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Parsha Summary - Vayera
11.06.06 (6:02 pm)   [edit]

Parshas Vayera

Note: The Shabbos Torah Reading is divided into 7 sections. Each section
is called an Aliya [literally: Go up] since for each Aliya, one
person "goes up" to make a bracha [blessing] on the Torah Reading.

------------------------- ------------------------- -------------------------

1st Aliya: The three angels appear to Avraham and foretell the birth of
Yitzchak. Upon hearing the news, Sarah laughs to herself.

2nd Aliya: The angels depart to destroy Sodom, and Hashem [G-d] tells
Avraham about His plans for destroying Sodom. Pasuk 18:18-19 proclaims G-
d's confidence in Avraham to teach the world the concept of justice.
Avraham negotiates, unsuccessfully, on behalf of Sodom.

3rd Aliya: The story of the destruction of Sodom is told. Lot's generosity
to the "two visitors" is rewarded and he, his wife, and only two of their
children are saved from Sodom.

4th Aliya: Lot's wife looks back upon the destruction of Sedom and dies,
and Lot and his two daughters escape into the mountains. Lot's daughters
conspire to rebuild humankind, and taking advantage of Lot's drunkenness,
they become pregnant from Lot resulting in the birth of Ammon and Moav.
Avraham encounters Abimelech after which Sarah gives birth to Yitzchak in
the year 2048.

5th Aliya: Yishmael and Hagar are forced out of Avraham's home, and an
angel reassures Hagar of Yishmael's destiny.

6th Aliya: Abimelech and his general Phichol resolve their conflict with
Avraham over water rights, and they "sign" a covenant of peace.

7th Aliya: In the year 2085, when Avraham was 137 and Yitzchak was 37,
Avraham is commanded to sacrifice Yitzchak. This amazing story heralds the
end of Avraham and Sarah's era, and the beginning of Yitzchak and Rivkah's
era.

------------------------- ------------------------- -------------------------

Haftorah Vayera

Sometime around the year 3043 - 705 b.c.e., Elisha took over the mantle of
prophecy from Eliyahu. Elisha served the Jewish people as their mentor and
protector, and this week's Haftorah relates two of the miraculous
incidents that he performed. The first story is of Ovadya's widow and the
pitcher of oil that continued to pour until she had enough oil to pay off
all her debts and make a decent living.

The second is the Shunamis who was unable to conceive children. After
being blessed with a son, the child dies and Elisha performs the miracle
of resurrecting the boy's life. In both instances, basic human needs were
satisfied through the righteous individuals trust in the Navi and in
Hashem's providence. The widow's husband was the great Ovadya who risked
his own life and fortune to protect 100 prophets from the murderous purge
of Achav and Ezevel. The Shunamis and her husband were wealthy, G-d
fearing people who generously provided for all who needed. Both women
could have expected that their basic needs for income and family be
deservedly provided by G-d.

The theme of Vayera is trusting Hashem beyond the limits of rational and
assumed justice. As with Sarah and Avraham, the trust that Ovadya's widow
and the Shunamis had in Hashem was unrelated to their limited human
expectations. They trusted Hashem to provide as He saw fit, without any
strings attached.

Permission is granted to redistribute, but please give proper attribution
and copyright to the author and Torah.org. Both the author and Torah.org
reserve certain rights. Email copyrights@torah.org for full information

 
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11.06.06 (3:05 pm)   [edit]

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11.06.06 (3:03 pm)   [edit]

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A7News: AG Approves Gay Parade; Violent Protests in Jerusalem
11.06.06 (2:43 pm)   [edit]
 AG Approves Gay Parade; Violent Protests in Jerusalem
 By INN Staff

Att. Gen. Menachem Mazuz ordered Jerusalem Police Commander Ilan Franco on Sunday to issue a permit to allow the homosexhibitionist parade to march through the streets of the holy city of Jerusalem.

Senior police officials met earlier Sunday to decide whether to issue a permit allowing gay marchers to parade through the capital. Fearing life-threatening violence at the event by protestors, the police recommended to cancel the parade. Hareidi religious Jews have been holding violent demonstrations against the parade every night for the past week.

Mazuz [pictured above] rejected the police recommendation to ban the parade. "We have to make a decision," he told police. "Either we give in to threats or we deal with them. We have to exert efforts to find an equation so that it can be secured," he said. Mazuz ordered the police to work together with representatives of the Open House gay pride organization to find a way to hold the event "with a modest character."

Police Chief Moshe Karadi estimates that securing the parade will require a massive enlistment of 12,000 policemen this Friday. He says that it will weaken the polices ability to carry out its duties in other parts of the country.

The attorney general maintained the right of free expression and the right to demonstrate took precedence over the danger of violent protests at the event. He offered as a solution to the impasse a change in the parade route, out of the areas occupied by Orthodox Jewish and Muslim residents.

The matter will now go to the High Court of Justice for a final ruling on whether the city will indeed be forced to allow the event. Two petitions demanding that the parade be cancelled have been filed with the court.

Demonstrations against the parade were held every night last week, and once again Sunday evening thousands of hareidi religious men blocked the streets in the capital, hurling rocks, setting trash cans on fire and attacking police officers. Four officers and a photographer for Haaretz news service were lightly wounded in the clashes. Some 25 rioters were arrested. Police dispersed the crowds with mounted forces and water hoses.

In the Tel Aviv suburb of Bnei Brak, hareidi religious protestors tried to block traffic, but were prevented from doing so by a strong showing of the police.
 
A7News: Israeli Sheikh: Temple Mount is Entirely Islamic
11.06.06 (2:42 pm)   [edit]
1. Israeli Sheikh: Temple Mount is Entirely Islamic
 By Hillel Fendel

Responding to a plan to build a synagogue on Judaism's most sacred site, Sheikh Raad Salah warns that the entire complex is Moslem. Islam was founded 550 years after the Jewish Temple was destroyed.

Sheikh Raad Salah - head of the Islamic Movement in Israel, a Hamas supporter, and an outspoken enemy of Israel - warns that Israeli plans to build a synagogue on the Temple Mount could lead to violence and bloodshed. "The day will never come when a Moslem or an Arab will have the right to cede even one foot of the Al-Aqsa Mosque or of Jerusalem," the Sheikh's Al-Aqsa movement announced.

