Imagine the video-recording of one normal day of our lives: How long that movie would show us in front of some kind of screen: computer, tablet or cell phone?

Electronic devices are addictive. Our dependence on them is a huge concern. Even when the modern man distances himself from his work, when he rests and relaxes, he is still “connected” to the same devices that he has been using non-stop, on his job or on his way to work, from Monday to Friday.

In 2012, the average American citizen spent more than 12 hours a day connected to some electronic device. It is expected that by 2018 this number will increase to 15 hours. These figures are higher if you include multitasking media, for example: listening to music while you check your email. So it is possible to consume more than one hour of media in a period of 60 minutes.

Cell phones have become dangerously uncontrollable.

In schools, teachers and educators have no idea how to stop students to be connected to their cell phones.

Parents see with impotence as their young children prefer to take their iphones and androids in their hands, instead of the hands of the adults

“Separation anxiety,” a concept commonly used in psychology to define the distress experienced by young children when separated from their parents, defines today the trauma of adolescents when they are accidentally separated from their cell phones!

This constant bonding to our cell phones and other electronic devices does not allow us to use different parts of our mind. Unhooking our brains from the matrix of cyberspace is today, more important than ever.

But no one knows how to avoid this technological dependence.

With the exception of AM ISRAEL.

HaShem gave us the Shabbat. A “special day: that always, somehow, benefited us. In times of slavery, the Shabbat helped us to feel free. In times of persecution, we found rest during Shabbat. In times of poverty, we knew that at least for one day a week there would be no shortage of bread or delicacies at our table.

In modern times, part of the beneficial experience of Shabbat is the disconnection from the virtual world. Since on Shabbat, for a little more than 24 hours, from Friday afternoon until Saturday night, all contact with the electronic world is suspended.

This Shabbat, tonight, this detachment from the digital world will benefit millions of Jews, including many who will discover for the first time that on Shabbat, we acquire “the power of disconnection”, which was never more important than today.

Tonight we will again celebrate the “Shabbat Project”, a beautiful idea that encourages all Jews of the world to fully observe a Shabbat.

Disconnected from the virtual world, we will enjoy the pleasures of the real world. The aromas of Shabbat; singing with our family at the Shabbat table; conversations made of words, not of texts, in a non-binary language, with our children and family.

At the end of the Shabbat, we will NOT have an explosion of thousands of photos showing the beautiful Shabbat dinners or melas held in millions of Jewish homes around the world.

What we will live and see with our eyes this Shabbat will have the value of the unrecoverable. Images that, unlike what is now common, will NOT be shared in a video by WhatsApp but will become biological memories, recorded exclusively in our hearts.

In addition, we will enjoy an incomparable happiness of knowing, even if we do not see it in real time, that KELAL AM ISRAEL is observing a Shabbat as a whole.

This Friday, before sundown, let’s say goodbye to our cell phones; light the candles, and capture with the 94.5 Megapixels of our eyes the non-digital images of what promises to be one of the most memorable Shabbatot in modern Jewish history.

שבת שלום

Another coincidence between science and Tora, that relates to the “evolution” and “age” of planet earth, can be seen in a verse from the book of Yiob (Job). Yiob was a good and honest man who suffered the accidental death of all his children. The book of Yiob, 42 chapters, deals with the subject of Divine justice and when bad things happen to good people. Towards the end of the book, chapter 38, HaShem reveals Himself to Yiob and shows him how little human beings can know about the reality around us. And if our knowledge escapes the grasping of physical reality —material, visible and accessible—, how much more remote is our potential access to the dimension of Divine Knowledge, in this case, the administration of Divine Justice. God demonstrates Yiob the inescapable limitations of human knowledge and thus deterring Yiob (and the reader) from the understanding of Celestial Designs. In this chapter, which is a monologue because Yiob has no answers, God confronts Yiob with a series of fascinating questions on issues related to Creation, the harmony of the cosmos, the mystery of light, the secrets of life on the seabed , and much, much more. It is in this context that we find a verse (38:38) where God challenges Yiob’s knowledge on the formation of the earth. The text says: «[Where were you …] when [the planet] merged into a mass, and the layers of the earth adhered to each other?” This last expression [בְּצֶקֶת עָפָר לַמּוּצָק] which does not appear anywhere else in the Scriptures, led the Rabbis to assert (Yoma 54b) two thousand years ago that our planet is composed of several strata and not, so to speak, of just one piece. The Beur, a contemporary commentary on the Bereshit Rabba written by Rabbi Abraham Shteinberger Midrash Bereshit Raba HaMobar, Jerusalem, Makhon HaMidrash haMeboar, 1980, page 13,), indicates that “the fact that our planet has been created by strata and layers, makes the Earth appear older than it really is, and that is the reason why some non-believers assume that millions of years must have passed between strata and strata “.

