Torah Club

A Simple Noahide

2010-05-27T20:13:00.000-07:00

This is something I learnt during my die-trying seeking for conversion to Judaism. There is a beauty in Judaism that it does not require you to be Jewish in living a righteous life. Indeed you are always encouraged to be what your Designer wants you to be. Every single human has his or her own purpose in this world. You can reach your full capacity of being good, either you're an Americans, Chinese, Indonesians or Botswanians.

Judaism believe humanity as the son of Noah, who survived the flood catastrophy, are together bound into certain universal codes which serves as the guidance to living righteously, and eventually being saved and inherits the next world (or you may call it heaven or paradise). That is the origin of the term 'Noahides'. Some people never exercise a full conversion to Judaism and opt to be a Noahide.

The Noahidism itself is not a religion per se, it acts more like moral codes that universally bounds us, humanity, no matter what religion we adhere to. These universal codes teach that whatever beliefs you hold to, you can sit down together and agree on these seven basic things: to acknowledge one God as a single God alone and only (my emphasis on monotheism), to respect God, to respect your fellow human being, to respect the properties of others, to respect the sanctification of marriage, to treat every living creatures wisely, and to establish the court of justice. Theoritically you can remain and keep practising your faith while agreeing on these universal codes, however practically you may need to adjust certain aspects of your beliefs, like for example, the idea that no one saves unless believing in the way you do.

Among the existing religions today, Islam and Unitarian Christianity are the most compatible to Noahides. Christians in general might stumble on how they comprehend Trinity. Other religion like Hinduism is somewhat problematic that some people think it is one form of paganism that survives to this date. But this religion may have twice encyclopedic morality laws than yours. While it believes in pantheon of gods, Hinduism acknowledge the idea of one single utmost spiritual Being, although it is abstract and impersonificated. Another Eastern religion that may be problematic is Buddhism. It really does not have near equivalency of how we usually define God. In Buddhism you have Nirvana, the highest reality, but you don't have God. Alternatively, you now have The Buddha, the master, the enlightened one, but after all he's not the God himself. As I am not the expert of this area, I will leave this alone. People interested in Noahides should learn it from Torah scholars, the rabbis, who keep this teaching alive for thousands years.

My journey in seeking conversion seem having ended. I may have hard times explaining people, especially to my children about my religion. But overall, I am happy being a Noahide, keeping a good faith, in the way my Designer wants me to be, that is, being good.

Ari Ben Noah

The fifth volumes of the Shulkhan Arukh

2009-11-15T04:54:00.000-08:00

The legal code known as Shulkhan Arukh, compiled by the great Sephardic rabbi Joseph Karo in the mid-1500s, is still the standard legal code of Judaism. When rabbis, particularly if they are Orthodox, are asked to rule on a question of Jewish law, the first volume they consult generally is the Shulkhan Arukh.

The Shulkhan Arukh is divided into four volumes: Orakh Hayyim, Yoreh Deah, Even Hazer, and Khoshen Mishpat.

A popular Jewish folktale tells of a young student who came to a prominent rabbi to be tested for ordination. The rabbi's first question was "Name the five volumes of the Shulkhan Arukh."

The student, thinking that the rabbi had made a slip of the tongue, named the four volumes, but the rabbi asked him to name the fifth.

"There is o fifth volume." the student said.

"There is indeed," the rabbi said. "Common sense is the fifth volume, and if you don't have it, all your rulings will be of no use, even if you know the other four volumes by heart".

Source: Jewish Literacy, R. Telushkin.

Congregation of Jacob

2009-10-13T08:41:00.000-07:00

One of the most famous verses in Parshat Vezot Habracha is the verse "Torah Tziva Lanu Moshe". It is a verse that every child knows!

The Torah that Moses commanded us is the heritage of the Congregation of Jacob" (Deut. 33:4)

"Our Rabbis taught, when a child begins to speak, his father must teach him Torah and Keriat Shema. What is Torah? Rav Hamnuna says: Torah Tziva lanu Moshe Morasha Kehillat Yaakov" (Talmud Sukka 42a)

A heritage means that the Torah is the property of generations before and after, as Rabbi Mordechai Gifter explained, it is incumbent upon the heirs to preserve it intact.

Rambam teaches that since the verse is using the phrase "Congregation of Jacob", and not "Children of Israel" as in the previous verses, it conveys a meaning that the Torah is the heritage not merely of those born of Jewish parents, but it is shared by every soul that joins the Jewish nations and accepts the Torah.

Highs, Lows, and Depression

2009-09-13T10:22:00.000-07:00

Highs and Lows During the Conversion Process

The conversion journey is made up of highs and lows. Can't find a rabbi - low. Find a rabbi - high. Rabbi gets busy, misses meetings, doesn't return calls, and doesn’t return emails - low. You find a mentoring family(ies) - high. You feel that your practice is increasing and you know what you are doing - high. You learn more and take on more and realize you know nothing - low. You take a break from increased observance learning for 1 day to several years - low. You get re-energized and begin learning and adding practices - high. Your rabbi says you are ready for a biet din - high. You start thinking about the beit din - freak out, I'm not good enough, I don't know enough, etc. - low. You go in front of the beit din and pass - high (real big high). 2 days to 6 months later - you have this major downer low for no apparent reason - its because your focus has changed and just like planning a wedding afterwards there is a "what do I do with myself" and "what are my goals" - low. Once you realize that is a normal part of the process - lows and highs become based on normal life stuff (marriage, kids, illness, death (g-d forbid), etc.). And every now and then I've heard this from people who I'm in awe of as converts that converted like 20+ years ago - you'll feel like a fraud that's going to be found out -low. People come to you for assistance with their journey (BT and pre-convert) - high.

I wish someone had told me the above - I'd have been more prepared. My advice (wish I'd really done all of this) is to create a personal statement (this I did and have posted to the file section) tracking my progress by date - and continued to do it post-conversion (this I didn't do) - but I think this would have helped me when I have those down moments/feeling like a fraud.

Post Conversion Highs and Lows

Many of us right after the conversion feel a high - some just a little one and others a major one. Then days/weeks/months afterwards we feel a down - usually in proportion to the level of the high. The higher you are the harder the down is. I've only known a few converts that did not go through this (and there is nothing wrong with not having the high/down cycle).

Converting is even more intensive than getting married. You spend years studying, proving yourself, focusing your energy on the goal - converting. And then you reach the goal. What do you do now? You have time that you never used to have how do you fill it? Then there are the doubts that can creep in and make one wonder "am I really a Jew" and "I feel like a pretender".

My only advice is to watch out for these thoughts. When you hit the down know that it is normal. Pick a mitzvah to "refine" your practice of. Try to find a "study buddy" and create a chavrusa to study with weekly, if you can not find anyone local contact Partners in Torah (http://www.partnersintorah.org/ ) and get a study buddy. Keep reminding yourself that the beit din would not have converted you if they did not feel you were ready. Make use of your support system that hopefully you developed during your conversion process.

Depression

Depression is pretty common during conversion. At different points we find ourselves focusing on what we have not learned yet or what we are not doing yet. This is one of the reasons I doing the personal statement and to keep a running list of what mitzvah you are taking on with the date next to it and checking it monthly to update it with "am now keeping" or "did not go as hoped and have these questions so have backed off on it and am now trying to do x". I also recommend keeping a list of the books you read. Again, check this list monthly to update it. If you have good jewish friends that have been with you through your process have them look at your personal statement, specifically the section on what mitzvot you have taken on/are taking on and see if they find things that you forgot.

When you get depressed pull out your list of what you've taken on and read to remind yourself that you do have forward movement and to give yourself credit for what you have accomplished.

I also found that I got depressed when either I had taken on too much too quickly or when I had been stagnate with no forward practice for too long. So look at what is going on when you feel these moments of depression. Look at what you have accomplished. Write a list of what you still want to learn/take on and set priorities and maybe dates for forward action. If the depression is coming on because you took too much on too quickly, take a step back, and stop whatever the last mitzvah was you took on, and stay steady for a few weeks/month, then pick a different mitzvah than the one you were stressing over.

One of the reasons I stress for someone to have a rabbi is that the structured study with a rabbi does help in maintaining a more even keel. It also gives you someone you can take those lists too for advice on what to do next.

You also need to develop a network of friends that can support you during this time. When you start feeling depression over this get together with them. Let their warmth surround you. And if possible get them to talk with you about what you have accomplished and what you are stressing over. It sometimes also helps to be in therapy while going through conversion as conversion is very stressful and a therapist can help you learn stress relieving techniques.

Going through the "study guide" or the list of things the Sydney beit din requires will give you an idea of what you know and what you may still need to learn. You can find all of these documents in the conversion folder within the files section (http://tinyurl.com/bhyxp ). Many people find that they know more than they realize when they are in a depression. And that they know less than they think when they are riding one of the "highs".

-Malka Esther
http://lennhoff.com/jewish_links.htm

REBBE NACHMAN ON CONVERTS TO JUDAISM

2009-09-02T21:24:00.000-07:00

Compassion for Humanity in the Jewish Tradition

The greatness of the Holy One, blessed be He, is primarily revealed when the non-Jewish nations, too, come to know that there is a Divine Authority. As the Zohar states: When the idolatrous priest Jethro decided to serve God and declared, "Now I know that God is greater than all powers," the Divine name was glorified and exalted from every aspect (Zohar II, Yisro, 69a, citing Exodus 18:11) (Rabbi Nachman of Breslov, Likutei Moharan I, 10:1).

*

"And Jethro the Priest of Midian, father-in-law of Moses, heard of all that God had done for Moses and for Israel, His people…" (Exodus 18:1). Because he was the father-in-law of Moses, he heard and converted. For everything Moses worked to accomplish, during his life and now, after his death, was only to make converts [and bring all humanity back to God] (Rabbi Nachman of Breslov, Likutei Moharan 1:215).

*

Through converts (geirim) and penitents (baalei teshuvah), the Oneness of God is revealed through the very multiplicity of creation. Since they, too, come forth in order to become incorporated into His absolute Oneness, this is most precious to God. Therefore, the Torah stresses that one should love and encourage the proselyte. Similarly, our Sages greatly praised the spiritual levels attained by penitents, who, after having distanced themselves, strive to return to God (Rabbi Noson Sternhartz, Likutei Halachos, Prika Ute'ina, 4:3).

*

"Peace, peace, to the far and the near" (Isaiah 57:19). Converts and penitents often feel the pain of their distance from holiness, due to their past sins and the extent to which they have not yet purified their bodies. Nevertheless, they must also realize how close they really are to God - just as they are right now - for God's love and mercy is limitless. When they grasp this, they can truly draw close to God. These two seemingly opposite perceptions are implied by the verse, "Peace, peace to the far and the near."

This principle is also reflected by the tradition that when a non-Jew comes to convert, he is initially discouraged (Yevamos 47a). This is a consequence of his distance from holiness. However, the entire purpose of this initial discouragement is only to strengthen his resolve and draw him closer. For if after everything, he says, "I know that I am unworthy," that is, he recognizes his distance from holiness, then he is immediately accepted (Rabbi Noson Sternhartz, Likutei Halachos, Shilu'ach HaKan 5:17).

*

In the Ultimate Future, speech will be perfected. Even the non-Jewish nations will use their power of speech to call out to God, as it is written, "For then I will convert the nations to a pure speech, that they shall all call upon the name of God" (Zephaniah 3:9). Thus, speech will be perfected.

At present, speech is lacking and incomplete, for the whole world is not using the power of speech to call out to God. However, in the Ultimate Future, they will all use the power of speech to call out to God, even the non-Jewish nations. Then speech will be perfected. This is the aspect of "a pure speech," since everyone will use speech to call out to God (Rabbi Nachman of Breslov, Likutei Moharan I, 66:3)

YAD L'GERIM - HELPING CONVERTS TO JUDAISM

Man does not live by bread alone

2009-08-05T04:41:00.000-07:00

Parshat Ekev introduced us to the popular phrase "Man does not live by bread alone" (8:3). However, end of that verse is far less famous, although the second part contains the true message. It reads, "Rather, by everything that emanates from the mouth of G-d does man live." If the point is that G-d's emanations are the source of our lives, why use bread as the subject, when bread only becomes edible through the toils of man? Wouldn't fruits be a better example of G-d's influence on the world?

I heard Rabbi Shmuel Greenberg and saw Rav Hirsch explain that bread is used as the subject because it exemplifies the toils of man, and that the message here is that even when you toil for the bread you eat, don't forget that Hashem (G-d) has toiled for everything that we have, and His goal is not just to sustain us, but to help us live physically AND spiritually. Man should not only seek physical nourishment from the work of his hands, but should seek spiritual nourishment from the word of his G-d.

Jeff Seidel
Worldwide Jewish Network

Bring vitality into the performance of the mitzvot

2009-07-30T22:18:00.000-07:00

When Rebbetzin Rivkah (wife of Rabbi Shmuel, the fourth Chabad-Lubavitch Rebbe) was eighteen, she fell ill and the physician ordered her to eat immediately upon awakening. She, however, did not wish to eat before praying, so she woke up even earlier and prayed—so that she could eat breakfast at the time she had been used to waking up beforehand. Understandably, her new schedule, with now reduced sleep time, did not cause her health condition to improve...

When her father-in-law, the Tzemach Tzedek (Rabbi Menachem Mendel, third Chabad-Lubavitch Rebbe) learned of his daughter-in-law's behavior, he said to her:

"A Jew must be healthy and strong. Regarding mitzvot, the Torah says: 'Live in them,' meaning, one should bring vitality into the performance of the mitzvot. To be able to infuse mitzvot with vitality, one must be strong and joyful."

He concluded: "You should not be without food. Better to eat for the sake of praying than to pray for the sake of eating..."

Source: Hayom Yom 10 Sh'vat

Time of Divine Favor

2009-07-25T21:01:00.000-07:00

The Rosh HaYeshiva, Rabbi Yitzchok Hutner, of blessed memory, is quoted in his Pachad Yitzchak (in the section on the night of Hoshana Rabbah):

The Jewish people are accustomed to turn to Sefer Tehillim, the Book of Psalms, during times of distress and sorrow. Therefore, people think that prayer and the saying of Tehillim are essentially the same thing. This is not so. Tehillim are zemirot, songs of praise. more than a prayer. The difference between them is that while prayer should be recited at a time of Divine favor, the saying of Tehillim has the power to create a time of Divine favor, an Eit Ratzon. In prayer, the content has to be tailored to the need, while in Tehillim, the saying of any part creates an Eit Ratzon. And when there is a condition of Eit Ratzon, troubles depart.

Source: The Foreword in Tehillim Eit Ratzon, Feldheim Publishers

Kaddish with Oprah

2009-07-07T07:05:00.000-07:00

By Simcha Jacobovici

The phone rang in my New York hotel room. It was 1995, and I was saying Kaddish for my late father, of blessed memory, Joseph Jacobovici. I live in Toronto, but I'm a filmmaker so I move around.

During my eleven months of saying Kaddish, I ended up in various minyans from San Francisco to Halifax. Once, I extended a stopover in Detroit and rushed to the basement of an old synagogue, where I was greeted by nine octogenarians as if I were the Messiah himself. But the phone call in New York was the start of what turned out to be perhaps the most interesting Kaddish experience of them all.

Whenever I had to explain this, people never quite got it. I had just finished a documentary film called "The Selling of Innocents." The film won an Emmy, attracting the attention of Oprah Winfrey, the American icon and celebrated TV host. The producer at the other end of the telephone line asked if I could fly to Chicago and appear with my fellow producers on the Oprah show the day after next.

I was taken aback. This was the Oprah show. The big time. Great publicity for the film, and a great promotional opportunity for me and my company.

"I'd love to do it," I said, "but I don't think I can."

"Why not?" the producer asked, her voice betraying her surprise. Nobody says "too busy" to the Oprah show.

"I have a problem," I answered.

The producer's voice, Lisa was her name, became steely-- all business. "What's the problem?" she asked.

"It's complicated."

"Try me," she said.

I began the process of explaining, to a non-Jewish television producer from Chicago, the Jewish ritual of Kaddish.

Whenever I had to explain this, people never quite got it. I would tell them that I need a minyan, and they would drive me to an empty synagogue... It never quite worked out. But this was Oprah.

So I gave it a try.

The rest unfolded like a military operation "I'm Jewish. My father passed away. In our religion it's incumbent upon me, three times a day, to say a certain prayer, a glorification of G‑d's Name, really. It's called Mourner's Kaddish. To do this, I need to be in a 'Jewish quorum.' It's called a minyan... So I can't miss this ritual. If I come to Chicago, I would have to attend morning services prior to being on Oprah."

"No problem," she said. "You need a minyan to say Kaddish. Ten Jewish men. For morning services. I'll arrange it."

"It's not so simple," I said. "You may find a synagogue, but it might not have a minyan in the morning. Or the Jewish community may send you to a synagogue that's open... which wouldn't do the trick for me."

Lisa tried to be patient. "I'll fax your flight information to your hotel. You will be met in Chicago by a limo. The driver will have the minyan information. You will say Kaddish for your father."

The rest unfolded like a military operation. The next day the ticket came. I arrived in Chicago. Then the limo came. The driver took me to a hotel and said, "I'll be here at 6:30 a.m. Your minyan begins at 7 a.m. I'll pick you up at 8 a.m. You'll be at the Oprah show by 8:30 a.m."

The hotel room was beautiful. I slept like a baby. At 6:30 in the morning, I came down and stepped into my limo. There was a newspaper on the seat.

I could get used to this, I thought.

The driver pulled up in front of a downtown office building and told me that there was a Chabad Lubavitch minyan on one of the upper floors.

When I got there, the rabbi looked at me and said, "So you're the guy saying Kaddish. I was warned by the Oprah show that I'd better have a minyan."

We smiled at each other. I was really impressed with Lisa and Oprah. And I felt that my father was surely amused. After prayers, my driver took me to the Oprah show. I was met by Lisa, a black woman in her thirties. She got straight to the point.

"You had a minyan?"

"Yes, thank you," I said.