The Temple Mount in Jerusalem was the site of the two Jewish Holy Temples, the first of which was built by King Solomon in the year 832 BCE, close to 1,500 years before Islam was founded. For most of the next 1,000 years, Holy Temples stood on the site, until the Romans conquered the entire land and destroyed the Second Temple. Though the area came under the control of the Romans, Byzantines, Moslems, Christians, Turks, British and others over the coming centuries, Jerusalem and the Temple Mount were always the focus of Jewish religious and national yearnings and continued to be the Jews' "capital in exile." In the Six Day War of 1967, the modern state of Israel liberated the Temple Mount area, placing all of Jerusalem under Jewish control once again after a hiatus of 1,900 years.

Israel, however, never actualized its sovereignty over the holy Temple Mount site, but rather granted the Moslem Waqf nearly total control. Jews, in fact, have not been allowed to pray there ever since then-Chief IDF Rabbi Shlomo Goren led a prayer service there on the first Tisha B'Av after the liberation.

As Arutz-7 reported nearly two months ago, MK Uri Ariel (National Union) is preparing a plan for the construction of a synagogue on the southeastern corner of the Temple Mount. The plan must be approved by the Jerusalem municipality's planning committee - an unlikely eventuality - and Ariel is set to meet with rabbis and public figures on the issue later this week.

MK Ariel notes that such a building would "rectify a historic injustice," and that every Supreme Court ruling on the issue has recognized the right of every Jew to pray on the Temple Mount.

"The synagogue will not interfere with believing Moslems who wish to pray at the Al-Aksa Mosque," Ariel said. "On the contrary, this is an opportunity for the Moslem world to demonstrate and prove that it is tolerant enough."

The "Moslem world" is not jumping at said opportunity. The announcement by Sheikh Salah's organization states, "We hereby warn aloud about the existence of a Jewish national consensus that is trying to build the Holy Temple at the expense of the Al-Aqsa Mosque. We warn that similar plans were submitted to Ariel Sharon and Ehud Barak and their publication led to violence, the ramifications of which have not ended to this day."

"The timing of the publication [of this plan] is not coincidental," the Islamic Movement states, "and it jibes with the increased calls for expulsion [of Arabs], the implementation of the policy of religious persecution and national discrimination, and the giving of a green light to the construction of the Third Temple."

"We remind, for the 1,000th time, that the entire Al-Aqsa mosque, including all of its area and alleys above the ground and under it, is exclusive and absolute Moslem property, and no one else has any rights to even one grain of earth in it."

"We remind the Israeli establishment, which stands behind these plans, that the problem of Al-Aqsa and Jerusalem is not just a Palestinian problem, but a Palestinian, Arab and Islamic problem. The day the Al-Aqsa Mosque is harmed, Heaven forbid, all the Arab and Islamic nations will call to prevent this damage. Watch out! Beware of merely the thought of hurting or desecrating the mosque."

 
Daily Dose: Make Up Your Own Mind - Lack of Clarity
11.06.06 (2:32 pm)   [edit]
B"H Make Up Your Own Mind --------------------- Lack of clarity can be a blessing. If everything were spelled out -- exactly what you are supposed to do, when, how, with whom and for how long -- what room would be left for your sense of accomplishment? This is why the details of a person's mission in this world are held back from him: Out of G-d's great kindness, so that this little creature can decide on its own, and take credit for it. A Daily Dose of Wisdom from the Rebbe -words and condensation by Tzvi Freeman Cheshvan 14, 5767 * November 5, 2006
 
Daily Dose: Make Up Your Own Mind - Lack of Clarity
11.06.06 (2:32 pm)   [edit]
B"H Make Up Your Own Mind --------------------- Lack of clarity can be a blessing. If everything were spelled out -- exactly what you are supposed to do, when, how, with whom and for how long -- what room would be left for your sense of accomplishment? This is why the details of a person's mission in this world are held back from him: Out of G-d's great kindness, so that this little creature can decide on its own, and take credit for it. A Daily Dose of Wisdom from the Rebbe -words and condensation by Tzvi Freeman Cheshvan 14, 5767 * November 5, 2006
 
Lessons in Tanya: 11/05/2006
11.06.06 (2:27 pm)   [edit]
B"H Cheshvan 14, 5767 * November 5, 2006 ========================= ====== L E S S O N S I N T A N Y A ========================= ====== Today's Lesson: Iggeret HaKodesh (Middle of Epistle Twenty-Seven) -------------------- Part (b) An Elucidation of the Above [The Alter Rebbe now provides a deeper understanding of the above letter]. It is stated in the sacred Zohar that "When a tzaddik departs he is to be found in all the worlds more than during his lifetime..." Now this needs to be understood: For, granted that he is to be found increasingly in the upper worlds when he ascends there [following his passing]; but now is he found more in this world? This may be explained along the lines of [a teaching] which I received concerning the idiom of our Sages, of blessed memory, that [a departed tzaddik] "has left life to all the living." [As mentioned above, the expression is problematic: surely he has not left anyone life which was not their own. The Alter Rebbe will now explain in what sense it may truly be said that the departed tzaddik left his surviving disciples something of his own life.] As is known, the life of a tzaddik is not a fleshly life but a spiritual life, consisting of faith, awe, and love. [These he possesses not only for himself but transmits to his disciples as well. In Scripture, we find that faith, awe and love, are each termed "life".] Thus of faith it is written, [10] "And a tzaddik lives by his faith." Of awe it is written, [11] "The awe of G-d [leads] to life." And of love it is written, [30] "He who pursues tzedakah and Chesed, will find life," and Chesed signifies love, [for love is its core. Hence, when the term "life" is used to describe Chesed, it applies to love as well. To sum up: Faith in G-d, and the awe and love of Him, are thus all referred to as "life".] Now these three attributes are present in every world, up to the highest of levels, all proportionate to the levels of the worlds, one higher than the other, by way of cause and effect, as is known. [At any level, each world serves as an antecedent (a "cause") to the lesser world (the "effect") which it brings into being.] Footnotes: 10. Chavakuk 2:4. 11. Mishlei 19:23. 30. Mishlei 21:21. To listen to an audio version of today's lesson, please click one of the following links: Listen Online: http://www.chabad.org/dailyst... MP3 Download: http://www.chabad.org/dailyst... To view this lesson online with Hebrew text and formatting plus many features, please visit: http://www.chabad.org/dailyst...
 
