Modern Jewish Home: Celebrate Jewish Life in Style

Shabbat Chazon

2011-08-05T10:23:00.000-07:00

B"H

The Kaballah teaches us that during the entire month of Tammuz, we're meant to work on our sense of vision. Tonight is the Shabat before Tisha B'Av, which is called "Shabat Chazon," the "Shabat of Vision." It is named after the Haftorah, which is about the vision of the Prophet Isaiah of the destruction of the Second Temple. On a more positive note, Rabbi Levi Yitzchak of Berditschek states that on this Shabat every Jew has a vision of the Third Temple, that will be rebuilt. Even though very few actually can see this vision, the Rebbe explains that even if we don't see it, our soul does, and it has a big impact on us nonetheless.
It is important to work on our sense of vision, so that in everything we see, including ourselves, we see a potential "Temple." After all, the whole idea behind Creation is to make each one of us, and the entire world, into a Temple, a dwelling place for God.
Ultimately, that is the idea of our site, "Modern Jewish Home." To bring meaning and to beautify our world, starting with our own homes and with our own souls. If we realize that each one of us is a home, a place for God, we can rebuild this world into a much more just, more spiritual, and more beautiful place... the way it was supposed to be from the very beginning.

Getting Ready for Hanukah!

2010-11-20T19:01:00.000-08:00

Check out a few of our beautiful selection of menorahs!

Click here to see our complete Chanukah inventory!

Book of the Month of October: Seasons for Celebration

2010-10-11T18:52:00.000-07:00

'Seasons for Celebrations' 'A Contemporary Guide to Joys, Practices and Traditions of the Jewish Holidays.'

By Karen Fox and Phyllis Miller.

To purchase a copy of the book, click here .

2010-09-01T15:52:00.000-07:00

Book of the Month of September:

Rebbe Nachman and the Knights of the Rosh HaShanah Table

Written by Debbie Shapiro, "Rebbe Nachman and the Knights of the Rosh HaShanah Table", recounts awe inspiring stories about those who braved the journey and made it to Uman for Rosh HaShanah and the impact of their trip.

This is a beautiful and soul-energizing book that will get you in the right mood for the new year! SHANA TOVA and may we all be inscribed in the book of life!

To purchase a copy for $15 click here

Rosh Hashana BLOWOUT SALE

2010-08-23T13:22:00.000-07:00

Rosh Hashana is just around the corner!
This is the time to show your loved ones that you care.

To show you that we care,

Modern Jewish Home is running a site wide 10% off blowout sale -

just type ROSHHASHANA during checkout for 10% off your purchase!

We have put together a few ideas of gifts with symbols of a prosperous new year such as the shofar, apple & honey, pomegranate, and dove that range from $15-$120.

May we all be inscribed and sealed for a happy & sweet new year.

Rimon Honey Bowl (Made in Israel by renowned artist Adi Sidler): $54

Bee Honey Dish: $45

Rimon Wineglass & Saucer: $39

Holiday Puzzles (Set of 4): $29.99

Gold Shofar Pendant: $99

Pomegranate Blessings Print: $72

Machzor for Rosh Hashana: $22.49

Natural Ram's Horn (Kosher & from Israel): $39

Black Polished Ram's Horn (Kosher & from Israel): $32

Rimon Candleholder (Made in Israel): $36

Honey Apple Sack (Made in Israel): $32

New Year Tree (Hebrew & English): $120

Shofar Blowing Puzzle: $15

Dangling Dove Earrings: $54

Apple & Honey Dish: $79 This is one of our best sellers!!

Rebbe Nachman & the Knights of the Rosh Hashanah Table: $15

Jerusalem Shofar Stand (By judaica artist Yair Emanuel): $40

Pomegranate Kiddush Cup (By judaica artist Shraga Landesman): $120

Tilted Honey Dish (Available in different colors): $49

Red Apple Honey Dish: $36

Artist of the Month of Elul: Moshe Kassirer

2010-08-11T11:26:00.000-07:00

Absolutely stunning fine arts giclee prints!

To purchase a limited edition print by this renowned Israeli artist click here

2010-08-11T10:53:00.000-07:00

Book of the Month of August

2010-08-03T11:14:00.000-07:00

To purchase a copy of this book click here

Devarim: Words Matter

2010-07-16T08:29:00.000-07:00

Dedicated to Rabbi Casriel Brusowankin, of Aventura Chabad, whose birthday is today. Today is also the yahrzeit of the Arizal, on whose works our modern day understanding of the Kaballah is based.

It is certainly no coincidence that the name of the previous book of the Torah we just finished (Bamidbar) and of the one we are starting this Shabat (Devarim) come from the word "davar," which means "word."

Speech is so essential and so incredibly powerful, yet we so often completely underestimate it. We forget that the main way we communicate with Hashem and connect with Him is through speech, and that the main way in which distance ourselves from Him and from each other is also through speech: Lashon Harah (literally "evil tongue").

The Arizal himself was extremely careful with his speech, to the point that for two whole years he spoke very seldom to any human being (even to his wife, but don't try this at home :) ). Only when absolutely necessary he would speak in the Holy Tongue, and with the least number of words. (For more information on the life of the Arizal, click here).

The Talmud (Erchin, 15b) states that because of three sins a person may lose his portion in the World to Come: Murder, Adultery, and Idol Worship. Yet, there is a forth sin that is equivalent to these three: Lashon Harah.

The main hero in the fight against Lashon Harah was a Tzadik (saintly person) by the name of the Chofetz Chaim. His name comes from the book he wrote on the laws of proper speech, based on the verse from Psalm 34: "Who is the man that desires life ("Chofetz Chaim")? Guard your tongue from evil and your lips from speaking deceit." By the way, the Chofetz Chaim lived to the age of 95. He also wrote today's most prominent work on the Shulchan Aruch, entitled the Mishna Brurah. Before passing away in 1933, the Chofetz Chaim foretold the great darkness that was about to overtake all of Europe. (For more information on the Chofetz Chaim, and for his entire book on proper speech online, click here).

We are now in the midst of a period of nine days of mourning, which culminate this Tuesday, with Tisha B'Av, the date of the destruction of the first two Holy Temples in Jerusalem, and a day to reflect upon all the great tragedies that have befallen our people, including the horrors of the Holocaust. It is important that during this time the we understand the power of speech and work to improve it. We must also work on our power of hearing speech in the proper, positive way. By doing so, we will reverse all the baseless hatred that caused the destruction of the two Temples, and transform it into what we need in order to see the eternal Third Temple rebuilt: Baseless Love.

If you need any help loving your fellow as yourself, I recommend contacting Rabbi Casriel Brusowankin at 305 933 0770.

2010-07-12T16:40:00.000-07:00

To see Kronick's artwork, please visit:

Anna Kronick at Modern Jewish Home

Mattos-Masi: By Rabbi Nosson Spero

2010-07-08T12:14:00.000-07:00

This Dvar Torah is brought to you by Rabbi Nosson Spero, from whom the Jewish community of Aventura, FL had the honor of learning for the past years.

The Torah parshiyos of Mattos and Masi are always read during the three weeks that commemorate the destruction of the two temples. What message can we take from these parshiyos which are relevant to the three weeks?

In Parshas Masi, all the travels of the Jewish people that took place during their forty-year sojourn in the desert are mentioned. In total the Jewish people made forty-two journeys.

Why did each of their journeys need to be mentioned? The Seforno explains that this is to show the greatness of the Jewish people. Throughout the Book of Bamidbar, many of the faults of the Jewish people are enumerated: their complaints about the manna, the water, their belief in the false reports of the spies, etc. One might get the impression that the people in the desert were very evil. The truth is to the contrary. The people in the generation of the desert are euphemistically called “dor de’ah”—a generation of intimate contact with Hashem.

If this is so why did they complain so much? We must look at this with a complete paradigm shift. Not how they complained so much, but rather, for a nation that had been bitterly enslaved in Egypt, to follow Hashem in the desert for forty years to an uncultivated land, how did they have the reserve to show such trust in Hashem? As it says in the Book of Yirmiyahu (Jeremiah 2:2) “Hashem says I remember how you were trusting in your youth, your love as a bride, how you followed Me in the wilderness, towards an uncultivated land.”

If so, why is so much time spent on being critical of the Jewish people? This is only done in order to change us. Hashem never criticizes or punishes vindictively, only in the hopes that we may change.

This is how we must approach life. Each of these journeys was mentioned to teach us that in life we all undergo personal journeys (the number forty two relates to the line in the Shema: “v’dibarta bam—and you shall speak about this (the Torah)”. The numerical value of the word bam, which here refers to the Torah, is forty two. Just as forty two journeys were needed then to integrate the Torah before they entered the promised land, each individual needs forty two journeys to integrate the Torah).

And inevitably there will be obstacles, and many ups and downs. But just as the Jewish people, even in their down periods, followed Hashem with trust, we too must make it a priority to follow Hashem with trust.

This is a particularly poignant message during the three weeks. Even though it is a time that we focus on what we lost, we only do so with an eye towards what we know we will one day regain. And that it is our acts that will hasten this future redemption.

The aforementioned verse from Yirmiyahu was specifically said after heavy rebuke. To teach us that even when we are being rebuked or punished, Hashem is with us.

Pinchas: The Fine Line Between Holy Self-Sacrifice and Murder

2010-07-02T06:47:00.000-07:00

This week's portion starts out with the a description of Pinchas and his lineage, along with the great reward he receives for his act of zealousness on behalf of Hashem. Below is the first two lines of the portion, with Rashi's commentary:

10. The Lord spoke to Moses, saying: י. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר: 11. Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. יא. פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי:
Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2] פינחס בן אלעזר בן אהרן הכהן: לפי שהיו השבטים מבזים אותו, הראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודה זרה והרג נשיא שבט מישראל, לפיכך בא הכתוב ויחסו אחר אהרן:

There seemed to be almost a general consensus among the tribes that the actions of Pinchas were absolutely wrong, and they wanted to excommunicate him. They compared his actions to the murder of animals for the sake of idol worship. In fact, Pinchas' actions were for the sake of peace, and Hashem Himself interferes in order to protect him both physically and spiritually. Pinchas is entered into a "Covenant of Peace" from God, and is made a Kohen.

While some might use this portion of the Torah to justify radical and violent behavior, it should primarily be used to prevent such actions. One has to be on the level of Pinchas (who our Sages tells us is also Elijah the Prophet) to know when such actions are appropriate. Anyone not on that level might think he's doing a righteous act, but in fact is probably committing murder and idol worship.

The Torah also equates anger with idol worship. When a person is angry he loses control - he forgets Hashem to the point that his very soul becomes impure and leaves him. This is what leads to violence.

99% of the time violence is not the answer. There is a fine line between holy self-sacrifice and murder. Unfortunately, certain segments of the Arab world have crossed this line long ago. Let us not fall into this trap. Instead, let us help them out of it - always holding firm in our ground and demanding the respect we deserve - but never engaging in this cycle of fruitless violence and idolatrous murder.

July's Book of the Month: The Three Messengers

2010-07-01T13:59:00.000-07:00

By: Rebbe Nachman of Breslov

Part of the "Children's Treasury of Rebbe Nachman's Tales" series.

A king send three messangers to another land with an important, secret message - how many will be able to deliver the message?

Includes a "Things to Think About" guide for exploring the valuable concepts expressed within the story's framework.(44 Pages)

To purchase a copy of this book click here.

Balak: the Anti-Abrahams

2010-06-24T22:31:00.000-07:00

In honor of Shmuel ben Baruch (Samuel Wainer), a true "disciple of Abraham," whose yahrzeit is today.

This week's portion describes the efforts of Balak and Bilaam to prevent the people of Israel from entering the promised land. The Shem M'Shmuel states that Balak and Bilaam were also trying to undue all of what Abraham, Isaac, and Jacob had accomplished.

If we look closely at the events that take place, we see that the parallels are quite strong: God promises Abraham that whoever blesses him will be blessed. Balak tells Bilaam that whoever he curses will be cursed. Abraham rose early in the morning and saddled his donkey in order to set an altar to sacrifice what he believed would be his sond. Bilaam saddles his donkey (a mule, to be exact) to travel to Balak and set up various different altars in an attempt to coerce God into allowing Bilaam to curse the Jewish people.

This parallel is also mentioned explicitly in Pirkei Avot, Chapter 5, verse 19: "Whoever possessess the following three traits is of the disciples of Abraham our father; and the three opposite traits, is of the disciples of Bilaam the wicked. Abraham's disciples possess a good (generous) eye, a humble spirit, and a meek soul. The disciples of the wicked Bilaam posess an evil eye, an arrogant spirit, and a greedy soul." (I just recently came across a lengthier description of the contrast between Avraham and Bilaam here).

God gives us the free will to decide what path to choose: Abraham's or Bilaam's. He might send "messengers" ("malachim," also translated as "angels") on the way, but at the end of the day the choice is ours. As Rabbi Manis Friedman states in his book "Why Doesn't Anybody Blush Anymore?" (available here), people often try to be holy despite God. That is not the idea. We have to humble ourselves like Abraham, and understand that we are here to serve.

Chukat: Beyond Understanding

2010-06-17T19:30:00.000-07:00

This week's Torah reading begins with a discussion of the laws related to the Red Heifer. These laws are the quintessential "Chok" - a Torah statute that is beyond our comprehension. Other commandments make sense to us, either initially (Mishpatim, eg. "Thou Shalt Not Murder") or once we start performing them (Edut, eg. Keeping the Sabbath).

Although there are these 3 different categories of laws, it is important to realize that none of the commandments actually fall neatly into any of them. Are contain aspects of all three. Even regarding the Red Heifer, there are aspects of the laws that we can comprehend (such as the connection to the sin of the golden calf), and even regarding murder we have to perform the commandment against it simply because God told us so. Otherwise, we might come to rationalizations as to why to permit it. Too many tragedies have taken place because of such thinking, some even brought about by people that claim to be religious.

