Sunday, March 29, 2009

Olmert Admits He Offered to Divide Jerusalem including Western Wall

Olmert Admits He Offered to Divide Jerusalem including Western Wall
Over the years One Jerusalem has reported that Prime Minister Olmert was offering to give away parts of Jerusalem. Now the outgoing Prime Minister is confirming this story that he had denied.

Olmert has told Israel's press that he offered Abbas 93% of the West Bank and parts of Jerusalem. And he was prepared to turn the Holy Sites, including the holiest sites in Judaism,over to some undefined international entity. 

Olmert's final offer to Abbas, would have provided terrorists with an advance base of operations in Jerusalem and it would have turned over the Old City to an international community that is hostile to the State of Israel.

In Israel's latest national elections the Israeli public decisively rejected dividing Jerusalem. 

Três décadas de paz entre Israel e o Egipto


Três décadas de paz entre Israel e o Egipto

28.03.2009, 

Ehud Gol*

Os tratados com o Egipto e a Jordânia são a melhor prova de que a paz é possível

Celebrou-se no dia 26 de Março o aniversário do primeiro tratado de paz entre Israel e um país árabe. Há trinta anos, o primeiro-ministro de Israel, Menachem Begin, o Presidente egípcio Anwar El Sadat e o Presidente americano Jimmy Carter assinaram um acordo que prometia mudar o Médio Oriente.
Apesar de essa promessa não ter sido cumprida na sua totalidade, este aniversário constitui uma oportunidade para honrar este acontecimento histórico, bem como para analisar alguns dos princípios básicos que levaram ao sucesso daquele difícil processo de negociação. É assim importante relembrar as lições do passado.
Os esforços de Israel para fazer a paz precederam não apenas as negociações com o Egipto mas também o estabelecimento do Estado de Israel. O tratado assinado com o Egipto materializou o desejo de Israel tomar medidas para a paz, apesar dos aparentes riscos de segurança. Ao devolver a península do Sinai, Israel estava a abdicar de uma península três vezes maior do que a sua área total. Perdeu ainda o controlo directo sobre as linhas marítimas para Eilat, fábricas, empresas, hotéis e comunidades agrícolas. 
O poço de petróleo descoberto e explorado por Israel foi entregue também ao Egipto, abandonando assim a única hipótese de Israel de se tornar independente em termos energéticos. Mais significativo ainda, Israel desenraizou 7000 civis que tinham feito do Sinai a sua casa (incluindo a cidade de Yamit) demonstrando, assim, a sua vontade de evacuar os seus cidadãos de áreas sob disputa, em nome da paz.
Hoje existe a mesma esperança, mas experiências amargas tornaram o povo israelita mais cauteloso. Em 2000, nas negociações de Camp David, os palestinianos tiveram oportunidade para terminar o conflito, mas Arafat recusou as propostas sem precedentes e lançou a Segunda Intifada, que custou a vida a milhares de palestinianos e israelitas. Nesse mesmo ano, Israel retirou completamente do Líbano para, em 2006, receber em troca 4000 mísseis do Hezbollah disparados contra as cidades do Norte de Israel.
Em 2005, Israel retirou unilateralmente de Gaza desenraizando novamente milhares de israelitas das suas casas. Israel esperava que este passo desse aos palestinianos uma oportunidade para criarem pacificamente as fundações de um Estado. Em vez disso, assistimos à escalada do extremismo do Hamas e ao aumento dos disparos de rockets e morteiros contra as comunidades do Sul de Israel.
Sadat arriscou a sua vida ao tornar-se o primeiro líder árabe a reconhecer Israel. Mas Israel teve também líderes corajosos. Yitzhak Rabin selou o primeiro acordo com os palestinianos, iniciando o processo de Oslo. Também Ariel Sharon demonstrou o seu empenho na paz ao iniciar a retirada de Gaza.
Israel estará sempre disposto a fazer a paz quando o outro lado decidir abandonar a via da violência e adoptar o caminho das negociações e compromisso.

Da mesma forma que Sadat foi assassinado por fundamentalistas islâmicos por fazer a paz com Israel, também os esforços destes fanáticos estão hoje a matar qualquer oportunidade de paz com os palestinianos.
O Hamas, que rejeita qualquer princípio de coexistência e mantém o seu objectivo de destruir Israel, é um dos maiores inimigos da paz. A influência do Hamas não apenas porá fim a qualquer perspectiva de paz como também votará os palestinianos a um futuro de constante conflito dominado pelo fundamentalismo.
Actualmente, Israel e o Egipto partilham as mesmas preocupações no que diz respeito ao aumento do fundamentalismo.
As negociações directas provaram ser a melhor garantia de progresso. Os tratados com o Egipto e a Jordânia são a melhor prova de que, quando os líderes árabes estão dispostos a falar directamente com Israel, a paz é possível.
Os israelitas desejam sinceramente que a paz possa ser alcançada com os palestinianos e outros vizinhos. Apesar das actuais dificuldades, os israelitas sonham que outro líder seu se possa erguer novamente perante o mundo e repetir as palavras do primeiro-ministro Begin na cerimónia de há 30 anos: "Não à guerra, não ao derramamento de sangue, não às mortes, paz para todos, shalom, salaam, para sempre." 

*Embaixador de Israel em Portugal 

Thursday, March 26, 2009

Honesty

Honesty

Phone Warranty and Bus Tickets

QUESTION 4: PHONE WARRANTY

I bought a portable phone with a one-year warranty. It broke several times, and each time the company I bought it from replaced the phone. The last phone they sent me lasted for 3 months and broke again. But at that point the one-year warranty had expired. It seems to me that the warranty should be that a single phone is protected for a year. When I called, however, they asked me when I originally bought the phone. Do I have any leeway in what I say so that I can get this one replaced too or do I have to tell them the actual date, which would probably mean that the company will no longer replace the phone.

RABBI BELSKY:

It is unjust and unfair that the phone company supplies one broken phone after another. But how could you tell somebody a sheker (lie) and on that basis have him give you something - that if you were to tell him the truth, he wouldn't give it to you. This person will be giving you something based on false pretenses. Getting something based on false pretenses is thievery.