Daiy Dose: Trickle of Delight
11.06.06 (2:25 pm)   [edit]
B"H Trickle of Delight ------------------ After 70, 80, maybe 120 years, the soul ascends to a place above called Gan Eden, a place of ecstasy as great as the soul can receive without dissolving altogether. And what is that delight that is so overwhelming? No more than a trickle of light from the pleasure G-d received from the struggle of this soul as it was below. A Daily Dose of Wisdom from the Rebbe -words and condensation by Tzvi Freeman Cheshvan 12, 5767 * November 3, 2006
 
Daily Mitzvah (Maimonides) Today's Mitzvot (Day 89 of 339) Negative Mitzvot 340 thru 345
11.06.06 (2:24 pm)   [edit]
B"H Cheshvan 13, 5767 * November 4, 2006 ========================= ========================= D A I L Y M I T Z V A H (M A I M O N I D E S ) ========================= ========================= Today's Mitzvot (Day 89 of 339): Negative Mitzvot 340, 341, 342, 343, 344, 345 ------------------------- ------------------------- --- Negative Mitzvah 340: Prohibition against marriage with one's father's sister -Leviticus 18:12 "Do not act immodestly with your father's sister" It is forbidden to take your father's sister (your aunt on your father's side) as a wife. ------------------------- ------------------------- --- Negative Mitzvah 341: Prohibition against marriage with one's mother's sister -Leviticus 18:13 "Do not act immodestly with your mother's sister" It is forbidden to take your mother's sister (your aunt on your mother's side) as a wife. ------------------------- ------------------------- -- Negative Mitzvah 342: Prohibition against marriage with one's uncle's wife -Leviticus 18:15 "She is your aunt; do not act immodestly with her" It is forbidden to act immodestly with your uncle's wife (your aunt because she married your uncle). ------------------------- ------------------------- --- Negative Mitzvah 343: Prohibition against marriage with one's daughter-in-law -Leviticus 18:15 "Do not act immodestly with your daughter-in-law" It is forbidden to act immodestly with your son's wife (who is your daughter-in-law). ------------------------- ------------------------- --------------- Negative Mitzvah 344: Prohibition against marriage with one's sister-in-law -Leviticus 18:16 Do not act immodestly with your sister-in-law" It is forbidden to act immodestly with your brother's wife. ------------------------- ------------------------- --------------- Negative Mitzvah 345: Prohibition against marriage with two sisters -Leviticus 18:18 "Do not marry a woman and then take her sister as a wife" It is forbidden to take a woman as a wife when you are already married to her sister.
 
Daily Dose: Who Is Doing What?
11.06.06 (2:20 pm)   [edit]
B"H I find this article so true of people if only they'd see how to do what's so easy! Who is Doing What? ------------------ G-d wanted a being, a somebody, not a puppet. A creature that would decide, "This is how it should be done, using such-and-such and in such a way with such a feeling -- this is what my Creator wants from me." The score is handed to us, but the music comes from our own souls. A Daily Dose of Wisdom from the Rebbe -words and condensation by Tzvi Freeman Cheshvan 15, 5767 * November 6, 2006
 
Confirmation Code: GFVXBXN12189093
11.03.06 (5:30 pm)   [edit]
Confirmation Code: GFVXBXN12189093
 
