שמע ישראל ה’ אלוקינו ה’ אחד

The first verse of the Shema Israel contains a very important message: the principles of our faith.

These principles are:

1. The existence of God.

2. The authority of God.

3. The unicity of God.

In the next few days we will analyze these three ideas, one by one.

HOW DO YOU SAY “IS” IN HEBREW?

We will start with a very significant word that, ironically, it is not written explicitly in our text.

Literally our verse says: “Listen Israel, HaShem our God, HaShem one.” But the correct translation is: “Listen Israel, HaShem is our God HaShem is one.” In Hebrew, and despite what you have been taught in school, there is no present tense. To indicate the present tense we use the noun. When I say for example: ANI QORE, which is generally translated as “I read”, I am actually saying “At this present moment, I am a reader”. That is why when you want to say the verb “to be” in the present: “he is” or “I am”, you say nothing. If you want to say “this chair is white” you say “hakise haze laban” = “This chair … white”. And when you want “HaShem is our God” you say: “HaShem our God”.

Now, even though the word “is” is not written in Hebrew, the idea of “is” definitely is there, in the implicit meaning of this phrase. Not only that: the unwritten “is” is extremely important. Since the word “is” means “exists.” And when we say: “HaShem is our God” we are affirming that HaShem exists.

This is the number one principle of the Jewish faith.

HOW DO WE KNOW THAT GOD EXISTS?

This topic is obviously very broad. So I’m not going to explain it, I’m just going to describe it superficially.

Our faith in God is based on two elements.

1. Faith in our parents.

The Jewish people collectively experienced the revelation of God at Mount Sinai, when the Tora was given to us. In an absolutely technical sense, our knowledge of God, the knowledge of His existence, is based on this historical event. At this very basic level, our faith in God is intimately related to, and is dependent on, the faith we have in our ancestors. That is to say: I believed in my parents, who believed in their parents, who believed in their parents, etc. who experienced personally the direct revelation of HaShem on Mount Sinai. At that moment, when HaShem gave us the 10 Commandments, we Jews became the sole “witnesses of God’s existence”.

2. Our own search for God.

Knowledge of God begins with this historical foundation, but evidently does not end there. The search for God, perceiving His existence, consists of a long process. Dedicating ourselves to look for Him, discovering His Presence, is the existential mission of the Jewish individual. We learn from Abraham’s story that we should experience the existence of God as the Creator, by observing His Creation with attention. That is why among the Sephardic Jews we always refer to God as Bore Olam, the Creator of the universe. Today, thanks to scientific and technological advances, we can appreciate much better than in the past the Divine “fingerprints” in Creation. We only need to observe and study the numberless evidences of HaShem’s intelligent design in Creation. The incredibly complex composition of a cell; the sophisticated information stored in the DNA, which we have just begun to understand; the miracle of procreation, etc. On this last point I want to share with the reader a brief thought written by Lewis Thomas, a prestigious doctor who served for many years as president of the Sloan-Kettering Cancer Center in Manhattan. Dr. Thomas could not contain either his enthusiasm or his amazement for the complex biological system we know as “sexual reproduction”. In his book The Medusa and the Snail, he wrote about the “miracle” of how one sperm cell forms with one egg cell to produce the cell we know as a zygote, which, nine months later, will become a newborn human being. He concluded:

‘The mere existence of that cell should be one of the greatest astonishments of the earth. People ought to be walking around all day, all through their waking hours, calling to each other in endless wonderment, talking of nothing except that cell….

We are learning one of the most important verses of the Tora and Jewish prayers: Shema Israel, “Listen to Israel, HaShem is our God, HaShem is one.”

We already explained the first two words “shema” and “Israel” (see below). Today we are going to see the next word of this pasuq.

I must remind the reader unfamiliar with the study of Tora that it is normal to stop and delve into the meaning of every word of the Tora , since the Tora is not a common book, but a Divine book. And therefore, a deep analysis is always expected. However, the depth that I present here is limited to the semantic and literal understanding of the text (peshat), and I will not delve, for instance, into the allegorical or mystical interpretation of it.

