Friday, January 26, 2007

Facing 'wide-eyed believers with no inhibitions'


Binyamin Netanyahu could have chosen to launch an "I told you so" offensive after the failure to crush Hizbullah last summer. From the start of the war, which he strongly backed, he had urged the government to authorize a major ground offensive, regarding this as the only means to achieve the declared aim of breaking the Iranian-inspired fighting force and remaking the reality in southern Lebanon.

But Netanyahu, who was one of Israel's more insistent and articulate media defenders as the fighting raged on, has allowed himself only relatively muted criticism of the stewardship of the conflict. His chosen course, it seems, has been to rely on the electorate to draw conclusions as to who is best qualified to govern Israel, rather than incessantly lambasting the performance of those currently in office and hyping his own credentials.

If so, the strategy appears to be working, with opinion polls suggesting that, given the chance, the public would turn back to the man who governed Israel from 1996-99, even though it has only been a few months since this same public rejected him so thoroughly as to lower the Likud's Knesset representation to a pitiful dozen mandates.

His aides argue privately that it was not so much Netanyahu himself that the voters rejected, as a combination of the painful-but-necessary economic reforms he initiated when finance minister and the sordid, microphone-silencing, vote-trading machinations of the Likud's Central Committee, which he has moved to reform.

Those same aides acknowledge that, for all the current government's unpopularity, the balance of interests among the various Knesset factions could stave off further elections for a while yet. But when polling day comes, they insist, their man is set fair to emerge on top - provided he sticks to the dependable rather than arrogant approach, "softly-softly" rather than "I told you so."

So softly is Netanyahu treading these days, indeed, that even his voice is barely audible on the tape of our interview, which was conducted at the Herzliya conference shortly before he flew to the US and UK this week to muster support for the campaign to bring Iranian President Mahmoud Ahmadinejad to trial for inciting genocide.

We talked almost exclusively about Iran; the interview was cut shorter than anticipated, and I didn't get to questions I'd wanted to ask about Syria, the Palestinians, settlement policy and more. Netanyahu is convinced that the ayatollahs will ultimately be thwarted by "the forces of freedom, the forces of moderation, both in the world and within Islamic societies." But the acid question for the Jews, and specifically for the sovereign Jewish state that Ahmadinejad has made the prime initial target of his genocidal ambitions, is "what happens in the interim?"

What do you think President Bush is going to do about Iran?

I don't know. It is perhaps the most important test of his presidency. All the things that he's been advocating - standing up to terror, preventing terror from acquiring the means of mass death threatening our lives and our civilization - all of that will be severely tried if the ayatollah regime has nuclear weapons.

All nuclear proliferation is bad, but if Holland gets nuclear weapons it is not as bad as a runaway messianic Islamic regime with an ideology of apocalyptic mass death. The president of the United States has said that it is unacceptable. Ultimately he will have to answer the question of what is he going to do about it.

Can Iran still be stopped short of military action?
It can be stopped. Whether it can be stopped short of military action is something that is worth trying. So far the international community is not trying. The sanctions at the UN are welcome in the sense that at least there is an international consensus, but the teeth are not sharp. It is possible to sharpen these economic teeth, either with tougher UN sanctions or with the addition of voluntary sanctions - by companies, pension funds, leading corporations, who divest their holdings in companies that do business in Iran.

Would this be sufficient to get the Iranian regime to stop its nuclear program? No one can answer this until it is tried. But it has to be tried quickly to make a difference. After a few months, if it has no effect, you can ask whether we should move on to the next step. But this is roughly the time that is available: We are talking about a few years, several dozen months.

And the next step if all else fails?
[At the UN] you've got the gamut of political and economic sanctions, [through] to blockades and military action as well. [But] I don't see the UN system punishing Iran sufficiently. I do see selective boycotts and selective economic sanctions wielding a more powerful effect and perhaps leading to more effective UN action. If you just leave it to the Security Council, they will take their time and think about it. If you couple that with independent action in several countries, particularly in the economic and judicial process, then I think it might cause something of a pause in Iran.

What happens if [this process] doesn't go forward?
Well, all I'll do is repeat what President Bush has said and what others including me have said: Iran should not be allowed to acquire nuclear weapons.

Do you share former National Security Council head Giora Eiland's assessment that Ahmadinejad would sacrifice half of Iran to wipe out Israel?
The problem with Iran, unlike any power that possesses nuclear weapons today, is that it will not necessarily be deterred. It may be right now led by a messianic cult that is willing to risk, even sacrifice, its own lives, for some heavenly apparition in their minds... an apocalypse in which the millions of believers will go to heaven and the millions of non-believers will go to hell. It is very hard to predict what people will do if they actually believe this.
There is reason to believe that Iran is now governed by these wide-eyed believers who have no inhibitions and apocalyptic goals... These are people who are planning to get control of weapons of mass genocide without any hesitation in using them.
You've drawn comparisons between Iran and the Nazi regime. But you don't need the [Nazis'] industrialization of murder to kill vast numbers of people anymore.
There are similarities and differences. The similarity is a global fanaticism that is sparked by Jew-hatred. Jews were the targets of the Nazis and are the target of the extreme militant Shi'ites. But only the first targets. Part of a larger assault.
The difference, of course, is that the goal the Nazis put forward was of racial superiority and here the goal is the superiority of a religious creed. The other difference is that Hitler embarked on a world conflict and then sought to develop nuclear weapons, and Ahmadinejad is doing [it the other way around]. And, further, that there weren't a billion Germans in the world to infect with this mad faith.
But from the point of view of the Jews, here's the problem: I have no doubt that, just as in the case of Nazism, militant Islam will eventually be defeated by the forces of freedom, the forces of moderation, both in the world and within Islamic societies. It is an untenable thing, to twist reality and society to agree with your creed. It just doesn't last. The question is what happens in the interim.
In the case of Nazism, it went down after it took with it a third of the Jewish people. In the case of militant Islam, it plans to take down immediately that half of the Jewish people who have converged on Israel. In the case of Nazism, the Jews were defenseless because they were dispersed and had no state. In the case of militant Islam, [its advocates] think they can do away with the Jews simply because we have concentrated in our own state. The main difference is that we didn't have the powers of statehood. We do have them now - to act against militant Islam, to mobilize others.

Is there a problem of the physical concentration of the Jews in the face of this kind of threat? The answer is to a certain extent yes. But there is also the advantage of having the tools of sovereignty that the Jews lacked [in the Nazi era].

Do you trust the government to know how to handle this?
So far this government's performance has not been stellar. (Lengthy pause.)

Would you care to elaborate?
Well, look at how they dealt with just a proxy Iranian regime. That record leaves a lot to be desired. I hope they'll do a better job.
I'm not going to talk about what we need to do to muster our needs for our own self-defense. But on the international front there are many things we should be doing that we're not doing. For example, this effort to delegitimize this [Iranian] regime through bringing Ahmadinejad to trial for inciting genocide, something that is expressly forbidden by the UN's anti-genocide convention. Or, for that matter, the gathering of initiatives to get divestment from pension funds and other financial institutions that invest [in Iran].
The government now says it is starting to act ...
Good. Glad to hear it. If they're beginning to take on these initiatives, then I'm for it. And I'm not saying that cynically. Fine. Good. [But] there is a lack of leadership and a lack of the purpose and central direction that is required in dealing with repelling this threat both internally and externally. Both domestically and internationally this has to be the guiding purpose of the government. It has to be handled first and foremost by the prime minister, and from the prime minister down to levels of government. It is a time of emergency.

And if marshalled effectively, we do have the tools necessary to protect ourselves?
I think so. But we're running out of time. That's the only really irreversible cost of the continuation of this ineffective government. The fact that they don't continue the economic reforms is regrettable but correctible. The fact that they are not paving the ground for educational reform and health reform is again regrettable but correctible. All these things can be taken up again if there is a new government.
But getting the nuclear genie back into the Iranian bottle once it has been released will not be feasible. When the chief of the Mossad says that within three years Iran will have a nuclear weapon, that's 1,000 days, and each day that goes by is a day lost to our efforts to stop this.

Do you fear a sell-out of Israel by the international community?
What they'll try to do is say, 'Well, in order to calm them down, we should have some movement on the Palestinian problem,' which of course sounds good on the face of it. But then you remember that if the pressure is on Israel to divest itself of more territory, who does the territory go to? It goes to Hamas, which means effectively it goes to Iran. You don't weaken Iran by strengthening Iran and giving it forward positions to have its proxies fire rockets at Israeli cities. There are a lot of non sequiturs in the positions of Western governments right now...
It's very hard to engage with something that they've been believing for close to 40 years - namely that the root cause of this problem is the Israeli occupation of Arab territory, and not realizing that in fact it is as a result of Arab aggression against an embryonic Jewish state. And second, this question has been superseded by Islamic forces that don't care a wit about territorial compromise and want to eliminate Israel altogether and many other countries and regimes with it.
Ceding land to Hamas will not help. It will communicate to Iran that the West has no stomach to really face up to the Islamists and that in fact Iran is winning. That is exactly what happened the last time we did it, which was a year ago [with the Gaza disengagement].

Is there a moderate Palestinian leadership? Is Mahmoud Abbas a moderate Palestinian leader?
Certainly more moderate than Hamas. His recent speech left something to be desired. He said that guns should never be used against Palestinians, that we will not fight extremists...

Would you [if prime minister] try to bolster him?
I would try to bring down Hamas. I would make clear to Abbas what it is we expect of him.
Do I think there more moderate Palestinians? Yes. But I think that they are weak. They don't have a chance so long as Hamas rules Palestinian society. That has to be changed.
But whatever we do with the Palestinians is unlikely to impact Iran. Whatever we do with Iran is much more likely to impact the Palestinians. The Islamic tide has swept over Palestinian society and is trying to sweep Iraq and much of the Middle East and the world. If you stem that tide at its source you have a much better chance of having agreement downstream, so to speak. But if you build small ramparts here, they can be washed away by a nuclear-armed Iran. With a nuclear-armed Iran, the danger is not only physically to Israel but because it will erode and destroy any of the peace agreements we have made and will make with the Arab [world].
How would you have fought the war differently? At the time, you said you would have launched a ground invasion early on.
Yes, that's what I would have done. I would have fought the war differently... by concentrating much larger forces at the enemy's weakest points.

Parshas Bo 5767

Rabbi Label Lam

The Rich Flavor of Achievement

And they went and they did, the Children of Israel, just as HASHEM had commanded Moshe and Aaron so they did! (Shemos 12:28)

They went and they did: The verse credits them even for their going, giving reward for their going as well as for the doing. (Rashi)

I always wondered why when some people go to do something it takes on some superlative value and when others (like me) would do the same thing it seemed like no big deal. Let’s take an example or two. Some people raise money for a cause and to them it is the most important thing in the universe to be doing. Another feels burdened by embarrassment and goes about the same business with a heaviness.

