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  

 



TEFILA: Blessing vs Magic

Rabbi Isaac Abarbanel (1437-1508. Tomorrow BH we will have a special column about him) explained that the concept of berakha (=blessing) must be understood from three different viewpoints. 
1. First and most importantly is the berakha that HaShem bestows upon us. His free blessings to us. Everything we have (most of it we take for granted!) is part of the berakha coming from HaShem.  The first example of this berakha is the blessing of procreation. When HaShem, after creating the first forms of life, established the mechanism of procreation so life perpetuates itself. “God blessed them saying: Be fertile and multiply….” (Bereshit  1:22 ).  The creation of life and life’s ability to reproduce itself is part of HaShem’s blessings.  The first type of berakha is ALL what HaShem gives or does for us.   
2. The second type of berakha is from us to HaShem. When a person recognizes, acknowledges and expresses that all what he or she has, comes directly or indirectly from Him. One of the best and most beautiful examples of this type of berakha is the Tefila of King David, which in due of its magnificence we recite everyday while standing (I Chronic. 29:10-13: “Vaybarekh David” . In this superb blessing David blesses HaShem, not by giving something to Him but by acknowledging that He is the Supreme Giver and the Master of the whole universe.   
3. Then there is a third form of blessing, a blessing from man to man. One of the best example of this type of berakha is birkat kohanim, the priestly blessing we read in last weeks’ parasha. The Kohanim bless the people of Israel. But they don’t bestow anything unto us directly, as if they would have some type of superpowers or magic abilities.  The Kohanim invoke the berakha of HaShem: may HaShem bless you and protect you. This type of berakha, when we wish someone to be blessed, never goes directly from man-to-man, but thru HaShem. By invoking His blessings. Not mine. 
(To be continued….)



WATCH

This is WATER  

                                                                          by Aish



The most powerful SEGULA

ועתה, אם-שמוע תשמעו בקולי, ושמרתם, את-בריתי–והייתם לי סגולה מכל-העמים, כי-לי כל-הארץ.  ואתם תהיו-לי ממלכת כוהנים, וגוי קדוש

Today is the 1st day of the month of Sivan (Rosh Hodesh Sivan). In six days, we will celebrate the festival of Shabu’ot, one of the major Holidays of the Jewish calendar. Shabu’ot is known as hag Matan Tora, the celebration of the giving of the Tora. Receiving the Tora was actually the conclusion of a larger process: the choosing of the Jewish People as the Nation of God.

We arrived at the Sinai desert on the first day of Sivan (today!) then HaShem told us to camp, all of us together and united, and get ourselves ready for the greatest event: entering a covenant (berit) with HaShem. For the following days, the Jewish people purified themselves, physically and spiritually, for the great event.

Then HaShem began to explain to us what this covenant was all about. He said (Shemot 19, 5-6) “And now, if you would listen to my commandments, and keep a covenant with Me, you will become for me a treasure (segula) among all the people… and you will be for me a Kingdom of Priests (mamlekhet kohanim) and a consecrated nation (goy kadosh).

Comprehending these three concepts, segula, mamlekhet kohanim and goy qadosh is essential to understand not only the essence of shabu’ot but the essence of the Jewish people as well.

We will explain these words BH in the coming days, one by one.

 

SEGULA

The Tora says that upon accepting the covenant we will become God’s  “segula”.   What does “segula” mean? In dibre hayamim (I, 29:3) the word segula indicates a treasure, a special treasure. Addressing the people of Israel, King David said that he had allocated the Royal reserves of gold and silver to build the Bet haMiqdash, and then he added: “Besides [the allocated royal reserves], in my desire [to build] the Temple to my God, I now give my personal treasure (segula) of gold and silver for the Temple of my God…”. For the Bet haMiqdash, David wanted to use 1. public money (=money or other assets coming from taxes), 2. the royal reserves (=federal reserves), and also 3. his personal treasure (the Kings private money). King David called his personal in Hebrew “segula”.

‘am segula, a treasured people, is a beautiful metaphor. It means that we are God’s most precious possession. His “private” possession. Furthermore, in the context of the covenant celebrated in Shabu’ot, “segula” means that HaShem commits Himself to watch over us and protect us, in the same way a man protects his private treasure, his most valuable possession.   This assures us that the Jewish people, as a nation, will never disappear. Israel will be supervised, and treasured, directly by God.

Against all odds, after being persecuted from time immemorial by virtually all peoples and civilizations,  we are still alive as a nation, thanks to the most powerful Segula: HaShem’s direct supervision.

