Rabbi Ya’aqob Ibn Habib (1460-1516)

Rabbi Ya’aqob ibn Habib was born in Zamora, Spain in 1460. He was one of the greatest rabbis and Talmudist of his time and the head of the Yeshiba in the city of Salamanca, Castilla (Central Spain).  When the Jews were expelled from Spain in 1492 he and his family left to Portugal. But in 1496 the Jews were given the choice to convert to Catholicism or to abandon Portugal. Rabbi Ya’aqob left Portugal and settled in Salonica (today Thessaloniki, Greece)  where he founded the new congregation of “Megoreshe Castilla”, the exiled from Castilla (Since those days Salonica became one of the most important and influential cities for Sephardic Jewry for centuries. Up until recent times the economic presence of the Jews was so important that the Salonica Port was closed on Shabbat. In 1943 more than 60,000 Jews –95% of the Jews of Salonica– were deported and killed in concentration camps.  Today approximately 1,500 Jews live in Salonica). 
In Salonica Rabbi Ya’qaob Ibn Habib he found a generous patron,  Don Yehuda Benveniste, who placed his rich library at his disposal. That library contained many books on the Talmud from the most distinguished commentators. There Rabbi Ya’aqob Ibn Habib wrote the famous book ‘en ya’qaob, a collection of all the non-Halakhic discussions, Midrashim and ethical teachings of the rabbis of the Talmud, with the commentaries and remarks of rabbi Ibn habib (pirush hamehabber).  ‘en ya’aqob was first published in Salonica in 1516, a few months after Rabbi Ya’qaob had passed away.  Rabbi Ya’aqob wrote only on two of the six sections of the Talmud (zeraim and mo’ed) but the book was completed by his son, Rabbi Levy ibn Habib (the famous רלב”ח) .
 
MORE ON עין יעקב
In those days, many gentiles and conversos were attacking the Talmud with ridiculous accusations.   In 1546 the book was republished in Venezia. But in 1555 the local Inquisition declared the Talmud as a book of heresy. And the ‘en ya’aqob was burned in the public square together with copies of the Talmd Babli and Yerushalmi. After ten years the ban against the book expired. And ‘en ya’aqob was again published in 1565, but under a different name: ‘en Israel. 
‘en Ya’aqob or ‘en Israel became a very popular book among Sephardim and Ashkenazim.  There are dozens of different editions and hundreds of commentaries, including contemporary commentaries (see for example this).
The ‘en ya’aqob had a very special place among the Tora curriculum of Sephardic Jews. Up until recent times ‘en ya’aqob was a textbook for young students (elementary school). It was studied as an indispensable introduction to the Talmud. Before navigating the complex Talmudic legal hermeneutics, the young student would learn from ‘en ya’aqob the style, the narrative and especially the language of the Talmud.      
  
See here one of the oldest editions of ‘en ya’aqob, Venezia 1625. 

 



KASHRUT: What is Halaq meat?

From the pesaqim of Rabbi Obadia Yosef z”l

After the ritual slaughtering or Shehita, the body of the animal is examined by the bodeq, the expert Rabbi who runs a virtual autopsy of the animal to detect any kid of terefa.  “Terefa” means a disease which would have provoked that animal’s death within twelve months.  The Rabbis described seventy type of diseases /terefot that could affect an animal and therefore render it forbidden for consumption. 
  
In practical terms most of these terefot are checked just when the animal presents a symptom. For example, if the animal is limping, the Rabbi would check the legs, thighs, hip, etc. to exclude an internal bleeding or the presence of any kind of a terminal affection. In general, however, the Rabbis would pursue animals with no symptoms of any  disease. 

Still, there is one organ that is always checked, particularly in cows: the lungs. Lungs are very sensitive organs because many times cows might swallow a nail, a piece of wood, etc. which might puncture their lungs and provoke a fatal disease. The lungs are checked for any accidental perforations in the same way the car’s tires are checked for air leaking. Inflating them and submerging them in water. A leak will render the animal as terefa.           
The Halakhic debate in this matter concerns the status of the animal when certain filaments (in Hebrew sirkhot)  are found in the walls of its lungs.  (This is avery technical issue, so I’m skipping some details).  For Sephardic Rabbis those filaments are indicative of a perforation in the lungs and that animal is therefore declared “terefa“. For Ashkenazi Rabbis, however, when those filaments could be removed, and the lungs do not leak, the animal is Kasher.  