I remember being stuck in traffic on the Brooklyn Bridge, with one of my Rebbeim, while driving to the wedding of a student. I was feeling the increase of frustration as the only thing that moved was the clock. We were definitely going to miss the Chupah! Then, with an enthusiastic tone my Rebbe chimed in, “Of all the cars on this bridge, we’re probably on the way to do the most important thing!” It was amazing to behold his child-like enthusiasm and how it affected and transformed even our present state. How did he do that?

I once heard of a fellow who had an unusually good rapport with his son. A friend who had observed this phenomenon asked him how he managed to have bonded so nicely with his boy. The answer he gave was not easy to understand at first. He said, “2.7” What did that mean? He explained that when he started to keep Shabbos he lived 2.7 miles from Shul. He would walk back and forth numerous times each Shabbos with his boy in tow, just the two of them.

At first it was boring and tedious but after a number of times they started to talk and make observations about things they saw and experienced during the week and during the walk. The conversations grew and so did their relationship. That’s why he owes the success of their closeness to 2.7.

We find from the earliest moments of history that The Almighty had commanded that a “fruit-tree” sprout forth and yet a “tree bearing fruit” was manifest. What was this ideal “fruit-tree”? Our sages tell us that it was a tree whose wood tasted like the fruit itself. What appeared instead was a tree as we know it with a tasteless wood that delivers a fruit. What is the difference between the two?

There are many things we do that can be experienced as merely means to end. I get a car so I can get a job, so I can pay my bills, so I can afford to have a car to keep my job to pay by bills ad. absurdium….ad. nausium. Until it connects with a real goal that is an end in itself then it is always only a means and that’s when things grow tiresome and wearisome and tasteless like wood. However when there’s a real goal like getting to Shul while preserving the integrity and sanctity of the day then “getting there” can be as productive and meaningful “being there”.

We find the same thing when the Jewish People were finally given specific instructions about the taking of the Pesach Lamb in Egypt. The Torah teaches us, just then, that their going to do the Mitzvah was considered merit-worthy just as the doing of the Mitzvah itself. While collecting charity for a noble cause or going to a wedding, the one with his eye on the Mitzvah, never tires. This is because it is possible to taste even in the in the most pedestrian of means the rich flavor of achievement.

Parashá BO

Rabino Yissocher Frand

"Two Plus Two Equals Four" Is Not That Simple To Understand

This week's parsha contains two of the four chapters that are contained within our Tephillin. [Shmos 13:1-16] The last pasuk [verse] of the second of those two chapters concludes Parshas Bo: "And it shall be a sign upon your arm, and for 'totofos' between your eyes, for with a strong hand Hashem removed us from Egypt."

Rashi explains that the word 'totofos' means Tephillin. The head Tephillin are so called because they consist of four chambers (one for each of the four chapters contained therein). Rashi references the Gemara [Sanhedrin 4b] that analyzes the etymology of the word 'totofos': "Tat" in the Kaspi
language means two and 'Pas' in the Afriki language means two. This is how we know that 'totofos' (two plus two) equals the four-chambered head Tephillin.

This is a difficult Gemara. Why does the Torah use such an oblique fashion to tell us the number of chambers in the Head Tephillin? The Torah should have at least chosen a word that means four (albeit in another language). Why "two plus two"?

Rav Dovid Cohen suggests a very novel approach to this problem:

What are the four sections that we insert into the Tephillin? The first two are "Kadesh" [Sanctify] and "v'haya ki yevi'acha" [and it will be when He will bring you] that are located in Parshas Bo. The second two are "Shma" [Hear] and "v'haya im shamoa" [and it will be if you will hearken] which are located in the Parshiyos of V'Eschanan and Ekev, respectively.

The problem is that the Parshiyos of V'Eschanan and Ekev, like the rest of the Book of Devorim, were spoken during the fortieth year of the Jews' sojourn in the desert. So what did the Jews put in their Tephillin during the forty years in the desert?

There are two possible answers to this question. Either they did not wear Tephillin for the first forty years in the wilderness (which Rav Dovid Cohen does not want to accept) or they in fact wore Tephillin in the desert that only had the two sections mentioned in the book of Shmos (Kadesh and v'haya ki yevi'acha).

Therefore it makes sense why the pasuk uses the word totofos, which, as explained, alludes to a two plus two equation. The explanation for the two plus two equation is that at one time Tephillin had two chapters and then two more were added later (in the fortieth year of their traveling), so that it ultimately contained four chapters.

Going Out With Great Wealth, Plus Self-Esteem

Before Klal Yisrael left Egypt, they were given a special command: "Please speak in the ears of the people: Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels." [Shmos 11:2] This is why the Jews left Egypt extremely wealthy. They took the gold and silver from their Egyptian neighbors.

This was in fact a fulfillment of the Almighty's promise to Avraham "Afterwards (i.e. – after the 400 years of being strangers and enslaved) they will leave with great wealth" [Bereshis 15:14]. In fact, the Talmud makes the point that Hashem had to "request" of Moshe that he "please speak in the ears of the people" so that it not be said that the years of slavery were endured but the promise of great wealth was not fulfilled.

Imagine the scene: The Jewish slaves were the trusted employees of their Egyptian masters for so many years. In fact, they were, of course, more than just trusted employees. They were more than workers, more than servants. We are talking about slaves! Now the slave knocks on the master's door and says "You know what, I always liked that silver candelabra you have. Give it to me."

Why did the Almighty set it up like this? His promise of great wealth could have come about in so many other ways. Just like the manna came miraculously and the water came miraculously, He could have sent us great wealth miraculously. Why did he give it to us in such a way that we had to "borrow" it and then not return it?

In the back of most Gemaras there is a famous commentary known as the RaShaSh – Rav Shmuel Shtarshon. He was not only an author (he wrote comments on every folio of Shas with the exception of 3) he was also a wealthy man and ran a Gema"ch (a free loan society). He once lent money to a tailor for a year. Payback time came and the tailor returned to the home of the RaShaSh with an envelope containing the money. He knocked on the door, Rav Shtarshon was busy writing his commentary so he came to the door, took the envelope, stuck it in the sefer [book] he was learning at the time and continued on writing his commentary. He then closed the book and completely forgot about the envelope.

A couple of months later, he reviewed his Gema"ch ledger and he saw that the tailor never paid back the money that he borrowed. He went to the tailor and asked for payment. The tailor insisted that he paid already. The RaShaSh had no recollection of the payment and continued pressing the man for repayment. Ultimately the RaShaSh took the tailor to a din Torah (a religious tribunal) to settle the matter. The court ruled in favor of the tailor. However, the general population did not believe the simple tailor against the great Talmid Chochom, Rav Shmuel Shtarshon. They boycotted his tailor shop to show their displeasure.

His business went down the drain. He could not make a living to the extent that he had to leave town. His life was ruined.

One fine day, the RaShash picked up a sefer he had not learned from in many months. Lo and behold, he found the envelope with the tailor's money. He was beside himself with grief. He sought out the tailor and begged forgiveness. However, the tailor was not willing to accept the apology.
"It's too late. I'm ruined already." The RaShaSh insisted that he would go to the Beis Medrash, give a bang on the bimah and announce publicly "the tailor was right and I was wrong."

The tailor said, "Tough. They will never believe you. They will say that you are such a great Tzadik, you just want to make me feel good and appease me, even though I really never paid you the money."

The RaShaSh then said, "No. There is something I can do for you. I have a daughter and you have a son who needs a shidduch. Your son is not a big Talmid Chochom and he is the son of a simple tailor, but if we become mechutanim, then everybody will know that you were right and I was wrong." And that is what he did. He gave his daughter in marriage to the tailor's son to rebuild the reputation and self-esteem of the man whose reputation and self-esteem he had sullied.

The matter with the "great wealth" at the end of the enslavement is similar. If the Jews had merely received miraculous compensation after 400 years of hard work and bitter enslavement, that would not have given them back the self-esteem that wore away during all those years of brutal slavery. Their payment had to come directly from the masters for whom they labored. It did not suffice to merely leave Egypt with their money. They had to leave with their pride as well. For that it was necessary to direct them to go knocking on the doors of the Egyptian masters and to take their finest items of gold and silver – because it was coming to them. Their masters owed it to them!

The side lesson to be learned here from the story of the RaShaSh is that when the Almighty wants a poor tailor's son to find a prestigious shidduch [matrimonial match], then some way or another, He will make it happen!

Shabat Shalom!
André Veríssimo,
Presidente Koah, Director Ceimom

Friday, January 19, 2007


Magen David Quality Tours

a le plaisir de vous offrir

« Pessach dans les Vignobles de la Vallée du Fleuve Douro, au Portugal : Célébration de la continuité du Patrimoine Juif »

Patrimoine Mondial
Antécédents Historiques Juifs
Vignobles – 180 Hectares (445 acres)
Espace intime, privé et confortable pour la célébration du Pessach
Vaste étendue de terrain
Ambiance et service européen et aristocratique
Certification et supervision Kashrut, d’après le Rabbinat de Madrid (Orthodoxe)

Prix tout compris

Un lien historique au Judaïsme

La culture portugaise est profondément liée à la présence des communautés juives, comme plusieurs autres pays. Tout au long de l’Histoire, les Juifs Portugais ont eu à la fois des moments de bonheur et de tristesse. Au 14ème siècle, Les Juifs au Portugal ont vécu leur Époque Dorée, quand ils représentaient 20% de la population du pays et ils donnaient des contributions significatives dans tous domaines. Cette époque-là a été suivie par périodes de cruauté indescriptible et de poursuite par l’Inquisition. Néanmoins, des étincelles de Judaïsme ont survécu et on peut encore les trouver aux villages dans la montagne, où les communautés juives peuvent maintenant pratiquer librement leurs rituels. Aujourd’hui, une visite à n’importe quelle région, ville ou village au Portugal nous conduit à la découverte de ce patrimoine juif vraiment riche et évocateur.

La célébration du Pessach au Portugal est particulièrement signifiante, spécialement pour les Juifs au Portugal, car on témoigne la revitalisation et la continuité de la vie juive. La ville de Lamego, où se situe l’hôtel, avait autrefois une population crypto juive. Les visiteurs qui viennent pour le Pessach au Portugal se trouveront dans un pays qui n’a pas seulement du soleil, mais aussi une culture influencée par les grands philosophes, écrivains et scientistes juifs qui ont vécu ici. On vous invite à passer le Pessach au Portugal, en partageant la continuité historique de la foi juive.