It is interesting to know that this coincidence between the Biblical text and geology, was evident only in modernity. For thousands of years scientists did not suspect that below the surface, our planet is made up of different strata. Only after “uniformism” —a concept developed by James Hutton (1726-1797), the father of modern geology— “discovered” that Planet Earth was formed step by step, and consists of numerous layers.

To summarize, the Biblical text states that while our planet was created by Creator in a single instant, it was created composed of different strata, from the center to the surface of the earth. Thus, if a geologist examines the composition of our planet and “discovers” its numerous layers, it will attribute this composition to an evolutionary process that demanded millions of years. From the Biblical point of view, the geologist is not discovering something that contradicts the Tora but something that actually confirms it. The only conflicting element is the “interpretation” that the terrestrial strata implies a process of millions of years. And this “interpretation” is based on taking an initial act of Creation out of the equation. However, when we examine the facts based on the premise of an initial act of Creation, the geological discoveries, a planet with numerous layers, is exactly what we were expecting to find!

(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 …)

Throughout our history, we Jews have overcome all type of obstacles to observe the Mitsva of Sukka. And perhaps one of the most striking examples of the Jewish people’s love and determination to observe this precept is the Suca that was built in the patio of the Inquisition jail in Mexico City, 1603 by a crypto-Jew named Sebastián Rodriguez.

Sebastián was born in Portugal in 1573, in a town called San Vicente Davera, but left his house at the age of seven and move to Seville (Spain), where he worked in the shop of his uncle Antonio Rodríguez, who taught him to read and write.

At the age of fourteen, in 1587, he embarked for New Spain (Nueva España, former name of Mexico) and settled in the city of Puebla, in the house of a distant relative, also Portuguese, named Guillermo Rodríguez, who sent Sebastián to nearby villages to sell clothes. At the age of sixteen he became independent and began to work on his own.

At the age of eighteen, he married his cousin Constanza Rodriguez, who was seven years older than him. Prior to the wedding, his brother-in-law Domingo Rodríguez and a friend Manuel de Lucena took Sebastián to the fields and taught him many of the Tora’s laws and traditions of marriage and Jewish life in general.

Sebastián main teachers, from whom he learned often the laws of the Tora, were Luis de Carvajal (El Mozo) and Sebastián de la Peña. During long walks in the company of his teachers, they analyzed together the different passages of the Tora. Luis de Carvajal, always kept hidden between the lining and the felt of his hat, several writings with passages and laws of the Tora, and in that way he would teach to his students.

In 1596, when he had barely turned twenty-three, and because of the accusation of a man named Pedro de Reparo against him, Sebastián Rodríguez was arrested in Mexico City along with his wife Constanza. He was taken to the prisons of the Inquisition in the Plaza Santo Domingo, which today is very close to the famous “Zócalo”.

His punishment was life imprisonment, and the confiscation of all his property.

During the first three months of his interrogations, Sebastián kept absolute silence, so they kept him chained to shackles in his hands and feet. After those three months of torture, Sebastian confessed that he professed the Law of Moses. It was then that the chains were removed and he was placed in a cell next to Luis Diaz, who operated as a spy for the inquisición. Luis Diaz, nicknamed later as “El Malshín” (the informant), reported to the inquisitors that his cellmate , Sebastián “judaizaba” (behaved as a Jew) and he presented some examples: Sebastián did not consume the meat they served him in jail, he did nor sweep the floor of his cell on Saturdays, … he washed his hands before eating bread, and he prayed every day facing East, with his head covered.

As a result of this report, Sebastián was taken to the Inquisitors to declare the truth. He denied the accusations and the inquisitors tortured him again. This time with the instrument of torture called “el potro” (pulling the extremities of the body with ropes). After the fifth round of “el potro”, Sebastián declared that he indeed practiced some Jewish rituals but that “he repented of having done it”

The most important Mitsva of Rosh haShana is listening to the voice of the Shofar. The Tora does not mention the reasons for the Shofar, but our Rabbis did.