11.03.06 (2:31 am)   [edit]
www.RabbiWein.com Jerusalem Post 10 Heshvan 5767 / 03 November 2006 http://rabbiwein.com/modules.... MELODIES AND PRAYERS http://www.rabbiwein.com/modu... On Saturday night I was listening to one of the motzei shabat programs on Israel radio while waiting for some inspiration to write my weekly article on a Jewish topic. The program featured prayers, hymns and melodies sung by a young Sephardic chazzan. The young man had a beautiful lyric tenor voice but the melodies that he sang were certainly strange to my Ashkenazic ears. The music was exotic sounding, distinctly Middle Eastern in tone and pitch and in a strange way, very provocative and unsettling. I then wondered whether this music and melodies, put to the words of Psalms and our traditional prayers, was perhaps more authentic than the melodies that I am accustomed to hearing being sung in our synagogue. Perhaps the songs of the Levites in the Temple long ago were more closely allied with the Sephardic type prayer music of today than with the Ashkenazic tunes that are routinely sung in Ashkenazic synagogue prayer services. And I was then struck by a heretical thought - does it make a difference which tune or melody is allegedly more authentic? Who can say? Music and melody has certainly evolved over the past millennia so that there is probably no really authentic melodies and music from the Temple still extant amongst us. There is an opinion that I heard taught in the name of a great sage of the sixteenth century that the haunting melody used by Ashkenazim for the Kol Nidrei prayer as well as the lilting tune used for the kaddish on the High Holy Days are vestiges of melodies of the Levites in the Temple. But as I mentioned, there can be no proofs regarding this matter any longer. The evolution of synagogue music is readily visible in our very own times. Fifty years ago there were no "Carlebach" melodies sung in the Ashkenazic synagogues. Today these melodies are sung regularly in all Ashkenazic synagogues the world over. The melodies of the current popular singers of Jewish music - Chasidic, yeshivish, even pop music and Israeli songs - are also part of the melodic liturgy of Ashkenazic synagogues. In the Sephardic world as well, new melodies, though similar in tone, pitch and style to the traditional ones, have also entered into the services in some Sephardic synagogues. A great deal of this change is due to the influence of the dramatic change in popular music in the non-Jewish world over the past half century. The "golden oldies" aren't so golden any longer. Thus to a generation whose ears have been trained to hear the current types of music and melodies, the synagogue service to be meaningful has also had to adapt and change its musical component. It is no secret that synagogues that are sparsely attended on most Shabatot are filled to overflowing on a "Carlebach Shabat." Demand influences supply and this is true even when synagogue liturgical music is concerned. And there is no doubt that melody and musical tone and atmosphere enhance the synagogue prayer service and encourage the participation of all those in the synagogue in the fervent recitation of the prayer service itself. This phenomenon of new music entering the liturgical services of Israel is not a new one restricted to our times. Rather, it has a long and continuing history. Many of the more popular and traditional Chasidic melodies sung in the courts of the various Chasidic groups during prayer services are melodies borrowed - some adapted and some taken whole cloth - from Napoleon's French army, Russian, Polish, Romanian and Hungarian peasant songs and other varied sources of Eastern European non-Jewish origin. Becoming part of the liturgical treasure of Jewish prayer has now sanctified these melodies. It has become such a fixture of Jewish prayer service to include these melodies that many a Chasidic youngster, upon somehow hearing the original non-Jewish song, is convinced that they must somehow have borrowed it from us. Once at a concert when the orchestra was playing The Moldau from which the melody of Hatikvah was taken, I heard a young Israeli say to his friend; "Look they took that melody from our anthem!" It seems that music is also fungible and once the melody is out there then anyone can adapt it to one's own particular needs and purposes. The task of the Jewish people in the world is to take the mundane and elevate it spiritually and to convert the seemingly profane into holy vessels. Our synagogue melodies and music stand as testimony to this effort of ours over the ages. WeeklyParsha 10 Heshvan 5767 / 03 November 2006 http://rabbiwein.com/modules.... LECH LECHA http://www.rabbiwein.com/modu... Our father Avraham is a wanderer. All of his life he moves from place to place driven by his inner voice to spread the message of the one God in the world and other times by Divine command itself. In this as in all other matters he is the harbinger of the wanderings of his children throughout the ages. The Jewish people are a people of wanderers, moving restlessly from one country and continent to another. There have been numerous reasons given to this Jewish restlessness. The most obvious one is the attempt to escape poverty and persecution and find a better life for one's self and family. However there have been spiritual reasons also advanced for this phenomenon of constant movement. One is in order to acquire righteous converts from the souls of non-Jews who really wished to accept the Torah when offered to the world before Sinai but whose voices were drowned out in the noise of the general "no" of their fellows. A more kabbalistic reason was offered for the Jewish wanderings. It stated that there are scattered throughout the world holy "sparks" - nitzozot - that are enclosed in imprisoning "husks" - klipot - and that those "sparks" can only be released through the positive and holy behavior of Jews who are then physically present there. Another explanation advanced for the scattering and wandering of the Jewish people is that this is somehow a guarantee of Jewish survival. It allows Jews to escape from annihilation in certain areas of the world by moving somewhere else. Undoubtedly all of these reasons have validity to them. However, the bottom line to all of this is that Jews follow in the footsteps of our father Avraham and are constantly mobile and on the move. Again like our father Avraham, Jews have had a profound influence on all areas of the world where they have lived. Avraham, a lonely, single, unique individual, single-handedly changed the course of human civilization. The prophet Yeshayahu described Avraham as being one of a kind. Well, that description fits all of Israel as well. A small, persecuted, unique people, Jews have contributed to all facets of human civilization in a grossly disproportionate manner. This is in fulfillment of God's promise to Avraham in this week's parsha that "through you all of the families of the world will be blessed." Perhaps it is the very wanderings and restlessness of Jews that has contributed to this unnatural outpouring of talent and contribution to all of human society. A sedentary people rarely look for new adventures or inventions. It is usually very self-satisfied with what it already has. Immigrant-built nations like the United States and Israel have pushed the envelope of technology and creativity forward more than the sedate and established powers of the Old World. The common wisdom in life is "If it is not broken, then why fix it?" The Jewish people, always striving for perfection and utopian achievement, constantly view the world and society as still somehow broken and therefore in need of fixing. If we no longer wander geographically now that we are home in Israel, we still wander in our souls and minds in search of greater perfection and spirituality. We cannot help but to do so. It is in the genes that our father Avraham transmitted to us. Shabat shalom. Rabbi Berel Wein Take Advantage of a $5.00 Gift Certificate at Rabbiwein.com Enter Code "TORGCERT" at Checkout. Not valid on sale items. "WEIN" TO GO... MP3 DOWNLOADS NOW AVAILABLE AT RABBIWEIN.COM http://rabbiwein.com/catalog DON'T KNOW WHAT TO BUY??? CALL 800-499-WEIN to order your GIFT CERTIFICATES http://www.jewishdestinystore... THIS WEEKS FEATURED SERIES Rambam/The Story of Maimonides - DVD Official Film of the "Maimonides 800th Anniversary Festival" - Tiberias, Israel. Exquisitely illustrated/animated dramatic film Rambam was born in Cordova, Spain, early in the 12th century. Facing the terror of the fanatic Muslim Almohads, he and his family fled Cordova. For seven years they lived in the mountains and caves of Spain. During that time, his remarkable Torah and Talmudic knowledge increased. His love of Torah combined with his avid study of healing and natural medicine, the sciences, mathematics, astronomy - as well as the works of the classical philosophers, began to shape the destiny of his life. Rambam was a holistic healer of body and soul. In an age of ignorance, he was a shining light of compassion and commitment towards his fellow human beings. Voices of: Leonard Nimoy / Rambam Armand Assante / Inkman Directed by Ashley Lazarus Written by Robert J. Avrech Music Composed by Yehuda Jordan Kaplan Illustrated & Animated by Disk-In Studio, Israel Running time: 68 Minutes http://www.jewishdestinystore... RAMBAM&variation=&aitem=5 &mitem=5 Rabbi Wein speaks Friday mornings 10:30am at Beit Knesset Hanassi 24 Ussishkin Jerusalem. The topic is Rav Zadok on the Parsha (Weekly Torah Reading). For more info call 0528-339-560. Click Here for Specials! http://www.jewishdestinystore... Click Here for Overstocks! http://www.jewishdestinystore... Click Here for Best Sellers! http://www.jewishdestinystore... More articles on http://www.RabbiWein.com Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.
 