To be truly religious is to realize that, as much as we'd like to think otherwise, we are quite limited. Yet, while realizing our limitations we have the chance to connect to God and to his infinite wisdom. We have a chance to be part of His plan, and, as Rabbi Abraham Joshua Heschel once put it, be "a contemporary of God."

2010-06-15T07:58:00.000-07:00

To see Gerstein’s portfolio and purchase his art, please visit:

David Gerstein at Modern Jewish Home

Flotilla Facts - Enough of the Misleading Media Nonsense

2010-06-07T18:25:00.000-07:00

Israel transfers about 15,000 tons of supplies and humanitarian aid every week to the people of Gaza.
Lawyers representing the family of Gilad Shalit, the kidnapped Israeli soldier held in isolation, had asked the protestors to take aid for him, they refused.
Israel offered the ship to dock in Ashdod port and they would transfer the aid to Gaza. This offer was made again and again - they refused.
Israel has said that it will deliver any humanitarian aid that was in the boats to Gaza, as it does daily.
Israel left Gaza in hopes of peace in 2005 and in return received more than 10,000 rockets and terrorist attacks. Israel has sought peace and compromise with its neighbors for all of its 62 years and it will continue to do so.
Israel maintains a maritime blockade to ensure that weapons are not brought in by Hamas to use in attacks against Israel. "We fully intend to go to Gaza regardless of any intimidation or threats of violence against us, they are going to have to forcefully stop us," said one of the flotilla’s organizers.
In the past, terrorist sympathizers have used aid deliveries to smuggle items like potassium nitrate in sugar sacks and used it to make bombs. Israel cannot afford to let goods get to Hamas unchecked.

Five boats were boarded, the protestors complied and they were safely let to shore.
One boat – the Mavi Marmara – did not comply. That is the boat where the violence took place.
This was meant to provoke – it was funded and organized by a Turkish Islamist organization (IHH) that has links to fundamentalist jihadi groups. The ship was flying under the Turkish flag.
Those on board carried out pre-planned violence, armed with knives and metal bars, each soldier being attacked by a mob of a dozen extremists. They threw one soldier off the top deck of the ship.
The Israeli government maintains that allowing the illegal flotilla to reach Hamas would have opened a corridor of smuggling of weapons to Gaza and resulting in civilian deaths.
Using the Arabic term ‘intifada,’ Hamas spokesman Sami Abu Zuhri said "We call on all Arabs and Muslims to rise up in front of Zionist embassies across the whole world.
As the flotilla made its way to meet him in Gaza, Hamas leader Ismail Haniyeh said this week: "If the ships reach Gaza it is a victory; if they are intercepted, it will be a victory too".
Turkey permitted the Marmara to fly under its flag. Turkey knew that the IHH (Turkish Humanitarian Relief Foundation) had organized the Flotilla, and supports the genocidal terrorist organization Hamas, several Jihadist organizations in Bosnia, Syria, Iraq, Libya, and elsewhere, and has ties with Al Qaeda. But Turkey did not prevent the Flotilla from disembarking and attacking Israel’s sovereign right to protect itself from terrorists attempting to enter Gaza. Now Turkey is condemning Israel for the unfortunate casualties, and is leading the charge to condemn Israel at the U.N. It is Turkey that should be condemned by the United Nations for its role in this brutal trap set for Israelis.
Hamas is responsible for the suffering of both Palestinians and Israelis. Their racist charter calls for Islamic domination; their stance is unchanged and they repress any Palestinians that try and counter their regime.
Any police force in the world would respond to aggression; the provocation is the reason for this regrettable outcome. No country would allow illegal entry of any vessel into their waters without a security check.
Is the blockade lawful?
The usual nonsense about International Law is being posted all over the internet in relation to Israel’s enforcement of the naval blockade of Gaza.

Here are a few points of Law to give you some background (it’s all taken from “The Commander’s Handbook on the Law Of Naval Operations” (US Department of Defense, 1 Jul 2007).
BLOCKADES ARE LEGAL
“The belligerent right of blockade is intended to prevent vessels and aircraft, regardless of their cargo, from crossing an established and publicized cordon separating the enemy from international waters and/or airspace.” (Section 7.7.1.)
ISRAEL CAN ENFORCE THE BLOCKADE IN INTERNATIONAL WATERS
“Attempted breach of blockade occurs from the time a vessel or aircraft leaves a port or airfield with the intention of evading the blockade, and for vessels exiting the blockaded area, continues until the voyage is completed.” (Section 7.7.4.)
IT DOESN’T MATTER THAT IT WAS SUPPOSED TO BE “HUMANITARIAN AID”
“Neutral vessels and aircraft engaged in the carriage of qualifying relief supplies for the civilian population and the sick and wounded should be authorized to pass through the blockade cordon, subject to the right of the blockading force to prescribe the technical arrangements, including search, under which passage is permitted.” (Section 7.7.3.)
ISRAEL HAS EVERY RIGHT TO BOARD AND EVEN CAPTURE THE BLOCKADE RUNNERS
“Neutral merchant vessels and civil aircraft are liable to capture by belligerent warships and military aircraft if engaged in any of the following activities:
- Resisting visit and search
- Carrying contraband
- Breaching or attempting to breach blockade
- Violating regulations established by a belligerent within the immediate area of naval operations…
Neutral vessels or aircraft attempting to resist proper capture lay themselves open to forcible measures by belligerent warships and military aircraft and assume all risk of resulting damage.” (Section 7.10)

From World WIZO

Shlach: Sending Messengers

2010-06-03T17:56:00.000-07:00

Dedicated to Erez Lieberman-Aiden, upon the completion of his PhD.

In this week's portion, the people of Israel face one of the most difficult challenges yet. Moses sends messengers into the Land of Israel in order to bring back a report on the land and its inhabitants. The consequences are disastrous: 10 out of the 12 men come back with a negative report, defying the man who sent them (Moses), and stating that the land could not be conquered at all (apparently, not even by God). They say that the men in the land were like giants and they the spies were like grasshoppers in their eyes. (How they could have known what they looked like in the eyes of the others is also a good question). Furthermore, the 10 men also blaspheme the land, saying that it "consumed its inhabitants." The people get swayed by this account, and cry. Hashem responds with what is apparently quite a severe punishment: 40 more years in the desert.

The Lubavitcher Rebbe explains that the real problem here was that those messengers that came back with a negative report had another motivation: they were quite happy with the spiritual life being led in the desert. They did not want to be "consumed" by the physicality of the land. Here they were receiving bread from Heaven (the mannah), being taught Torah by Moses himself, all their basic needs taken care of, what else could they want? Why give up such spiritual bliss to enter a land in which one would have to sweat hard not only to conquer the land, but then to farm it, harvest it, etc?

The answer, of course, is that this was Hashem's will. God's desire is that the world be inhabited and that physicality be engaged with and elevated by human beings. If He wanted the world to be mainly spiritual, He could have given it to the angels instead. By punishing the people by leading them another 40 years in the desert, God was giving the people what they wanted. It took a whole new generation to be born so that we could enter the Land of Israel with the right perspective.

Recently, a friend of mine, a deeply religious Jew, received a very prestigious award for his extremely important and innovative scientific work. (For more info on this, click here) He is a living example of someone who is not satisfied in only learning Torah and living a spiritual life, but also wants to elevate his environment and change the world for the better.

At the time he received this reward, he gave a brief explanation as to the key to his success - mentorship: "One of the most powerful things a mentor can do is to point you to things you're good at and give you productive ways to use those skills; it's also crucial that they encourage you to seek out areas outside of your comfort zone."

The mistake made by the spies (and those that followed them) was that they gave up their relationship with their mentor, to the man that hand sent them on their mission in the first place. They decided to remain enslaved to their comfort zone.

My friend also stated: "One of the greatest lessons I apply to my work and share with my own mentees is that from big mistakes, you learn the ingredients for big successes."

May we all learn from the big mistake we made as a people, and may the lessons learned by the ingredients to our big success, as we break through all our perceived limitations, and greet the coming of Mashiach.

June's Book of the Month: Secret of Challah Cookbook

2010-05-30T12:03:00.000-07:00

June's Book of the Month, "The Secret of Challah" is a cookbook devoted entirely to the Mitzvah of baking challah.

A chapter on the spiritual side of this essential mitzvah and a step-by-step guide to the details and devotions of separating dough make this beautiful book much more than a collection of recipes.

Gorgeous photographs complement the wealth of baking tips, explanation of challah customs, techniques for fancy braiding, and how-to’s for unusual shapes for holidays and special occasions.

Recipes cover basics like healthy whole wheat, sweet Shabbat, and everyday bread to exotics like egg-free, date-studded and zatar-spiced varieties.

The Secret of Challah brings both grandeur and practicality to the Mitzvah of challah.

Feed your mind, soul, and family with a cookbook devoted entirely to the Mitzvah of baking challah.

To purchase this book click here

Beha'alotcha: Spreading Light

2010-05-26T13:44:00.000-07:00

Dedicated in the memory of Rachel bat Avraham z"l, grandmother of George Hanz, upon her Shloshim.

This week's portion starts out by describing the procedure in which Aaron, the Kohen Gadol (High Priest) would light the menorah. It is worth taking a second to explore the first couple of lines of the portion, along with Rashi's interpretation. Hopefully, this will help us get a slight glimpse into the depth of the text:

The Lord spoke to Moses, saying:		א. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
2. Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." Rashi:		ב. דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת:
When you light: Why is the portion dealing with the menorah juxtaposed to the portion dealing with the chieftains? For when Aaron saw the dedication [offerings] of the chieftains, he felt distressed over not joining them in this dedication-neither he nor his tribe. So God said to him, “By your life, yours is greater than theirs, for you will light and prepare the lamps.” - [Tanchuma Beha’alothecha 3]		בהעלתך: למה נסמכה פרשת המנורה לפרשת הנשיאים, לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו, שלא היה עמהם בחנוכה, לא הוא ולא שבטו, אמר לו הקב"ה חייך, שלך גדולה משלהם, שאתה מדליק ומטיב את הנרות:
When you light: Heb. בְּהַעֲלֹתְ, lit., when you cause to ascend. Since the flame rises, Scripture describes kindling in terms of ascending. He is required to kindle the lamp until the flame rises by itself (Shab. 21a). Our Sages further expounded from here that there was a step in front of the menorah, on which the kohen stood to prepare [the lamps]. — [Sifrei Beha’alothecha 3]		בהעלתך: על שם שהלהב עולה, כתוב בהדלקתן לשון עליה, שצריך להדליק עד שתהא שלהבת עולה מאליה. ועוד דרשו רבותינו, מכאן שמעלה היתה לפני המנורה שעליה הכהן עומד ומטיב:

(You can read the rest of the text here.)

The text immediately raises a few questions: 1) Why is it important that the text mention each of the seven lamps of the Menorah? 2) How can lighting the Menorah be equivalent to a Prince bringing a sacrifice on behalf of himself and his tribe? 3) What message is there in the explanation that to "ascend" in this context means to kindle each lamp so that it can rise on its own? 4) Why does the High Priest require a step in order to prepare and kindle the Menorah? The Menorah was not that high - if the Kohen Gadol (interestingly, Rashi just says "Kohen") lifted his hand he would be able to reach it without a problem.

The answers to these questions are each entire essays by themselves, but here is a brief attempt at an explanation, based on the words of our sages. The Lubavitcher Rebbe explains that each of the seven lamps of the Menorah corresponds to the seven types of Jews, paralleling the seven sfirot (Divine and human attributes, as explained previously). When the High Priest lights these lamps, he is lighting the soul of each kind of Jew. This, in turn, is parallel to the sacrifice brought the Prince of each tribe, since the Prince, like a king, is completely bound to each of his tribesmen in his very essence. The same is expected of High Priest - he is the representative of all Levites and of all Jews, and helps connect their souls to God.

Based on this, one could fall into the trap of thinking that one does not need to do much on one's own, since the Prince and/or High Priest of the generation is "taking care of him" spiritually, so to speak. Rashi explains that no, the High Priest must light each candle so that it can rise on its own. Each individual must have the ability to stand on his/her own, have his/her own direct relationship with God, and light other candles as well. The Kohen Gadol and the Prince, after all, are human beings, given their special status because of their dedication to Hashem and the Jewish people. The reason why the Kohen Gadol needed to use steps to reach the Menorah was because he is not allowed by Jewish Law to raise his hands above the diadem that was placed on his head, which read: "Holy unto Hashem." He must always remember that, first and foremost he is a humble servant of God, simply a "Kohen," as Rashi states.

Rabbi Yossi Jacobson explains that the Lubavitcher Rebbe did not create followers. That's not what he wanted. He created leaders. He kindled lamps that became lamp-lighters and who's ultimate goal is to make everyone else a teacher and a lamp-lighter as well.

Artist of the Month of Sivan: Anicca

2010-05-18T13:11:00.000-07:00

After completing her degree in Tel Aviv University’s Music Academy, she began to explore her interests in creating sculptures, paintings, chuppot, kites, poetry, flags and banners.

She first became known as a kite artist, flying her kites in the different skies of the world. Equally, Anicca was involved in exploring the possibilities of placing her beautiful works of art in large interior spaces of public buildings, and indeed sculptures created by her are to be found in malls, hospitals and hotels throughout Israel.

In the last three years Anicca has concentrated mainly on painting, which is characterized by imagination, fantasy, kabbalistic symbols, colorfulness and above all by plenty of joy.

"Anicca's art is neither abstract, nor symbolic nor political. It is neither story telling nor realistic, it is altogether an event of composition, color, light and magic.” -Professor and architect Abraham Yaski, P.I.
Most of Anicca's prints can be turned into semi originals. Customized print sizes as well as original paintings on canvas and silk available upon request.