"Was it proper? Did you say Kaddish?"

"Absolutely. Couldn't be better," I answered.

She looked at me with that look that star surgeons have when they come out of the operating room. Or maybe it's the look that battle commanders have when coming back from a military operation. It's a look that says, "Nothing is too complicated."

I was on Oprah. She was very professional. I had my five minutes of fame. But all I can remember of that day is the Kaddish.

Judaism for Gentiles?

2009-05-24T05:09:00.000-07:00

As provoking as before, my Facebook friend, Asher Meza posted another new video calling gentiles to convert to Judaism. Some people are getting disturbed by the title. Judaism for what ? Historically we are never a missionary religion. We don't seek converts. What the text sources does he use to support this ?

I think if I could help clarifying things, certainly what Asher means "gentiles" here is not literally gentiles. In this video, he is showing that he is very aware there are many people who are interested in Judaism but are not in the right situation to start the conversion process immediately (e.g. living too far from Jewish community). They are the gentiles he is talking about. The Sages of the Talmud call someone who is considering conversion a "Ger sheba l'his'gayer" - "a convert who comes to convert", not a "goy sheba l'his'gayer" - not a "gentile who comes to convert". So what does it mean ? It means a true convert is already Jewish from the beginning. They are Jewish souls who got lost somewhere along the way.

So if you reject being just a good Noahide, if you think you are one of those potential true converts, while you are working to improve your situation, until you become able to complete the conversion, you got stuck in the so-called "Transitional Judaism". Here are some the do's and the dont's when you are practising it.

- You can keep laws of kashrut (eating kosher).

- You can observe Shabbat but you have to violate at least one ruling (e.g. light the candle after halachic time). According to many sources, when the Talmud teaches that an Akum (heathen - but sometimes could be nachri - non-Jew, and changed by censors) who rests is liable to the death penalty, that is referring to resting from sunrise to sunrise on any day, unlike the Jewish sabbath which begins at sundown Friday and ends 72 minutes after sundown Saturday.

- You can put mezuzot in your house. Rambam states this explicitly in chapter 10 of Hilkhoth Melakhim in the Mishne Torah. Some say you should do it without the blessing. When you're fully convert, you put it on again, this time with the blessing.

- You have to keep the laws of Tzniut (dressing modestly).

- You can wear kippah, but please be careful, when you wear it, people might think you are a Jew when you're not, especially if you are still eating cheese burger. In such case, you would desecreate G-d's name (Chillul Hashem).

- You can wear tzitzit but it would be better to consult with your local Orthodox rabbi first.

- You have to perform Tzedakah as much as possible.

- You can start praying using siddurim.

- Use your time to learn and experience all that you can about Judaism. Learning Hebrew is also highly recommended.

You can find Asher Meza in his website BeJewish.org

A Prayer For Every Need

2009-04-28T06:10:00.000-07:00

A PRAYER FOR EVERY NEED

Following is a list of Psalms which are recited on special occasions:



To find a mate (Shidduch)	32, 38, 70, 71, 72, 82, 121, 124
On the day of a wedding	The entire Sefer Tehillin should be recited
For healthy childbirth	4, 5, 8, 20, 35, 57, 93, 108, 142
On the day of a Bris (circumcision)	12
For recovery from illness	6, 13, 20, 22, 23, 30, 32, 38, 41, 51, 86, 88, 91, 102, 103, 121, 130, 142, 143
For livelihood	23, 34, 36, 62, 65, 67, 85, 67, 85, 104, 121, 136, 144, 145
For peace	46, 91
For success	22, 38, 112, 121, 144
For thanksgiving	9, 21, 57, 95, 100, 116, 138
For divine guidance	139
For repentance	51, 90
For help in troublesome times	20, 38, 85, 86, 102, 130, 142
Prayer recited when traveling	91
Psalm of thanksgiving for a miracle	18
Psalm of thanksgiving upon being rescued	124
In a house of mourning	49
At a gravesite or on Yahrzeit	16, 17, 33, 72, 91, 104, 130
At the dedication of a monument	1
Prayer before meal	24
Prayer before bentching	Weekdays 137 on Shabbos 126
On day of Bar Mitzva	2
Prayer at the Western Wall	2, 6, 11, 12, 13, 22, 38, 42, 43, 44, 48, 65, 66, 84, 85, 87, 91, 122, 128, 129, 130, 132, 133, 134
Tikkun Haklali	16, 32, 41, 42, 59, 77, 90, 105, 137, 150

The main point is when you say Tehillim with the proper intentions, namely to understand the simple meaning of the words, it is granted that your prayers will reach the highest heights of heaven. No matter how low you may feel never give up. God always listens to your prayers so stay strong and its never late to return to him.

Source:

TehillimOnline.com

Tikkun Haklali

Why Logic Is Not Enough To Find G-d

2009-04-28T05:59:00.000-07:00

"The heart which involves the desire of the soul, i.e. the will, is a very important sensibility. Binah by itself is not enough, if emotion is not joined with it. There must be a unity of brain and heart, a harmony of intelligence and emotion.

…Human beings who think that they can come to know G-d through research, philosophy and intellectual insight, are mistaken. “The teachings of his G-d are in his heart” (Psalms 37:31) There is no more suitable insight to attain the divine than through the heart. When a person purifies his traits, he will find the Divinity in his heart

…“From there you will seek G-d, your Lord, and if you pursue Him with all your heart and soul, you will find Him.” (Deut.4:29)

Reb Simcha Bunim explained it this way:

“All the efforts to know G-d which comes only through wisdom and research will not reach the desired objective because those efforts do not flow from this other special source. Thus it is written ‘From there,’ i.e. from another place. ‘From there you will seek G-d, your Lord…’ A person may twist and turn to seek G-d through research and study but he loses his way because he is seeking ‘from there’. Suddenly a ‘finding’ appears upon his path in front of him, ‘a ray of light’, a wondrous light, which breaks through all his darkness, ‘and you will find’. Why? ‘Because you pursue Him with all your heart’; one needs to pursue G-d with all ‘your heart’.”

- R. Simcha Bunim of Pshischa – His life and teachings (pg. 84-87)

Source: http://www.facebook.com/topic.php?uid=37905542320&topic=36537

In The Innermost Place of Torah There is Silence

2009-04-17T16:54:00.000-07:00

Lesson from weekly Torah reading: Parashat Shemini (Lev 9:1-11-47)

By Rabbi Victor Reinstein of Nehar Shalom Community Synagogue

In the very middle of the Torah is a silent space between two words in which can be heard the “still small voice” of God. In parashat Sh’mini is the very middle of the Torah for both words and letters. Ancient scribes lovingly counted each word and each letter of Torah. The word for scribe in Hebrew is sofer, whose root, in fact, means, “to count.” The exact middle of the Torah is not a word, but the space between two words. It is the space that comes between the last word of the first half of the Torah and the first word of the second half of the Torah. These two words are darosh darash, each formed of the same letters of the root meaning “to seek, or to search.” Moses searched for the goat of the sin offering and became angry with Aaron because he and his surviving sons had not eaten the offering as they were supposed to as part of their rite of atonement on behalf of Israel. They did not eat it because they were in mourning for the other two sons of Aaron, Nadav and Avihu, struck down suddenly for offering “strange fire” before God. The grieving father had already stood before Moses and received words of cold comfort that sought to justify the tragedy. Of Aaron’s quiet dignity in his lack of response to his brother, the Torah says, vayidom Aharon, “and Aaron was silent.”

In the Torah’s innermost silence, Aaron’s silence echoes. Moses learned from that silence and came to search not only for the goat, but for understanding in his own heart, announcing to the entire people through the midrashic voice of the rabbis, “I have erred regarding the law, and my brother Aaron came and taught me.” Indeed, in the humility that allows for such admission is Moses’ greatness. The two words that frame the silence in the middle of the Torah, darosh darash, “and you shall search ever so carefully,” beckon us to enter that silence and to search and to listen.

From these words that give form to the Torah’s place of silence, we learn that in a search for truth and understanding we need look to both sides, to past and to future. The Hebrew for truth, Emet, is itself formed of the first middle and last letter of the Hebrew alphabet. Looking forward from the very first letter, aleph, we see the letters bet, gimmel, daled which form the word, beged, clothing, but with the simple shift of a vowel form boged, deceit. So too, standing at the very last letter of the alphabet, tav, and looking back, we see the letters kuf, resh, shin, which can form kesher – connection, or sheker – lie.

The search for truth begins in silence and humility, in the strength to recognize and acknowledge our own shortcomings and mistakes, as Moses did. No one has a monopoly on truth. When woven of the golden threads of silence, spun from the Torah’s innermost place, the garb of truth rests upon us all, joining us together beneath her wing, as a tallis.

Source: http://www.neharshalom.org/divre_torah_innermost_place_of_torah.html

The 10 Most Amazing Jewish Thoughts

2009-01-28T06:42:00.001-08:00

10. Man thinks, God laughs

An old Yiddish proverb says, "Men tracht un Got lacht." Freely translated, it means "the best way to make God laugh is to tell Him your plans." Like many Yiddish proverbs, it has its funny side, but there's an edge to it. It recognizes that the universe is still in many ways impenetrable. We can chart the structure of the genome; we can chart the courses of the stars; but we can't come close to mapping out the future. We make our plans; we strategize and build and set up structures of meaning, and then life comes along and blows a hole in them.

One of the things I like about this proverb is its essential humility about the way the world works. Distilled in its words is the wisdom of a people used to the vicissitudes of life; they know that its twists and turns are unpredictable and you should never be surprised when things turn out differently than you thought they would. There's also an essential humility about God. Nobody can read God's mind, the proverb suggests. Nobody really has a handle on what God's plan is. Best not to get too carried away with your own sense of importance. You're not as smart as you think you are, and eventually the universe will prove that to you.

9. Prayer, Doctors and Rabbi Salanter

Doctors recently conducted an unusual experiment:

In the largest study of its kind, researchers found that having people pray for heart bypass surgery patients had no effect on their recovery. In fact, patients who knew they were being prayed for had a slightly higher rate of complications.

Researchers emphasized that their work can't address whether G-d exists or answers prayers made on another's behalf. The study can only look for an effect from prayers offered as part of the research, they said.

The doctors seem to have made two mistakes:

1. They confused prayer with magic. Prayer is a request--and 'no' is also an answer.

2. They are not familiar with Rabbi Yisroel Salanter--

The story is told about Rabbi Salanter that he was at an inn he frequented. He noticed that unlike previously, the innkeeper was serving treif. He asked the innkeeper why.

The innkeeper responded that a guest had come in and say he could prove that G-d did not exist--the guest took a piece of treif meat and said that if he eats it and G-d strikes him down dead, that proves that He exists; if however the guest could eat the treif with impunity, that would prove that G-d did not exist.

The guest ate the treif, and nothing happened--and the innkeeper said he had concluded that G-d did not exist and there was no reason not to serve treif.

As he was speaking, innkeeper's daughter ran into the room telling him that she had just received a certificat in recognition of her achievements as a pianist. Rabbi Salanter called the girl over, saying that a certificate was nice, but he would like for her to prove to him how good she was.

The girl refused, saying that the certificate was proof of her expertise and she did not have to prove anything to anybody. She had already established her abilities and it was unfair to require her to demonstrate her expertise for just anyone who asks.

Rabbi Salanter replied to the innkeeper that his daughter was right--and G-d could well answer him the same way. After He redeemed us from slavery, split the sea for us, performed countless miracles for us day in and day out, is it necessary for G-d to prove Himself for every ignoramus like that guest who wanted to eat treif?

So too, G-d does not need to prove Himself, or anything, to the doctors for their study. As Jews, we know that--unlike doctors-- G-d still makes housecalls.

8. Getting There

One day, a visitor arrived at the home of Rabbi DovBer, the Maggid of Mezeritch. The visitor was an old friend of Rabbi DovBer's, who had studied with him in their youth. With great interest he observed the behavior of his former study-partner, who had since become a follower of the founder of Chassidism, Rabbi Israel Baal Shem Tov, and had assumed the leadership of the Chassidic community upon the latter's passing.

The visitor was particularly struck by the amount of time that the Chassidic master devoted to his prayers. He himself was no stranger to reflective prayer: when he and Rabbi DovBer had studied together, they had pored over the mystical teachings of the Kabbalists and would pray with the prescribed meditations, or kavanot, outlined in the writings of Kabbalah. But never in his experience had prayer warranted such long hours.

"I don't understand," he said to Rabbi DovBer, "I, too, pray with all the kavanot of the mystics. But still, my prayers do not take nearly as much time as yours do."

Rabbi DovBer's visitor was a dedicated scholar. His wife ran the family business so that he could devote all his time to Torah study. Only once a year was he forced to break from his studies for a few weeks: his wife would give him a list of the merchandise she needed and he would travel to the fair in Leipzig to wheel and deal.

"Listen," said Rabbi DovBer to his visitor, "I have an idea for you. Why must you waste precious weeks of study every year? This year, sit at home. Envision the journey to Leipzig in your mind's eye: picture every station along the way, every crossroads, every wayside inn. Then, imagine that you are at the fair, making your rounds at the booths. Call to mind the merchants that you deal with, reinvent the usual haggling and bargaining that follows. Now, load your imaginary purchases upon your imaginary cart and make the return journey. The entire operation should not take more than a couple of hours and then you can return to your beloved books!"

"That is all fine and well," replied Rabbi DovBer's friend, "but there remains one slight problem: I need the merchandise."

"The same is true with prayer and its kavanot," said Rabbi DovBer. "To envision a particular attribute of G-d in its prescribed section of the prayers, or to refer to a certain nuance of emotion in your heart at a particular passage, is all fine and well. But you see, I need the merchandise...."

7. When it's good to be a heretic

"Everything in God's creation has a purpose," a Hasidic rebbe once told his followers.

"In that case," asked a disciple, "what is the purpose of apikorsus [heresy], of denying that God exists ?"

"Apikorsus is indeed purposeful," the rebbe replied. "For when you are confronted by another who is in need, you should imagine that there is no God to help, but that you alone can meet the man's needs."

6. Partner in Creation

A famous passage in the Midrash Tanchuma relates a debate between Rabi Akiba and Tinneus Rufus, the Roman governor.

Rufus decided to summon Akiba - a rabbi known for his wisdom - less to learn from him than to outwit him and prove the superiority of his own values.

"Akiba," challenged the Roman, "whose deeds are finer? God's or those of flesh-and-blood humans?"

Tinneius Rufus assumed the rabbi would say that God's deeds are finer. But, sensing the gambit, Rabbi Akiba replied, "The deeds of humans are finer."

"Behold the heavens and the earth!" Tinneius Rufus countered. "Can man create the likes of them?"

"Don't speak to me of things over which we have no control," Akiba responded. "Speak rather in terms of a human scale."

"Well then, why are you circumcised?" Tinneius Rufus asked the rabbi.

"I knew this was really what you wanted to know," said Akiba. "Hence my previous response: that human deeds are finer than God's."

Rabbi Akiba brought Tinneius Rufus wheat stalks and cakes, flax and fine linen. "The wheat and the flax are God's handiwork," he said, "and the cakes and the linen are man's. Are not the cakes and the linen, the finished product, finer than the plain stalks, the raw material? Even you, Tinneius Rufus, cannot miss the clear analogy: We are born incomplete and perfect ourselves through following God's law."

"But if God had intended man to be circumcised," Tinneius Rufus argued, "why wasn't Adam created circumcised? Why doesn't every newborn male emerge from the womb that way?"

"You see," Akiba explained, "everything created during the six days of creation needs perfecting [tikkun]: Mustard needs sweetening, wheat needs grinding, and even man needs perfecting. This 'perfection' or purification is achieved not according to our whims but by following divinely ordained commandments."

5. Simple Prayer

This is a classical Chassidic story. One Yom Kippur, the Baal Shem Tov (founder of Chasidism) was praying together with his students in a small Polish village. Through his spiritual vision, the Baal Shem Tov had detected that harsh heavenly judgments had been decreed against the Jewish people, and he and his students were trying with all the sincerity they could muster to cry out to G-d and implore Him to rescind these decrees and grant the Jews a year of blessing.

This deep feeling took hold of all the inhabitants of the village and everyone opened his heart in deepfelt prayer.

Among the inhabitants of the village was a simple shepherd boy. He did not know how to read; indeed, he could barely read the letters of the alef-beit, the Hebrew alphabet. As the intensity of feeling in the synagogue began to mount, he decided that he also wanted to pray. But he did not know how. He could not read the words of the prayer book or mimic the prayers of the other congregants. He opened the prayer book to the first page and began to recite the letters: alef, beit, gimmel... reading the entire alphabet. He then called out to G-d: "This is all I can do. G-d, You know how the prayers should be pronounced. Please, arrange the letters in the proper way."

This simple, genuine prayer resounded powerfully within the Heavenly court. G-d rescinded all the harsh decrees and granted the Jews blessing and good fortune.

4. How to tie your shoes

Some people thinks this must be the craziest thing in the whole Code of Jewish law. According to the Shulchan Aruch, you are supposed to put your right shoe on before the left shoe, and then you have to tie the left shoelace before the right shoelace. And when taking them off it's the opposite: untie the right then the left, take off the left then the right. And a lefty does it all the other way around.

This custom is based on the belief that we have to balance our internal forces as part of our constant struggle to spiritual perfection. The shape of the human body reflects the contours of the human soul. Our body has two sides, right and left, because the soul has two distinct powers. On the one hand there is the power to give, be outward and expressive; on the other hand is the power to hold back, be inward and restrained. These are the two sides of the soul, the side of kindness and the side of discipline, that correspond to the two sides of the body, the right side and the left.

Both powers are essential. The secret to a healthy life and successful relationships is knowing how to balance these two forces -- when to be assertive and when to submit; when to be strict and when to be lenient; when to let yourself go and when to just say no.

The following story is of Rabbi Leib ben Sarah who learned this from his master, Rabbi Dov Ber, the Maggid of Mezeritch.