Lekh Lekha Lucky Man
11.03.06 (2:23 am)   [edit]
LEKH LEKHA Lucky Man "And He said to him, "so shall be your offspring" Beresheet 15:9 Hash-em appeared to Abram and told him to leave his tent and go out into the night. Abram complied and was lifted above the stars. Hash-em then promised him, "So will be your offspring - the Jewish people will be like the stars". Abram objected. "You have promised me great blessings - a great nation -the land of Israel - and the Torah. But I have checked my astrology and see that I am not destined to have any children at all. What good are the generous blessings if my servant will inherit me?" Hash-em replied: "Leave your astrology. You are not subject to the natural laws. You will have all that I promise." The Talmud says: "There is no luck where Israel is concerned". Some may see this as a curse but in truth it is a blessing. The great sage Shemuel was sitting with a Gentile astrologer named Ablat. They saw a group of men walking to the fields to work. "That man will be bitten by a poisonous snake and die today", Ablat predicted with brazen confidence. "If he is a Jew", Shemuel responded, "He will see no harm." At the end of the day the entire group returned home safely. Ablat became very upset and left the scene in his anger. Shemuel, on the other hand, calmly approached the survivor and asked, "What good deed did you do today?" "Nothing special", was the modest reply. "Cannot be", said Shemuel, "something you did saved your life from a poisonous snake. Can't you think of anything?" "Well", said the farmhand, 'We go to the fields every day and we pool our lunches so that no one goes hungry. One person collects from each worker and then he redistributes equal portions to all. We have one rule. To get a share you must contribute to the pot. Today, I realized that one worker had nothing to give. I made believe that he handed me some food but I really took from my own and put it in the pot as if it were his. Then when I went around giving out lunch he got an equal share with everyone." "Sedakah - your charitable act - saved you from death", exclaimed the Sage. He opened the man's knapsack and there was a dead snake inside. What the Gemara means is that although Hash-em has chosen to allow the stars positions to influence human life - that is - astrology really works - He has made it so that a Jew THROUGH GOOD DEEDS can influence and change his luck. The is no luck for Israel means there is no fixed future that one cannot change for the better through good deeds like charity and kindness. May we all take this lesson to heart. May Hash-em smile when He sees us treating each other kindly and cancel all bad decrees and turn them to good - Amen Shabbat Shalom Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Project Genesis - Torah.org is a recognized charity and depends upon your support. Please help us by visiting http://torah.org/support/ for information on class dedications, memorials, annual giving and more. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.
 
Is it proper to refer to Rabbis as colleagues
11.03.06 (2:16 am)   [edit]
Description: Is It Proper To Refer To Rabbis As Colleagues A man once entered a Beit Midrash and inquired of a student as to the whereabouts of his Rabbi. The student replied, "He went to a Berit Mila with his colleagues." The visitor then asked the student to identify these colleagues, and it turned out that these "colleagues" were actually the Rabbis of that student's Rabbi. The student had referred to them as his Rabbi's "colleagues" out of respect for his Rabbi, but the visitor berated the student for speaking disrespectfully about his Rabbi's Rabbis. The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), in his work "Torah Li'Shma," addresses the question of whether the student had indeed infringed upon the Rabbis' honor by speaking of them as his Rabbi's "colleagues." He proves that this is permissible from an incident recorded in Masechet Beitza (5). Rabbi Eliezer mentioned a certain Halacha to his students, and they responded, "Your colleagues have already repealed this Halacha." The Gemara clarifies that it was Rabban Yochanan Ben Zakai who had overruled the Halacha in question. We know from other sources that Rabban Yochanan Ben Zakai was Rabbi Eliezer's mentor, and yet Rabbi Eliezer's students referred to him as Rabbi Eliezer's "colleague" out of respect for their Rabbi. Thus, the Ben Ish Chai concludes, it is permissible for a student to refer to his Rabbi's Rabbi as his "colleague" as an expression of respect. * * * * * * * * * * * * * * * * * * * * Audio Length: 2:38 Minutes Click to Listen to it now: http://www.DailyHalacha.com/P... Click to Download as Mp3: http://www.DailyHalacha.com/H... Size: 620 KB Click to Download as Wma: http://www.DailyHalacha.com/H... Size: 952 KB
 
