TEHILIM and the most important Business Partner

  פותח את ידך ומשביע לכל חי רצון
Last week we explained that in order to get the most from reading Tehilim we need to understand what we are saying (see here).  The ideas of Tehilim will increase our awareness of HaShem’s Presence in our lives.
One example:  The rabbis established to recite Psalm 145, Tehila le David (aka ashre yoshebe betekha) three times a day.  Why? Mainly for the idea contained in the verse poteah et yadekha:  145:16 “When You open Your hand, you satisfy the hunger and thirst of every living creature”.
God is the ultimate provider. His intervention is not limited to the jungle’s food-chain or the marine ecological system. This verse teaches us that HaShem also intervenes in human society. Besides (or despite) our best efforts, our livelihood depends on His will. It is up to Him to grant us health and wisdom. And even business opportunities. He closes doors and opens new doors. He is our Senior Business Partner. Realizing that our Parnasa isultimately in His hands brings us hope and tranquility (bitahon). And helps us to surf peacefully the turbulent waters of our modern economy.
This is why according to the shulhan arukh (OH 51:7) if we just read this verse (“When You open Your hands…”) and we did not have the proper understanding its meaning (kavana), we need to recite it again.
Incorporating the idea that HaShem is our business partner gives a whole new meaning to our business and to our lives. For example: I will surely behave with total honesty, integrity and with an unstoppable optimism with HaShem Present in my business. It will be easier (and absolutely logical!) for me to give Tzedaqa, i.e., to open MY hands as a payback to HaShem’s opening HIS hands to me.
(Once you understand the meaning of this verse, repeat it to yourself every day as many times as needed).

 



MAIMONIDES on ‘aboda zara. The evolution of a mistake

Of its 613 Mitzvot (commandments) the Tora dedicates 51 to the banning of idol worshiping or ‘aboda zara. In His book Mishne Tora Maimonides devotes twelve chapters to the Laws of idolatry. 
He begins by explaining (Hilkhot ‘abodat kokhabim 1:1) that idol worshiping owes its origins to a collective human error. A tragic misunderstanding.  In the times of Enoch  , the grandson of Adam, people thought that since God created so many servants for the sake of humanity, worshiping those servants would please the Creator, in the same way that a King would be pleased if his ministers are respected and praised. 
Take for example the most important and visible of God’s “servants” in this world, which by the way, it was adored by virtually every ancient civilization: the sun.  Without the sun life could not exist in our planet. In the Intelligently Designed food chain sunlight is the first link, allowing plants to make their own food and replenishing free oxygen in the world (photosynthesis). Sunlight triggers the process of rain.  The sun “naturally” desalinates the ocean water transforming it into freshwater. Life in our planet depends on the sun. Now, the people at the time of Enoch probably did not know all the amazing properties of the sun. What they saw is that the sun is the source of light and heat. And that was enough for them to consider that the sun was worthy of being worshipped as one of God’s servants.   
Evolution did the rest. Maimonides says that:  “Once this idea came to their hearts, they began to build sanctuaries to the stars and offer sacrifices to them…”. Again, not as a rebellion against the Creator but “…thinking that by doing so, they were fulfilling the will of the Creator. This was the root (origins) of idol worshipping”. 
(to be continued)
WATCH
         
  The Middle East Report – by Dr Mordechai Kedar 


The Secret Power of TEHILIM

David haMelekh, the greatest King of Israel was also the greatest poet in the Jewish people. He composed the book of Tehilim (Psalms).  Tehilim is a TOTAL book. A book we can relate to from virtually any emotional condition we are experiencing in our lives.  Any mood or state of mind. 

Why?

In Tehilim David heMelekh writes about happiness (For example Psalm 1, 118);  gratitude to God (18, 100 and many others), and praise to HaShem (about on fifth of the book). But he also writes about fear (23,71), war and escape from his enemies (many!), his sickness and near death experience (30,40). His remorse and sincere repentance (25, 32, 51). His awe for HaShem’s wisdom (8,19,104), his trust in God’s just retribution despite the apparent success of the wicked (37, 73) and many many more subjects.

David haMelekh was granted ruah haqodesh (Prophetic Inspiration, one level below Prophecy) to write his Psalms. And his personal experiences.  David had a truly turbulent life. He personally suffered persecution, war, death of his loved ones, fear of death, remorse, sadness and fear. But he also experienced immense happiness, delight and joy and spiritual ecstasy.