Love Thy Neighbor: Limited Edition Print - $290

Narrow Gate: Limited Edition Print - $355

Sha'arey Shamaim: Original Painting on Canvas - $1800

Dove in Sun: Wedding Chuppah - $3900

To see a greater selection of Anicca's paintings and Chuppot click here

Nasso: Raising Our Heads

2010-05-17T12:04:00.000-07:00

As we stand at the eve of Shavuot, it is worth keeping in mind the words of the Sixth Lubbavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson. Before Shavuot, he would always bless his fellow Jews with a "Kabalas HaTorah Besimcha U’bPnimius” (an acceptance of the Torah in a happy and in an internal/internalizing way).

This blessing is also related to this week's parasha, Nasso, which starts with an exhortation to "lift up the head." The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson states that this implies that "God will lift up the aspect of the soul which is truly a "head" and cause it to control every aspect of a Jew's behavior. This is done by Moshe, the spark of Moshe which every Jew possesses within his soul."

The Rebbe also explains that one of the key characteristics of our acceptance of the Torah at Sinai was our unity as a people. When depicting our arrival at Sinai, the Torah states "Israel camped," using the singular form of the verb. Rashi explains that the entire people camped "as one man, with one heart," expressing true unity. (For more on this, click here).

It is also important that we each participate in our own way in this raising of the heads of our fellow Jews. One of the easiest ways to do this is quite simple: giving each other the proper respect. As is the custom, we just finished completing the entire tractate on "Ethics of our Fathers." There we read, "Who is honored? The one who honors the creations." As we honor others, raising the head of others, we raise our own level in the process.

This all goes back once again to Rebbe Nachman's teaching, in Likutey Moharan I:282, about judging others (and oneself) favorably. We have to have faith in others and in ourselves, and keep focusing on our good points, raising ourselves to the level of the verse: "I will sing to my God as long as I live," "with the good that is in me." (For a more complete rendering of this teaching, click here).

Bamidbar: In the Desert

2010-05-12T13:28:00.000-07:00

This week's portion is dedicated in honor of Chana bat Israel Moshe, who's yahrzeit is today, and in honor of the upcoming wedding of Miriam Mattout and Joseph Goldglantz. Today is also Yom Yerushalayim and the Yahrzeit of Samuel the Prophet.

As soon as one begins reading the Book of Bamidbar (also the name of this week's portion), one is immediately struck by its title. Throughout this book, the Jewish people are faced with the stark reality of having to walk through the desert, a place mostly devoid of life, water, or any other physical protection that civilization brings us. Furthermore, in the desert it was easy for the Jews to lose their way, if not in a physical way, at least spiritually. The Book of Bamidbar contains in it many of the more challenging dilemmas and slip-ups we endured as a people prior to entering the Land of Israel.

We often find ourselves in "deserts," some of them of our own making. As Matisyahu's lyrics go, we're often "lost in the desert trying to find [our] way." We get lost, confused and frustrated. We often ask ourselves: "How can this be? Yesterday, everything was so clear." After all, it was only last week that we were on the top of the mountain, reading "Behar" Sinai (on the Mountain of Sinai), how could we so quickly find ourselves back in the desert, "Bamidbar Sinai?"

In this exact question, lies the solution. We have to remain connected to our experience at Mount Sinai, no matter what. We have to remain connected to God. We have to stay true to our morals and ethics, our purpose and mission in life. Yes, there might be challenges on the way, but I'm going to keep working on myself, day after day, so that I can perfect my relationship with Hashem, receive the Torah properly, and make it to Israel. No questions asked.

It therefore comes as no coincidence then that we always start the Book of Bamidbar prior to receiving the Torah anew on Shavuot. The basic teaching of the connection between Bamidbar and Shavuot is that the Torah had to be given to us in the desert, so that no one could lay claim to the Torah. Perhaps another understanding is that the Torah was given in the desert so that we may realize that, specially when we are in our own personal deserts, we must make sure to stay connected to the Source of water. "Ein Mayim Elah" - in the Torah, water is always used as a metaphor for the Torah itself.

We find a similar idea in the writings of Reb Nosson, the main disciple of Rebbe Nachman, which is also connected to Yom Yerushalayim (Chayyei Moharan 15 -loose translation):

Rabbi Nachman once said that for someone who wants to be a “Yehudi” (a Jew), meaning to walk from level to level, it is only possible to do so through the Land of Israel. And when one "wins the war" then one is called a “man of war.” Because prior to winning the war, then it’s like one who is praising himself for having used his sword, when his sword is still unsheathed. Only when one wins the war is he a “man of war.”

Afterwards, Reb Nosson asked Rebbe Nachman what was his intention when he said that the Land of Israel is so great, that it is the essence of winning the war. Rebbe Nachman reprimanded him and said, “My intention is this Land of Israel with its houses and apartments. One should travel there, even if there are many obstacles, because that is the essence of victory, that we merit to come to the Land of Israel." Reb Nosson said that this is what lighted up his heart and gave him strength to overcome all of his personal difficulties.

Book of the Month: Crossing the Narrow Bridge

2010-05-04T20:29:00.000-07:00

May's Book of the Month:

Crossing the Narrow Bridge - A Practical Guide to Rebbe Nachman's Teachings by Chaim Kramer

"The world is a very narrow bridge. The main thing is not to be afraid"(Likutey Moharan II, 48).

Lively, down-to-earth, and easy-to-read, this book gives clear, detailed guidance as to how to apply Rebbe Nachman's teachings in modern everyday life. The many subjects covered range from faith, truth, joy and meditation to earning a living, health-care and bringing up children. Containing a wealth of anecdotes from the lives of leading Breslover Chassidim of recent times, together with their oral teachings, this work answers many of the practical/technical questions that puzzle those who have begun to make their acquaintance with Breslov literature.

To purchase a copy of this book click here

Behar: At the Mountain

2010-05-03T14:39:00.000-07:00

This Dvar Torah is dedicated to Michael Berger and Yael Johnson on their engagement.

This week's weekly portion (actually double portion, Behar/Bechukotai), begins with the laws of Yovel, or jubilee. The Torah teaches landowners in Israel are to count seven weeks of years (7x7 years) and on the 50th year the land must remain untilled. The landowner is to rely solely on Hashem for sustenance during that year. In fact, during the the previous year the land is also not tilled because of Shmittah (or Sabatical year). Nevertheless, Hashem tells us not to worry about making a living during those years - everything will be taken care of - and so it has been since that time, give or take a few rabbinic leniencies. :)

Besides from the tremendous lessons in faith to be taken from the above, as well as in the obvious centrality of the Land of Israel in the Torah as a whole and in the life of every single Jew in particular, there are also clear parallels to the present counting of the Omer and Shavuot. For the past five weeks (four weeks and six days to be exact), we've been in the process of counting weeks. This will culminate in the end of the counting of the seventh week, as we receive the Torah anew. On the 50th day, as in the 50th year, we end our work, and rely on Hashem to do the rest.

The above concepts are very kabbalistic in nature. It has to do with Ita'aruta de Letata (arousal from below), or Mayin Nukvin (feminine waters) and Ita'aruta de La'ila (arousal from above) or Mayin Dukhrin (masculine waters). First we arouse in ourselves the energy and the determination to connect to God from below. God reciprocates by connecting us from above, in a way totally above the limitations and logic of this world.

It is therefore no coincidence then, that during the days of the Omer we're all kabbalists. Each of the seven weeks of counting are made to parallel the one of the seven emotional Sfirot (divine/human attributes) and each day of that week parallels a subdivision within the Sfirah. Day one is Chesed shebeChesed (Mercy that is found within Mercy), the second is Gevurah shebeChesed (Discipline within Mercy) and so on (for more information on this subject, check out this topic on meaningfullife.com, here). Rebbe Nachman of Breslov teaches that all the conversations that take place during each day of the Omer have to do with the Sfirah of that day.

Another major reason we are all kaballists during this time of the year is due to the awesome and insipiring date we celebrated yesterday, Lag Ba'Omer (33rd of the Omer). Lag Ba'Omer is Hod shebeHod (Splendour within Splendour), and marks the passing of Rabbi Shimon Bar Yochai, also known as the "Rashbi". Rebbe Nachman always felt very much connected to the Rashbi, although he associated himself primarily with the Sfirah of Netzach (Victory) (for more information on these Sfirot, click here).

The Rashbi is the author of the Zohar, the most prominent of all kabbalistic works, and he is considered to be a "general soul." The power of his life and teachings could be clearly seen yesterday, as over 500,000 Jews of all possible denominations flocked to his grave (for a news article on this, click here). Lag Ba'Omer is also a turning point within the entire counting process, as it also marks the date when the 24,000 students of Rabbi Akiva stopped dying (for a lesson on this by Rabbi Leib Schapiro, click here).

Lag Ba'Omer marks exactly two thirds into the counting of the Omer, the time when the night starts receiving the light of the day (Shem M'Shmuel, Parashat Emor, Lag Ba'Omer). It is on Lag Ba'Omer that we start receiving the light of Shavuot, the light of the Torah, our wedding with Hashem.

Very interestingly, Lag Ba'Omer also marks exactly two-thirds into the entire year. It is the time when physically we start feeling more the power of the summer, as well as the "spiritual heat" of all the powerful months that follow. It is even possible to divide the entire year in seven series of seven weeks (7x7x7), making Lag Ba'Omer "Hod shebeHod shebeHod," and therefore having each day of the year parallel a subdivision of a subdivision of a Sfirah.

May the spiritual energy that began to be revealed yesterday continue to warm our hearts and our souls, and may we continue to refine ourselves to the maximum, so that we may all be able to properly receive the ultimate spiritual light and heat of the final redemption, when the Ninth of Av will be a feast instead of a fast, and we will once again hear in cities of Judah and the streets of Jerusalem, "the sound of happiness and the sound of rejoicing, the voice of the Groom and the voice of the Bride."

For Jerusalem: Open Letter from Elie Wiesel to President Obama (published in WSJ and Wash. Post)

2010-04-18T15:14:00.000-07:00

It was inevitable: Jerusalem once again is at the center of political debates and international storms. New and old tensions surface at a disturbing pace. Seventeen times destroyed and seventeen times rebuilt, it is still in the middle of diplomatic confrontations that could lead to armed conflict. Neither Athens nor Rome has aroused that many passions.

For me, the Jew that I am, Jerusalem is above politics. It is mentioned more than six hundred times in Scripture-and not a single time in the Koran. Its presence in Jewish history is overwhelming. There is no more moving prayer in Jewish history than the one expressing our yearning to return to Jerusalem. To many theologians, it IS Jewish history, to many poets, a source of inspiration. It belongs to the Jewish people and is much more than a city, it is what binds one Jew to another in a way that remains hard to explain. When a Jew visits Jerusalem for the first time, it is not the first time; it is a homecoming. The first song I heard was my mother's lullaby about and for Jerusalem. Its sadness and its joy are part of our collective memory.

Since King David took Jerusalem as his capital, Jews have dwelled inside its walls with only two interruptions; when Roman invaders forbade them access to the city and again, when under Jordanian occupation. Jews, regardless of nationality, were refused entry into the old Jewish quarter to meditate and pray at the Wall, the last vestige of Solomon's temple. It is important to remember: had Jordan not joined Egypt and Syria in the 1967 war against Israel, the old city of Jerusalem would still be Arab. Clearly, while Jews were ready to die for Jerusalem they would not kill for Jerusalem.

Today, for the first time in history, Jews, Christians and Muslims all may freely worship at their shrines. And, contrary to certain media reports, Jews, Christians and Muslims ARE allowed to build their homes anywhere in the city. The anguish over Jerusalem is not about real estate but about memory.

What is the solution? Pressure will not produce a solution. Is there a solution? There must be, there will be. Why tackle the most complex and sensitive problem prematurely? Why not first take steps which will allow the Israeli and Palestinian communities to find ways to live together in an atmosphere of security. Why not leave the most difficult, the most sensitive issue, for such a time?

Jerusalem must remain the world's Jewish spiritual capital, not a symbol of anguish and bitterness, but a symbol of trust and hope. As the Hasidic master Rebbe Nahman of Bratslav said, "Everything in this world has a heart; the heart itself has its own heart."

Jerusalem is the heart of our heart, the soul of our soul.

— Elie Wiesel

Artist of the Month of Iyar: Jerry Rosenbloom

2010-04-16T10:26:00.000-07:00

Jerry Rosenbloom with Studio BenShifra designs the most beautiful and unique Yarzeit candleholders.
The design uses the clarity, depth and reflectivity of crystal glass, combined at times with Jerusalem stone, the enduring symbol of our strength & heritage. In his studio, Jerry not only designs Yarzeit lamps which is his focus, but he also has a delicate and mininalistic gallery of lights which includes Shabbat candlesticks and Chanukah menorahs.

Honor Thy Parents:

Chanukiah:

Shabbat Prayer:

All his work may be custom engraved upon request.

To purchase one of Studio BenShifra's modern pieces, please click on the link below:

http://www.modernjewishhome.com/cart.php?m=search_results&search=jerry+rosenbloom

Type promocode $10OFF to receive a $10 discount during checkout!!

Offer valid through May 13 / Iyar 29

April's Book of the Month: Doesn't Anyone Blush Anymore? By Rabbi Manis Friedman

2010-04-08T11:46:00.000-07:00

With gentle wit and wisdom, Rabbi Manis Friedman, an internationally renowned lecturer and educator, divulges Judaism`s age-old secret to building strong relationships and lasting intimacy: modesty.
Blush is not a dry recitation of laws and statutes.
Real-life stories illustrate fundamental concepts - much like a chat with a wise uncle.
A must-read for anyone who wants to build a lasting, loving relationship.

On a personal note, I won this book through a raffle on the first of many lectures I attended from Manis Friedman. It was right when I was engaged and the book had very hands-on lessons for me. I loved the book so much, I later went on a retreat with Chabad at University of Miami where I had the luck to spend anentire weekend just learning some of the great insights Manis Friedman has to share...