Weekly Parshah: Lech Lecha
11.03.06 (2:14 am)   [edit]
UNIVERSAL TORAH: LECH LECHA By Rabbi Avraham Greenbaum Torah Reading: Gen. 12.1-17.27. Haftara Isaiah 40.27-41.16. No spiritual seeker can fail to be thrilled by the challenge in G-d's words to Abraham with which this parshah begins: "Go to YOUR SELF.". G-d's challenge to Abraham is His challenge to every one of us: to go on the journey of destiny in search of the ultimate Source of the self and the soul. For G-d is the source and goal of all things. All Abraham's descendants, the Children of Israel, and all the proselytes who have taken shelter under the wings of the Shechinah (Divine Presence) are justly proud of the founder of our faith and our nation. Abraham, "father of a multitude of nations", is revered not only in Judaism but also in Christianity and Islam, and evidence of his imprint on the culture and collective consciousness of mankind may be found in the religions of places as far afield as India, Japan and South America. The Torah teaches us about the attributes of G-d by telling us stories of the outstanding Tzaddikim of all time, who emulated His ways. Study of the parshiyos recounting the lives of the founding fathers and mothers helps us attach ourselves to the very roots of our souls and to inculcate in ourselves the qualities through which we can come to know G-d. The Torah dwells more on the story of Abraham than of any of the earlier Tzaddikim (such as Adam and Noah) because the qualities embodied in Abraham, and particularly his CHESSED (expansive loving kindness) are the very key to finding G-d. An originator and creative genius unique in human history, Abraham entered the world in the year 1948 after the creation (1812 B.C.E.), following twenty generations in which mankind had degenerated further and further into decadence. The Children of Adam had strayed far from the glorious role of benevolent kingship envisaged for Adam as ruler over creation and from Noah's New World vision of harmony among his three sons, each in their proper place. The world had fallen under the violent tyranny of Nimrod, son of Kush, firstborn of Ham. Ham was supposed to be the slave ministering to his brothers Shem and Yapheth. But the slave had rebelled: Nimrod had "stolen Adam's clothes" for himself, and was making himself into a world ruler who was determined to impose idolatry by force. The popular image of Abraham as a placid, smiling white-haired Sheik amidst his tents and camels belies much of his very essence. From earliest childhood and throughout his life, Abraham was a revolutionary and a rebel against the complex, sophisticated yet often barbaric culture of the ancient Assyrians, Babylonians, Egyptians and Canaanites among whom he traveled extensively. Priests, mathematicians, astronomers, logicians and philosophers were to be found in plenty, but none of them could satisfy Abraham's unquenchable passion to discover the mystery of G-d's unity. The Midrash states that, without a teacher, Abraham's own kidneys flowed with inspiration and understanding, bringing him to supreme heights of attachment to the ultimate powers of creation. Abraham was willing to sacrifice his very life to sanctify the Name of G-d. His methods and teachings are inscribed in his Sefer Yetzirah (Book of Creation), the earliest known text of the Kabbalah. * * * The rectification of slavery Abraham was unable to keep G-d for himself: he had to give Him to the whole world. By the time we meet Abraham when our parshah of LECH LECHA opens, he is already 75 years old. By the time he received G-d's prophesy to go on his journey of destiny -- which was to bring him eventually to the spot where Adam was formed, the place of the future House of Prayer for all the Nations -- Abraham was already well established. He was travelling with his wife, his orphaned nephew, their possessions, and a company of "souls they had made" during their sojourn in Haran. Who were these souls? Rabbi Nachman of Breslov tells us that when Abraham would come to a town, he would stand up in the town square and start calling everyone to come and listen to him. He would ask them what was the point of squandering their lives on the pursuit of worldly vanity, telling them to think about the purpose of life in this world -- to find G-d. Abraham set the young people on fire with his revolutionary ideas, and they would come running after him. The Midrash states that Abraham's chief slave, Eliezer, was none other than the son of Nimrod, who had cast Abraham into the fiery furnace in Ur Kasdim. When Abraham escaped, Eliezer was so overwhelmed by the miracle that he abandoned his defeated father and became Abraham's slave and chief convert. Another prominent figure who was willing to become Abraham's slave for the sake of having a connection with this charismatic man was Hagar, daughter of Pharaoh. Both Eliezer and Hagar were descended from Ham, the son of Noah, who aroused his father's ire when he saw his nakedness and was cursed to be slave to his brothers. Abraham's journey to the land of Canaan (Ham's son) was in fulfilment of Noah's blessing to Shem that G-d would "dwell in the tents of Shem", who would be served by Canaan. The Canaanite slave had rebelled: the Canaanites were occupying the land destined for the descendants of Shem. Abraham's mission was to return to the source -- the land from whose earth Adam's body was formed -- and to settle in the Land of Canaan. The society that Abraham's descendants were to build there was to be one in which the concept of slavery was to be transmuted. The details of the Covenant of Sinai begin with the laws regulating slavery (Exodus ch. 21). In the power-crazy world of Nimrod, the slave was the lowest of the low, one held captive in the physical power of others. Historically, slaves have been subjected to every kind of abuse, physical and psychological. In contrast, the Siniatic Covenant gives the slave his dignity. Even the Canaanite slave must keep many of the commandments, including circumcision (as we find at the end of our parshah.) In due course the Canaanite slave may even be freed and become a member of the assembly of the Children of Israel. Abraham rectified the concept of slavery by turning it into a way of understanding our relationship with G-d. Abraham was the first to call himself "Your servant" (Gen. 18:3). In his humility, Abraham knew that before G-d he was but "dust and ashes". Adam was created to be free and to rule the world, but he abused his freedom and fell slave to his lusts. Man pays the price of his sins by serving -- man has to work. Those who are slaves to other men may pay a bitter price for their sins, but those who are willing to serve G-d become free. The more they serve G-d, the more they are freed from servitude to the cycle of lust, sin and degradation. Through serving G-d, man reaches his greatest heights -- and once again he becomes His beloved son. By the time we meet Abraham in our parshah, he was already the epitome of humility, and he was therefore capable of becoming a master. Abraham rectified the concept of slavery by having slaves like Eliezer and Hagar, who were capable of serving their master in his mission of bringing G-d to all the world. In this way the power of Ham becomes harnessed in the service of the G-d of Shem. In order to completely rectify the concept of slavery, Abraham's own descendants, the Children of Israel, also had to descend to the level of slaves in Egypt until they were freed by G-d in order to serve Him (see in our parshah Genesis 15:13-14). Very shortly after Abraham entered Canaan, famine forced him to go down to Egypt in the archetypal pattern of descent and ascent that would be repeated by his descendants. Egypt was the land of Ham's second son, and accordingly it was a place of rampant immorality, as exemplified in the story of the capture of Sarah by Pharaoh's officers. Things were only set right again when Sarah was released and Pharaoh's daughter Hagar became her maidservant. * * * Conflict and conflict management Abraham was childless, and it flew in the face of nature that an old man like him could have children. Yet his mission in Canaan was to take possession of the land that was occupied by the descendants of Ham, who had been cursed, and to settle it with his own descendants, the Children of Shem, who had been blessed. Having no children of his own, Abraham had taken in his orphaned nephew Lot. As the man of CHESSED -- kindness -- Abraham displays his love of peace in his dealings with his nephew Lot, as when he suggests that since they are both expanding, they should avoid conflict by going their separate ways. However, Abraham's love of peace does not prevent him from going to war when the necessity arises, as when Lot was captured by the Four Kings and Abraham went out in hot pursuit. In geopolitical terms, the war of the Four Kings against the Five (Genesis ch. 14) was a war for control over the blessed strip of land on the East Coast of the Mediterranean that is G-d's chosen, Promised Land. "Amraphel King of Shin'ar" is Nimrod -- Ham's grandson and Abraham's implacable adversary. Ham is fighting Shem. What spurs Abraham into action is the capture of Lot -- a mortal threat to Lot's destined progeny, including Ruth the Moabite, grandmother of Mashiach. Abraham rouses his followers -- those he has educated -- namely Eliezer, Nimrod's own son, the rectified slave (Genesis 14:14, see Rashi there), and miraculously rescues Lot. In this way Noah's prophesy is fulfilled and Eliezer, the descendant of Ham, serves Abraham, descendant of Shem, in helping pave the way to Mashiach. * * * Hagar and Yishmael In many places in the story of Abraham, he is depicted as praying to G-d -- because prayer is one of the main pillars in the path of service of G-d which Abraham established. The simple, direct language of Abraham's prayers are a lesson for all, Israelites and gentiles alike, in how to approach G-d with words. Faith in the power of prayer is the message of the name that Hagar gave to Abraham's son, Yishmael -- "G-d will hear". Yishmael's service is the service of prayer. It is an historical fact that Yishmael and his descendants brought knowledge of the G-d of Abraham and the service of prayer to many parts of the world, including many of the Children of Ham. As noted earlier, Hagar herself was a descendant of Ham. In this way, the families of the earth are being prepared for the House of Prayer for All Nations, when "Yapheth will dwell in the tents of Shem and Canaan will be servant to them". * * * The Covenant ".which G-d created to DO" (Genesis 2:3): Man was created incomplete in order that he should acquire merit through DOING, serving G-d by completing and perfecting himself. The form of the male ADAM is incomplete as long as the crown of the organ of creation remains covered by the impure ORLAH, the foreskin, a pleasure-center that keeps those from whom it has not been removed uncontrollably attached to the material. The genitals are vital to the whole body and whole person (cf. Deut. 25:12) and the presence of the ORLAH influences the person's mind and outlook, preventing him from becoming being perfectly attached to G-d. It is said that Abraham agonized long when he began to understand that circumcision was to be the sign of his bond to G-d and the mark of his slave-like attachment to the Master of the Universe. Abraham feared that by cutting his flesh in this way, he would be setting himself apart from the rest of humanity, making it more difficult to bring them to the knowledge of the True G-d. In the end, however, Abraham accepted G-d's commandment, because the purity which the circumcision bestowed upon him him enabled him to serve as Priest of all mankind in bringing man to G-d. The sign of G-d's Covenant with Abraham is inscribed upon the very organ with which we procreate, signifying that the foundation of the Covenant is that we submit our powers of procreation to G-d's service. The commandment of circumcision is not one of the universal commandments of the Torah, but rather the exclusive mark and sign of the Children of Israel. The descendants of Yishmael consider themselves bound by the commandment of circumcision, but they do not perform the P'RIYAH (peeling of the membrane) as practiced by the descendants of Jacob. Christianity presents itself as a "new stage" in the revelation that began with Abraham, in which the original covenant or "old testament" with Abraham and his biological descendants, marked by the circumcision, was "superseded" by a "new covenant" or "new testament" with all humanity which did not require circumcision. It was the abandonment of circumcision that put the seal on Christianity's break with the Torah of Moses, which states that "an uncircumcised male who will not circumcise the flesh of his forskin, that soul will be cut off from her people, he has broken My covenant" (Genesis 17:14). Nothing can change these words, for "G-d is not a man that He should lie or the son of man that He should change His mind. He spoke -- will He not do it? He pronounced -- will He not fulfill it?" (Numbers 23:19). "For I am G-d, I have not changed." (Malachi 3:6). "Go and let us ascend to the Mountain of G-d, to the House of the G-d of Jacob." (Isaiah 2:3).
 