1. The Shofar was used in ancient Israel to announce the King’s coronation. In Rosh haShana we announce that HaShem is our King. We declare that we are His subjects and as such we are committed to follow His rules. Among other prerogatives the King had the power to sentence to death or spare someone’s life. In Rosh haShana we realize that our lives are ultimately in the hands of God, the supreme King and Judge.

2. The Shofar reminds us of aqedat Yitzhaq. Abraham Abinu was ready to sacrifice his own son, following God’s commandment. Once Abraham showed his unconditional obedience and love to God, HaShem told him to hold back. Abraham saw a ram caught by its horns in a thicket and he offered it as a sacrifice to HaShem instead of Yitzhaq. The Shofar is a ram’s horn. And when we listen to the Shofar we remember the sacrifice of Yitzhaq. And we ask HaShem to consider what our father Abraham did as a merit for all of us, his descendants.

3. In ancient times, the Shofar was also used as a kind of a siren. It warned the people that the enemy was approaching and about to attack. The Shofar announced that lives were in danger. Everyone became aware of the imminence of death. In Rosh haShana the Shofar serves as a spiritual wake up call. It reminds us the fragility of our lives and invite us to introspect and repent. The Shofar declares that God is NOW judging us, and our lives are on the line.

What should we do when we listen to the Shofar?

Every single day we have many opportunities to ask HaShem to provide us what we need. On weekdays, three times a day, we recite the Amida. From its nineteen blessings, thirteen focus on our needs: we ask God for good health, livelihood, protection, etc. During Shabbat and Haguim, when opening the Hekhal, we also ask haShem to grant us our needs. During the High Holidays we request HaShem several times for our Parnasa (livelihood), long life, etc.

When we listen to the Shofar in Rosh haShana, should we keep asking God for more things? Is the Shofar an extension of our own voice requesting God loudly for all the important things we need for the coming year? Public opinion (and general practice) notwithstanding, when listening to the Shofar we should NOT focus on asking God.  When the Shofar is blown it is actually the only time of the whole year that God is asking something from us!

The voice of the Shofar should be understood as a ‘divine wake up call’. When the Shofar is blown we must remember that HaShem is our King (malkenu). We owe Him obedience. At that solemn moment we are “summoned” , required and asked to admit our mistakes in our hearts, repent and learn for the future. When the Shofar is blown we become answerable to God. Taking charge and responsibility (response-ability!) for what we have done wrong, and for what we have not done right, ands we should have!.

What happens when you repent of the sins of your youth? When, at the age of 70, one regrets what he or she did wrong when at 17? Is that an acceptable Teshuba? Is this late repentance credible and believable?

Let us not forget that “repentance” is divided into two areas: 1. What I might have done wrong to other people. 2. What I did wrong against God. This second category is the subject explained by Rabbi Abohab. It refers to abandoning Judaism, transgressing the principles of the Tora, moving away from God, etc.

Within the first category we could think of the case of a criminal who repents when he is already an old man. Of course regardless of how much value we give to this kind of repentance, it will always be better than the total absence of remorse. Recall, for example, that Adolf Eichman י”ש, died without regretting what he did. And Alois Brunner, another Nazi responsible for the deaths of more than 100,000 Jews, only regretted that he had not killed more Jews….

Sincere repentance, no matter how late it may be, always has value.

There are many cases and forms of repentance that might take place at an old age. For example, when an old man, who lived a wrong life, tells his son or daughter, “I do not want you to follow my path. What I did was wrong.” In this case, repentance, even thought it happens at an old age, might have reparative effects.

Or think of the case a famous actress that use to wear the most expensive furs when she was young. At one point, after many years of ostentation, she decided to devote the rest of her life to fight for animals rights. This reparative, though late and perhaps questionable repentance is not that easy to do.… think about the vulnerable you are because of what you have done throughout your life.

Let us now return to Rabbi Abohab and what he describes as the sixth level of repentance. Think of a Jewish person who lived all his life away from Tora observance and one day, when he is 55, 60 or 65 years old, begins to realize the importance of his Jewish identity. It takes a lot of courage to admit that one has lived “wrongly” for a few years, and it takes a lot of audacity to undo our ways of life at an advanced age. That is why we cannot underestimate the great merit that this kind of repentance has.