To purchase this book please visit:
http://www.modernjewishhome.com/Doesn-t-Anyone-Blush-Anymore-p541.html

Parsha Halacha: Humility by Rabbi Citron

2010-03-19T06:50:00.000-07:00

When G-d called Moshe to enter the Mishkan – sanctuary for the first time, the Torah writes: “Vayikara el Moshe” And G-d called Moshe. The word vayikrah is written without an “aleph”. The Ba’al HaTurim[1] says that Moshe actually wrote the “aleph” smaller than the other letters out of humility. Although Moshe was singled out from amongst all of the Jews & chosen to communicate with Hashem directly, Moshe minimized the importance of this by writing the word as if it said “Veyekar” – And Hashem happened to speak to Moshe[2].

In fact, Moshe was considered the most humble person on the face of the earth[3]. Certainly Moshe knew that he was the one chosen by G-d to redeem the Jews from Egypt, to split the sea, to receive the Torah & to lead the Jews through the desert. Nevertheless, Moshe remained humble because he considered that if someone else had been born with the same qualities he had, that person may have exceeded his own accomplishments.

In a similar vein, Rav Yosef said[4] that he was an unusually humble man, on par with extremely humble men of previous generations. Although he recognized his own humility, this didn’t detract from his humility[5].

The Importance of Humility[6]

· If one is humble it is as if he has sacrificed all of the sacrifices[7].

· G-d answers the prayers of a humble man[8].

· If any man has arrogance, G-d says: “I and he cannot dwell in the same world.”[9]

· G-d despises all those with an arrogant heart[10].

· The Talmud[11] says that the sin of arrogance can be equated to many major sons. It is considered as if he is:

o Serving idols

o Denying the Creator

o Committing sexual crimes

o Building a place of worship outside of the Holy Temple

· For this sin, even an otherwise great man will have to suffer from the experience of purgatory[12].

· In fact, he will not be resurrected at the time of resurrection (please see below)[13].

· One who is humble is close to G-d. I.e. G-d resides within him.

· We find that G-d chose to rest His presence on Mount Sinai because of its humility[14].

· Despite the fact that Moses was great in prophecy, Torah & in wisdom, the trait that G-d found fit to specifically praise was his trait of humility[15].

Achieving Humility

One of the ways to achieve humility is to contemplate on the fact that we come from a mere drop & that we will eventually return to the earth[16].

The more one is nullified to G-d, the more they realize that their qualities are inconsequential[17].

When a person experiences kindness of G-d they should feel humbled. When one feels that they are in the presence of the Almighty G-d, they should feel small in His presence[18].

The Extent of Humility

Although generally one should strive towards the middle ground in all of one’s character traits (e.g. one should not be stingy nor should one give everything away), in the trait if humility one should go the extreme & be completely self effacing. As Rabbi Levitas of Yavneh taught[19]: “One should be exceedingly humble.” In a similar vein Rav Nachman Bar Yitzchok said[20] “One should not have it (arrogance) or even a bit of it.”

· One can learn humility from Hillel. Despite his stature as the leader of the Sanhedrin, he would patiently answer every person’s queries, even if they were posed at very inopportune times[21].

· One can also learn humility from Rav Abba of Akko who would not mind at all if others would denigrate him[22].

The Power of Humility

· The greatness of G-d himself is expressed through His humility[23]. This concept can be derived from both the Torah (Pentatuch)[24], theNevi’im[25] (writings of the Prophets), & the Ketuvim [26](later scriptures).

· The Tzemach Tzedek explains this to mean that the greatness of G-d is specifically drawn into the person who is humble[27].

· There is an opinion that true humility is the highest spiritual level that one can achieve[28]. For this reason, Isaiah refers to the Jewish people as “the humble ones[29]”. This is considered the highest form of praise.

· One who raises himself up (i.e. is arrogant), G-d will bring him down. Whereas one who lowers himself (i.e. behaves humbly) will be raised up by G-d[30].

· Fear of G-d is considered a crown for wisdom (i.e. a level higher than wisdom). Whereas for humility it is considered a sandal (i.e. preparatory stage)[31].

· Who deserves the World to Come? One who is humble, stands humbly, walks humbly, studies Torah constantly, yet doesn’t take credit for himself[32].

· G-d is close to all those with a broken heart[33].

· G-d chose the Jewish people because of their humility and the humility of the patriarchs[34].

Signs of Humility

There are many signs of true humility. Several of them are:

· To forgive one who wronged you although you might have the power to take revenge. As the verse[35] says: “Do not say, ‘As he did to me, so will I do to him; I will repay the man according to his deed’.”

· If difficult times befall a person, he should accept G-d’s judgment in love, knowing that for some reason he deserves this difficulty. As the prophet Amos said[36] “the wise at that time shall keep silent”.

· Even if one is accorded honor by other people, they should accustom themselves to remain humble. We find that our patriarch Abraham behaved this way. When the Hittites of Hebron said to him: “You are a prince of G-d amongst us[37]”, he responded by bowing in front of all the people of that land[38].

· Even if a person achieves a high rank in wisdom wealth or power they should remain humble and continue behaving as they were before. As King Solomon says[39]: “If the spirit of the Ruler ascends upon you (i.e. you are elevated by the king), do not leave your place (previous position of humility).”

· If a person sees suffering coming upon him, he should immediately repent from his bad ways & not postpone this due to haughtiness. We find that when Ezra rebuked the former Babylonian exilees for their sins, they immediately repented[40].

· A person who is truly humble will share his possessions with others to the extent that he barely leaves anything for himself. This because he doesn’t feel worthy of living a life of wealth while others are living a life of deprivation. Our patriarch Avraham behaved this way. He was the paradigm of humility as it says: “I’m dust & ashes[41]” . He also freely gave of his wealth to others[42].

The Effects of Arrogance

· When G-d bestows greatness on a person, he intends for it to him & his children after him forever. But if he becomes arrogant, G-d will lower him[43].

· It was the arrogance of Yeravam (the first king of the ten Northern tribes) that caused his death[44].

· If a wise man becomes arrogant his wisdom will depart from him. If a prophet becomes arrogant, prophecy will depart from him[45].

· The Gentile kings Pharaoh, Sancheirev, Nevuchadnetzar, & Hiram all lost their kingdoms as a result of their arrogance[46]. To maintain one's spiritual & physical rank, one must mainain their humility.

[1] Leviticus 1, 1
[2] See “Pischei Teshuvah Y,D. 274, 7“ that if a scribe changes the letter size, the Torah remains kosher.
[3] Numbers 12, 3
[4] Sotah 49b
[5] See Likutei Sichos vol. 1 page 279 - 281, & vol. 13 pgs. 33 & 34
[6] Much of this article is based on the Seventh Candle in the Menoras HaMa’or by Rabbi Yitzchack Abohav
[7] Sotah 5b
[8] Ibid
[9] Sotah 5a
[10] Proverbs 16, 5
[11] Sotah 4b. See Maharsha there
[12] Ibid
[13] Ibid 5a But see Ben Yehoyadah on ibid who interprets that they will be resurrected but with greater pain.
[14] Ibid
[15] Maimonides in his Commentary on the Mishna Avos 4, 4See Numbers 12, 3
[16] Menoras HaMa’or Candle 7, Section 1 Chapter 2 See Avos 3, 1
[17] Ohr HaTorah Eikev 575 & 576, Sefer HaLikutim letter Ayin pg. 315
[18] Igeres HaKodesh 2
[19] Avos 4, 4 See there in the Commentary of Maimonedes
[20] Sotah 5a
[21] Shabbos 30b
[22] See Sotah 40a
[23] Megillah 31a
[24] Deut. 10, 17 & 18: “I am the Lord your G-d… the strong, the great, the powerful, the awesome…The one who does the justice of the orphan & the widow & loves the stranger to give him bread & clothing”
[25] Isaiah 57, 15: “For so said the High and Exalted One, Who dwells to eternity, and His name is Holy, ‘With the lofty and the holy ones I dwell, and with the crushed and humble in spirit, to revive the spirit of the humble and to revive the heart of the crushed’.”
[26] Psalms 68, 5 & 6: “Who rides in the Heavens…Father of Orphans & Judge of Widows”ה.
[27] Ohr HaTorah Vayeirah pg. 188
[28] Rabbi Yehoshu’ah ben Levi in Ketubos 20b
[29] Isaiah 61, 1
[30] See Nedarim 58a
[31] Shir HaShirim Rabbah 1, 9
[32] Sanhedrin 88b
[33] Psalm 34, 19
[34] Menoras HaMa’or ibid Section 2, Chapter 1, based on Chullin 89a
[35] Proverbs 24, 19
[36] 5, 13
[37] Gen. 23, 6
[38] Ibid 12
[39] Ecclesiastes 10, 4
[40] Ezra 10, 2
[41] Gen. 18, 27
[42] See Rashi on Gen. 21, 33
[43] Megillah 13b
[44] Sanhedrin 101b See Dikdukei Sofrim Sanhedrin 154b, that some versions of the Talmud read: “… That chased him from the next world”
[45] Pesachim 66b
[46] Chullin 89a

Artist of the Month of Nissan: Avraham Rafael (Alan Najman)

2010-03-16T10:25:00.000-07:00

Avraham Rafael is an international artist specializing in creating custom design artwork. He has been commissioned by clients spanning all around the world. His works includes Judaica, modern Hebrew calligraphy and digital typography. His work is very unique - "fun & hip" yet full of depth. He is a also the designer of our awesome logo! Avraham Rafael resides in Miami with his wife.

Bircat HaBayit

Pomegranate Blessings

Bircat Kohanim

To see more of his work or to buy one of his signed prints go to: http://www.modernjewishhome.com/Avraham-Rafael-c88/

Keeping the Land united, while still having a two-state solution

2010-03-10T06:05:00.000-08:00

It might be surprising to some to learn that at the heart of this conflict is neither Jewish nor Muslim religious ideology, but rather foreign, European secular ideas that somehow infiltrated into the thought process of the people of the Middle East. That idea is Western nationalism. European nationalism and modern notions of what a nation-state requires, is what is really getting in the way of reconciliation between Muslims and Jews.

Prior to the creation of the State of Israel, and much before any notion of Palestinian nationalism, Jews and Muslims lived peacefully (for the most part) in the Land of Israel. In the Second Temple era, under Roman rule and even prior to the advent of Islam, Jews and gentiles lived in the same land peacefully, while essentially living in too separate states. The Talmud often speaks of laws that applied to Jews, enforced by Jewish courts, and laws that applied to non-Jews, enforced by gentile courts. Some times non-Jews would be tried in Jewish courts, in cases of Jewish victims, etc., and vice-versa.

The Land of Israel is affectionately called the Land of the Deer, because just as the skin of the deer stretches significantly to be able to envelop the deer's entire body, so too the land of Israel stretches miraculously to accomodate all of its inhabitants. If we can all just stretch our way of thinking a bit, get back to our roots, we could wake up to a different world...

March's Book of the Month: Halakhic Man, Authentic Jew by Ira Bedzow

2010-03-09T10:25:00.000-08:00

Halakhic Man, Authentic Jew: Modern Expressions of Orthodox Thought From Rabbi Joseph B. Soloveitchik and Rabbi Eliezer Berkovits Halakhic Man, Authentic Jew is a comparative study of the thought of Rabbi Joseph B. Soloveitchik and Rabbi Eliezer Berkovits by Ira Bedzow about what constitutes a model Jew and the understanding and presentation of Halakha in a modern era.

Rabbi Bedzow possesses a rare combination of lomdus and profound philosophical knowledge. His work compels a reexamination of the most fundamental ideas of the Mesorah. A must read. --Rabbi Fishel Todd, Founder of Yeshivat Pirchei Shoshanim
With intellectual honesty and disarming humility, Bedzow sheds much light on the complex interplay of Orthodoxy and modernity. Any thinking Jew will be delighted by this sophisticated and insightful study. --Henry Abramson, Ph.D., Dean of Academic Affairs, Touro College South

Parsha Halacha: Jewish Law in Ki Tissa, by Rabbi Ariyeh Citron

2010-03-04T20:38:00.000-08:00

The Four Parshiyos

The earliest formalized Torah reading was the four parshiyos i.e. the four special Torah readings read on the Shabatot before & after Purim[1]. These readings are:

1) Parshas Shekalim,[2] read on the Shabbos before Rosh Chodesh Adar

2) Parshas Zachor,[3] read on the Shabbos before Purim

3) Parshas Parah,[4] read on the Shabbos before Parshas HaChodesh

4) Parshas HaChodesh,[5] read on the Shabbos of or the Shabbos before Rosh Chodesh Nissan
The Purpose

The purpose of these four parshiyos is as follows:
Parshas Shekalim

1) Parshas Shekalim was instituted to remind the Jewish people to prepare their half Shekel coins which were collected on the 15th of Adar. The sages instituted the reading in advance to give people a chance to gather the necessary funds for this mitzvah. These half shekels were used to purchase the communal sacrifices. Rosh Chodesh Nissan is when the sacrifices were supposed to come from the new collection, so the collection would begin two weeks before that[6].

Women are not obliged to hear Parshas Shekalim.[7
The Half Shekel Today

Although we no longer have a Holy Temple (until Moshiach comes, may that be speedily in our days), it is customary to give half of one’s county’s currency to Tzedokah on Tanis Esther (at mincha time) as a memory of the Half Shekel[8].

· Since the Torah says the word “Terumah” three times regarding the Machatzit HaShekel, it is customary to give three coins.

· In America this would mean to give three half dollar coins.

· Sefardim have the custom of giving the actual value of 10 grams of pure silver[9]. This is approximately six dollars.

· This is only mandatory for men over the age of 20[10]. Some say the mandatory age is 13[11].

· Despite this, it is customary to give on behalf of one’s entire family including even unborn children[12].

· Once one gives for one’s children, they must continue to do so[13], until the child reaches the age that they must give for themselves[14].

