future, there's the gene card.

"The vision that the patients will come to the family physician with a disk on key - a 'Health Key,' or maybe it will be like a credit card. All the information of their genome will show on the computer, and the physician will be able to match it to the right medication.

"This is not so far off in the future. In some diseases, it's already applicable. The FDA announced two years ago that only women with a certain genetic makeup would benefit from a certain medication for breast cancer. So now every woman with breast cancer who is recommended to take this medication is going through genetic studies."

While coordinating the various faculties and individuals involved in the consortium is a daunting task, Miller is accepting it with good spirits, and a bulldog determination that focuses on the goal line. "In the future such a personal health card can save human lives."

Kofi Annan e o Dia do Holocausto

EL SECRETARIO GENERALMENSAJE POR EL DÍA INTERNACIONAL DE CONMEMORACIÓN EN MEMORIA DE LAS VÍCTIMAS DEL HOLOCAUSTO 27 de enero de 2006
Vídeo del mensaje *
Hoy, por primera vez, las Naciones Unidas conmemoran lo que en lo sucesivo será una recordación anual: el Día Internacional de Conmemoración en memoria de las víctimas del Holocausto. No es posible dar marcha atrás a la tragedia sin igual del Holocausto. Hay que recordarla, con vergüenza y horror, mientras la humanidad conserve la facultad de recordar. Solo recordando podemos honrar merecidamente a las víctimas. Millones de judíos y miembros inocentes de otras minorías fueron asesinados en las formas más atroces imaginables. Jamás debemos olvidar a esos hombres, mujeres y niños, ni su sufrimiento. Recordar es una repulsa necesaria a los que dicen que el Holocausto nunca sucedió o ha sido exagerado. Negar el Holocausto es obra de personas intolerantes. Debemos refutar inequívocamente esas falsedades en todo momento y lugar y desmentir a quienquiera que se manifieste de esa manera. Recordar también es una salvaguardia para el futuro. La profunda perversidad a que se llegó en los campos de exterminio nazis comenzó con el odio, los prejuicios y el antisemitismo. Rememorar esos orígenes puede servirnos de advertencia ante señales de alarma. A medida que el Holocausto se desvanece en el tiempo, y disminuye el número de sobrevivientes, nos corresponde, a la generación actual, llevar la antorcha de la rememoración y defender la causa de la dignidad humana. Las Naciones Unidas se fundaron como reacción ante los horrores de la segunda guerra mundial. Así y todo, con demasiada frecuencia la comunidad internacional no ha reaccionado con firmeza suficiente ante las atrocidades en masa. En los últimos años hemos dado pasos importantes encaminados a mejorar ese historial, como el establecimiento de la Corte Penal Internacional y la aceptación de la responsabilidad colectiva de proteger. En este Día Internacional de Conmemoración nuestro tema es "Recordemos hoy y por siempre". En ese espíritu, comprometámonos a esforzarnos más por impedir el genocidio y los crímenes de lesa humanidad.

Beshalach

GOOD MORNING!

Rabbi Kalman Packouz

It's time for the annual Super Bowl joke! During the game, a man turns to the lady on his left and says, "You and I are sitting next to the only empty seat in the stadium and these seats are being scalped at $1000!" The lady replies, "Yes, it was my late husband's seat." The man offers condolences and says, "But I would have thought a friend or a relative would have wanted to make use of it." "Yes," says the lady, "I would have thought so, too ... but they all insisted on going to the funeral." In life one must have his priorities in order ... so, today we'll deal with the Jewish New Year and Tu B'shvat!

When is the New Year? Would you be surprised to know that there are 4 New Years in the Jewish calendar -- and Monday, February 13th is Tu B'Shevat (the 15th of the Hebrew month of Shevat) and the New Year for trees!

The first mishna - teaching - in the Talmudic tractate of Rosh Hashanah informs us of the 4 New Years:
The first of the Hebrew month Nissan is the New Year with regards to counting the years in the reign of the Kings of Israel.

The first of Elul is the New Year with regards to tithing of the animals. (One out of ten animals born within that calendar year from Elul until the beginning of Elul the following year was given to the Temple.)

The first of Tishrei is the New Year for the judgment of mankind -- for life or death, rich or poor, sickness or health -- as well as for counting the Sabbatical Year (Shmita) and the Jubilee year (Yovel) for the land of Israel; the counting of the first three years of a fruit tree when the fruit is not allowed to be eaten (Orlah), and calculating the tithes for grain and vegetables.
The 15th of Shevat is the New Year for trees with reference to calculating tithes due to be given from fruit of trees in the time of the Temple in Jerusalem.

Tu B'Shevat is a festive day. The Torah praises the Land of Israel with reference to the fruits of the trees and the produce of the soil:
"A land of wheat and barley and vines (grapes) and fig trees and pomegranates; a land of olive trees and (date) honey. ...and you shall eat and be satisfied, and bless the Lord your G-d for the good land which He has given you" (Deut. 8:8-10).