On the other hand, Rabbi Abohab explains, the ideal time to repent is while there is still the possibility of committing the same sin or the same error. That is the perfect time for the awakening of one’s conscience which would lead a person to a change his or her behavior. Rabbi Abohab mentions the example of Maimonides and the Sages who say that the most noble repentance takes place when after sinning one is faced with the same opportunity to repeat the same transgression and in the same circumstances, but this time he refrains from doing the wrong thing, motivated exclusively by his conscience.

Maimonides gives the example of a man who became involved in a forbidden relationship. If he refrains from repeating his mistake because he is now afraid of being discovered, or because he no longer has the same age or desires as before, his repentance is acceptable, but it is not considered the ideal credible repentance.

I think that something similar could be said of what is very often read in the news about a public figure who was caught doing immoral things. These individuals often appear in front of the cameras and publicly express their regrets and apologize for what they have done. That act is definitely an act of repentance. However, it is far from being “ideal” in terms of its credibility and authenticity. Why? Because the whole process of repentance, remorse, and apology occurred as a result of having being caught, and not as a renewed call of one’s conscience, while one can still continue to make the same mistake.

The ultimate test of repentance would take place if that man, faced with a similar opportunity, with the same possibilities, with the same energy, at the same age and with the same desire he had before, refrains now from repeating the transgression due to his new understanding of reality, i.e., his renewed religious principles, his desire to come back to God, his resolve to change and be a better person.

That is a perfect Teshuba.

We are analyzing the 7 levels of Teshuba, repentance, formulated by Rabbi Abohab in his book Menorat haMaor (see below the first 4 levels).

The 5th level mentioned by Rabbi Abohab is when one repents after having suffered or experienced difficulties. These difficulties may or may not be related to our wrongdoing.

Let’s see.

We have previously explained that negative experiences, for example a health issue, a work related problem or economic difficulties are seen by our Sages as experiences that help achieving Divine forgiveness. (see http://conta.cc/2g2cby1 , where we mention our limitations to understand why sometimes bad things happen to good people). In the text we are exploring today, however, we are NOT analyzing the relationship between suffering and being forgiven, but the relationship between suffering and repentance. In other words, this text explains that bad experiences have the potential to inspiring and pushing us to reestablish our relationship with the Creator.

There is a very famous paragraph in the Tora, in the book of Debarim (Deuteronomy) chapter 4, verse 30, which refers to collective Teshuba, when the people of Israel repents, and their captivity ends. Israel returns to HaShem and renews the observance of His covenant. This is what the Tora says: And at the end of the days, when you have lived in the midst of all these troubles and pains, you will return to HaShem your God and listen to His voice. Classical repentance, the most common one, comes as a result of having suffered. In this case, hatred, persecution or death in the hands of the nations in which we were exiled

This type of Teshuba, wake up after suffering, is not ideal but is very frequent. And it happens in so many ways. Many times a Jewish person who does not live a life of observance only wakes up and begins to assume his or her Jewish identity when he suffers contempt, hatred or mockery from an anti-Semite.

It also happens that many Yehudim come closer to God and to His Tora, for example, after having lost a relative. When one loses a loved one, at first he rebels, but then, as he advances in the stages of mourning, he comes to the acceptance of the new reality and reconciles with HaShem. Reconciliation often brings us to a higher level than before, to a relationship with God that is now closer than what it was before suffering our loss.

Suffering is sometimes the only way to mature, grow, understand and value. When nothing is lacking and we have the power, resources and health to enjoy a high quality material life, we might forget HaShem, and without planning it, we asphyxiate our spiritual life. Mistakenly, we think that God is there, waiting for us to remember Him only when we need Him …. And it does not even occur to us to thank HaShem for having given us everything we have.

A father sent money to his son who studied abroad, every month. The father called the son very often, but the son never had time to talk to him. And it did not even occur to him to thank his father for remembering him every month. The father, consciously, stopped sending him money. At first, the son said nothing, but two months later, when he had no more funds, he called. “Daddy, how are you doing? Long time no talk! By the way, you did not send me money. Have you forgotten me? “

The generous father, who never forgot his son, had to force his son to endure deprivation in order for him to wake up and value the generosity of his father. The father was obliged to interrupt his support so that his son remembered him and returned to communicate with him. Rabbi Abohab explains that unfortunately many human beings (possibly most of us) remember God more to ask Him than to thank Him. It is as if sometimes God’s last resource is to stop showering us with His blessings, to wake us up from materialism and spiritual lethargy. From this point of view, deprivation and suffering must be interpreted by us as God’s call or His invitation for us to repent and remember Him, perhaps because we have failed to thank Him for all He has been giving us.

