EL AMOR VERDADERO

Rav Michael Laitman

El ser humano es el centro de la realidad - tanto los Mundos Superiores como este mundo corporal, con todo lo que abarcan, fueron creados sólo para él y parece difícil entender que para este diminuto ser humano- que no capta más que el equivalente de una fibra de este mundo, por no mencionar los Mundos Superiores que son infinitamente sublimes. El Señor se tomó la molestia de crear todo esto”, (Rabí Yehudá Ashlag, Introducción al Libro del Zohar, ítem 3).
¿Cuánto se ha escrito y hecho en nombre del amor? Sin embargo, ¿quién de nosotros puede decir que realmente sabe lo que es? Todos queremos ser amados, queridos, sentirnos seguros, tranquilos y pacíficos. Si buscáramos recordar los momentos más felices de nuestra vida, descubriríamos que fueron aquellos en los que nos sentimos queridos. Todos queremos amar, entregar el corazón a nuestros familiares; pero en realidad, no siempre sabemos cómo hacerlo. La sabiduría de la Cábala nos explica cuál es la razón de esta necesidad tan profunda e interna de amar y sentirnos amados, además de cómo conseguir el amor pleno y eterno.

El deseo es amar El origen de todos nosotros proviene de una sola alma creada por el Creador, llamada el alma de Adam HaRishón (El Primer Hombre, en hebreo). Los cabalistas explican que la naturaleza del Creador es el amor y otorgamiento absolutos, mientras que la del alma de Adam HaRishón es el deseo de recibir placer y deleite. El Creador creó el alma por puro amor; por lo tanto, el deseo interno imbuido en ésta es amar. Así, el placer más grande que el alma es capaz de sentir es el placer del amor. Pero ¿cómo podría ésta realizar este anhelo y lograr amar al Creador?

Plan de entrenamiento El Creador diseñó un plan de entrenamiento” especial para que el alma desarrolle el deseo de amar. Primero, la dividió en múltiples partes llamadas almas individuales, y se ocultó de ellas. Éstas recibieron un deseo egoísta -de recibir amor- y luego fueron vestidas en cuerpos de este mundo. Los cabalistas explican que es difícil sentirlo en nuestra vida cotidiana, ya que el Creador se oculta de nosotros, Él nos ama inagotablemente. No obstante, los demás seres humanos no están ocultos de nosotros, lo cual nos permite practicar” con ellos el amor al prójimo, para luego llegar al amor al Creador.

Es decir, a través de nuestras relaciones con los demás, aprenderemos a elevarnos por encima de nuestro deseo innato de recibir amor egoístamente, y adquiriremos la naturaleza del mismo Creador. Cuando esto suceda, volveremos a nuestro estado pleno: unidos en una sola alma, y habiendo alcanzado el placer supremo que quiso impartirnos el Creador, el placer resultante del amor y el otorgamiento. Entonces, Él volverá a revelarse entre nosotros, permitiéndonos reciprocarle con amor, debido a la práctica” del amor hacia los demás que hayamos adquirido. Como una criatura recién nacida Nuestro plan de entrenamiento diseñado por el Creador incluye varias etapas, en las cuales aprenderemos cómo reconectarnos con el resto de los fragmentos del alma de Adam HaRishón. Este proceso de evolución del deseo de amar se asemeja al del crecimiento de una criatura recién nacida. Al principio, el individuo siente su propio deseo únicamente, y se ve a sí mismo como el centro del universo. Necesita amor y demanda atención, como un bebé. Al ir creciendo y desarrollándose el deseo de amar, el individuo aprende que le conviene cooperar y crear lazos de amor con su entorno, para ganar así lo que no puede conseguir por sus propios medios. Mientras más crece el deseo del hombre, más disfruta aprovecharse del prójimo. Piensa que sería más feliz si dominara al resto de las personas y las usara para su propio bien. Pero al alcanzar la última etapa de su desarrollo, descubre que lo que más le falta es la capacidad de amar y otorgar ilimitadamente, como el Creador. Tal como los padres aman a sus hijos Uno de los más grandes placeres que conocemos es el de criar a nuestros hijos. Pese a toda dificultad y sacrificio que esto implica, la mayoría en el mundo desea tener hijos y dedicarles todo su tiempo. El amor y la entrega a ellos proporciona el más grande deleite. Si amáramos a toda la humanidad como a nuestros hijos, la vida sería mucho más simple. Sin embargo, nuestra realidad actual es totalmente inversa. Entonces, ¿cómo podríamos desa-rrollar en nuestro corazón un amor hacia los demás como si fuesen nuestros hijos?El que realmente lo busca, sin desistir, descubre la sabiduría de la Cábala, el método que nos permite llegar al amor verdadero.

Alcanzando la naturaleza del Creador En nuestra época, en la que la Cábala se revela entre las masas, todas las almas están recibiendo la oportunidad de aprender cómo amar al prójimo. El que responde a este despertar interno en su corazón, puede estudiarla y llegar a experimentar el amor. A través de esta sabiduría ancestral, el hombre llega a familiarizarse con los deseos de las demás almas y a amarlas incondicionalmente, como el Creador ama el alma de Adam HaRishón, de la que todos nosotros somos parte. De este modo, junto al resto de la humanidad, el hombre logra alcanzar la naturaleza del Creador y amar como Él. Cuando todos nosotros sepamos amar uno al otro, podremos reunirnos y volver a existir como una sola alma, volviendo a nuestro estado perfecto, y alcanzando la unión eterna con el Creador.

El rabino Dr. Michael Laitman es máster en cibernética, doctor en filosofía y cábala, profesor de ontología y teoría del conocimiento. Es fundador y presidente de Bnei Baruj y del Instituto ARI, en Israel.

Fonte:
Yehudah Ben Abraham
Oneg Shabat

Give Israel Your United Support

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Thursday, May 31. 2007
UK Union Votes in Favor of Boycotting Israel
Various UK academic unions and associations have been going back and forth on the issue of boycotting Israeli Academic institutes, condemning "Israeli academia's cooperation with the occupation" and calling on Israel to pull out of the West Bank.Yesterday at the UCU (University and College Union) conference, a motion was passed to support the campaign for an academic boycott of Israel - 158 for, 99 against, 17 abstentions. The decision passed was NOT a boycott but rather a call to continue discussion of this campaign.The UCU head, Sally Hunt, is AGAINST the boycott initiative. Responding to the votes yesterday afternoon, she said: 'As I have made clear in the past, and as I reiterated on the floor of congress this morning, I do not believe a boycott is supported by the majority of UCU members, nor do I believe that members see it is a priority for the union'.'Today's motion on boycott means all branches now have a responsibility to consulate all of their members on the issue and I believe that every member should have the opportunity to have their say. The earlier motion means that any future calls for a boycott must pass key tests before a boycott can implemented.'Click on our Act Now button to send a supportive message to Sally Hunt. Ask her to keep her word and get this issue in front of all union members and get a complete vote before going forward with this boycott.Please take a moment and mail this alert to your friends - let's get as many people as possible to stand up against this boycott act.
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Tuesday, May 29. 2007
Giyus.org poll - which is the most important topic in your view?
Most of Giyus.org members are activists that have been supporting Israel for quite a while. As veterans in the field of "Hasbara" (or explaining Israel's side to the world), we'd like to ask you to take a moment of your time and tell us what you think is the most important issue we should tackle in Giyus.org. Please click below to vote in our poll:

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Sunday, May 13. 2007
This year on May 14th we all wear black
The following message has been circulating online for a few days."14.05.07 - All of Israel in BlackOn the 14th May 2007, all of Israel's citizens will wear black shirts to mark the many months since the Israeli soldiers were captured.In July 2006, ten months ago, Ehud Regev, Gilad Shilat and Ehud Goldwasser were captured. Almost a year later, no one has heard anything from them. We don't know where they are, if they are alive, what their conditions are, or what happened to them during this period. Almost a year and their families don't function, and do everything to return them to their homes. Almost a full year and no one does anything to bring them home.Almost a year has passed, and no one knows when this nightmare will be over. We can not let this subject go unnoticed from the daily agenda!!We, the citizens of Israel unite together in hope that the soldiers will be returned to their homes quickly.These three soliders went out to defend our country!! To defend us!!On 14 May 2007, Monday, we will all be in black shirts, and we call to you, Ehud Olmert, return these soldiers to their homes, and the normal lives their had before.Please publicize this to all who you know, however you can.*Being in Israel is not essential to this event!!! We can all raise awareness*"Join us and spread this along.
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Monday, April 23. 2007
Israel Remembers Its Fallen and Prepares for 59th Independence Day
Israel remembers its fallen, the men and women who gave their live so that we could live here in peace. Israel remembers the children, women and men, that lost their lives in terror acts. Our battle is not over yet, as Israel prospers it must remain strong and alert for future battles - only a strong Israel can lead to peace. Below is a collection of movies remembering our fallen, paying tribute to the IDF and preparing for the 59th Independence Day celebrations.
Israel, Our Path is not easy
I have no other country
Brothers in Arms - Tribute to the IDF
Cool Facts About Israel
How it all began - Ben Gurion Announces the State of Israel
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Saturday, April 21. 2007
Increased Activity in the Giyus.org community
Recent alerts showed increase level of activity in the Giyus.org community. Our alert about the UN signaling Israel out as the sole violator of women's rights made so many people frustrated they just had to do something about it. As a result, hundreds of you sent complaint letters to the UN women's rights committee. Many people also forwarded that alert to their friends and family urging their action as well.The last alert regarding the UK Journalists Union boycotting Israel created a wave of supportive comments to Toby Harnden, a union member, which stood up against the boycott act (Hat tip to the anonymous user which reported Toby Harnden's article to us).In general we're seeing increased click rates on our alerts, increased emailing of alerts to friends and much more action all around.We'd like to thank you all for you support. Please keep up this level of activity and help us make Israel's voice heard online and in the media. Click here if you'd like to report articles or movies that require Giyus action. Click here to invite your friends to join Giyus.org today.
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Hamas Targets Children for Hate

A Hamas TV station recently used a Mickey Mouse look-alike on a children's show to promote the destruction of the State of Israel and the most virulent anti-Semitism, while the the terrorist regime's online children's magazine also teaches hatred of Jews and Israel. Hamas has taken another step to indoctrinate children into its culture of hate, and as we continue to monitor and report this outrage, it is clear that ADL’s fight against anti-Semitism in the Arab world is more critical than ever.

Upcoming Extremist Events
ADL's Schedule of Upcoming Extremist Events is a dynamic database of future planned events by the Ku Klux Klan, neo-Nazis and other extremists. The schedule includes dates, locations and event details, as well as an archive of events by previous year and state. With upcoming extremist events planned from Georgia to New Jersey to California, the schedule is a critical resource in the fight against hate and extremism.

Interfaith Pioneer
Eugene Fisher, a pioneer in promoting dialogue between Catholics and Jews, was recently honored with the ADL Dr. Joseph L. Lichten Award in Catholic-Jewish Relations. The award, presented at ADL's annual Shana Amy Glass National Leadership Conference in Washington, D.C., recognizes Dr. Fisher for his work with the Catholic and Jewish communities during the past three decades.

Law Enforcement Officers L.E.A.R.N. from ADL
ADL's Law Enforcement Agency Resource Network (L.E.A.R.N.) Web site provides up-to-date information about extremist trends, tactics and criminal activities, resources related to hate crimes and officer safety, and a hate symbols database. It also provides information about ADL training opportunities for law enforcement.

Shema Israel

http://judaismoreformista.blogspot.com/2007/05/shema-israel.html

Parashat Naso

Rabino Aron Tendler

Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.

1st Aliya: The family of Gershon is assigned to carry the curtains and tapestries of the Mishkan. The family of Merrari is assigned to carry the beams, poles, and sockets that comprised the walls of the Mishkan.
2nd Aliya: The families of Gershon and Merrari are counted.
3rd Aliya: The laws regarding sending out of the camp: the Mitzora, the Zav (a type of discharge), and anyone who has come in contact with a dead body, are stated. The law of stealing from a convert (making restitution if someone steals from a convert who then dies without any heirs) iscommanded.
4th Aliya: The laws and procedures for the Sotah - the accused adulteress; and the Nazir are explained.
5th & 6th Aliyot: Being that the Leviyim were to be in direct exchange for the first born, Moshe counts all the first born in the rest of the nation. Their total was 22,273. The extra 273 first born are instructed to redeem themselves from Aharon the Kohain for 5 silver shekels.
7th Aliya: The Korbonos offered by the princes of each Shevet at the inauguration of the Mizbeach are listed.
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Haftorah Naso Shoftim 13:2

Around the year 2790 - 971 b.c.e., the Bnai Yisroel were subject to the rule of the Pilishtim. In the year 2810 - 951, Shimshon became the Judge - Shofet of the nation and served his people as both their greatest Tzadik and greatest warrior. This week's Haftorah tells the story of Manoach and his wife, the parents of Shimshon (Shoftim Cap. 13).Manoach's wife was barren, and in response to her Tefilos, Hashem sent an Angel, disguised as a man, to tell Manoach's wife of her impending pregnancy. The child would have to be a Nazir from the moment of his conception, and he would grow up to save the Jews from their enemies.Manoach requested from Hashem that the "man" appear a second time, and the Angel appeared a second time. The same instructions were repeated to both Manoach and his wife, after which Manoach invited the "man" to join them for a meal. The "man" refused the invitation but suggested to Manoach that he offer a Korban to Hashem. Manoach did so, and as the flame rose to consume the offering, the "man" entered the flames and disappeared. Manoach and his wife then realized that the "man" was really an Angel, and understood the divine significance of their, yet to be born, child.The connection to our Parsha is the fact that Shimshon was to be a Nazir. The commentaries explain that in contrast to the laws of the Sotah – the accused adulteress, it was the merit of Manoach's wife which brought about the birth of Shimshon.Shimshon is among the most difficult figures in Jewish history to understand. For a comprehensive presentation and explanation see, "Samson's Struggle", by Rabbi Gershon Weiss.

Parashat Naso

Rabino Yehudah Prero

YomTov, vol. XIII, # 2Week of Parshas Naso Topic : A Celebration of Preparation

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This post is dedicated to the merit of Mordechai Leib ben Ita. May he have a refuah shelaimah.

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The Torah tells us about the three “pilgrimage” festivals – the Shalosh Regalim. In the discussion of the Shalosh Regalim, we find (Devarim 16:16) the following command: Three times in a year all your males should appear before Hashem your G-d in the place that He shall choose; in the Feast ofUnleavened Bread (Chag HaMatzos), and in the Feast of Weeks (Chag HaShavuos), and in the Feast of Booths (Chag HaSukkos). . . .

The names assigned to the holidays for the most part appear to correlate to an event or commandment associated with the holiday. To start, the holiday of Sukkos is aptly named. On this holiday, we are commanded to dwell in Sukkos that commemorate our dwelling in “Sukkos” during the sojourn in the desert. The name assigned to Pesach, “Chag HaMatzos,” is also appropriate. On this holiday, that celebrates the exodus of the nation of Israel from Egypt, we have the commandment to eat Matzo, which reminds us of the bread that had no time to rise while the nation swiftly departed Egypt.

The name “Chag HaShavu’os,” however, does not appear to fit this mold. We know that we have a commandment to count the days and weeks between Pesach and Shavu’os – Sefiras Ha’Omer. Yet, the holiday of Shavu’os, as we find in the holiday prayers, is referred to as the “Z’man Matan Toraseinu,” “The time of the giving of our Torah.” The holiday commemorates this monumental event in our nation’s history. What is the connection between the anniversary of the giving of the Torah and weeks?

Rav Avrohom Yitzchak Kook answers that indeed, each of the names is reflective of the essence of the holiday. On Pesach, Chag HaMatzos, the fulfillment of the special commandment of the day is accomplished through matzah, which illustrates that the holiday is the Z’man Cha'rusainu, time of our freedom. On Sukkos, Chag HaSukkos, the fulfillment is through dwelling in the Sukkah, even though the holiday is termed the Z’man Simchaseinu, “time of our happiness.”

A gift cannot be given unless there is a recipient to accept the gift. Shavu’os, as mentioned, is termed the Z’man Matan Toraseinu, the time of the giving of our Torah. Because the holiday commemorates a “giving,” we need to prepare ourselves to be proper recipients. Obviously, this preparation entails more than one day’s work. We are given seven weeks to prepare for this special day, for this day on which we accept the Torah anew.

Yes, from the perspective of Hashem, so to speak, this holiday is the time that the Torah was given. However, from our perspective, this is the holiday in which we celebrate the receipt of the Torah. We celebrate the culmination of seven weeks of preparing for this receipt. On Chag Ha’Shavuos, the fulfillment of the special commemoration of the day was accomplished through “Shavu’os” – the weeks of preparation, and therefore such a name is wholly appropriate.