Rabbi Leib explained to his disciples that he did not undertake the long and hazardous journey to Mezeritch merely to hear his master's sermon on the Torah. "Instead, I went to watch him tie his shoes", said Rabbi Leib.

"Tie his shoes?" the puzzled student repeated. "Rabbi, I do not understand."

"The wisdom of the Maggid," Rabbi Leib explained, "lay not only in his insights and interpretations of the Torah but in the many ways by which he expressed that understanding through every little thing he did. His every gesture, his every word, his every bearing articulated his love for God and man. And so it must be for us all. The Torah encompasses all. To the man of God, therefore, knowing how to tie your shoes is a great accomplishment."

3. My children have defeated Me

Several astonishing rabbinic accounts describe for us how God surrendered Himself in certain halakhic matters to the authority of the Sages of Israel. The most well known story – and also the most amazing – relates to the oven of Aknai. Rabbi Eliezer and the Sages disagreed about a certain type of oven, whether or not it can contract ritual impurity:

It was taught in a Baraita: On that day, Rabbi Eliezer used all the arguments in the world, but they did not accept them from him.

He said to them: "If the Halakha is in accordance with me, let this carob tree prove it." The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. They said to him: "One does not bring proof from a carob tree."

He then said to them: "If the Halakha is in accordance with me, let the channel of water prove it." The channel of water turned backward. They said to him: "One does not bring proof from a channel of water."

He then said to them: "If the Halakha is in accordance with me, let the walls of the House of Study prove it." The walls of the House of Study leaned to fall. Rabbi Yehoshua rebuked [the walls], saying: "If the Sages argue with one another about the Halakha, what affair is it of yours?" They did not fall, out of respect for Rabbi Yehoshua; but they did not straighten, out of respect for Rabbi Eliezer.

[Rabbi Eliezer] then said to them: "If the Halakha is in accordance with me, let it be proved from Heaven." A heavenly voice went forth and said: "Why are you disputing with Rabbi Eliezer, for the Halakha is in accordance with him everywhere?" Rabbi Yehoshua rose to his feet and said: "It is not in Heaven." What does "it is not in Heaven" mean? Rabbi Yirmiya said: That the Torah was already given on Mount Sinai, and we do not pay attention to a heavenly voice, for You already wrote in the Torah at Mount Sinai: "After the majority to incline." (Bava Metzia 59b)

What does mainstream Judaism think of the myth of the Oven of Aknai? The Soncino edition of the Talmud, the traditional English language source, describes the response of the sages to God's voice in the story as a "remarkable assertion of the independence of human reasoning". The recent Schottenstein edition of the Talmud suggests that God's intervention at Aknai was simply God's test of the determination of the sages to hold their position even against God himself. In other words, the rejection of God's attempt to intervene at Aknai is celebrated in modern Judaism as a kind of declaration of Man's Independence.

That independence is the humanist message of the Aknai story. For at Aknai, Man–human reason and power–become the measure of all things. The sages have come to their decision by argument, although their arguments are not supported by nature or by God. Trees, streams, walls and the voice of Heaven oppose their position. Nevertheless, the sages insist that they are right and by virtue of their numbers, they prevail.

R. Nathan met [the prophet] Elijah and asked him, "What did the Holy One do at that moment?" Elijah: "He laughed [with joy], saying, 'My children have defeated Me, My children have defeated Me.'"

2. God's prayer

Remarkably, the tradition addresses the notion that it is not only we who pray. We can read in the Talmud (Berachot 7a): "R. Yochanan said in the name of R. Yose, 'How do we know that the Holy One, Blessed be He, says prayers? Because it is written (Isaiah 56:7), 'I will bring them to My holy mountain and I will gladden them in My house of prayer.' It does not say the house of 'their prayer,' but beit tefillati, lit. 'the house of My prayer'; therefore we see that the Holy One, Blessed be He, says prayers.' "

The Gemara asks, "What does He pray?' R. Zutra b. Tobi said in the name of Rab, 'May it be My will that My mercy suppress My anger and that My mercy prevail over My other attributes, so that I deal with My children according to the attribute of mercy and, on their behalf, go 'lifnim mishurat ha'din - stopping short of the limit of strict justice, namely, mercifully, beyond the letter of the law' [in forgiving them their transgressions].' "

1. Trial of God

The Jewish people has suffered numerous persecution throughout history, yet their faith remains unshakeable. The following story is the ultimate proof.

At the young age of fifteen, Elie Wiesel lived in a horrible place called Auschwitz. In his memoirs about this “hell on earth,” Wiesel tells a fascinating story about a Talmud teacher who befriended the young Elie, took him to his barracks, and told him that he would witness one of the greatest trials in all of world history: The Trial of God. Three rabbis, all prisoners in Auschwitz and witnesses to the daily death machine of the Nazis, decided that it was time to place God on trial.

They formed a rabbinic court (Bet Din), and conducted the trial completely in accordance with Halakha (Jewish Law). They gathered evidence against God, building a strong case against the “Holy One Blessed Be He.” The trial lasted several days, with the judges giving all those who wished a chance to speak their minds. Witnesses were heard, painful personal testimonies were given, and in the end, young Elie remarked in amazement how none of the witnesses even remotely defended God.

It was time to issue a ruling, and the rabbinic court pronounced a unanimous verdict: “The Lord God Almighty, Creator of Heaven and Earth – guilty of crimes against creation, against humanity and against His own Chosen People of Israel.” Soon after this painful judgment was pronounced, followed by a reaction from the people that Wiesel describes as an “infinity of silence,” the rabbi presiding over the rabbinic court looked up to the sky, saw that the sun had set, and that the darkness of night was upon the world. This rabbi, who had just indicted God and pronounced Him guilty of crimes, looked towards the silenced crowd and said “Come, my friends, it is time to pray the evening prayer.”

Compiled from various sources

The Prayer Before Prayer

2009-01-11T00:01:00.001-08:00

All of this time, only until now I have come to realize that "prayer before prayer" is one of major features in Jewish prayer. So I googled around and found this beautiful story.

A STORY IS TOLD of a Hasidic Rebbe who was known to begin his morning prayers long after most others had already finished them. Since it was well-known that he was up at dawn, someone once asked him what he was about in the hours before he said his morning prayers. He answered, “I am praying that I may be able to pray.”

The great Tzaddik, Reb Elimelekh of Lizhensk also had such a practice and even composed a special “prayer before prayer” to be recited before every service. This prayer is as important today---if not more important---than it was even in Reb Elimelekh’s own day, for most of us do not enter into the period of prayer with the awesome awareness, “I am about to pray.” Thus, we have translated this wonderful prayer with the hope that, every once in a while, someone might pray this prayer with deep feeling, even if they do not pray anything else, and thereby, place themselves in the awesome Presence of G-d.

The Ba’al Shem Tov once said, “It is impossible to pray with kavanah [focus] without support. Therefore, you must ask G-d for help”. Perhaps this is the meaning of “Prepare to meet your G-d, O Yisra’el” (Amos 4:12).

PART TWO

Our sages spent years creating the perfect prayer. The accumulated wisdom of the 120 Men of the Great Assembly brought to fruition the blessings that temporarily replace the daily sacrifices offered in the Holy Temple. The power of holiness invested in them inspired them to create a series of prayers that include all the possible words man can utter to G-d. The final product, the Shemone Esrei, is recited trice daily by millions of Jewish people for the past 2000 years. We ask G-d for health, for wisdom, for sustenance, for peace, for finding oneself. But are we saying it right? Is there a guarantee that it is going to work? Will we be humbled by the G-dly words?

We truly don’t have control over the outcome of our actions. Inasmuch as we prepare a speech, a song or a presentation, the impact it will have on people is up to G-d. No matter how perfect our prayers are, they are limited to what a human can accomplish. And humans can’t control outcomes. So before I pray I read a verse of Psalms, to introduce G-d to my prayer. Before I read the holy blessings of the Shemone Esrei I ask G-d to speak through me. I ask G-d to take whatever it is that I am uttering and do with it what He wants. I humble myself by reminding my heart and my brain that I am standing before G-d, and must put my ego and my expectations aside.

"My L-rd, open my lips, and my mouth shall declare Your praise"- Psalms 51:17

Source:

The story and prayer is taken from Reb Zalman Legacy Project

The eye-opening teaching in Part Two is of Chabad.org

Donald Duck and Neighbor Jones

2009-01-11T00:01:00.000-08:00

In 1943, Carl Barks created another fictional character for Walt Disney as Donald Duck's next door neighbor. The character is simply name Neighbor Jones. He is portrayed as being quarrelsome and truculent. The yard between their respective homes often becomes a battlefield. If you read Donald Duck comics in your childhood, you surely remember this character among Uncle Scrooge, Daisy Duck, Chip and Dale. Now let’s imagine this fictional story.

After some series of fight, Donald Duck agreed to retreat several feet from his backyard in exchange for peace. But it turned out that Neighbor Jones did not respect the peace agreement. He does not want several feet of retreat, he want Donald Duck to leave from his house so he can take everything. He even sought to kill Donald Duck’s very existence so his fans can no longer see him in any comics. Instead of peace, Neighbor Jones has been throwing more rocks to his backyard ever since and now with capability to reach deeper inside his residence. Donald Duck warned his Neighbor Jones many times that his conduct was unacceptable. But Neighbor Jones didn’t listen. Instead he made many tunnels so he can smuggle more rocks. Neighbor Jones keep throwing in any directions. Sometimes the rocks hits the windows, sometimes it misses, but in many times it hurts his beloved nephews, Huey Dewey and Louie.

If you were Donald Duck, what would you do ?

Yetzer HaRa: not that bad after all

2008-12-23T06:36:00.000-08:00

Torah teaches us about the dual nature of human. In Genesis 2:7, we read that G-d formed (vayyitzer) man. The spelling of this word is unusual: it uses two consecutive Yods instead of the one you would expect. The rabbis inferred that these Yods stand for the word "yetzer," which means inclination, and the existence of two Yods here indicates that humanity was formed with two inclinations: the good inclination (Yetzer Hatov) and the evil inclination (Yetzer Hara).

Yetzer Hatov is the moral conscience, the inner voice that reminds us of G-d's law when we consider doing something that is forbidden. Yetzer Hara, on the other hand, it's not evil by itself. It is a primitive appetite that drives our selfish nature, the desire to satisfy personal needs (food, shelter, sex, etc.) without regard for the moral consequences of fulfilling those desires.

They are sometimes personified as "angel", one is a good angel and the other a bad angel. In Psalms 90:11 where it is written "For He will instruct His angels in your behalf, to guard you in all your ways", the word angel is plural indicating that at least there are two angels. Some rabbis also identified the Yetzer Hara and Satan are one and the same. However, this must be understood as meaning that the angels are merely personification of our own internal forces. Thus, the idea that "the devil made me do it" is not in line with Judaism.

The Yetzer Hara is not a bad thing. It was created by G-d, and all things created by G-d are good. The Talmud notes that without the Yetzer Hara, man would not build a house, marry a wife, beget children or conduct business affairs. But the Yetzer Hara can lead to wrongdoing when it is not controlled by the Yetzer Hatov. There is nothing inherently wrong with hunger, but it can lead you to steal food. There is nothing inherently wrong with sexual desire, but it can lead you to commit rape, adultery, incest or other sexual perversion.

We need our Yetzer Hara, our evil inclination. The goal is to control these internal forces and use them to serve G-d. As Rashi taught on the Sh'ma, "Serve G-d with both of your inclinations."

Rabbi Moshe Chaim Luzzatto (the Ramchal) in his work "The Way of G-d" describes the role of the Yetzer Hara is man's quest for perfection.

"Man is the creature created for the purpose of being drawn close to G-d. He is placed between perfection and deficiency, with the power to earn perfection. Man must earn this perfection, however, through his own free will... Man's inclinations are therefore balanced between good (Yetzer HaTov) and evil (Yetzer HaRa), and he is not compelled toward either of them. He has the power of choice and is able to choose either side knowingly and willingly..."

That is the heart of the Jewish understanding of free will. Without Yetzer Hara, the free will cannot really work.

Jerusalem: The Eye of the Universe

2008-12-21T07:32:00.000-08:00

by Rabbi Aryeh Kaplan

An important question is why God chose the Land of Israel as the chosen land; and in particular, why He chose Jerusalem's as its spiritual focus...

If you look at a map, you'll see that the geographical location of the Land of Israel is virtually guaranteed that it would play a key role in the tides of civilization. The Old World consisted of two great land masses, Eurasia (Europe and Asia) and Africa. It was impossible to travel from Eurasia to Africa without passing through the Holy Land. Therefore, every conqueror, every civilization that passed from one continent to the other, had to pass through the Holy Land and come in contact with the Jew. The Land of Israel thus interacted with virtually every great civilization, and all of them were, to some degree, influenced by the teachings of the Torah.

Besides being a gateway between North and South, the Holy Land is part of the keystone link between East and West. There are mountains in Israel where a cup of water spilled on the western slope will eventually flow into the Atlantic Ocean, while one spilled on the eastern slope will flow into the Pacific. Today, these oceans are linked by the Suez Canal, but in the past, most caravan routes linking the Atlantic and Pacific passed directly through the Holy Land.

The Land of Israel was therefore literally the crossroads of civilization. Its capital and spiritual center, Jerusalem, was the focus of a process where the Jew would interact with all peoples, absorbing all the wisdom of the ancient world, while at the same time touching every great civilization with the wisdom of the Torah. It was thus taught that "Jerusalem is the center of the world" (Midrash Tanchuma). God also told His prophet, "This is Jerusalem, I have set her in the midst of nations, and countries are around her" (Ezekiel 5:5). Considering both the centrality of its location and its spiritual influence, it is not at all surprising that Jerusalem today is a sacred city to the majority of the world's population.

Even today, when land routes are no longer as important as they were in the past, Jerusalem is still a center of human concern. One need only to think of how Providence placed the major portion of the world's supply of oil -- the main source of transportation energy -- within a stone's throw of Jerusalem. The world would otherwise not give the Holy City a second thought, except perhaps as an ancient sacred shrine. As it is, decisions made in Jerusalem today can influence even the greatest world powers. Jerusalem thus still occupies an important role in the councils of nations. All this is certainly more than mere coincidence.

On a much deeper level, however, we see Jerusalem not only as a center of civilization but also as the very center of creation. The most important single object in Jerusalem was the Ark, containing the Tablets and the Original Torah. This stood in the Holy of Holies on an outcrop of bedrock known as the Evven Shetiyah, literally, the Foundation Stone. The Talmud states that it is called the "Foundation Stone" because it was the foundation of the universe. As the Talmud (Yoma 54b) explains, this is because it was the very first point at which God began the act of creation.

This is based on the teaching that creation began at a single point, and from this point, the universe unfolded until God decreed that it should stop. This is the significance of Shadai, which is one of God's names. It comes from the word "Dai," meaning "enough," and it indicates the Attribute through which God stopped the expansion of creation at a certain stage.

Here we must seek to understand why creation had to begin in a single point, and what is the significance of this point. Why could creation not have been brought into existence all at once? Why did it all have to emanate from a single point in space?

The answer to these questions involves an understanding of the entire concept of the spiritual and physical, as well as the difference between the two. There are numerous discussions regarding the difference between the physical and spiritual, but this difference is often not spelled out precisely. Very closely related is the question of why God created a physical world in the first place. God himself is certainly spiritual, as is the ultimate purpose of creation. It is therefore somewhat difficult to understand the need for a physical world all.

With all little insight, the difference between the spiritual and physical is readily apparent. In the physical realm, there is a concept of physical space; while in the spiritual, this concept is totally absent. All that exists in the spiritual realm is conceptual space. Two things that are similar are said to be close, while things that are different are said to be far from one another. While in the physical world it is possible two push to different things together, this is impossible in the spiritual realm.

We see a good example of this in the case of the teachings involving angels. It is taught that one angel cannot have two missions, while two angels cannot share the same mission. There's no special concept unifying an angel. Therefore, if an angel had two missions, by definition it would become two angels. On the other hand, if two angels had the same mission, there could be no physical space separating them, and by definition they would be a single angel.

We now begin to see why a physical world is needed. If only a spiritual world existed, there would be no way in which two different things could be brought together. Because they're different, by definition they're separated, and there would be no physical space in which they could be "pushed" together.

Spiritual entities, however, can be bound to physical objects, very much as the soul is bound to the body. The only way, then, in which two different spiritual entities or forces can be brought together is when they are bound to the same physical thing, or to two physical things which themselves are brought together.

A good example of this involves the impulses for good and evil in man, respectively known as the Yetzer Tov and the Yetzer Hara. In a purely spiritual sense, good and evil are opposites, which can never be brought together. Without man's physical body, they could not be brought together in a single entity; indeed, in angels, which are purely spiritual, good and evil cannot coexist. It is only in a physical body that good and evil can be brought together, and man therefore had to be created with such a body before he could have within himself the combination of good and evil that would allow him to have free will and free choice.

God created many different spiritual concepts, forces and entities with which to create and direct the universe. Spiritual concepts can consist of such opposites as good and evil, or justice and mercy; as well as the basic concepts of giving and receiving, which are the spiritual roots of masculinity and femininity. There are also countless angels and spiritual potentials, all interacting to bring about the processes through which the universe is directed and guided.

All these are different, and in some cases opposite, and there would be no way for them to come together so that they could act in concert. The only way in which all spiritual forces can be brought together is for all of them to be associated with a single physical point. This point is the Evven Shetiyah -- the Foundation Stone of all creation.

Jerusalem's original name was Shalem (Salem), coming from the same route as Shalom, meaning peace. One of the main concepts of Jerusalem is peace, as it is written, "seek Jerusalem's peace" (Psalms 122:6). But, as the Zohar explains, this peace is not only in the physical world; it also implies peace in the spiritual world. The meaning of this is that all spiritual forces are brought together so that they can act in concert and in harmony.

