Rabbi Ytzhaq Nissim (1895-1981)

√ A picture of Rabbi Yitzchaq Nissim z’l.

Rabbi Yitzchaq Nissim was the Sephardic chief Rabbi of the State of Israel from 1955 to 1972. He was born in Baghdad, Iraq, in 1895.

In 1925 he came to Jerusalem where he studied with the greatest rabbis of the time: Rabbi Chizqiya Shabetay, Rabbi Ben-Zion Abraham Cuenca and Rabbi Ben-Zion Uziel among others.

Rabbi Nissim established one of the first rabbinical academies in Jerusalem, among his students were Rabbi Mordechai Elyahu , who was also a chief rabbi of Israel from 1983-1993.

Rabbi Nissim struggled to unify the Jews that lived in Israel. He thought that after centuries of being separated, Sephardic and Ashkenazi Jews and very especially religious and non-religious Jews should leave the differences aside and find the common grounds between them. He endeavored to create and build bridges of communication in which all Jews would work together to build a unified “Israel”.

Rabbi Nissim became world famous for his refusal to meet with the pope Paulus the Sixth in 1964. When the pope came to visit Israel, he made sure to visit East Jerusalem (in those days in the hands of the Jordanians), but he deliberately avoided Israeli-controlled West Jerusalem, forcing Israeli President Zalman Shazar and Prime Minister Levi Eshkol to travel to the northern town of Meggido to greet him in a 20-minute ceremony. Rabbi Nissim was invited as part of the delegation that would meet the Pope in Megiddo, but he refused to go. Reasoning that if he would attend that ceremony he would legitimize the Vatican’s delegitimization of Israel. (The Vatican did not recognize Israel as a state. In a thank-you letter sent to Israeli president Zalman Shazar, for example, the pope deliberately left out the title “President”, and erroneously but pointedly addressed it to Tel Aviv rather than Jerusalem). Rabbi Nissim was known as “the Rabbi that dared said “no” to the Pope”. The Israeli newspaper haAretz declared that the refusal of the Rabbi was an historical event, because it was a strong symbol of the independence of the State of Israel.

Rabbi Nissim died in Jerusalem in 1981.

Professor Meir Benayahu, one of the most important scholars of Jewish studies in modern times, and former Kenesset member and Israeli Minister Moshe Nissim were his sons.

√ Read more here about the controversial visit of pope Paulus the sixth to Israel in 1964.

RELIGIOUS INTEGRITY: Leaving involuntarily a false positive impression

The Rabbis defined geneabt da’at (stealing other people mind) as a situation in which I mislead other people to think favorably about me or about an action I did (see here).

Some times however, there are borderline circumstances, in which a positive but misleading impression is leftinvoluntarily. The Rabbis argued about the merits of this matter.

A real example: It was customary that when a Rabbi would come to town his students or colleagues would go to welcome him before he reached the city. It happened that two rabbis, Raba and Rab Safra, left their city to take care of some personal matters and to their surprise on the way they met a distinguished rabbi, Mor Zutra, who was coming into their city. Mor Zutra thought that they came to welcome him, and with a deep sense of gratitude he said: “I’m so honored that such distinguished Rabbis like you have come all the way to welcome me!”. Rab Safra, which was famous for being extremely straightforward and truthful said: “Well, the truth is that we did not know that you were coming. We were in our way for a different matter and we happened to meet you. However, if we would have known of your coming, we would have received you with more honors”. Later on Raba questioned Rab Safra’s attitude and said to him: “Why did you have to hurt Mor Zutra who thought that we were coming to honor him?”. Raba added “In this case we did not initiate anything proactively with the intention of leaving a false big impression on him! We did not want to mislead him. But now we have actually hurt him and embarrass him!”.

When the other Rabbis heard and analyzed this case they thought that Raba was right and they asserted that the prohibition of causing a positive false impression on someone applies when we initiate the misleading action, but if the other person brings himself to that impression, and especially in this type of situations bordering with embarrassment, then we do not need to rectify the false positive impression we left.

