Rabbi Ya’aqob Kholi (1689-1732)

Rabbi Ya’aqob Kholi (aka Culi, Koli, etc) was born in Yerushalayim in 1689. In those days the situation of the Jews in Israel turned to be disastrous, politically and financially, and at a young age, rabbi Ya’aqob established himself in Constantinople, Turkey.  There he met the famous rabbi Yehuda Rosanes. Rabbi Ya’aqob became one of this best students, and Rabbi Rosanes assigned him as Dayan of Constantinople.  In 1727 rabbi Rosanes died, leaving behind a vast literary work in handwriting. Rabbi Ya’aqob took upon himself to publish his teacher’s books, knowing that the task will demand many years of his life.  In 1728 he published Rabbi Rosanes’ Parashat Derakhim and in 1731 he published the most famous book of rabbi Rosanes: Mishne leMelekh, a commentary on Maimonides’ Mishne Tora.  During these years he also began his own work, the famous book me’am lo’ez.  
Me’am lo’ez is an extraordinary book, a monumental anthology of Midrashim and Halakhic material, arranged according to the weekly Parasha. The special thing about this book is that it was one of the first books written for the masses, not for Tora-scholars.  One book of this sort was previously written, ‘en-ya’aqob, by Rabbi Kholi’s great-grandfather, rabbi Ya’aqob ibn Habib.  The book was written in Ladino, or Judeo-Spanish (Spanish written with Hebrew characters) the language introduced  by those Jews expelled from Spain in 1492, which became popular among most Sephardic communities.   

Aside form the rich Talmudic material, rabbi Ya’aqob introduced many autobiographic notes and anecdotes, which makes the reader feel transported to the ancient Sephardic communities in Turkey and other parts of the Middle East, where Jews were victims of permanent abuse and persecutions. In those difficult circumstances Me’am Lo’ez invites the Jewish families to see the Shabbat as an “Island of time”, a 24 hours opportunity to disconnect from sadness and enjoy peace and happiness.  The author encourages Jews, most of them living in poor conditions, to practice Hesed (kindness) with those who are in a worse situation.  He found that the best antidote to cope with the feelings of hardship is not self-pity but opening one’s homes and hearts to those who are poorer than him (hakhnasat orahim), to take care of the widows, the orphans and the sick.  Rabbi Kholi died at a very young age. When he was just 43 years old.  

 

 
ספר מעם לועז
Rabbi Kholi, the author of me’am lo’ez, wrote the book of Genesis and on two thirds of the book of Shemot.  He had a great zekhut: in the same way that he published the books of his ancestors and teachers, his own book me’am lo’ez was continued by several rabbis from Turkey and other communities, for generations to come. 
Rabbi Ytshaq Magriso completed the book of Exodus and wrote the commentary on the books of Leviticus and Numbers.
Deuteronomy was written by Rabbi Ytshaq Bekhor Agruiti. 
The Book of Yehoshua by Rabbi Rahamim Menahem Miterani. 
The book of Esther by Rabbi Raphael Hiya Pontremoli. 
Rabbi Shemuel Yerushalmi translated the Me’am Lo’ez to Hebrew. 
And Rabbi  Aryeh Kaplan from Ladino to English  (see this)


 



AMIDA (Berakha 08) HaShem is the ultimate Healer

רְפָאֵנוּ ה’ וְנֵרָפֵא
“Cure us, Oh God, so we will be cured…”

 

In this berakha we acknowledge that God is the ultimate healer.  When we are sick, we assert, our cure ultimately comes from Him.
 
This Berakha, and the subject of being sick/being cured is a great example of the complex dynamics between man’s freedom of choice and God’s intervention in our lives. 
 