The Jewish people rejoice in the fruits, in the Land and in the Almighty Who has given us life.
It is celebrated by eating the special types of fruits for which Israel is renowned: olives, dates, grapes, figs and pomegranates -- and also buxer (carob). It's also celebrated by planting trees in Israel and if you can't get to Israel, you can purchase trees to be planted in Israel from the Jewish National Fund . Just as others have planted for us, we plant for the future and those who will come after us.
In our home we put out a whole fruit display -- especially those mentioned above for which the land of Israel is praised. It is a time of appreciation for what the Almighty has given us and which we might take for granted. Let your attitude be gratitude! The Kabbalists in Safad created a Tu B'Shevat Seder (similar to the Passover Seder) with explanations and meditations where the inner dimensions of fruits are expounded, along with blessings, songs and deep discussion.

Man is compared to a tree. In Pirke Avot (Ethics of the Fathers found in the back of most Siddurim, Jewish prayer books), it is written:
"A person whose wisdom exceeds his good deeds is likened to a tree whose branches are numerous, but whose roots are few. The wind comes and uproots it and turns it upside down. But a person whose good deeds exceed his wisdom is likened to a tree whose branches are few but whose roots are numerous. Even if all the winds of the world were to come and blow against it, they could not budge it from its place." (Avot 3:22)

Just as a tree needs soil, water, air and sunlight, so does a person need to be spiritually rooted and connected with a source of nourishment. Water to a tree, Torah wisdom for us -- as Moses proclaims: "May my teaching drop like the rain" (Deut. 32:2). Air for the tree, spirituality for us -- as the Torah states that "God breathed life into the form of Man (Genesis 2:7) ." Sunlight for a tree, the warmth of friendship and community for a person. Rabbi Shraga Simmons wrote a beautiful article, "Man is a Tree," expanding on this theme. Also, worth reading: Rabbi Avi Geller's "Lively Overview."

Torah Portion of the Week

The Jewish people leave Egypt. Pharaoh regrets letting them go, pursues them leading his chosen chariot corps and a huge army. The Jews rebel and cry out to Moses, "Weren't there enough graves in Egypt? Why did you bring us out here to die in the desert?" The Yam Soof, the Sea of Reeds (usually mistranslated as the Red Sea) splits, the Jews cross over, the Egyptians pursue and the sea returns and drowns the Egyptians. Moses with the men and Miriam with the women -- each separately -- sing praises of thanks to the Almighty.

They arrive at Marah and rebel over the bitter water. Moses throws a certain tree in the water to make it drinkable. The Almighty then tells the Israelites,
"If you obey G-d your Lord and do what is upright in His eyes, carefully heeding all His commandments and keeping all His decrees, then I will not strike you with any of the sicknesses that I brought on Egypt. I am G-d who heals you."
(This is why the Hagaddah strives to prove there were more than 10 plagues in Egypt -- the greater the number of afflictions, the greater number from which we are protected.)
Later the Israelites rebel over lack of food; G-d provides quail and manna (a double portion was given on the sixth day to last through Shabbat; we have two challahs for each meal on Shabbat to commemorate the double portion of manna). Moses then instructs them concerning the laws of Shabbat. At Rephidim, they rebel again over water. G-d tells Moses to strike a stone which then gave forth water. Finally, the portion concludes with the war against Amalek and the command to "obliterate the memory of Amalek from under the heavens."

Aulas de Hebraico na Or Ahayim

Aulas de Hebraico na Or Ahayim


Cultura e Língua Hebraicas



A História, a Língua, a Geografia, a Cultura, a Religião, os Costumes, a Gastronomia, as Festividades.



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Nos 70 anos da CIP

Pela primeira vez em sua história, a CIP receberá uma orquestra sinfônica do Estado de São Paulo. Trata-se da Orquestra “Jazz Sinfônica”, que se apresentará no dia 19 de fevereiro, às 18h30. E não é para menos, afinal este evento abre as comemorações dos 70 anos da CIP.
Para o maestro Marcelo Ghelfi, diretor musical da CIP, que também atua como arranjador e pianista da Orquestra “Jazz Sinfônica”, um dos diferenciais desta orquestra, que já tem 15 anos de existência, é sua preocupação com a memória, recriação e produção da música popular, em especial a brasileira. “Além de possuirmos composições e arranjos escritos especialmente para nós, o que a torna inédita é a sua formação nos moldes clássicos aliada a uma big-band popular fantástica!”, destaca.

A “Jazz Sinfônica” que, segundo Ghelfi, é a única nas Américas que se dedica à música popular – especialmente à popular brasileira - é formada por 80 músicos, além de uma equipe de arranjadores que escreve as partituras para acompanhamentos de artistas e eventos específicos, como acontecerá na CIP.