THE IRANIAN BOMB

May 16, 2007 -- The International Atomic Energy Commission has determined that Iran, having solved its technical problems, is enriching uranium at a much faster rate than ever before.
Next stop: weapons-grade material - and a crisis that threatens not only the region, but the global economy as well.
Iran's ability to produce its own nuclear fuel is what Israel has repeatedly called "the point of no return" - a view all but confirmed by IAEA Director Mohammed ElBaradei.
Now, he said, "it is simply a question of perfecting that knowledge. People will not like to hear it, but that's a fact."
The West has demanded that Iranian President Mahmoud Ahmadinejad halt enrichment - but it shies away from meaningful sanctions.
But forcing Tehran's hand is something the West must do - sooner, rather than later. Because the global implications of a nuclear Iran are truly staggering.
A nuclear Iran by definition is a threat to the world's petroleum supply - a development of critical concern not only to the United States and Europe, but to China and Japan, as well.
Israel would be at grave risk, of course.
But so, too, would be America's strategic relationships with Saudi Arabia and the oil-rich Gulf emirates.
It is probably no coincidence that the White House has now agreed to direct talks with Iran on the Iraq war - despite earlier refusing to sit down without a full suspension of Iran's nuclear program.
Talks are fine - up to a point.
But Secretary of State Condoleezza Rice had it right last year, when she noted that, faced with an Iranian nuclear threat, "The United States will be steadfast in defense of our forces, and steadfast in defense of our friends and allies who wish to work together for common security."
Has that changed, too?


Fonte: The New Post 24.05.07

Postagem: Andre Moshe Pereira

Save Sderot

Sderot sob os Qassam do Hamas:
http://www.blogoteca.com/israel/index.php?cod=15990

En Defensa De Israel
http://www.blogoteca.com/israel/

Inconsistencies

Rabino Daniel Travis

Yosef said to his brothers, “I am Yosef! Is my father still alive?” His brothers were so startled that they could not respond. (Bereshith 45:3)

From the time the brothers returned to Egypt with Binyamin, all their conversation with Yosef had focused upon their father Yaakov. There could have been no doubt in Yosef’s mind that Yaakov was alive. Why then did Yosef ask the question again? And why were the brothers unable to answerhim? On another level, the Midrash comments on this verse that if the sons of Yaakov found it impossible to answer their younger brother, how much more will we be dumbstruck when it comes to answering God on the final Day of Judgment (1). How does the Midrash derive this? What is the connection between these two events?

Yosef’s brothers had made a powerful appeal to him to release Binyamin because of the pain that his captivity would cause their father. When Yosef revealed himself with the words, “I am Yosef; is my father still alive?” he conveyed to them that if they were really concerned about their father’s welfare, they should have taken his pain into consideration when they sold Yosef into slavery many years earlier. As soon as they heard Yosef’s words, the brothers realized the extreme inconsistency of theiractions, and so were unable to respond to Yosef.

God effectuates His judgment in a similar manner. Thus when life ends, as a person appears before God to be judged, if he attempts to defend his paltry philanthropic activity by claiming that he lacked financial resources to cover his basic expenditures, God will show him all the times in his life he spent money frivolously. Confronted with his own actions, he will find himself unable to respond (2).

Rav Meshulem Faivish from Zebriz, author of “The Way of Truth,” writes that he once felt a strong desire to fulfill the mitzvah of tefillin in a way that surpassed anyone else’s fulfillment of that mitzvah. In addition to wearing the tefillin accepted by most halachic opinions, he wanted to don another set considered a hiddur mitzvah (an enhancement of the mitzvah) according to some opinions. After extensive thought he decided to abandon this idea. He reasoned, had his intentions been true, his desire to wear the standard tefillin should have been equally strong. Since he felt no exceptionally strong drive to perform the standard mitzvah of tefillin, he concluded that reasons other than the truth were pushing him to wear the additional set (3).

Footnotes:

1. Bereshith Rabba 93:10.
2. From the commentary of the Beis HaLevi on Bereshith 45:3.
3. MiDevar Sheker Tirchak p. 101.

SHAVUOT: LA FIESTA DE LAS FIESTAS

Ariel Sebastián Mercado

Una de las fiestas judías más importantes y, curiosamente, una de las menos conocidas es Shavuot. Esta verdad resulta irónica puesto que Shavuot conmemora el evento más importante en la historia judía: cuando los judíos recibimos la Torá en el Monte Sinaí.

1. Significado y origen de Shavuot

Shavuot es la culminación del periodo de siete semanas de la cuenta del Omer y que tiene lugar al terminar Pésaj. La propia palabra Shavuot significa semanas en hebreo y proviene de las semanas anteriores a la subida al Monte Sinaí por Moshé. El día 15 del mes de Nisán, del año 2448 del calendario hebreo, el pueblo judío salió de Egipto, tras haber permanecido allí como esclavos, por espacio de 210 años. Este hecho se conmemora año tras año, en la festividad de Pésaj. Luego de la salida de Egipto, transcurrieron siete semanas en las cuales el pueblo judío disfrutó de la libertad, y se repuso de las secuelas dejadas por la hostilidad egipcia en el pasado. Transcurrido este plazo, los hijos de Israel se encontraban en condiciones de recibir la Torá. Por eso, los preparativos fueron intensos, y quedaron registrados en el Pentateuco.

En el Pentateuco se narran los aprontamientos desplegados para la gran ceremonia que se aproximaba. Por eso, los versículos describen paso a paso el orden de los sucesos. Se alude el ascenso de Moshé al monte Sinaí, la recepción de instrucciones del Eterno, y la transmisión de las mismas por parte de Moshé al pueblo. Al escuchar, los hijos de Israel respondieron al unísono: "Todo lo que habló el Eterno haremos" (Éxodo 19: 8).

Tras este acto, Moshé volvió a ascender al monte para manifestar a Adonai esta noticia. La misma revelaba que los hijos de Israel manifestaron ser fieles al Eterno en todo, y acatar todas las nuevas órdenes que fueren impartidas. Luego Moshé descendió nuevamente, comunicó a la congregación lo solicitado por el Eterno y volvió a subir. Prosiguió desarrollando esta tarea de oír las indicaciones del Eterno y trasmitirlas a los hijos de Israel, hasta el día de la entrega de los 10 mandamientos (la base de la Torá), hecho acontecido el 6 del mes Siván del año 2 448.

En ese momento, tras verse a los poderosos truenos que emanaban del Eterno, el monte Sinaí humeante, y luego de oírse un fuerte sonido de cuerno -shofar-, todo el mundo se paralizó. Entonces fueron escuchados los diez mandamientos directamente del Eterno.

El recibimiento de la Torá fue un evento de importantes proporciones que marcaron indeleblemente al pueblo judío con un carácter, fe y destino únicos. En los 3 300 años desde que ocurriera, los ideales de la Torá, el monoteísmo, la justicia y la responsabilidad, se han convertido en la base moral de la civilización occidental.

2. ¿Tiene algún símbolo Shavuot?

En Shavuot, ningún símbolo nos distrae de lo que constituye el centro de la vida judía: la Torá. ¿Por qué, contrario a otras festividades, Shavuot carece de símbolo alguno? Jánuca tiene la janukiya; Pésaj, la matsá; Rosh Hashaná, el Shofar; Yom Kipur, el ayuno; Sucot, la sucá; mas sin embargo, Shavuot, la fiesta de las fiestas, la que conmemora el día en el cual la Torá le fue dada a la nación judía, no tiene ningún símbolo propio. Cada símbolo tiene siempre algún parecido con lo que debe representar. Al igual que D-s, quien la transmitió, la Torá es única en su clase. No se puede hacer ninguna imagen ni representación de D-s. De la misma manera, no puede existir un símbolo para la Torá. La ausencia de toda representación simbólica en Shavuot hace alusión a la unidad y a la particularidad de la Torá. Este hecho en sí mismo se opone a cualquier tentativa que consista a comparar la Torá a una obra humana.

3. Celebración de Shavuot

A continuación algunos de los aspectos principales con respecto a cómo los judíos celebramos Shavuot.