· In addition to the abovementioned custom of giving the Macahtzit HaShekel on Tanis Esther, some have a custom of giving their Machatzit HaShekel on Purim night, while some give it on Purim morning[15].

· Some have a custom to give this money to the person who reads the Megillah[16].

· Some say that this money should go to support the poor of the Holyland[17].

· The money for this should not be deducted from one’s ma’aser money (obligatory tithe to charity)[18].

· Some have a custom that the Gabbai (Shul manager) provides three pure silver half dollars which are then “purchased” by each congregant for $1.50 & then given back. Others question this custom[19]

Parshas Zachor

Although the Torah says simply: “Remember what Amalek did to you[20]”, the Talmud[21] says that this Mitzvah may only be fulfilled by reading from a Sefer Torah[22]. Some say[23] that the obligation to read from a Sefer Torah is of rabbinic origin.

The Rabbis instituted this reading before Purim in order to remember what they did, before the day that we actually succeeded in wiping many of them out (Haman & his sons were Amalekites)[24]. The Terumas HaDeshen [25] infers from the Rosh[26] that even on a Torah level, this mitzvah may only be fulfilled with a minyan[27].

If one missed the reading on the Shabbos before Purim, the Magen Avrohom[28] writes that they may make it up by listening to the Torah reading on the morning of Purim. Others [29] question this ruling.
Zachor For Women

· The Sefer HaChinuch [30] writes that women are not obliged to hear the reading of Parshas Zachor. He reasons that since this Mitzvah is related to making war, & women are not generally involved in warfare, they’re exempt from remembering Amalek. Many acharonim rule in accordance with the Sefer HaChinuch[31].

· The Minchas Chinuch questions his ruling based on the Gemara[32] that says that for a Mitzvah battle, even a kallah must leave her Chupah to go to war. Many other achronim agree with the Minchas Chinuch[33].

· In practice, since this is a Torah obligation it is certainly appropriate for women to be strict & hear Parshas Zachor.

· Some[34] say that women may fulfill their obligation by reading from a Chumash even without a minyan.
Parshas Parah

The sages instituted Parshas Parah in order to remind people to purify themselves for the sacrificing of the Pesach lamb[35]. Although we don’t have the Pesach lamb nowadays, we read this nowadays as a prayer that G-d should purify us quickly[36].

Some say that this reading is a Torah obligation[37]. Others disagree[38].

Women are not obligated to hear Parshas Parah[39].

Parshas HaChodesh

The reading of Parshas HaChodesh was instituted to remind people to prepare their sheep or goat for the Pesach sacrifice[40]. Some say that it was instituted to remember the mitzvah of sanctifying the new moon[41]. It is read on or before Rosh Chodesh Nissan to give people a chance to purchase the lamb etc.

Women are not obliged to hear Parshas HaChodesh[42].
Intention

When listening to these four parshiyos, one should intend to fulfill the mitzvah of hearing them. The reader should intend to fulfill the obligation for the listeners[43].

Children

Children should be educated to hear the four parshiyos when they are old enough to understand these readings[44].

[1] See Megillah 29a
[2] Exodus 30, 11 – 16
[3] Deut. 25, 17 – 19
[4] Numbers 19
[5] Ex. 12, 1- 20
[6] Ibid side b
[7] Responsa Divrei Chayim Vol.2 O.C. 14
[8] Rama O.C. 694, 1
[9] Kitzur Yalkut Yosef 692
[10] Ibid
[11] Quoted in Mishna Berurah ibid 5
[12] Ibid
[13] Rama ibid
[14] See Nitei Gavriel Purim pages 185, 186
[15] Mishna Berurah ibid 4
[16] Sha’arei Teshuvah ibid 2
[17] Yosef Ometz 1089
[18] Elyah Rabbah 686, 4
[19] Biur Halacha ibid D.H. VeYesh
[20] Deut. 25, 17
[21] Megilah 18a
[22] This is derived form the word “BaSefer” in the end of Parshas Beshalach
[23] See the source quoted in Mikraei Kodesh Purim 5 note 9
[24] See Mishna Berurah introduction to Siman 685
[25] Siman 108
[26] 7th Chapter of Berachos Siman 20 which suggests that perhaps the reason Rabbi Eliezer freed his slave in order to complete the minyan is because it was the Torah level reading of Parshas Zachor
27] Rav Tzvi Pesach Frank in Mikra’ei Kodesh Purim, 5 explains that since the reading must be done with a Sefer Torah, and every Torah reading needs a minyan, hence the need for a minyan. See Mishna Berurah in 685 Sha’ar HaTziyon 5 who questions this ruling.
[28] O.C. 685
[29] Mishna Berurah O.C. ibid 16
[30] Mitzvah 603
[31] Avnei Nezer O.C. 509, Toras Chessed 37, Hanhagos Chazon Ish pg. 214, Halichos Shlomo Vol. 2, 18, note 5
[32] Sotah 44b
[33] Binyan Tziyon vol. 2, 8, Minchas Elazar vol. 2, 1, 5, Likutei Maharich Seder Chodesh Adar in the name of Rav Nosdson Adler, Darkei Chayim VeSahalom 835 See Mikra’ei Kodesh Siman 5 who explains the opinion of the Chinuch that women would only participate in Mitzvah wars before Eretz Yisrael was settled, but not afterwords
34] Kaf HaChayim O.C. ibid 30 See Mikra’ei Kodesh ibid
[35] Mishna Berurah 685, 1
[36] Ibid
[37] Rama 685, 7
[38] Mishna Berurah ibid 15
[39] Nitei Gavriel Purim page 160. See there that some disagree
[40] Based on Rashi D.H. Barevi’is, Megilah 29a
[41] Mishna Berurah ibid, 1
[42] Divrei Chayim ibid
[43] Mishna Berurah ibid 14 & 15
[44] Based on Nitei Gavriel ibid page 156

Ki Tissa: When You Raise

2010-03-04T20:29:00.000-08:00

This week's portion starts out by describing the "raising of the heads" of the Jewish people through a census, performed by each giving a half-shekel in charity. We end this week's reading with a special Torah section regarding the strongest purification process (in order to annul the impurity obtained from direct contact with the dead), which was performed through the ashes of a red heifer.

Interestingly, both the census and the purification process are extremely connected to the notion of loving one another and sacrificing for him or her. The giving of a half-shekel, instead of a whole one, is a reminder that each of us is incomplete without the other. The purification process, which involves priests that were in a state of purity becoming impure in order that others that are in a state of impurity can become pure, is an example of the ultimate kind of self-sacrifice: spiritual self-sacrifice - one that is above logic and similar to the one Queen Esther performed in order to save the Jewish people.

The Rav Schneur Zalman of Liadi, the first Lubavitcher Rebbe, tells us not just to read the weekly portion, but to "live" it. To live this week's portion is to try as much as we can to internalize both concepts mentioned above.

First, to truly understand that alone, without each other, we are basically nothing, we're utterly incomplete. Then, second, exactly because we're nothing by ourselves, we're expected and sometimes even commanded, to sacrifice everything, even our own spirituality, to help another Jew. No wonder Moses himself had trouble grasping these two commandments. To fully understand this is to tap into the very nature of existance: to have a slight glimpse at how precious we are in God's eyes, and yet simultaneously raising ourselves to the level of being able to say, "Ein Od Mi'lvado," there is nothing else but Him alone.

It is certainly no coincidence that all this comes right after Purim, during the abundantly joyful and logic-defying month of Adar.

Tetzaveh: You Shall Command, Connect

2010-02-26T03:47:00.000-08:00

This week's Torah portion is Tetzaveh, which literally means "you shall command," from the word "mitzvah." Mitzvah comes from the word "Tzafsa," which means connection. A mitzvah creates a close connection between us and God. Tetzaveh describes the clothing and materials needed for the kohanim (priests) to perform their holy service ("Avodah"), thereby keeping the connection to God strong.

The completion of the Tabernacle is a culmination of everything that took place in the Book of Exodus, from the redemption from Egypt and the giving of the Torah at Mount Sinai. Nowadays, although we do not have a Tabernacle or Temple with us, we can still perform this kind of service through prayer, which is known as "Avodah she'baLev," service of the heart.

Prayer is one of the most important and most underestimated concepts in all of Judaism. In the story of Purim, our main salvation came through prayer, as Esther, Mordechai and the entire Jewish people fasted and prayed for three consecutive days prior to her coming before the King. It is safe to assume that three days of fasting would not have helped Esther's appearance in the eyes of king Achverosh. Esther knew however, that Achverosh was just a tool for the fulfillment of God's will. In the Megillah, whenever the word "King," appears by itself, its a reference to God.

It's very interesting: in the story of Hannukah, the Greeks wanted to destroy us spiritually, so we went to war. In Purim, when we faced physical destruction, we turned to prayer.

If we could just realize the awesome power of prayer... The Alter Rebbe of Lubavitch explains in the Tanya that in these late generations, prayer surpasses Torah study in its importance. Rabbi Natan of Breslov teaches that prayer is higher than everything else and includes everything else (like the Tabernacle).

Rabbi Shalom Arush, one of the main leaders of the Breslov movement today, teaches that "Prayer is redemption, and redemption is prayer. To be with God is to have prayed, to not be with God is to not have prayed." If we could internalize this concept, we would be truly satisfied and truly liberated.

So why don't we pray more? Rabbi Arush explains that it's because we don't believe enough in the power of our own prayers. We don't truly understand that God listens and responds to each and every prayer, no matter how lowly we might be. In the Zohar, Rabbi Shimon Bar Yochai states that the reason God created the world is so that He could be called "Merciful." Even if a person is a tremendous sinner, when he prays, God sees the good in him, and He accepts his prayers because of His great mercy. We are His children after all.

Rabbi Shlomo Carlebach would say that a person should have the approach to life that in every moment, it is Yom Kippur and you are the Kohen Gadol. When we pray, we must remember to approach God and evoke His mercy in a simple and humble manner, as when the Kohen Gadol (the High Priest) would enter the Holy of Holies.

For this, you don't have to actually be the Kohen Gadol. God hears each and every prayer, and, as the Baal Shem Tov (the founder of Chassidism) taught, he is especially fond of the prayers of simple Jews. The Baal Shem Tov would send his disciples to learn how to pray from them.

If we fully internalize this concept of simplicity, we will be able to happy with each and every good point we have inside of us. We will be able to be happy with our prayers and with our performance of mitzvot. After all, working and providing for your family is a mitzvah; so is cleaning, cooking, etc. Look at the actual service the Kohen Gadol and the other kohanim did in the Temple: mostly household tasks!

Rabbi Nachman taught, "Mitzvah Gedolah Lihiot be Simcha Tamid." It is a great mitzvah to be always happy. Recently, I've heard some people from Bnei Akiva sing "Simcha Gedola Lihiot be Mitzvah Tamid." It is a great happiness to be always involved in mitzvahs." May we all have a wonderfully happy Purim, full of mitzvas and service to God.

Parsha Halacha: Jewish Law in Terumah by Rabbi Aryeh Citron

2010-02-19T06:35:00.000-08:00

Laws of Building a Shul

The Torah[1] says: “Build a Sanctuary for me & I will dwell amongst them.” This is the basis of the mitzvah to build the Mishkan & Batei Mikdash (the mini Sanctuary in the desert & the Holy Temple in Jerusalem)[2]. The Zohar [3] says that this mitzvah also includes the obligation to build Shuls (lit. Batei Knesset – houses of gathering). In a similar vein, the Talmud [4] says that the synagogues & study halls in the Diaspora are considered a Mini Sanctuary. For this reason, we find that some of the physical aspects of the Holy Temple are supposed to be incorporated in the building of a Shul. Some of the laws of respecting the Holy Temple apply to how we must respect a Shul[5]. This article will give several examples of these similarities as well as some of the other laws that apply to the building & structure of a Shul.

A Communal Obligation

The obligation to build a Shul is one that rests on all members of a Jewish community. The obligation devolves on a community as soon as there are ten adult Jewish men of Bar Mitzvah in that community[6].The money for the project of building a Shul should come from the community members and should be collected on the basis of the financial means of each member[7]. If the community can’t afford to purchase &/or build a Shul, they must at least rent a space for prayer[8]. Nevertheless, if they can afford to buy or build, they should not suffice with renting[9].

Size & Beauty

· In ancient times, the Shul was supposed to be the tallest building in the city[10]. In modern cities, where this is not practical, it’s not forbidden for one to build their house taller than the Shul, but it’s good to be strict about this in the first place.[11]

· The Shul should be built in a very beautiful manner[12].

Structure of Building

· The Shul should include windows[13] that face Jerusalem[14]. Preferably there should be (at least[15]) twelve windows, but it’s not necessary for them to all face Jerusalem[16].

· There should be a room or hallway between the entrance from the street & the entrance to the actual sanctuary. This is in order for the congregants to compose themselves before entering the sanctuary[17].

· The entrance to the Sanctuary should be on the opposite side of the building as the direction people pray in which people pray[18]. (E.g. in countries west of Israel in which the direction people pray is to the East, the entrance to the Shul should be in the West)

Contents

· Aron Kodesh

§ The Sanctuary should include a Holy Ark (Aron Kodesh)[19]

§ The Aron Kodesh should have a door as well as a Paroches (curtain). The Paroches should be outside of the door & not inside the Aron Kodesh[20]. This is similar to the Aron Kodesh in the Holy of Holies which had a Paroches hanging outside of it – screening the entrance into the Holy of Holies[21].

§ Preferably, the Aron Kodesh should be on a higher level than that of the Sanctuary with a step or steps that lead up to it[22]. The Kohanim stand on this platform when blessing the people[23].

§ The Aron Kodesh should be on the side towards which people should pray. This is the direction facing Jerusalem[24].
· Bimah

o The Bimah is the table which is used for the Torah reading.

o The Bimah should be in the center of the Sanctuary[25]. This is similar to the Holy Temple in which the Altar was in the center of the courtyard[26].

o If the Bimah is not actually in the center there must be at least one row of seats between it & the Aron Kodesh[27].

o There should preferably be steps that lead up to the Bimah, but not more than six steps[28].

