THE 13 PRINCIPLES: Moshe was the greatest Prophet.

 

Previously, we analyzed the Sixth principle of the Jewish faith which describes the nature of prophecy and the character of the prophets of Israel (see here ).
The Seventh principle is also about prophecy. But it discusses the particulars of one Prophet: Moshe Rabbenu, the greatest prophet, before and after him.
Our Rabbis explained that the level of prophecy of Moshe Rabbenu was higher than the level of all others.

 

All other prophets received their prophetic message by the means of a vision in a sort of trance, or in a dream.

 

Moshe Rabbenu, however, was able to receive God’s messagedirectly, while conscious and awake, not in a prophetic trance. This is what the Tora calls: panim el panim, literally: “face to face”, which means that Moshe Rabbenu could listen to God’s words in the same way that a man listens to another man. “in full possession of his faculties, not in visions and not by parables” ( R. Hayim Pereira Mendes)

 

The possibility of being conscious allowed Moshe Rabbenu to ‘talk back’ to God. Once, for example, Moshe even asked God a “personal” question. After the sin of the golden calf, an intense encounter took place between God and Moshe. Moshe prayed to HaShem to forgive the Jewish people. At one point, Moshe Rabbenu said to God: “Show me Your glory”. Our Chakhamim explained that Moshe was asking God a poignant question: “Why do You allow bad things to happen to good people?” Perhaps on behalf of all humankind, Moshe expressed to God the question that so often troubles the mind of many believers.

 

God’s answer to Moshe is a matter for a long analysis. But as it refers to our subject, God taught Moshe (and us) that the answer to that question was beyond man’s understanding (ki lo yrani ha-adam vachai), a living human being cannot perceive/understand God, i.e., there are matters which are even beyond Moshe’s understanding.  Moshe Rabbenu, the greatest prophet, was still a man, not a human-god.
WATCH
Questions from God, by Aish


Rabbi Benzion Frizzi (1756-1844) And How Do You Say In Talmudic Hebrew “Bacteria”?

Portrait of Rabbi Benzion Frizzi  

Rabbi Benedetto Frizzi (1756-1844) or Benzion Rafael haKohen Frizzi was a Rabbi and a prominent scientists and physician in Italy.
Due to his brilliant mind he was encouraged by his parents to  study Tora, Talmud and Hebrew Grammar at the school of rabbinic studies in Fiorenzuola. He completed his rabbinical training at Mantua, where he moved in 1769, at the rabbinical academy established by Rabbi Jacob Saraval. In Mantua he also completed his academic studies in Philosophy, Latin and Mathematics. Previously, he had studied engineering and he was qualified as an expert land surveyor at the age of 16. He also had a passion for the medical sciences. He enrolled at the faculty of Medicine at the University of Pavia and graduated in 1787.  In  1789, he accepted the invitation of the imperial government and moved to Trieste where he practiced medicine.  In 1816, in this city he founded a Jewish hospital where indigent patients were attended for free.
He wrote several books in Italian showing to Jews and gentiles the code of public health of the Pentateuch (= Tora).  For example: “Dissertation on medical policies in the Pentateuch in regard to cleaning of streets and houses, and priestly laws of agriculture” (Cremona 1790).   The precepts given in the Torah,  rabbi Frizzi said are a “True Health Code” applied to the spiritual and moral elevation of man.
One of his most important books was “petach ‘enayim” a scientific explanation of the Talmud’s  hagadot and halakhot, in seven volumes.  In this book, written in Hebrew, Rabbi Frizzi shows the vast and advance knowledge of our Rabbis. One thing I remember from his book is how he identifies the maziqin, which the Rabbis of the Talmud portrayed as “invisible damaging creatures”, with the newly discovered “bacterias”.