3.1 Erev Shavuot: noche de estudio
Tradicionalmente, se dedica la víspera de Shavuot (érev Shavuot) a estudiar la Torá. A esta noche de estudio se le conoce como Tikún Leil Shavuot, en otras palabras, el perfeccionamiento personal de la noche de Shavuot, siendo la Torá la guía que nos permite ser mejores.
Durante el oficio matutino de Shavuot, se lee el libro de Ruth. Ruth no era judía, pero su amor a D-s y a la Torá la condujeron a convertirse al judaísmo. La Torá nos enseña que las almas de los conversos potenciales estaban presentes en el Sinaí. Por eso, en Deuteronomio 29: 13-14 dice: "Pero no solamente con vosotros celebro este Pacto, dice el Eterno, sino también con los que no están presentes hoy aquí". También se asocia Ruth a Shavuot por otra razón: ella fue uno de los ancestros del rey David, quien nació y murió en Shavuot.
3.2 Decoración de sinagogas
En Shavuot, se decoran las sinagogas con flores y hojas. Se dice que esto es así porque el Monte Sinaí estaba cubierto de flores el día en que se nos entregó la Torá.

3.3 Las cosechas Shavuot también se relaciona con la cosecha del trigo y de las frutas, de las que se llevaban las primicias al Templo, tal y como aparece en Éxodo 23: 16. "También la fiesta de la siega de las primicias de tu labor, de lo que hubieras sembrado en el campo, y la fiesta de la terminación de la cosecha, a fines de año, al acabar de recoger lo que sembraste. (Se pueden consultar además Éxodo 34: 22 y Números 28: 26).

3.4 Qué se come en Shavuot En cuanto a los alimentos, existe una tradición judía que consiste en consumir alimentos lácteos, sobre todo leche, y además miel en Shavuot. Los Sabios dieron varias razones para esto. Algunas pueden parecer más convincentes que otras. He aquí tres de ellas:1. En el Cantar de los Cantares 4: 11, se compara a la Torá a una comida dulce. "Miel y leche manan bajo tu lengua".2. En Éxodo 23: 19 se yuxtaponen la fiesta de Shavuot y la prohibición de consumir carne con leche. "No cocinarás cabrito en la leche de su madre". Por este motivo, en Shavuot se hacen dos comidas separadas, una a base de leche y otra a base de carne.3. En cuanto los judíos recibieron la Torá, tuvieron que aplicar las reglas de la shjitá (matanza de animales para su consumo). Como les faltó tiempo para preparar carne kásher, consumieron productos lácteos.3.5 Peregrinación al Kotel La Guerra de los Seis Días, en 1967, concluyó unos días antes de Shavuot. Israel acababa de retomar posesión del Muro de las Lamentaciones (Kotel) y por primera vez en 20 años, los judíos pudieron volver a su lugar santo más querido. El día de Shavuot de 1967, el Muro estuvo accesible a los visitantes. En tal día tan memorable, más de 200 000 judíos se acercaron al Muro a pie. Cabe mencionar aquí que en Jerusalén no hay transporte público en los días de fiesta.Con el transcurrir de los años, esta peregrinación a pie se convirtió en una tradición firme. Desde muy tempranas horas en la mañana de Shavuot, las calles de Jerusalén se llenan de judíos que, tras una noche de estudio, se dirigen al Kotel. Esta tradición en realidad encuentra sus orígenes en la Torá. Shavuot es una de las tres fiestas de peregrinación en las que la nación entera se reúne en Jerusalén para celebrar la fiesta y estudiar.4. Un dato curioso con respecto a la fecha de Shavuot Le elección de la fecha para celebrar Shavuot constituye un ejemplo de la importancia de la interpretación en el judaísmo. Shavuot es la única fiesta judía que aparece mencionada en la Biblia, pero sin ninguna fecha específica. La Torá sólo dice que Shavuot se debe celebrar 50 días después del Shabat de Pésaj (Levítico 23:15). A pesar de que al principio esto parecía muy claro, la fecha depende por completo en lo que la palabra Shabat significa en este contexto.Los Saduceos (tzdokim), sacerdotes del Templo y posteriormente los Karaítas, tomaron el sentido de Shabat literalmente. Por lo tanto, celebraban Shavuot exactamente siete semanas y un día después del Shabat de la semana de Pésaj. Esto significaba que Shavuot siempre se celebraba el mismo día, un domingo 50 días más tarde del Shabat de Pésaj, sin embargo siempre caería en una fecha distinta del calendario judío. Por este motivo, no podía utilizarse para conmemorar el aniversario del recibimiento de la Torá. La festividad cristiana del Pentecostés, que en griego significa quincuagésimo, tiene su origen en Shavuot y se calcula de acuerdo a la interpretación de los tzdokim, por lo que siempre resulta en domingo. Por otra parte, los Fariseos (prushim) interpretaban la palabra Shabat como el primer día de Pésaj, ya que se trataba de un día de descanso. De esta manera, Shavuot siempre caería en una misma fecha, el 6 del mes de Siván (50 días después de Pésaj). Aunque esta interpretación es menos evidente, es la que ha prevalecido en el mundo judío de los últimos 2 000 años. Cabe recordar que fuera de Eretz Israel, las fechas habitualmente se celebran con un día adicional, con lo cual Shavuot se celebra tanto el 6 como el 7 de Siván. Todavía hay algunos Karaítas que siguen utilizando la interpretación de los antiguos Saduceos. Por su parte, los judíos etíopes usan una interpretación totalmente distinta. Para ellos, la palabra Shabat significa la semana entera de Pésaj, con lo cual, hasta fechas muy recientes celebraban Shavuot el 12 de Siván.

5. ReferenciasPara más información, sugerimos los siguientes libros:
Falcon, T. Rabbi y D. Blatner (2001) Judaism. Wiley Publishing. (en inglés)

Telushkin, J. Rabbi (2001) Jewish Litteracy. William Morrow Publishers (inglés)

Zadoff, E. (1999) Enciclopedia del pueblo judío. Nativ Ediciones (español)O los enlaces siguientes:http://www.aish.com/ (inglés, francés y español)
http://www.judaismovirtual.com/ (español)

פרשת במדבר

Date: May 16 2007

Topic: Weekly Parsha

חומש במדבר מוקדש לסיפור החוויות של בני ישראל במהלך 40 שנות הנדודים במדבר סיני. אך הדרך שבה התורה מספרת כל
אירוע או התרחשות היסטורית איננה מוגבלת לעובדות היבשות בלבד. בניואנסים של הניסוח, התורה מגלה לנו את הגורמים האנושיים ואת החשיבות הפסיכולוגית והרוחנית של האירועים האלה. התורה לא מנסה להיות ספר היסטוריה. גישה כזאת כלפי התורה רק תמצא בעיות בטקסט ותטעה בהבנת המסר שלו.
התורה היא ספר על בני האדם, על הישגיהם וחולשותיהם, על גדלותם וקטנוניותם, על היכולת העצומה שלהם לעשות טוב או להיות מרושעים.
באור זה צריך לראות את כל סיפור ספר במדבר. התורה מספרת לנו את הסיפור של האנשים ולא רק של האירועים. משום כך ספר במדבר מלא רישומי אופי ותיאורים של אנשים שבמעשיהם שינו את מהלך ההיסטוריה היהודית לא רק במדבר סיני אלא לכל הדורות הבאים. אלה שהתלוננו על המן, קרח עם שאפתנותו העזה, עשרת המרגלים ששלח משה לתור את הארץ שנהגו באנוכיות ובפחדנות, להבדיל משני עמיתיהם, יהושע וכלב, חמש בנות צלופחד ואהבתן לארץ ישראל - ספר במדבר מציג לנו ניתוח של כל האנשים האלה ושל הגישות והמניעים שלהם. לכן לא תהיה זו הפרזה עם נטען שספר במדבר עומד לצד חומש בראשית במובן זה שהוא מלמד אותנו על בני האדם ועל טבעם האישי שהוא, איכשהו, גם כללי.
אני סבור שהבנה כזאת של חומש במדבר מסבירה את השאלה שמועלית לא פעם: מדוע חומש זה נפתח בשמות אנשים ובספירת השבטים והאוכלוסייה הכללית של עם ישראל? התורה מכינה אותנו, כביכול, לניתוח של האנשים והמאפיינים האנושיים שמהווה את עיקרו של הספר הזה. לאנשים יש שמות, הם חלק מחברה גדולה יותר והם גם פרטים בפני עצמם. רק הכרה בעובדת יסוד זו של הקיום האנושי תאפשר לנו להגיע להבנה משמעותית של הסיפור בחומש במדבר.
הפרשנים מציינים שחלק מהטרגדיות בחומש במדבר היו תוצאה עקיפה של העובדה שמשה העריך הערכה אופטימית מדי את בני האדם ואת התנהגותם.
רוב האנשים הגדולים ששמם מוזכר בתחילת פרשת השבוע, בתחילת ספר במדבר, כבר לא בין החיים בסופו. עמדות כח גובות מחיר מהאנשים שנמצאים בהן.
השמות מצוינים כאן כדוגמה בשבילנו למהמורות ולקשיים שנלווים לתפקידים ציבוריים ולעמדות כוח כאלה. אם נצפה מאנשים להיות בני אדם ולא קדושים או מלאכים, נוכל למנוע טעויות קשות במדיניות ובשיקול הדעת או לפחות להקטין את חומרתן. המדבר היה מקום שבו למד העם היהודי לקחים קשים. אם באמת נפנים אותם ונתרגם את הלקחים לחיים הפרטיים והציבוריים שלנו, יהיה לניסיון הזה ערך נצחי.

