“A core predictor of which families produce children who grow up to be described as “mentchen” (=decent and good) children is the amount and quality of time spent by parents with their children.

(From the book ‘Balanced Parenting’ by R. and D. Pelcovitz).

Shabbat dinner–among other things–creates a sense of belonging and responsibility: a young adult who spends quality time with his family feels strongly part of the family and will think twice before doing a wrong thing. Because he realizes that whatever negative action he might do, it will bear unwanted consequences for all his beloved ones. On the contrary, when the bond between the young man or woman with her family is weak, when the parents are there just to criticize, warn and punish and there are no bond-building experiences, the young adult will think more about pleasing his friends than about respecting or not damaging his family.

Shabbat dinner is a heaven-given gift to Am Israel, which not only enriches our souls but also strengthens our family.

Candle lighting in NYC: 5:22

Shabbat ends in NYC: 6:31

WATCH

Previously we explained (see here) that Rabbi Yehuda Bibas served as the chief rabbi of the island of Corfu (today’s Greece) from the year 1831 to 1850. The influence of rabbi Bibas, however, was not restricted just to his own communjty. During those years he traveled to numerous Jewish communities in Europe and North Africa with a clear message: We, Jews, must come back to Zion.

But why now?

Rabbi Bibas saw a rare window of opportunity for the Jewish people in the fact that many countries in those days revolted against the ruling empires and achieved their independence. Living in Corfu, gave him the privileged perspective of being a direct witness of the Greek revolution against the Ottoman Empire between 1821 and 1832, and the ensuing Greek victory which lead to their independence.  Israel, called Palestine in those days, was also under the ruling of the Ottoman Empire. Rabbi Bibas estimated that the Jews were capable then to obtain their own independence, since the Ottoman Empire was weaker and in a process an inevitable decline. According to rabbi Yehuda Bibas:“The jews must conquer militarily the land of Israel from the Turks in the same way the Greeks conquered their own land from the Turks.” 

As we explained last week, Rabbi Bibas argued that the concept of teshuba needed to be understood then also as a call for returning to Israel. If you analyze carefully the book of Debarim Chapter 30:1-11 you will find that teshuba, mentioned there eight times, appears as the idea of national reconciliation with HaShem. Same as exile in the previous persahiot was the outcome of national abandonment of HaShem, coming back to Israel is seen as the peak of reconciliation between Am Israel and our God.

Rabbi Bibas had practical plans and ideas to inspire the Jews to come to Zion. His plan, which we will explain in more detail B’H next week, might be summarized with one single word: “education”.

(to be continued...)

WATCH: Shema Israel  Understanding the wisdom of Judaism’s most important prayer.

From Aish.com by Charlie Harary

Last week we explained what were the three prerequisites for a person to be a candidate for prophecy (see here). Besides being a God fearing Jew, the prophet had to adjust his mind to God’s reality, leaving aside his worldly reality. Being “behaviorally” wealthy, for example, meant that a person had to reach a level of complete lack of interest for material possessions. Obviously, a mind that expects to absorb God’s words could not be distracted with material pursuits.

Paraphrasing rabbi Hayim Pereira-Mendes: The prophets were prayerful men. It was the habit of this spiritual communication with God, and constant meditation upon His words and ways, combined with right conduct, that qualified the inspired men and women of the Bible to receive Divine inspiration or Divine messages. Just as physical and mental exercise result in greater physical and mental development, and consequently greater physical and mental possibilities, so spiritual exercises result in greater spiritual development, and consequently greater spiritual possibilities.

According to our tradition there were schools for the training of prophets, like the one established by Shemuel the prophet. The students were called bene hanebi-im.  In that school they would train to attain behavioral wealth, strength and wisdom and, according to some ge-onim, they will also train themselves in the meditation techniques which would mentally prepare them  to cope with the overwhelming experience of getting a vision coming directly from haShem.