Profitez du Pessach dans la belle vallée de la région du Douro au Portugal, la plus ancienne région vinicole délimitée du monde. Les vignobles du Douro ont été classés Patrimoine Mondial par l’UNESCO, grâce à sa vaste tradition européenne de production de vin. La région a maintenant un paysage culturel de beauté extraordinaire qui reflète son évolution technologique, social et économique. L’hôtel est situé au cœur de la région du Douro, dans une propriété de 180 hectares (445 acres) de vignobles.


L’Hôtel Rural Viscondes da Várzea est un hôtel de 4 étoiles, prés de Lamego, entouré par un paysage artistique où la Nature se mélange avec l’architecture de style Roman, Gothique et Manuélin. L’hôtel appartient à une propriété privée et familiale, de 180 hectares (445 acres) de vignobles, d’arbres de fruits et d’oliviers. Cet hôtel a été récemment classé d’Hôtel de Charme.
Cet hôtel est un bon exemple des propriétés agricoles qui possèdent un riche héritage architecturel européen, ainsi comme un location exceptionnelle. La maison noble du 17ème, avec ses balcons et ses rampes de pierre, est entourée d’arbres centenaires. Les jardins ont des parterres avec un gobelet au centre de style Baroque. Au moment où on passe l’entrée qui porte le blason de la famille de Quinta da Várzea, on est immédiatement surpris par la magie de ce lieu qui promet l’inoubliable.

L’hôtel a des pièces larges, un hall est bien ample, des salles à manger élégantes et une synagogue. Tout est organisé de façon à créer de l’équilibre avec l’entourage de la maison. L’hôtel a aussi une piscine, un court de tennis et une vaste variété d’activités pour les enfants, comme un parc, des chevaux et des poneys.


Comme l’hôtel est une ancienne construction européenne, ses pièces sont vraiment larges. Il a 35 chambres, dont 30 ce sont des chambres doubles supérieures et 5 ce sont des suites. Dans chaque chambre on peut loger une famille, ce qui origine une ambiance plus intime pour célébrer le Pessach, en pleine interaction familiale. L’hôtel a l’atmosphère historique et naturel idéal pour une célébration familiale comme le Pessach.


Il y a 35 chambres différentes à l’hôtel, en incluant 30 chambres doubles supérieures et 5 suites. Le confort, l’espace et l’attention aux détails contribuent à offrir aux visiteurs un séjour spécial et inoubliable. Toutes les chambres ont vue jardin, musique et télévision par satellite et aire conditionnée. Les 5 suites ont aussi un salon très confortable.


Qualité du service. Nous avons fait tous les efforts pour garantir aux visiteurs une expérience d’élégance, de détente, de calme et de service dévoué et personnalisé, avec des repas raffinés. Nos invités peuvent compter sur l’expérience professionnelle de notre équipe. D’ailleurs, un directeur de service sera toujours présent pour aider les invités.

Cet hôtel est le choix parfait pour la célébration du Pessach, grâce à la qualité, à la capacité, aux équipements et aux services disponibles à l’hôtel, ainsi comme à nos capacités d’organisation.
L’URL est :


Kashrut : L’hôtel, ainsi comme les aliments, les boissons et les standards seront kosher pendant le Pessach, pas de kitnyos, glatt et cholov yisrael. La certification et la supervision seront faites par le Rabbinat de Madrid (Orthodoxe)
Si vous voulez plus d’informations à propos de ce sujet, contactez-nous.

Il y aura une synagogue permanente à l’hôtel pendant le Pessach, avec des services minyanim tous les jours.


Les enfants profiteront d’un séjour unique avec tout ce qu’ils puissent désirer : des chevaux, des poneys, des parcs, un mini-club pour les enfants de 4 à 14 ans, des concours, des jeux et une grande variété d’autres activités.
L’hôtel a aussi le service de bonne d’enfants pendant la journée. Ce service est disponible, déjà compris dans les prix et d’après votre demande.


Notre Chef de cuisine est shomer mitzvoth et spécialiste en cuisine kosher. Le Chef aura 3 assistants vraiment expérimentés, ainsi comme toute une équipe de cuisine. Comme nos invités seront 10 jours à l’hôtel, le Chef a déjà soigneusement préparé un menu varié et excitant.
Notre superbe cuisine glatt kosher veut plaire à tout le monde, les plus sophistiqués, ainsi comme les plus traditionnels.
Nous allons aussi profiter de notre entourage pour offrir des plats typiques portugaises (bien sûr adaptés au Pessach).

Quelques plats à préparer :

La cuisine sera Glatt Kosher sans Kitniyos et seulement Shemura Matza sera servi.

SEDERS : Les Seders seront conduits comme en communauté et partagés avec les visiteurs dans une ambiance simcha, où le seder est conduit par le Rabbi.

Vous pouvez réserver votre seder privé dans une pièce exclusive pour votre famille et/ou vos amis.

Ce sederim inclut tout ce dont vous avez besoin pour un Seder complet : les plats cérémoniaux, les Haggadahs et des repas délicieux.


Le Pessach sedarim
Petit-déjeuner servi comme buffet avec des plats chauds et froids et une section d’omelettes
Kiddush après Schacharit on Yom Tov et Shabbat
Vin pour les repas
Repas végétariens d’après demande
Salon de thé avec une variété de gâteaux, biscuits, sodas, café ou thé
Déjeuner en boîte pour les Hol Hamoed tours
Équipe Mashgijim locale

Notes :
Sur chaque table vous aurez Haggadahs, serviettes matzah, Shmurah Matzah
Comme nous voulons vous offrir des expériences de d’élégance et de détente, tous les repas seront servis par des garçons
Tous les repas seront préparés sur place par le Chef, ses assistants et son équipe de cuisine


Vous aurez l’opportunité de découvrir les racines juives au Nord du Portugal. Il y a quelques siècles, cette région montagneuse du Portugal a été choisie par des communautés juives pour y vivre et pour y maintenir leurs traditions et cultes.
À Guarda, le vieux quartier juif et un témoin d’une période de splendeur. Les Juifs y se sont installés au milieu du 13ème siècle, près de la muraille.
Belmonte est une ville pleine d’histoire qui a su préserver son atmosphère médiévale, ainsi comme les Juifs ont su préserver leurs prières, leurs traditions et leurs habitudes. Les Juifs de Belmonte descendent des Sephardim qui se sont réfugiés dans les montagnes dans les années 1930’s. Ils ont secrètement survécu pendant des centaines d’années.
Covilhã a aussi une forte liaison aux traditions juives. Il faut absolument la visiter.
Ce tour vous montrera comment le Judaïsme a contribué à l’identité et au développement de la région.


Ce Tour veut vous montrer les 2 merveilles au Nord du Portugal, les deux trésors classés par l’UNESCO comme Patrimoine de l’Humanité. Guimarães, berceau où est né le Portugal, est une ville médiévale, pleine d’Histoire et de symbolisme, qui a bien préservé son centre historique avec du charme et de l’équilibre.
Porto, ville embellie par le fleuve Douro et qui a un caractère fortement cosmopolite et commercial, grâce au vin de Porto. À Porto il y a une communauté juive et une synagogue.


Vous visiterez le monde magique de la Vallée du Douro et vous admirerez le fabuleux paysage de la plus ancienne région vinicole délimitée du monde – Patrimoine Mondial dès 2001. Vous suivrez le fleuve Douro en train de Pinhão à Pocinho. C’est une œuvre remarquable d’ingénierie, qui a surpassé des obstacles naturels grâce à des tunnels et des ponts. Le résultat est un voyage inoubliable. Les vieilles gares sont bien intéressantes par les azulejos qui représentent scènes des vignobles et de la région. Un tour magique vous attend.


Nous avons essayé d’établir un prix tout compris pour ce programme de Pessach.

Le Prix par personne inclut :

- Logement (en chambre double) ;
- Pension complète – Qualité 5 étoiles – du 2 jusqu’au 11 avril (10 jours, 09 nuits) ;
- Assurance de voyages pendant le séjour au Portugal ;
- Toutes les taxes et les frais de dossier ;
- Transfert d’arrivée et de départ (aéroport de Porto) ;
- Transport pendant le séjour (pour les tours) ;
- Tours pendant Hol HaMoed ;
- Bonne d’enfants ;
- Boissons fraîches et chaudes, gâteaux et snacks ;
- Vins et d’autres boissons lors les repas ;
- Club pour les enfants ;
- Shiurim, séminaires et programmes pour les soirs.

Le Prix n’inclut pas :
Billets d’avion (on peut le faire, si vous voulez) ;
Assurance d’avion ;
Seder privé ;
Demande de tours spéciaux ;
Extras personnels

Prix par personne :
Chambre Double Supérieur : 4312 €
Suite de Luxe : 5144 €
Chambre individuelle – supplément de : 2070€
Enfants (0-2 ans) dans la chambre des parents : Gratuit
Enfants (2-12 ans) dans la chambre des parents : 1060 €
Troisième adulte dans la chambre : 2031 €

Tous les prix sont par personne, pour tout le séjour, dans chambres doubles
Contactez-nous pour avoir plus d’informations.


Les prix sont en EUROS par personne.
Contactez-nous si vous voulez des prix en USD or GBP.

Lors de la réservation, il faut faire le paiement de 50% par transfert bancaire. Le 1 mars, il faut faire le deuxième paiement.
Données bancaires :
Banque : Caixa Geral de Depósitos – Guimarães – Portugal
IBAN: PT50003502710001256553073

Des annulations faites jusqu’au 1 mars 2007 auront une pénalisation de 50%. Remboursements ne seront pas possibles après le 1 mars (conditions d’annulation par personne).
Ces conditions d’annulation sont nécessaires, car on doit préparer ce programme de Passover bien à l’avance.

Aviation : Les principales compagnies qui volent à Porto : TAP, Air France, Lufthansa, Iberia, Ryan Air et d’autres.

Informations de l’Aéroport
Aéroport de Porto : 70 km – http…

En avril (période de Pessach), la région du Douro a un microclimat tempéré sec (idéal pour les raisins).

Rav Yona Metzger Rabi Principal

por Joe Wilensky

ITHACA, N.Y. -- A "Masters in Excellence" weekend, held May 6-8 on campus, featured a symposium commemorating 350 years of Jewish history in America (and 140 years of Jewish history at Cornell) and was capped with a regale May 8 that featured the chief rabbi of the State of Israel, HaRav Yona Metzger, as speaker.
It is believed to be the first visit by an Israeli chief rabbi to a U.S. university campus.
The weekend events, sponsored by the Center for Jewish Living, with co-sponsors Center for Jewish Living Alumni, 104 West, Cornell Dining and Cornell Hillel: Yudowitz Center for Jewish Campus Life, included the symposium, a gala brunch, bus tours of Cornell and the black-tie awards regale.
The 2005 Masters in Excellence Award was presented to Irene B. Rosenfeld, B.A. '75, M.S. '77, Ph.D. '80, chair and CEO of Frito-Lay and a former Cornell trustee. Also honored was Cornell Provost Biddy Martin, who received the JSC (Jewish Student Community) Cornell Award and spoke on "Taking Cornell to New Highs in its Academic Mission."