So the general rule is that you cannot lie in order to get something from someone else. If something is legitimately yours - and the only way to get it is by being guileful, by using some type of deception - that's permissible. But you cannot take something that is not yours. The distinction is clear-cut.

QUESTION 5: BUS COMPANY TICKETS

I buy a monthly bus ticket from an Orthodox owned commuter bus company. The booklet says that it is not transferable. Can I sell a ticket to someone else? Can another person in my family use the ticket?

RABBI BELSKY:

You can't sell it to someone else. That is the most obvious thing in the world. What is the idea behind this monthly pass? The bus company offers a big bargain by giving 20 or 25 tickets and charging for only 15 rides. Why? Some rides may be missed, or it's a bulk rate for monthly passengers. But a person certainly can't go into business by buying ten such books and selling them for the public price. That's not what the monthly deal is made for.

FOLLOW-UP QUESTION:

Let's say someone comes over to me and says, "I ran out of tickets. I'm going to buy a monthly book tomorrow, but I left my checkbook home. Can I buy a monthly ticket today, and I'll give you one of mine tomorrow?"

RABBI BELSKY:

That's okay. If you are entitled to the ticket, but you forgot it, you still own the ride. It doesn't matter if the ticket is not your ticket; it's your ride. You're using ha'romah (guile) to get the ride that belongs to you. As we discussed earlier, that's acceptable. But if the ticket doesn't belong to you, that's thievery. Thievery is the same whether you're doing it with a false ticket or if you come in with a machine gun - in both cases, you're taking something that is not yours.

NEXT WEEK QUESTION 6: COMPANY PHONE DIRECTORY

I work for a large company that has a company telephone directory. A friend who works for a Jewish outreach organization asked me for a copy of the directory so he could call the employees with Jewish names to find out if they would be interested in receiving a weekly fax on the Torah portion of the week. The telephone directory says 'internal use only'. Am I allowed to give or lend him a copy of the directory?

NEXT WEEK QUESTION 7: ANOTHER QUESTION ABOUT PHONE WARRANTY

The warranty for a telephone I once bought says that the phone is guaranteed for normal use. If my child threw the phone into the bathtub and the phone stopped working, can I return it anyway, without telling them how it broke?


Friday, March 20, 2009

Parshas Hachodesh

Parshas Hachodesh 

Yechezkel 45:16
 

Por Rabino Dovid Siegel

This week's haftorah which we read in conjunction with Parshas Hachodesh portrays the upcoming month of Nissan in a brilliant light. It begins with an elaborate description of the special sacrifices which will introduce the Messianic era. The prophet Yechezkel focuses on the dedication of the third Bais Hamikdash and says, "On the first day of the first month(Nissan) take a perfect bullock and purify the Bais Hamikdash." (45:18)The Radak (ad loc.) notes that the Jewish nation will return to Eretz Yisroel long before this. During that time most of the construction of the Bais Hamikdash will be completed leaving only final stages for the month of Nissan. Radak suggests that the inaugural services will begin seven days prior to the month of Nissan and will conclude on Rosh Chodesh itself. He offers with this an interpretation to the classic saying of Chazal "In Nissan we were redeemed and in Nissan we are destined to be redeemed." These words, in his opinion, refer to the events of our Haftorah wherein we are informed that the service in the Bais Hamikdash will begin in the month of Nissan. 

As we follow these dates closely, we discover a striking similarity between the dedication of the final Bais Hamikdash and of the Mishkan. Historically speaking, each of them revolves around the month of Nissan. In fact, as we have discovered, they are both completed on the exact same date, Rosh Chodesh Nissan. But this specific date reveals a more meaningful dimension to these dedications. The month of Nissan, as we know, has special significance to the Jewish people; it marks our redemption from Egyptian bondage. In truth, this redemption process began on the first day of Nissan. Because, as we discover in this week's Maftir reading, Hashem began preparing the Jewish people for their redemption on Rosh Chodesh Nissan. All of this indicates a direct corollary between the Jewish people's redemption and the erection of the Sanctuary and the final Bais Hamikdash. Rosh Chodesh Nissan, the date which introduced our redemption and afterwards our service in the Mishkan will ultimately introduce the service of the final Bais Hamikdash. 

In search for an understanding of this, we refer to Nachmanides' insightful overview to Sefer Shmos. In essence, the Sefer of Shmos spans the Jewish people's exile and redemption. It begins with the descent of Yaakov and his household to Egypt and concludes with the exodus of our entire nation. Yet, almost half of the sefer is devoted to the intricacies of the Sanctuary, something seemingly unrelated to redemption! Nachmanides explains that the Jewish redemption extended far beyond the physical boundaries of Egypt. Before they left the land of Israel, Yaakov and his sons enjoyed a close relationship with Hashem. The devotion of the Patriarchs had produced such an intense level of sanctity that Hashem's presence was commonplace amongst them. However with their descent to Egypt, this experience faded away and, to some degree, distance developed between themselves and Hashem. Over the hundreds of years in Egypt, this distance grew and they eventually lost all association with Him. Nachmanides explains that even after their liberation from Egyptian bondage, scars of exile remained deeply imprinted on them. Having left Egypt, they began rebuilding their relationship with Hashem and prepared for a long journey homeward to Him. Finally, with the erection of the Sanctuary, they reached their ultimate destiny and reunited with Hashem. The Sanctuary created a tangible experience of Hashem's presence amongst them, the clearest indication of His reunification with them. With this final development, the Jewish people's redemption was complete. They now returned to the status of the Patriarchs, and were totally bound to their Creator. All scars of their exile disappeared and they could now, enjoy the closest relationship with their beloved, Hashem. 