The presence of this type of lung-filaments is very common. Only 50% of all cows have completely smooth lungs (the word “halaq” means “smooth”, lungs without filaments) while 80% of the other cows have removable lung-filaments. In other words, while for Sephardic tradition only half of all slaughtered cows will be considered Kasher (halaq) for the Ashkenazi tradition 90% will be considered Kasher.   

(To be continued….)

        
                         And you thought you have seen it all….




Shulhan ‘arukh, Chapter 1 (selected paragraphs)

I have selected mainly the Halakhot which I believe are more needed or relevant for our days. My comments are integrated into the texts.  
One should get up in the morning with renewed energies [lit. with the strength of a lion] to serve God, the Creator. 
It is appropriate for every God-fearing Jew to lament and grieve for the destruction of the Bet haMiqdash. Many optional prayers were composed for this purpose, one of them is tiqun hatsot, said after midnight. A pious Jew cries for the destruction of the Bet haMiqdash and requests from HaShem to restore His presence in Yerushalayim, building His Temple soon in our times. 
Regarding these extra prayers, it is better to say fewer prayers with full consciousness  (kavana) than more prayers without full attention.  Since these prayers are optional there is no mandatory text that has to be recited, as it will be the case for example, with the recitation of the Shema Israel, etc. Therefore, one should chose quality over quantity. We have translated kavana by consciousness or awareness. The ideal level of kavana includes understanding the meaning of what we read, paying attention to what we read and feeling what we are reading.  
Before we start the formal Tefila (Barukh sheAmar, etc) we should read some Biblical passages related to the qorbanot (sacrifices). After we read  those texts we ask haShem to consider this recitation as if we have actually offered those sacrifices. All these texts are already included in our prayer books.
According to the Shulhan ‘arukh we should also read every day, among other things, the Ten Commandments. All commentaries agree that the Shulhan ‘arukh is referring here to the private (as opposed to public) recitation of the Ten Commandments. The public reading of the Ten commandments was a subject of debate from Talmudic times (Berakhot 12a). Since the Christian Church considered the Ten Commandments as of a level higher than the rest of the commandments (arguing than only the Ten Commandments were expressed directly by God)  Jews have avoided the public recitation of the Ten Commandants. The prevalent custom then is to omit them from public worship.  
The first Chapter of Shulhan ‘arukh (Hebrew)
סימן א’
דין השכמת הבוקר ובו ט’ סעיפים:
(א) יתגבר כארי לעמוד בבוקר לעבודת בוראו שיהא הוא מעורר השחר. (ב) המשכים להתחנן לפני בוראו יכוון לשעות שמשתנות המשמרות שהן בשליש הלילה ולסוף שני שלישי הלילה ולסוף הלילה שהתפילה שיתפלל באותן השעות על החורבן ועל הגלות רצויה. (ג) ראוי לכל ירא שמים  שיהא מיצר ודואג על חורבן בית המקדש. (ד) טוב מעט תחנונים בכוונה מהרבות בלא כוונה. (ה) טוב לומר פרשת העקדה ופרשת המן ועשרת הדברות ופרשיות עולה ומנחה ושלמים וחטאת ואשם. (ו) פרשיות הקרבנות לא יאמר אלא ביום (ז) כשיסיים פרשת העולה יאמר: יהי רצון מלפניך שיהיה זה חשוב ומקובל כאילו הקרבתי עולה וכך יאמר אחר פרשת המנחה והשלמים מפני שהם באים נדבה. (ח) יאמר עם הקרבנות פסוק ושחט אותו על ירך המזבח צפונה לפני ה’. (ט) יש נוהגין לומר פרשת הכיור ואחר כך פרשת תרומת הדשן ואחר כך פרשת התמיד ואחר כך פרשת מזבח מקטר קטורת ופרשת סממני הקטורת ועשייתו:



TEFILA: Mode Ani, Netilat Yadaim

TEFILA, Oct. 3rd , 2013



TEFILA: Asher Yatsar, Elokay, Neshama.