The third word of the Shema Israel is nothing less than the name of God, which in Hebrew is written with the letters “Yod”, “He,” Vav “and” He “.

What is so special about this name of God?

1. THE MAIN NAME: There are several names by which we refer to the Creator. Maimonides mentions seven main names. For example: “Lord”, “Almighty”, “God”, etc. The first name he mentions is “Yod”, “He,” Vav “and “He” which is, so to speak, the proper name of God (in Hebrew we say: shem hameforash, the explicit (?) Name). We refer to this name in Hebrew as “HaShem” (meaning “the Name”). In English this name is known as tetragrammaton which means the name of “four letters”.

2. INEFFABLE: In Hebrew, as in English we have vowels and consonants. But unlike in English, in the original Hebrew the vowels are NOT written with the consonants. So when we read a word of the Tora we introduce the vowels “from memory” and based on tradition or mesora (which we already have in writing today). Now, Jewish tradition not only has not transmitted the vowels belonging to the Main Name of God but has deliberately kept them secret (if known, the name of HaShem would be exposed ח”ו to abuse, dishonor, excess, etc. .) This Name was known to the Priests of Israel, who transmitted their pronunciation from one to the other. And it was mentioned only in the Bet HaMiqdash, by the High Priest (kohen gadol) and only on the day of Yom Kippur.

3. PRONUNCIATION: The Main Name of HaShem is pronounced (nowadays without exceptions, since we do not have the Bet haMiqdash) in a different way. Let me explain: Maimonides mentions seven names of God in a specific order. The first is the Main Name. The second name Maimonides mentions is the name we pronounce with the following 3 syllables “A”, “Do”, and “Nay”. Now, our tradition indicates that we pronounce the Main Name of God, i.e., “Yod”, “He,” Vav “and” He “, as if it were the second name of God: ”A”,”Do”,”Nay”.

4. MEANING: According to our Sages the letters of the Main Name of HaShem express the combination of the three tenses of the verb “to be” (in Hebrew: היה, הוה, יהיה) and therefore the closest translation of the Main Name of HaShem would be: “Eternal”, He who was, is and will be. In this sense it is said that this Name of HaShem is “ineffable”. Ineffable means “that can not be said, or pronounced with words, because its qualities and characteristics are beyond our understanding. In the case of the Main Name, what is beyond our comprehension is the idea of ​​eternity or infinity.

On the other hand, the second name of God, “A”, “Do” and “Nay”, which is the one we pronounce, means in Hebrew something within our intellectual reach: “The Lord” in the sense of “Master, Sovereign and Owner of all what exists “(אדון הכל).

5. KAVANA / THOUGHT What should we think then when we read and pronounce the Main Name of HaShem? According to our Sages (see shulhan arukh, 5: 1) when we say the Name of HaShem, and especially when reciting the Shema Israel, we should think about its meaning according to its writing, namely, God as Eternal and infinite; and we should also think about its meaning according to its pronunciation, that is, that HaShem is the Master and Sovereign of all that exists.

Previously, we explained why it is important to recite the Tefilot, prayers, in Hebrew, and at the same time it is necessary to understand what we say.

Today we will begin explaining the meaning of the first two words of the Shema Israel.

שמע: “Listen, Israel.”

Technically, the Shema Israel is not a prayer. It is a text that contains three paragraphs of the Tora. Briefly, the first verse “shema” contains our declaration of faith in the existence and unity of God. The first paragraph continues with “veahabta” that teaches us how to love God. The second text “vehaya” refers to Divine justice. And the third, “vayomer” to behave with sanctity.

The words of Shema Israel are NOT a praise to HaShem. In these texts we are not thanking God and we are not asking Him to fulfill our needs.

The first word “Shema” which means “Listen carefully” already indicates that we should concentrate on what we are saying, and avoid any distraction. That’s why when we say the first two verses, “shema” and “Baruch Shem” we cover our eyes.