PETACH ‘ENAYIM

This unfortunately unknown book is accesible to all of us now, BH, thanks to Hebrewbooks.org
Click here to read or download the book.
His book was described as:
“Philosophical, mathematical and physical analysis of those subjects contained in the Talmud collected in a special book called Israelitici populi Oculus“.
Rabbi Frizzi’s credentials were presented in the 1880 edition.
“Benedetto Frizzi, Rabbi, Engineer, and doctor of Philosophy and Medicine, from Ostiano, Province of Cremona, associate in various academies.” 


RELIGIOUS INTEGRITY: Truth and Peace

We already spoke about the value of saying the truth in Judaism. And how, the closer we bring ourselves to hold the truth, the closer we become to God Almighty, Whose seal (=signature) is EMET the truth; the ultimate reality (see here).
In the tractate of Yebamot (65b) the Rabbis explained that in certain circumstances PEACE (shalom) should be considered above the TRUTH.   Now, this is an extremely delicate issue and this principle cannot be applied indiscriminately.  The Rabbis then, gave a restrictive illustration from which we learn the dynamics between “truth” and “peace”. Aharon haKohen, the brother of Moshe Rabbenu, was the champion of peace-making  in the Jewish people.  When two people would fight, he would go to each one of them separately and he would tell him, from his own mind, how much the other one regrets and feels bad about the fight.  When they would meet, they would embrace and kiss each other, and go back to their friendship. 
Aharon was so loved for his work in promoting peace that when he died, the Tora says that “KOL” Israel cried for him: every single individual felt indebted to him for his work in the promotion of peace. 
It is important to mention that this mediation technique should be applied ONLY if there is no harm for any of the parties. However, if by modifying the truth, one of the parties will be harmed or would have his rights violated, then it is forbidden not to say the truth.  If I know, beyond a  doubt, that Mr. A is going to harm (physically, financially, etc.) Mr B, I cannot lie or even remain silent “to promote the peace.” it is a Mitzva to save a fellow man from any kind of harm (lo ta’amod al dam re’ekha. Vayiqra 19:16).
READ

Muslim, Zionist and Proud. 
How I went from hating to loving Israel,  
by Kasim Hafeez, from Aish. 


YOM HAZIKARON, Israel’s Memorial Day

Israel Independence Day–YOM HAATZMAUT–which will begin tonight, celebrates the anniversary of the establishment of the State of Israel. 
Today, YOM HAZIKARON, the day preceding this celebration, is devoted to honor the memory of those who sacrificed their lives for the achievement of Israel Independence and its continued existence.
The total number of soldiers and security personnel who fell since the War of Independence in 1948 until today is 22,993 souls. Most of them young men in their early twenties. 
This number includes disabled IDF (Israel Defense Force) veterans who later died from their wounds and non-IDF personnel who fell in the line of duty.
In Israel tens of thousands of people attend cemeteries to mourn their children, grandchildren, parents, grandparents, and friends who fell on the wars. 
Har Hertzl, in Yerushalaim, the most important military cemetery. Most of the official memorial ceremonies take place there.
In the morning, at 11.00 AM, a siren is sound. Everyone and everything stops for two minutes: people, cars, businesses, public transportation, etc. honoring the memory of the fallen heroes (see here and  here). Many Israelis would spend the rest of the day at home watching on the Israeli TV the short movies prepared especially for the occasion in which they show the lives, the bravery and the  heroism of the fallen soldiers, especially those who were killed this year.
Please, light a candle in their memory. 
  
May the Almighty treasure their souls in the Gan Eden.
May HaShem protect our soldiers and shield them from the hands of our enemies.   
May HaShem bring peace, everlasting peace, to Medinat Israel. AMEN.
  

WATCH
In honor of our brave soldiers, who gave  their lives for all of us. 
En route to Yom haAtzmaut.   