This perspective is best reflected in the words of Chazal in P'sikta Rabsi. Our Chazal inform us that, in reality, all the segments of the Sanctuary were already completed in the month of Kislev. However, Hashem waited until Nissan which is called "the month of the Patriarchs", for the erection and inauguration of the Mishkan. With the insight of Nachmanides we can appreciate the message of this P'sikta. As stated, the erection of the Sanctuary represented the completion of our Jewish redemption,their reunification with Hashem. In fact, this unification was so intense that it was tantamount to the glorious relationship of the Patriarchs and Hashem. In essence this present Jewish status reflected that of the Patriarchs in whose merit this relationship had been reinstated. It was therefore only proper to wait until Nissan for the dedication of the Sanctuary. Nissan which was the month of the Patriarchs was reserved for this dedication, because it reflected the Jewish people's parallel level to the Patriarchs themselves. 

In this week's Haftorah, we discover that this concept will continue into the Messianic era and the inauguration of the final Bais Hamikdash. Our ultimate redemption, as in our previous ones, will not be considered complete until we merit the Divine Presence in our midst. Even after our return to Eretz Yisroel, which will transpire long before Nissan, we will continue to bear the scar tissue of thousands of years of exile. Only after Hashem returns to us resting His presence amongst us will we truly be redeemed. This magnificent revelation will, quite obviously, occur in the month of Nissan. Our final redemption which reflects Hashem's return to His people will join the ranks of our redemptions and be introduced on that glorious day, Rosh Chodesh Nissan. 

May we learn from them to totally subjugate ourselves to our Creator, thereby meriting the final and total destruction of Amalek and his followers. 

 

Parashas Vayakhel-Pekudai


Parashas Vayakhel-Pekudai 

 Rabbi Pinchas Winston

The Gift of Time

Six days you can work, but the seventh day must be holy to you, a sabbath of strict rest to God. (Shemos 35:2) 

The time just flies by. On one hand, it is hard to believe that we have already reached the end of Sefer Shemos, again. On the other hand, it seems like we started it ages ago. Where has all the time gone to? 

Timing is important as well. Two weeks ago, my family and I were on our way to spend Shabbos in Beit Shemesh, scheduled to take a taxi there at 3 pm on Friday afternoon. My son complained to me that we were leaving too early, but I explained that, when it comes to Erev Shabbos on the Tel Aviv-Jerusalem highway, the later you wait, the more risky it becomes. It is a long highway with few turn offs and alternative routes. It has happened on a few occasions when an accident has occurred on the highway that has blocked traffic for so long that religious drivers, on their way home, were forced to pull over and park their cars on the side of the highway for Shabbos, and walk to the closest community to spend it there. Telzstone has often been that closest community, receiving some very distraught last minutes guests. 

It also happened to be a stormy Erev Shabbos as well, a deadly combination when you factor in drivers in a hurry to get home for Shabbos. I’m one of those people who like to be early and safe, rather than late and imperiled, but not everyone thinks the same way, and this makes for some very precarious driving. 

Unfortunately, this ended up being the case that Friday as well, because a van crashed into a small car, causing a fatal accident, R”L. We didn’t know this yet at the time, as we waited for our taxi and tried to track him down. Fifteen minutes passed, 30 minutes passed, and still no taxi. Finally,at 4 pm he told us that he was close, but stuck on the highway, because the police had completely shut down both sides of the highway. 

By 4:25, we began making plans to stay home, even though we really didn’t have much to use for Shabbos. We resigned ourselves to the fact that all that preparation to leave had been for naught, and had been considering our options, which had not been many when the phone rang again. Apparently, they had just cleared the traffic, and our driver wanted to know if we still wanted to go. It was 4:30, a 25 minute drive to where we had to go, and 5:12 pm was candle-lighting. 

By 4:35 we were in the taxi and on our way, and thank God, the highway was perfectly clear the entire way. We arrived in Beit Shemesh at about 5:10, and everything worked out fine, thank God. We even made dovening on time, and the rest of Shabbos was wonderful, except that I couldn’t help feel bad for the family of the person who had been killed right before Shabbos, and all those who had been injured. 

As always, with situations like that, there were lessons to learn. However, my son had to admit to the wisdom of leaving early, and how easily situations can turn around and become problematic when just five minutes ago, everything was fine. In fact, if we had left the house even just 15 minutes earlier, as I had wanted to, we would have missed the entire traffic jam, because my nephew, who had come from Jerusalem by bus around that time, had just missed the entire episode. 

Time is an indominatable factor in Jewish life, much more so than in gentile life. Time runs out for everyone, eventually, but it seems to be more forgiving in the non-Jewish world than in the Jewish world. Should a gentile not be ready to eat by nightfall on a Friday night, he simply keeps preparing and eats later. This might aggravate some of his dinner guests, but they’ll get over it, and he’ll survive. 

However, if a Jews keep preparing past the entrance of Shabbos, he gets excision, and if we was warned by two witnesses who subsequently saw him break Shabbos, then he gets stoning to death. He may only cook for 30 seconds after nightfall, but that is enough for the Bais Din to give him capital punishment. 

Indeed, there are many occasions when timing is a matter of life and death, either physically, or spiritually. Eat chometz a few seconds too late before Pesach, or a few seconds too early after Pesach, and that means being cut off from the Jewish people. Yes, it literally comes down to seconds during the Jewish year, and all through Jewish life, for that matter. 

This was one of the very first lessons the Jewish people learned on the way out of Mitzrayim, and this week’s special parshah, Parashas HaChodesh, and this week’s parshios, represent a confluence of two separate sources speaking about a single concept. And, in true Purim fashion, which we have just left on our way to the freedom of Pesach, we will see that, contrary to popular thought, it is our very obedience to the rules of Jewish time that actually free us from this world. 

For instance, there is the idea of Shabbos, with which Parashas Vayakhel begins. If one keeps it, by ceasing to perform specific creative activities from sundown on Friday afternoon until nightfall Motzei Shabbos the next day, then he is able to enjoy the timelessness of Shabbos day. However, if he does not distinguish between the six profane days of the week, and the holiness of Shabbos, then he remains trapped within time which can only be, at best, the weekend. 