First, in the way a disease is acquired. Many times illness is a consequence of our wrong choices. If we make an habit of eating the wrong foods, or if we don’t take care of our health, sickness might be directly or indirectly our own making. The Rabbis expressed this idea in TB Ketubot 30a: הכל בידי שמים חוץ מצינים פחים “Everything is in God’s hand, except colds and insolation”. In other words, if I willingly expose myself too much to cold or too much to heat, I cannot expect HaShem to protect me from my bad choices.   On the other hand, certain diseases (perhaps most) are not a consequence of our behavior, but an adversity out of our control. And many times it is impossible (and useless) to assess where the blame should be placed.  In any case, we pray to HaShem to help us and to remove from us all illness, pains and wounds.  
 

The second point is that the Tora forbids a person to rely just on God for getting cured. We are obligated to seek a physician’s intervention (verapo yerape). We can’t just hope that illness will vanish by HaShem’s grace.  What this Berakha makes clear is that when we visit the doctor, we believe that it is still HaShem who cures us (harbe shelihim lamaqom). We believe that God acts through the medical advise of the physician, or through the hands of the surgeon in the operation room. It is ultimately Him, by means of myriad of human agents -doctors, researchers, nurses- who brings healing and alleviates the sick. Physicians are HaShem’s privileged agents in the art of healing. God, we believe, is behind man’s wisdom to develop medications, and behind man’s ability to cure sickness.

 
We must do all in our power to avoid being sick. And we must do all in our power to get cured. Nevertheless, we pray and beseech God to protect us from all illness, to heal our pain, to cure our wounds and to prolong our lives.  We recognize Him as the ultimate healer. He has the final say.

 




AMIDA (Berakha 07), HaShem, our next of kin

ראה נא בענינו וריבה ריבנו

Please [God] see our suffering and fight our fights, and to grant us a complete salvation, for the sake of Your name, because You are a powerful GO-EL. Blessed are You , God, the GO-EL of Israel.

In this berakha we ask God for His assistance and deliverance.

The key to understand this prayer is the Hebrew word GO-EL. GO-EL means “redeemer”.  In some contexts this term refers to the Messiah. The Messianic times are also known as the days of GE-ULA, the redemption of Israel and the return to the Land of Israel. In the next section, when we ask God to fulfill our national requests, we will have two specific berakhot for these subjects. One berakha in which we ask haShem to bring us back to Israel, and the other in which we ask HaShem to bring us the Messiah, a descendent of King David.  

 

Thus, in the context of this berakha GO-EL should not be connected to the Mashiah or our National GE-ULA. GO-EL in this berakha means: ‘next of kin’ or ‘closest relative’.

 

According to Jewish Law it is the duty of the GO-EL or ‘next of kin’ to help his relatives in moments of need. The best example is Boaz and Naomi. Boaz, a relative of Elimelekh,  assists Naomi, Elimelekh’s widow, and takes care of her and her daughter in law Ruth.  We need to bear in mind that Elimelekh betrayed his own people leaving to Moab, enemy territory. We could have assumed that Elimelekh’s relatives should not deserve anymore the next of kin’s assistance. We see, however, that the duties of the GO-EL supersedes considerations of merit.

 

In this berakha we appeal to God as ‘our next of kin’, ‘our closest relative’, asking Him to assist us and deliver us from suffering. We beseech HaShem as our GO-EL, certain that He will assist us, even if we do not have enough merit to deserve His intervention in our behalf.

What is the diffeence between teshuba and geula? 

Teshuba < i do it by myself. 

In any scenario that I cannot help myself, that I need SOMONE else, then is call GEULA. 

HaShem is our GOEL. We are asking here His collaboration when we cannot do more…




AMIDA (Berakha 06) Father vs King

סלח לנו אבינו כי חטאנו , מחול לנו מלכנו כי פשענו
“Forgive us, our Father, because we have inadvertently sinned; pardon us, our King, because we have rebelled [against You]”
 
In the 6th berakha of the Amida we ask HaShem Almighty for forgiveness.
 