The act of creation involved all these spiritual forces acting in concert. Before they could do so, however, a physical point had to be created, which would serve as a focus for all these forces. This was the Foundation Stone, the first point of creation. Since it was the focus of all spiritual forces, it brought them all into play in the creation of the physical universe. It is therefore not surprising to find that the very first word in the Torah -- Bereishit -- contains an allusion to the spot that was the focus of creation.

It was in this same place that God created man. When God was about to create man, the Torah relates that He said, "Let us make man in our image" (Genesis 1:26). The meaning of this is that God was speaking to all the spiritual forces that He had created, bringing them all into the creation of man, the final goal of His creation. In order to bring all these forces to bear upon the creation of man, God created him in the very place where all these forces are focused.

In a dynamic sense, all these forces are actually concentrated in man himself, and this is the meaning of the teaching that man is a microcosm (Avot d'Rebbi Noson 31:3). But man would multiply and become many, while these forces would have to be focused on a single stationary place. Jerusalem, and particularly the Foundation Stone, is therefore a place of gathering, first only for the Jewish people, but ultimately for all mankind. As all men return to their spiritual source, they tend to strengthen the spiritual connection in this place.

The Sages teach that God created man from the place of the Great Altar, the place of his atonement. The meaning of this is that the sacrifices, brought on the Altar, would ultimately atone for man's sins. This, however, can also be understood in light of the above. The entire concept of sin is one of spiritual separation, where spiritual forces are separated from each other, and where man is thus separated from God. The concept of sacrifice, on the other hand, is to reunite these forces, thus bringing man back to God.

Indeed, for this reason, the Hebrew word for sacrifice, Korbon, come from the root Karav, meaning to "be close." But sacrifice and atonement would be accomplished primarily in close proximity to this Foundation Stone, which is the one point that unifies and brings together all spiritual forces. Indeed, the primary purpose of the entire Temple Service was to rectify and strengthen the bond between these forces.

Upon this Foundation Stone stood the Ark, containing the Two Tablets upon which God had written the Ten Commandments, as well as the Original Torah written by Moses. This was to underscore the fact that all creation is sustained by the Covenant of the Torah, as God said, "If not for my covenant day and night, I would not have appointed the decrees of heaven and earth" (Jeremiah 33:25). All creation was contingent upon this covenant, which was made when Israel accepted the Torah from God. The fact that the Ark stood on the Foundation Stone of creation means that all creation is infused with the power of the Torah.

Since this spot is where all spiritual forces come together to influence the physical world, this is indeed the "Gate of Heaven." It is from this spot -- between the two Cherubim on the Ark -- that prophecy emanates, and through there all prayers are channeled. This spot is the focus of all spiritual forces, and all communication that we have with these forces is through this location. It is thus taught that spiritual channels emanate from the Foundation Stone, bringing spiritual sustenance to all the world.

This also explains the meaning of Jacob's dream, where he saw "A ladder standing on the earth, with its head reaching the heaven" (Genesis 28:12). The concept of a ladder is that of a single entity in which many steps are united. There are many steps on a ladder, but they're all connected by the body of the ladder itself. The same is true of the Foundation Stone, the place where Jacob slept. This too was a single entity to which all spiritual levels are attached.

Since the Foundation Stone unites all spiritual forces, there must be a realm in the spiritual domain where all these forces come together. In the words of our Sages, this realm is called "Jerusalem on High," and it is said to parallel the physical Jerusalem. This supernal Jerusalem is the realm where all spiritual forces are brought together to interact. In the words of some of our Sages, this "Jerusalem on High" is called Shalem, from the root Shalom, since this is where even opposing spiritual forces exist together in harmony.

As Creator of all spiritual forces, God Himself is infinitely higher than even the highest of them. The difference between God and any created entity, even the highest, is infinitely greater than the difference between even the very highest and very lowest things in creation. God is the Creator, while everything else is created, and there can be no greater fundamental difference than this.

This, however, presents some very serious difficulties. If God is utterly different from all spiritual forces, how can they have any association with Him? We know that God constantly acts upon these forces, this being the entire mechanism of Divine Providence. Furthermore, like everything else, these constantly depend on God for existence itself -- if God did not constantly infuse them with His creative force, they would instantly cease to exist. But if both God and these forces are spiritual and different, then they are separated to the ultimate degree. It would only be through a physical entity that the two could be united.

In many places, when speaking of the Chosen City, the Torah calls it, "The place that God will choose to make His Name dwell there" (Deut 12:11). To the extent that we can understand it, this means that God associates Himself with this place. This is very difficult for the human mind to comprehend, and indeed, Solomon, the wisest of all men, found it impossible to understand. He thus said to God, "Behold, the heavens and the heavens of Heaven cannot contain you, how much less this House that I have built" (1-Kings 8:27). Yet, he knew that God had somehow associated Himself with this place, as God Himself had proclaimed in His Torah.

But if both God and the entire array of spiritual forces are associated with this spot -- the Foundation Stone -- then they can indeed interact. Thus, it is by associating with the Temple and this Stone that God also associates with all the spiritual forces that He created, sustaining and directing them. As mentioned above, however, the array of spiritual forces is called "Jerusalem on High."

We thus see that God does not associate with "Jerusalem on High" until He does so with the physical Jerusalem. This is the meaning of the Talmudic teaching (Taanit 5), "God swore that He would not enter Jerusalem on High until He enters Jerusalem down below."

This is also the meaning of the fact that God Himself appeared at the top of the ladder in Jacob's dream. This is the concept of unification, not only affecting all spiritual levels, but also attaching them to God Himself.

The entire purpose of the Temple Service was to strengthen this bond between God and the spiritual forces, thus enhancing them and giving them a greater power to elevate the physical world. For example, on the festival of Sukkot, 70 sacrifices were brought, one for each of the 70 archetypal nations of the world. Through this, the directing angels overseeing these nations would be elevated, and, as a result, the nations themselves would be brought to a higher spiritual level.

In a similar manner, other aspects of the Temple Service served to enhance other spiritual aspects of humanity. Since the time that the Temple was destroyed, these spiritual aspects also diminished.

This also explains why all our prayers are directed toward the Foundation Stone, the place of the Ark. We do not pray to any spiritual force or entity, even the highest, but only to God alone. The content of our prayer, however, is to rectify the various spiritual forces, bringing God's light to shine upon them. Since the main connection between God and the spiritual forces is the place of the Ark, we focus our prayers' toward this spot.

Through this we can understand another very difficult Talmudic teaching (Brachot 7a):

Rabbi Yochanan said in the name of Rabbi Yosi (ben Zimra): How do we know that God prays? It is written, "I will bring them to My Holy Mountain, and make them rejoice in the House of My prayer, [for My house is a house of prayer for all nations]" (Isaiah 56:7). The scripture does not say, "their prayer," but "My prayer." We thus see that God prays.

And what is His prayer? Rav Zutra bar Tovia said in the name of Rav: It is, "May it be My will that My mercy should overcome My anger, and that My mercy dominate My Attributes. May I act toward My children with the Attribute of Mercy, and go beyond the requirements of the law."

At first thought, this appears beyond all comprehension. How can we say that God prays? And if He does, to whom does He pray? And what is the precise meaning of His prayer?

But if we look carefully at the basic concept of prayer, this becomes somewhat easier to understand. When we pray, the object of our prayer is to bring God's spiritual Light to bear on the spiritual forces, so that they in turn should enhance the world in which we live. Prayer is therefore the enhancement and elevation of the spiritual forces. Of course, the One who enhances these forces is none other than God Himself, infusing them with His Light and creative force. When God acts upon these forces in this manner, He is said to be "praying."

This also explains the content of God's prayer. The concept of God's anger and His Attribute of Justice is essentially when He withdraws His Light from the spiritual forces, allowing them to function on their own. These forces then function almost automatically, dispensing justice according to a strict rule, in an almost mechanical fashion. This is the idea of God "hiding His face."

The concept of God's Mercy, on the other hand, is when God makes His Light shine on these forces, taking complete control of them, as it were. Thus, when God prays that His Mercy should dominate His Attributes, it means that He is infusing these Attributes with His Light and creative force. This is the concept of God praying.

It is important to note that God's prayer is associated with the Temple in Jerusalem -- "for My house is the house of My prayer." According to what we have said earlier, however, the reason for this is obvious. God's prayer refers to His infusing all Attributes and spiritual forces with His Light, which takes place through the Foundation Stone, the focus of all prayer.

It is also very significant to know the ending of this verse, "for My house is a house of prayer for all nations." Here again, at first thought, it is difficult to see what connection this has to God's prayer. Why is the verse that teaches the concept of God's prayer associated with that of the Temple being a place of prayer for all peoples?

We must realize that the main reason there is distinction between Jews and other nations is because of the withholding of God's Light. As a result of the sins of Adam, of the generation of the Flood, and of the builders of the Tower of Babel, God gradually withdrew His Light from the world, restricting it to one people, the Jews, who would inhabit Jerusalem and serve God there. Therefore, there are directing angels over the nations, but they are on a lower level than the spiritual forces associated with Israel.

The concept of God's prayer, however, is that His Light should shine through all spiritual forces with its full intensity, and thus, to all mankind as well. Therefore when God's house is the "house of His prayer," it is then also "a house of prayer for all nations."

This again brings us to the location of the Foundation Stone, the focus of all spiritual forces. It was set on the crossroads of civilization, so that all peoples should interact with these forces, and throughout history be influenced by them. In this manner, all mankind is gradually elevated by these forces, paving the way for the ultimate rectification of the world. This will be realized in the Messianic Age, when Jerusalem becomes a center for God's teaching for all mankind, [as Isaiah the prophet said]: "Out of Zion shall come forth the Torah, and God's word from Jerusalem."

7 Commandments that Abraham Kept

2008-11-23T05:26:00.000-08:00

Lesson from weekly Torah reading: Parashat Toldot (Gen 25:19-28:9)

"...Abraham obeyed Me and observed My charge, My commandments, My statutes and My laws." - Genesis 26:5

Abraham lived hundreds of years before the time when the first 5 books of the Bible, the Law of Moses, were given to the people of Israel at Mount Sinai under Moses. What, then, where these laws that Abraham obeyed?

One can see a 'remez' (hint) to the 7 laws of Noah here. Commandments, statutes, and laws are each in the plural form. This means that each of these terms are at least 2 in number, adding up to 6. Then charge is in the singular, totalling 7. These 7 things (as a minimal number) are what Abraham is said to have obeyed, when it says 'because Abraham obeyed Me..'

According to the faith of the people of Israel, only Israelites [called Jews in modern English] are obligated to keep all 613 commandments of the "Old Testament." Those individuals who are not members of the people of Israel are only obligated to keep the 7 Laws of Noah - with their subsections. For more information see the NOAHIDE Section of this blog.

Source: http://sagavyah.tripod.com/id3.html

The Inclusive Golden Rule

2008-11-20T06:10:00.000-08:00

Many Gedolim (great scholars) has instructed us to follow the custom of the Ari"zal by stating prior to prayer: "Hareini mekabel 'alai mitzvas 'asei shel ve-ahavta le-re'akha kamocha" - Behold, I accept upon myself the positive commandment to 'love your fellow as yourself' (Leviticus 19:18). According to Rabbi Akiva, one of the foremost Talmudic sages, this is the great principle in the Torah ("K'lal gadol ba-Torah").

While many people render the word 're'akh' here as 'your fellow Jew' (according to its context), this great principle can always be broaden to its fullest expression to include the whole humanity.

There is famous story of Rabbi Hillel, who lived in the 1st century B.C.E.

A gentile who wants to convert asked Hillel to teach him the entire Torah while standing on one foot. Hillel replied, “What is hateful to yourself, do not do to your fellow man. That is the whole of Torah and the rest is but commentary. Go and study it.” (Babylonian Talmud, Shabbat 31a)

To include all men, the same Hillel used the term "beriot" (creatures) when inculcating the teaching of love: "Love the fellow-creatures" (Abot i. 12). Hatred of fellow-creatures ("sinat ha-beriyot") is similarly declared by R. Joshua b. Hananiah to be one of the three things that drive man out of the world (Abot ii. 16).

The term "neighbor" has at all times been thus understood by Jewish teachers. In Tanna debe Eliyahu R. xv. it is said: "Blessed be the Lord who is impartial toward all. He says: 'Thou shalt not defraud thy neighbor. Thy neighbor is like thy brother, and thy brother is like thy neighbor.'" Likewise in xxviii.: "Thou shalt love the Lord thy God"; that is, thou shalt make the name of God beloved to the creatures by a righteous conduct toward Gentiles as well as Jews (compare Sifre, Deut. 32). Aaron b. Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre, l.c.; Ḥayyim Vital, the cabalist, in his "Sha'are Ḳedushah," i. 5; and Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. xxiii. 7, teach alike that the law of love of the neighbor includes the non-Israelite as well as the Israelite.

Not surprisingly, Israel's postal service quoted from this commandment when it commemorated the Universal Declaration of Human Rights on a 1958 postage stamp.

Source: Jewish Encylopedia on Brotherly Love

Concern For All Mankind

2008-11-16T06:48:00.000-08:00

Rabbi Menachem M. Schneerson, of the righteous memory, simply known as The Rebbe, is the latest leader of Lubavitch Hasidim movement (also known as Chabad).

The Rebbe's counsel was sought by national and international government officials of all levels.

After one such meeting with US Senator Patrick Moynihan, the Rebbe asked if he could request a favor from the Senator.

"Here it comes", the Senator thought to himself. "Now the Rebbe is looking for the payoff."

The Rebbe continued: "There is a growing community in Chinatown. These people are quiet, reserved, hard-working and law-abiding - the type of citizens most countries would treasure. But because Amercians are so outgoing and the Chinese are, by nature, so reserved, they are often overlooked. Thus they miss out benefitting from government programs. I suggest that as US Senator from New York, you concern yourself with their needs."

"I was overwhelmed," the Senator said afterwards. "The Rebbe has a community of thousands in New York City and institutions all over the State that could benefit from government programs. I am in a position to help secure funding for them. The Rebbe didn't ask about that. Instead, he was concerned with the Chinese in Chinatown. I don't think he has ever been there, and I'm certain that most people there don't know who he is, but he cares about them..."

Source: The Rebbe, an appreciation booklet by Lubavitch Manchester

Path of the Righteous Gentile

2008-11-09T08:03:00.000-08:00

If you are a Ben or Bat Noach who becomes really enthusiastic about learning Torah, someone who wants more, more, more - you have probably figured out that the path of the Righteous Gentile is an unpaved road that contains many potholes, at times takes you way the heck out into the wilderness, and doesn’t contain many fellow travelers. It gets so hard you might find yourself weighing how difficult it would be to have what might feel like too much guidance and direction (the life of a Jew) versus what feels like too little (the life of a Righteous Gentile). I thought Judaism was all about the middle road. Where’s the middle Hashem? These worlds feel too far apart for the Gentile who wants more and more Torah.

Fortunately there are moments of relief. Last night I participated in a virtual yet very real class through the “Virtual Yeshiva” with a terrific rabbi and his wife and about ten other Bnei Noach. I’ve never participated in such an event. The technology was all so simple to use- it was a space age moment for me. I think it is really important that we appreciate how astounding it is that we can sit in our homes and engage in a class with people from around the world, just like that. Click a few buttons, fiddle with a few settings in the computer and we are all in the same cyber space learning Torah together. For the vast majority of human history people separated by great distances have had no way to be in contact with one another, zilch. Your world would have been painfully small. Now, we take a few minutes to download a program and type really quickly while watching people in Oklahoma and California on our screen. Baruch Hashem. (http://www.virtualyeshiva.com/)

I highly encourage you- the Ben or Bat Noach reading this- to take participate in such an event. If you are shy, no worries. You don’t need to do anything beyond log in and watch, listen, and learn. (http://www.okbns.org/index.html) Every Tuesday there is a free class organized in cooperation with the Oklahoma Bnei Noach Society. These are wonderful community building, Torah loving people who do things like organize a Succot gathering for people from around the world. They also spent years working with Jews and Gentiles from all over the globe to create a prayer and informational text for Bnei Noach called Service From the Heart.

If you are a Jewish person reading this, consider learning with a Righteous Gentile in your community. If you are concerned about what’s allowed and what isn’t, study something simple like the weekly Torah portion or Psalms. You will feel like a rock star after doing this because there are many Torah-believing Gentiles who are starved for community who will show up early to shul, as it were, for a chance to learn with people who simply share the same belief system. You don’t need to be a rabbi or rebbetzin. You just need to be a person who enjoys learning some Torah. That’s it!

We should not underestimate the power of moments where we come together to learn Torah, to sanctify Hashem’s name. To learn Torah in the midst of the chaos of this world, with so many forces pulling us all away from one another and from Hashem, it’s a small act that has a powerful ripple effect on the universe. We shout down the Yetzer Hora with a simple and lovely discussion. We connect with our Creator, help someone else to do the same, buoy someone’s spirits, and keep one another focused on the Truth.

There are so many unanswered questions for Bnei Noach, at times so little that is easy to cling to in this world. That is the great challenge for us. But we must focus on this moment and what we can do in this moment. That is what faith is all about. Moving forward even when it seems futile, when we can’t see the forest for the trees no matter how hard we try. Last night I was reading Garden of Emuna by Rabbi Arush. On page 205 he quotes Rebbe Nathan of Breslev.

“I heard that the Rebbe was once encouraging a man who was greatly confused about emuna. The Rebbe told him, ‘It is written that all creation came into being only because of people like you. G-d saw that there would be people who would cling to our Holy faith, suffering greatly because of the confusion and doubts that constantly plague them. He perceived that they would overcome these doubts and remain strong in their beliefs. It was because of this that G-d brought forth all creation.’ ”

Hashem has provided the means for us to come together, now we just need to take the leap of faith and do it.

Source: http://www.breslev.co.il/articles/society/noahide_world/path_of_the_righteous_gentile.aspx?id=10545&language=english

Go for Your Conversion

2008-11-07T07:50:00.000-08:00

Lesson from weekly Torah reading: Parashat Lech Lecha (Gen 12:1-17:27)

G-d said to Abram, "Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you." (Gen 12:1)

The first five verses in this parashah is dealing with conversion topic. Imagine what Abraham had to tell his father.