שבת שלוםהרב דוב ברל ויין

Chumash of Bamidbar

Rabino Berel Wein

Weekly Parsha / 29 Iyar 5767 - 17 May 2007

The Chumash of Bamidbar is devoted to the narrative of the experiences of the people of Israel during their forty-year sojourn in the desert of Sinai. However, the Torah’s narrative of any event or historical happening is never restricted to dry facts alone. In its nuanced phrasing the Torah comes to reveal to us the human factors and the psychological and spiritual import of these events.

The Torah is not intended to be a history book and to view it as such will only raise problems of text and misunderstanding of message. It is rather the book of humankind, of its achievements and foibles, its grandeur and pettiness, its great capacity to do good and to be evil. Thus the entire narrative here in Bamidbar has to be seen in this light. The Torah is going to tell us the story of people and not just of events.

Therefore the book of Bamidbar is full of character sketches and descriptions of people who by their actions changed the course of Jewish history, not only in the desert of Sinai but for all times as well. Those who complained about the manna, the overriding ambition of Korach, the selfishness and timidity of the ten spies who were sent by Moshe and the contradistinction in attitude with their colleagues, Yehoshua and Calev, the love of the Land of Israel exhibited by the five daughters of Zlafachad, all of these - the analyses of people and their attitudes and motivations - are on display here in this book of Bamidbar. It is therefore no exaggeration to state that the book of Bamidbar ranks with the Chumash Bereshith in describing and teaching us about human beings and their individual but somehow common natures.

I think that this insight into the Chumash Bamidbar explains the often discussed issue of why this Chumash should begin with names of people and of the count of the tribes and the general population of Israel. The Torah, so to speak, is preparing us for the analysis of people and human characteristics that make up the bulk of this book. People have names, are part of a larger society and are distinct individuals. Not to recognize this basic fact of human existence will prevent anyone from having any meaningful understanding of the narrative of Chumash Bamidbar.

The commentators to Chumash point out that some of the tragedies of Chumash Bamidbar were indirectly caused by Moshe’s overoptimistic assessment of human beings and their behavior. The great men named in this week’s parsha – the beginning of the book of Bamidbar – are in the main no longer there at the end of the book. Positions of power take their toll on their holders.

The names therefore are recorded for us as an example of the pitfalls of power and office. By expecting people to be people and not saints and angels, great errors of judgment and policy can be avoided or at least mitigated. The desert was a harsh learning place for the Jewish people. If its lessons were truly absorbed and translated into Jewish individual and public life, then the experience will have proven to be of eternal value.
Shabat shalom.

Rabbi Berel Wein



Jerusalem Post / 29 Iyar 5767 - 17 May 2007
JERUSALEM http://www.rabbiwein.com/modules.php?name=News&file=article&sid=2261


This week marked the fortieth anniversary of the reunification of Jerusalem during the Six Day War. While it was a festive day in almost all of Jerusalem, it was less marked in other communities in Israel and in the Diaspora. Post-Zionism and the Leftist media have taken away all of the joy, enthusiasm and wonder of living in a Jewish state and certainly the excitement and historic meaning of living in the Holy City of Jerusalem.

The city whose name alone inspired Jews over the ages to keep the dream alive, the city that represented the glorious past and even more glorious future of Israel has in the eyes of many now become only a place on the map; the equivalent of Cairo or Bangkok at most. It is now a city of property to be negotiated over, a piece of some non-existent fatuous fantasy peace plan, with foes who mock our ineptitude and naivet?.

It is to me no exaggeration to say that as Jerusalem goes so does the fate of the Jewish people and of the State of Israel. The concept of Jerusalem of Gold has given way to the harsh realities of unbearable traffic jams, crowded neighborhoods and an uneasy relationship with our Arab citizens.
Though these Arabs loudly proclaim their dislike of “occupation”apparently few if any are willing to give up their Israeli right to live in the city and join their brothers in the paradise of the Palestinian Authority across the cursed security barrier. All in all, therefore, one can feel a bit discouraged about Jerusalem and its present status if one concentrates on only the present and its realities and problems.

But Jerusalem always was more than the present and realities. It is the city “that binds all together.” It is above time and space. It is King David and Isaiah and of Rav Shmuel Salant and Rav Aryeh Levin. It is the Temple Mount and the City of David, of Mount of Olives and Ammunition Hill. It is a place of mystery and history, of inspiration and destiny. It cannot be measured in ordinary terms because it floats above the ordinary nature of its realities.

It represents the whole of the Jewish story, what has already occurred to us as a people and what is yet to occur. It cannot be captured in marches, flags, parades, salutes, though these are undoubtedly necessary means to strengthen our will. It is a dream, an ideal, a vision of what will yet be. And therefore it is so difficult to reconcile with its present realities. The greatness of Torah and Jewish observances was its uncanny ability to take lofty, almost ephemeral ideas and translate them into practical human behavior. For example, the concept of charity and goodness to others, certainly an abstraction, is defined and translated in the Shulchan Aruch into detailed instructions of behavior and action.

Jerusalem however has no such guidebook and set of instructions. The people themselves have to create the Jerusalem of Gold in their hearts and minds and souls. Thus Jerusalem itself becomes a testing place and sounding board for our own spiritual abilities and maturity. If we only see the physical Jerusalem that surrounds us and not the eternal Holy City that it truly is then we have failed the test of our own spiritual nature.

In Jewish thought there is a concept of Yerushalayim shel maalah – the perfect holy Jerusalem that exists so to speak in heaven hovering over our Yerushalayim shel maatah – the earthly Jerusalem of this mundane world. It was the concept of the heavenly Jerusalem that kept Jews alive and hopeful in the long dark night of our exile and our separation from the Land of Israel.

The heavenly Jerusalem had no traffic jams, no quarreling political factions, no real estate arnona taxes to pay and spotless streets. Our earthly Jerusalem does not quite fit that template. But the task of Jews here as always and everywhere is to raise the earthly Jerusalem so that it at least resembles the heavenly Jerusalem.

It may be an unrealizable goal in its entirety but it should remain a goal nevertheless. As long as the heavenly Jerusalem is present before us and influences our lives, decisions and aspirations then the earthly Jerusalem is not merely a geographical place. To have this attitude of purpose and vision allows one to walk the streets of Jerusalem today and have Hillel and Rabi Akiva as one’s companions on that walk. In such company, the stones of Jerusalem are transformed into the Jerusalem of Gold.


Shabat shalom.

Berel Wein

A Cabala revivida – I

(Compreender)

Andre Moshe Pereira
Presidente Koah
Centro Baruch Spinoza

1. Começamos por não forçar a compreensão do leitor e de não o inebriar de conhecimentos de algo mental e estritamente comunitário que está longe de se referir a alguém em particular dentro de quatro paredes mas assumido na diáspora um pouco por toda a Sefarad. Em especial vivo por círculos, pela comunidade judaica peninsular, lembremos nomes como Samuel heHasid, Moses Cordovero, Abraham Abulafia , Moses de Leon, Nachmanides, Ariel de Gerona, Isaac Luria , Joseph Caro, Chayyim (Chaim) Vital.

2. O que posso compreender, como compreendo a Cabala (Kabbalah)? Devemo-nos esforçar por compreender os acontecimentos pelo sobrevir dos acontecimentos.Lembro a definição de – compreender – deste quadro mental num distinto professor português Jorge C. Rivera (T. do Novo) da Universidade de Évora: “Os modos intencionais: a atenção, a expectação, a memória, a reflexão, pelos quais há consciência da temporalidade, supõem a mútua implicação dos modos de acontecer, a identidade e a singularidade de acontecer, como modos de determinação dos acontecimentos. Não há anterioridade de um qualquer dos modos de acontecer; a compreensão da temporalidade dos acontecimentos em todos os seus momentos supõe a compreensão dos dois modos temporais de acontecer:1. Os acontecimentos acontecem pelo modo idêntico de acontecer e são compresentes, anteriores, posteriores.2. Os acontecimentos acontecem pelo modo singular de acontecer: o acontecer de cada acontecimento é irredutível ao acontecer dos outros acontecimentos; e cada acontecimento possui um determinado modo de compresença, anterioridade e posterioridade aos outros acontecimentos”.