We have explained that according to Rabbi Isaac Abohab, in his book Menorat haMaor, there are seven levels of Teshuba. That is, different circumstances in which, or by which, a person repents of the wrong actions that he or she did. These levels are classified according to certain categories. For example: 1.” When” the individual realizes that he did something wrong and stops doing it. 2. The level of consciousness. 3. If one repents beforeor after suffering the consequences of his or her wrongdoing, etc.

The highest level of Teshuba is reached when one repents by himself, self-motivated, immediately, and without having suffered any negative consequences of his bad actions.

A lower level than the first, is when one does NOT immediately realize what he did wrong and repeats his bad behavior until it becomes a bad habit. Repentance is triggered by an external but positive stimulus, for example, the Selihot, the Viduy, the Shofar, studying or listening words of Tora, etc.

The third level, which we will see today, is when one regrets once he can no longer repeat his bad behavior.

Examples:

1. An employee with access to the merchandise, from time to time steals. He takes things from his workplace without anyone seeing him. Since he does not regret after stealing the first time (level 1), this behavior persists for a long time and becomes a habit (level 2), which the employee perfects to avoid being trapped. His conscience does not rebuke him. It is easy indeed to fool yourself when there is an interest in it. And he fabricates imaginary excuses: “The owners are very rich, it’s not going to affect them if I take something home.” ”The owners do not pay me enough.” “I’m working more than the other employees.” “My salary has been the same for a long time.” etc.  But one day, he comes to his workplace as usual, and big surprise! The owners have installed security cameras!   Circumstances now are different . He can no longer commit the same crime without being caught. His brain no longer creates justifications, and one day he realizes that fro years he has done something very wrong .… Leaving now aside the issue of restitution, confession, etc., Rabbi Abohab indicates that although this individual’s behavior changed because circumstances changed and because he no longer has the same opportunities to steal, his “repentance”, though somehow questionable, is considered by the Torah to be valid. Let us remember that, this level of repentance is higher than, for example, repenting once one has been caught.

2. A businessman travels abroad by himself. And there, where nobody knows him, he is led by his temptation and proceeds in a wrong way. Then he returns home and regrets what he did. Of course, now he can not repeat his wrong behavior. Because the opportunity to commit a transgression is no longer there. Rabbi Abohab says explains, that although the opportunity to repeat his error does not existe anymore, the sincere repentance of this person is valid and accepted by the Tora. In other words, his Teshuba is valid, although it is not perfect.

3. For many years an individual is financially very well. Many people in need, approach him to ask for help, but this individual permanently says “NO”. He refuses to help his friends and neighbors with Tsedaqa. Over time, he persists in his selfish behavior and does not realize (or does not want to realize) that he is acting badly. Each year during the month of Elul and the Yamim Noraim (Rosh haShana, Yom Kippur) he says Selihot, listens to the Shofar, and learns about the importance of giving Tsedaqa, but still does not repent, and persists in his refusal to assist the poor. After a few years, he loses his fortune. And although he is not poor, money is not abundant. And now, when he can no longer help others, he regrets not having helped the poor. This repentance, while not ideal, is still valid and accepted.

The Sages explain that we must always aspire to repent immediately of having acted wrongly. Since when we repent of our wrongdoings, while the opportunity to continue acting bad still exists, we reach the highest level of Teshuba.

But the Sages also said that the doors of the Teshuba are never closed. And that no matter how far we have gone from HaShem and His commandments, He will always be willing to accept our repentance, even if it is not a perfect Teshuba.

Why Spain? Why specifically Barcelona? Why “La Rambla”? Why attack with a van? These questions abound. But, why do these Islamic terrorists attack and kill whoever is in their way? What is the ultimate goal of the Islamic State? There is not much written on this topic. Or it is rationalized. I read an article that says that the Muslims attacked Barcelona because they want to reconquer Spain, which was Muslim territory in the Middle Ages. May be. But this does not explain the attacks in London, Paris, Brussels or Turku, Finland (as I am reading now, as I’m writing these lines).