“Dad. We need to talk.”

“Yes, my son?”

“I have to go to some unknown land because G-d commanded so.”

Probably the foremost challenge in conversion process is when you’re telling your parents, your relatives, and your friends. You hardly can predict their reaction. It’s a very daunting moment. They may look at you (dressed up with strings hanging around from your waist) as if you are an alien from Mars. They may think that you joined the most backward and fanatical cult. And what do you mean you can’t eat from my table anymore?

Almost every converts had to deal with this situation. Remember, for all situation, a convert-in-process shall allow their parents and friends a time to adjust to the idea. I think this is also the main reason why G-d did not command Abraham when they were in Ur Kasdim, his native land, but at later point when the whole family had journeyed and settled in Haran, some hundred kilometers northwards. It is to allow the whole family to wrestle with Abraham’s idea.

As Yanki Tauber wrote in The First Jew:

A Jew is a journeyer. To be a Jew is to be constantly moving from what you are to what you can be, and from what you have made of yourself to yet a deeper truth of what you are. To be a Jew is to be engaged in a perpetual quest to improve yourself and improve G-d's world; to transcend the world and transcend your self; to transcend even as you improve and to improve even as you transcend.

Abraham is the first to struggle the idea that the idols are not G-d. He keeps improving the idea until he reaches the conclusion that there is only one true G-d, the Creator of the universe.

When the family starts their journey, it is written: "Terah took his son Abram, and Lot the son of Haran, his grandson and his daughter-in-law Sarai, the wife of Abram his son, and they departed with them from Ur Kasdim to go to the land of Canaan." (Gen 11:31)

Take notice that actually they knew their destination from beginning. The Midrash notes that Terah ultimately repented from idolatry, however he stops far from the destination because he stops improving, he stops transcending, he stops in Haran, while Abraham continues to higher level. That makes Abram became Abraham, the first Jew, the first convert.

Back to what a convert-in-process may face, if he or she is married, he or she has to deal with their spouse as well. Our parashah seems to tackle this too.

Abram took his wife, Sarai (Gen 12:5).

It is understood that Abraham took Sarah through persuassion. The Zohar explains that because a man is forbidden to take his wife to a foreign land without her consent. Thus, same principle applied to conversion today. For further insights on dealing with parents and spouse, I suggest to read Anita Diamant's Choosing a Jewish Life.

Lastly, Abraham is regarded as the first Jew simply because Abraham did not keep the knowledge for himself, rather he spread it to anyone who would listen and influenced many people to acknowledge G-d (that also tells why Noach failed to be the first Jew). The souls they made in Haran (Gen 12:5) refer to those whom they had converted to the faith in one G-d, for Abraham converted the men and Sarah the women.

B'ezrat Hashem, with G-d's help, the author is now following the footsteps of Abraham.

Tehilim Menorah

2008-11-06T06:09:00.000-08:00

Tehilim Menorah

"All people of the earth will sing for joy as the world is brought to harmony."

(Psalm 67)

Copyrights @ Avraham Loewenthal http://www.kabbalahart.com/

The whole world is a very narrow bridge

2008-11-04T06:33:00.000-08:00

Kol Ha'olam kulo
Gesher Tsar me'od
Gesher Tsar me'od
Gesher Tsar me'od -

Kol Ha'olam kulo
Gesher Tsar me'od -
Gesher Tsar me'od.

Veha'ikar - veha'ikar
Lo lefached -
lo lefached klal.

Veha'ikar - veha'ikar
lo lefached klal.

The whole world
is a very narrow bridge
a very narrow bridge
a very narrow bridge

The whole world
is a very narrow bridge -
A very narrow bridge.

And the main thing to recall -
is not to be afraid -
not to be afraid at all.

And the main thing to recall -
is not to be afraid at all.

(A Song By Rav Nachman of Bratslav)

The Ten Most Influential Jews

2008-11-02T06:11:00.000-08:00

1. Moses (1392 BCE – 1272 BCE)

http://en.wikipedia.org/wiki/Moshe

Undisputedly Moses is the most influential Jew throughout history. Along with God, he is the figure who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan. Without Moses, there would be little apart from laws to write about in the last four books of the Torah.

Moses is born during the Jewish enslavement in Egypt, during a terrible period when Pharaoh decrees that all male Hebrew infants are to be drowned at birth. His mother, Yocheved, desperate to prolong his life, floats him in a basket in the Nile. Hearing the crying child as she walks by, Pharaoh's daughter pities the crying infant and adopts him (Exodus 2:1-10). It surely is no coincidence that the Jews' future liberator is raised as an Egyptian prince. Had Moses grown up in slavery with his fellow Hebrews, he probably would not have developed the pride, vision, and courage to lead a revolt.

After the leading the Exodus, Moses went up to Mount Sinai and spent 40 days listening to God talking to him, dictating to him the 613 commandments of the Torah (which are encapsulated in Ten Statements, the so-called "Ten Commandments") and also the principles how to apply these commandments (which are referred to as the Oral Law).

Although the Torah -- Genesis, Exodus, Leviticus, Numbers and Deuteronomy -- are called the Five Books of Moses, Moses was not the author. Moses was the scribe -- the ultimate scribe. God dictated to Moses. And the Torah is considered a direct dictation, which is why the Five Book of Moses have a unique position among all holy books of the Jewish people and a unique authority in the Jewish world.

In this list, Moses is the only prophet who made it to the Top Ten. And it's very clear, the Bible says over and over again, that Moses was unique among all prophets.

And there arose no prophet in Israel like Moses whom the Lord knew face to face.(Deut. 34:10)

2. Rabbi Yochanan Ben-Zakkai (30 BCE - 90 CE)

http://en.wikipedia.org/wiki/Yochanan_ben_Zakai

Rabbi Yochanan Ben-Zakkai was Av Beit Din of the Sanhedrin which was exiled from Jerusalem to Yavneh forty years before the Destruction of the Second Temple. He was one of the youngest disciples of Hillel.

He is especially noted for the part he played in directly negotiating with the Roman general Vespasian during the siege of Jerusalem, while the militant fanatics killed anyone attempting to leave Jerusalem. Rabbi Yochanan was determined to find a way out of the besieged city. He foresaw that the Romans would soon defeat the rebel forces and destroy Jerusalem, even the Temple – thereby threating Judaism’s very survival. Rabbi Yochanan finally made his way out by pretending to be death and buried in a cemetery outside the city. After foretelling Vespasian that he would be a Caesar, he was granted a request to have the city of Yavneh and its scholars unmarred, thus saving Torah in Holy Land.

When the catastrophic defeat occurred, and both Jerusalem and the Temple were destroyed, many Jews fell into the deepest depression but not Rabbi Yochanan. He was too busy establishing a new center of Jewish life in Yavneh. When a disciple expressed despair that the Temple’s destruction made it impossible to bring sacrifices and atone for sins, Rabbi Yochanan consoled him: “My son, be not grieved, We have another atonement as effective as this. And what is it? It is acts of loving-kindness, as it is said ‘For I desire mercy and not sacrifice’.” (Hosea 6:6).

Rabbi Yochanan’s academy of Jewish learning in Yavneh soon became a worthy successor to the Sanhedrin in Jerusalem. More than any figure, he must be credited with establishing a model of a Judaism that could survive without a Temple, without sacrifices, and even without a state.

This placement may surprise many people. I put him surpassing Ezra because of his bravery and brilliance acts to make a breakthrough to save the nation while his contemporary sages acted more passively. Interestingly, Rabbi Yochanan is the only non-Biblical figures that reaches the top five.

3. Ezra (c. 458 BCE – 347 BCE)

http://en.wikipedia.org/wiki/Ezra

Ezra, along with Nehemiah, are the two most influential figures in the Jewish return to Israel after the Babylonian Exile. After defeating Babylon in 539 BCE., the Persian king Cyrus The Great wrote an edict that permitted the Jews to return to their homeland and rebuild the Temple. When Zerubabel led the first batch of Jews to return to the land of Israel, Ezra had to stay behind taking care his aged teacher, Baruch Ben-Neriah. He joined the returnees almost a century later, after his teacher died.

He came home with extra-ordinary power from the king to regulate Jewish affairs in Judea. Soon after his arrival Ezra was compelled to take strenuous measures against marriage with non-Jewish women (which had become common even among men of high standing), and he insisted in a very dramatic manner upon the dismissal of such wives. He then convened an enormous gathering in Jerusalem that lasted for several days, which at the conclusion of which all the Jews who are present pledge not to intermarry, not to do business on the Sabbath, and to give the charity to support the Temple in Jerusalem (Nehemiah 10:31ff).

Jewish tradition regards Ezra as having saved the Jewish people from extinction. His public reading of the Torah democratized the holy document, making it as much a possesion of the commonest Jewish laborers as of the priests. As harsh as Ezra’s measure against intermarriage were, had they not been carried out there might be not Jews today, they probably would simply have assimilated into the religions and lifestyles of their neighbors.

Ezra led the Men of Great Assembly – in Hebrew, Anshei Knesset HaGedolah, which consists of the greatest Jewish men at that time, including the prophets and non-prophets (i.e. Haggai, Zechariah, Malachi, Nehemiah, Mordechai, etc). They regulated, fixed and formalized all the phases of Torah life to ensure its being a completely organized, self-enforced and self-functioning entity. It therefore:

· Closed the Scriptures

· Completed all the chief Takonnot.

· Formulated and formalized the text of the prayers.

· Formalized the language of the Oral Law in its exact and permanent form.

So great is the contribution of Ezra to Judaism and the Jewish people, that the Talmud declares: “Ezra would have been worthy of receiving the Torah for Israel had not Moses preceded him” (Sanhedrin 21b).

Thus it is difficult for me not to place him in the second place after Moses. However, comparing to Rabbi Yochanan, firstly Ezra did not joined the return at first place and acted as the initiator of the whole process, secondly he did not have to work single-handedly as there were many contemporary leaders supporting behind him, and thirdly, his life was never in constant danger as in the case of Rabbi Yochanan. In short, if he was not there, there were always other great men who could take his place.

4. Abraham (1812 BCE to 1637 BCE)

http://en.wikipedia.org/wiki/Abraham

It is so naturally that the father of the Jewish people could secure his place in this list. The story of the Jewish people does not start from Exodus. In the first book of the Torah we trace Israel’s story from the life of Abraham and Sarah until their offspring develop into a family and then a nation. If Abraham did not accept his mission, there would be unlikely a Jewish nation on earth, even the fate of whole humanity was at stake after they joined Nimrod’s rebellion, resulting in the Great Dispersion. It is said in Mishnah: “There were ten generations from Noah to Abraham. This demonstrates how patient God is, for all the generations kept provoking Him, until the Patriach Abraham came and received the reward of them all” (Avot 5:2).

In fact, it’s noteworthy to state that at least two other major religions agree and acknowledge him as the original founding founder. However if the reason I list Abraham is solely because of the popularity of being the Patriach, I could end up sharing this trophy with Issac and Jacob, and the four matriach as well.

But Abraham deserves this position because the fact that he is the man who introduced (or more accurately: re-introduced) the concept of monotheism to the world, and by the fact that monotheism has been spreaded and practiced throughout the world. According to traditional view, monotheism had existed since the beginning of creation, as the religion of Adam and Eve. Polytheism, on the other hand, was a later development, a consequence of human corruption and sin. On his days, Abraham was not the only man unmoved by idolatry – Noah and Shem were still alive at that time. However, he became the first person that rediscovered this monotheistic belief and took action on spreading the message, while the others failed to do. It is believed that during his journey, Abraham ran a missionary campaign to convert people to faith in one God (Gen 12:5).

Although Abraham has brought one of the greatest revolution to the world, I could not position him into higher rank. Had it not been Moses who institutionalized it some 400 years later, I am not sure if his belief still remains as of today.

5. King David (1037 BCE– 967 BCE)

http://en.wikipedia.org/wiki/King_David

The Bible offers several accounts of David’s ascent to the throne. The David of the Book of Samuel – a brave handsome youth, Goliath’s slayer, captain in the king’s army, skillfull musician, and who maintained a deep friendship with Jonathan, the king’s heir – fed the imagination of future generations and is typical of popular epics. The long centuries during which the people of Israel were ruled by the House of David most likely embellishes these stories with heroic touches.

David was elected king of all the tribes of Israel after winning the civil war against Saul’s son, Ish-Bosheth. During his 40-year reign he extended the borders of his kingdom and brought peace and unity to the nation (known as the First Jewish Commonwealth). With the conquest of Jerusalem from the Jebusites, on the border between the tribes of the south and those of the center and the north, David created a capital for his kingdom and a spiritual center for the entire nation of Israel – a revolution which would influence thousands of years of Jewish history.

David had wanted to build the Holy Temple but a divine edict, however, had forbidden him from doing so. Nonetheless he still leaves a remarkable legacy. Being a skillfull musician, David wrotes hundreds of psalms and songs for use in temple rituals, and to these days they are still the backbone of Jewish prayers. Jewish tradition attributes authorship of the Book of Psalms to David. His merits also reward him a privilege that Mashiach will come only from his descendants.

I put King David in #5 because of the long-lasting legacy he made that affect Jewish people for centuries.

6. Rabbi Judah Ha-Nasi (c.135-220)

http://en.wikipedia.org/wiki/Yehuda_Ha-Nasi

Rabbi Judah is widely accepted as the compiler of Mishnah. He possesed maximum wisdom and grandeur as it is said in Talmud: “Since the days of Moses, we have not seen either Torah scholarship or grandeur exclusively in one man, until Rebbi appeared.” (Gittin 59a). Besides he also possessed wealth, capital and widespread dominion, it is claimed that: “Rabbi’s stable-man was wealthier than Shabur the king of Persia” (Bava Metsia 85a). He had a close friendship with "Antoninus", possibly the Roman Emperor Caracalla, who would consult Rabbi Judah on various worldly and spiritual matters.

He used this wealth to aid men of wisdom and its seekers, and spread Torah knowledge throughout Israel. He compiled the laws, the words of the sages, and the disagreements which arise ever since the day of Moses till his own days. And he, himself, was one of the transmitter of the Tradition because he was born into a family which had hold the Nasi office for two centuries, hence he got the title Ha-Nasi.

I list Rabbi Judah because his combined possession of wisdom, wealth and influence had him capable to complete the compilation and documentation of the Oral Law. For centuries, the Oral Law has been preserved by each of tradition chains, i.e. teacher-students, father-sons, in many different academies and different families. There were attemps to compile the Oral Law into a single body of document since the day of Ezra, but with no success. His success should also be noted that he had no opposition from the Babylonian Jewry which at that time had already kept their own tradition. His works later became the foundation of Talmud, another major document which defines Judaism.

7. Maimonides (1135-1204)

http://en.wikipedia.org/wiki/Maimonides

Maimonides (Rabbi Moses Ben Maimon, also known by his Hebrew acronym “Rambam”) was the most illustrious figure in Judaism since the talmudic era. His influence on the future development of Judaism was incalculable. The writings and achievements of this medieval Jewish sage seem to cover an impossibly large number of activities. Maimonides was the first person to write a systematic code of all Jewish laws, the “Mishneh Torah”. He produced one of the great philosophic statements of Judaism, “The Guide to the Perplexed”. He also served as physician to the sultan of Egypt and wrote numerous books on medicine. And in his “spare time” he served as leader of Egyptian Jewish community.

Maimonides’s major contribution to Jewish life remains the Mishneh Torah, his code of Jewish law. His intention was to make the entire Oral Law accessible to the commonest people; replacing the Talmud, the study of which should henceforth be reserved only to the intellectual people. Despite sometimes intense opposition, the Mishneh Torah later became a standard guide to Jewish practice and served as a model for the future “Shulchan Aruch” (it still failed to replace the Talmud though). Maimonides also formulated a credo of Judaism expressed in thirteen articles of faith which is universally accepted in Jewish world.

During his lifetime, he received many opposition that reacted to his philosophical works and his rationalist view. In the long run, however, Maimonides remained a hero and his influence spreaded from Spain to Yemen. He is one of the few Jewish thinkers whose teachings also influenced the non-Jewish world; much of his philosophical writings in the Guide were about God and other theological issues of general, not exclusively Jewish, interest. As a popular Jewish expression of the Middle Ages declares: “From Moses [of the Torah] to Moses [Maimonides] there was none like Moses”.

8. Rashi (1040-1105)

http://en.wikipedia.org/wiki/Rashi

One of the greatest of Rishonim (the medieval Jewish scholars) is undoubtedly the French-Jewish sage Rashi. His full name is Rabbi Shlomo ben Issac, of which Rashi is the acronym.

Since his death almost a millenium ago, Jews who study either the Torah or the Talmud, Judaism’s two most important works, invariably do so with the help of his commentary. Almost every Talmud editions that have been printed has come out with this French sage’s glosses. In fact, had Rashi not written a Talmud commentary that explained its difficult Aramaic words and guided students through its intricate and often confusing forms of logic, the Talmud might have become a largely forgotten work.

In every printed edition of the Talmud, opposite Rashi’s commentary, is another commentary known as Tosafot. The Tosafot commentary is a creation put together over the two centuries, dominated by five of Rashi’s descendants – two sons-in-law and three grandson. One of the grandsons, Rabbi Jacob Tam (known as Rabbenu Tam), became the leader of French-Jewish community. Rashi and his descendants’s sphere of influence also shaped the world of Ashkenazic Jewry.

The most difficult decision to rank in this list is when comparing Maimonides and Rashi. To this day, Maimonides and Rashi are the most widely studied Jewish scholars. Although Maimonides is regarded as Judaism’s greatest philosopher, Rashi is its greatest commentator. The leadership and scholarship of both men were inherited to their descendants. But while Rashi’s sphere of influence in his lifetime seemed to be limited in French and Germany, Maimonides’s reaches out from Spain to Yemen, including both Sephardic and Askhenazic Jewry and probably extends to the non-Jewish world (Arab and Mediterranean kingdoms). Therefore, I give Maimonides more credits and place him above Rashi.