About 20 years ago, a study was performed, and reported in the Globe and Mail (Toronto), to see the effects of the weekend in different cultures. According to the study, of all the people surveyed, Orthodox Jews had the lowest blood pressure after the weekend, even though they only rested for one day, and even “consumed a very fatty and overcooked food during that time,” which we call “cholent.” The least rested group: those who enjoyed the two-day weekend by simply having a blast. 

The report said that the results were surprising, and after analysis, suggested that the difference may be the way Orthodox Jews abstain from being involved in the physical world, like the rest of the six days of the week, for the one day. It even recommended that other cultures try the same approach to the weekend, if they wanted to be able to reduce the stress in their lives! 

Pekudai is the recounting of the contributions made to the Mishkan, and all that was produced as part of its construction. The Mishkan ran by the Jewish clock, especially since two of the main sacrifices offered there were the Tamid, the Continual Offering, two identical, ongoing sacrifices that had time limits by which they could be offered. As a result, they represented the continuity of time and of the Jewish people. 

Then, of course, there is Parashas HaChodesh, the first mitzvah given to the Jewish people in Egypt, the mitzvah to sanctify the new moon each month. The gentile world also has a monthly calendar, but it is really a solar calendar divided up into 12 months, unlike the Jewish monthly calendar, which happens to have 12 months which add up to a year (except in a leap year, when an entire extra month is added, without which Pesach could end up, eventually, in the winter). What is the practical difference between the two approaches? 

The difference is the moon itself. 

I happen to doven at Neitz—sunrise—each morning. As a result, when I go to shul, it is still dark outside, as in night dark, and therefore usually, the moon is still out, and still quite bright, up in the sky, which where I live, is quite large. Hence, as tired as I may be at that time, and as confused about the day of the month I might be at that moment, the second I see the moon in that sky, and its present size at that point in its orbit, I am immediately reminded of what part of the month we are presently holding. At a moment’s notice, I am able to find my place within the Jewish year. This is why the first mitzvah taught to the Jewish people in Egypt was Kiddush HaChodesh, the sanctification of the new moon. It was not just bythe- way. Believe it or not, it was the key to leaving Mitzrayim itself, which represented the opposite concept, as embodied in the golden calf. For, as any jeweler will tell you, gold represents eternity, and as a Kabbalist will tell you, a calf, a symbol of Egypt, represents unbridled youth. Therefore, Mitzrayim represented the human desire to be eternally youthful and responsible only to oneself. 

Kiddush HaChodesh, which ties the Jew to time, is one of the ways that God says, “Take responsibility for yourself, be responsible to Me, and together we can use time to rectify Creation, and you can rise above its physical limitations. By using time meaningfully, you will harness its ability to bring out of you power that you never knew you had.” 

The Hebrew word says it all: zman. When three men or more say Birchas HaMazon together after a meal, they make a zimun, which means “invitation.” The Hebrew word for money is mezuman, because it is ready to be used immediately. Hence, the word for time really refers to a state of readiness, that is, a readiness for the opportunity that a moment in life might just happen to bring, so that it can be used meaningfully, and not lost forever. 

Believe me, if money were to fall from the sky between 2 and 3 pm today, you’d be there with a large basket ready to catch as much as possible. So, why not act the same way with moments in life? Which brings us to the meaning of matzah. Ever see it being made? A frantic experience, no? A team of professional matzah bakers work furiously and very quickly to make sure that the dough does not become chometz, a symbol of squandered moments of life. Chometz is a kosher opportunity gone wrong, because too much time was taken to perform the mitzvah. 

Indeed, contrary to popular belief, we don’t eat matzah on Pesach because the Jewish people did not have time to bake break when leaving Egypt; that would only have taken 18 minutes, and they certainly had that much time before leaving. Rather, circumstances were created to make sure that they did not bake chometz, so that matzah would result, so that the Jewish people leaving Egypt, and all their descendants, could learn one of the most valuable lessons of life: how to meaningfully manage time. 

Ironically, the modern business world has become one of the best examples of this idea (and for me personally, my own father, whose management of time I have always admired). How much money is spent just to find better ways to manage and keep track of time, so that it can be well used? The average CEO is a maven of mavens when it comes to using his time, which is why he is able to accomplish so much in so little time … when it comes to making money. 

My Rosh HaYeshivah, Rabbi Noach Weinberg, zt”l, who passed away about a month ago did many amazing things in his lifetime, because he did the most amazing thing by pursuing Torah like others pursue money, not an easy thing to do. For, the drawing power of the latter is its promise of wealth and power, which the body craves, and the former promises closeness to God in the World-to-Come, which the body doesn’t even relate to. 

At the R”Y’s levayah, of the many praises mentioned, one stands out in my mind the most, and that is the way the R”Y, while still young, used to keep an actual record of how he spent every five minutes, all day long, every day, to make sure that it had not been wasted. He fulfilled, perfectly, the words of the wisest man, who said: 

If you want it like money and seek it like buried treasures, then you will understand fear of God and Da’as Elokim you will find. (Mishlei 2:4-5) 

For years I watched the Rosh HaYeshivah come and go as he traveled the world to fundraise so that he could spawn a movement that has affected hundreds of thousands of Jews, and brought so many of them back to Torah. Yet, I rarely ever saw the R”Y in state of exhaustion, or set back, though there were so many reasons why he could have been. 

I particularly remember the Yemai Norayim, that special time of year when the R”Y joined us for dovening, when he would stand at the front of the Bais Midrash, swaying the entire time as if his entire life was spent just pursuing God, which it was, and doing His will. When he snapped his fingers during the quiet of the Shemonah Esrai, it was no distraction. Rather, as it brought the R”Y new life to give to God, it woke the rest of us up as well, allowing us to feed off the energy that seemed to flow from the R”Y the entire time. 

However, the R”Y was human like the rest of us, and the cancer that ravaged his body took a great toll on his physical presence. However, I overheard, it did not take a toll on the R”Y’s spirit. From what I understand, the R”Y was in command until the very end, and most important of all, he was b’simchah until the last moment. 

Classic Rav Noach Weinberg, zt”l. 

Perfect freedom. 

Use time to your spiritual advantage, and it will free from physical limitation. 