O grão- rabi Yona Metzger visitará o Porto. ´Mazal Tov
Postagem Andre Moshè Pereira, KOah

Parashá Vaera 5767

Rabbi Label Lam
Parshas Vaera 5767

What Time It Really Is

And I will take you to Me for a nation and I will be for you a G-d, and you will know I am HASHEM your G-d who took you out from the burdens of Egypt! (Shemos 6:7)
The Maharal from Prague asks a question that seems so obvious when explicitly stated. Why do we celebrate yearly and mention daily having left Egypt if afterwards we find ourselves back in the hot soup of subsequent exiles? Egypt was not the exile to end all exiles! Why, then, do we continue to hearken back to that event?The answer he offers is based upon a subtle yet profound distinction between two different states of being -“essential” versus “incidental”. What does that mean? The apocryphal story is told about Pavorati the famous opera singer, that he entered a bank in New York and tried to cash a check for 100 dollars. The cashier asked for some form of identification. Pavorati insisted he was who he is and happened to have left his wallet in the hotel. The clerk insisted that he produce ID or she could not cash the check. He pointed to a giant bill board outside with his larger than life picture on display. “That’s me Pavorati. See I’m singing at the MET!” She said, “It sure looks a lot like you but if that’s really you, then sing a little and then I’ll cash you’re check!” With that Pavorati snatched back the $100 check and before turning to walk out he told the cashier, “Pavorati doesn’t sing for $100!” Sometimes a rich person finds himself in, for whatever reason, a situation where he has no money handy. He happens not to be able to prove his financials but at least he knows his worth. Our Rebbe once asked the class, “What can we learn from a clock that has stopped still? I remember feeling very good at the time that the Rebbe liked my answer very much. I said that if you happen to see a person who is getting drunk on Purim and eating with great appetite on the eve of Yom Kippur that does not mean that you can learn from him at other time sthrough out the year.”

It also happens on occasion that a poor individual can put on a display of wealth that extends far beyond his actual means. The fact that he is able to create such a play of opulence does not necessarily make him a rich man. Anyone with a credit card can do the same but when the end of the month arrives, reality lands with a thunderous thud. So the Jewish People are essentially free people after the exodus. Yes there are situations when we find ourselves at the mercy of others but this is a contradiction to our essence and we therefore long for better times. Something inside us quakes as mounting pressures demand we cheapen our essential worth. There’s too much we wouldn’t do for any price because “self-esteem is the reputation we have with ourselves!” On the other side there are, what seem like long moments in history when bad minded movements and individuals are getting away with murder and profiting from lies. It’s hard not to want to join them at those times. Nice guys seem to be destined to finish last. The Mishne in Avos cautions therefore, “Distant yourself from a bad neighbor, don’t join the wicked, and don’t give up hope for retribution.” Life is not a snap shot. It’s a moving picture. Those forces may appear successful on occasion but not often enough to earn our allegiance or respect. Winston Churchill said, “The wheels of history grind slowly but thoroughly!”. The Exodus from Egypt therefore reminds us of who we really are and what time it really is!

Um agradecimento que nos sensibiliza

Dear Andre Moshè Pereira,

In 2006, your advocacy helped ADL fight anti-Semitism during an extremely difficult year for Israel and Jews. From the growing threat to Israel, to Iran's rising menace and increasing acts of hate around the world, your involvement was essential.Without you, our work wouldn't be possible.


Anti-Defamation League

Friday, January 12, 2007

Six Months in Terrorist Captivity

Six months have passed since the unprovoked abduction of Eldad Regev and Ehud Goldwasser on the Israeli side of the Lebanese border, an action that precipitated widespread confrontation between Israel and the Lebanon-based Hizbullah terrorist organization. To date no word has been heard from the two captive soldiers, and neither their families nor the government of Israel have any knowledge of their whereabouts or their current state of health.

Two weeks prior to their abduction, another soldier, Gilad Shalit, was abducted as well, this time on the Israeli side of the border with Gaza. His family, too, anxiously awaits news from him. Especially grave is the fact that these unprovoked abductions were carried out on sovereign Israeli territory.

Taken from their families six months ago, these captive soldiers are denied the most basic of human rights as enshrined in the Geneva Convention. In a gross breach of U.N. Resolution 1701, the terrorist organizations that carried out these abductions, and Syria and Iran who support them, behave as if these human rights are nothing more than a bargaining chip in their game of negotiation, refusing even to transmit messages to the captives from their families. International bodies who met with the captives' families have also tried to forward messages and letters, but they have been met with a negative response as well.

The Israel Foreign Ministry is active in efforts to gain their release on all levels: Foreign Ministry Tzipi Livni and her fellow ministers, alongside Prime Minister Ehud Olmert, raise the issue at the highest levels in their diplomatic meetings, in Israel and abroad – as do the Foreign Ministry's director-general and other senior officials. The Foreign Ministry also assists the families of the kidnapped soldiers in their meetings, both abroad and with visiting dignitaries in Israel, in an effort to keep the cause of the abducted soldiers on the international public agenda.

Israel's embassies abroad are also taking part in this effort, with emphasis on the humanitarian aspect: the families await a clear sign that their sons are alive and well. Those with influence, whether direct or indirect, on Syria and Iran are being asked to exert this influence on these countries. Thus, it is hoped, Syria and Iran, which sponsor the terrorist organizations holding the abducted soldiers, will be forced by growing international pressure to bring their influence to bear to obtain the hoped-for news and their eventual release.

Neither Israel nor any other civilized, law abiding country can accept this situation. We urge you to support us in our endeavor – to bring our soldiers home.

Gilad Shalit (20) was born on August 28, 1986. He is the son of Aviva and Noam Shalit and the brother of Yoel (23) and Hadas (16).

Gilad was born in Nahariya but was raised from the age of two in Mitzpe Hila in the western Galilee. He graduated with distinction from the science class of Manor Kabri High School. Gilad loves math and sports. He has enjoyed playing basketball ever since he was a child, but is interested in sports in general. He follows the different leagues and tournaments all over the world, from tennis and basketball to cycling and athletics. If you wish to know the results of a tournament somewhere in the world – it’s Gilad you should ask.

Gilad is a well-mannered, quiet and introverted young man. An almost permanent shy and hesitant smile light up his face. Gilad is always volunteering to help everyone.

Gilad began his military service about a year before his abduction – at the end of July 2005. Despite a low medical profile, he preferred to serve in a combat unit, followed his elder brother Yoel into the armored corps. After successfully ended his training, Gilad was guarding and ensuring the security of the settlements around Gaza when he was abducted by terrorists.
Since the attack at Kerem Shalom on Sunday, June 25, 2006, Gilad has been held in the Gaza Strip by Hamas.

Ehud (Ud) Goldwasser i (31) was born in Nahariya on July 18, 1975. He is the son of Miki and Shlomo and elder brother of Yair (26) and Gadi (23). He married Karnit 10 months before his abduction.

Udi is a graduate of the science class in the Amal Comprehensive High School in Nahariya. He served in the combat battalion Zabar Givati. After his military service he toured Australia alone on a motorcycle for half a year. Later, he completed his preparatory studies in the Technion and went on to study environmental engineering.

Udi is a kind and much loved person. He is considerate of other people’s opinions even if they oppose his own. It’s fun being in his company. He is a loving and caring person, always ready to offer a helping hand in any situation. He is a man of principles and values, knowledgeable in many subjects. He loves movies, music and spending time with his friends. A motorcycle buff, he has encyclopedic knowledge of all models. As a child he sailed the seas with his father, and has recently got his skipper license for sailing yachts and was planning to sail abroad.
Conservation of the environment is of the utmost importance to Udi. Indeed, he joined a Green group to help clean our nature reserves. Udi loves animals, and although he suffers from a mild fur allergy, he lives with two cats and lovingly adopted an abandoned and injured dog he found in the street. Over the last few years he has developed a great interest in photography. He spends much of his spare time taking pictures of scenery and nature in Israel and abroad. Lately, his hobby has become a profession having begun to take on projects as a photographer.
On July 12, 2006 Udi was abducted to Lebanon after Hizbullah attacked his military patrol.
Eldad Regev (26) was born and raised in Kiryat Motzkin. He is the son of Zvi and the late Tova Regev, and brother of Benny, Ofer and Eyal.

Eldad completed his secondary education at the Yeshiva High School in Kiryat Shmuel. He excelled in biology and passed all his matriculation exams with ease. In spite of his mother Tova's untimely death when he was in the 12th grade, Eldad decided to serve in a combat unit and volunteered for the elite Givati infantry brigade. After his army service, like most of his friends, he traveled to the Far East. On his return he started to work while at the same time enrolling in Bar Ilan University's pre-law preparatory course with the aim of being accepted to the university's law faculty.

One of the qualities that makes Eldad so special is the kindness of his heart – never hesitating to donate and offer aid to anyone in need. Eldad made many friends throughout high school and during his army service, all of whom can attest to his fine qualities.

Among Eldad’s hobbies are football (last year he passed a coaching course - he is a fan of Maccabi Tel Aviv football team), music and books. A fanatic football fan, before being called up for reserve duty Eldad closely followed the World Cup games. He also went to the concert given by Roger Water (of Pink Floyd) in Kerem Shalom.

Eldad was called up for military reserve duty after completing his exams at the preparatory course in Bar Ilan University. Three days before his abduction he visited his family and participated in the annual memorial for his mother. Later, he watched the last game of the World Cup between Italy and France. The following day he returned to the complete the remainder of his reserve duty.

On July 12, 2006 Eldad was abducted and taken to Lebanon after Hizbullah attacked his military patrol.

Wednesday, January 10, 2007


Mito e Realidade no Médio Oriente - 29 de Novembro de 1947.

O dia 29 de Novembro de 1947 deveria ter sido um ponto de viragem no futuro das negociações do Médio Oriente. Trinta e três países, entre eles as grandes potências da altura, votaram a favor da criação de dois Estados independentes que deveriam viver lado a lado na região entre o rio Jordão e o Mar Mediterrâneo. Este foi o dia da aprovação da Resolução 181 da Assembleia Geral das Nações Unidas, conseguida após longas negociações, por forma a encontrar uma solução que satisfizesse as aspirações nacionais dos povos daquela região, Judeus e Palestinianos.