These weeks we are reading in the Haftara, the text of the prophets that we read each Shabbat after reading the Tora, a passage from the book of Yesha’ayahu, chapter 54. These Haftarot contain a message of comfort for the Jewish people. And today I would like to share with you the commentary of Rabbi Don Isaac Abarbanel (1437-1508) on verse 17 of this Haftarah. This pasuq says that the Creator will intervene, so that the enemies of Israel will not prosper. Isaiah speaks of those who “condemn” Israel with words of premeditated evil (a subject we might address a another day) and those who attack Israel with their weapons.

    כל-כלי יוצר עליך לא יצלח וכל-לשון תקום-אתך למשפט תרשיעי

“No weapon that is made against you shall prosper; and every tongue that rises up against you, you will show its vileness. “

Don Isaac Abarbanel had a very hectic life. He was persecuted in Portugal, after having served loyally King Juan for many years. He was also forced to flee Spain after having served the Catholic Monarchs. At the end of 1491 Queen Isabel announced her intention to expel all the Jews from her kingdom, and that he could remain in Castile and maintain his fortune if he converted to Catholicism. Don Isaac Abarbanel rejected the offer and in 1492, in total poverty, he exiled himself in Venezia. Rabbi Abarbanel knew Christianity very closely, and since he was a man of government, he also knew Islam. In te past, he helped the crown of Spain in the battles against the Muslims, both in the reconquest of Andalusia and in the wars against the Ottoman empire in North Africa.

Commenting on this verse Rabbi Abarbanel describes the Muslims of his day: “The prophet [Yeshayhu] says that no weapon formed against you will prosper and every tongue that is raised against you, you must condemn. Today [1490?] There are religions that do not preach or debate, trying to promote their religion to others with words. These religion’s strategy [to proselytize] is to kill all those who do not profess their faith. The Ishmaelites [euphemism for muslims] belong to this category. “

These words were written more than 500 years ago, but they sound as if they were written yesterday. The ultimate goal of the extreme version of Islam, the Islamist utopia, is to “Islamize the rest of the world.” But unlike other religions, which do their proselytizing with words, Islamists do it with the sword. Their strategy to achieve this end is: to kill all the infidels that you can.

This sounds insane. And because of this, very few people can conceive, identify, recognize and articulate this idea. That is why you will not find in the main media many articles that are explicit about this. On the other hand, the perpetrators, are not ashamed to confess their intentions. In fact, a text was found last night, that reminds us of what Don Isaac Abarbanel explained. In that text Moussa Oukabir, the alleged main perpetrator of the attack, says: “I would kill all the infidels, and only leave practicing Muslims alive.”

As we all know, Israel also suffered and suffers attacks like that perpetrated yesterday in Barcelona. The perpetrators are the same: “Islamist suicides who want to kill infidels.” The excuses are different: the occupied territories, etc. But the real Israeli-Palestinian conflict, as I have written. Ore than once, has to do with religion, not with “territories.” Hamas, and the militant groups fighting against Israel (Hezbollah, Islamic Jihad, etc.) are as sincere as Oukabir, and openly declare that there is no place for dialogue and negotiations with Israel. For them, the destruction of Israel is neither negotiable nor conditional to the cession of territories.

Unfortunately many journalists and government officials , especially from European countries, etc. do not see, or do not want to see this reality. They refuse to acknowledge that Israel is the victim, and that it suffers from the same problem, only that much more serious, that Europe suffers. They declare that it is possible to reach a “two states” solution or something like that. Additionally, they do the most cynical and intolerable: they pressure Israel to make suicidal territorial concessions! They forget that even “moderate” Palestinian groups share these principles of intolerance for Israel. The evidence? While 60% or 70% of Israelis are willing to accept the idea of ​​two states, the Fattah or the Palestinian Authority, does nothing to promote the idea of ​​living in peace with Israel. They do not even express their willingness to recognize a Jewish state, even in exchange for territories. Everyone knows, but very few denounce, that the future map of the geography of the Middle East that the Palestinians teach their children, does not include Israel.

There is a psychological barrier which prevents us from conceiving seriously the insanity of extremism. This barrier, our own sanity, is very dangerous. When we do not take the delirium of the fanatics seriously, we try to look for “alternative theories”, more rational, but wrong, to explain these attacks. And we dangerously seek false solutions to prevent them in the future.

In these painful times, we cry for the victims of terror in Barcelona, ​​and we pray to HaShem to protect us, and save humanity from hatred and irrationality.