TEFILA   Oct 13, 2013

 



Shabbat and a life threatening situation (part 2)

As we have previously explained, a life threatening situation requires that the Laws of Shabbat be suspended, and therefore we are allowed (or obligated) to do anything we believe is necessary to try to save a life, even if that implies violating the sanctity of Shabbat (see here).
1. In a situation where one estimates that Shabbat should be violated in order to save a life, it is forbidden to ask for a rabbinic opinion, because the time spent in that consultation might be essential to save a life (Yalqut Yosef, 191). Therefore it is a Mitsva for every Jew to help and assist a person when we suspect that a life is in danger.
2. In a case where a person has violated Shabbat trying to save a life and then, the patient died, or the patient suddenly recovered. Or if, for example, one brings his car to take a patient to the hospital and when he gets there he sees that someone else has already taken the patient to the hospital, in all these and similar cases, the person who violated Shabbat trying to save a life has done a Mitsva. Even thought he did not succeed in saving a life or even when he found out in hindsight that his assistance was unnecessary.  This person will be rewarded by God for his good intention and, needless to say, he does not need to do Teshuba for violating Shabbat (Yalqut Yosef, 199).
3. In a case of a life threatening situation (hole sheyesh bo sakana) there is no need to perform the forbidden activities (melakhot) in an unusual way (‘al yede shinuy) to attenuate the status of the violation. Because in life threatening situations the observance of Shabbat is suspended (hutra) and not just deferred (dehuya). 
 
SHABBAT SHALOM!
 
Candle lighting in NYC:      5:52pm
Shabbat ends in NYC:          6:50pm
 
 

 

 
 
7 questions on Perashat vaYera
Each one of these seven questions is meant to be read before the Aliya reading begins.  The answer to each question should be found in the plain Biblical text. These simple questions should encourage us to follow the Tora reading, paying more attention to its content. 
BEFORE 1st Aliya
What food did Abraham promise to give to his guests and what did he actually give them? What does this act say about Abraham?
BEFORE 2nd Aliya
Which number is inconsistent with the other numbers in Abraham’s bargain with HaShem? What do you think is the reason for this inconsistency?  
BEFORE 3rd Aliya
What did the angels do to the mob that tried to break into Lot’s home? 
BEFORE 4th Aliya
Who destroyed the cities of Sedom and Amora, HaShem or the angels? Quote a verse to support your contention. 
BEFORE 5th Aliya
Why would the rabbis say that Sara’s level of prophecy was higher than Abraham’s? 
BEFORE 6th Aliya
What was Abimelekh response when Abraham informed him about the stolen wells? 
BEFORE 7th Aliya
Do you think that Yitshaq knew what were Abraham’s intentions? On what words or pasuq are you basing your opinion?   

 

 



HILKHOT ABODA ZARA 2:1: Religious idolatry

Maimonides says in the second chapter of Hilkhot ‘aboda zara: “The essence of the prohibition of idol worshipping is not to serve any creature or creation, neither an angel, not a constellation or a star, nor any material element, or any entity created from them.  And even if the person who is worshipping [anything or anyone but God] knows and admits that HASHEM is the only God, the act is still considered ‘aboda zara.” In other words, if a Jew, a religious and righteous Jew whose faith in God is unquestionable, prays to our “mother Rachel” (Rahel Imenu), even if his intentions are pure, and he or she firmly believes in one God, according to Maimonides, this person is performing an act of ‘aboda zara.  

We are allowed to pray to HASHEM and ask Him that in the merit (=zekhut) of our matriarch Rahel (or Abraham, Ytshaq, Ya’aqob, etc) He will help us, redeem us, etc. We do that all the time. But our prayers have to be directed always and only to HASHEM, our God. 