Cyro Pereira, arranjador dos festivais da Record nos anos 60 e fundador da “Jazz Sinfônica” é o compositor residente. O maestro João Maurício Galindo, regente titular há cinco anos, assumiu em 2005, o cargo de diretor artístico, e tem o maestro Fábio Prado como regente assistente.

No programa que a “Jazz Sinfônica” apresentará na CIP, estão os hinos nacionais do Brasil e de Israel (Hatikvá), uma suíte de G. Guershwin, assinada por Cyro Pereira, outra suíte com temas judaicos que está sendo composta por Ghelfi, entre outras composições. O ingresso será 1 kg de alimento não-perecível.

Cabalat Shabat recordou vítimas do nazismo,em 27/01

O dia 27 de janeiro foi designado pela Assembléia Geral das Nações Unidas como “Dia Internacional de Recordação das Vítimas do Holocausto”. A Congregação Israelita Paulista (CIP) e a B’nai B’rith do Brasil marcarão a data com um Cabalat Shabat Especial, na sinagoga da CIP, em 27 de janeiro, às 18h45. Para o presidente do Rabinato da CIP, rabino Henry I. Sobel, “precisamos aprender as lições do Holocausto e fazer tudo que está ao nosso alcance para impedir que tais atrocidades se repitam no futuro”.


No programa que a “Jazz Sinfônica” apresentará na CIP, estão os hinos nacionais do Brasil e de Israel (Hatikvá), uma suíte de G. Guershwin, assinada por Cyro Pereira, outra suíte com temas judaicos que está sendo composta por Ghelfi, entre outras composições. O ingresso será 1 kg de alimento não-perecível. O dia 27 de janeiro foi designado pela Assembléia Geral das Nações Unidas como “Dia Internacional de Recordação das Vítimas do Holocausto”. A Congregação Israelita Paulista (CIP) e a B’nai B’rith do Brasil marcarão a data com um Cabalat Shabat Especial, na sinagoga da CIP, em 27 de janeiro, às 18h45. Para o presidente do Rabinato da CIP, rabino Henry I. Sobel, “precisamos aprender as lições do Holocausto e fazer tudo que está ao nosso alcance para impedir que tais atrocidades se repitam no futuro”.

Segundo Goldstein, “enquanto os líderes de países declaram que o Holocausto não existiu e outros líderes evitam comentar ou responder, a ONU em votação histórica, com o voto do Brasil, aprovou o Dia Internacional do Holocausto, reconhecendo o inesquecível episódio. Nós devemos, com apoio e sensibilidade de todos, fazer tudo o que estiver ao nosso alcance para que tal acontecimento nunca mais tenha a oportunidade acontecer”.

A Sad Day for Democracy

The victory of Hamas in the Palestinian elections is rightly attributed to the corruption and chaos of the Palestinian Authority. But the truth is that extremist parties, like the Nazis in Germany in 1932, always make appeals to a public that is disgusted by the social and economic policies of those in power. They know that extremism alone usually cannot bring a majority. Vaulting to power on a broader platform, such parties inevitably use the power to implement their bloodthirsty programs.
\nIn Israel, the trend that had been growing significantly across the political spectrum - that Israel has no partner for peace - is now confirmed. While candidates in the Israeli election campaign have been committing themselves to the road map, now the central issue on the agenda will inevitably be: How does the country best protect its interests when negotiations are out of the question? For many, the argument for a further unilateral disengagement on the West Bank will prevail, for the same demographic and political reasons that led to Ariel Sharon's move in Gaza. For others, the argument might loom large that the uncertainty surrounding the consequences of the Hamas victory should cause Israel to be cautious about any further initiative. Either way, this election is a tremendous setback for the region and for American interests. At the same time, it should further clarify for the world what Israel is up against. And it should cause the international community to work with Israel in the collective fight against terrorism and rabid extremism.

It is critical that the international community keep its eye on the ball: Hamas is an Islamic extremist and terrorist body that seeks Israel's destruction and the establishment of a radical Islamist state for the Palestinians. The world must immediately and clearly take a stand. It must isolate this extremist regime. It must make clear to the Palestinian people that a regime with such goals is unacceptable and can bring no good to them. If the region is to avoid even greater dangers, there must be no equivocation about the evil Hamas represents.
In Israel, the trend that had been growing significantly across the political spectrum - that Israel has no partner for peace - is now confirmed. While candidates in the Israeli election campaign have been committing themselves to the road map, now the central issue on the agenda will inevitably be: How does the country best protect its interests when negotiations are out of the question?
For many, the argument for a further unilateral disengagement on the West Bank will prevail, for the same demographic and political reasons that led to Ariel Sharon's move in Gaza. For others, the argument might loom large that the uncertainty surrounding the consequences of the Hamas victory should cause Israel to be cautious about any further initiative.
Either way, this election is a tremendous setback for the region and for American interests. At the same time, it should further clarify for the world what Israel is up against. And it should cause the international community to work with Israel in the collective fight against terrorism and rabid extremism.