THE TEN COMMANDMENTS: One God vs. Moral relativism

The second Mitzva of the Ten Commandments says:
“You shalt not have any other gods besides Me.”
All other nations and civilizations in antiquity, conceived the existence and coexistence of several gods. They saw in nature (and in human society) forces that opposed to each other. Life and death, light and darkness, good and evil, etc. Their reasoning was that multiple gods must be responsible for the diversity and opposite powers of these forces.
We Jews believe that there are no powers independent from, or beyond God’s control. Abraham Abinu’s idea of One (and invisible) God, revolutionized humanity in many ways. Not just as an arithmetic reduction of gods, but mainly because of the political and moral implications of it.
Let me explain: Conceiving the existence of more than one God, represents an open invitation for moral relativism. One day this god is worshiped by waging war. The next day we worship the god of peace. Next week the god of love. This week the god of murder. One god is worshipped by being completely drunk. The other by not touching alcohol. Nothing is morally right or wrong in itself and forever. The morality of one’s actions depends on the god one would worship that day. Which will be different from the god we will worship the following day. And who establishes which god we should worship each day? Well, that is the prerogative of the King and his entourage of priests and ministers.  The effects of idol-worshipping were well beyond the theological aspect of it. As Maimonides explained, ido-worshipping served the political power and it established a society of relative morality.
The belief in one God to the exclusion of all sort of powers means, among other things, moral clarity. The existence of one absolute and unchangeable set of moral values. Coming from one God.
Jewish monotheism leaves no room for moral blurriness.

 



Rabbi Israel Moshe Hazan (1808-1863)

 

Rabbi Israel Moshe Hazan was born in Smyrne, Turkey. His parents emigrated to Jerusalem when he was three years old.  There, he studied in the Yeshiba of his grandfather the famous  Rabbi Yosef Hazan, author of hiqre leb.  
In 1842 Rabbi Hazan was appointed a member of the bet din in Jerusalem. In 1844 he traveled to London and Amsterdam. He published then a small book called qinat zion (1846) against the recently established Reform movement.  In those years the Reform movement had convened in Frankfort and Brunswick deciding among other things to abolish ritual dietary Laws (kashrut), circumcision, the observance of Shabbat (S. Holdheim conducted Shabbat services on Sunday)and declaring that they do not recognize anymore the Talmud and rabbinical tradition as authoritative.   In his short book Rabbi Hazan  explained the basics of normative Judaism and defended the principles of rabbinical tradition and their authority. 
  
Rabbi Hazan went later to Rome where he was appointed as the rabbi of that Italian community. He tried to intercede on behalf of the Jews of Italy in the court of Pope Pius IX, in the times of the infamous Mortara case (a Jewish child kidnapped by the Church who was adopted and raised by the Pope himself.  See this.) 
  
Rabbi Hazan also wrote an important book on the Halakhic laws of inheritance, which include several diagrams. The book is called Nahala leIsrael and it is based on the examination of a 
complex case of inheritance involving an Italian Jewish family.   
He also authored the book qedushat yom tob , against the attempt in Italy to abolish the second day of the festivals. And Iyyei haYam, an important commentary on the responsa of the Geonim.
His most famous book is perhaps kerakh shel romi, a collection of his responsa dealing with the application of Jewish Law on various subjects, particularly the new challenges of modern life.  
In 1862 Rabbi Hazzan settled in Haifa, but died in Beirut, Lebanon.  His remains were taken for burial to Sidon since this city is regarded as being within the Halakhic borders of Eretz Israel. 
 
                            
 Click here to download and read Rabbi Israel Moshe Hazan’s  qin-at Zion. 
 


TEHILIM, # 1. The pursuit of happiness

Understanding Tehilim is the Jewish secret to build one’s character.  Tehilim teaches us many important life lessons. Let us see , for example, the first mizmor (Psalm).
1:1 Happy is the man who does not follow the advice of the wicked, or stands around with sinners, or joins in with mockers.
God created us with the purpose of being happy. Happiness, according to King David the author of Tehilim, depends on the combination of at least two elements: what we should pursue in life and what we should avoid.  This Psalm begins from the later.  First, King David cautions us to stay away from three type of people.
a. Wicked. The wicked are those who are ideologically driven. They might be giving us advice or try to influence us against our well-being, for the sake of their own agendas. Illustration (a real case): a college professor with a strong anti-Israel agenda who identifies a young uninformed Jewish student and influences her to participate in an anti-Israel demonstration (what could be more desirable for his interests than a Jew rallying against Israel!).
b. Sinners:  These are those who live a meaningless life and whose main efforts are oriented to satisfy their instincts and basic desires. Keep away from this lifestyle. They confuse happiness with temporary physical pleasures.
3. Mockers (in modern Hebrew “clowns”). Are those who not maliciously, but foolishly, act as if their main purpose in life will be “entertainment”. They devote all their free time to frivolity and shallowness. They are time-killers. And live distracted from the real meaning of life.
King David says that our pursuit of happiness could be compromised by associating ourselves with the wrong type of  people.  Those who we befriend and/or learn from. If we follow their lead, true happiness will elude us.
1:2. His delight is in the Tora of HaShem, and he meditates on it day and night.
David haMelekh now begins to explain what we should pursue. Happiness for us, the Jewish people, consists in following the lead of our Creator. Our formula for happiness starts by studying Tora. Acquiring thus the most important wisdom: God’s wisdom.
 