3. O termo hebraico Kabbalah significa recepção ou aquilo que é e “tem sido recebido”.Por um lado a Kabbalah refere-se à tradição, dom antigo recebido e entesourado a partir dum dado passado. Por outro lado, apresenta-se como verdadeiramente receptivo, é um dom que aparece espontaneamente, sem precedentes, tomando-nos de surpresa.A tradição do judaísmo místico combina, na verdade ambos destes elementos na sua primigeneidade. O seu vocabulário liga-se com o que o Zohar – o texto canónico da Kabbalah – chama as novas-velhas palavras. Alguém o denomina como evangelho místico: O Rei e a sua beldade (Zohar); O significado da Torá e os Mandamentos (Zohar).Muitas das suas formulações derivam de fontes tradicionais, a Bíblia hebraica e a literatura rabínica com alguma variação ou distorção. Por exemplo o mundo “que há-de vir” uma frase tradicional muitas vezes compreendida como referida a uma era messiânica muito rara ou distante, volve-se em “o mundo que está constantemente a chegar”, que constantemente flui, uma dimensão intemporal da realidade disponível aqui e agora, se nos encontramos receptivos. O conceito rabínico de Shekhinah (presença feminina), divina imanência floresce na metade feminina de D-us, desequilibrando a forma patriarcal que domina a Bíblia e o Talmude.A Kabbalah retém a disciplina tradicional da Torá e os mitsvoth (os mandamentos), mas a partir de agora os mitsvoth têm um impacto cósmico. “O segredo do cumprimento das mitsvoth é a restauração de todos os mundos e a reprodução para o mundo da emanação que vem do alto”. (Cf. Moisés de Leão The Book of Pomegranate, Sefer ha-Rimmon, Ed. Elliot R. Wolfson (Atlanta, Scholars Press, 1988).

4. De acordo com a Kabbalah toda a acção humana aqui na terra afecta a coroa divina ou promovendo ou adiando a união da Shekhinah e o seu parceiro, o Único Santo, bendito seja. D-us não é um ser estático mas um advir dinâmico. Sem a participação humana, D-us permanece incompleto, não-realizado. Cabe-nos a nós actuar e actualizar o potencial divino no mundo. D-us precisa de nós.A Kabbalah deve o seu sucesso à sua combinatória avançada de tradição e criatividade, lealdade ao passado e inovação intrépida. Os Cabalistas cresceram como adeptos dum perianto entre o deambular entre o fundamentalismo cego e a anarquia mística apesar de um número deles perder o seu equilíbrio e cair ou num extremo ou no outro.Notavelmente apesar das suas ideias inquietantes e por vezes um imaginário deslumbrante, os cabalistas exprimem relativamente uma diminuta oposição ou discrepância entre eles, comparados com alguns dos famosos Sufis Islâmicos e místicos Católicos como respectivamente: Hallaj ou Husayn ibn Mansur al-Hallaj, acusado de heresia, em 922, após declarar “Eu sou a verdade”, ou Mestre Eckhart. Não existe dúvida que isso em parte é devido à metodologia esotérica transmitida pela Kabbalah. (Dan, Joseph, The Early Jewish Mysticism, Tel Aviv: MOD Books, 1993). Ou como diz o Rabino Pinkas Winston na parashá Emor deste nosso B’SD, Shabat último: “é bem sabido da Kabbalah que os Sefirot (emanações espirituais) compreendidas como Luz de D-us, são a base da história. Todo o potencial dum milénio particular está dentro do seu sephirah correspondente, que age como o DNA espiritual daqueles 1000 anos de temporalidade. As festas judaicas são também funções dessa mesma luz, e quando alguém aparece no curso de um ano nesta junção na história, é realmente uma marca previsível duma luz dum diferente período de tempo, um sabor dum nível futuro de espiritualidade, uma experiência do Ohr HaGanuz. É a temporalidade que reside no cerne da luz de ‘naquele dia, em que D-us será um e o seu Nome, Um’”. Em primeiro lugar, na Kabbalah, os ensinamentos secretos são comunicados oralmente do mestre ao discípulo em círculos restritos e pequenos. Mesmo quando colocada por escrito a mensagem é o mais das vezes críptica, concluindo por vezes: “isto é suficiente para aquele que está iluminado” ou “o iluminado perceberá” ou “eu não posso elucidar mais, de acordo com tal isso me está ordenado”.Desde o começo do movimento nos séculos XII e XIII, a Kabbalah foi promovida por rabinos proeminentes conhecedores tais como Rabad de Posquières e Nachmanides. Fortemente comprometidos com a observância tradicional os cabalistas não podiam ser facilmente acusados como radicais. Mas na verdade eram profundamente radicais e tocavam algo profundo na alma humana.

HEY IRAN, DON'T MESS WITH DICK

ANDY SOLTIS

May 12, 2007 -- Vice President Dick Cheney delivered a tough new warning to Iran yesterday - from the deck of an aircraft carrier in the Persian Gulf in a show of U.S. strength.
Cheney vowed that America and its allies would prevent Iran from "dominating this region" and cutting off vital oil shipments.
"We'll keep the sea lanes open," a defiant Cheney said from the hangar deck of the USS John C. Stennis as it cruised about 150 miles off the Iranian coast.
Earlier this year President Bush ordered the Stennis and a second carrier battle group to take residence in the Gulf. Cheney made clear they're there as a warning to Tehran.
"We're sending clear messages to friends and adversaries alike," he said.
The Bush administration accuses Iran of arming Iraqi insurgents, trying to develop its own nuclear weapons and in general seeking to become the dominating force in the Gulf.
Cheney hinted that Iran could try to exercise its power by closing the crucial Strait of Hormuz, the Gulf passageway for about a quarter of the world's oil shipments.
Cheney made his comments during a Mideast tour designed in part to rally Arab support for the new Iraqi government and for a tough stance against Iran.
Today he is scheduled to arrive in Saudi Arabia, which has been cool to the U.S.-backed government in Baghdad.
Cheney flew to the Stennis by helicopter. Later he stood in front of five F-18 Super Hornet fighters and a huge American flag in the cavernous hangar deck as he vowed to hold firm in Iraq.
"Success in Iraq remains critical to our national security," Cheney told more than 3,000 crewmembers.
"We want to complete the mission, get it done right and return with honor.
"We'll stand with our friends in opposing extremism and strategic threats. We'll disrupt attacks on our own forces," he added.
Meanwhile yesterday, Iran's top nuclear negotiator took a hard line in the confrontation over its nuclear program.
Ali Larjani said compromise was impossible if the West continues to demand that Iran suspend nuclear enrichment.
Cheney's arrival in the Gulf will be followed tomorrow by a visit to the United Arab Emirates by Iran President Mahmoud Ahmadinejad.
Iran is competing with the United States for diplomatic favor in the emirates.

andy.soltis @nypost.com

Hamaayan / The Torah Spring

Shlomo Katz
Behar-Bechukotai
Volume 21, No. 29
24 Iyar 5767
May 12, 2007


Sponsored by
Kenny and Lilly Schor
on the yahrzeit of her father
Yisrael Yosef ben Chaim Hakohen a"h


David and Micheline Peller
on the yahrzeit of father Baruch Hercberg a"h

Mrs. Helen Spector
on the yahrzeit of her mother
Rose S. Greene (Ruchel bat Shmuel Moshe a"h)

Mr. and Mrs. Menachem Simcha Katz and family
on the shloshim of her father Ze'ev ben R' Yosef

Today's Learning:
Kiddushin 3:8-9
Daf Yomi (Bavli): Yevamot 9
Daf Yomi (Yerushalmi): Pesachim 34


Much of this week's two parashot deals directly or indirectly with the mitzvot of shemittah, the agricultural sabbatical year, and yovel, the jubilee (50th) year, when the land must also be left fallow. Our Sages explain that the purpose of refraining from agricultural activities in these years is to remind us that the land belongs to Hashem and it is He who provides our sustenance.
If so, asks R' Moshe Zuriel shlita (former mashgiach ruchani of Yeshivat Sha'alvim), why do these mitzvot apply only in Eretz Yisrael? Hashem is, after all, Master of the entire globe!
The answer is that, although Hashem created the entire world, it is only with Eretz Yisrael that He maintains a direct, day-to-day relationship ("hashgachah pratit"). This is taught in the verses (Devarim 11:10-12), "For the Land to which you come, to possess it -- it is not like the land of Egypt that you left, where you would plant your seed and water it on foot like a
vegetable garden. But the Land to which you cross over to possess it is a Land of hills and valleys; from the rain of heaven shall you drink water. A Land that Hashem, your G-d, seeks out; the eyes of Hashem, your G-d, are always upon it, from the beginning of the year to year's end." In other lands, e.g., Egypt, one can rely on the natural water supply (e.g., the Nile). Eretz Yisrael, however, is very much dependent on rain, which is, in turn, dependent upon the will of Hashem.