Ser Judeu


Los Principios Generales. 
El judaísmo no se transmite genéticamente sino culturalmente en el seno de las familias mediante el ejemplo y la influencia El proceso de transmisión es como el de la educación en su sentido más amplio, de forma que lo que se transmite no es solamente conocimiento sino creencias y valores, actitudes e ideales, y sobre todo un sentido de identidad y compromiso. La responsabilidad de transmitir el Judaísmo proviene del Sinaí. Proviene de la obligación que asumieron nuestros ancestros cuando, en su propio nombre, y el de sus descendientes, se comprometieron a guardar su Alianza con Dios diciendo “haremos y escucharemos” (Éxodo 24:7)La transmisión del judaísmo es tarea de cada generación sucesiva (Salmo 78:5 ff)  
La realidad es una cosa, la Ley otra  La medida en la que el judaísmo se transmite varía mucho. Por lo tanto, en realidad el judaísmo es un tema de gradación. La ley, sin embargo, no puede tener en cuenta todas esas variaciones y grados.... No obstante, es preferible que la definición legal se corresponda tanto como sea posible a la situación real. La definición “jalájica” tradicional del estatus judío no es la única. En un sentido al menos, la interpretación bíblica originaria de la identidad judía era diferente de la posterior interpretación rabínica. En nuestros tiempos, de vez en cuando han habido conflictos entre la definición rabínica y la visión general adoptada por la corte suprema israelí en la interpretación de la “ley del retorno”. De la misma manera, el judaísmo progresista, a la vez que sigue de forma general la tradición rabínica, ha juzgado necesario adoptar una política diferente en algunos aspectos.
1) Cuando ambos padres son judíos ....
2) El hijo de padres judíos que haya sido adoptado en su infancia por padres no-judíos....
3) Cuando padres judíos educan a sus hijos como no-judíos....
4) El apóstata.....
5) Cuando ambos padres son no-judíos....
6) Un niño o niña adoptado en la infancia por padres judíos.... 
7) Un no-judío que se convierte al judaísmo es judío a todos los efectos.... 
8) En caso de matrimonio mixto: 
a) En el momento del nacimiento, el futuro estatus del niño o niña es dudoso ya que puede ser o no ser educado como judío.... 
b) Nosotros haremos todo lo que podamos para animar a los progenitores a educar a su hijo como judío....
c) Cuando el joven puede confirmar su propia identidad, el estatus judío se torna definitivo... (todos los casos se tratan de acuerdo con sus circunstancias individuales).....
d) Si el progenitor no-judío se convierte al judaísmo en la infancia del niño (o sea, antes de los 7 años), este se considerará judío a partir de entonces.....
En resumen. 
Judío es una persona que, de alguna de las formas posibles, se ha convertido en heredero del patrimonio cultural judío y la responsabilidad que tal hecho conlleva (o sea, está lista para educar a su familia en el judaísmo): 
a) al haber nacido de padres judíos y por tanto educado como judío; 
b) al haber nacido en el seno de un matrimonio mixto, de padre o madre judía, peroeducado como judío o que haya ratificado su estatus judío.... 
c) al haber sido admitido en una comunidad judía después de haber cumplido con un curso de estudio y jalaquicamente pasado por el beit din oficial

Wednesday, March 18, 2009

CÓMO REB YANQUEL COMPRÓ EL VIENTO

CÓMO REB YANQUEL COMPRÓ EL VIENTO

Cuando Reb Yanquel, quien era muy pobre y vivía en una aldea de Polonia, tuvo que pagarle la renta al dueño de su casa, se vió muy afligido. No sabía qué hacer y de dónde sacar el dinero. Temía que el propietario lo mandase a la cárcel y que su familia -que D's no lo permita- pasaría hambre. En su desesperación, fue a ver al Rebe de Kotzk, en la ciudad vecina. Al llegar allí, le dijo:

"Rebe, tengo que pagar la renta anual y el dinero no me alcanza. ¿Qué puedo hacer?"

El Rebe pensaba y pensaba hasta que le dijo:

"Compra cualquier cosa que te ofrezcan en venta. Y Dios te ayudará. Excepto objetos robados, naturalmente."

Reb Yánquel se fue directamente donde el arrendador, para preguntarle si tenía algo que vender. Cuando llegó, había una gran fiesta, y éste se encontraba en el jardín rodeado de sus invitados. El dueño de la casa, al verlo, lo llamó, pero Yanquel se sintió incómodo y quiso retirarse.

El dueño de la casa, que quería burlarse de Yanquel, le pidió que se acercase y le dijo:

"Yanquel, ven acá. Quiero hacer negocios contigo."
Mientras le guiñaba el ojo a sus invitados.

"Pues, pues... quería preguntarle si tenía algo para vender" ­titubeó Yanquel.

"¡Claro que sí! Te venderé el viento."

En este momento todos los invitados que estaban rodeándolos, comenzaron a reír. Yanquel, muy avergonzado, le preguntó al dueño de la casa, cuánto costaba el viento; y él le respondió:

"Es una ganga para ti. Tan sólo cien denarios."

Yanquel. que sabía que sólo pretendía burlarse de él. prestó atención a las palabras de su apreciado Rebe. Así, decidió tratar el asunto como cualquier otro negocio.

"Bien, señor. ¿Cuáles son las condiciones de pago?" - preguntó Yanquel.

"Es muy simple: entre hoy y mañana, debes pagarme cinco denarios; y antes de cumplirse un año, los otro noventa y cinco."

"¿Firmaremos algún contrato?" - preguntó Yanquel.

"Por supuesto" - le contestó el dueño.

Llamaron a su escribano y le ordenó que redactase el contrato dónde debía decir que Zygmunt Polski le vendía al Judío Yanquel Rabinovich el viento por un plazo de diez años, contra pago de cien denarios anuales. Ambos firmaron el documento, y. sin tomar en cuenta las insistentes burlas de los invitados, Yanquel se retiró con respetuosos saludos.