We refer to God with two key words: abinu and malkenu
 
abinu means “Our father”. As we have previously explained, we Jews believe that God loves us as we love our children. We appeal to HaShem first as our loving father. Confident that no matter how bad we might have behaved, we know He will always take us back. Same as a loving but responsible parent, all God demands from us to forgive our offenses toward Him, is that we take charge and admit our responsibility.   When we refer to God as “our father” we describe our sins as “hat aim” or inadvertent wrongdoings. We excuse ourselves saying that our general intention is to do good, but sometimes we make mistakes or we fail to control our impulses…
 
But we also know that God is malkenu, our King. The King is the ultimate authority. In ancient monarchies, Israel included, the King was also the supreme Judge, and among other things the King had the power to sentence his subjects to death. Every time we say melekh we are stating that our lives are at His mercy. When addressing God as a King we use the word pasha’nu, we rebelled against You. We disobeyed You. We don’t excuse ourselves as before.
 
abinu and malkneu often come together to express that God is the One who granted us the gift of life (abinu), and He is also the One who can take life away from us (malkenu). The tension between these two words is solved at the end of this berakha: “Barukh Ata haShem, hanun hamarbe lisloah” we say that HaShem is merciful, and that He forgives abundantly. At the end of this prayer we assert, and simultaneously wish for, that God as “our father” prevails over God as “the King”. As a loving parent He will see our sins as mistakes, not rebellion. And He will be waiting for us to come back to Him.
 
אני שלום וכי אדבר המה למלחמה
 
PLEASE WATCH AND SHARE WITH YOUR FRIENDS (Jews and non-Jews). 
THIS IS MOST YOU NEED TO KNOW ABOUT ISRAEL AND ITS CURRENT EFFORTS FOR PEACE 
 
 
 

 




Rabbi Binyamin Musafia (1606-1675)

Rabbi Binyamin ben Emanuel Musafia was born in Spain in 1606. He belonged to a family of “conversos”, Jews that were forced to convert and pretend to live as Christians, while studying Tora and observe Jewish law in secret.  In Spain he studied medicine and at a young age he went to Hamburg where he was able to practice openly his Jewish faith.
While in Hamburg he was invited to serve as a physician in the Danish-Norway Monarchy. He was the personal doctor of King Christian the IVth. Here in 1640 he composed his first book in Latin:   “Sacro-Medics” a book that contains 650 different medical advices, cures and antidotes coming from the Hebrew Bible. He signed his name in Latin  “Dionysius Manuel”
In 1642 he went to Amsterdam. When his wife died, six years after their wedding, he composed in her honor a book called “zekher rab”, in this book he took all the nouns and verbs of the Hebrew Bible in thematic order and composed for each term pomes of praise and prayer to haShem.  This extraordinary book was reprinted in Germany in 1868 by rabbi Naftali Hertz with footnotes mentioning the sources of each term.  To download this book click  here.
At his old age Rabbi Musafia served as the rabbi of the Sephardic community of Amsterdam (Spanish -Portuguese). At this time he wrote a commentary on the Talmud of Jerusalem which was never published.  In those days 1664-1665 the false Messiah Shabbetai Zebi was acclaimed by most Jewish communities and Rabbis.  The community of Amsterdam was no exception, and apparently, rabbi Musafia was also a supporter of Shabettai Zebi until the false Messiah converted to islam in 1666.   As rabbi David Margaliot explains, unfortunately most rabbis of that time fell naively into this belief, more for psychological than from philosophical reasons.
The main contribution of Rabbi Binyamin Musafia is a book called “Musaf he’arukh”, a supplement to the famous book “he’arukh”. The book “he’arukh” written in the 11th century by Rabbi Nathan ben Yehiel from Roma, is one of the most important books of Jewish linguistic. A comprehensive dictionary of difficult words found in the Talmud and Midrash.  The sefer he’arukh was extensively used by great rabbis, for example, Rashi (see TB Shabbat 13b) who quoted the ‘arukh as an authoritative book . Rabbi Musafia wrote a multiple-volumes supplement to that book: “Mosif he’arukh”.  Rabbi Musafia was an expert in classic literature and languages, and the Talmudic Literature contains approximately 3000 terms coming from Greek or Latin. His contribution was thus priceless.
He died in Amsterdam in 1675.