WATCH Is Israel an apartheid state? by Dennis Prager

SHUSHBINIM: When your friends paid for the wedding

Everyone knows what a wedding costs. And everyone knows a young couple who pushed off the date because the numbers did not work. It turns out our Sages thought about this, and the solution they built is one of the most ingenious institutions in Judaism. It is called shushbinut, and it survives today shrunk down into something much smaller: the best man.

SHIMSHON’S THIRTY

The word shushbin already appears in Tanakh. When Shimshon married, thirty young men were brought to be the close members of his wedding party (Shofetim 14:11). In Talmudic times the wedding feast was held as a communal meal, and those who took part were called shushbinim.

So far this sounds like an old word for “the groom’s friends.” It was not.

A COMMON FUND AMONG FRIENDS

Maimonides describes it plainly in the Mishne Torah, in the laws of Zekhiya uMatana. The custom in every land, he writes, is that when a man marries, his friends and acquaintances send him money to help him cover the expenses of the wedding. Those same friends who sent the gift then have the right to come and eat and drink with the groom during the week of celebrations. Those who sent the money are called shushbinim.

And here is what changes everything. That money was not a gift. It was a loan with a very particular due date: the day the friend himself would marry.

The groom who received the money is legally obligated to return the same sum when each of his friends’ turn comes. And “legally” means legally: the Talmud (Bava Batra 145a) establishes that shushbinut is a debt collectible in Bet Din. If the friend does not pay up, he can be sued. And there is more: it is one of the few debts the Shemita year does not cancel, because it has not yet come due.

In other words: a group of young friends, none of whom can afford a wedding on his own, builds a revolving fund together. The first to marry receives from everyone. Then he pays back, one at a time, as each of the others marries. Nobody is left out, and nobody has to pay it all at once.

THE RULES OF THE GAME

The Talmud works out the details with a seriousness that is surprising. Rav Kahana lays down the general rule: if the man who owed the shushbinut was in town when his friend married, he should have come. If he was nearby and heard the sound of the drum announcing the wedding, he should have come. If he was far away and did not hear it, the groom should have notified him; and if he did not, the friend has a legitimate grievance… but he still has to pay.

There is one legal consequence of all this that says a great deal. The Mishna (Sanhedrin 3:5) rules that a shushbin is disqualified from testifying in a case involving the groom. Why? Because the relationship is too close. Being someone’s shushbin was a public declaration of deep friendship, with consequences in a court of law.

WHAT IS LEFT OF ALL THIS

Today we have far more than thirty guests at a wedding, and the word shushbin has narrowed down to a single person: the one who stands at the groom’s or the bride’s side, takes care of their needs on the day, announces the honors at the ceremony, and makes sure everything runs smoothly. A brother, a cousin, the closest friend. What in English is called the best man.

What got lost along the way is the most interesting part: that being a shushbin was not a decorative honor but a financial commitment, and that the community had a binding, enforceable mechanism to make sure no couple had to give up on marrying for lack of money.

Sometimes it is worth looking at what our grandparents did before deciding we already know everything.

Rabbi Yosef Bitton

When the 9th of Ab falls on Shabbat

This year, 2012, the 9th of the month of Ab falls on Shabbat (from Friday July 27th at night, until Saturday July 28th at night). When that happens our Rabbis instructed us to postpone the mourning day and the fast for the next day, Sunday (beginning Saturday night). So, this year the Jewish National Day of Mourning will be commemorated on the 10th of Ab, beginning Saturday night July 28th at 9.04 p.m. (N.Y. time), once Shabbat ends.

√ Because the eve of the fast day falls on a Shabbat we do not have a se’udat hamafseqet, the last meal that we eat before the fast in a mood of mourning (see HERE). Actually, There are NO restrictions or any customs of mourning during this Shabbat. This Shabbat it is permitted to eat meat normally, even for Se’uda Shelishit (=the last meal, Shabbat afternoon).

√ We will stop eating before 8.15 p.m (= 8.15 p.m. is sunset in N.Y.C). And no preparations for Tish’a BeAb should be done until Shabbat is over at 9.04 p.m. N.Y. time.