9. Rabbi Joseph Karo (1488-1575)

http://en.wikipedia.org/wiki/Joseph_Karo

The legal code known as the Shulchan Aruch, compiled by the great Sephardic rabbi Joseph Karo in the mid-1500s, is still the standard legal code of Judaism. When rabbis, particularly if they are Orthodox, are asked to rule on a question of Jewish law, the first volume they consult generally is the Shulchan Aruch. A major reason for its universal acceptance is that it was the first code to list the differing customs and laws of both Sephardic and Askhenazic Jewry. This unique feature was not intended by Joseph Karo, but came through a happy coincidence. At the very time that Karo was compiling his code, a similar undertaking was being planned by Rabbi Moses Isserles of Poland. Isserles, known by his acronym the Rama, was thrown into some despair when he first heard about Karo’s work, for he knew Karo to be the greater scholar than himself. Nonetheless, he soon realized that both Karo’s legal code and his own would not by themselves meet the needs of all Jews. Thus, the Shulchan Aruch was published with Karo’s ruling listed first and Isserles’s dissents and addenda included in italics.

To list Rabbi Joseph Karo and neglect the contribution of the Rama is almost impossible. In reality, we agree to admit that the contribution of Rabbi Joseph Karo is still much greater than the Rama’s. So I pick Rabbi Joseph Karo and leave the Rama in the “Other Most Influential Jews” at the bottom.

10. Israel Baal Shem Tov (c.1700-1760)

http://en.wikipedia.org/wiki/Baal_Shem_Tov

In the eighteenth century East European Jewry witnessed a great religious awakening. The upheaval following the collapse of the Shabbatean movement, the spread of kabbalistic mysticism among the scholars, as well as popular traditions of mass enthuasism, provided the background for the emergence of a new spiritual movement: Hasidism (from hasidut, meaning “piety”).

The founder of Hasidism was a rabbi from Poland – Israel Baal Shem Tov, also known as Besht by his acronym. A miracle-worker and a healer, an ecstatic mystic and a charismatic leader, the man drew followers and admirers from among kabbalists, rabbis and common people. One of the main teaching of Besht is that the Tzaddik (the religious leader of Hasidim) should serve as a model of how to lead a religious life. After his death, he was suceeded by Dov Baer of Mezhirech (1704-1772), who spread the teaching of the master and transformed the small community into a real movement. Within a few decadeds, numerous new Hasidic groups were formed, each with its own Tzaddik, referred to as a rebbe. The belief in the power and greatness of the Tzaddik became one of Hasidim’s strongest – and most controversial – ideas.

From its very early stages, the movement encountered internal opposition from some traditional rabbi elite labeled as the Mitnagdim (“opponents”). The Mitnagdim feared that the Hasidic movement would become another heretical sect, similar to that of Shabbetai Zevi. However the rivalry between the two groups finally ended when they have to face the same enemy, the European Haskalah movement.

Nonetheless, the Hasidic approach to Judaism significantly differs from that of the Mitnagdim. Hasidism generally places a much greater stress on simcha shel mitzvah – the joy of performing a commandment.

Now Hasidism is widespread around the world. The best known group of Hasidim in the world are the Lubavitcher (also known as Chabad), who are headquartered in Brooklyn, United States. The group is so well-known and popular by their various outreach programs.

Other Most Influential Jews

(the order is when they arrive in history and their direct/indirect contributions)

King Solomon, First Temple establishment

Elijah/Pinchas, Prophet, Priest, Torah transmitter

Mordechai, the miracle of Purim

Nehemiah, Ezra’s contemporary, Second Temple establishment

Mattathias the Hasmonean, the second commonwealth, the miracle of Hanukkah, Jewish population increasing

Hillel, Talmudic era leading sage, hermeneutic rules

Onkelos, authoritative Targum Torah translation

Rabbi Akiva, Talmudic era leading sage, textual interpretation method

Hillel II, Jewish fixed lunar calendar system

Rav Ashi, Babylonian Talmud completion

...together with his uncle, Ravina (Bava Metsia 16b), disciple of Rava (Eruvin 66b). However the Talmud was not actually sealed until seventy three years later.

Aaron ben Moses Ben-Asher, the last of Masoretes scholar

Rama, the Askhenazi leading poskim

Rabbi Jacob ben Hayyim, his printed Bible became "textus receptus" version both in Jewish and Xtians world

Rabbi Issac Luria, the school founder of Jewish mysticism

Shabbetai Zevi, false Messiah

Eliezer ben Yehuda, the revival of Hebrew

Albert Einstein, theory of relativity

David Ben-Gurion, modern Israel state, the third commonwealth (?)

This list is made for fun only to exercise my Jewish literacy skill and I would not expect that everyone will agree with my ranking. If you have your own reasoning to correct my ranking, or you would like to suggest another influential Jewish person, I welcome you to write your comments on this blog.

Source: Jewish Literacy (R. Telushkin), A Historical Atlas of The Jewish People (Eli Barnavi), Introduction to Mishneh Torah (Maimonides), Wikipedia

The Lessons of Noah's Ark

2008-10-30T17:17:00.000-07:00

This week, we read the Torah portion of Noah. What, you don't think that Bible stories are relevant? Here're ten important lessons from Noah's Ark...

One: Don't miss the boat.

Two: Remember that we are all in the same boat.

Three: Plan ahead. It wasn't raining when Noah built the Ark.

Four: Stay fit. When you're 600 years old, someone may ask you to do something really big.

Five: Don't listen to critics; just get on with the job that needs to be done.

Six: Build your future on high ground.

Seven: For safety's sake, travel in pairs.

Eight: Speed isn't always an advantage. The snails were on board with the cheetahs.

Nine: When you're stressed, float a while.

Ten: Remember, the Ark was built by amateurs; the Titanic by professionals.

Learning Torah is is enjoyable - try it, you'll like it!

Source: http://lazerbrody.typepad.com/

Beatiful friends...

2008-10-30T09:48:00.000-07:00

Beatiful friends...
don't ever give up on the world,
don't ever give up on any human being,
Because we all are God's image...
Everyone one of us is so holy,
Everyone one of us has capacity to be so good.

(A Song By Rabbi Shlomo Carlebach)

Kosher Food in Jakarta

2008-10-26T07:32:00.000-07:00

Kosher food per se is not available in Indonesia, however you can hunt for kosher products in certain supermarkets which are scattered throughout the city. However they remain concentrated in Central/South Jakarta, mostly nearby Jalan MH. Thamrin, Jalan Jendral Sudirman, and Jalan Kemang Raya.

This is not an exhaustive list and contributors are always welcome!

KOSHER PRODUCTS SOLD IN SUPERMARKETS

1. Kem Chicks
Kem Chicks Supermarket provides an high level of service and extensive range of goods for our discerning expats. We specialize in meeting the specific food needs of the expatriate community shipping food to outlying areas and providing foodstuffs for Jakarta residents. We stock fresh vegetables from Australia, local tropical fruit, cheeses from around the world, fresh meats and cold cuts, delicious fresh breads and baked goods.
Address: Jl. Kemang Raya No. 3-5 Kemang, Jakarta Selatan 12730
Phone: (62-21) 7179-0065, 7179-0883
Fax: (62-21) 719-4543
Email: kemchicks@cbn.net.id
Note: There's a report that they also sell matzo during Passover season (not confirmed).

2. Plaza Senayan
Landmark: Shopping Centre
Address: Asia Afrika St. No. 8
Gelora Village, Tanah Abang
Central Jakarta City 10270
Supermarket: Food Hall, SOGO, Hero
Note: There is Carrefour Hypermarket in Ratu Plaza, 15 minutes walk from Plaza Senayan

3. Plaza Indonesia
Landmark: Shopping Centre
Address: MH. Thamrin St. No. 28-30
Gondangdia Village, Menteng
Central Jakarta City 10350
Supermarket: Food Hall, SOGO

4. Pondok Indah Mall 1
Landmark: Shopping Centre
Address: Metro Pondok Indah St. Blok 3B
Pondok Pinang Village, Kebayoran Lama
South Jakarta City 12310
Supermarket: Food Hall

5. Ranch Market 99
Landmark : Supermarket
Address: Raya Pejuangan St. No. 11-Taman Kedoya
Kebon Jeruk Village, Kebon Jeruk
West Jakarta City 11530

6. Ranch Market 99
Landmark : Supermarket
Address: Sultan Iskandar Muda St. No. 21
Pondok Pinang Village, Kebayoran Lama
South Jakarta City 12310

7. Ranch Market 99
Landmark: Supermarket
Address: Warung Buncit (Warung Jati Barat) St. No. 98-The Promenade
Pejaten Barat Village, Pasar Minggu
South Jakarta City 12510

These are accepted kosher certification logos you can rely on.

Ok, now you're ready for hunting.

Some kosher products found in supermarkets:

Bertolli olive oil (many variants)
Borges olive oil
Pietro Coricelli olive oil
Olitalia olive oil
Filippo Brio olive oil
Wesson canola oil
Wesson vegetable oil
Delmonte Relish Hamburger picle relish
Dill Premium Tiny Kosher
Hunts Hickory Sauce
Hunts Tomato Ketchup
Hunts Tomato Paste
S&W Tomato Paste
Lousiana Gem Hot Sauce
Earth Pure organic Diced Tomatoes
Roland Cooking Wine (with variants: red grape, white grape)
FRENCH'S® Mustard (all variants)
Heinz Tomato Ketchup
Heinz Apple Cider Cinegar
Heinz BBQ Sauce (Note: Not all Heinz products have kosher certification)
Jack Daniels Hickory Brown Sugar BBQ Sauce
Bull's Eye Original Sauce
Kraft Barbecue Sauce (many variants)
Kraft Mayo Real Mayonnaise
Kraft Miracle Whip Dressing
Kraft Sandwich Spread (Note: Not all Kraft products have kosher certification)
Haagen-Dazs Ice Cream (all variants)
Mrs Freshley's Swiss Rolls
Pepperidge Chessmen Cookies
Pepperidge Chocolate Chunk
Walkers Assorted Shortbread
Iga Chocolate Graham Crackers
Fig Newton Fruit Chewy Cookies
Oreo Chocolate Sandwich Cookies
Oreo Cakesters
Chips Ahoy!
Champagne Crackers
Ry Krisp Crakers
Gerber Graduates Cookies for Toddler (all variants)
JiF Peanut Butter (many variants)
Smucker's Goober Jam (many variants: marmalade, concord grape, strawberry, blueberry preserves)
Knots Berry Farm
Kraft Post Honey Bunches of oats cereal
Fruity Pebbles cereal
Kix cereal
Kellog's cereal
Fruity Cherios
Quaker Crunchy Corn brand
Quaker instant oatmeal
Granola
SunMaid California Raisin
Sunsweet Plums
Sunsweet Datesprunes
Ah!laska Chocolate Syrup
Aunt Jemima Butterlite Syrup
Country Kitchen Original Syrup
Karo Dark Corn Syrup
Betty Crocker Whipped vanilla
Betty Crocker Pancake Milk
Hershey's Brownie Mix
Hershey's Cake Mix
Krusteaz Pumpkin Spice Quick Bread Mix
Flavor House Salt
Morton Lite Salt
Readmont Real Salt

Lastly, please be aware that some products put letter 'K' on their package which is not a true sign of kosher certification:

Jello - O Gelatine
Welch's Concord Grape Juice
Malt-o-meal cereal

I will continue with new post to list all available kosher fish in the market with their local Indonesian name. Until next time.

If You Improve Yourself

2008-10-24T08:05:00.000-07:00

Lesson from weekly Torah reading: Parashat Bereshit (Gen 1:1-6:8)

Contrary to what most people believe that we need a supernatural savior to save us from our sin, G-d teaches us that Man can always repent and He will forgive him.

"Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door. Its desire is toward you, yet you can conquer it." (Gen 4:7)

G-d here tried to teach Cain that if an individual learns from his errors, his slate can be wiped clean. Though we never succeed in removing our base inclinations from our heart, we can control them, for the mind rules the heart. Though we have little control over our desires and emotions, we can control their means of expression, their "garments": our conscious thoughts, words and deeds. We can think, speak, and act in a positive way, regardless of our natural drives.

This verse is a balm to those of us who frustrated by their inability to rid themselves of their mundande instincts and feelings. Our mission in life is to focus on improving the "garments". Through the struggle of keeping this pure, our soul can reach a greater intimacy with G-d than it could otherwise.

Once Rabbi Bunam of Pzsyha asked his disciples: "How can you tell when a sin you have committed has been pardoned ?" His disciples gave various answer but none of them pleased the rabbi.

"We can tell", he said, "by the fact that we no longer commit that sin."

That is improvement.

Source: Artscroll Chumash, Kehot Chumash, Jewish Literacy

Superstitious Minds

2008-09-27T18:29:00.000-07:00

Wear a red string if you wish, but not as a magical talisman.

Nearly everyone has seen the red string. If not on Madonna's wrist, then on Demi Moore or Ashton Kutcher's. Or on half the people walking around Manhattan.

What does it mean?

One of the items required for building the Mishkan, the portable Tabernacle that accompanied the Jewish people in the desert, was red thread (Exodus 26:1). The red dye came from a type of worm, teaching that even the lowly worm has a role in God's dwelling place. From here, the red thread worn on the wrist was meant to remind us to gain inspiration from God and keep our egos in check.

Unfortunately, as with so many things, the meaning of the red thread has been corrupted. Instead of a reminder to bring us back down to earth when get a bit full of ourselves, it has turned into a charm, a protective shield. A little red thread can supposedly protect us from sickness, theft, accident. It can find us a job, a spouse, a baby.

So all you need to do is take a lot of red thread, wrap it around Rachel's Tomb a few times, recite some blessings, and voila -- a magical talisman. Which is a blatant violation of Torah, and miles away from its original intent.

On Your Doorposts

Similarly, the mezuzah has also become imbued with special powers, according to some people. The commandment to place the words of God "upon your doorpost," is a literal reminder to us. "Hear O Israel, the Lord is our God, the Lord is One" is our daily affirmation of belief in one God, our statement of faith that God rules the world, and our commitment to follow the laws that God gave us.

Yet somehow, the mezuzah has been reduced to a good luck charm, protecting us from evil spirits. Think mezuzah as rabbit's foot (which has never been very lucky for the rabbit). Some wear a mezuzah as a pendant on a necklace, and others place a mezuzah on the dashboard of their car. While this may be a nice display of Jewish identity, it is not at all related to the specific injunction to "put these words on the doorpost of your house."

In Guide for the Perplexed, Maimonides specifically includes the use of amulets and charms in his definition of idolatry. Imbuing these items with these special "powers" dilutes the true source of any power, which is God. There are plenty of people with red strings who have problems. And yes, there are many stories of people who have an injury or illness, put on a red string, and find that their injury heals. Of course, it's not a coincidence, but neither should we believe that the red string magically healed them.


All these symbols are reminders that everything comes from God.

Jews don't knock on wood, and don't throw salt over our shoulder. Okay, we should not walk under a ladder -- but that's a safety issue! So feel free to let a black cat walk across your path. Wear a red string if you wish, to remind you of our matriarch Rachel and her holiness, or to remind you to be humble.

Make sure the mezuzah on your doorframe is kosher, because if it's not, you're not fulfilling the mitzvah of "place these words on your doorpost." Touch your mezuzah when you pass it as a reminder that the words of God are a guide for how we should live our lives. Wear your chamsa as a reminder to not be boastful, so you shouldn't cause others to be jealous. Use it as a reminder to not give others the "evil eye," to not be resentful of the success of others, to not covet what others have.

That's what all these symbols are -- reminders that everything comes from God. Any protection, any success, any blessings, even any failures -- it all comes from One Source. With these symbols, it's what they invoke within is that is the greatest power of all.

Source: http://www.aish.com/literacy/concepts/Superstitious_Minds.asp

Beginner Reading List

2008-09-03T09:23:00.000-07:00

Conversion to Judaism does require extensive study. Many rabbi will give you a reading list to start with. These are some books that highly recommended:

1. “To Be a Jew” - R. Hayim Halevy Donin
http://www.amazon.com/Be-Jew-Jewish-Observance-Contemporary/dp/0465086241/ref=sr_1_11?ie=UTF8&s=books&qid=1200978529&sr=1-11
This book covers all basic stuff you should know, not only to be a Jew but also to be a 'good' Jew.

2. “To Pray as a Jew” - R. Hayim Halevy Donin
http://www.amazon.com/Pray-As-Jew-Synagogue-Service/dp/0465086330/ref=sr_1_1?ie=UTF8&s=books&qid=1200978624&sr=1-1
An excellent guide to learn the structure of Jewish prayer and its contents and how to properly perform "service of the heart" in a Jewish way.

3. “Jewish Literacy” - R. Joseph Telushkinhttp://www.amazon.com/Jewish-Literacy-Important-Religion-History/dp/0688085067/ref=pd_sim_b_title_6
A great book to boost up your Jewish knowlegde.

4. “Chumash” - Artscroll Stone Edition - R. Nosson Scherman
http://www.amazon.com/Chumash-Stone-Artscroll-Nosson-Scherman/dp/0899060145/ref=pd_bbs_2?ie=UTF8&s=books&qid=1200979070&sr=1-2
This is a MUST for Torah study. You might want to check in http://www.artscroll.com/ for better price (usually there’s a BIG discount during holidays)

5. “Siddur Tehillat Hashem” - Annotated Edition - R. Nissen Mangel
http://www.amazon.com/Siddur-Tehillat-Hashem-Annotated-Translation/dp/0826601529/ref=sr_1_1?ie=UTF8&s=books&qid=1200979234&sr=1-1
After you read "To Pray as a Jew", you need a siddur to practice your new habit to daily prayer. This is the siddur used by Chabad Lubavitch hasidism. Check it out in http://www.kehotonline.com/ for better price. Alternative siddur for beginner is non other than the famous "The Complete Artscroll Siddur". Check out their website to obtain more info http://www.artscroll.com/

6. “How to Run a Traditional Jewish Household” - Blu Greenberg
http://www.amazon.com/How-Run-Traditional-Jewish-Household/dp/0876688822/ref=sr_1_1?ie=UTF8&s=books&qid=1208269352&sr=1-1
The information is a little bit outdated however it gives a very clear and beautiful window what an observant lifestyle should fit in this modern time. This can be a good complementary for "To be a Jew".