We will compare briefly the Shema Israel with the Amida, the most important prayer, which is said standing and in silence.

1. In the Amida we address HaShem, we praise Him (=recognize Him), we thank Him and we ask Him to help us. In the Shema Israel we are not addressing God; God is addressing us.

2. At the beginning of the Amida, our lips and our mouth are called into action, we ask HaShem to open our lips and grant us eloquence to address and praise Him. In the Shema Israel, our ears and our hearts are called into action, not our lips. The Shema Israel does not begin with a reference to direct our words to HaShem, but with an invitation to listen and understand His words.

3. The Amida is recited after the Shema Israel and it is the prayer par excellence. In the Amidah, we talk to him and ask him to listen to us. In the Shema Israel we listen to HaShem, devoting our utmost attention to His words. In this way the Shema and the Amida establish a constant dialogue with HaShem. This dialogue is the essence of Jewish spiritually.

The Shema Israel contains the most important principles of the Torah. It is the declaration of Jewish principles, a testimony of loyalty, a “Pledge of Allegiance” to HaShem, our God and His covenant.

ישראל

The word ISRAEL defines us as a people. Originally, Israel is the name of our third patriarch, Ya’aqob Abinu. When we say “Israel” we should realize that we are the recipients of this divine message.

And while (I believe) this is not something we should think about when we say the Shema, I would like to show the “magic” of our name Israel.

If we read it carefully we will find in this name the initials of our three patriarchs and four matriarchs.

The first letter YOD is the initial of Yitzhaq and Ya’aqob.

The second letter, SHIN, is the initial of the name of our first matriarch Sara.

The RESH corresponds to the first letter of Rahel and Rivka.

The letter ALEF is the initial of Abraham.

The letter LAMED is the first letter of our matriarch Leah.

ISRAEL is the perfect name for our people, since it includes our three patriarchs and four matriarchs.

Previously we explained that although it was allowed by the Sages to pray in a language that one knows, many times when the Hebrew words are translated into another language they lose their original meaning.

When two languages ​​belong to the same family (such as Portuguese and Spanish, or Hebrew and Aramaic) then the semantic field of the words is very similar, and we can speak of a “literal” translation. But when it comes to translating from Hebrew into English, for example, which belongs to a completely different family of languages, it is impossible to obtain an accurate rendition.

The Hebrew word “BARUKH” provides an excellent example of the difficulties of translating.

The english translation of the word BARUKH is misleading. In English BARUKH is translated as “blessed” and this translation, far from helping us understanding what BARUKH means, confuses us.

Why? Because in English the word “blessed” defines the recipient of a blessing!

When we say of someone that he or she is blessed, we mean that he was graced with all kinds of blessings. Or when we tell someone “blessed be you”, we are wishing that person to get a blessing: health, if he is sick, or bread if he is hungry.

This is what is meant by blessing someone, wishing that his wishes be fulfilled, his afflictions will end, and his needs met.

Imagine now if we would apply the concept of “blessed” to God. If we would say: “blessed are you” or “blessed be you” HaShem, assigning to God the role of the recipient of a blessing. What would be the meaning of “blessing” God? “Wishing” something to God? Is this what we should think when we say BARUKH? Wishing something to God is like declaring that God is missing something … a profane and even heretical thought, that far from being a praise, is even offensive.

Now, what does BARUKH really mean in Hebrew ? When BARUKH applies to God it does NOT mean that God is the “recipient” of the blessing but rather the “origin” of our blessings. We call “blessing” anything that we receive in abundance and freely from HaShem. Everything that exists, creation, life and existence itself is part of the Divine Blessing. And the more privileged I’m, the more I must recognize HaShem as the origin of everything I’m blessed with: my family, my parents, my children, my intelligence, my food, my health, etc. When I say BARUKH I recognize that HaShem is the source (in Hebrew BEREKHA) of everything that is given to me. This was already explained by the Rabbis: barukh = meqor haberakha, HaShem is the source, lit. the spring, of the blessings we receive.