√ After 9.04 p.m. by saying “barukh hamabdil ben qodesh lechol”(=Blessed is He, Who established the difference between holy and profane) Shabbat is over.

√ We should change our Shabbat clothes for weekdays clothes and come to Synagogue with no-leather shoes. That night there is no Habdala other than the Berakha “Bore Me-ore haEsh”, which is going to be said in the Synagogue.

√ In our community all the Minyanim will start Tish’a BeAb services at 9:30 p.m. And although we have not yet said Arbit, we can still drive to Synagogue, because by saying “barukh hamabdil…” we have declared the end of the sanctity of Shabbat.

√ This year, that Tish’a BeAb falls on Saturday and it is postponed for Sunday, pregnant women and women who are actually breast-feeding do not need to fast on Tish’a BeAb. If they want and can fast they should fast until Chatzot (1:05 p.m.).

√ When one is allowed to eat during Tish’a BeAb for health reasons, one should eat only whatever is necessary for his or her health, and not for pleasure or in excess.

√ The fast will end 30 minutes after sunset, Sunday July 29th at 8:45p.m (N.Y.T). In some Minyanim at 8:55 p.m. For the Habdala Sunday night we will not say “Bore Mine Besamim” but only “haGefen” and “haMabdil”.

√ This year, because the 9th of Ab falls on Shabbat, we can eat meat, shave or get a haircut immediately after the fast ends.

Shabbat Shalom!

Candle lighting in NYC 7:57 p.m.

Shabbat Ends in NYC 9.04 p.m.

May we all have an easy and meaningful fast.

May this be the last Tish’a beAb that we mourn for the destruction of our Temple.

√ See here the laws of the fast day and who is exempted from fasting.

√ See here and here other activities that are forbidden on Tish’a BeAb besides fasting.

√ See here “What happened on Tish’a BeAb?”

Music during the three weeks (Part 2)

Yesterday we saw the opinion of Rabbi Eli’ezer Melamed regarding playing or listening to music during the three weeks. The thrust of his opinion is not all music is the same, and what should be avoided is happy or celebratory music ( see here). The primary source for this criteria is Maimonides (Ta’anit 5:14) that says “…qol shel shir asur lismoach bahem… “…it is forbidden to joy with musical songs”. In other words, when it is not intended for joy and happiness, it is not forbidden.

In the same text, Maimonides also said before: “Vekhen gazru shelo lenagen bikhle shir…” “The rabbis forbade playing musical instruments (in remembrance of the destruction of the Bet haMiqdash)”. Rabbi Obadya Yosef explains that what makes music a source of happiness is not its content (as rabbi Melamed claims) but the fact that is played (live or electronically) with instruments. This is why Rabbi Yosef would authorize only playing or listening to Jewish songs a cappella, i.e., without instruments, until Rosh Chodesh Ab, even if the music is of a celebratory nature.

This is a good example to see how two or more opinions among rabbis are formed even when both analyze one single source (=Maimonides). In this case, the two rabbis understand differently the nature of ‘celebratory music’. For Rabbi Melamed is about the content, for Rabbi Yosef, if it’s played with instruments.

In the Mashadi community the custom is to avoid listening to live music from the 17 of Tamuz until Rosh Chodesh Ab. After Rosh Chodesh Ab we should not listen to music even when played over the media, MP3s, Ipods, etc. (Mr Nassim Bassalian explain to me that some families in Teheran were strict with music only during the week of Tish’a beAb, especially when–unlike this year– Tish’a beAb would fall in the middle of the week).

All for One Tisha BeAb and the secret of Jewish unity by Charlie Harary

Music during the three weeks (Part 1)

Yesterday we explained that during the three weeks between the 17th of Tamuz and the 9th of Ab we keep certain traditions of mourning like not celebrating wedding or not reciting Shehecheyanu (see here).

In Jewish sources playing music is seen as one of the highest expressions of happiness. What is the opinion of modern Rabbis regarding playing or listening to music during these three weeks?

Rabbi Eliezer Melamed (Penine Halakha, Zemanim, 141-146) explains that not all music should be banned during these days.