Enquanto que a liderança judaica aceitou esta Resolução histórica e colaborou com as super potências com o objectivo de implementá-la, infelizmente, os Estados Árabes membros da ONU, rejeitaram-na votando contra. Da mesma forma, a liderança nacional palestiniana, não só também decidiu rejeitá-la, como fazer tudo ao seu alcance, usando sobretudo a violência e o terrorismo, para assegurar que jamais fosse implementada.

Enquanto as comunidades Judaicas celebravam a aprovação daquela Resolução nas ruas e nos seus lares, o Comité Nacional Palestiniano decretou três dias de greve, a partir de 1 de Dezembro de 1947, levando assim a uma nova vaga da Guerra do Atrito, durante a qual a comunidade judaica era alvo de ataques terroristas diários.

Sessenta anos depois, os Palestinianos estão a tentar mudar os factos e a distorcer a História – criando pseudofactos – e colocando israelitas e palestinianos “no mesmo saco”, ao afirmarem que Israel não aceitou a Resolução, apesar de admitirem eles mesmos que a rejeitaram. A verdade é que a liderança israelita aceitou aquela Resolução sem quaisquer reservas e como resultado, declarou, seis meses mais tarde, o estabelecimento do Estado de Israel, exactamente no mesmo território que lhe tinha sido destinado pelo Tratado da Partilha das Nações Unidas.

Nessa altura, a Guerra do Atrito lançada pelos palestinianos, deu lugar à invasão de Israel por todos os países Árabes e grupos palestinianos com o intuito de aniquilar e destruir o jovem Estado Judaico. Esta guerra durou um ano e meio e foi travada entre Israel (que contava com 600 mil habitantes na altura), e seis países Árabes. Terminou em 1949 quando Israel e os seus vizinhos Árabes assinaram o Acordo do Armistício. O balanço desastroso dessa guerra foi a morte de um por cento da população judaica de Israel (6000) e cerca de quatro por cento de feridos (cerca de 24000).

A Guerra pela Independência de Israel, imposta por Árabes e Palestinianos, que não aceitavam a existência do Estado de Israel, causou o problema dos refugiados palestinianos. Os líderes árabes e palestinianos deveriam sentir-se os únicos responsáveis por este problema, dado não terem aceite a Resolução e terem iniciado uma guerra para evitar que a Resolução jamais fosse implementada. Esta questão será resolvida quando o Estado Palestiniano for declarado, após a solução de todas as disputas com Israel.

Se Israel tivesse perdido esta guerra, não existiria actualmente enquanto país. Este era o objectivo dos invasores.

Desde o estabelecimento do Estado de Israel em Maio de 1948, até Junho de 1967 -Guerra dos Seis Dias - (outra tentativa por parte dos nossos vizinhos árabes para nos destruirem), durante 19 anos, os países Árabes controlaram inteira e exclusivamente a região da Cisjordânia e da Faixa de Gaza. Estes territórios não estavam ocupados por Israel, não existiam aí colonatos ou tropas israelitas. Encontravam-se sob o absoluto controlo da Jordânia e do Egipto. Durante esse período, nunca foi sequer considerada a hipótese do estabelecimento de um Estado Palestiniano nem apontada uma solução para a questão dos refugiados. Porquê ? Porque os Palestinianos acalentavam o sonho de destruir o Estado de Israel e a prova disso foi a criação da OLP e dos movimentos de resistência em 1964, muito antes de Israel ocupar os territórios.

Os Palestinianos tentam, há décadas, reescrever a História e distorcer os factos históricos – um exemplo disso é a negação da existência do Estado de Israel nos manuais escolares e mapas oficiais palestinianos. Tal não ajudará as futuras gerações do Médio Oriente. No entanto, Israel continua a acreditar na solução de dois Estados para dois Povos.

Os governos de Israel, como o anterior, têm declarado abertamente em várias ocasiões, que desejam um futuro com dois Estados democráticos e independentes vivendo lado a lado em paz, tranquilidade e prosperidade. Para tal é necessária uma liderança séria, pragmática e com boa vontade do lado palestiniano.

Existem três princípios cruciais e indispensáveis, que foram impostos pela comunidade internacional e que deverão ser aceites por qualquer governo palestiniano para dar seguimento às negociações.

Primeiro, o reconhecimento da existência do Estado de Israel; segundo, a renúncia a qualquer uso de violência, tal como estipulado em vários Acordos assinados, incluindo o Acordo de Oslo, que nunca foi respeitado pelos palestinianos. Milhares de israelitas foram vítimas (mortos e feridos) de horrendos ataques terroristas palestinianos levados a cabo em autocarros, bares, universidades, entre outros locais. Nos últimos anos, várias cidades israelitas têm sido bombardeadas com mísseis disparados a partir dos territórios palestinianos, atingindo casas e cidadãos israelitas. Recentemente, o Primeiro Ministro do Hamas, Ismail Haniya, visitou Damasco e Teerão, posicionando-se de acordo com o eixo Sírio-Iraniano. Ele foi claro ao afirmar que o Hamas rejeita o direito de existência do Estado de Israel e apoia a sua destruição através do terrorismo. Rejeitou ainda liminarmente as condições negociais de Abu Mazen, do Quarteto e da restante comunidade internacional. Em terceiro lugar, o reconhecimento de todos os acordos já celebrados entre as duas partes, à luz do Direito Internacional.

Todas as medidas que Israel tem tomado para proteger os seus cidadãos derivam da necessidade que lhe foi imposta pelas acções cometidas por parte das organizações terroristas palestinianas. A partir do momento em que cessem as ameaças e hostilidades, deixará de ser necessário tomar essas medidas.

Quando os palestinianos aceitarem esses três princípios, as negociações serão retomadas com base no Roteiro para a Paz, aceite por toda a Comunidade Internacional (incluindo Israel, o Presidente Mahmud Abbas e a Autoridade Palestiniana). Só nesse caso, será possível alcançar uma solução viável, que permita que Israel e o futuro Estado Palestiniano possam viver em Paz enquanto Estados vizinhos.

O mundo enfrenta actualmente o extremismo crescente que tem influenciado as decisões do actual governo palestiniano, que não reconhece Israel e que lidera uma campanha de terrorismo contra os cidadãos israelitas. Esperamos que os palestinianos moderados, liderados por Abu Mazen, sejam apoiados pelos países ocidentais e países árabes moderados e consigam força e determinação suficientes para enfrentar o extremismo que visa a destruição de qualquer solução pacífica.

O governo extremista do Hamas, actualmente muito ligado ao eixo Sírio-Iraniano conta com o seu apoio financeiro, militar e político (de acordo com o Hamas, os iranianos prometeram dar 250 milhões de dólares para apoiar a sua causa) dado terem ideologias coincidentes: a destruição do Estado de Israel. Esta soma serve este mesmo propósito.

Esperamos que a actual janela de oportunidade para se chegar a uma solução de dois Estados não seja fechada pelos palestinianos, tal como o têm feito por diversas vezes desde 1947. Israel continua a estender a mão à Paz.

Artigo de opinião do Embaixador de Israel, Aaron Ram
in jornal Semanário, edição de 22 de Dezembro

Sunday, January 07, 2007

Parashá Shemot


Rabi Kalman Packouz

Who wrote the Torah? Most people you ask - depending on your circle of friends - will answer, "A group of very wise men got together and wrote it." For the past 3,300 years the Jewish people have lived with the consciousness that the Almighty dictated the Torah to Moses who wrote it down word for word, letter by letter. Every Torah-educated Orthodox Jew believes that. Are they fools, fantasizers, misguided religious fanatics?

It will surprise some people to know that for the past 3,300 the Jewish people have taught their children the evidence for the belief that there is a God and that He dictated the Torah to Moses. Actually, I am sure that for the first hundred or two hundred years after the giving of the Torah at Mt. Sinai the authorship of the Torah was not even a question. For generations all a Jewish child had to do was to ask his father if he was at Mt. Sinai or if his father or grandfather was there. Even Moses himself tells all generations to:

"Go and ask ... has a people ever heard the voice of God speaking ... as you have heard and survived?" (Deuteronomy 4:32-35)

Since its inception in 1974, Aish HaTorah in Jerusalem offers a class in the "7 Classical Categories of Evidence That There Is a God" and the "7 Classical Categories of Evidence That the Almighty Gave the Torah." One of my favorite categories is the Psychological Category of Evidence that God gave the Torah. Put succinctly, either God authored the Torah or a meshugenah (a crazy person).

If human authors were writing the Torah with intentions to pass it off as a Divine document, there are certain laws and passages that never would have been included. They would undermine their own credibility.

Perhaps the most powerful example is Shmitah (the Sabbatical year for the land). Modern agriculture science has taught us the value of letting the land rest and replenish itself. A sensible law would be to divide the Land of Israel into 7 regions and each year let one region lie fallow while people eat from the crops of the other 6 regions. However, that's not the law of the Torah! The Torah writes:

"For six years you may plant your fields ... but the seventh year is the Sabbath of the land in which you may not plant your fields nor prune your vineyards. (Leviticus 25:36)

The WHOLE land is to rest! What happens to an agrarian society that stops farming for one year? Starvation! And how long does a religion last that advocates letting the whole land rest in the 7th year? My guess is about 6 years!

Perhaps they could avoid starvation by buying food from surrounding countries? A good idea and a reasonable idea ... but the Torah has other plans. The Almighty says:

"I have commanded My blessing to you in the sixth year and you will have produce for three years." (Leviticus 25:20-22)

Either one has to be God to have the "audacity" to make a law for the whole land to rest and then to promise a bounty crop 3 times as large as usual in the sixth year - or a stark raving mad lunatic!

Yet, the Jewish people neither starved nor abandoned the Torah! 3,300 years later a sizable portion of our people still adhere to the laws of Torah and still trust in the promises of the Almighty!

How could any human being promise in writing something that requires powers totally beyond his control? And furthermore, why would anyone be willing to risk his own credibility and the legitimacy of his religion, when in both cases, it would be so easy to come up with other, easier ways to eliminate the problems?

The Jewish people are known as a stiff-necked people. There is an old adage, "2 Jews, 3 opinions." (I once mentioned this to a man I was teaching and he replied, "NO! 4 opinions!"). We do not "buy a pig in the poke" (hopefully, we don't buy pigs at all...). We are a nation of philosophers, intellectually rigorous and stubborn - yet for over 3,000 years we have clung to the Almighty's Torah. Does it make you wonder?

Torah Portion of the Week

This week's portion tells a story often repeated throughout history: The Jews become prominent and numerous. There arises a new king in Egypt "who did not know Joseph" (meaning he chose not to know Joseph or recognize any debt of gratitude). He proclaims slavery for the Jewish people "lest they may increase so much, that if there is war, they will join our enemies and fight against us, driving (us) from the land." (Anti-Semitism can thrive on any excuse; it need not be logical or real - check out our online seminar "Why the Jews?" at . It's spectacular!).