· Amud

The Chazzan (leader of the services) should stand at lectern which is referred to as an amud.

o The Amud should be facing the Aron Kodesh but not directly in front of it. Customarily it should be slightly to the right of the Aron Kodesh[29].

o The Sefardic custom is for the Chazzan to lead the services while standing at the Bimah[30].

Mechitzah

There should be a partition between the men’s & women’s section. This is in order to allow for concentration in prayer without distraction. This is also similar to the Holy Temple in which there was a separate section for men & women when there were large groups of people[31].

o This partition is called a Mechitzah.

o Its height should be the height of an average person so that the men should not be able see the women[32].

o Some are lenient and allow for a mechitzah that is at least shoulder height[33].

o According to all opinions it is preferable to have a mechitzah which is as tall as the average person[34].

For more on this topic

No Pictures

The inside of the sanctuary should not have pictures or paintings in it. This is in order that the worshipers should not be distracted during their prayers.

Torah Library

It is obligatory for every Jewish community to have a Torah library. This should include a Tanach, Talmud, Shulchan Aruch & other essential Torah books[35]. This is often housed in the Shul[36].

Footnotes:

[1] Ex. 25, 8
[2] Rambam, Laws of Bais HaBechirah 1, 1
[3] Parshas Naso 126a See also ibid Parshas Beshalach 59b See Likutei Sichos vol. 36 pgs. 123 - 130
[4] Megillah 29a
[5] See Berachos 62b & O.C. 151
[6] O.C. 150, 1 & Mishna Berurah 1
[7] Ibid 2
[8] Ibid
[9] Aruch HaShulchan ibid 1
[10] O.C. ibid 2, Shabbos 11a
[11] Mishna Berurah ibid 4
[12] Zohar Beshalach ibid
[13] Ibid
[14] Shulchan Aruch HaRav 90, 4 based on Daniel 6, 11
[15] See Piskei Teshuvos 150, note 102
[16] Shulchan Aruch HaRav ibid
[17] Shulchan Aruch HaRav 90, 19
[18] O.C. 150, 5 See responsa Chassam Sofer 27
[19] O.C. ibid
[20] Sha’arei Halacha UMinhag vol. 1 page 198 See Responsa Yechave Da’as vol. 6 no. 9 See also Megillah 26b Rashi D.H. Prisah and Tos. D.H. Meriesh that some say there should also a Paroches inside the Aron Kodesh.
[21] See Ex. 26, 33
[22] See Piskei Teshuvos 150, 16
[23] See O.C. 128, 10
[24] O.C. 150, 5 & Mishna Berurah 11
[25] Rama O.C. ibid 4 based on Rambam Hilchos Tefilah Chapter 11, 3 and Sukah 51b See Tosfos D.H. VeCheivan 52a
[26] See Chasam Sofer O.C. 28
[27] Sha’arei Halacha Uminhag ibid pg. 197
[28] Mishna Berurah ibid 12. The reason for the number six is that it corresponds to six of the sefiros (Zohar Vayakhel 205 a & commentaries).
[29] See Igros Moshe O.C. vol. 2, 28
[30] See Elyah Rabbah 131, 2
[31] Sukkah 52b
[32] Sha’arei Halacha UMinhag ibid pgs. 198, 199 In Vol. 5 it is mentioned that it should be at least six feet. See also Mishna Halachos 7, 12
[33] Igros Moshe O.C. vol. 1, 39 & 41 - 43
[34] Ibid 42
[35] Aruch HaShulchan 150, 1
[36] O.C. 150, 1 See Mishna Berurah 3, but see Piskei Teshuvos note 17

Artist of the Month of Adar: Asher Kalderon

2010-02-18T09:45:00.000-08:00

Asher Kalderon is a renowned Israeli artist and graphic designer of several Judaica products such as stamps for the Israeli postal service, wallhangings, tapestries, paintings, ketubot and haggadot.

Most of his creations are inspired by traditional Biblical figures and interpreted in a completely unique and modern style.

His art creations can be found in the following locations: Washington Library of Congress; Yale University Library; Jewish Union College in Cincinnati; Jewish Theological Seminary in New York; Temple Emanuel in South Beach, Miami; Temple Beth Jacob in Atlanta; Israel Museum in Jerusalem; Hertzliah Municipal Museum in Hertzliah; Poster Museum in Warsaw; Lathi Museum in Finland; Museum of Modern Art in New Orleans; Fon Oertzen Gallery collection in Frankfurt; O'Grady Gallery Collection in Chicago; La Licorn Tapestry Gallery in Chicago; N.C.R. Corporation in Ohio; Tapestry Collection ofo the Flight Authorities in Lod, Israel; Keter Plastic Company in Hertzliah.

His art is also found in private collections in Tel Aviv, Amsterdam, Paris, Haifa, Hertziliah, Ashkelon, Ramat Gan, Los Angeles, San Francisco, Miami, New York, New Orleans, New Jersey, Chicago as well as in the Netherlands, Britain, Belgium, Australia and South Africa.

Asher resides in Tel Aviv.

Parsha Halacha: Jewish Law in Mishpatim, by Rabbi Aryeh Citron

2010-02-12T11:30:00.000-08:00

Since, in our previous post we spoke about the importance of learning and applying Jewish law, we've decided to give you a taste for it (no pun intended), given that this week's portion discusses the laws of Meat and Milk. "Parsha Halacha" is brought to you by Rabbi Aryeh Citron, an extraordinary rabbi and teacher from Surfside, FL. For more information, you may contact him directly at: rabbicitron@hotmail.com

Meat & Milk: The Law of the Torah

One of the important aspects of keeping kosher is the proper separation of milk & meat. This prohibition is derived from the verse : “Do not cook a kid in it’s mother’s milk”. This verse is repeated in the Torah three times. Twice in Exodus[1], & in Deuteronomy [2]. The sages [3] explained that the repetition of this verse teaches us that not only is it forbidden to cook meat & milk, but it’s also forbidden to then eat it or benefit from it.

The Hebrew word “gdi” is understood to mean any young domestic animal & not necessarily a goat[4]. In fact by Torah law, it is forbidden to cook & eat etc. the meat of any domestic animal in any milk. The Torah simply gives an example of a kid in its mother’s milk as that was common practice in ancient times[5].

The Reason

Several reasons have been suggested for this mitzvah. Some say that it is considered cruel to cook a baby in the very milk that was intended to nourish it. The Torah forbids the cooking & consumption of any milk with any meat lest one come to cook a kid in its mother’s milk[6].

Some suggest that the reason for this Mitzvah is health related[7].

Maimonides[8] says that there was an ancient pagan ritual which involved the cooking & consumption of meat & milk. This mitzvah was to distance the Jewish people from this behavior. The Seforno[9] suggests that the pagans did this in order to elicit a blessing for their crops or flocks to be plentiful.

Others say that Kabalisticly meat represents Gevurah – judgment & milk represents chessed – kindness & these two are not supposed to mix (directly) with each other.[10]

In any event it is clear that the main reason of this Mitzvah is beyond comprehension. Hence, it is referred to as a “chok” – a statute that we fulfill simply because it is the will of G-d, although we don’t understand it[11].

Rabbinic Laws

Since the Torah was somewhat vague in defining this Mitzvah, the rabbis felt it necessary to safeguard it by adding various restrictions to it. They felt that without these additional prohibitions, people would mistakenly think that the only forbidden thing is to actually cook a baby goat in its mother’s milk[12].

The following prohibitions were added by the rabbis:

· By Torah law only the meat of a domestic animal may not be cooked (or eaten) with milk, the rabbis added that one may not cook (or eat) the meat of a kosher wild animal or a bird with milk[13].

· By Torah law one may not eat meat that was actually cooked with milk. The rabbis added that one may not eat meat & milk together even if they were not cooked together[14].

· In addition, the rabbis instituted that one must wait a certain amount of time between eating meat & milk to ensure no mixture of these foods in ones mouth[15].

· The rabbis also decreed that two people who know each other may not share a table if one is eating dairy products & the other is eating meat products unless they make a reminder to ensure that they will not share from each other’s plates[16].

Waiting Between Meat & Milk

The Talmud says that after eating meat, Mar Ukvah would wait until the next meal before eating dairy products[17]. Most commentaries understood this to mean that he would wait six hours which was the amount of time on an average day from the morning to the evening meal[18]. This is because the rabbis in those days would eat their morning meals around midday[19]. There are minority opinions that say that it’s sufficient to wait one hour[20] or three hours[21]. If one belongs to a community that follows those opinions one may lenient. Otherwise, one should wait six hours[22].

In any case, one may not eat milk after meat in the same meal even many hour later[23].

Why Wait?

The reason for the waiting time is twofold: Firstly since meat is fatty, the taste m’ay stay in someone’s mouth for a long time. After six hour, however, it dissipates[24]. Secondly, if meat gets stuck between one’s teeth it’s still considered meat for up to six hours[25]. In practice, if one finds meat stuck between their teeth after six hours, one should remove it before eating dairy products [26].

Based on these reasons:

· One who chews meat & then spit it out, must wait six hours before eating dairy products[27].

· One who drinks a clear broth of chicken or meat must also wait six hours[28].

· One who tastes a clear broth & then spits it out need not wait six hours[29].

Additional Laws

· It is customary that one who eats a dish that was cooked with meat also waits six hours before partaking of dairy foods[30].

· One who ate Pareve (food that is has neither milk nor meat) food that was cooked in a meaty pot, need not wait six hours. This is true even if the pot wasn’t completely clean[31].

· One may not eat meat & milk products on the same tablecloth if it wasn’t washed in between[32].

· One shouldn’t eat the pieces of bread that were on the table during a meat meal – with dairy products or vice versa[33].

For Children

· Very young children do not need to wait between meat & milk. It is best to feed them something else in between. [34]

· For children from age three to five it is sufficient to wait one hour in between[35].

· Generally children six & older should wait six hours in between meat & milk. In a case of need such as a child with a weak constitution, however one may be lenient with waiting for one hour for children up to age nine[36].

Between Milk & Meat

Since the taste of dairy products are not so strong & their pieces do not generally get stuck in one’s mouth, it’s not necessary to wait so long after eating a dairy product before eating meat. According to the law of the Talmud[37], it’s sufficient to eat & drink something in order to cleanse the mouth of any residual dairy. The food may be any type of food besides flour, dates & vegetables which don’t clean the mouth sufficiently[38]. The Zohar[39] says that one should not eat milk & meat in the same hour. For this reason it is the Chabad custom to refrain from eating meat for a full hour after eating dairy. One who does this need not eat or drink in between[40]. Many other communities have a custom of waiting only a half hour before eating meat. They understand that word “sha’ah” in the Zohar to mean a time periods & not an hour specifically.

Some say that one may not eat meat after dairy products during the same meal[41]. [42]Others disagree.

Hard Cheese

The Maharam (Rav Mei’r of Rothenberg 1215 - 1293) once found a piece of cheese several hours after eating cheese. Subsequently he would wait six hours after eating cheese before eating meat. It is proper for Ashkenazim to follow this opinion & wait after eating hard cheese[43]. However, this only applies to cheese that was aged[44] or that has a very strong taste[45]. Two examples of this are Swiss cheese & Parmesan cheese.

Sharing a Table with an Acquaintance

As mentioned earlier two people who know each other may not share a table if one is eating dairy products & the other is eating meat products unless they make a reminder to ensure that they will not share from each other’s plates.

· This is true even if the two would not normally share food[46].

· The reminder may be: an object place on the table which is not usually there, a placemat under the plate of one &/or the other if this is unusual[47].

Footnotes:

[1] 23, 19 & 34, 26
[2] 14, 21
[3] Chullin 115b Rashi on the verse in Ex. ibid
[4] Chullin 113b Rashi ibid
[5] Ibn Ezra on Ex ibid
[6] Rashbam Ex. Ibid & Ramban on Deut 14, 21 See Likutei Sichos vol. 6, page 150 & 151
[7] Rabeinu Bachaye Ex. 23, 19
[8] Vol. 3 of Moreh Nevuchim 48
[9] Ex ibid
[10] See Rabeinu Bachaye ibid & Zohar Parshas Mishpotim 125a
[11] Rabeinu Bachaye ibid
[12] Maimonides Laws of The Laws of Forbidden Foods, 9, 4
[13] Chullin 113a Y.D. 87, 3
[14] Y.D. ibid, 1 & 89, 1
[15] Ibid
[16] Chullin 107b & Y.D. 88
[17] Chullin 105a
[18] Maimonides ibid 28, Rif on Chulin ibid
[19] Shabbos 10a
[20] Rama on Y.D. ibid, based on Tos. D.H. Leseudasa Chullin 105a The Shach 2 explains that although according t Tosfos all that is necessary is to end one meal & begin another, the custom was to wait an hour in addition to this. This might be related to the Zohar quoted below.
[21] See sources quoted in Darkei Teshuvah 89, 6 The basis of this opinion is: The Talmud says that Mar Ukva would wait from one meal to the next between milk & meat. On short winter days in the ancient Middle East, there was only a three hour break between the meals. If three hours was sufficient during the winter, logically the same should hold true for the year round.
[22] Aruch HaShulchan 89, 7
[23] Y.D. 89, 1 & Shach 5
[24] Rashi D.H. Assur Chullin 105a
[25] Maimonides ibid
[26] Taz 89, 1
[27] Ibid
[28] Ibid
[29] See Badei HaShulchan 89, 38
[30] Rama 89, 3
[31] Ibid & Shach 19
[32] Y.D. 89, 4
[33] Ibid
[34] Badei HaShulchan 89, 37 & Tziyunim 61
[35] I heard this from Rav Moshe Shaul Klein Sheyichyeh of Bnei Berak
[36] See Badei HaShulchan ibid
[37] Chullin 105a
[38] Y.D. 89, 2
[39] Parshas Mishpotim 125a
[40] Sha’arei Halacha UMinhag vol. 3 pg. 38
[41] Minchas Ya’akov 76, 5
[42] Magen Avraham 494, 6
[43] Rama 89, 2
[44] Shach 89, 15
[45] Taz 89, 4
[46] Shach 88, 5
[47] Y.D. 88, 2

Mishpatim: Laws are Important

2010-02-12T09:03:00.000-08:00

וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם

"And these are the laws that you shall set before them."