In a related vein: The Zohar observes that Moshe Rabbeinu refers to Hashem (when speaking to Bnei Yisrael) as "Your G-d." Why does he not say, "Our G-d"? The Zohar explains that one who lives outside of Eretz Yisrael is, in a sense, G-dless. Therefore, since Moshe was not destined to enter the Land, he could not say "Our G-d." Given the special relationship between Eretz Yisrael and Hashem, we can readily understand why the mitzvot of shemittah and yovel, which highlight the dependence of the earth on G-d's kindness, would apply only in the Holy Land. (Otzrot Ha'Torah)


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From the Parashah . . .
"You shall sanctify the year of the fiftieth year . . . and each of you shall return to his ancestral heritage . . ." (Vayikra 25:10)
Why is the word "year" mentioned twice? R' Yechezkel Shraga Lifschutz-Halberstam z"l (the Stropkover Rebbe) explains:
During the 49 days of the Omer, we are supposed to be preparing ourselves to receive the Torah on Shavuot, the 50th day. But what if Shavuot comes and we realize that we have not prepared at all? It iswritten in certain works that one should not become depressed, for, on Shavuot itself, one can make-up all of the spiritual gains that he should have accomplished during the Omer.
The same thing, says the Stropkover Rebbe, is true of the Yovel / Jubilee year, which has additional holiness compared to other years. The repetition of the word "year" in our verse teaches that one can attain in one year everything that he should have achieved in the preceding 49 years. This is similar to that which Rambam writes: "Even the repentance of one who does not repent until he is on his death bed is accepted." [Ed. note: Rambam does write, however, that such a repentance is not as meaningful as a repentance that occurs in one's youth, when one's drives are stronger.]
Why is it that one can repent in his old age after a lifetime of sinning? Why is it that one can accomplish in a short time (in the 50th year or on Shavuot) what one should have spent a long time accomplishing? Our verse tells us the answer: Such a person is merely returning to his ancestral heritage. In reality, no Jew ever lets go of that heritage completely, whether he realizes it or not.
(Divrei Yechezkel Shraga Vol. III)


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"If you will follow My decrees and observe My commandments . . ." 26:3)
Rashi writes that "If you will follow My decrees" refers to toiling in Torah study. If so, writes R' Akiva Yosef Schlesinger z"l (Hungary and Yerushalayim; died 1922), we can understand why this verse followsimmediately after the verse, "My Sabbaths you shall observe." Specifically, the Midrash Tanna D'vei Eliyahu states that the primary time for Torah study is on Shabbat, when one is free from working. (Torat Yechiel)


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"Then they will confess their sin and the sin of their forefathers, for the treachery with which they betrayed Me . . . I, too, will behave toward them with casualness and I will bring them into the land of their enemies." (26:40-41)
Why, if Bnei Yisrael confess their sins, will Hashem behave toward them with casualness and bring them to the land of their enemies? R' Moshe Freidiger z"l (communal leader in Pest, Hungary) explains:
Teshuvah means confessing one's sins and not making excuses. Here, Bnei Yisrael will confess, but they will justify their actions by saying that their forefathers acted the same way. Such "teshuvah" will be rejected. (Quoted in Otzrot Tzaddikei U'geonei Ha'dorot)

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From the Haftarah . . .

"Hashem -- my Strength, my Stronghold and my Refuge in the day of travail -- to You nations will come from the ends of the earth, and say, `Our ancestors inherited only falsehood, futility that has no purpose. Can a man make a god for himself? They are not gods!'

"Therefore, behold I inform them upon this occasion, I shall let them know of My hand and My strength; and they shall know that My Name is Hashem." (Yirmiyah 16:19-21)
R' Moshe David Valle z"l (1697-1777; Italian kabbalist) writes: It is already known that every person is like a blind man until Hashem enlightens his eyes. How else could a man think that he could make a god for himself?! The truth is the opposite, as it should be; G-d makes man, not the other way around. Certainly man is not a god! How then can he make a god? One cannot give another that which the giver does not possess himself. Since men have no Divine powers, they cannot impart such power to their handiwork. This is the meaning of, "Can a man make a god for himself? They are not gods!"

However, Hashem allowed the nations to live through history under the false impression that they could create gods. Only at the time of the final tikkun will He enlighten their eyes to the identity of the one true Hashem. This is the meaning of, "Behold I inform them upon thisoccasion . . ." "This occasion" refers to the time of the ultimate tikkun. At that time, He will enable the nations to see the truth that they have failed to recognize until now. "I shall let them know of My hand and My strength." It is a great thing that they will learn at that time, i.e., "they shall know that My Name is Hashem" - the One and Only, the Master of all things that exist, the Ruler over all Creation.

[Unfortunately, many of Bnei Yisrael share the same erroneous beliefs as the nations. In the continuation of the haftarah,] Hashem informs the prophet that it would be futile for him to pray that his nation see the light, for this is possible only through the suffering of exile. (Marpeh Lashon)


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"Blessed is the gever / man who trusts in Hashem, then Hashem will be his security." (Yirmiyah 17:7)
R' Chanoch Zundel ben Yosef z"l (19th century; author of popular commentaries on midrashim) writes: The term used for man - "gever" – refers to a person in the prime of his strength (gevurah). True bitachon is placing one's trust in Hashem even when one thinks he can succeed on hisown. If one does this, "Hashem will be his security" in old age as well. (Etz Yosef Al Ha'siddur)


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Diaries
This week, we present an excerpt from Eleh Masei, subtitled "A Journal of the Journey of the Rabbis, Members of the Committee to Raise the Crown of Judaism in Our Holy Land, Who Toured All the Settlements of Shomron [Samaria] and Galil [Galilee] in the Winter of 5674 [1914]." This journal was written by R' Yonatan Binyamin Halevi Horowitz, and recounts the travels together of R' Avraham Yitzchak Hakohen Kook, R' Yosef Chaim Sonnenfeld, R' Ben-Zion Yadler, R' Yaakov Moshe Charlap, and R' Moshe Kliers.

From Thursday to Sunday, 20-23 Marcheshvan 5674 / 1914, the delegation visited Zichron Yaakov. The issues they addressed there and their level of success are summarized in the following letter addressed to the rabbis by the town council:
Sunday, 23 Marcheshvan 5674, Zichron Yaakov . . .
Honored rabbis! We are honored to present to you the minutes of our meeting tonight. Together with these, we are honored to tell you of our decisions vis-a-vis your requests and demands.
(1) Regarding arrangements for the separation of terumah and ma'aser, we have named a commission consisting of Mr. Yitzchak Goldstein and Mr. T. Krupik. Mr. Pinchas Sokolovitch will be responsible for executing their instructions.
(2) Regarding introducing religious instruction into the schools, we have decided that we agree in principle with this just request. However, arranging the details and setting the budget, and also your request that boys and girls be separated in class, we are turning over to a school board that will be formed soon and which will deal with the matter.
(3) In response to your comments regarding Shabbat observance, the council is honored to tell you that it has already dealt with this, and also in the future it will take steps to strengthen this important area.
(4) Regarding the bimah [i.e., placing it in the center of the shul] and placing wedding canopies outdoors and not in the shul, we have decided to call a community meeting and to encourage the adoption of your suggestions.

Postagem: Andre Moshe Pereira, Pres. Koah.