HaShem is for us what parents are for a son. Parents bring a child into this world, and give him or her “life” and food and sustenance until he or she is independent. The difference between our parents and our Creator is that our dependence on HaShem never ends: we continue to receive His blessings and His attention until the last day of our lives. The word BARUKH inspires us to profess an eternal gratitude towards HaShem. And it invites us to discover His generosity in the things we take for granted.

All this meaning, and much more, is encapsulated in the Hebrew word BARUKH.

It is because of all this that we must make every effort to pray in Hebrew and learn not only the translation but also the meaning and depth of the words we recite in the Tefila.

Previously, we discussed the importance of understanding what we are saying when we pray. I explained that the words of the Tefila (Jewish prayer) were not formulated to be “pronounced” as if they were magic words, but to be “assimilated” by our intellect and our heart, and thus molding our personality, helping us to be closer to HaShem, feeling His Presence, trusting more in Him, etc.

Obviously, for this to happen, it is essential to understand what we are saying.

Now, many people wonder: if all the spiritual effect of prayers depends on understanding what we say, why do we recite the Tefila in Hebrew? Why not saying it better in the language that one understands?

The answer to this important question requires a more elaborate explanation than usual.

THE RABBIS ALLOWED IT. The Sages of the Talmud allowed, and even suggested, that a person should pray in the language that he or she understands. And do you know where they learned this idea from? From the first word of the Shema Israel. In Hebrew, as in English, there are two words with a very similar meaning, that describe the auditory activity. One is lishmoa (listening) and the other is leha-azin (hearing). The difference between “hearing” and “listening” is attention. “Listening” implies paying attention. “Hearing” does not require attention and may even be involuntary. I can be listening to music, and involuntarily, hearing annoying noises.

In Hebrew it is very similar: lishmoa (to listen) besides “attention” also includes “understanding” (and “obedience”, but that is for another day …). A good non-literal translation of the first word of the Shema Israel would be: “We must know / understand that … HaShem is our God, HaShem is one.” The sages of the Gemara said that by using the word “Shema'” the Tora is indicating that we should understand the words we say. שמע, בכל לשון שאתה שומע’ I should say this text, and by extension all the text of the prayers, in a language that I understand.

THE TRADITION: In any case, the idea of ​​saying Tefila in the local language was always applied individually and not publicly. That is, traditional Jewish communities never (to my knowledge) recited the public prayers in the local language. However, people individually do read and recite different parts of Tefila in the language they understand. I think the main reason for this custom has to do with the need to preserve Hebrew language “nationally” , as a fundamental element of our Jewish identity. I explain. Imagine if every Jewish community in the world would recite their prayers in the local language. What would happen when a Jew from New York travels to Europe? How would he feel in a Synagogue in France, Russia or Germany? Unfortunately, we are already divided into Sefaradim, Ashkenazim, Hassidim, and many, many more groups and sub-groups. The Hebrew language, the language of the Tora, is one of the fundamental elements that unites all of us, and helps us (or forces us!) to forge a national Jewish identity. We can see this today, when we travel so much, much better than in the past. Thanks to the fact that we keep the Hebrew language in community prayers, it does not matter which synagogue of the world you go, if you know Hebrew you will always feel as if you were in your own synagogue! And if you know Hebrew you can actively participate in their religious community activity. Keeping the same language, Hebrew, to recite Tefila has probably helped us more than we think, to keep us united as one people.

MY RECOMMENDATION: Although, as we said, it is fine to recite the Tefila individually in the language one understands, I think that this should be only a temporary situation.

If you do not know how to read Hebrew, you should read in English while learning to read Hebrew. And once you learn reading Hebrew, I think it would be best to use a Siddur (prayer book) with linear translation (and or transliteration. Ask your Rabbi!). This type of text will allow you to recite the Tefia in Hebrew, and to read —silently and virtually at the same time—the translation of the text you are saying.