Al llegar a su casa, le contó a su mujer lo sucedido. Ella pensó que se había vuelto loco su marido, pero él le explicó que había seguido el consejo del sabio Rebe.

Al día siguiente, Yanquel saltó de su cama con una idea maravillosa: decidió ir a reclamar la renta por el uso de su viento, pues él era el nuevo dueño, y todos los molinos que había en las propiedades vecinas, usaban el viento.

Tremenda sorpresa para los mol1neros. Les mostró el contrato y no pasó mucho tiempo hasta que Reb Yanquel pudo pagar los cien denarios por el viento y la renta anual de su casa. Así, esta vez el polaco rico ya no pudo burlarse de él.

El que ríe último, ríe mejor.

Tuesday, March 17, 2009

Um sorriso, Por favor

UNA SONRISA, POR FAVOR

Resulta que el presidente de Irán llama por teléfono a Obama para felicitarlo y contarle un sueño sensacional que tuvo esa noche.
El presidente iraní le cuenta que soñó que: EE.UU. se había convertido en un enorme país musulmán, todos iban vestidos como musulmanes, con galabías, todos llevaban un Corán, las mujeres iban con el rostro detrás de los velos, a todos se los veía muy felices y había grandes carteles por todas partes que decían… ¡BIENVENIDOS A LOS ESTADOS UNIDOS DE IRÁN!
Obama le comenta al Presidente de Irán que él también había tenido un sueño similar al suyo. Obama había soñado que: las ciudades de Irán habían entrado en gran actividad económica, estaban muy iluminadas, muy limpias y activas, los hombres vestían a la usanza occidental, las mujeres no estaban con largos vestidos negros y no llevaban velos, sino coloridas minifaldas y profundos escotes, y todos felices y muy contentos, se escuchaba música alegre en las calles y también que en el sueño vio muchísimos grandes carteles por todas partes.
El presidente de Irán le pregunta a Obama....¿Y que decían los carteles? A lo que Obama le respondió.... ¡NO SE!, no los pude entender. ¡No se leer hebreo!
Andre Moshe Prera
Presidente Kehillah Or Ahayim

Dilemas de Israel

DILEMAS DE ISRAEL: LAS CONVERSIONES AL JUDAÍSMO por Gabriel Ben-Tasgal para Guysen International News


El Partido de los nuevos inmigrantes de la ex Unión Soviética, Israel Beiteinu (que en las últimas elecciones anexó no pocos elementos que nada tienen que ver con los inmigrantes) ha firmado un acuerdo para conformar el próximo gobierno liderado por el Likud. Uno de los temas más espinosos en las negociaciones, y que podía poner en peligro la conformación de un gobierno de centro derecha estrecho, es el reconocimiento de los matrimonios civiles para aquellas personas que no son consideradas por el Rabinato de Israel como judías. Un tema que atormenta a miles de israelíes que no son reconocidos como judíos y que por lo tanto no pueden casarse en Israel. No es fácil convertirse al judaísmo en Israel.


La ley israelí permite a las personas que se consideran judías “regresar” a Israel y recibir la ciudadanía inmediatamente. La conocida “Ley del Retorno” permite que no solamente puedan hacer “aliá” (inmigrar a Israel) personas que hayan nacido de vientre judío o se hayan convertido, sino también permite que también lo haga el que está casado con un judíos, el que tiene un padre judíos (incluso si su madre no lo es), quien es nieto de un judíos y hasta quien es pareja de un hijo o nieto de judíos. Siendo así, una persona que se casó hace 100 años con una no judía y que se murió hace cuarenta lo está heredando hasta su nietos y a sus parejas el derechos de regresar a Israel (incluso si sus padres, en caso de ser el nietos, no son judíos). Una persona puede recibir ciudadanía israelí pero eso no significa que sea reconocido como judío por el Rabinato de Israel.


Tras la implementación de la Capitulaciones Otomanas y tras la adopción del Acuerdo del Status Quo (1948) se decidió, en Israel, que los temas “personales” serían tratados por la autoridad religiosa de cada minoría religiosa. Así se crea el Rabinato de Israel (1953) que posee autoridad sobre casamientos, divorcios y entierros. El Rabinato sólo puede casar judíos… ¿quién decide quién es judío?, el propio rabinato… ¿bajo que premisas? Lógicamente, la interpretación Halajica (ley ortodoxa) que determina claramente quién es judío y quién no (vientre judío o conversión reconocida).


Al permitirse que puedan hacer “aliá” personas que luego el Rabinato no las reconocerá como judíos (y no podrán casarse en Israel ni enterrarse en cementerios regidos por el Rabinato), viven hoy en Israel unos 320.000 inmigrantes que nos son reconocidos por la Halajá como judíos. Cada año se agregan a esta cifra otros 8.000 inmigrantes no reconocidos. Además, se suman cada año otras 4.000 personas por crecimiento natural que tampoco, valga la redundancia, son reconocidas como judíos.


Según la estimación corriente, desde el año 2000, el 80% de los hijos de los “olim” de la ex Unión Soviética no son reconocidos como judíos. Estas personas son consideradas “psulei jitun” siendo que no se pueden casar con el 75% de la población en Israel. No pueden ser enterradas en cementerios religiosos (por ejemplo si caen en combate defendiendo a Israel no se las puede enterrar en un cementerio militar del Rabinato Militar) ni tampoco pueden adoptar y ser reconocidos por el rabinato. Se trata de un problema que afecta a los derechos humanos, un problema práctico y también, un problema a nivel nacional: Desde el momento que algunos puede hacer una cosa y otros no, se van conformando sub grupos que perjudican aquel deseo de conformar una sociedad renovada y unida en Israel. En Israel hay un grupo importante de personas que se definen como israelíes desde el punto de visto sociológico. Hablan hebreo como lengua madre, hacen el ejército y educan a sus hijos en las escuelas públicas nacionales. Sin embargo, no son considerados judíos. Para estas personas, una solución sería la conversión al judaísmo.