ROSH CHODESH: We and the moon

 The Jewish month follows the moon’s cycle of 29 days and a half. That is why sometimes we have one day of Rosh Chodesh and sometimes (roughly: every other month) two days.
In those 29 days and a half the moon grows from virtually nothing until its plenitude, and then decreases and disappears, to be visible again. Our Rabbis talked about the resemblance between the cycle of the moon and the permanent renewal of the Jewish people.
“Whereas the sun is the symbol of unchanging nature, rising in the east, setting in the west, day in and day out every day of the year, the moon changes and it seems to be telling us something: You can be small and you can diminish until you almost disappear, but then, when things look their darkest, hope springs eternal. You can start looking up again. You can change a situation and yourself for the better, no matter how bad it seems. Nothing is static or set in stone. Human beings have free will and therein is their power of renewal — an ever-present struggle against the steady, cyclical, repetitive and predictable march of time and nature.”
The solar system determines the year, in Hebrew “shana,” which comes from the same root as to repeat, to go over, whereas the moon sets the months, “Chodesh”, from the Hebrew root “chadash,” — new, change, different.
The Jewish people are compared to the moon. Though they are small, and suffering has been an integral part of our history among the nations, we Jews know never to give up. As an individual and as a nation, we will rise up again and light up the night.

Adapted from “Rosh Chodesh”, an article by Dina Coopersmith
To read the complete article click here   



SEFIRAT HAOMER: Counting the days

In the times of the Bet haMiqdash, during the second day of Pesach, an offering was presented in the altar of the Temple which consisted of a preparation of one ‘omer of barley flour, signaling that from that moment the Jews are allowed to consume from the new harvest (chadash). ‘omer is a Biblical unit of measurement of approximately one gallon, and by extension, it became the name of that important offering. 
Following the Biblical instructions the offering of the ‘omer also indicated the beginning of a period of seven weeks or forty-nine days until the Holiday of Shabuot (Vaiyqra –Leviticus– 23:15-16).
This is known as Sefirat ha’omer –the Mitzva of counting 49 days from the ‘omer to Shabuot. Thus, the Holiday of Pesach, our physical or political freedom, is connected with Shabuot, when we achieve our ‘mental’–spiritual and cultural– freedom by receiving the Tora.  
  
Our rabbis explained that unlike physical liberty, mental freedom does not happen overnight. It is a long process of deprograming. In the case of the people of Israel, it consisted among other things of getting rid of all the former habits of slave-mentality and learning to take charge of their own lives. They also had to recognize and leave aside the pagan and immoral practices of the idol-worshipping Egyptian society (tum-a) which were obviously incompatible with the principles of our Tora. In Pesach we got out of Egypt. And during the days of ‘omer we had to get Egypt out of our system in preparation for the big day:  The giving of the Torah and the establishment of our covenant (berit) with the Almighty celebrated at Mount Sinai.
  
The counting of the Omer takes place at night and it is preceded by a by a blessing: ...Asher Kideshanu beMitzvotav veTzivanu al Sefirat ha’Omer. Then we proceed to count the day and the week. Today, for example, we count 9 days; that is: one week and two days from the ‘omer.  
  
(to be continued…)
  
Preparing ourselves  for Yom HaShoa
Click here



SHABBAT: Cooking from Yom Tob to Shabbat

 