The special thing about King David is that in all these intense, profound and diverse  life situations he always saw the Presence (or sought the intervention) of HaShem. Tehilim teaches us that despite all our efforts HaShem is the ultimate source of our good health and success.  Tehilim also offers comfort and hope in times of despair by making us realize that HaShem is with us at all times. “Even if I would walk under the shadows of death, I will not be afraid, for I know that You are with me.” (23)

The power of Tehilim consists in the power of its ideas.  They feed and strengthen our Emuna, i.e., our ability to see Him always, Present and Caring.

One condition is required for Tehilim to work effectively and impact our Emuna: we must understand what we are reading.

(To be continued….)
To get 
“Awesome Creation” 
click here
Read the Introduction HERE

 



Dinosaurs and the Bible



SHABBAT: Carrying on Shabbat. Walls vs. Wires

Previously, we explained the debate between the rabbis on the mater of the definition of a public domain. If a public domain is an area where 600,000 people circulate or an area with wide streets ( see here) .
Today, we should examine another related matter .
As we know the whole principle of this type of ‘erub is that by enclosing a public domain (reshut harabbim) that domain becomes a private domain (reshut hayahid) allowing us then to carry in that area during Shabbat.  The question is what kind of enclosing will turn a public domain into a private domain?  In order to to turn a public neighborhood into a private one you have to have a real fence around it. Think about a private gated neighborhoods or gated communities very common in South america (and Florida). These neighborhoods, according to Wikipedia, are enclosed  with ” a closed perimeter of walls and fences”. Similarly, when we have an area which is Halakhically considered a public domain either because it has wide streets or because it has an actual circulation of 600,000 people, if that area is enclosed with an ‘erub made of “walls and gates”, then it will be permitted to carry in that area.   (To clarify: The definitions of reshut harabbim and reshut hayahid have to do not with who owns the property but with some topographic and architectural features. A forest owned by one single individual but which has no walls or fence surrounding it would be a public domain.  On the other hand, even an entire city, if surrounded by walls with gates that close at night, would be a private domain).
Now, there are areas which are not considered a public domain. For example: a village with very narrow streets and a small population.  These areas are viewed like a semi-public domain (in Hebrew karmelit). We still cannot carry on Shabbat in semi-public domains, but the requirements for turning these areas into private domains are more flexible.
(To be continued…)
Shabbat Shalom.
Candle Lighting in NYC:    8:00 pm
Shabbat Ends in NYC:      9:01 pm
READ
Sephardic food at its best.

 



THE FIRST COMMANDMENT: God exists or God is in charge?

Previously, we have explained that for Jewish tradition the opening statement of the Ten Commandments “Im the Lord your God who brought you out of the land Egypt, the house of slaves”(Ex. 20:2) should not be seen as an introduction to the commandments but as a practical commandment (precept, Mitzva, see this). We wondered then what was the specific order given in this commandment? Traditionally it is understood that this commandment expresses that we have to believe that God exists.    
 
There might be a second way of understanding this commandment in a slightly different way, by exploring very carefully the words of Maimonides in Sefer HaMitzvot and MT, Yesode haTora 1:5-6. For Maimonides belief in God seems to be an ‘iqar, a principle of our faith, more than a Mitzva. We, the Jewish people,  have acquired our knowledge of God’s existence intuitively, i.e., by our own perception and experience. Our parents were witnesses of HaShem’s presence and revelation in Mt. Sinai. And we know of God’s existence because our parents transmitted their experience to us (see this).
But if that is so, if this commandment is not about believing in God’s “existence”, what is this Mitzva saying? Let us analyze the first three words: “Anokhi“, I, who you know Me as “HaShem“(the existence of God is given as a intuitively known fact here!) , I’m your “Elo-hekha“, Your Sovereign. Elo-hekha,  should understood in this context as sovereign, highest judge or in one word: the Supreme Authority.
The differences between these two explanations might seem irrelevant. But think about this: many people, with liberal values, would be more than willing to believe in the God who created the Universe but then leaves you alone and does not tell you what to do with your life.  God is displaced (or displeases some people) however, when He is also ELO-HEKHA, the Authority Who establishes what is right and what is wrong.
Accordingly, the First commandment is saying as follows:  You must know that I’m in charge. “I, HaShem, the One that freed you from slavery in Egypt, I’m your ELO-HEKHA”, I’m your Master. Not Pharaoh or anyone else.  I’m like a father to you: I love you, you love me, but I’m also the ultimate authority for you (ELO-HEKHA).
WATCH
By Peter Kreeft, Professor of Philosophy at Boston College, from Prager University.