B’H tomorrow I will present one more reason why I think we should make every effort to pray, even individually, in Hebrew, the language of Abraham, Itshaq and Yaaqob.

(To be continued….)

מצוות צריכות כוונה

Jewish Sages debated widely the subject of the mental state that a person must have —or achieve—when he or she is fulfilling a Tora commandment. When we fulfill a positive Mistva, say, wearing the Tefillin, is it necessary to think about what we are doing? Or the act itself, even if it is not accompanied by a thought, is enough? The conclusion of the Rabbis was מצוות צריכות כוונה, the commandments must be done with “consciousness” (kavana) and a completely mechanical performance is not enough.

Let us see some examples or levels of “consciousness”.

1. INTENT.Firstly, we need a basic “intent” to fulfilling a Mitsva. Let’s think of an extreme example: if I put on the Tefillin to take a selfie wearing a Tefillin, would this be considered that I have performed the Mitsva of Tefillin just because I put it on? The response of the Sages is NO. The elemental intention of performing a Mitsva is a condition sine qua none.

2. ATTENTION. Let us see now a higher level of “consciousness”. What happens if I fulfill a Mitsva but I am totally distracted from it? This is also questionable. When carrying out any precept, it is necessary to withdraw from all distractions, and focusing in what we are doing. Thus, besides “intention” we also need to pay “attention” to the Mitsvot. That is why our Sages established the berakhot, blessings that we recite before fulfilling a positive Mitsva. We say, “Blessed are You, HaShem our God, Sovereign of the World, who has sanctified us with His commandments and ordered us to wear the Tefillin.” When we recite this and other blessings we explicitly declare our intention about what we are about to do and we “reset” our attention, focusing on what we are doing. Since “attention” is so important, the Rabbis of the Gemara excused certain people from the obligation to fulfill a Mitsva in special circumstances, because it would be virtually impossible to reach the necessary attention. For example, the groom is exempt from the recitation of Shema Israel on the night of his wedding.

3. UNDERSTANDING. In addition to “intention” and “attention”, we also have to reach a level of “understanding”. This level is especially important when it comes to the fulfillment of a Mitsva that is carried out with words: for example, praying the Amida or reciting the Shema Israel. It is not enough to pronounce words to have satisfactorily fulfilled a Mitsva; it is also necessary to understand what we are saying. Incidentally: in the world of idolatrous rituals or in acts of magic, “words” contain an intrinsic “power” like the unlocking charm which causes a door to open, or the numberless spells of Harry Potter.  When we pray, words have significance only when they are accompanied by a thought, and ideally, also by a feeling. The Sages criticized those who pray only with their lips, emitting sounds rather than producing words. And remind us that the Tora asks us to pray with our heart. When praying, we meditate on the content of the words, letting these ideas mold our mind and reshape our feelings.

This critical process of spiritual growth is not possible unless we understand the meaning of the words we are saying. Therefore, we must make a conscious effort to learn them.

We will start from the “Shema Israel”.

(To be continued….)

I always felt a great interest for science, especially for everything related to Creation (BERESHIT): the origins of the universe, the origin of life and human intelligence. As an observant Jew, the theme of Creation vs. Evolution was always my passion. And it also confused me. Is it possible to find harmony between what modern science explains and what the Tora says?

Many young Jewish college students believe in our Tora, but they are challenged by the difficulty of finding intelligent answers to questions like Creation and Big Bang, the age of the earth, the theory of evolution, etc. The absence of serious explanations on this matters makes many people think that the differences between Tora and scientific theories are irreducible. And then it is the belief in our Tora that is questioned! This phenomenon is obviously very worrying. And as an educator it has motivated me to dedicate myself a little more deeply to this subject.