Moshe (Moses) is born and immediately hidden because of the decree to kill all male Jewish babies. Moses is saved by Pharaoh's daughter, grows up in the royal household, goes out to see the plight of his fellow Jews. He kills an Egyptian who was beating a Jew, escapes to Midian when the deed becomes known, becomes a shepherd, and then is commanded by God at the Burning Bush to "bring My people out of Egypt." Moses returns to Egypt, confronts Pharaoh, who refuses to give permission for the Israelites to leave. And then God says, "Now you will begin to see what I will do to Pharaoh!"

* * *

Dvar Torah
based on Growth Through Torah by Rabbi Zelig Pliskin

When Moshe was told by the Almighty that he would be the leader to approach Pharaoh to demand freedom for the Israelites, Moshe replied:

"Please my Master, send anyone else." (Exodus 4:13).

Why did Moshe seek to avoid this position of leadership?

The Ramban, Rabbi Moshe ben Nachman, explains that Moshe told the Almighty to send anyone else because he believed that any other person in the world would be more fitting than Moshe for this mission.

At first glance this is puzzling. How could Moshe sincerely have thought of himself as unworthy? Rabbi Chaim of Volozhin explained that even if a person is very intelligent and wise and has accomplished very much, he nevertheless might not be working as hard as he should. With his talents and abilities he might have accomplished a lot more if he tried harder. On the other hand, a person who seems to be very lowly perhaps is doing all that he can. The lowly person is reaching his potential, while the great person might be far from it.

For this reason Moshe felt he was unworthy. In his humility, he thought that he was further from fulfilling his potential than everyone else.

This is a lesson for two types of people. Those who feel arrogant and conceited because of their great intellect and accomplishments should be aware that perhaps they are far from reaching their potential. This should lessen their inflated feelings about themselves. For this exact same reason, those who are trying very hard to act in an elevated manner and put in great effort should not feel envious or disheartened when they see others apparently accomplishing more than them.

One's true spiritual level cannot be measured by any mortal. There is no accurate objective means of evaluating any person. The true level of each person is based entirely on effort and this only the Almighty can measure.

(or go to

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Humility does not mean thinking less of yourself.
It means thinking of yourself less.
-- C.S. Lewis

In Loving Memory of My Parents
Beatrice Rosov Messinger
and Tobin Messinger,
of blessed memory,
and Aaron Messinger
"Uncle John"
who dedicated his life to the Family,
was very wealthy and
gave millions to charity.
With love, Betzalel Messinger

Shabbat Shalom,

Kalman Packouz

Postagem: André Veríssimo, Presidente Koah - Kehillah Or AHayim

Tuesday, January 02, 2007

Tradición y Modernidad en el Sionismo

El Sionismo como Revolución moderna
Yossi Goldstein

Mucho se ha escrito sobre la Historia del Sionismo, como movimiento político y como ideología moderna que bebió de fuentes bíblicas, históricas y culturales milenarias. Hace tan solo pocos meses se ha conmemorado el centenario del primer Congreso Sionista y en el transcurso del año 1998 presenciaremos los festejos del Cincuentenario de la creación del Estado de Israel. Estos eventos demandan una análisis reflexivo y merecen un estudio sistemático. En el presente curso estudiaremos las corrientes ideológicas del Sionismo bajo una perspectiva histórica y un énfasis en los dilemas que despertó esta vertiente del pensamiento contemporáneo, cuyos ecos llegan hasta nuestros días.

Introducción El Sionismo como movimiento político y como ideología fue ampliamente investigado en las últimas décadas, fundamentalmente en el Estado de Israel y en los Estados Unidos. Eminentes investigadores de diversas disciplinas intentaron en la década del 70 sintetizar la historia del Sionismo o brindar un análisis crítico de su desarrollo. Recién en esa década se puede hablar de una historiografía más objetiva del Sionismo, acorde con las demandas de la investigación científica en el campo de las Humanidades o las Ciencias Sociales. Como ejemplo de esta tendencia podemos mencionar a Walter Laqueur, "Historia del Sionismo", cuya primera edición en inglés fue publicada en el año 1972 y en hebreo en el año 1974 (traducido al español en edición abreviada en el año 1988).

Asimismo en la década del 70 se reimprimieron antologías del pensamiento sionista o de artículos publicados anteriormente, bajo una nueva perspectiva y con nuevos enfoques brindados en introducciones o revisión de versiones anteriores. Los representantes más prominentes de esta perspectiva son:
Arthur Hertzberg, La Idea Sionista, antología del pensamiento sionista publicada en inglés en el año 1959, que se editó en lengua hebrea en el año 1970. El profesor Hertzberg continúa siendo hoy en día uno de los pensadores y líderes judíos más prominentes de los Estados Unidos.
Jacob Katz, Nacionalismo Judío, ensayos y estudios, antología de artículos publicados por este eminente sociólogo e historiados social de la Universidad Hebrea de Jerusalem a partir de la década del 50, y que fue publicada en hebreo en el año 1983 (con una introducción del año 1979). Sin duda la historiografía del Sionismo se conformó en función del debate dentro de la sociedad israelí en torno a la relevancia del Sionismo en nuestros días y los dilemas surgidos frente al aluvión de inmigrantes de la Unión Soviética por un lado a comienzos de los años 70, y la crisis provocada por la Guerra de Yom Kipur (octubre del año 1973) que dejó profundas secuelas en un plano demográfico (decaída vertiginosa de la "Aliá" o inmigración de judíos, y emigración creciente de israelíes veteranos al exterior o "Ieridá") por el otro.

En lugar de investigaciones reclutadas ideológicamente, como la amplia obra realizada por el Profesor Bentzión Dinur quien fuera ministro de Educación y Cultura en la década del 50 y destacado líder del partido laborista mayoritario "Mapai", surgen nuevas investigaciones con una perspectiva crítica, que ponen énfasis en el carácter revolucionario y modernizador del Sionismo. El primer expositor de tal enfoque fue el historiador Igal Eilam, quien publicó en el año 1972 su "Introducción a una Historia Sionista diferente" en lengua hebrea, y en el año 1978 un curso sobre la historia del Sionismo titulado "De la Visión al Estado, problemas centrales en la Historia del Sionismo", en el cual sintetizó los nuevos enfoques historiográficos. Un segundo representante de esta visión del Sionismo fue el profesor Shlomó Avineri, destacado cientista político de la Universidad Hebrea de Jerusalem, que en el año 1979 publicó "La Idea Sionista, notas sobre el pensamiento nacional judío" (traducido al español en el año 1983).
El intento de congeniar la investigación científica junto con la búsqueda de relevancia del Sionismo en la actualidad, es una pauta central en la historiografía que se desarrolló a partir de la década del 70 y hasta nuestros días. La segunda pauta que podemos resaltar es el enfrentamiento constante surgido a partir de la década del 80 entre pensadores críticos e investigadores más tradicionales (cuya meta es mayoritariamente apologética). Estas pautas son las que condujeron al actual debate entre la denominada vieja historiografía del Sionismo y la nueva, o historiografía "Post-Sionista" (definida asimismo como corriente de los nuevos historiadores o sociólogos críticos).

La transición hacia una visión crítica del Sionismo como movimiento político y como ideología se manifestó claramente en la década de los años 80 y no se restringió al campo académico o universitario. Escritores e intelectuales israelíes de primera línea, tales como Abraham B. Ieoshúa y Amós Oz, se involucraron en la investigación del pensamiento sionista motivados por la necesidad de aportar una base ideológica al proceso de paz iniciado con Egipto (acuerdos de Camp David en el año 1979) y en el contexto de la polarización creciente entre izquierda y derecha sionista. A su vez, profesores de diversas universidades israelíes se involucraron en el debate a pesar de su carácter polémico y controversial, dedicando libros y ensayos sistemáticos al tema combinando perspectivas científicas con declaraciones ideológicas. El profesor Shlomó Avineri comenzó esta tendencia en el libro antes citado, y a él se sumaron profesores de diversos campos como Eliezer Schweid (Filosofía y pensamiento judío, Universidad Hebrea de Jerusalem), Efraim Urbaj (Talmud, Literatura Rabínica y pensamiento judío, Universidad Hebrea de Jerusalem) o Iosef Gorni (Historia del movimiento y del pensamiento sionista, Universidad de Tel-Aviv).

El análisis de los diversos enfoques historiográficos, en función de las dos pautas mencionadas (la búsqueda de relevancia y el enfrentamiento entre historiadores y pensadores de diferentes corrientes), nos acompañará a lo largo del curso que estamos encarando. Dicho análisis demostrará que la historiografía del Sionismo cumplió y cumple aun hoy un rol trascendental en la definición de identidades colectivas y en la legitimación de las bases fundamentales de la sociedad israelí.

El primer eje del curso consistirá en analizar la dimensión revolucionaria e innovadora del Sionismo y la tensión generada durante el Siglo XIX entre la tradición judía y la modernización. El segundo eje se referirá al dilema de la normalización del pueblo judío versus la conservación de una identidad espiritual diferenciada, central en el desarrollo del pensamiento sionista. El tercer eje intentará dilucidar el dilema de la unidad del pueblo judío en torno a un Estado judío soberano y los dilemas del pensamiento sionista en la era del Estado de Israel. El cuarto y último eje de este curso abarcará los dilemas actuales del pensamiento sionista con miras al Siglo XXI: el debate en torno al "Post-Sionismo", las nuevas historiografías, la búsqueda de una renovación ideológica y la actualización del Sionismo bajo la perspectiva del cincuentenario de la creación del Estado de Israel.

Tradición y Modernidad en el Sionismo:
El Sionismo es sin duda una ideología nacionalista que en el contexto del siglo XIX adoptó ribetes modernos en función del despertar de los pueblos europeos, su reacción a las conquistas de Napoleón y a la difusión de los ideales de la Revolución Francesa. La movilización de masas y el concepto de soberanía popular calaron hondo en las diversas corrientes nacionalistas, si bien no en forma homogénea o con resultados similares.

Otros pueblos europeos transitaron su modernización con enormes dificultades, como ser la división política interna (Italia y Alemania) o la pugna entre regímenes conservadores monárquicos y el anhelo popular de mayor participación en la vida pública. Sea como sea los movimientos nacionalistas europeos encararon la voluntad de transformación estructural reclutando al pasado como agente que legitimiza el cambio.