 



SHABBAT: the ‘erub debate (Part 1)

We are reviewing the melakha called hotza-a,  “transferring” on Shabbat from one domain to another domain (see here) and as an extension of it carrying an object in the public domain  ( see this). 
In our days the most controversial issue in regards to hotza-a  is the matter of the ‘erub, i.e., an enclosure which turns a public domain into a private domain.  
This is not an easy subject to explain, so I will go step by step. 
As we have said, the Tora forbids to carry in a public domain. But, what is considered a public domain? Everyone agrees that the point of reference is the camp of the Children of Israel in the Sinai desert. As we have explained, the bringing of elements and goods from people’s private “huts” to build a mishkan was called melakha (see link above). 
The first Halakhic debate thus, has to do with the different views of what made the area of the mishkan a public domain.
Briefly: for one opinion it is the width of the street or corridor where the dismantled mishkan was carried on wide wagons (‘agalot). That corridor was 16 amot wide (approximately 25 feet ).  
For a second opinion, it was the fact that 600,000 people would usually flow within that area what made it a public domain, not just the width of the corridor. (This point could be also explained in different terms: is the street wide enough to allow in theory a traffic of 600,000 people? Any corridor which is narrower than 16 amot is not!)
Now, we may begin to understand the partial consequences of this controversy: following the first opinion then any street (and its surrounding areas) which is 25 feet wide or wider is considered a Biblical public domain. Regardless of the amount of traffic on that street.
However, for the second opinion, if there is no an actual 600,000 people traffic, that area is not considered a Biblical public domain but karmelit a semi-public domain, i.e., it does not have all the conditions of a public domain.  Carrying in karmelit is still not permitted, but 1. it is categorized as a rabbinical (not Biblical) prohibition and 2. as we will explain BH in the coming weeks, it allows more flexibility to be enclosed with a standard ‘erub (besurat petah).
To be continued…
Shabbat Shalom!
Candle lightning in NYC:   7.41 pm
Shabbat ends in NYC:        8:42 pm 

 



FIRST COMMANDMENT: We, the People?

We have seen last week (see here) that the Ten Commandments include two commandments that were conveyed directly by God, these are the First and the Second commandments. 
Now, and I know that this question will sound absurd,  which one is the First commandment? 
Let me explain.
Literally, the First Commandment says: “I am HaShem your God, Who took you out of Egypt from the house of slaves” .  This statement is definitely not written in an imperative form, as a direct order from God like “You shall not kill”. Perhaps this might not be a commandment (Mitzva) but a preamble where God introduces Himself to the people of Israel before giving them the commandments,  similar to the preamble of the American constitution: “We, the people of the United States….” . 
Interestingly this is how other Biblical religions have understood the First Commandment.  For Protestants, for example, the First Commandment is not “I’m the Lord your God” but  “Thou shalt have no other gods before me”.   For the Catholic tradition the first commandment is integrated as an introduction (a preamble) to the second commandment. The catholic First commandment reads: “I am the Lord thy God. Thou shalt not have strange gods before me.”
In Judaism the First commandment “I’m haShem your God” is indeed considered as a specific precept, i.e.,  a Mitzva.  In his Sefer haMitzvot a book which details the account of the 613 precepts of the Tora Maimonides (haRambam) brings “I’m HaShem your God” as the first Mitzva of his book. That is, for Maimonides this is the “Starting Precept of the Tora”. Definitely not a principle or a preamble. 
Now, we need to clarify. What is the content of this very important Mitzva? What are we ordered to do, think or believe by the “Starting Precept of the Tora”? 
To be continued... 
(If you any suggestions on this question write to: rabbibitton@yahoo.com).
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TEFILA: From turbans to kippas

כי פריס סודרא על רישיה לימא עוטר ישראל בתפארה     
“Blessed are You haShem Who crowns Israel with glory”.
This blessing was established by the rabbis in Talmudic times to be said when a man was covering his head.  What kind of head covering they used in those times? The word the Gemara uses issudar. sudar (which Maimonides renders sadin) indicates a piece of fabric of different sizes for different purposes.  It could refer to a handkerchief, a bed-sheet or a long scarf that was wound on one’s head as a turban. Covering the head was a common practice among Jews, and mandatory at all times for Tora Scholars (see Maimonides MT de’ot 5:6).  Many rabbis from the post Talmudic times (geonim) asserted that the sudar the Gemara refers to was a turban. Therefore, only in places or cities where a turban is worn this berakha should be recited.  Other Rabbis (Tosafot) thought that when the Gemara refers to the turban is indicating the standard way male Jews would cover their head in those times, but the recitation of this bearakha should not be limited to a turban, but it should be said for any kind of head covering. And that is the opinion of Rabbi Yosef Qaro in his shulhan ‘arukh (46:1) that this bearkha is said for any kind of head covering “When one places a hat or a turban on his head he should say ‘oter Israel betif-ara“.  
The rabbis also debated about the connection between covering our heads and God crowning us with glory.  The author of the Tur, Rabbi Ya’qob ben Asher said that his father, the famous Rosh, when saying birkot hashahar, would stop before saying‘oter israel betif-ara and at that moment he would wear his Tefilin. After wearing the head Tefilin he would say the berakha “Blessed are You HaShem… Who crowns Israel with glory” indicating that in his opinion this berakha refers (or includes a reference to) the Tefilin, which Jews consider a “glorious crown” (pe-er).  
Rabbi Yosef Qaro (siman 46), perhaps viewing the Rosh tradition as a private practice, said that this berakha refers to the traditional head covering (a hat or a Kippa), which by reminding us to be God’s fearing Jews (morat shamayim) inspire us to behave in a way that represents and reflects haShem’s glory.