(If the reader is interested in the fascinating subject of prophecy, I would recommend Rabbi Aryeh Kaplan, z’l, marvelous books. Among them: “Innerspace” )

If a person attained such a perfection of character, he will be considered a Prophet, but not necessarily receive prophecy.  From this point of view prophecy could be compared with getting a phone call from God. Having attained perfection of character is like having a cell phone on. It enables you to be a potential receiver of God’s phone call. But still, God might or might not call you. That is God’s prerogative.

בהנ”ו ערב פורים ה’תשע”א

Erev Purim 5771

Dear member of the Community,

I hope this letter finds you excitedly anticipating the wonderful holiday of Purim. Rejoicing the miracle of Purim is certainly a most enjoyable time for our community. It is a time for families to get together to celebrate Hashem’s delivering us from the danger of Haman’s decree to the safety of Mordechai and Esther’s rule.

Regrettably, the Orthodox community often experiences misfortune as a result of an accident related to excessive drinking. All doctors agree that  disproportionate drinking and the subsequent drunken state that ensues pose very serious health risks for the inebriated as well as those around them.

While Purim  Simchah is not only appropriate, but in fact mandated, the kind of reckless drinking that takes place in many circles is extremely hazardous, not in the spirit of Yahaduth, and, according to most halachic opinions, against halachah. 

The later Poskim were in the position to weigh all the earlier opinions, and we are to follow their Psak, which is essentially in the Shulchan Aruch.

The Bet Yosef quotes Orchot Chaim: “The mitzvah to drink on Purim does not mean to get drunk, because being drunk is a total Issur, and there is no Averah greater than this!”

Hagaon Harav Shmuel Kamentzky made the bold statement that “Getting drunk on Purim is an Averah, not a Mitzvah.”

The Ramah says in regard to the Mitzvah to drink on Purim, that one need not get drunk, but to drink just a bit more than one usually does, and take a nap.

The Mishnah Berurah (695) says “This is the proper thing to do.”

In today’s climate, where youngsters have increased access to all types of excesses, having too many drinks on Purim can lead to future problems. Many teens who have fallen away from a stable life situation point to a drink at a “Kiddush Club”, a drink on Purim, or a smoke at a  Purim party as the starting point for their addiction. Unfortunately,  children attending Purim celebrations at many public places have reported that these events encourage youngsters to drink irresponsibly and to participate in other excessive behaviors such as drugs or cigarette smoking.

I am therefore asking our entire community to join together and carefully monitor the consumption of alcohol over Purim. It is important as well to know where and with whom our  children will be throughout the holiday. Please  let’s  talk  to our children about the dangers of drinking, and the need to insist on a designated driver if others around them are drinking.

This way, we can ensure that we all experience a truly joyous and safe Purim only filled with Orah, Simchah, Sasson, V’ykar.

Sincerely,

(To be continued…)

The Prophets of Israel were exceptional human beings, called by God to rebuke the Jewish people. In order to be credible preachers, the Prophets had to be role models individuals, possessing an extremely refined character.

Maimonides explains that not every person could become a prophet. There were three key character-traits which were a prerequisite to become a candidate to prophecy and eventually, if God’s so wished, to be called by Him (=prophecy).

An individual had to be strong, wealthy and wise.

“Strong” is a person with the ability to control himself, his body, his appetites and the words he utters form his mouth. The highest level of strength is achieved when an individual is also able to control his emotions and thoughts.  ‘Strength’ is not measured by the ability to control other people, but by the ability to overcome our own impulses and appetites.

“Wealthy” is the one who is content with his material possessions, whatever they are. He does not need more and he is not greedy to have more than what he possesses. In Judaism, wealth is not about quantity but appreciation. One person could be wealthy with 100 dollars, while other person could be considered poor even if he has 1 billion . Richness is not measured by what one has but by what one needs. The correct formula is not: the more you have the richer you are, but the less you need (regardless of how much or little you have) the richer you are.

“Wise”, is not the person who knows everything, for that is impossible, but the one that is constantly growing in his or her thirst to know and learn. Usually, we think we know something, but as our life’s experience become richer, we get to new levels of understanding on the matters we thought we know. Jewish wisdom is the opposite of intellectual stagnation.

  

  

  

Shabbat Shalom!