Erub Tabshilin means “mixing of [cooked] foods,” whereby one prepares a plate with food prior to a Jewish Holiday (Yom Tob) which will be followed by a Shabbat. This year the seventh day of Pesach will be followed by a Shabbat, so we need to arrange the Erub.
Cooking is allowed on Jewish Holidays as we learn from Shemot 12:16 “…do no do any work on these days (Yom Tob=Holidays), except preparing food for everyone to eat-that is all you may do”. We can cook whatever will be used for consumption during that day, but we cannot prepare or cook food to be consumed after that particular day of the Holiday.  Thus, when a Holiday occurs on Friday we cannot cook from Yom Tob to Shabbat, unless the Erub Tabshilin is performed. 
Erub Tabshilin consists of cooking prior to Yom Tob (in our case, today!) some food for Shabbat. Today, Thursday April 12, around 7.00 PM (NYT) we put aside a plate with cooked and baked food prior to Yom Tob, keeping this food for Sabbath. Then, since some food is already prepared for Shabbat, the cooking that will take place on the holiday itself will be considered a mere addition, an extension (the word ‘erub‘ means in this and other contexts “extension”) to the cooking that has already begun before the Holiday started. When we start cooking for Shabbat before the Holiday begins, our rabbis authorized to continue cooking and preparing food from Yom Tob to Shabbat.
According to our community’s Minhag we place at least one cooked egg and one Matza in a plate. (Many people will add also meat, rice or other types of food). 
The following Berakha is recited–generally by the husband–while holding the plate (Erub) in one’s hands:  
“Baruch Ata A-donay E-lohenu Melech ha’Olam Asher Kiddeshanu beMitzvotav veTsivanu AL MITZVAT ERUB”
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּֽנוּ עַל מִצְוַת עֵרוּב
Then we read the following text which says that by doing this‘erub we are allowed to do all necessary cooking from Yom Tob to Shabbat. 
בַּדֵין עֵרוּבָא יְהֵא שָׁרֵא לָֽנָא לַאֲפוּיֵי וּלְבַשּׁוּלֵי וּלְאַטְמוּנֵי וּלְאַדְלוּקֵי שְׁרָגָא וּלְתַקָּנָא וּלְמֶעְבַּד כָּל צָרְכָּֽנָא, מִיּוֹמָא טָבָא לְשַׁבְּתָא
Then we place the plate in the refrigerator. 
For the concept of ‘erub to make sense, we have to actually eat that food at some point during Shabbat (April 13th at night, or April 14th).
Every household should do the Erub Tabshilin but if one forgets, cooking from Yom Tob to Shabbat will still be permitted relying on the ‘erub that the community Rabbi said, in which he normally would include all community members.
(In Yom Tob we can cook by lighting a fire from a fire lit before Yom Tob. This is done by leaving a candle lit from today, before the Holiday begins)
* Candle lighting today Thursday April   12th  at 7:14 PM (NYC )
* Candle lighting tomorrow Friday April 13th  at 7:15 PM (NYC)
* Shabbat and Pesach end Saturday April 14th at  8:24 PM (NYC)
√ MYC’s OMER SHEET 
√ OMER REMINDER for BBM (Shlomo Nouriely)
√ OMER REMINDER by EMAIL (UMJCA)
√ OUR COMMUNITY’S MINHAGUIM FOR SEFIRAT
 HAOMER (These restriction DO NOT apply during Pesach!) 


Lending Money and Tzedaqa

One of the 613 Mitzvot of the Tora is lending money, without interest, to a fellow Jew who needs it (Shemot 22:24). Helping a needy person through a free loan is a form of Tzedaqa. However, harassing a needy person into paying back the loan when one knows he/she lacks the money at the moment, is a very grave transgression which is explicitly forbidden in the Tora.
  
ILLUSTRATION: David, knowing that Josh’s business is in the verge of insolvency, offers to lend him the $10k needed to keep afloat. “You’ll pay me when things get better again” said David to Josh. David has just fulfilled a great Mitzva. Not only did David help a fellow Jew financially, but he did this without affecting Josh’s dignity. In fact, he prevented Josh from getting to the point that he would need to ask for financial help.
As long as David knows that Josh cannot yet repay the loan, he is forbidden from harassing Josh. The Halakha is that David cannot even “inadvertently” pass by Josh’s place in order to remind him of the loan, if David knows that Josh doesn’t yet have the money. 
On the other hand, Josh is forbidden from withholding payment longer than necessary. In other words, if Josh does have the money, it is forbidden for him to unduly delay paying back David.
Another thing. “Lending money” without expecting to get the money back is indeed the highest way to perform tzedaqa. A friend of mine borrowed a good amount of money from Mr A. “You pay me whenever you can “, Mr A. said. My friend was very grateful and a couple of years later he collected the money to pay his debt. When he returned the money, Mr. A. said: “I want you to keep this money and find somebody else who needs it. And when he gives you the money back, do as I’m doing now”. 