El número de personas, entre los olim, que se convierte ronda entre el 10% al 15%. La mayoría de los “olim” que no son considerados, se siente de todos modos judíos. Solamente el 10% de ellos se registra como “católicos”. Si antes de llegar a Israel, la mitad de estos inmigrantes afirma estar interesado en la conversión, cuando llegan al país esta cifra cae dramáticamente. Una de las causas que explica este descenso son las importantes exigencias requeridas para la conversión ortodoxa, que valga la pena recordar, la única opción válida. El proceso de conversión dura un año. Para confirmar y aprobar que una persona se ha convertido “con éxito” se mide un enfoque sociológico: ¿la persona se rodea por un núcleo de gente religiosa?, ¿pertenece a una comunidad?, ¿dónde estudian sus hijos? Un segundo enfoque se ve en la conducta: ¿cumple mitzvot? ¿come comida casher? ¿se viste de manera sobria? Y por último un enfoque psicológico: ¿el candidato se ve a si mismo como una persona religiosa?, ¿demuestra motivación? Si se cumple el proceso recién señalado, se procede a realizar el Brit Milá (la circuncisión en los hombres) y el baño ritual (Mikveh) en las mujeres. Es verdad… en los últimos años se han desarrollado planes de estudio enfocados en dar respuestas a realidades especificas y que se adaptan a públicos puntuales (y además, que dependen del carisma del rabino que dirige el programa).


Así hemos observado programas exitosos entre inmigrantes de habla hispana o planes de estudio y conversión para soldados en el ejército. Se viene buscando implementar un plan de estudio que considere los planteamientos de las diferentes corrientes religiosas pero lo cierto es que el tema dista mucho de solucionarse y las exigencias actuales de la ortodoxia en Israel promueven que no pocos candidatos a la conversión opten por la “simulación” con tal de cumplir con los requisitos. Mientras que los ortodoxos afirman que estas medidas protegen el carácter judíos de la sociedad y la alejan de la asimilación, otros critican el proceso de conversión en Israel bogando por el fin de la “imposición religiosa” o aduciendo que de tan estricta, la conversión se puede tornar como una opción irrelevante.


El acuerdo firmado entre Israel Beiteinu (de Liberman) y el Likud confirma que se reconocerá por ley el casamiento civil para esas personas que no son judías según la Halajá. Es decir, que para poder casarse por la opción civil el hombre y la mujer deben ser “psulei jitun” (no aptos para casarse). Hay quienes ven en este acuerdo un importante paso para solucionar un problema concreto en la sociedad israelí o para comenzar a derribar el monopolio en el tema de la ortodoxia. Otros lo ven como un paso que se ha quedado a mitad de camino ya que de todos modos los “no reconocidos” siguen sin poder casarse con el 75% de la población.

Sunday, March 15, 2009

"Hallelujah"



"Hallelujah"

Now I've heard there was a secret chord
That David played, and it pleased the Lord
But you don't really care for music, do you?
It goes like this
The fourth, the fifth
The minor fall, the major lift
The baffled king composing Hallelujah
Hallelujah
Hallelujah
Hallelujah
Hallelujah

Your faith was strong but you needed proof
You saw her bathing on the roof
Her beauty and the moonlight overthrew you
She tied you
To a kitchen chair
She broke your throne, and she cut your hair
And from your lips she drew the Hallelujah

Baby I have been here before
I know this room, I've walked this floor
I used to live alone before I knew you.
I've seen your flag on the marble arch
Love is not a victory march
It's a cold and it's a broken Hallelujah

Hallelujah, Hallelujah
Hallelujah, Hallelujah

There was a time you let me know
What's really going on below
But now you never show it to me, do you?
And remember when I moved in you
The holy dove was moving too
And every breath we drew was Hallelujah

Hallelujah, Hallelujah
Hallelujah, Hallelujah

You say I took the name in vain
I don't even know the name
But if I did, well really, what's it to you?
There's a blaze of light
In every word
It doesn't matter which you heard
The holy or the broken Hallelujah

Hallelujah, Hallelujah
Hallelujah, Hallelujah

I did my best, it wasn't much
I couldn't feel, so I tried to touch
I've told the truth, I didn't come to fool you
And even though
It all went wrong
I'll stand before the Lord of Song
With nothing on my tongue but Hallelujah

Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah, Hallelujah
Hallelujah

Apoiaremos em tudo o que estiver ao nosso alcance esta chavera ( Drª) Hagit Dori da HUJI.

Bem hajas Hagit Dori por reforçar mesmo o caminho dos que procuram com mente pura e forte consciência a sua teshuvah absoluta e completa! 

KOAH Direction Board

AMP, Presidente

Vayak'hel-Pekudey


Rabbi Kalman Packouz


GOOD MORNING! The Seders are Wednesday night, April 8th and Thursday night, April 9th.

About three weeks until Pesach and counting ... It's time to give some thought to making the Seder more enjoyable and effective in creating a warm family experience. Most Jews would like their children to feel positively about being Jewish. You cannot transfer your feelings, but you can create the atmosphere and the experience which will engender positive feelings. Anyone I have ever met who loved being Jewish, fondly reminisced about their Zaideh (grandfather) presiding over the Shabbat table or their Bubbie (grandmother) lighting Shabbat candles ... and their Seder! You are a link in that chain!

Please check out http://www.simchatyechiel.org/english/pesach.html for some fresh ideas for your Seder - especially for the kids: games, questions, charades, marshmallow bingo, treasure hunt ... Also, Aish.com/passover for insights into the Haggadah, Stories and Insights, Family Activities (Passover Stories, Games & Tips for the Seder, Arts & Crafts, Print & Play and Dr. Mitzvah and the Stolen Seder), Laws, Cookbook - and if you are aurally-inclined AishAudio.com ! For tremendous understanding and intelligent insights for the Seder, call Talmudic University 305-534-7050 to get a free copy of Rabbi Yochanan Zweig's Pesach Seder Cards. And http://www.Kiruv.com/ for Project Inspire "4 Questions and 2 Jokes."

 

Q & A: HOW DO I MAKE MY SEDER ENJOYABLE,
CREATIVE AND MEANINGFUL?