Mishna

Rabino Dovid Rosenfeld

Chapter 6, Mishna 10(c)
Being Possessed With G-d, Part III

"The Holy One, blessed be He, acquired five possessions in His world. They are: (a) the Torah, (b) heaven and earth, (c) Abraham, (d) Israel, and (e) the Temple. How do we know this regarding the Torah? It is written: 'G-d acquired me [the Torah] the first of His ways, preceding His works of old'(Proverbs 8:22). How do we know this regarding heaven and earth? It is written: 'Thus says the L-rd: The heavens are My throne and the earth is My footstool. What house can you build Me, and what place can be My resting place?' (Isaiah 66:1). It also says: 'How great are Your works, G- d; You made all of them with wisdom; the earth is full of Your possessions' (Psalms 104:24). How do we know this regarding Abraham? It is written: 'And he (Malki'tsedek) blessed him [Abraham] and said, 'Blessed is Abram to the most high G-d, the possessor of heaven and earth'' (Genesis 14:19). How do we know this regarding Israel? It is written: 'Until Your nation passes, G-d, until this nation You have acquired passes' (Exodus 15:16). It also says: 'They are the holy ones in the land, the mighty ones in whom is all I desire' (Psalms 16:3). How do we know this regarding the Temple? It is written: 'A place for Your dwelling You have made, G-d; the Temple, my L-rd, that Your hands established' (Exodus 15:17). It also says: 'And He brought them to His sacred boundary, [to] this mountain (Moriah) which His right hand acquired' (Psalms 78:54)."For the past two weeks, we have been discussing the concept that certain aspects of creation are G-d's "possessions". We examined this concept as it relates to Abraham -- the only human being in our mishna's list. As we explained, Abraham acquired this title after he had successfully waged a battle against four mighty armies (see Genesis 14). These armies had come to the Land of Israel not to conquer territory -- as the casual observer (or Bible student) might have supposed -- but to destroy the people of the Land of Israel -- the nations who had come under Abraham's influence. They sought to rid the world of the messages of monotheism, morality, and a just and merciful G-d -- all that Abraham and Sarah had devoted their lives to teaching.Abraham came to oppose them, to single-handedly take on the most powerful armies of his time in order to defend G-d's name and honor. What he did -- from a rational standpoint -- was reckless beyond imagination. But that was exactly it. Abraham cared so deeply about G-d that he went unhesitatingly to champion G-d's honor, no matter what the cost to himself. Had he been concerned with *anything* else in life other than G-d, he would have never ventured forth. He would have surely recognized a hopeless situation and sadly resigned himself to inactivity. But Abraham did go forth -- not because he was irresponsible but because he existed for G-d alone. He was G-d's "possession". His very will was no more than an extension of G-d's. If G-d's honor was slighted, then Abraham had no desire or reason to continue. He lived for G-d alone. And G-d in turn sheltered and protected him -- just as a human being guards his most treasured possession.Now let us begin to expand on this theme and relate it to the other objects of our mishna. Heaven and earth too are G-d's possessions. These signify the natural order of creation. The earth implies the natural world with all its flora, fauna and resources. The heavens signify the infinite spiritual layers with reside above the physical universe. These "layers" form the bridge between G-d and the physical world, allowing G-d's will to pass from heaven to earth. They are also "fixed" or damaged according to man's behavior on earth -- depending upon man's choice of good or evil.There is an important insight here. We might well think of our universe as a separate and independent entity, possessing all the parts and components for independent function. The world exists, its infinite parts operate and interact, and its many components merge together into an awesome and self- sustaining whole. It is almost as if -- as some believe -- G-d created some sort of gigantic wind-up clock, full of rotating gears and interacting parts, and left it to operate of its own momentum (perhaps even replete with a self-perpetuating alternating cycle of big bangs and booms). Of course, man lives here as well and must serve G-d while he exists, but the world, in all its permanence and steadfastness, exists regardless -- and as far as man is concerned is here to stay.This is the notion our mishna comes to dispel. The world has no independent reality. It is not a "separate" creation, whose existence is assured regardless of man's behavior. It is G-d's possession, to be maintained or destroyed according to His master plan. The Prophet Jeremiah stated, "Thus says the L-rd: If My covenant is not [observed] day and night, the ordinances of heaven and earth I would not have placed" (33:25).The world exists for one reason alone: as an arena, as a playing field in which man rises or falls in his struggle to achieve closeness to G-d and eternity. The Sages refer to the physical world as an "entrance chamber" before the World to Come (earlier, 4:21 (www.torah.org/learning/pirkei-avos/chapter4-21.html)). Our world is merely preparatory. We are required to use the resources around us -- the elements of G-d's creation – to improve ourselves and make ourselves worthy of the Divine Presence in the World to Come. And G-d as well constantly challenges us -- using the infinite resources at His disposal to place us in situations which force us to choose between good and evil.Thus, the world, in both its physical and spiritual aspects, is a possession of G-d. It has no separate and independent reality. It exists solely as part of G-d's master plan, as a stage upon which the story of mankind must unfold. For without this, it has no reason to exist.We can likewise understand Israel's special status as G-d's possession. Many scholars -- ranging from Torah sages to demographers, sociologists and anthropologists -- have noted that Israel's existence in the natural world is an anomaly. We really shouldn't be here today. We have survivedas a distinct nation for thousands of years, most of them in exile among hostile nations, who have at best tolerated us for financial considerations. (Even Christianity had to come up with its "witness- people" theory to explain the continued existence of such reprehensible G- d-slayers -- that we were preserved in our misery only to bear witness to mankind the terrible fate of those who reject Jesus.)Further, we came into being as a nation while in slavery in a foreign land. Any other nation in our situation -- if even that fortunate – would have quickly and quietly blended in with the indigenous population and disappeared. But we never merited such a peaceful -- perhaps even pleasant -- fate.Instead we have continued to exist -- and occasionally thrive – against all odds, and to remain a separate people throughout. And this is the level on which Israel operates. We disprove the natural order. The world view of Nazi Germany, as a telling example, was that humanity is no more than an extension of the animal kingdom. Just as the fittest in the animal world survive, the "superior" races will subdue or destroy the inferior and will ultimately persevere.The existence of Israel defies that notion -- and disproves it. We show the world that existence stems from G-d's will alone, not from any person's or nation's ability to succeed. We exist because G-d has a plan for us. We are not -- as perhaps we'd like to believe -- "normal" people, who just happen to have a few extra commandments from G-d. Our whole existence rides entirely upon our relationship with G-d. We exist only because G-d has consciously preserved us thus far, and because He sees us worthy of carrying out His special mission to man. We are G-d's possessions. We have no true reality -- no right even to walk the face of the earth -- other than to be emissaries of G-d's will.
The final two possessions of our mishna are perhaps more straightforward. The Torah is clearly G-d's possession. It is a true and direct expression of His will and wisdom. It is a creature of a different sort, of the spirit-world in which G-d's reality is not obscured by so many layers of matter and drossiness.
The Temple is as well the possession of the Divine, the dwelling place of G-d upon earth. It is the one place in the physical realm which is wholly bound to the spiritual, in which evil and defilement do not exist, and which has no reality apart from G-d. And so, it is worthy of the Divine Presence.
I would like to conclude on a slightly more relevant note. The level of Abraham is perhaps far too "reckless" for us. Yet we must realize that we, the descendants of Abraham and the children of Israel, must too strive to become G-d's possessions. We cannot always be too "rational" about ourservice of G-d. We must not study Torah only if we can fit it into our busy lives, or give charity only after all our other expenses have been paid. We must sometimes give ourselves over to G-d -- and do for Him just a little bit beyond what we would ordinarily or rationally do for any other cause. We learned earlier: "Anyone who accepts upon himself the yoke of Torah, the yoke of government and the yoke of earning a livelihood will be removed from him" (3:6 (www.torah.org/learning/pirkei-avos/chapter3-6.html)). If we do for G-d, if we make sacrifices for His name and His honor, then He will treat us as His own -- and will perhaps spare us the many other hardships of life. We will become His, and He in turn will guard us and treasure us -- as His own prized possession.

Postagem: Andre Moshe-Pereira, Pres. Koah

Join SPNI's Derech Hateva in Israel for the Summer of a Lifetime!

Last summer, I grew as a person while having the time of my life," voiced Miriam K. a participant on Derech Hateva's Israel Trail Teen Adventure.
Over the course of four weeks, twenty nine teens from Israel and North America backpacked over 210 kilometers of Israel's most beautiful terrain in three separate groups, each with three staff.
Along the Israel Trail, the groups learned outdoor, leadership and teamwork skills such as cooking, campsite setup and map reading. "The groups formed inseparable units that developed beyond language and culture. Living outside together is a 'real' way to connect - both to each other and the Land," said Yael Ukeles, founder & director of Derech Hateva, a program of the Society for the Protection of Nature in Israel.
The groups rock climbed, biked, volunteered, trekked through the desert with camels and even celebrated Shabbat in the woods. "Nothing could have prepared me for the incredible experience I had," Daniella Z. shared with a huge smile. Shuli R. agreed and added "It was totally different than sitting in a bunkhouse; we weren't learning Judaism, we were living it!"

Inscreve-te já:
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