7. "Shaarei Halacha" - R. Ze'ev Greenwald

http://www.judaism.com/display.asp?nt=DH&keyword=shaarei%20halacha&itemtype=Books&etn=CEABA

Your gate to learn summary of the Jewish law. Among the many topics included in this work are: Tzitzis, the daily routine, prayer, tefillin, blessings, the Sabbath, festivals and special days, the dietary laws, and mourning. Shaarei Halachah has been hailed as the Kitzur Shulchan Aruch for our time!

I will continue to the advanced reading list in another post. Until next time.

Orthodox Conversion to Judaism

2008-09-03T09:07:00.000-07:00

Although Judaism is not a missionary religion, it opens to everyone who wishes to enter the covenant. This post lists some very good links that deal with orthodox conversion to Judaism.

Official RCA Orthodox Conversion to Judaism
Shema Yisrael Conversion Information
Ohel Sarah Imenu (Conversion guide for women)
Orthodox Conversion to Judaism
Kibbutz Sde Eliyahu organizes annually a special course for potential converts to Judaism, preparing them for the requirements of orthodox conversion
Orthodox Conversion to Judaism - A group of for those who wish to prepare for conversion. Conversion topics will be introduced and the members will be expected to ask questions as they study for their conversion.

Confuse which stream of Judaism that you would join to ? This article explains why you should only convert under Orthodox halachic system

Article By Rabbi Yossy Goldman
Jews By Choice

Very intriguing explaination by Rabbi Tzvi Freeman
How Does One Convert to Judaism?

Besides the story of Ruth, I think this must be the greatest conversion story ever told.
Ger Tzedek of Wilno

This list is not exhaustive as I will come often to update this post.

Shalom Singapore

2008-09-03T08:32:00.000-07:00

My friend Yaakov Baruch just sent me the link to these videos. I think the videos communicate a good message about Jewish community in Singapore. Rabbi Abergel in the video is very warm and friendly. I talked with him several times, in the shul, at breakfast, and eventually he invited me to his office and we talked about my intention to convert.

The first part the rabbi speaks about the community, their origin, when he and his wife came to Singapore and also an interview with Andrew Lim, a native Singaporean who converted to Judaism. I met him once in the shul and he's definitely a very nice guy.

The second part the Rebbetzin speaks about welcoming Shabbat, the role of Jewish woman, the wrong impression on Jewish people, etc.

You Shall Tithe, Then You Will Become Rich

2008-09-01T05:54:00.000-07:00

Lesson from weekly Torah reading: Parashat Re'eh (Deut 11:26-16:17)

עַשֵׂר תְעַשֵׂר - You shall tithe... (Deut 14:22)

Midrash Tanchuma comments that the second part of this compound verb can be read תְעַשֵׁר you will become rich. Thus the Torah teaches if you give tithes, you will become rich, in complete contradiction to those who claim that they can not contribute to charity because they are afraid of becoming poor. This same concept - that tithing will increase the giver's wealth, not decrease it - is found elsewhere in Scripture: G-d says: Bring the tithe into the storehouse... and test Me now with this, if I will not open for you the windows of heaven and pour out of blessing upon you (Malachi 3:10).

Source: Artscroll Chumash

Why Do Things Go Wrong?

2008-08-17T20:42:00.000-07:00

By Tzvi Freeman

Question:
I am living the wrong life. I should have done sciences in college, not humanities. And even in humanities, I should have gone for a law degree, as my parents wished and not a major in basket weaving. I was supposed to marry Jessica, not Ellen and we were supposed to live in Atlanta, not Atlantic City. From there on, it only gets worse... What do I do now?

Answer:
You may not want to hear this: All your fears are justified. You are not paranoid. You are probably right on every point. How do I know? Because this entire world is operating on Plan B.
Of course, there is The Plan. Plan A. The way things are supposed to go. But in the history of the world, there hasn't been a single thing that went the way it was supposed to go.

Adam wasn't supposed to eat from that tree. Cain and Abel were supposed to talk things out. Everyone was supposed to get along. Things got so out of hand the first time around, G-d drowned all the specimens and started all over. But things never stopped going wrong.

Take the story of Esau and Jacob. Esau was born with certain challenges, but he was supposed to have gotten a hold of himself. He was supposed to grow up as "El Macho Fearless Provider" while Jacob would sit and study. Esau got carried away with the El Macho part and Jacob ended up having to do the job of two brothers in one life -- including getting Esau's blessings and marrying his wife. It took Jacob twenty years to get those two wives out of Laban's lair. Esau could have taken care of it in a day. Nobody messes with Esau. Laban would endure some discomfort pinned up against the wall of his tent but Leah would be Esau's no sweat. But Jacob? Wrong man for the job. But that's Plan B.

Then there's the balagan with Joseph and his brothers -- an exercise in just how many things could go wrong in one story. Joseph miscommunicated. His brothers misinterpreted. Judah miscalculated and Reuben missed the boat.

The Exodus seems exciting, but keep in mind that the first meeting with Pharaoh was a complete, counter-productive disaster and nine out of ten plagues were effectively failures. And then, when we finally make it to the high point of the story, at the Giving of the Torah, the people make the grandest blunder of history with a dumb golden calf. That calf just wasn't according to script.

There is a script, but it never gets played. That's why the Torah starts with the letter Beit -- the second letter of the Hebrew alphabet. Because everything in this world works according to Plan B. In fact, if you study the six days of creation with the classic commentaries, you'll see that not a day went by without something coming out not quite the way it should have.

Apparently, before this world began, in a time continuum that does not infringe upon ours by a nanosecond, there were other worlds where things went right.1 There were worlds where Adam and Eve were good little kinderlach and didn't even touch the fruit of that tree. Where Cain and Abel were the best of buddies for all their eternal life. Where Esau married Leah and supported his kid brother, Jacob, so he could earn his degree in transcendental enlightenment by meditating in the wilderness. All people were so good and nice, the world was filled with light, and evil didn't have a chance. Those worlds in G-d's grand imagination were all Plan A. The Plan.

What happened to all those worlds? Well, G-d looked at each of those worlds His supreme wisdom had conjured up and He said, "Blech." And He scrapped them one by one and went on.
Until finally He made this world, where He invested His Infinite Consciousness into the confines of a frail being that takes one step forward and falls on its face, where Murphy has more credibility than Newton, where Dear Derailed marries Ellen instead of Jessica and all the progress of life and history is nothing but grand rescues from big blunders.

And He said, "Now this is what you call a world!" And He chose the world of Plan B to become a real world, not just a fleeting imagination like the other worlds, and here He gave His Torah.
So, you may ask, what is so exciting about a world of blunders, mess-ups and downright sins? What's up with a G-d Who creates beings who flagrantly obfuscate His Divine Plan? If it's goodness, beauty, light and wisdom that He wants, why choose a harsh, dull, dark and stupid world to have it in?

The answer must be that there's something deeper than The Plan. There's the Master of the Plan. There isn't just a script -- there's a playwright. There isn't just a score of music -- there's a musician.

Let me put it this way: Let's say you pass by a room and you hear a piano playing. You stop to listen. You think, "Maybe it's not a piano playing. Maybe it's a pianist playing."

How can you know? How can you know if you are listening to a piano or to a pianist?

So you listen a little longer and then you hear it: A blunder. The music stops. A pause. Then the same bars repeat themselves. Perhaps several times. And then the music goes on.

"Aha!" you say. "It's a person. There's someone behind the music." And you know what? The music takes on a whole new depth.

Same with The Plan. There's a G-d behind The Plan. If everything just went according to The Plan, there would be no room left to discover Him within it. We would only know a G-d Who is limited by the themes and plot of The Plan.

But when G-d chose The Plan, He didn't choose it because He had to or because this defines Him in any way. He chose it freely. And He wants that essential aspect of Him -- that which is free and beyond any form or definition -- to be revealed within that Plan. He wants the musician to be heard, and not just the music.

That's the opportunity that comes with every failure -- the opportunity to reach deeper into the essence of things, into your own self, into Truth. The failure itself may be a bummer, but the fruits of cleaning it up are more precious than gold.

That's why Torah enters only our world and no other. There is the wisdom of creation, there is the wisdom of beauty, there is the wisdom of light. But the Torah is deeper than all that. Torah is the wisdom of healing, of cleaning up messes. And that's a wisdom that touches G-d himself.

So, dear Derailed, take advantage. The angels are jealous. They're still stuck in Plan A.2

FOOTNOTES
1.
The Kabbalists call this the "First Shemittah." A Shemittah is seven years, or, in this case, seven millennia. This world has six millennia of progress and one of rest; so did those. But they were built on Chessed -- kindness and goodness, whereas ours is built on Gevurah -- harshness and severity.
2.
Inspired by a deep reading of the Lubavitcher Rebbe's Kuntres Yud Shvat 5751 and Likkutei Sichot, vol 4 pp 1340-1341.

Source: http://www.chabad.org/article.asp?aid=66168&print=true

Who's Afraid of Big Bad Og?

2008-08-07T09:30:00.000-07:00

By Yossy Goldman

Believe it or not, there was a time when Moses was afraid. Yes, the greatest leader of all time--the man who fought and vanquished Pharaoh, split the sea, challenged the angels on High for the rights to the Torah--this spiritual colossus was afraid. Who and what could possibly frighten Moses?

In the end of the parshah of Chukat (Numbers 19:1-22:1) we read that G-d reassured Moses, "Do not fear him." Why did Moses need reassuring? The story is this. The Israelites were about to go into battle against Og, King of Bashan, a mighty warrior, a man who was literally a giant. And Moses was afraid to such an extent that the Almighty had to assuage his fears.

Why did Og inspire such dread in the great prophet? Surely Moses had dealt with more formidable threats in his career. According to Rashi, the story goes back many years. Og (or according to some commentaries, the ancestor of the current king) escaped from battle during the days of Abraham. This refugee then came to Abraham and informed him of his nephew Lot's capture in battle. Abraham immediately went into action, fought the kings who had captured Lot and successfully rescued him. Says Rashi, Moshe was afraid to do battle with Og lest the merit he had acquired when helping Abraham might stand him in good stead.

In other words, the fact that Og had done a kindness to Abraham all those years ago might be considered of such special significance that he would be spiritually protected from harm in the merit of Abraham, the beneficiary of his good deed.

But was it really such a good deed? The same Rashi (in his commentary on Genesis 14:13) informs us that Og's motives were not altogether altruistic. Apparently, by telling Abraham that his nephew Lot had been taken captive, Og was actually hoping that Abraham would attempt to rescue his nephew and be killed in battle, so that Og could then take Abraham's beautiful wife, Sarah, for himself--hardly an act of magnanimous righteousness! Why would Moses be worried about the spiritual merit of conduct tainted by such ulterior motives?

The answer, it would seem, is that although Og's motives were far from unselfish, the fact is that he had done Abraham a kindness. Abraham was grateful for the information and was, in fact, successful in saving Lot from his captors. So, although Og's reasons were less than noble, the end result of his deed was good and Abraham considered it a favor.

That's why Moses was afraid that Og's spiritual credits might protect him. And that is why the Almighty needed to put Moses' mind at ease. Do not fear him, for into your hand have I given him, his entire people and his land.

It is an incredible lesson in the power of chesed, acts of loving kindness. That one good turn, performed so many years back and out of sinister motivation, could cause Moses himself so much anxiety is surely proof positive of the awesome and long-term positive effects of a single act of kindness.

Clearly, from a spiritual point of view, deeds of goodness and kindness have the power to protect us from harm. Performing a single act of compassion or helping someone in need really does have the capacity to shield us. In the end, we are not only helping them but helping ourselves.
Let this story inspire us to be a little more considerate to each other, a little more helpful to those around us. And may our benevolence protect us and our families from any harm.

Source: http://www.chabad.org/parshah/article_cdo/aid/398059/jewish/Whos-Afraid-of-Big-Bad-Og.htm

How to get your prayer answered?

2008-08-01T00:12:00.000-07:00

by Rabbi Noah Weinberg

Do you feel like you're talking to a wall when you pray? Here are five key tools for getting your prayers answered.

Let's get one thing straight: God wants to answer our prayers. He is our Father in Heaven, and we are His children. He loves us unconditionally.

So why does it seem that God ignores so many prayers? And if He already knows what we want, why is prayer necessary in the first place?

THE INFINITE LOVE

Even those who stay far from a synagogue intuit the existence of God. As the saying goes, there are no atheists in a foxhole. When a guy is dug in and the enemy is coming, he will cry out:

"Almighty, get me outta here! I want to live!"

What is he really saying?

"Dear God: Although I have ignored You for all these years, denied Your existence, and not appreciated all You have done for me, I'm in trouble now. And I know You're the only one Who can help."

To pray properly, you have to understand that not only God loves you, but His love for you is infinite.

God has given you eyes, ears, intelligence, life itself! Every morning, a Jew recites blessings of thanks to God for all the gifts He has bestowed upon us. These blessings remind us of how deeply God loves us.

If we appreciate what God can do for us, it is crazy not to stay in touch.

WHY DO WE NEED TO PRAY?

When we pray, of course, we are not pointing out anything new to God. He does not need us to remind Him of our needs. So why doesn't God just give without our asking?

Because we need to pray. Prayer helps us refine and affirm what we want out of life. It's a process of maturity.

If a billionaire father handed over unlimited cash on a silver platter, his child would grow up spoiled and irresponsible.

So too, if God gave us everything automatically, we may never define for ourselves what we want in life. True, life would be easy. But we would not grow.

Since God has our best interests at heart, He wants us to earn it. Because that's what will make us great.

WHY DO WE HAVE PROBLEMS?

God has all the right connections. He can find you the right spouse. He can solve your financial problems. So why in the world do we have all these problems?

Because no matter how brilliant or powerful you are, you will never be able to live your children's lives for them. In fact, part of genuine love for your children is to allow them to branch out on their own, to be independent.

If we were just robots, mechanically following every instruction, the world might be neat and tidy. But life would have neither significance nor meaning.

God wants us to be independent, to think and make our own choices.

We have the "free will" to make decisions that are eternally meaningful. We can choose to move away from God -- and He will let us do that. Not because He wants that to happen, but because He wants us to have independence -- even at the risk of it being misused. We may suffer the consequences, but it keeps our independence intact.

AN ANSWER TO YOUR PRAYERS

Have you ever had a prayer answered?

Stop for a moment and consider the implications...

You live in a small town in Midwestern America. There is an extremely large and unsightly pothole in front of your house. For the last four months the local municipality has ignored your insistent requests to have it fixed. Finally, in an act of frustration, you call the White House and ask for the president. (Hey, it's worth a try.)

To your utter amazement, the president himself gets on the phone. You quickly explain your problem. The president listens for a minute and then hangs up. You don't really expect anything to be done about it.

The next morning you look out your window and, lo and behold, the army corps of engineers is busy at work fixing your road. The President of the United States took your request seriously and sent in the troops to help!

That is what it means to get your prayer answered.

Now who is the one person who can always get through to the president?

The president's son, of course.

That is our relationship with God -- Father and child. Just as a parent fulfills a child's request, so too God answers prayers. The Infinite Genius Who created every molecule on this earth, can alter the course of existence in order to answer your prayer.

To really talk to God, you need to know He is willing and able to do it all. Otherwise, you're only talking to your finite concept of God -- and not to our true Father in Heaven.

FIVE TOOLS OF BEING SINCERE WITH GOD

TOOL #1: EXPECT THE GOOD

Anticipate that God wants to help you. Anything that you could ask Him for is infinitesimally small compared to what He has already given to you.

If you don't expect the good, God is not going to invade your space. He wants you to connect to your Father in Heaven. Yet He wants you to work for that understanding.

By not answering you, God is telling you that you've got a problem, that you need to change. That's doing us a big favor. Because if He wouldn't do that, we'd just remain stuck in our illusions, unclear on the idea that God can do it all.

You're 22-years-old and driving through Manhattan in rush hour in the middle of July. Red lights... Gridlock... Honking... Summer heat... A-g-g-r-a-v-a-t-i-o-n.

What if your father was in charge of all traffic lights in New York City and was able to track your location at any given time? He would arrange for green lights all the way! Green light! Zing... green light! Ding... green light!

The Almighty can arrange it for you. He created the universe. Traffic in Manhattan is not overly taxing for Him.

So here you go. Green light, green light, green light, green light. You say to yourself: This is too good to be true. I don't deserve this.

Red light.

If you don't anticipate God's help, then you have lost sight of God as your Father. So God breaks the flow in order to realign your focus.

Focus on the fact that the Almighty wants everything good for you. When you do that, He'll move mountains to answer your prayer.

TOOL #2: BE SHOCKED IF YOU DON'T GET IT

Nothing God does is by accident. If things don't go smoothly for you, your first reaction should be: "What's going on? Why is God doing this? Why is He trying to get my attention?"
An uncle wrote newsy letters to his nephew at college. After six months and numerous letters, the nephew hadn't written back once.

In the next letter, the uncle wrote his standard letter. But this time, he added a P.S.: "I've enclosed a hundred dollar check for you." Then he deliberately mailed the letter without a check.
The nephew received the letter and (of course) couldn't find the check. As expected, the uncle immediately got a letter in return: "College is great... I like my dorm room... I'm taking physics. By the way, you forgot to enclose the check. Love, your favorite nephew."

The Almighty knows how to get our attention. When we forget that He loves us, He sends a red light to refocus us.

But there's one big difference between the uncle and God: God is not hurt when we ignore Him. We are. God has no needs and doesn't need a relationship with us. It is we who need a relationship with Him. Our greatest pleasure is being in touch with God. That's why He arranges small mishaps to get our attention. All for our own benefit.