 



Don Isaac Abarbanel (1437-1508)

As we saw last week (see this) Rabbi “Don” Isaac Abarbanel was a famous statesman, a wealthy merchant, a Jewish philanthropist and one of the most illustrious biblical commentators and philosophers.
Despite his turbulent life Rabbi Abarbanel was a very prolific Rabbinic author.  In his youth, while in Portugal,  he wrote his first book: ‘ateret zeqenim , “the crown of the elders” where he explained some difficult Biblical passages in Exodus chapter 33.  He also wrote at a very young age “The way of the Principles” (surat haysodot) where he discussed philosophical issues like God’s individual supervision, the immortality of the soul, etc. The issues of faith and dogma were extremely important for Rabbi Abarbanel in light of the permanent pressure exerted upon the Jews of Spain and Portugal by the catholic Church in its pursuing to convert them.  Rabbi Abarbanel had to stop his literary enterprise when he was called to serve as the Finance Minister of King Alfonso 5th.  
He wrote his commentary on the Bible in Spain while he was working as the Administrator of Tax Revenues for the Kings of Spain. He began with Joshua, Judges and Shemuel.
Once in italy and now virtually retired from serving in the court he wrote his most famous and most extensive work, a commentary on the Five Books of the Tora.  He developed a very interesting exegetic style: first, rabbi Abarbanel asks 10-15 profound questions on every Biblical paragraph and then, he explains this paragraph answering systematically every question he brought.
Another important book he wrote is ma’ayane hayeshu’a, “The springs of salvation” where he explains thoroughly  the Jewish belief in the coming of the Messiah and compares it with the Christian belief in a Messiah. This book is written as a commentary of the Biblical book of Daniel. He wrote many other books on the Jewish concept of the Messiah, which was obviously one of the main points of controversy with the Church.   
“Rosh Amana”, was one of the last books he wrote. This book is a commentary on the 13 principles of Jewish faith formulated by Maimonides. 

All his books can be found in

  
One of the best books one can find about the incredible life and  ideas of rabbi “Don” Isaac Abarbanel is the book written by Professor Benzion Netanyahu z”l, the father of Israel’s Prime Minister Mr. Benjamin Netanyahu. Professor Netanyahu was an expert in the history of Sephardic Jews.
The book is called:   

 



JEWISH THOUGHT: Yesha’ayahu vs The Lord of the Rings

Last week ( see this) we began to explore the complex question: “Why bad things happen to good people?” We explained that according to our tradition, Moshe Rabbenu was the only human being who had access to God while he was conscious and awake. This state of mind provided him with an opportunity to ask God a question. (Ex.33:18) “Show me how do You administrate Your Justice”. Moshe Rabbenu, like probably many other intelligent believers, had a difficult time coping with seeing righteous men suffer.   If God is All Good and Almighty, then a good man should not be suffering. Unless, 1. God is not righteous  or 2. There is another god behind tragedies.   (ח”ו).
This matter, theodicy, is the main origin of many (probably most) pagan cults and beliefs. People in antiquity -heathens- believed that the gods struggled among themselves and when the evil gods (=gods of darkness) prevailed, bad things happened to good people ( a modern version of this idea could be found in the famous “The Lord of the Rings”). Even those who denied the existence of multiple gods believed that at least two god must exist (Manichaeism,etc.”shete reshuyot”). One from whom all good and blessings comes from, and the other god who is the source of all tragedies.  
Jewish Monotheism implies, among other things, the belief that although its understanding escapes our mental capacities, all things are under the control of One God.
  
No one expressed this belief better than the prophet Yesha’ayahu. At a time in which the whole world believed in a constant struggle between the forces of evil/darkness against the forces of light/goodness, he proclaimed (Is. 45:7 yotzer or ubore hoshekh…): This is what HaShem says: “I form the light and I create darkness, I bring prosperity and I create disaster; I, the LORD, do all these things”.  
Although we don’t understand why bad things happen to good people, we acknowledge, to begin with, that there is no an alternative power to HaShem. Nor gods, wizards or idols to appease…  HaShem is in total control and He is the only One we need to address.    


Talks of renewing the peace process???  
Don’t miss this clip from Dr. Mordechai Kedar



SPECIAL EDITION: The aleppo Blood Libel (13 of Sivan)

“Blood libel also called blood accusations, the superstitious accusations that Jews ritually sacrifice Christian children at Passover to obtain blood for unleavened bread ( matzot).   