In this week's portion, the Torah describes a long series of laws. Among these laws, are some that seem quite specific, and at first glance seem to have very little to do with our daily lives. Why does God preoccupy Himself with exactly what happens when an ox gores someone else's ox? And why does the Torah, the Mishna and the Talmud spend page after spend going into the intricacies of such cases, for example whether or not the animal was known to be dangerous from beforehand, who owned the ox to begin with, the value of it, etc.? Aren't there more important philosophical ideas we should be focusing on, such as the meaning of life, our purpose on earth?

The Talmud relates that when Moshe ascended to heaven, the ministering angels protested, to the extent that Moshe was afraid that he would be burnt up by them. God told Moshe to "take hold of His Throne of Glory," and answer their protests. Moshe responded them by asking the angels a series of related questions, many of which referred to our specific earthly conditions: The Torah states, "I am the L-rd Your G-d Who took you out of Egypt" - were you in Egypt? The Torah states, "You shall have no other gods besides Me" - do you live among nations that worship idols? "Remember the Shabbos and keep it holy" - do you do any physical work? It says, "Honor your father and mother" - do you have a father and mother?, and many other such questions. The angels then agreed that the Torah should be given to the Jewish people. (For a quick link to a full translation to this story, click here.)

The Torah is all about our experiencing God through the physical world. The Tanya, one of the most reknowned works of Chassidic thought, goes as far as saying that it is exactly in this world that we experience God to the fullest extent. The Talmud teaches that in the World to Come, Tzadikkim will sit with their crowns and benefit from the rays of the Divine Presence (the "Schinah"). The author of the Tanya, Rabbi Schneur Zalman of Liadi (the first rebbe of Lubavitch, also known as the "Alter Rebbe" or "Baal haTanya"), says that they this means that we experience only the "rays" of the Schinah, but not the Divine Presence itself. To be able connect to God Himself, not just the rays, both intellectually and experientially, that's only in this physical world of ours. We do so by learning God's laws, and putting them into practice.

As we learn the Torah and its laws, we gain insight into God's thoughts. From oxen, fences, fires, and pits, we learn fundamental principles that gives us a lense into understanding the meaning life itself. By putting these laws and commandments into practice, we connect directly to God - the word "mitzvah" (commandment) comes from the word "tzavsa," connection.

One might ask, does God really care about some "small" commandment or application of justice? Those influenced by Greek philosophy might say that God has more important things to worry about, like the cosmos. The truth is that God cares A LOT. He is worried and He is involved. One need only take a brief look at the exclamations of the prophets to see how much He cares about His laws and about justice.

Justice has a special importance in Judaism. We learn from the Ethics of our Fathers that without justice the world could not continued to exist. (Pirkei Avot 1:18) Establishing courts of justice is even one of the seven universal Noachide laws, that applies to not just to Jews.

We see that we pray for justice three times a day in the Amidah (Standing prayer). The Amidah, also known as the Shmoneh Esreh, named after its 18 blessings (actually 19, but that's a separate discussion), is the culmination of each of our daily prayers. In each of the blessings we declare God's greatness and ask for His continued involvement: He gives us knowledge, pardons our sins, redeems us, heals us, blesses our fields, rebuilds Jerusalem - interestingly, almost all the prayers describe an action by God.

However, there are two blessings that do not describe God's actions, but rather His feelings. We don't bless God because He makes us repent. We bless God because He wants us to repent. Repentance is something that we have to do on our own. Similarly, we don't say that God "creates" justice - we bless God because He is a King that loves justice. We know that ultimately God is the King, and that His justice is constant and absolute. We might not always understand this justice, given our very limited capacity, and "accounts" we don't see, such as previous and future reincarnations, as well as the World to Come. Nevertheless, despite God's absolute justice, He also expects us to implement justice on our own. He won't do that for us either.

As we enter the month of Adar, this is also related to the idea of Purim, and the destruction of Amalek. The portion that speaks of Amalek in the book of Deuteronomy (which we will read in about two weeks) comes right after God's demand that we use "just weights." Amalek represents the ultimate injustice, as well as the belief that God does not rule the world. The Torah tells us the the Throne of God is not complete until Amalek, and everything it represents, is utterly destroyed. God loves justice, and He wants us to pursue it. “Justice, justice shall you pursue” (Deut. 16:20)

And yet, for the Jewish people, it's not just only a general concept of justice that we are looking for. Rashi comes to explain why is it necessary to say "before them?" Who else would it be for? Rashi says "before them but not before gentiles." Even if you know that they [gentiles] judge a certain law similarly to the laws of Israel, do not bring it to their courts, for one who brings Jewish lawsuits before gentiles profanes the [Divine] Name..."

It's important to remember that in a conflict between Jews, even if secular law's outcome would be the same as the Torah's, we're supposed to apply the Torah's laws from beginning to end. That's because Torah involves a conception of justice tha goes beyond our man-made laws. After all, we're interested in learning and applying God's thoughts, and it is only in this world that we can learn to appreciate them.

For more on the difference of man-made laws and God-given laws, and how they relate to the Environment, check out "Olhar Ecologico Atraves do Judaismo," available at ModernJewishHome.com here.

PS: Among the laws we learn about this week is the fundamentally misunderstood law about "an eye for an eye." An eye for an eye does not mean one is supposed to poke the defendant's eye out. That would be extremely barbaric. The Talmud thoroughly explains that Torah is speaking about monetary compensation. So why does the Torah write "an eye for an eye" in that way? That's because there's a lesson to be learned about the gravity of the sin committed, but our Merciful God would never demand such a thing.

Yitro: The Man Who Added to the Torah

2010-02-05T08:38:00.000-08:00

This week's portion focuses on Yitro, the father-in-law of Moses. Rashi, the foremost commentator of the Torah, states that the Torah calls him Yitro, which comes from the word Yeter, "addition," to indicate that when he converted and fulfilled the commandments, a letter was added to his name. Rashi, as well as the Midrash (Sifri Behaalotecha 10:29), also states that Yitro's name alludes to the idea that a whole section of the Torah was "added" in his merit, when he said "You should choose from the nation worthy men who fear G-d." [Shemot 18:21]" The essential idea behind Yitro's name seems to be the idea of "adding."

When faced with the greatness of others, there are two possible reactions: you can either add or you can subtract. One reaction is to be jealous and to want to put the other person down. ("Why should he/she be better than me?). The second reaction is to look internally, and try to improve ourselves by emulating the other ("I should try to be more like him/her"). This second idea is also a kind of jealousy, but a good jealousy, called kinat sofrim (the jealousy of scholars).

We see this "jealousy of scholars" found even among our matriarchs, such as in the story of Rachel who wanted to have the merit of raising the Tribes of Israel, like her sister Leah. This idea of "adding" is also present in Yosef's name, in which Rachel said "The Lord shall add to me another son.” (Genesis 30, 22-24)
As Rabbi Schochet explains, Yitro's reaction to the miracles that God performed for the Jewish people represents the exact opposite of Amalek's reaction. When Yitro heard of the miracles, he rushed to join the Jewish people; when Amalek heard about them, they rushed to fight the Jews. In fact, one of the events that brought Yitro to Judaism was exactly the war the Jews fought against Amalek.

The common saying, "if you can't beat'em join'em," is almost correct. A better saying would be, "don't even try to beat'em, join'em." But in order to fulfill this, we must have humility. Yitro was a reknowned and accomplished priest in Midian. He gave it all up, and humbly joined the Jewish people.

Perhaps the best of example of this humility is also in this week's portion, when Moshe, the most humble of men, listens to Yitro's advice mentioned above. This alludes to the second meaning of Yitro's "adding," as stated in the Midrash. Even though Moses had a direct line to God, and had good reason for what he was doing (after all, he knew it was important for all people to interact with the Tzadik of the generation), nevertheless he was willing to listen to the advice and constructive criticism of others. Not only did Moses listen, he accepted Yitro's suggestion and changed his ways.

There's a story about the Alter Rebbe that is related to these ideas. It involves a child who wanted to be taller than another, and decided to push the taller child into a small hole. The Rebbe told the child that this was not the correct path. In order to reach the heights of others, you have to elevate yourself...
Rebbe Nachman of Breslov also alludes to these concepts when he discusses one of the reasons for disagreements and disputes. When entering into a discussion (even a friendly one), we often prevent ourselves from truly listening (and learning) from the other side due to our desire to "win" the discussion. The source of this desire is good. It comes from the Kabbalistic attribute of "Netzach" (Victory).

Netzach is the attribute associated primarily with Moses. In order to correctly use the attribute of Netzach, we have to be humble like him.

Finally, the fourth Rebbe of Lubavitch, the Rebbe Maharash, gave a rule to one of his followers that also encompasses these ideas: "Whenever you see some faults in another person, know that you have these same faults in yourself. The good features that you see in others you should adopt for yourself. Remember the Baal Shem Tov's view of hashgachah pratis: If G-d arranges things so that at a certain time you happen to meet a certain person, this happens for a specific purpose. Everyone must be a teacher so that others may learn from him. If one does not believe in this, he is a heretic (G-d forbid)." For the story behind this teaching, click here.

May we all have the merit to add and not subtract. May it be not only when we experience the greatness of others or when we are given criticism (especially when it comes to our parents, who usually always give the best advice), but in every single encounter we have. Everything, absolutely everything comes from God.

On the topic of respecting our parents, as we listen the Ten Commandments this Shabat, let us strive to fulfill them to the max, and yet not be discouraged if we fall short at times. We must humbly recognize that we are not perfect, nor are we supposed to be. But we are supposed to try.

PS: Rashi also mentions that Yitro had six other names, including "Reuel," which means "a friend/fellow of God." This name gives a whole other meaning to the commandment "Love your Fellow as yourself," as well as Rabbi Akiva's dictum that this commandment encompasses all of Torah.

For a practical guide to Rebbe Nachman's teachings, check out "Crossing the Narrow Bridge," available at ModernJewishHome.com, here.

Political Analysis: What's Going on in Iran

2010-02-01T10:00:00.000-08:00

The launching of "Fire with Fire" as February's Book of the Month marks the beginning of this blog's analysis of current events, focusing primarily on the Iranian threat and what should be done to counter it. Instead of simply giving an opinion, we hope to provide updates as well as informative background information, so that our readers can make informed opinions of their own.

It is important to note that the Iran is currently undergoing a militarization of its society. In the past years, the army and its veterans have been chipping away at the power of the clerics that originally led the Islamic revolution in 1979. Today, the majority of elected seats and most positions of power are held by ex-military officers and war veterans, and the Iranian Revolutionary Guard has control over substantially all economic activity in the country. Virtually no business can survive without providing kickbacks and a portion of their profits to the revolutionary guard. For example, in a contractor's bid, it is common for the members of the guard to "win" the bid, and then simply subcontract the work to the "second place" for a fraction of the payment.

Ahmadinejad, who is also an ex-military officer, speaks of a deranged messianism, which is hard to fathom that even he believes in it himself. He has stated that he is contact with the Hidden Imam (the Shi'ite messiah), and he said that during his UN speech a glow of light surrounded him and that his listeners were entranced by him. All this is an effort to appropriate for himself the Islamic cleric's only remaining claim to power.

On a more positive note, most of us are under the impression that Iran is a closed society with no access to the outside world. That's clearly not true. Iranians have access to the internet, cable television including CNN, BBC, and foreign radio including even Israeli stations and Voice of America. Many of the cultural initiatives created by the Shah (Iran's previous ruler) were maintained, and today 60% of all Iranian college students are women.

Part of what led to the creation of the "Green Movement" is that the government tried to restrict any political advancement, while still permitting the cultural openness that now exists in the country. Frustrastion with this unrealistic policy was compouned by a blatantly fraudulent election (Ahmadinejad's first election was also fraudulent, yet not as insulting to the population's IQ), a faltering economy, and a highly controversial foreign policy that only serves to further isolate the country and further worsen economic conditions.

The Green Movement has gained some traction, but its power does not compare to that of the revolutionary guard. The harsh crackdowns have begun shown just how far the guard is willing to go to liquidate any threat to its position. Nonetheless, its worth noting that the members of the guard are not simply crazy - they are pragmatic, and will continue to make a cost-benefit analysis of whether or not it is worth continuing the crackdown and pursuing nuclear weapons. So far, the benefits seem to be outweighing the costs.

Further sanctions could change this outcome. However, while France and Germany believe in pursuing sanctions (France so far has shown even greater willingness to forcefully stop Iran than the US itself), China and Russia still present obstacles to any action at the UN Security Council level. It is therefore likely that the US will have to pursue a path of sanctions outside that framework, persuading its allies one by one. If the US can convince even a handful of countries to stop trading with Iran (such as Japan, Italy, South Korea, the Netherlands), that could be a major setback for the Iranian regime. Click here to view Iran's major trade partners.

The timing for all this to happen is somewhat limited. We will have a better picture in the coming weeks and months. These issues are likely to be coming to a climax during AIPAC's policy conference, which starts March 21, 2010. The policy conference is a chance to make your voice heard in Washington. You can register for it here. So far, US lobbying efforts have been extremely successful, with the US Senate passing an Iran Sanctions bill this last Thursday night.

If sanctions don't work, as the Israeli government and military are wont to say, "All options are still on the table." More about military option in further posts on this blog.

Act Now and Stay informed!

For more information and to take action regarding this important matter, here are at least two organizations you can contact: United Against Nuclear Iran (www.uani.org), and the America Israel Political Affairs Committee (www.aipac.org).