Is a Person Required to Stand During Chazara (Repetition of the Amidah)
11.03.06 (12:36 am)   [edit]
The Rabbi Jacob S. Kassin Memorial Halacha Series Authored by Rabbi Eli J. Mansour (10/24/2006) * * * * * * * * * * * * * * * * * * * * Dedicated Today In Honor Of My dear parents David and Emily Farhi by Their son Nissim Farhi "May you see nachat from all your children and grandchildren." To dedicate Daily Halacha for a day please click here. Thank you. http://www.dailyhalacha.com/s... * * * * * * * * * * * * * * * * * * * * Description: Is A Person Required To Stand During Chazara (Repetition of the Amidah) Is one required to stand during the Chazan's repetition of the Amida? The Rama (Rabbi Moshe Isserles, Poland, 1525-1572), in his glosses to the Shulchan Aruch (124:4), cites the position of the Sefer Ha'minhagim requiring that one stand during the repetition of the Amida. This is the view as well of Rabbi Yitzchak Abuhav (Spain-Israel, 1433-1493), in his work Menorat Ha'ma'or (3:111; listen to audio for precise citation). Some writers claimed that the Rambam (Rabbi Moshe Ben Maimon, Spain-North Africa, 1135-1204) held this opinion, too, as he writes (Hilchot Tefila 9:3), "Everyone stands and listens to the repetition of the Shali'ach Tzibur." However, Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi (vol. 2, Orach Chayim, 2), refutes this claim, arguing that the word "Omedim" (literally, "standing") can also be used in reference to silence, in which case the Rambam here speaks not of standing during the repetition, but rather of remaining silent. Furthermore, had the Rambam held that one must stand during the repetition, the Rama would have cited the Rambam as the source for his ruling, rather than citing the Sefer Ha'minhagim. Conversely, Rabbi Yaakov Chagiz (1620-1674), in his work Halchot Ketanot, suggests proving that one may sit during the repetition of the Amida from the Gemara's comment (in Masechet Yoma 87b) that Shemuel would rise for the recitation of Viduy (confessional) during the Yom Kippur prayer service. If Shemuel had to rise for the Viduy, then he must have been sitting during the repetition of the Amida, thus proving that one need not stand during the repetition. Others, however, refuted this proof, arguing that Shemuel perhaps sat specifically on Yom Kippur because he felt weak and frail as a result of fasting. As for the final Halacha, Chacham David Yosef, in his work Halacha Berura (vol. 6, p. 271), writes that those who have the practice to stand for the repetition should continue this practice, as it is rooted in several Halachic sources. He adds, however, that somebody who feels ill or frail may be lenient and sit during the repetition even if he normally follows the practice to stand. Those who follow the practice to sit during the repetition have authorities on whom to rely and may continue doing so, and this is, indeed, the custom among most Sepharadim. However, a person who prays in a congregation where the practice is to stand during the Amida should abide by the local custom and stand, even if his personal practice is to sit. In the converse situation, one may stand during the repetition in a congregation where the custom is to sit. * * * * * * * * * * * * * * * * * * * * Audio Length: 4:31 Minutes Click to Listen to it now: http://www.DailyHalacha.com/P... Click to Download as Mp3: http://www.DailyHalacha.com/H... Size: 1.04 MB Click to Download as Wma: http://www.DailyHalacha.com/H... Size: 1.06 MB
 