No en vano el Romanticismo tuvo un impacto enorme en el pensamiento nacionalista europeo, invocando el concepto de Nación como ente orgánico viviente que busca una armonía que supuestamente existió en el pasado. El pueblo judío ingresó en la era moderna muy dividido geográficamente y con serias fisuras a nivel cultural y religioso. Las luchas entre el Jasidismo y los "Mitnagdim" (opositores al movimiento Jasídico) dejaron cicatrices abiertas, y uno de los ejes centrales de discusión fue el Mesianismo. La corrientes Jasídicas asimilaron más activamente la dinámica del mesianismo judío, a través del estudio de la Cabalá, el uso de sentimientos como el entusiasmo o fervor, y la permanente búsqueda de respuestas al malestar de las masas judías empobrecidas. Las "Ieshivot" rabínicas lituanas promovían una visión intelectual y elitista del Judaísmo, ajena en gran medida a toda expectativa mesiánica real a corto plazo. Por sobre todo la ruptura era no solo en un plano religioso y sociológico sino que estaba fuertemente signada por diferencias geográficas.

El Judaísmo del Siglo XIX estaba ampliamente preparado para asimilar en forma rápida el impacto de la modernidad. En occidente, Baruj Spinoza (Amsterdam, Siglo XVII) y Moisés Mendelsohn (Berlín, Siglo XVIII), marcaron los primeros pasos de la modernización del Judaísmo, a través de la incorporación del racionalismo y del Iluminismo. Con el avance de la modernización en Europa, no solo que las filosofías e ideologías modernas se imponen políticamente sino que a la vez cambia la imagen del judío ante el gentil y la auto-imagen del propio judío. Antes de que la Emancipación (proceso de adquisición de igualdades políticas o ciudadanía por parte de los judíos) se convierta en un fenómeno generalizado, en la segunda mitad del Siglo XIX, la predisposición de amplios sectores dentro del pueblo judío hacia el cambio estaba claramente anunciada. Personajes como el poeta Heinrich Heine y otros prominentes miembros de la nueva élite intelectual judeo-alemana como Abraham Gueiguer o Leopold Zuntz, todos ellos activos en el Comité (Verein) para la promoción de las Ciencias Judaicas, sintetizaban en la primera mitad del Siglo XIX los dilemas centrales del judío moderno: Nacionalismo judío versus nacionalidad alemana (o cualquier otra), identidad particular versus cultura cosmopolita o voluntad de incorporarse a la civilización occidental, innovaciones en el Judaísmo con miras a mantener una misión o rol universal en la era moderna versus auto-encerramiento y estancamiento en el pasado. Sin emitir un juicio valorativo en torno a esos dilemas, se puede argumentar que el Judaísmo no pudo quedar ajeno a los procesos que transformaron a la sociedad europea, la historia del pueblo judío no se determinó en un vacuum (vacío) sino fue el producto de la interacción entre las diversas comunidades judías diseminadas en distintas latitudes y los pueblos que las rodeaban. La condición judía en este contexto no pudo definirse en forma aislada sino que debió necesariamente moldearse en función de procesos históricos y sociológicos que se iniciaron en la sociedad mayoritaria, procesos que una minoría débil y perseguida no podía frenar o esquivar.

El impacto en el Judaísmo de los ideales libertarios del Iluminismo y de la Revolución Francesa por un lado, y del despertar nacionalista por el otro, fueron muy significativos y se tradujeron en una búsqueda de nuevas identidades o corrientes del pensamiento que den respuesta a la situación del pueblo judío en el Siglo XIX. En una era signada por la diversidad de ideologías, el protagonismo de las masas, y el concepto de Estado-Nación, es lógico entender porqué surgen corrientes en el Judaísmo que incorporan las tendencias y procesos de la modernización europea. Una de las principales corrientes que asumió esta función fue el Sionismo.
En verdad el Sionismo no hubiera sido posible sin la existencia de una historia milenaria y de un pasado que forjó la identidad del pueblo judío hasta la era moderna. Sin la añoranza hacia Eretz Israel, las plegarias dirigidas a Tzión (Jerusalem) como eje central, y la lengua hebrea como código cultural conectado a la expectativa mesiánica de retorno a Tzión, es muy probable que no hubiera surgido un movimiento nacional judío en el Siglo XIX. No obstante, al mismo tiempo la nostalgia del pasado y la perspectiva de un retorno a la historia activa de los pueblos no hubieran sido capitalizados sin los procesos modernizantes que surgieron en Europa a partir de la Revolución Francesa.

El Sionismo como Revolución moderna:
Jacob Katz, sociólogo e historiador social, ha definido al movimiento nacional judío como una "síntesis dialéctica" entre el Judaísmo tradicional (tesis) y la disolución o desaparición (antítesis). En otras palabras, ya hacia fines de la década del 50 Katz acentuó el carácter transformador del Sionismo ("Idea y realidad en el nacionalismo judío", 1959, p. 11 en hebreo, en antología de 1983). No obstante, Katz resaltó a su vez la importancia del componente tradicional en la síntesis que se desarrolló durante el Siglo XIX. No en vano dos de los denominados precursores del Sionismo en la primera mitad del Siglo XIX eran rabinos y legitimaban su nacionalismo en función de un "mesianismo activo": Iehudá Alkalay y Tzvi Kalisher. Según Katz esta corriente fue un brote de "nacionalismo espontáneo", en una etapa histórica en la cual aun no se habían manifestado en forma plena las condiciones de disolución de la sociedad judía tradicional.
El marco tradicional fue sin duda imprescindible para iniciar la etapa moderna de nacionalismo judío. Pero, según Katz, este proceso histórico "inmanente" maduró y acarreó consecuencias significativas recién a partir de la década del 80. Entre los factores decisivos para la maduración del proceso debemos mencionar al movimiento antisemita, ampliamente investigado por el profesor Katz, y los pogroms de la Rusia Zarista. En otras palabras, la dimensión político-sociológica es fundamental para comprender el carácter dinámico y renovador del pensamiento sionista.

Esta visión fue ampliamente compartida no solo por historiadores israelíes, sino que fue avalada a la vez por pensadores judíos norteamericanos como Arthur Hertzberg. También Hertzberg enfatizó la interacción entre la tradición mesiánica del Judaísmo y los elementos transformadores del Sionismo, pero estableciendo la primacía de la dimensión revolucionaria: " El hecho que identifica al nuevo Sionismo y lo convierte en un punto de transformación en la historia de Israel es que sus valores primarios fueron tomados del entorno general, en este caso se equipara al mesías con la visión de libertad personal, la liberación nacional y justicia económica y social, es decir con la creencia en el progreso, característica del Siglo XIX" (Introducción, p.3 en hebreo).La historiografía clásica (de la década del 50 hasta la década del 70) veía pues en el Sionismo un intento moderno de liberación nacional, reincorporación a la historia universal y alejamiento de las pautas características de la sociedad tradicional basada en la pertenencia religiosa. Hertzberg fue mucho más categórico en sus conclusiones al establecer que el Sionismo se apartó del pasado judío, basado en la idea de la existencia de un "reino de Cohanim y pueblo sagrado expectante por la llegada del mesías", para definir una nueva identidad judía sin precedentes (Ibid., p. 6).

En la década del 70 el historiador Igal Eilam partió de esa base para definir al Sionismo como "un intento de auto-determinación judía renovada, una respuesta global a la existencia judía en el mundo moderno" (De la Visión al Estado, p. 13 en hebreo). Según Eilam el Sionismo generó una "revolución cultural" con amplias proyecciones en la sociedad israelí de nuestros días. En otras palabras, el pensamiento sionista fue una de las consecuencias de la secularización y la decaída de la religión en la Europa moderna. La definición del Judaísmo en base a la dimensión nacional y no en función de la fe religiosa, el pueblo y sus necesidades nacionales precede al destino mesiánico (Ibid., cap. 2, p. 17).

¿Cuál es entonces el elemento novedoso en las concepciones de la década del 70? Ya no solamente se analiza la dimensión revolucionaria y transformadora del Sionismo sino también su impacto en la sociedad israelí, su relevancia para solucionar los dilemas actuales. Tal es el enfoque que elevan Igal Eilam y Shlomó Avineri por un lado, desde una óptica de la investigación académica, y los escritores A.B. Ieoshúa ("A favor de la normalidad", 1980, versión hebrea original) o el profesor-jurista-político de izquierda Amnón Rubinstein ("De Hertzl a Gush Emnunim y de regreso", 1980, versión original en hebreo), por el otro, bajo una perspectiva política claramente anunciada.

El mensaje central de toda esta literatura es el siguiente: El Sionismo sigue latente y es relevante en nuestros días, aun mantiene un rol vital en la vida judía: ser la garantía de la existencia judía en la época moderna (Eilam, p. 95). Shlomó Avineri lo advirtió en forma clara en su libro "La Idea Sionista" (1983 en versión española), cuya introducción se titula "el Sionismo como revolución" y su epílogo se denomina "el Sionismo como revolución permanente". Avineri advierte en el prefacio que la idea del libro surgió luego de que el laborismo perdió las elecciones del año 1977 y él tuvo que renunciar a su cargo como director general del Ministerio de Relaciones exteriores de Israel para retornar a su cátedra en la Universidad Hebrea de Jerusalem (p.10). Más allá de su identificación personal con una parte del espectro político israelí Avineri intentó rescatar los elementos revolucionarios del Sionismo en general, analizando en forma novedosa los elementos centrales del pensamiento sionista a través del prisma de sus principales exponentes. Para Avineri el Sionismo se define como "un fenómeno post-emancipatorio" y moderno que va mucho más allá de los lazos históricos con la ancestral Tierra de Israel o con el idioma hebreo como lengua sagrada, en el cual priman los ideales generados por la Revolución Francesa, y por ende constituye "la revolución más fundamental en la vida judía" (p. 24).

Hasta aquí la tesis de Avineri no innova sino solo sintetiza y ejemplifica, su aporte fundamental se manifiesta en el epílogo, cuya título insinúa un llamado a mantener la dimensión dinámica del Sionismo, su búsqueda de ideales y de nuevos desafíos. El Estado de Israel, de acuerdo a Avineri, debe continuar siendo el símbolo de la dimensión pública y normativa en el Judaísmo, un modelo tanto para israelíes como para los judíos de todo el mundo. El rol central de Israel como centro normativo o marco de referencia, puede perderse si se normaliza la vida en el estado judío o se intenta imitar la realidad socio-económica existente en otros estados modernos y occidentales. El Sionismo debe ser "una revolución social de largo alcance... una revolución contra la historia judía" (p. 257).