I think the most important thing I learned in the course of time is an idea that I should attribute to Maimonides: THE TORA AND THE UNIVERSE ARE TWO BOOKS WRITTEN BY THE SAME AUTHOR. Therefore, there can be no contradiction between these two works. And therefore, when there is a conflict between these two books, it is because we are reading one of these two books incorrectly. The problem, then, is not with the books (or the Author!) but with us, the readers. “Conflict” means that we we are reading something incorrectly, or insufficiently.

Sometimes, as I am going to explain today, it may happen that we read the Tora without the necessary precision or depth, and we do not realize that the Tora, which is not modern but eternal, anticipated some things that science discovers only nowadays . In the coming days I would like to offer the reader some examples of this type of cases. Thus, when we read superficially the Torah, we overlook some points of contact between Creation and science.

On the other hand, the readings that many scientists have of our reality, may be an interpretation which is more ideological than empirical. We will also see some examples that show how some times scientists adapt their theories to a preconceived ideology, without admitting that theirs, is only a subjective interpretation of reality. Scientific “objectivism” has become a very controversial issue in our days (see for example this). And a respectful but critical view of this phenomenon is absolutely necessary to better understand, for example, the delicate theme “Creation Vs. Evolution”.

THE COINCIDENCES THAT WE MIGHT BE OVERLOOKING

The second Pasuq of the Tora “And the land was uninhabited and barren, and darkness covered the abysses …” is absolutely revolutionary. Why? Because it is unexpected and counter-intuitive. Let us forget for a moment that we know its content, and think what we would have expected a normal book (a human book) to say after affirming that “In the beginning God created heavens and earth.” I think the next most logical verse would have been something like this: “In the beginning God created the heavens and the earth. And the earth was beautiful, full of vegetation and delicious fruits, numerous animals, birds and fish. “  Describing a perfect world created by the Almighty Creator would have been the most normal and predictable idea to express. An already finished and perfect creation reflects a Perfect and Omniscient Creator. If a human being had written the Tora, what sense would it has to invent a story where an Almighty God creates an incomplete world? Why describe a dark planet (according to Ramban and Eben Ezra: “toxic”) or, as the Targum explains (tsadya vereqanya) without animal or human life? In the biblical story of Creation all these things are created later: light, atmosphere, rain, dry land, vegetables, animals and man.

Our Rabbis observed this phenomenon, and explained that while HaShem might have created a finished world in one single act of Creation, the Creator did it in stages. More precisely, they said, in 10 acts (or statements) of creation. And beyond the reason why the Creator decided to create His world in stages, it is very important to observe a point that is usually overlooked. The Tora presents us with a planet that is forming gradually. A planet that “evolved”, by the command of the Creator, through a series of creative acts, a process that goes from less to greater complexity. First the inorganic matter, then vegetation, then animals, and finally: intelligent life.

If we look at science’s explanation about “the evolution of early earth” we will realize that on this matter science and Tora definitely coincide. Or rather, that modern science discovers today what the Tora claimed thousands of years ago.

But, we need a little patience because there is still much to explain. In the next email B’H I will present a first approximation to the theme of the age of the world and the apparent irreconcilable differences between science and Tora on this issue. Is it possible to find harmony also on this matter?

I think so.

(To be continued …)

Halloween o “Noche de brujas” es una festividad que se celebra en EEUU y otros países del mundo la noche del 31 de Octubre. La gente se disfraza, pone zapallos y velas en las puertas de la casa, y los niños salen a pedir golosinas. Aparentemente, esta inocente celebración no tiene nada de malo. Y como es tan atractivo disfrazase y recibir golosinas gratis, muchos padres judíos permiten o incluso motivan a sus hijos a celebrar Halloween.

Es por eso que decidí estudiar un poco mejor este tema y advertir especialmente a los adultos que Halloween tiene orígenes paganos inconfundibles. Y aunque hoy en día su celebración no está orientada de manera directa hacia el paganismo, Halloween tiene muchos elementos —demasiados— relacionados con la idolatría.