In his opinion the original rabbinic restriction (which theoretically should be applied beyond these three weeks, see Mishne Tora Ta’aniot 5:14) forbids playing music in remembrance of the destruction of the Bet haMiqdash, whenever music is played as a celebration of happiness, for example, when music invites to dancing (weddings, Bar Mitzva, etc.) or at a live concert. But, he explains, not all music is an expression of happiness.

The Talmud relates that in ancient Israel they use to play music–sad, melancholic music–in funerals with a type of flute which brought peoples minds to a mood of grief (Shabbat 151a).

Music lessons or the National Anthem or most classical music are other examples of non-celebratory or inspirational music, where happiness is not involved.

Based on this distinction, in the opinion of Rabbi Melamed,

1. One should avoid listening to happy music (any live concerts, parties, etc.) during the three weeks. Music lessons are permitted until the week of the 9th of Ab. The Rabbi suggests, however, that during these days the students should not practice cheerful melodies.

2. Until the beginning of the month of Ab, one could listen to inspirational or non-celebratory music, and then, from that day until the 9th of Ab, only melancholic Jewish music should be allowed.

This is, by the way, the criteria the Israeli national religious radio station Arutz Sheva follows during these days.

Tomorrow, B’H, we will compare Rabbi Melamed’s opinion with Rabbi Obadya Yosef’s opinion on this subject.

Israeli National Radio Station “ARUTZ SHEVA”

HEBREW

ENGLISH

The fast of Seventeenth of Tamuz (4:19 AM-8:58 PM)

This coming Sunday July 8th we commemorate the Seventeenth of Tamuz. A day in which five tragedies happened to the Jewish people (see here)

√ The fast begins at dawn, which in Great Neck NY is at 4:19 AM. The starting time of the fast is only relevant if before you went to sleep you were planning to wake up early — before the fast begins– to eat or drink. However, if at the time you went to sleep you planned to wake up after dawn, in fact you have already accepted and started the fast from the night. So, if you randomly wake up earlier than 4:19AM, you cannot eat or drink. The Ashkenazi custom, however, is to allow drinking in this case because drinking water, for example, is not like a planned meal or a snack.

√ If during the fast you forgot about the fast and you ate or drunk something, you still have to continue with the fast when you realize it is a fasting-day. You should not cancel the fast altogether because of that mistake. In this involuntary case, also, you don’t need to make up for this fasting day by fasting another day.

√ If you forgot it is a fast day and you said a berakha (blessing), for example, on a glass of water, according to the Sephardic tradition you should take a little sip of water because a berakhain vain is considered a Biblical transgression, i.e., a violation of the Third Commandment “You shall not pronounce the name of HaShem your God in vain”. Ashkenazi rabbis, however, considered that saying a blessing in vain is not a Biblical but a Rabbinical violation, and therefore one should still abstain from eating or drinking upon realizing his mistake.

The fast ends at 8:58 PM

Shabbat Shalom!

Candle lighting in NYC 8:11 PM

Shabbat ends in NYC 9:19 PM.

Click here to see who is exempted from fasting

Due to the current hot weather situation in NY, people should take extra precautions to avoid dehydration. Symptoms of dehydration are: vomiting, feeling very nauseated or very weak or light headed, despite lying down. If you have any symptoms of dehydration you must break the fast and drink water immediately.

FOR MINYANIM, TIMES OF PRAYERS and

OTHER COMMUNITY ACTIVITIES SEE kanissanews

The fast of seventeenth of Tamuz (Part 2)

This coming Sunday we commemorate the Seventeenth of Tamuz. A day in which five tragedies happened to the Jewish people (see here)

We fast and elevate our prayers and supplications (tachanunim) to haShem, which inspire us to introspect and do Teshuba.

On the 17th of Tamuz there are only two prohibitions: eating and drinking.

No additional restrictions apply, such as the prohibition of washing the body, wearing leather shoes, working, driving, etc.

Who is exempted from fasting?

Minors: boys under 13 and girls under 12 years old are completely exempted from fasting.

Nursing women: According to the Sephardic Minhag, after giving birth, a woman is exempted from fasting for 24 months, even if they are not actually nursing their baby.