The 13 principles of Jewish faith: # 6: the mission of the Prophets (3 of 3)

 

Many people think of a prophet as any person who sees the future. While the gift of prophecy certainly includes the ability to see the future, a prophet is far more than just a person with that ability (see here ). A prophet was basically a spokesman for  God. A person chosen by God to speak to people on God’s behalf and convey a message or teaching.
Moshe, Yirmiyiahu (Jeremiah) and others, when they were appointed by God Almighty to talk to the people of Israel, were not eager to accept that mission. On the contrary, at the beginning they refused to accept God’s mission.  However, as Rabbi Hayim Pereira-Mendes said: “Once the divine message was received, it was irresistible. The inspired Prophet cannot help but speak.”
Being a Prophet of Israel was not a very popular position. The difficult task consisted in admonishing the people, the dignitaries and even the King.  The Prophets often became the target of persecution and opposition. The prophet Yirmiyiahu, for example, warned of the imminent destruction of Yerushalaim lest the people keep disobeying the Laws of HaShem. In return for his message Jeremiah was attacked by his own brothers,  beaten and put into the stocks by a priest, imprisoned by the King, threatened with death and thrown into a cistern.  Eliyahu haNabi had to flee for his life, and so did Yesha’ayahu, who at the end was killed by the wicked King Menashe.
Among the ideals of our prophets are: 1. The Fatherhood of God. That is: that God loves us and cares about us like parents love their children.  2. The brotherhood of Man, equality, righteousness, kindness, charity.  3. The Kingdom of God on earth. That God is our King, and as such we should faithfully obey His Laws. 4. The universal ideals: all nations should know and serve the one and only God; the establishment  of righteousness on Earth and universal Peace or arbitration instead of War.


RELIGIOUS INTEGRITY: Lying to preserve peace

Our Tora is very strict with the prohibition of lying. In Shemot 23:7 the Pasuq says:midebar sheqer tirchaq “Keep yourself away from lying”. 
There are exceptional cases, however, in which lying might be justified. The rabbis mentioned the case in which one would lie to promote or keep peace in the family. Provided this lie will only prevent harm, and it won’t cause harm to anyone else. 
The Rabbis learned this important principle from the brothers of Yosef. As we know, when Yosef was young he was betrayed by his brothers who kidnapped him and sold him into slavery. After many years, Yosef became the ruler of Egypt and his brothers needed him. Yosef behaved toward them without resentment, but they thought that Yosef still held a grudge  against them, and he behaved positively just to protect his father from more anguish. When Ya’aqob abinu died, the brothers thought that now Yosef will exert his revenge and punish them So they lied to Yosef. Bereshit 50:15-18   When Yosef’s brothers saw that their father was dead, they said, “What if Yosef bears a grudge against us and pays us back for all the wrong which we did to him?. They then sent a message to Yosef, saying, “Your father ordered before he died saying: Thus you shall say to Yosef, “Please forgive, I beg you, the transgression of your brothers and their sin, for they did you wrong. Please forgive the transgression of the servants of the God of your father.”
Exceptionally, the rabbis justified the actions of Yosef’s brothers because the brothers understood that otherwise the harmony of the family would have been permanently compromised. The Rabbis also observed that this kind of white lies are limited to cases of family peace, and they are permitted only when no harm is caused to another human being, like the case of Yosef and his brothers. 
  
(To be continued….)
    
Click here to watch this recent and very important interview with Norman Finkelstein, a famous enemy of the State of Israel. Please, read between the lines to see the clear agenda of those who claim to protect the Palestinian people’s interests.