 




AMIDA (Berakha 05) The gift of repentance

כי לא תחפוץ במות המת, כי אם בשובו מדרכו וחיה
In this berakha we ask God to assist us in the process of our teshuba (=repentance). Literally, teshuba  means “coming back”, returning to the right path.
We say in this berakha:
Bring us back, our Father, to Your Tora…
The Rabbis define sinning as temporary insanity en adam ba lide het… ‘a person would not sin, unless he is possessed by a [temporary] spirit of foolishness’. When we are seized by ambition, lust, jealousy, etc. our mind is clouded. Once we recover our wisdom, as we have requested in the previous blessing, the first thing we realize is that abandoning the right path, the path of virtue, was not a good idea. Still, the way back is not always simple. Thus, we ask for divine assistance to come back to the path of the Tora.
And bring us closer, our King, to Your service (la’abodatekha).
‘aboda  is God’s service. It consists in the application of what we study in the Tora. That is why we assert that first we should get back to study Tora, which would lead us to serve God.
And make us return to You
When we say: “bring us” , “make us”,  we do not mean literally that we expect God to do these actions for us, while we remain passive.  We are in complete charge of our moral actions.  We, humans, were blessed with freedom of choice. What we are asking God is for His help, assistance and inspiration to come back to Him and His Tora.
Baruch Ata.. haRotse bitshuba.  Blessed are you, God, who desires (our) repentance.
We assert now that God “wants” us to return to Him.  A very important Jewish principle is that God loves us like a father loves his children. As a loving father, God does not take enjoyment in punishing a bad son. All God wants from His children is for them to coming back to the right path. That is why we dare to ask God to assist us in our return to Him. We know that God “wants” our repentance, because He loves us and He desires our good.

 




AMIDA (Berakha 04), the miracle of intelligent life

Ata honen la-adam da’at…,  You grant humans wisdom…
This berakha inaugurates the second section of the ‘amida, “Request” (baqasha), the blessings in which we ask God for our material needs. In this berakha we ask God to grant us “wisdom” or “intelligence”.  But why asking “wisdom” before anything else?
Because without wisdom we will not be able to identify the gifts and blessings that we already have, which is essential for knowing what do we really need. We need wisdom, in addition, to differentiate between what we “need” from what we just “want” or “wish”. Moreover, without wisdom we will not even know “what” to ask from God. Or what to do with the blessings that God would eventually grant us. We might think that we need urgently money or success. But without wisdom, money and success might be counterproductive.
Additionally, this blessing teaches us a very important principle. “Ata honen…” means: YOU (=God)’ grant humans the gift of wisdom/intelligence.  Intelligence/wisdom is God’s gift to the human specie. Our brain is remarkably similar to that of monkeys.  Yet, we humans are endowed with “intelligence” which is not an extension of our biological make-up, and cannot be justified in evolutionary terms.  Intelligence is not a biological natural feature like sight, hearing or a digestive system. Without intelligence we would be able, somehow, to survive as a specie.  But we wouldn’t be able to connect with God, to learn or teach His Tora, or to choose between right and wrong.  Intelligence is what make humans unique among all living species. In this berakha we assert that intelligence is a  God-given, miraculous, supernatural gift humans were endowed with.
vehonenu me-itekha
We ask God, the source of wisdom, to bestow upon us three types of intelligence
HOKHMA: Hokhma refers to creativity. The capacity a person needs to see or discover something new, when everyone is looking at the same things. The ability to develop a new idea. This is also, we say, a gift from HaShem
BINA: Once a new idea is discovered we need bina, practical wisdom to effectively apply an idea. Some people may be gifted with bina and not with hokhma, or vice-versa.
DA’AT: Da’at refers to the good “judgment” that we develop by life-experience. Yet, people differ in what or how they learn from experience. Some people are so gifted that they posses the ability to learn from other’s experiences. Some have the ability to learn from their own experience, and others have a hard time to learn even from their own experiences.  
In all these intellectual fields, we say, we need HaShem’s assistance and inspiration.
 