Pregnant women, especially after the first 3 months, are exempted from fasting.

A person who is sick, with flu or fever or a chronic disease, for example, diabetes, is excused from fasting.

Elders should consult with their physicians if the fast might affect their health. If it will, they are exempted (and in some cases, prohibited) from fasting.

A healthy person who is affected from a temporary headache or other discomfort, is allowed to swallow a pill–like a tylenol, ibuprofen, or any other non-chewable pill– without water. However, if a person suffers from a more serious illness, he should take his or her medication with water or in any way the doctor indicates.

All other healthy people should fast and remember the tragedies that fell onto the Jewish people in this day.

THE FAST OF THE 17th of TAMUZ

This coming Sunday, July 8th, we will commemorate the Fast of the Seventeenth of Tamuz. (The fast is moved from Shabbat Tamuz 17th to Sunday Tamuz 18th)

Why is the 17th of Tamuz a day of fasting?

Five tragedies happened to the Jewish people on the 17th of Tammuz:

1. In Biblical times, Moses descended from Mount Sinai and upon seeing the Jews worshipping the golden calf, he broke the first set of tablets that carried the Ten Commandments.

2. King Menashe, a Jewish King, and the worst sovereign of the Kingdom of Yehuda, placed on that day an idol in the Holy Sanctuary of the Temple, around the year 700 BCE.

3. In the time of the First Temple, on the 17th of Tamuz, 587 BCE, the Kohanim (priests) stopped offering the daily sacrifices due to the shortage of sheep during the siege of the city by the Babylonian army.

4. Around the year 50 of the Common Era, Apostomus, a Roman captain, seized a Tora scroll and with abusive and mocking language, burned it in public. (According to Maimonides, it was Apostomus who placed an idol in the Holy Temple, as well).

5. In the year 68 ACE the walls of Yerushalaim were breached after many months of siege by the Roman army. Three weeks after the breach of the wall, the Bet haMikdash was destroyed on the 9th of Ab.

Because of these five tragedies we fast and say special prayers that inspire us to mourn and to repent for our transgressions and those of our ancestors.

The fast begins at dawn and ends with the appearance of the three stars.

More details about the fast, B’H tomorrow.

From “July 4th, history and the Jews”by Joseph Michelson, in Jweekly.

“John Adams, second president of the United States, in an 1808 letter criticizing the depiction of Jews by the French Enlightenment philosopher Voltaire: ‘How is it possible [that he] should represent the Hebrews in such a contemptible light? They are the most glorious nation that ever inhabited this Earth. The Romans and their Empire were but a Bauble in comparison of the Jews. They have given religion to three quarters of the Globe and have influenced the affairs of Mankind more, and more happily, than any other Nation, ancient or modern’.”

RELIGIOUS INTEGRITY: Fictitious invitations

Last week we explained the prohibition of genebat da’at, to steal people’s mind. Which means among other things, to make someone feel that we care about him, when we really don’t (seehere).

For example: we should not invite to our party someone that we had no intention to invite since now we found out that he is not going to be in town that day. That is genebat da’at.

But what if I really wanted to invite that person to my party, and now I find out that he is going to be out of town. Could I still insist to him to come to my party anyways, knowing that he will not be able to come? Is that also considered genebat da’at because I know he will not be coming. Rabbi Melamed (penine halakha 3:71) indicates that in this last case, although it is a fictitious invitation, since I had the intention to invite him, there is no harm in inviting him anyways. On the contrary, it is possible that if I don’t invite him he might get offended. In this case there is nogenebat da’at because the host really loves that person and he had sincerely wished for him to be in his party.

But when I had no intentions to invite someone and then, when I know that she is going to be out of town I pretend as if I’m sorry that she cannot come to my party, that is genebat da’at. Because all the purpose of my fictitious invitation is just a big act to gain some points to my favor from this relationship, and my invitation is based on false pretenses, i.e., an insincere demonstration of interest and love for that person.

The German ban on Circumcision

√ Click here to read and excellent article by Spangler

√ Click here to read a view from a non-Jewish

perspective