Encyclopedia Britannica. 
Blood libels were, unfortunately, common. When a body was found and the murder case could not be solved, the Jews were the usual suspects or scapegoats. No matter how much the Jews insisted that we are not allowed to consume even a drop of blood found in an egg, many gentiles spread the rumor that there was a secret ritual in which Jews use the blood of a Christian child to bake the Matzot.  Historians have explained that these accusations gave the masses the excuse to persecute Jews, seeking their money, their power and positions.  Probably the most famous blood libel in modern history was the “Damascus affair” in 1840 . When a Franciscan priest, Father Thomas, disappeared and the Jews were accused by the French, ignored by the British and tortured by the Turkish authorities of Damascus, with the intention to take the money and positions of the wealthiest families of the local Jewish community (see this). 
In Aleppo, 1853, a blood libel was averted just on time.  The body of a murdered gentile boy was planted in the house of Jewish baker at midnight.  The plan was to come in the morning with the police and accuse the baker of a ritual murder. A Jewish baker was the perfect target to be charged.  Jewish bakers “use Christian blood to knead matzot” and other ritual foods.  Miraculously, the baker (named Moossa) woke up in the middle of that night. He discover the body, understood the potential accusation and got rid of it. When the authorities came they could not find anything. The baker informed the rabbis of the city of what had happened and they said that HaShem in His mercy saved the Jewish community of Aleppo from a terrible tragedy.  They instituted that the 13 of Sivan be remembered as “Nes Moossan” (The miracle that happened thru Moossa) and Viduy should not be said on that day.

(There are other versions of this blood libel. As well as other explanation of why Viduy is not said this day: in the Diaspora, the six days after shabu’ot are finished the 13th of Sivan, not the 12th). 
Incredibly, tyne accusations of BLOOD LIBELS did not go away.  See for yourself!
  
               WATCH



Rabbi Don Isaac Abarbanel (1437-1508)

Rabbi “Don” Isaac Abarbanel (or Abravanel) was born in Lisbon Portugal, in 1437. He was a famous statesman, a very wealthy merchant, a Jewish philanthropist  and one of the most illustrious biblical commentators and philosophers. 
Abarbanel spent 45 years in Portugal where he loyally served the King of Portugal Alfonso V in all financial matters of the Kingdom. 
In 1481 upon the death of the King the new monarch Joao II falsely accused Abarbanel of conspiracy. Abarbanel was able to flee secretly to Spain and all his fortune was confiscated by the new Portuguese King.
In 1483 he established himself in Toledo, Spain. His vast experience in royal matters and state finance was well known in Spain and in a short time his services were requested by the Kings of Castilla. He was in charge of administrating the farm revenues of the Kingdom and to supply provisions for the campaign of the Kings Ferdinand and Isabella against Granada, Islam’s last Iberian citadel.  Rabbi Abarbanel became again very wealthy and during the war, he advanced considerable sums of his own money to the Kings to support his army .
In 1491 when he learned about the plan to expel the Jews from Spain, Abarbanel made a  offer to the Queen: 30,000 ducats (more than 60,000 dollars “nominal value” in that time) to revoke the edict of expulsion. His offer was rejected, but he was given the choice to keep all his privileges as a statesman and his personal wealth if he converted to Christianity. He refused, and in 1492 he left Spain empty handed with his heartbroken and impoverished Jewish brothers.
In 1493 he resettled in Naples, Italy, where he served in the court of Alfonso ll. In 1495 Naples was taken by the French. And Rabbi Abarbanel, bereft of all possessions, followed the young king Alfonso to Messina. From there they resettled in Corfu (today, an island in Greece) and lastly in 1503 he settled in Venice, where his services were employed in negotiating the commercial treaties between Portugal and the Venetian republic in the spices market.
He died in Venice in 1508 and was buried in the Jewish cemetery of Padua.
Despite his intense, agitated life and multiple exiles Rabbi Abarbanel was a very prolific writer, as we are going to see, BH next week.
Today, 13 of Sivan,
the Jewish Syrian community celebrates nes moossan, the day in which a potential blood libel against the community of Aleppo was miraculously  averted.  As far as I was able to search there is virtually nothing online about it.  I invite the readers of HOTD to share any information about this event to have an online source and ideally, an entry in Wikipedia. 
Please, send the information to: rabbibitton@yahoo.com