 

 




AMIDA (Berakha 03), the limits of our understanding

The third blessing of the ‘amida is also the shortest one. In this berakha we state that HaShem is “qadosh”; and that so is His name; and so are those who praise Him every day: the people of Israel .

But, what is “qadosh”?

It is impossible to translate this Hebrew term with just one word in English. “Qadosh” means: special, unique, different, consecrated and sometimes: “inaccessible or out of reach”.

One example: in Hebrew qiddushin (from the same root as “qadosh” q-d-sh) means marriage. When a man marries a woman, she is consecrated (mequddeshet) to him, becoming for him unique, special and different from the rest of the women. At the same time, by being consecrated to her husband this woman is now “inaccessible” to any other bachelor.

In the context of our berakha, when referring to God as qadosh we hint to our inability to really perceive God, or God’s Almighty-ness.

When saying ATA QADOSH we are stating that “God, is beyond our intellectual reach”. God remains concealed to us.   Why do we emphasize this message here, at the end of these blessings of “Praise”?

Because in the two previous berakhot we have acknowledged God’s intervention in history (Abot), from our ancestors until the future go’el (mashiah); we have said that God is Great, All- Powerful and Magnificent, and we have described and praised God’s powers, His blessings, His miracles. By saying ata qadosh we convey a philosophical disclaimer, recognizing that no matter how much we have praised Him or will praise Him, we do not presume to really “know” God or to have praised Him exhaustively. Rather, what we just said about God is the little we grasp of Him from our human perspective.

VESHIMKHA QADOSH, and ‘Your name is qadosh’. We are also incapable of grasping His name -the name of four letters- which conveys the idea of infinitude and eternity, concepts that lie beyond our intellectual capacities .

UQDOSHIM BEKHOL YOM. Still, the qedoshim, God’s people, those who are consecrated to You (=Israel), praise You every day, as much as we are capable of praising You. An almost identical message constitutes the core of the qaddish (also from the root q-d-sh): le’ela min kol birkhata, etc. Your praise is beyond any praise that could be said of You.

BARUKH ATA HASHEM HA-EL HAKADOSH: Blessed are You, God, Whose power and praise remains ‘far beyond our reach’.

Canada supports Israel fundamentally because it is right to do so.

 




AMIDA (Berakha 02) God’s powers and Evolution theory

The second berakha (=blessing) of the ‘amida is called geburot, “God’s powers”.
This blessing asserts, in the first place, that God is Omnipotent (Atta gibbor le’olam) , infinitely powerful. Then it tells us that God uses His powers to restore life, to save, to make rain descend, to nurture, to support those who fell, to cure the sick, to deliver captives, etc.
Unlike mythological gods whose powers are shown in their ability to overcome other gods or destroy, HaShem’s might is all about Him blessing His creatures,  teaching us, incidentally,  that like HaShem we too should use our powers, resources and abilities to save, cure, help, etc.
The highest expression of God’s power, mentioned four times in this berakha,  is tehiat hametim, ‘the resurrection of the dead’. Resurrection (do not confuse with reincarnation) is a core belief in Judaism. Resurrection affirms that in messianic times, God will restore life to the dead.
Tehiat hametim, life restoration, is similar to Creation. It obviously defies all physical and biological laws known to us. Even today, 2014, when science has decoded the DNA and developed nanotechnology, no scientist can generate life from atoms. Even if a scientist would intelligently design a lab, duplicating the same original conditions in which, according to his theory, life appeared “randomly” on earth, he will not be able to create even one single living cell.  The generation of life remains God’s exclusive domain. By the way, this is the weakest point of Evolution theory. Until today evolutionist fail to explain how life appeared in our planet to begin with.
Something similar happens with Tehiat hametim. Give to a modern microbiologist a simple mosquito, which died one minute ago of natural causes. Could a scientist restore the life of this mosquito, even for a few more minutes?  We are not talking here about creating life out of inorganic matter in a laboratory. The scientist is given a mosquito, with every part of its body still in place. Is it possible for a man to restore even one moment of autonomous life?
We humans have the power to help, to harm, to kill or to heal.