Remember that the Seder is for the kids, to transmit our history and understanding of life. You've got to make it interesting and intrigue them to ask questions. If a person asks a question, he'll be inclined to hear the answer! The only way to transmit your love and feeling for Judaism is through shared, positive experiences. You need to be excited about the Seder! Some ideas from Rabbi Shimon Apisdorf:

1. Invest time before the Seder. Trade in your Maxwell House Haggadah for one with commentary. Then read it! See what intrigues you. Look at a commentary to get interesting insights to share with your family and guests. Look at The Survival Kit Family Haggadah, Artscroll Haggadahs and Book of Our Heritage by Eliyahu Kitov. Available at your local Jewish bookstore, at judaicaenterprises.com or by calling toll-free to 877-758-3242. NO EXCUSES!

2. Get Passover story books for the kids now! Read to them the stories before Pesach. Have them or help them make a little play to present at the Seder. Buy them Artscroll Children's Haggadah!

3. Have quizzes and prizes. Ask questions and give 20 points for a right answer. 100 points and they get a prize! Start with the youngest and work up through the ages. If a child answers a question that's not his, he loses 20 points! Name the plagues, the 4 sons, the number of years in slavery - make your list of questions before the Seder. (You can even prep the kids before the Seder with the answers!)

4. Plan out the Seder with little surprises and props. During the section on the plagues throw into the air plastic animals when you get to the Wild Beasts; use ping pong balls for the plague of Hail. Be creative. Give each child a brown paper bag filled with his props. Have fun! (you can also order the "Bag of Plagues" props available at your local Jewish bookstore, at JudaicaEnterprises.com or by calling toll-free to 877-758-3242).

5. Have questions for discussion at the table! Passover marks the birth of the Jewish people. It's a time to reflect on the meaning, value and implications of being Jewish. Here are some questions to discuss:

A.    On a scale of 1-10, how important is being Jewish to you? Please explain.

B.    If your son, daughter, brother, sister, or best friend told you that they planned to raise their children without any Jewish education or identity, how would you react?

C.    If you thought the existence of Israel was in danger, would you risk your life to help save it?

D.    What do you like about being Jewish? What don't you like?

E.    Is it important to you or for your children to have mostly Jewish friends? Why?


 

Torah Portion of the Week
Vayak'hel-Pekudey

Moshe relays the Almighty's commands to refrain from building the Mishkan (the Tabernacle or Portable Sanctuary) on the Shabbat, to contribute items needed to build the Mishkan, to construct the components of the Mishkan and the appurtenances of the Cohanim. The craftsmen are selected, the work begins. The craftsmen report that there are too many donations, and for the first and probably the only time in fundraising history, the Jewish people are told to refrain from bringing additional contributions!

Pekudey includes an accounting of all the materials that went into the making of the Mishkan and details of the construction of the clothing of the Cohanim. The Tabernacle is completed, Moses examines all of the components and gives his approval to the quality and exactness of construction, the Almighty commands to erect the Tabernacle, it's erected and the various vessels are placed in their proper place.

* * *

Dvar Torah
based on Growth Through Torah by Rabbi Zelig Pliskin

The Torah states regarding donations made for the clothing of the Cohen Gadol (High Priest),

"And the heads of the tribes brought shoham stones (onyx) and (other) stones to be set for the ephod (an apron-like garment) and for the breastplate" (Ex. 35:27).

Why does the Torah make specific mention that the Princes of the tribes were the ones bringing the stones?

Rashi (Rabbi Shlomo ben Yitzchok) who lived 1040-1104 and is considered the leading commentator on the Torah and the Talmud) cites the words of the Sages who note that the heads of the tribes brought the last donations for the Sanctuary. The Princes said, "We will let the other people donate whatever they will donate, and we will bring whatever is missing." However, the people brought all that was needed. The heads of the tribes then asked, "What can we still do?" The only things remaining were the special stones that were needed and this is what they brought. Since they procrastinated, the Torah hints a reproof to them by spelling the name nesiim (princes) lacking one Hebrew letter yud.

Rabbi Yeruchem Levovitz comments that their original intention appears to be virtuous. They said that they would bring whatever was needed at the end. (The Sanctuary was built through donations - except the foundations of the pillars which came from compulsory communal funds. The Princes felt that the needs would be too great for the people to cover; they underestimated the national fervor and generosity!) This appears to be a very generous proposal on their part. However, we learn from here that since their behavior touched on the negative trait of laziness, their behavior was considered incorrect and they were censored for it.

Whenever a negative character trait could be an underlying factor for your behavior, be very careful to clarify what your true motivation is. This especially applies to the trait of laziness. It is easy to give many good-sounding reasons for not doing things. When laziness could be the real reason for your lack of action, be suspicious that your reasons are actually rationalizations by which you are trying to excuse yourself. Our lesson: Don't procrastinate in preparing for Pesach! It can become too late.

 

HELP SEDERS FOR IMMIGRANTS IN ISRAEL


 



FEED THE POOR OF JERUSALEM!



Hundreds of families in Israel are unable to afford groceries for Yom Tov (the holiday). This group gives them coupons redeemable only for food. They arrange with the supermarket to get an extra 10% on every dollar you give them. I know they are legitimate and I give them money! Send your tax-deductible contribution to:

Keren Y and Y
805-A Roosevelt Ct.
Far Rockaway, NY 11691

Fulfill the special mitzvah of
 Maos Chitim,
helping the poor for Pesach!

 

 

CANDLE LIGHTING - March 20
(or go to
 http://www.aish.com/shabbat/candlelighting.asp)

Jerusalem 5:15
Guatemala 5:55 - Hong Kong 6:16 - Honolulu 6:24
J'Burg 6:01 - London 5:55 - Los Angeles 6:46
Melbourne 7:15 - Mexico City 6:29 - Miami 7:14
New York 6:49 - Singapore 6:57 - Toronto 7:01

 

QUOTE OF THE WEEK:

Real knowledge is to know
the extent of one's own ignorance.
--  Confucius 

 

 

 
With Special Thanks to

Phillip Roth