February's Book of the Month: "Fire with Fire" by Allan Kahane

2010-02-01T09:58:00.000-08:00

Click Here To Order a Personalized Signed Copy

In the wake of the Senate passage of the Iran sanctions bill, it is very appropriate that the book of this month is "Fire with Fire," which gives fresh insight into how to fight against Islamic terrorism, and particularly the world's top terrorist-sponsoring nation: Iran.

From BookWire Review:

Allan Kahane has created a thought-provoking look inside the world of antiterrorism work that also happens to be a pulse-pounding thriller. The plotting is tight and takes place on the world stage, careening from the U.S. to Egypt, from the Middle East to Europe. Anti-terrorism agency STOP uses methods that are not sanctioned by any government. These agents are committed to stopping the spread of terrorism, taking an ends-justifies-the-means approach. Kahane sketches each agent's background in an economical fashion that offers depth without pulling the reader out of the flow of the story.

At the center of the tale is Jake Burke, a stand-in for the reader. Haunted by his own encounter with terrorism, Jake's impotent rage is shaped and honed by the group that allows him to strike back. STOP's current campaign is focused on forcing Iran to expel terrorist cells. When STOP's targeted strikes begin causing escalation, Jake's brilliant and unconventional thinking provides a solution.

Kahane deftly weaves reality into his story, including a realistic look at the current political world map. The terrorist events depicted in Fire With Fire are disturbingly possible, from a suicide bomber in a toy store to a dirty bomb released at a U.S. university. According to the publisher, international businessman Allan Kahane wrote Fire With Fire to provoke conversation about western democracies' responses to terrorism. He makes here a compelling case for the methods used by the counter-terrorism agency, including blackmail, threats, and targeted strikes. While you may not agree with STOP's methods, the book is an intriguing starting point for discussion and a hell of a good read.

Beshalach: When Pharaoh Let Us Go

2010-01-28T18:04:00.000-08:00

This week's portion gives us an account of the series of the miracles that took place as we finally were able to rid ourselves of Pharaoh. These include the splitting of the Sea of Reeds, the pillars of clouds and fire that led the people through the desert, as well as the mannah, spiritual bread the fell from the sky. Constant miracles, which were even greater than the ten plagues discussed last week.

Yet, again, the Torah portion begins with quite enigmatic language. Despite all the miracles in the background, we are told that God did not lead our people in the shortest path to the Promised Land, lest the people see war and decide to go back to Egypt.

How could war make them reconsider? They had God Himself on their side! Their certain victory should have been fairly obvious, no?

As we soon find out, despite all the miracles, when certain challenges presented themselves, the Jewish people doubted God, as well as the leaders He chose. The Talmud (Megillah 10b) notes that the very first word of the portion "Vayehi" is a combination of two negative words, "Vay" and "Hee," which connote distress. Rabbi Immanuel Schochet explains that this distress is related to the future complaints of the Jewish people, which occured despite all the miracles they witnessed. (For audio lessons from Rabbi Schochet, click here).

People forget miracles - it's human nature. Faith is not something that comes naturally. It has to be worked on, developed. That's what God was doing with us in the desert. God was molding our faith. Moshe is called in the Zohar as the "Raya Mehemna," the Faithful Shephard. The Lubavitcher Rebbe explains that this can also be undertsood as the Shepherd of Faith - he helped develop the faith of the Jewish people.

Both the challenges and the subsequent miracles helped develop our faith. There are plenty of examples of this in this portion alone: the pressure of the Egyptian cavalry and chariots followed by the splitting of the sea; the lack of drinkable water followed by either fresh water coming from a rock or by the sweetening of bitter water with a tree (Torah); the war with Amalek and the subsequent victory thanks to Moshe's raising his arms in prayer; the lack of food, followed by the mannah; and many others.

The mannah is perhaps the best example of God developing our faith. We had to trust God that he would deliver our sustenance every day. We had to learn that on Friday we received two portions, and that on the Sabbath we weren't supposed to even try to collect one. All this "molding" did not come easy, and not without setbacks, but after 40 years in the desert and 2000 years in exile, we Jewish people are proud to be called "Maaminim Bnei Maaminim," believers sons of believers.

Rabbi Natan of Breslov (Likutei Halakhot, Hilchot Pessach 7) explains that the whole idea of the Exodus and the entering of the Promised Land is related to the concept of faith. The very reason for the exile was due to a slight blemish in faith, found in Abraham's question to God, "How will I know that I will inherit [the land]." (Bereishit 15:8) It is only after Abraham asks this question that God tells him that his descendants would be slaves for 400 years. Rabbi Natan goes on to explain that the whole purpose of life is for us to develop faith.

As mentioned last week, we should not be afraid of challenges. Rather we should embrace them as ways to come closer to God. This week we learn that the greatest challenges we face are not when we are slaves, but actually when we are free. Free to grow.

For more information on the life of Rabbi Natan, which was action-packed with extreme challenges and with faithful success, check out "Through Fire and Water." Available at ModernJewishHome.com, here.

Bo: Come to Pharaoh

2010-01-21T12:14:00.000-08:00

In this week's Torah portion, we learn about the last three plagues, which culminate with the Passover sacrifice and the death of the Egyptian firstborn. The portion starts out with words that are somewhat enigmatic. God tells Moshe, "Come to Pharaoh" instead of "Go" to him. This implies that God is in the same place as Pharaoh, and that by coming to Pharaoh, Moshe is actually coming to God as well. Continuing the thoughts of last week's portion, it is important for us always to remember that when we are on a mission and we're facing difficulties, God is in the difficulties, too. Every obstacle we face comes from God. He places them in our way in order for us to realize just how much we need Him, and to bring us closer to Him.

On a similar note, even the plagues themselves were sent in order for us and the Egyptians to come closer to God. Rabbi Yossi Jacobson points out that the ten plagues parallel the ten faculties of the soul, known as the sefirot. These faculties had been utterly corrupted by Egyptian culture, and the plagues began a process of purification of the impure husks (klipot) created. The healing of the ten soul faculties was ultimately achieved with the giving of the Ten Commandments. More information on this concept can be found here.

This idea of rectifying the ten faculties of the soul and nullifying the ten levels of klippah connected to them, is also found in the works of Rebbe Nachman of Breslov, particularly in his famous "Tikun HaKlali" (General Remedy). Rebbe Nachman and his main disciple, Rabbi Natan, discuss a spiritual discovery Rabbi Nachman made regarding a general rectification that is achieved through the recitation of ten particular psalms. These psalms represent the ten expressions of song, which are the basis for the entire Book of Psalms. These psalms are to be said in order, and are the following: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.

Rebbe Nachman said that he is "very strong" about everything he taught, but that he is "strongest" regarding the great power of this general remedy. He also stated that reciting them seems relatively easy, but that in practice it will be difficult.

There's no such thing as a free lunch. The bottom line is that we have to work in order to achieve. If we realize that the whole process is actually bringing us closer to God, then the work and hardship won't be that bad after all - it will actually be good. I don't mean to be repetitive, but the idea is worth repeating: the main thing is to have faith and not be afraid. Never give up - there's no such thing.

More information regarding Tikun Klali can be found in Avraham Greenbaum's book, available at ModernJewishHome.com, here.

Artist of the Month of Shvat: Sandra Felzen

2010-01-20T09:57:00.000-08:00

To Contact the Artist Directly Click Here

Sandra Felzen was born in Rio de Janeiro, Brazil. After completing a Bachelor’s degree in Chemistry and a Master’s degree in Environmental Sciences, Sandra began her art studies from 1981-86 in New York. Past solo exhibits include “Brazil is the Name of a Tree” in the Brazilian-American Cultural Institute in Washington, DC, “Estações” (Seasons) in the National Museum of Fine Arts of Rio de Janeiro, “Terra” (Earth) in the Centro Cultural Candido Mendes in Rio de Janeiro and “Vereda” in Centro Cultural Paschoal Carlos Magno in Niteroi, Brazil. She has participated in several group exhibits including “5th International Biennale of Contemporary Art”, Florence; "Variations" in Gwenda Jay Gallery, Chicago; "America 500" in Centro Cultural Recoleta, Buenos Aires; “Cells of Creation” in Espaço Cultural dos Correios, Rio de Janeiro and "Recent Trends in Works of Art on Paper" in Museo de Arte Moderno, Buenos Aires. She currently resides in Rio de Janeiro.

Vaera: "I Appeared"

2010-01-15T11:44:00.000-08:00

This week's Torah portion begins with God speaking to Moses, and answering (though not really answering) Moses' question/complaint regarding why the Jewish people were suffering so much, since after all, he was sent by God Himself to redeem them. How could this lead to them suffering even more? The story continues to enfold, and progress is made. God sends miraculous plagues upon the Egyptians, with Pharaoh still stubbornly refusing to let the Jewish people go, all along the way.

The incredibly tragic events that took place and are still taking place in Haiti this week evoke many of the same themes as Vaera. They remind us of God's vast power as well as our vulnerability, and, perhaps more importantly, of the tremendous degree of unexplainable human suffering present in the world.

We cannot even pretend to understand why such tragedies take place. To try to find reasons for the Haitian people (including infants and children) to deserve such a tragedy would be simply inhumane. That is not our job - specially given all the suffering that we've been through ourselves throughout our history and especially in this past century. However, it is our job to feel the pain of our fellow men, and to help. We must ask God how He could do such a thing - even if we know we won't get immediate answers.

What we can be certain of, though, is that just as in Egypt, we and the entire world will be redeemed. It might take time, we might encounter Pharaohs such as the one now in Iran (who even claim divine inspiration!), but the bottom line is that we know that we will be made whole with miracles even greater than those encountered in Egypt.

There's a famous Jewish saying that states: "Kol Hatchalot Kashot." "All beginnings are difficult." (Rashi and Mechilta, Parashat Yitro). The main thing, as Rebbe Nachman of Breslov would say, is not to be afraid and not to give up. There is no such thing as giving up.

As we start this blog and we pass the beginning phases of ModernJewishHome.com, we know that there will be initial challenges, but we know we will also pull through, with the help of our Boss.

Sefer Shemot: The Book of Names

2010-01-07T11:40:00.000-08:00

This week we start a new Book of the Torah: Shemot (Exodus), which in Hebrew means "Names." Our rabbis teach us that there were three important cultural practices the Jews kept that allowed them to maintain their Jewish identity through exile in Egypt: 1) their Jewish names; 2) the Hebrew language; 3) and their way of dress.

Nowadays, most of us don't dress particularly different then the rest of the nations. Most of us outside of Israel don't know any Hebrew either. However, when it comes to Jewish names, we pretty much all have one - and if we don't, we can always get one (it's often derived from the name commonly used by the person).

Fortunately, as the title of the Book of Shemot indicates, of all three things, having Jewish names is the most important. No matter how far people go away from their Judaism and Jewish identity, their name can always bring them back to their roots.

Names are full of meaning and describe the essence of a person. The Holy Rabbi Isaac Luria (the "Ari" - the Lion) of Tzfat, perhaps the greatest kabbalist to ever live, states that the parents' choice of name for a child is a form of divine prophecy. God places the name in the mouth of the parents. Various mystical sages, including the Lubavitcher Rebbe, when asked to give a name to another's child, would refuse to do so, so as to not take away this special prophetic moment.

Simply having a Jewish name should be cause enough for celebration. Yet, us here at Modern Jewish Home believe that we should always strive for more. In order to ultimately achieve the three cultural aspects mentioned above, as well as other key characteristics that make us live fully as Jews, we should start by improving the Jewishness of our homes.

By keeping our homes Jewish, both in their look and feel, we set the correct foundation for everything else. We make a powerful and immediate impact on all those that live there, and on all that come to visit. That's what we mean by "Celebrating Jewish Life in Style."

Book of the Month: Family Portrait

2010-01-01T13:00:00.000-08:00

Click Here To Buy a Personalized Signed Copy

Embedded in the images of an old photograph was a family history waiting to be revealed to Ann Helen Wainer. Family Portrait documents Ann's journey of discovery that led her to learn more about the people in the photograph, and ultimately, about herself.

Ann's family, the Kuprewassers, lived in Poland during Hitler's rise to power and cautiously watched the events unfold in Nazi Germany. Like other Jewish families at the time, they faced an uncertain future. On the eve of one of the world's greatest atrocities, the Holocaust, Ann's grandfather gathered his clan for a family portrait, on that would survive its characters - who either perished in Nazi death campts or remain unaccounted for.

Amazingly, the photograph survived, as did the story of the Kuperwassers. In this extraordinary memoir, Ann reconstructs her family's history by means of extensive research, countless interviews with family, friends, and other survivors, as well as from an oral history recorded by an uncle.

In the process, Ann discovers a lifetime of treasures in the stories and information about her family, and Family Portrait guarantees that they will endure for generations to come.

Vayechi: "And Jacob Lived"

2009-12-28T17:13:00.000-08:00

This week's Torah portion is called "Vayechi" - "And Jacob Lived." It's about how Jacob lived the best years of his life in Egypt. It is the last reading of the Book of Bereshit (Genesis), and ends with Jacob's blessings for each of his twelve sons. Jacob's blessings are full of prophecy, symbolism, and feeling. Each blessing is uniquely tailored for each son (except for Shimon and Levi, who are mentioned together), and set out a path for the later generations, each individual tribe, to follow.

This parsha is very much what Modern Jewish Home is all about: painting a multi-colored, multi-dimensional picture of the Jewish people; one that is deep and deeply rooted in tradition and in the past, yet open to the world we live in, and even anxious for the excitement the future holds. A picture that recognizes the various faces and facets of Jewish life, and yet emphasizes our ultimate unity. Tradition and Modernity, Diversity and Unity, as reflected in the prayers we make over each separate Chanukah candle and over the Menorah as a whole, recognizing the miracles wrought "in those days" and "in our time."