But tehiat hametim, restoration of life, same as creation of life, is HaShem’s exclusive domain.




Rabbi David Messer Leon (1470-1526)

Rabbi David ben Yehuda Messer-Leon (דוד מיסיר-ליאון) was born in Venice, Italy, 1470.  He was educated at Naples in the school of his father Yehuda “Messer” Leon.  The name “Messer”  is short from “mio serro” (My Sir, i.e., Lord) . This honorary title was given to Rabbi Yehuda Leon by the German Emperor Frederik III during the Emperor’s  visit to Italy.

In his father’s school Rabbi David learned Tora and secular studies. Rabbi David received his Rabbinical ordination at the age of eighteen. He then studied in the university of Padua philosophy and medicine, and practiced as a physician.   During this time, Rabbi David wrote to Rabbi Ya’akob Provenzali, a leader rabbinical figure in Italy, asking his opinion on the pursuing of secular studies. Rabbi Provenzali responded ( This reply was published in  Dibre Hakhamim of R. Eliezer Ashkenazi, 1849, 63-74 ) that each of the seven liberal arts–arithmetic, geometry, music, astronomy, grammar, logic and rhetoric–was praised and appreciated by the Talmudic Rabbis. He encouraged Rabbi David to continue his secular education provided he remains mindful of the precedence and superiority of Tora study over all other intellectual pursuits.

In 1496 he moved to Salonica, Greece. In Salonica he wrote his most famous book (which was never published) ‘en-haqore, “The eyes of the reader”, a commentary on Maimonides’ “Guide of Perplexed”, defending this book against its critics who accused the book of being too influenced by Greek philosophy. Rabbi David contended that Maimonides actually upheld Judaism against Aristotelian philosophy, and showed that human reason without revelation is not sufficient to achieve the entire truth.

The reputation of Rabbi Messer’s book spread. In 1498 he was called to serve as the rabbi of Avilona (today Velora, Albania) which was part of the Ottoman Empire. This community consisted at that time of three congregations each with its own Synagogue: Jews from Castilla, Jews from Catalonia and  Jews who left Portugal in 1496. Dissensions between the three communities were not uncommon. Rabbi Leon officiated successively in the three synagogues on every third Saturday.  He died in 1526.


His books
Rabbi David Messer Leon was a prolific writer, and produced works in various Jewish subjects as well as in many branches of secular science. Unfortunately only two of his books were published. We know about his other works from quotations from other authors.

Kebod Hakhamim His Response to a debate between the Sephardim, those who came from Castilla and Portugal, who questioned the authority of the Italian Rabbinical ordination. The Sephardim claimed that the official Rabbinical ordination was only applicable in Israel, therefore, outside Israel, it is not mandatory for a Jew to follow the authority of the local rabbis, particularly against their ancient practices.  The Jews of Castilla were, in general, more lenient than the local Jews in many Halakhic issues and very often this caused divisions of the various congregations of Avilona.  In his book, Rabbi David opposes the position of Castillian Jews and defended the authority of the local Rabbis.  See this book HERE

Tehilla le-David Published by the author’s grandson Aaron in Constantinople, 1577. It consist of three parts: (1) The excellence of the Divine Law and Moshe rabbenu; (2) The nature of faith in God’s revelation, which is superior to speculative reasoning; (3) The principles of Jewish theology: the Divine attributes, Divine providence, free will, etc.;

He also wrote:

Magen David,  on Greek philosophy, particularly on the ideas of Plato. Rabbi David considered Plato the greatest classic philosopher. Plato lived at the time of the prophet  Jeremiah. Following an old Jewish tradition Rabbi David claimed that Jeremiah was Plato’s teacher.

Abir Ya’aqob, a treatise on medicine and other sciences

Shebah haNashim , an explanation of Chapter 31 of Mishle, in praise of women.

We know the names of other works by Rabbi David Messer Leon: Menorat ha-Zahab, Bet David, Kise David, Nefesh David and Nahal ‘adanim.