Maimonides says that a person who worships anything or anyone but God, and yet believes in God, is repeating the mistake of Enosh.  “this person will be serving a created being in the manner that Enosh and his generation worshipped at the beginning….” . The generation of Enosh believed in God, but they prayed to the sun and the moon as intermediaries between them and God. They believed that since the sun and the moon are “closer” to God, it would be appropriate to pray to them, and somehow the sun and the moon will deliver his message to God. In a similar way that when I express my request to my employer’s secretary, I’m sure she will relay the message to my boss. A good Jew might think: “I will pray to Moshe Rabbenu, Eiyahu haNabi, Rabbi Meir, Rahel imenu, etc. and they will surely deliver my message to God. 

Maimonides asserts that this thought is wrong. And he warns against this practice:  “…the thoughts of your heart should not lead you astray to worship these [entities] and make them an intermediary (sarsur) between you and the Creator.” Praying to an intermediary is considered an act of idolatry, regardless of my right beliefs and my good intentions. 



Was the Shulhan arukh ever summarized?

Yesterday I got many phone calls and emails from friends and readers who reacted to my proposal of rewriting the original Shulhan ‘arukh. Most of them were telling me that they already have the Shulhan ‘arukh. This is a real quote: “I was always fascinated by the Shulchan Aruch and have learned very much from the English translation.”   I told my friends that as far as I know the shulhan ‘arukh was never translated into English or to any other language. So, they must have been reading a different book…. 
  

I know where this confusion comes from. If you go to Amazon and you write “shulchan aruch” you will find the following book as the first option: ” KITZUR SHULCHAN ARUCH – CODE OF JEWISH LAW. COMPLETE 5 VOLUME”.   We need to clarify a few things.  First, that the “Kitzur Shulchan aruch” is a very good and popular book written by rabbi Shlomo Shlomo Ganzfried (1804-1886).  Rabbi Ganzfried lived in Ungvar (then Hungary, today Ukraine) and he wrote his book based on the traditions and customs of Hungarian Jews. Rabbi Ganzfried followed in his rulings the three Halakhic authorities of his time and place: Rabbi Yaakob Loberbaum, Rabbi Shneur Zalman of Ladi, the first Chabad rabbi (who, by the way, wrote a book which he also called “Shulhan ‘arukh” containing his own rulings and traditions. See this) and Rabbi Abraham Danzing.  
  
What the reader needs to know then is that the Kitzur Shulchan aruch is a distinct book,  definitely NOT a summary of rabbi Yosef Caro’s Shulhan ‘arukh (and it probably never claimed to be so!).  What confuses us is the name “Kitzur shulchan aruch” which seems to indicate that it is a “summary” of the Shulhan arukh (“Kitzur” means “summary”). But the truth is that the Kitzur is a book entirely different from the shulhan ‘arukh. Different in its rulings, its order, its size, its purpose, etc.   
  
Amazon (or better said: the publishers ) also have their share in the misrepresentation of the Kitzur Shulchan Aruch.  Because presenting the Kitzur as the “Code of Jewish law” gives the impression that they are describing “The” Code of Jewish Law, which is Yosef Caro’s Shulhan ‘arukh. 
  
I explained to my friends that a summary of the Shulhan ‘arukh was never necessary. Among other things, because the shulhan ‘arukh was explicitly conceived as the summary of the Bet Yosef- a practical summary to be reread every thirty days- written by the same author of the Bet Yosef,  rabbi Yosef Caro.
MUST WATCH 
BOYCOTT ISRAEL, by Ari Lesser



Shulhan ‘arukh Venezia

Previously, I explained why rabbi Yosef Caro (1488-1575) wrote the shulhan ‘arukh and how did it happen that the shulhan ‘arukh became the most accepted Code of Jewish Law. We also saw that the shulhan ‘arukh was not meant to be an independent code of law but a compendium of the Halakhic conclusion of the Bet Yosef. 