La idolatría o ‘aboda zará es la ofensa más grave en el judaísmo y la Torá nos ordena mantenernos alejados de ella. La idolatría consiste en un sin fin de rituales asociados con supersticiones, magia y creencias míticas. “La muerte” siempre se consideró el misterio más aterrador, y desencadenó ansiedad y agitación extrema, que terminó transformándose en ritos paganos para tratar de controlar la muerte. En el mundo de ‘abodá zará las personas muertas — sus espíritus—eran a menudo objeto de temor, reverencia y especialmente de culto. Halloween no es una excepción. “All-hallow-even” celebra el “día de todos los santos (muertos)”.

Halloween tiene su origen en el pueblo celta. Los antiguos celtas celebraban Halloween al final del verano, porque creían que los espíritus malignos y las almas de los muertos visitaban en esos momentos el mundo de los vivos. Los paganos consideraban a los muertos más o menos como Hollywood considera a los “zombis”: malos y peligrosos. Los muertos regresaban a este mundo enfadados, vengativos y con el deseo de reclutar nuevos miembros. Las calabazas, que se asemejaban a las caras desfiguradas de los muertos, estaban talladas para darles la bienvenida y apaciguar sus espíritus. También se encendían grandes fuegos para iluminar y ayudar así a los muertos a encontrar su camino en el mundo de los vivos. La comida, particularmente los dulces, se dejaban afuera de las puertas para alimentar a los fantasmas. Todos estos favores a los muertos se hacían por interés: la gente creía que aquellos que si ayudaban a los espíritus de los muertos, no serían molestados (“Si los apaciguo, entonces no me llevarán con ellos”).

Los gatos eran especialmente importantes en Halloween porque la gente creía que los gatos podían oler y advertir sobre la presencia de los espíritus invisibles. Sin embargo, se evitaba (o se mataba) a los gatos negros porque las brujas o los espíritus malignos se reencarnaban en los gatos negros.

El diablo se aparecía en la noche de Halloween desde el mismo infierno. Los druidas, los sacerdotes celtas, se disfrazaban con máscaras para hacer creer a los muertos que eran uno de ellos. Estos sacerdotes golpeaban las puertas de las casas para pedir sacrificios humanos para el diablo o para satisfacer a los espíritus vengativos. Y si uno no quería convertirse en un sacrificio humano, al menos, debía apaciguar a los espíritus malignos con dulces.

Como pueden ver en esta breve descripción, hoy Halloween puede parecer divertido o incluso inocente, pero está profundamente arraigado en la idolatría primitiva y el culto pagano a la muerte y a los espíritus . De una manera u otra, la mayoría (o todos) los elementos que formaban parte de la antigua celebración pagana de Halloween todavía están presentes en el Halloween de hoy. Por lo tanto, nosotros los judíos debemos evitar participar de cualquier manera, activa o pasiva, de Halloween.

Como nota al margen, y pensando como educador, Halloween es una excelente oportunidad para educar a nuestros hijos. ¿Cómo? La idolatría, todo lo que describimos en este email y mucho más, era muy normal en la antigüedad. Los judíos nos opusimos a la idolatría desde el día en que nuestro padre Abraham destruyó los ídolos de su padre Téraj. Pero muchas veces nos resulta difícil describir a nuestros hijos el terrible y peligroso ambiente del paganismo y sus supersticiones, y las innumerables fantasías y engaños a su alrededor. En otras palabras: la verdadera dimensión de la ‘aboda zará contra la que se opuso Abraham Abinu cuando se convirtió en el primer iconoclasta. Es difícil apreciar la magnitud de lo que enfrentó Abraham porque la primitiva ‘aboda zará casi ha desaparecido … Halloween es una oportunidad para ayudar a nuestros hijos a identificar visualmente las supersticiones de ‘aboda zará, comprender su falsedad, tomar conciencia de la importancia de mantenernos alejados de ella, y sentirnos muy orgullosos y privilegiados de ser los descendientes de nuestro valiente patriarca Abraham Abinu.