11.03.06 (12:27 am)   [edit]
B"H Cheshvan 12, 5767 * November 3, 2006 ========================= ======== T O D A Y I N J U D A I S M ========================= ======== * Laws * Customs * Jewish History * Daily Quote * Daily Study * Today is: Friday, Cheshvan 12, 5767 =========== Daily Quote =========== There was once a person who was traveling from place to place and he saw a palace in flames. Said he: "Can it be that there is no master to this palace?" So the owner of the palace looked out to him and said to him: "I am the master of the Palace." By the same token, because Abraham would go around saying, "Can it be that the world has no master?" G-d looked out and said: "I am the owner, the master of the world" - Midrash Rabbah =========== Daily Study =========== Chitas and Rambam for today: Chumash: Lech-Lecha, 6th Portion Bereishit 15:7-17:6 with Rashi . English Text: http://www.chabad.org/parshah... Tehillim: Chapters 66 - 68 . Hebrew text: http://www.chabad.org/dailyst... . English text: http://www.chabad.org/dailyst... Tanya: Iggeret HaKodesh, beginning of Epistle 27 . Lesson in Tanya: http://www.chabad.org/dailyst... . Tanya Audio Class: http://www.chabad.org/dailyst... Rambam: . Sefer Hamitzvos: http://www.chabad.org/dailyst... . 1 Chapter: Tzitzit Chap. 1 http://www.chabad.org/dailyst... . 3 Chapters: Issurey Bi'ah Chap. 3, 4, 5 http://www.chabad.org/dailyst... Hayom Yom: . English Text: http://www.chabad.org/dailyst... Check out our other Calendar Tools: Candle Lighting anywhere: http://www.chabad.org/article... Zmanim - Halachic Times: http://www.chabad.org/article... Jewish/Civil Date Converter: http://www.chabad.org/article... Jewish Birthday Calculator: http://www.chabad.org/article... Bar/Bat Mitzvah Calculator: http://www.chabad.org/article... Yahrtzeit Calculator: http://www.chabad.org/article... Copyright © Chabad.org, 2006 For more Torah study and inspiring articles, please visit: http://www.chabad.org/magazin... ** Enjoyed this email? Please help us continue sharing the study of Torah and Jewish traditions: Dedicate or sponsor an email to mark your special occasion! Please click here: http://www.chabad.org/dedicat... Please click here to make a donation to Chabad.org: http://www.chabad.org/donate
 
11.03.06 (12:25 am)   [edit]
B"H Cheshvan 12, 5767 * November 3, 2006 ======================= "T O D A Y ' S D A Y" ======================= Wednesday, Cheshvan 12 5704 Torah lessons: Chumash: Vayeira, Revi'i with Rashi. Tehillim: 66-68. Tanya: And this is (p. 565)...to the blessing. (p. 567). One of the Alter Rebbe's early teachings, then called Verter (1) (lit. "words," short sayings): "Sh'ma Yisrael (2) - a Jew (3) senses (4) that Havayeh (5) Elokeinu - our strength and life (6) is beyond nature, (7) and Havayeh Echad - Havayeh is One. Footnotes: 1. See Sivan 15. 2. Lit. "Hear, O Israel." 3. From the word Yisrael, one of Israel. 4. From Sh'ma, "hear," "listen," or "comprehend"; hence, "senses." 5. See Tishrei 3 and footnotes. 6. Or "vitality," "life-force." 7 Havayeh, G-d transcendent, above nature, is Elokeinu, "our G-d" - our strength and life. Viz. Tishrei 3. Compiled and arranged by the Lubavitcher Rebbe in 5703 (1943) from the talks and letters of the Previous Lubavitcher Rebbe. Note: day of week and Torah lessons indicated are from 5703 (1943). For a glossary of terms used in "Today's Day" please click here: http://chabad.org/article.asp...
 
Daily Mitzvah (Maimonides): Todays Mitvot (Day 88 of 339)
11.03.06 (12:24 am)   [edit]
B"H Cheshvan 12, 5767 * November 3, 2006 ========================= ========================= D A I L Y M I T Z V A H (M A I M O N I D E S ) ========================= ========================= Today's Mitzvot (Day 88 of 339): Negative Mitzvot 336, 335, 337, 338, 339 ------------------------- ------------------------- ------------------- Negative Mitzvah 336: Prohibition against marriage with one's daughter It is forbidden to take your daughter as a wife. (This Negative Mitzvah is not explicitly mentioned in the Torah because it is considered to be self-understood. If you are not allowed to marry your granddaughter, then, of course, you will not be allowed to marry your daughter.) ------------------------- ------------------------- ---------------- Negative Mitzvah 335: Prohibition against marriage with one's daughter's daughter -Leviticus 18:10 "Do not act immodestly with your granddaughter" It is forbidden to take your daughter's daughter as a wife (Your granddaughter born to your daughter and her husband). ------------------------- ------------------------- ---------------- Negative Mitzvah 337: Prohibition against marriage with a woman and her daughter -Leviticus 18:17 "Do not act immodestly with a woman and her daughter" It is forbidden to take both a woman and her daughter as wives. ------------------------- ------------------------- --------------- Negative Mitzvah 338: Prohibition against marriage with a woman and her son's daughter -Leviticus 18:17 "You may not take her son's daughter" It is forbidden to take a woman as a wife when you are already married to her father's mother (her paternal grandmother). The opposite is also true. It is forbidden to take your wife's father's mother as a wife. ------------------------- ------------------------- -------------- Negative Mitzvah 339: Prohibition against marriage with a woman and her daughter's daughter -Leviticus 18:17 "You may not take her daughter's daughter" It is forbidden to take a woman as a wife when you are already married to her mother's mother (her maternal grandmother). The opposite is also true. It is forbidden to take your wife's mother's mother as a wife. You always ask them. You think about asking them. You've searched for the answers. Finally, get some closure on topics that have nagged you for years. Each week we tackle a question, and the answer may be the one you've been looking for all this time. Subscribe to the latest email list, "Question of the Week"! Click here to subscribe: http://www.chabad.org/autosub...,263637,78
 


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