Resumiendo, el nuevo interés puesto en el Sionismo en la década del 70 y que impulsó significativamente su investigación fue producto de las transformaciones de la sociedad israelí a partir de la Guerra de Yom Kipur, el desinterés por lo ideológico, el balance demográfico negativo, la condena del Sionismo en el mundo, el cambio de gobierno (de Itzjak Rabin, premier laborista a Menajem Beguin, premier del Likud a partir de su triunfo en las elecciones de mayo del año 1977), y el inicio del proceso de paz con Egipto en ese mismo año con la culminación de los acuerdos de Camp David en 1979.

En una era de enormes transformaciones para la sociedad israelí no es casual que las élites intelectuales, mayoritariamente identificadas con el establishment de izquierda, retornaron a las bases ideológicas del Estado de Israel para legitimizar nuevamente la vitalidad del Sionismo y renovar la confianza en un futuro de mayor esperanza, de cohesión interna en torno a viejos ideales, y de conservación de la misión histórica de unidad nacional e identificación con los judíos del mundo.

La dimensión revolucionaria del Sionismo fue rescatada para tratar de resolver problemas actuales, como ser la amenaza de disolución de la identidad nacional que el Sionismo supo implantar con éxito.

En las próximas dos clases veremos cómo se continuó esta pauta central del pensamiento sionista en la década de los años 80, y nos remitiremos a los principales pensadores sionistas para analizar la dimensión revolucionaria o transformadora del Sionismo.
Para aquellos lectores que deseen profundizar el tema tratado en nuestra primera clase sugiero remitirse a las siguientes fuentes:
Avineri, S., La Idea Sionista, notas sobre el pensamiento nacional judío, Jerusalem, La Semana Publicaciones Co., 1983, introducción, pp. 13-24, epílogo, pp.247-257. Laqueur, W., Historia del Sionismo, Jerusalem, La Semana Publicaciones Co., 1988, conclusión: Trece tesis sobre el Sionismo, pp. 443-456.


"If I am nothing to myself, who will be for me? If I am for myself alone, what am I? And if not now, when?" --Hillel

Dos Chaverim de Lisboa:
No site da Hehaver ( ) encontrarão o artigo que saiu hoje no Expresso sobre a Ohel Jacob

“ No mesmo domingo em que, nas igrejas católicas, se celebrava o anúncio da vinda do Messias feito por São João Baptista e que a Comunidade Israelita festejava no Fórum Lisboa a Hanukat (sagração do Templo de Jerusalém), um pequeno grupo dava um passo decisivo para o reencontro com as suas origens.
Num terceiro andar do bairro lisboeta do Rego procedia-se à rededicação de uma sinagoga, de ora em diante, o lugar de reunião daqueles que não encontraram acolhimento na comunidade judaica dominante na capital.
São duas dezenas de pessoas, residentes na Grande Lisboa, e que, de diversas formas, foram tomando consciência das suas raízes judaicas. O que para alguns foi uma mera curiosidade, para outros desencadeou um desejo de saber mais sobre a fé dos seus antepassados e dos ritos que, de tanto passarem secretamente de geração em geração, acabaram por divergir da matriz original.

"Muitos de nós depararam na família com vestígios de antigos rituais, fosse a forma como as avós ou as mães acendiam as velas, fosse a forma como matavam as galinhas" , explicou ao EXPRESSO Marco Moreira, de 26 anos, gestor de tráfego e presidente da nova comunidade.

"Sentimo-nos sempre mal amados"
Este reencontro com as origens levou a um processo de aproximação ao judaísmo. Adriana Sousa, economista, de 58 anos, começou a frequentar a sinagoga Shaarei Tikvah, da rua Alexandre Herculano, em Lisboa. "Lá sentia-me em paz". Mas o reencontro não foi fácil. "Sentimo-nos sempre mal-amados", coisa que não sucedeu junto dos judeus ashkenazi, ou seja, originários da Europa Central e do Leste. Contrariamente aos católicos e muçulmanos, os judeus não fazem proselitismo: considerando-se o povo eleito, não procuram atrair novos crentes. Os não nascidos de mãe judia têm de seguir um processo de adesão, em geral moroso e rigidamente codificado.

As dificuldades encontradas na principal sinagoga lisboeta magoaram também Beatriz Ferenczi Gomes, de 54 anos, professora francesa de origem húngara, actualmente radicada em Portugal. "Nunca percebi como, querendo nós voltar ao judaísmo, nos fechavam a porta". Tanto mais que, nascida de pais judeus, teve "parte da família morta nos campos de concentração".

Esther Mucznik, dirigente da Comunidade Israelita de Lisboa, disse ao EXPRESSO que esta pequena comunidade "não terá querido seguir os trâmites normais de adesão ao judaísmo que demoram o seu tempo" . É uma explicação, da qual, um frequentador habitual da mesma sinagoga discorda. Aron Katzan, engenheiro civil de 70 anos, nascido nos Açores mas de origem polaca, tem dificuldade em entender que as pessoas em causa, "tendo ascendência judaica e vontade de regressar à fé dos seus antepassados não seja mais bem acolhida". Por isso, junto com outros familiares e dirigentes da associação Hehaber, responsável desde os anos 30 pela abertura e manutenção de uma pequena sinagoga de judeus ashkenazi, a Ohel Yaakov, colaborou no processo de associação do mesmo templo (que, ao longo dos anos, foi tendo diversas localizações) à nova comunidade.

A fé e humor acima do luxo

Esta, após diversos contactos desenvolvidos em Londres e Nova Iorque encontrou acolhimento por parte do rito Masorti (conservador), mais aberto que o ortodoxo às novas conversões. O rabino Jules Harlow, vindo propositadamente de Nova Iorque para a cerimónia de rededicação, mostrou-se impressionado com o entusiasmo desta comunidade, animada de um grande desejo de "recuperar as raízes abruptamente cortadas há 500 anos". Aludindo ao Sermão do Sinai, referiu que o importante num templo, "não é o luxo do edifício mas a fé de quem o frequenta".
Uma fé que não é inimiga do bom humor. O ambiente neste grupo, com cerca de um ano e que congrega, em partes iguais, pessoas abaixo e acima dos 40 anos, é descontraído. Ao ponto de a forma de explicar aos convidados a diferença entre um rabino ortodoxo, um rabino conservador e um rabino reformista tenha sido contar uma anedota.
À cerimónia religiosa seguiu-se a festa da Hanukat, com partilha de comida e bebida, para a qual os vizinhos foram convidados. "Ao princípio houve alguma desconfiança mas penso que, com o tempo, seremos bem aceites" , referiu Marco Moreira.”


CAIR = Council of American Islamic Relations = Fifthcolumnists in America
Stuck Mojo = Rock band = Message with AUDIO

Please, watch this video. Do not pass go, do not collect $200 Euros. Watch this video.

For the Cause of Allah
http://cuanas. blogspot. com/

My opinion is that this message and music from Stuck Mojo is NOT jingoist. It is a wake up call to open understanding of the insidiousness of the fundamentalist threat and defend liberty.




See Ahmadinejad meeting with some Neturei Karta Jews in New York City.


Neturei Karta crackpots are traitors to the Jews for helping Iranian Hitler-imitator Ahmadinejad who is planning to wipe Israel off the map with nuclear weapons. Now in response "Operation Screwball" has been initiated to help wreck & ruin these self-haters, and Jewish traitors out of Monsey ,I am sure Iran will welcome them with open arms. These people are always on the news and billed as "Orthodox Rabbi's from Monsey and Broklyn, which not only makes orthodox Jews look bad, but also makes Monsey and Brooklyn look bad in the eyes of the world, now is your chance to protest against these crazy people, and help run them out of Monsey and Brooklyn.

NK with Arafat NK with Louis Farrakan NK with "The New Hitler" NK with leader of Hamas Terror Org.

The Satmar Chassidic court added its voice Thursday night to a call by Ashkenazi Chief Rabbi Yona Metzger to put Neturei Karta members in Cheirem (Boycott) These are the same members who participated in a two-day Holocaust denial conference in Teheran this week.

The members of the anti-Zionist Neturei Karta group were photographed hugging and kissing Iranian President Mahmoud Ahmadinejad, an anti-Semite who has repeatedly called for the State of Israel to be “wiped off the map” and who promised at the conference that Israel would “soon no longer be.”

The statement called on Jews “to keep away from these deranged madmen and condemn their actions,” an order tantamount to placing the men in cherem (excommunication), similar to the call by Rabbi Metzger, Chief Rabbi of Israel, on Thursday.

The participation of the Neturei Karta members at the conference organized and led by Ahmadinejad was “an act of madness,” said the Satmar statement...

Click on the image to see the Kol Koreh signed by the Satmar Rebbe, Hagoen R’ Zalman Leib Teitlebaum Shlita against Neturei Karta.


OPERATION SCREWBALL will legally bring to the attention of the Orthodox Jewish community that a group exists in their midst, claiming to represent them, that collaborates with the KILLERS OF JEWS in direct violation of every precept in the Torah! Orthodox Rabbis from across the spectrum has condemned this evil group who are religious fakers. We will also bring to the attention of Neturei Karta that the days during which their antics went undisturbed have come to an abrupt end. Not only are they disturbed but they are not Orthodox Jews , they mechalel Shabbos, (They attend "Death to Israel Rallies" with known Arab terrorists and carry signs and use loudspeakerson Shabbos) they are fakers who just happen to wear orthodox-looking clothing.


These are the traitors-names-home addresses phones for your info. It is your right to call them! (Legally) keep them out of your shuls, do not hire them to do any work, toss them out of any store they come to! . Remember throw them out of your synagogues, boycott whatever company they own, and ask any store they work at to have them fired from their jobs. Lets teach these traitors a real lesson about those who desecrate the MEMORY OF 6 MILLION REAL LIVE JEWS BUTCHERED IN THE HOLOCAUST! WE MUST (legally) RUN NETUREI KARTA OUT OF THEIR HOMES AS WELL!



DAVID FELDMAN - son of Rabbi Feldman- 15 OLD NYACK MONSEY-home phone 845-426-6812

WILLIAM MORDECHAI WEBERMAN - 367 MARCY APT 4R BROOKLYN home phone - 718-384-8218 direct liaison to Arab terror groups and neo-nazis for NK

NACHMANN DEUTSCH - 28 CALVERT MONSEY - owns a company that does home improvement and construction.

CHAIM LEFKOWITZ - 88 N SADDLE RIVER MONSEY home phone 845-3871-3139


TEL #212-795-6074

HILLEL DEITCH 9 WALTER RUN MONSEY - 845-425-1924 another leader of Neturei Karta


The men above get around all over the world, here they are in Ramallah at Yasser Arafat's Funeral, if they go to such lengths to prove their crazy points, shouldn't you be in attendance? its right down the block if you live in Monsey if you live in Brooklyn, a bus will be arranged leaving from Manhattan's Jerusalem Pizza

Postagem: Andre Verissimo,
Presidente Koah, Director CEIMOM