                            
 Click here to listen  Tehilim Psalm 1, Sephardic melody.     
Click  here, Tehilim Psalm 1, Yemenite version. 

 



Maimonides on ‘aboda zara: Unintentional idolatry

Last week we explained that according to Maimonides the origins of idol worshipping were related to a mistake in the identification of “God’s agents” (what God created to physically run our planet, i.e., the sun, the moon, stars, etc. ) with God Himself. In antiquity people innocently believed that by adoring these God-created natural powers they were actually worshipping God himself (see this).
Before we continue reviewing the following halakhot of ‘aboda zara I would like to reflect on the fact that ‘aboda zara (which literally means “a way of worshipping God other than the way prescribed by the Tora”) is still considered a great sin despite our naive intentions (or our ignorance). Many times we definitely don’t mean to offend God, but we are. 
One example: a few years go I received a chain email, asking to be forwarded to other 18 people.  Like everyone else I’m used to see all kind of massive emails, some very important and some really silly. What caught my attention was that this particular email was sent to and came from people who I know, are really truly observant Jews.   
The email had attached the (photoshopped!) picture of the Helix nebula and encouraged the readers to pray for the fulfillment of their wishes while looking at the image of the Helix nebula, which looks like a “big eye”… 
This is the original email.
Subject: “May your wishes come true”    
 “You are one of my 18(chai). This e-mail came from  Israel. This photo was taken with the aid of NASA telescope, and it only happens every 3000 years. It is called the Eye of God. A lot of miracles happened to those that have gazed upon this, so make 7 wishes, even if you do not believe in it, and see what happens, what changes in your life. Send this to 18 (Chai) people on whom you would like to bestow well wishes. Do not keep it to yourself.”
This was my response to the sender: 
Dear X:
“This picture is amazing and it inspires us to admire HaShem’s Almighty power, and all the beautiful things He created. However, with all due respect, “to make a wish or seven wishes” to a star, or even if the intention of this email is to say that we should ask HaShem to fulfill our wishes while looking at a star or a constellation is considered ‘aboda Sara: idol worshiping. The worst offense in the Tora.  Which by the way in Hebrew is called ‘abodat kokhabim umazalot (worshipping of stars and constellations, the most ancient form of idol worshipping!). Despite your innocent or good intentions you should completely disregard these misleading suggestions. We, descendants of Abraham Abinu, pray directly to HaShem, never to a star, or other idols and obviously, without looking at any images.  Please send this basic information to all those who might have been mislead into committing a serious sin by that email“
As you can see, good intentions aside, we might be mistakenly mislead into ‘aboda zara, even in our modern days!    
(From Sao Pablo, BRAZIL)
                            
        √    The picture sent in the email     
  
 √  Read more about this 
astronomical hoax here



Rabbi Ben-Zion Abraham Cuenca (1867-1937)

Rabbi Ben-Zion Cuenca was born in the old city of Jerusalem in 1867.  His last name, Cuenca, corresponds to a city in Spain. His family was among the “Expulsadaos de Castilla”, the Jewish families expelled from Castilla and Aragon in 1492. The Cuenca family settled in Salonika (Greece) and lived there for centuries. Rabbi Cuenca’s father, Abraham Cuenca, made aliya to Eretz Israel around 1850. 

Before the age of ten, rabbi Cuenca was regarded as an ‘iluy (a child prodigy) by the Rabbis of Jerusalem.  Knowing this, his father devoted all his resources to hire for him the best Rabbis and mentors. He also provided for rabbi Cuenca with a vast secular education, especially in the fields of History and languages.

At the age of 30 Rabbi Cuenca established a Yeshiba “Tiferet Yerushalaim”. In this Yeshiba, which also included general studies, were educated among others the Chief rabbi of Israel  Ben-Zion Meir Hay Uziel (see this ), the famous Sephardic Hebrew writer Yehuda Burla, and rabbi Moshe Nissim, the father of Chief rabbi of Israel Isaac Nissim  (see here)

One of the most important contributions of Rabbi Cuenca was the creation of the Halakhic Journal  “hame-asef”.   Hame-asef is a collection of Halakhic studies done by hundreds of Rabbis: Sephardim, Ashkenazim, from Israel and from the Diaspora. Bringing together so many rabbis from all different backgrounds was at that time by itself a virtual a dramatic positive innovation. Rabbi Cuenca operated singlehandedly all the stages of this publication for 19 years. The first journal appeared in 1897. Rabbi Cuenca was of course one of the main contributors. He was particularly interested in reexamining the Laws of Eretz Israel (terumot, ma’aserot, shemita, etc)  a subject that remained virtually dormant for centuries. Now, as the Yeshub of Eretz Israel was growing, these Laws needed to be reviewed, especially in light of modernity and its new challenges. In rabbi Cuenca’s own words  אחד מעיקרי מטרתנו יהיה לישא וליתן בהלכה בכל העניינים והדינים אשר ביישוב הארץ יסודן, בכל דיני קדושת הארץ בזמננו. 

In the hame-asef rabbi Cuenca introduced a short biography of the writers, which given the tremendous lack of information especially about Sephardic rabbis of the 19th century, constitutes an invaluable contribution to modern Jewish History.
Thanks to Hebrewbooks.org you can read the first volume of the המאסף here .

 



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
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Sephardic food at its best.