 The shulhan ‘arukh was written as a short book to be studied monthly, in its entirety, as a way to constantly review all aspects of Jewish law. However, the shulhan ‘arukh was never used as a monthly compendium of Jewish Law. Why? One of the reasons is that except for the 1565 Venezia edition (published while Maran Rabbi Yosef Caro was alive!) the shulhan ‘arukh was systematical printed with a great number of glosses, amendments, critical commentaries and supercommentaries (= commentaries on previous commentaries) etc. So, when one approaches the study of the shulhan ‘arukh, it feels that one has to read all of its commentaries to comprehend the shulhan ‘arukh. The truth is that according to rabbi Yosef Caro, to understand the shulhan ‘arukh all a student needs is to know the Bet Yosef! The commentaries amend, oppose or confirm the rulings of the shulhan ‘arukh, but they should be studied as a supplementary reading. The ironic destiny of the shulhan ‘arukh “as a text” was perhaps the fault of those publishers, who instead of integrating the commentaries on the text of the shulhan ‘arukh, should have printed those commentaries as independent books, for advanced students, and leave the shulhan ‘arukh in its original form. 

 The fact is that since 1565 (to the best of my knowledge) the plain shulhan ‘arukh as it was originally conceived by Rabbi Yosef Caro was never (re)published. Today, since we have the text of the shulhan ‘arukh (with commentaries, etc.) online, it is relatively easy to re-produce the original shulhan ‘arukh. A few days ago I started to do just that. It is relatively simply and easy. And there are no costs involved. 

I think it will be appropriate to recreate the 1565 Venezia Edition of the shulhan ‘arukh, a digital edition to begin with. So far I have composed 15 chapters which I’m using to teach in my mornings shiur. Although this is a relatively easy job to do, more help is needed. So, if any of the readers would like to volunteer, all help will be welcomed. If you would like to help please email me to rabbibitton@yahoo.com (a minimal proficiency of rabbinical Hebrew is required) .


Shulhan ‘arukh Venezia 1565  

Click  here to see the  first 15 chapters of the shulhan ‘arukh Venezia. 



Shabbat and the Fourth Commandment

“Zakhor et yom haShabbat leqaddesho… ” Remember the day of Shabbat to sanctify it. This is the fourth of the Ten Commandments: our duty to remember the day of Shabbat and to consecrate it as a special day. How do we perform this important Mitsva, remembering and sanctifying the Shabbat?

 

By reciting the Qiddush. In the Qiddush we remind ourselves the foundation of Shabbat: this is the day that God celebrates the completion of the Creation process. When saying the Qiddush we are giving testimony that our planet and life in our planet are not here by a cosmic chance. It was God Almighty the One who created the world and the One who created us, intelligent life  (intelligence, can only come from intelligence!).
Meam Loez explains that there are other ways in which we perform this Mitsva of remembering Shabbat.
1. We remember Shabbat in the Tefilot (prayers) that we say on Shabbat. For example, in Birkat haMazon, we add “retse vehahalitsenu” a text in which we mention the importance of Shabbat and we ask God to help us and allow us to live this day with joy, pleasure and peace.
2. Adding (=sanctifying) some extra time at the beginning and at the end of Shabbat. We should receive Shabbat before Shabbat officially begins (sunset) and we should end Shabbat after it officially ends (when three medium stars are visible).
3. Reciting the Habdalah, and declaring officially that Shabbat has ended. By acknowledging the difference between Shabbat and the rest of the week, we proclaim the holiness of Shabbat.
Shabbat Shalom!
Candle lighting in NYC:   6:02
Shabbat ends in NYC:       7:01
 
 
 
7 questions from our Parasha. 
Each one of these seven questions is meant to be read before the Aliya starts.  The answer should be found in the plain Biblical text. These simple questions should encourage us to follow the Tora reading paying more attention to its content. 
1st Aliya
HASHEM tells Abram that He will do six things for him if he follows His commandments. What are those six things? (Are they six or seven?)
2nd Aliya
Abraham tells Sara to say that she is his sister, so the Egyptians won’t kill him. What went unexpectedly wrong in Abraham’s plan? 
3rd Aliya
Why were Lot and Abram unable to live together after they came back from Egypt?
4th Aliya
Where did the war described in this Aliya take place? Why did Abram engage himself in this war? 
5th Aliya
What is the King of Sedom asking and offering Abram? Did Abram accept his offer? Why?  
6th Aliya
What are the borders of the land that HASHEM as promised to Abraham? 
7th Aliya
How old was Abraham and how old was Ishmael when they were circumcised?