TOOL #3: LISTEN TO GOD'S LESSONS

If you are serious about a relationship with God, then you understand that God is always teaching you.

When life is suddenly full of inconveniences thrown your way, stop and ask: Why is He trying to get my attention?

When the problems are larger than minor inconveniences - i.e. an auto accident or financial stress, then God is calling out to you on a different level. There is something deep within yourself that you need to rectify.

A young man came into Aish HaTorah to meet with me. "Rabbi," he said, "I've got news for you. I don't need a yeshiva. You see, God and I are very close. God does miracles for me."

I looked at him a little suspiciously. "Would you mind illustrating a miracle or two?"

"Sure. Once I was riding my motorcycle up a winding mountain road. A truck came around a curve and swerved into my lane. My only choice was to either smash into the side of the mountain, or to go off the cliff. Next thing I know, I'm flying through the air with nothing but rocks beneath me. I screamed out, 'God! Help!'

"I hit the ground and it was a miracle. My bike landed between two rocks, which acted like shock absorbers and cushioned the impact. I was gently tossed off my bike into a hedge of bushes. I didn't get a scratch! So you see, God does miracles for me."

I looked at him and said, "Tell me, my friend. Who do you think pushed you off the cliff?!"
God is not Superman. He doesn't wait until you stumble off a cliff so He can fly in at the last moment to save you. He controls everything in your life: the troubles and the solutions.

Don't wait for God to push you off a cliff and catch you. Pay attention now and ask: "What do you want from me, God? What is the message? And if You want to get my attention, please do so without too steep a cliff!"

TOOL #4: FOCUS ON WHAT YOU WANT

To get our prayers answered, we have to be clear that what we are requesting is really the right thing -- and not just some momentary whim.

When I was 8-years-old, the World's Fair came to New York. My whole class decided they were going to play hooky one day and go to the World's Fair. But there was one condition: Everyone had to bring a dollar. No freeloaders allowed. If you didn't have a dollar, you couldn't come. I didn't have a dollar, and the only way I could get a dollar from my father was to learn a chapter of Mishna by heart. But there was no way I could pull off a whole chapter on such short notice.

So I figured I might as well go to school that day. I'd be the only one there -- a hero!

I started walking to school, when it suddenly occurred to me: Keep your eyes on the pavement, Noah, maybe you'll find a dollar!

I started looking. One block. No dollar. Two blocks. No dollar. I started to pray, "Almighty, a dollar bill... You have them around the street all the time. Just this one time, let me find a dollar bill."

Two more blocks, no dollar. I thought maybe God wants something from me. So I said, "Almighty, I'll take out the garbage. And I won't fight with my sister." I was determined to strike a deal.

No dollar.

Finally, I round the corner and the school is in sight. The moment of truth. "Almighty, give me one dollar, and I'll never, ever do anything wrong again for the rest of my life."

And then I caught myself. "Noah, who are ya kidding? If you find the dollar, you're gonna play hooky!"

Many times the Almighty sends us what we truly need, but we don't recognize it because we haven't done the work of clarifying our needs! God's answer -- whether yes or no -- always tells you something important about yourself.

So before you ask, make sure it's good for you.

TOOL #5: MAKE AN EFFORT

Prayer is not an escape from personal effort or responsibility. It is a vehicle for us to refine our choices, and to realize that God is the source of all that we accomplish.

Prayer focuses us on reality, and keeps us in touch with where our life is heading. It's not just a pipe dream. You have to work for what you want. If you're half-hearted, you're not serious about it.

When you pray, reevaluate every step of the way:
Do I really want to accomplish this?
How much am I prepared to sacrifice for it?
Is it worth the price?
Are my goals realistic and right for me?
Am I getting there?

The purpose of life is growth. Prayer is not a magic button to escape that process. By compelling us to make an effort, God gives us the means to truly grow.

God is always waiting for your call. The lines are open. Toll-Free. Pick up the phone today.

Excerpt from: http://www.aish.com/spirituality/prayer/How_To_Get_Your_Prayers_Answered.asp

What It Means To Be A Righteous Gentile (Benei Noah)

2008-07-29T19:25:00.000-07:00

(One who is blessed by G-d and has found favor in His Eyes).

A message of peace and brotherhood from the Jewish people,
To our Christian and other Gentile Neighbors,
With the Blessings of G-d from the Jewish People.

The Bible teaches us that at Mount Sinai G-d revealed His word and law (Torah) to the Jewish people. But the Bible also teaches us that this was not the first time G-d revealed His law. The covenant that G-d made with Israel was not His first covenant with mankind.

It is true that Israel was (and is) chosen to be G-d’s nation of priests (Ex. 19:6). Yet, almost one thousand years before this, right after the flood, G-d revealed to Noah certain universal laws that were to be obeyed by all mankind. These universal laws consist of seven general categories. It is these laws that are the definition and foundation of a moral and just society.

G-d gave these seven categories of universal law to Noah and to all his children. This was G-d’s first covenant with all mankind, for we are all the children of Noah. Only by fulfilling the universal laws of these seven categories can a gentile stand in righteousness before G-d.

Yes, actions count! Theological beliefs are simply not enough for the gentile to stand righteously before G-d. Even the Christian Bible acknowledges this. James says, "faith without works is dead" (C.B. James 2:17,20). To what works does James refer?

When gentiles began to join their new religion, the book of Acts records that the question was asked if these gentiles needed to convert and become Jews. James responded by saying no. These gentiles only had to do certain things (Acts 15:29). What James outlined was the basic seven universal laws incumbent upon all of Noah’s children.

While we Jews do not acknowledge the new religion founded by James and his brother, nonetheless, even James acknowledged the need of the gentile to observe their ancient covenant with G-d.

These seven universal laws for the children of Noah are as applicable and in force today as they were in the days of Noah and in the days of James. Only by observing them does a gentile become a righteous gentile.

These then are the seven general categories of the universal laws for the children of Noah, which are incumbent on all mankind:

1. (The prohibition against) worship of false gods.
(This includes the forbiddance in believing in a false prophet, false messiah and a false religion).
2. (The prohibition against) cursing G-d.
(This includes the forbiddance of cursing G-d’s chosen people Israel, (anti Semitism) and the prohibition against blaspheming the Holy Spirit by claiming the works of the Rabbis are not inspired by G-d.
3. (The prohibition against) murder.
(However capital punishment for the crime of murder is required. Ref. Gen. 9:6 ).
4. (The prohibition against) forbidden sexual relations.
(This includes the prohibition against homosexuality and bestiality ).
5. (The prohibition against) theft.
(These laws are greatly detailed by the Rabbis in books of Jewish law, and many of these details are as applicable to the gentile as they are to the Jew ).
6. (The command to establish) laws and courts of justice.
(This includes the obligation to adhere to the laws of the land as long as those laws do not contradict the laws of G-d ).
7. (The prohibition against) eating flesh from a living animal.
(This includes the prohibition of inflicting unnecessary pain upon animals ).

There is so much disunity today caused by conflicting religious doctrines. Everyone is so ready to condemn another if that other does not share the same beliefs. This course of action is not the holy path of G-d. Unlike other religions, Judaism does not claim to be the right path for everyone. In matter of fact, Judaism acknowledges that there are different paths for different peoples. The only thing that unites us all are those universal laws and truths that G-d Himself has ordained in the Bible and expounded upon by the true keepers of the keys to His Kingdom, the Rabbis (Deut. 17: 8-12).

There is no more room for argument of doctrine and theology. Such arguments are not for the glory of G-d.

The wisest advice that one can take is to read your Bible, specifically what you call the "Old" Testament. See for yourself what G-d’s path is. Stop relying upon others to tell you your spiritual truths. Seek them out yourself! Read the Bible yourself !!

For centuries, Jews were faced with certain death from hostile religious authorities if we ever spoke to the gentile community about the truths that G-d has for them. Thank the L-rd those days have past. We can today fulfill our Biblical duty of being a light to the nations.

Special Note
The Congress of the United States of America
has declared that the seven universal laws
commanded to Noah (the Noahide laws) are
"the bedrock of society from the dawn of civilization.”
U.S. Congress, H.J. Resolution 104, Public Law 102-14, 1991
This proclamation was signed by President George Bush on March 20th, 1991

What's so different with Jewish charity?

2008-07-27T21:02:00.000-07:00

The Jewish view of tzedakah, means "justice" or "righteousness" is usually translated, somewhat inaccurately as charity. In Judaism, the act of giving tzedakah is operating on a whole different level than just giving what and when one feels like giving. So what's so different with Jewish charity? The following is the answer from Rabbi Baruch S. Davidson.

Giving "what and when I feel like it" stems from a mindset that the money I earn is the product of my own efforts, and when I choose to give charity, I am going beyond my duty. I am being generous with that which is rightfully mine.

The Torah teaches otherwise. We believe that everything that we have is a direct blessing from G‑d. Those who have been granted the means to give were chosen by G‑d to be the givers, as opposed to others who, due to reasons known to the Creator Himself, were chosen to be the receivers.

Banking has always been a Jewish profession, and in truth every Jew is a banker. I may have money in my pocket, but it was merely deposited with me—with the trust that I will manage it wisely. Some of the deposited money is for me, and some is for me to dispense. If I misappropriate funds, G‑d forbid, the Depositor might find someone else to handle His money (maybe even the money earmarked for me...).

With this in mind, it is understandable why Judaism requires that, if possible, we should give whenever we see someone in need. If, by Divine Providence, I was exposed to someone's lacking, it's a clear indication that I can do something about it. We always have to give what we can; if not money, at least a smile and an encouraging word.

This is aside for the minimum ten percent of our earnings which must be set aside for charitable purposes.

The difference between the two attitudes toward charity expresses itself in another area as well. If I feel that I am giving due to my personal generosity and munificence, then I am rightfully deserving of recognition and honor. And if the recipient has to pay a little with his dignity in order to benefit from my largess... well that's just par for the course.

If, however, I am just dispensing money, just discharging my duty, then a) it's not a cause for ego-inflation, and b) the recipient shouldn't have to pay with his dignity. We're both just partners in the Depositor's cosmic investment plan.

Source: http://www.chabad.org/library/article_cdo/aid/704984/jewish/What-is-the-Jewish-take-on-charity.htm

Is Radicalisation Bad?

2008-07-11T11:56:00.000-07:00

Written by Rabbi Levi Brackman
Sunday, 19 March 2006

Radicals and radicalisation are the words on everyone’s lips. People are trying to understand the process of how normal people become radicalised to the extent that they become suicide bombers. They therefore talk about radicalisation as if it is always a terrible thing. The truth is however that anyone who becomes enthusiastic enough about a cause can become radical – is radicalism really a bad thing?

There is an extraordinary story in the Bible about a radical. The Israelites in the desert were committing adultery with the Moabite women and serving their idols. In full view of the congregation Zimri leader of the Shimonite tribe takes a Midianite woman into his tent and has relations with her. Upon seeing this, Pinchas the grandson of Aaron the high priest is outraged. He takes his spear and kills both Zimri and his Midianite consort. The commentaries explain that Moses had forgotten the law which explains how an adulterer such as Zimri was to be punished. Out of all the Israelites, only Pinchas remembered the law: “…a zealous one may slay the adulterer.”

This story is fascinating but unclear. Moses was reminded of the law in time to have carried out the punishment himself, so why did he leave it up to Pinchas to act as the zealot? The next part of the story sheds light on this. As a reward for his heroic act in defence of Divine morals Pinchas was rewarded: “Therefore,” said G-d, “I give him my covenant of peace, and it shall be for him…a covenant of eternal priesthoods.” The fact the priesthood was first described here as “a covenant of peace” is significant.

In truth Pinchas was no more of a radical or zealot than Moses and the priests. The difference was that Moses as leader of the Jewish nation, and the priests through their Divine Service in the tabernacle, were both able to channel their passionate radicalism in a peaceful manner. Pinchas on the other hand was neither priest nor leader. He was a radical and a zealot who lacked a channel for his passion and zeal. G-d recognized that whilst his passion for G-d was in itself virtuous, without a proper conduit it could also be extremely lethal. So He gave Pinchas a peaceful way to channel his zeal and passion -- the covenant of peace in the form of the priesthood. Now, like the rest of the priests, his passion for G-d was quenched in a peaceful manner by his service in the holy Tabernacle.

Radicalism, zeal, passion and even fanaticism are not negative traits. They are all neutral qualities that can be harnessed for either good causes or for catastrophically negative ones. Terrorists have learnt how to employ these powerful human traits to perpetrate unspeakable evil. We must beat them at their own game. When channelled positively there is nothing more inspiring than fired up young people passionate about a positive cause. We must not allow the potentially positive traits of passion and radicalism to become dishonoured and sullied by terrorists. Instead we must harness them to create and unleash their relentless positive energy.

Terrorists have demonstrated the infinite power of passionately held ideas. We must harness this power for good. When radicalised by non-violent and positive ideas we have the ability to change the world and make it a better place.

Source: http://levibrackman.com/index.php/Is-Radicalisation-Bad.html

When it's good to be a heretic

2008-06-29T08:14:00.000-07:00

"Everything in God's creation has a purpose," a Hasidic rebbe once told his followeres.

"In that case," asked a disciple, "what is the prupose of apikorsus [heresy], of denying that God exists ?"

"Apikorsus is indeed purposeful," the rebbe replied. "For when you are confronted by another who is in need, you should imagine that there is no God to help, but that you alone can meet the man's needs."

Source: Jewish Literacy (R. Telushkin)

Choose Your Neighbor

2008-06-26T08:19:00.000-07:00

Lesson from weekly Torah reading: Parashat Korach (Nu 16:1-18:32)

The following is Rashi's commentary :

"Woe to the evildoer and woe to his neighbor" (Negaim 12:6). The tribe of Reuben encamped to the south near the Kohathites, which included the family of Korach, the evildoer; therefore many of the Reubenites became enmeshed in his rebellion. Conversely, "Fortunate is a tzaddik and fortunate is neighbor" (Tanchuma 12). Because the tribes of Judah, Issachar, and Zebulun encamped on the east near Moses, who was engaged in Torah study, they became great in Torah (see Nu 2:1-16).

Why Do Bad Things Happen to Good People?

2008-06-22T23:17:00.000-07:00

By Aron Moss

Question:
Why do bad things happen to good people? Why is this world so unfair? Please don't tell me "We can't understand G‑d's ways." I am sick of hearing that. I want an explanation.

Answer:
Are you sure you want an explanation? Do you really want to know why the innocent suffer? I think not. You are far better off with the question than with an answer.

You are bothered by the fact that people suffer undeservedly. As you should be. Any person with an ounce of moral sensitivity is outraged by the injustices of our world. Abraham, the first Jew, asked G-d, "Should the Judge of the whole world not act fairly?" Moses asked, "Why have You treated this people badly?" And today we still ask, "Why G‑d, why?"

But what if we found the answer? What if someone came along and gave us a satisfying explanation? What if the mystery were finally solved? What if we asked why, and actually got an answer?

If this ultimate question were answered, then we would be able to make peace with the suffering of innocents. And that is unthinkable. Worse than innocent people suffering is others watching their suffering unmoved. And that's exactly what would happen if we were to understand why innocents suffer. We would no longer be bothered by their cry, we would no longer feel their pain, because we would understand why it is happening.

Imagine you are in a hospital and you hear a woman screaming with pain. Outside her room, her family is standing around chatting, all smiling and happy. You scream at them, "What's wrong with you? Can't you hear how much pain she is in?" They answer, "This is the delivery ward. She is having a baby. Of course we are happy."

When you have an explanation, pain doesn't seem so bad anymore. We can tolerate suffering when we know why it is happening.

And so, if we could make sense of innocent people suffering, if we could rationalise tragedy, then we could live with it. We would be able to hear the cry of sweet children in pain and not be horrified. We would tolerate seeing broken hearts and shattered lives, for we would be able to neatly explain them away. Our question would be answered, and we could move on.
But as long as the pain of innocents remains a burning question, we are bothered by its existence. And as long as we can't explain pain, we must alleviate it. If innocent people suffering does not fit into our worldview, we must eradicate it. Rather than justifying their pain, we need to get rid of it.

So keep asking the question, why do bad things happen to good people. But stop looking for answers. Start formulating a response. Take your righteous anger and turn it into a force for doing good. Redirect your frustration with injustice and unfairness and channel it into a drive to fight injustice and unfairness. Let your outrage propel you into action. When you see innocent people suffering, help them. Combat the pain in the world with goodness. Alleviate suffering wherever you can.

We don't want answers, we don't want explanations, and we don't want closure. We want an end to suffering. And we dare not leave it up to G-d to alleviate suffering. He is waiting for us to do it. That's what we are here for.

Source: http://www.chabad.org/library/article_cdo/aid/622117/jewish/Why-Do-Bad-Things-Happen-to-Good-People.htm

Can G-d create a rock that He cannot lift?

2008-06-22T22:00:00.000-07:00

By Aron Moss

Question:
I stopped believing in G-d many years ago. I was taught in university that the concept of an all-powerful being is impossible, because if G-d is all-powerful, can He create a rock that is too
heavy for Himself to lift? Whatever the answer is, there is something He can't do!

Answer:
I never found this question to be too challenging. There are, in fact a number of philosophical answers to it. But the simplest answer is: the paradox of the "heavy rock" is a logical paradox. But G-d created logic. He is not limited to the logic that He created. Being all-powerful means that you are not defined by any rules, not even the rules of logic.

We humans can also defy logic. When we live a moral and good life even though the world seems like such an unfair place where evil people seem to succeed, then we are defying logic and become G-dlike.

Source: http://www.chabad.org/library/article_cdo/aid/160974/jewish/Can-G-d-create-a-rock-that-He-cannot-lift.htm

A Necessary Death Sentence

2008-06-19T22:14:00.000-07:00

Lesson from weekly Torah reading: Parashat Shelach (Nu 13:1-15:41)

In this parasha we read an execution of death sentence which probably would raise big controversy in this modern era. The guy was sentenced to death for public Sabbath desecration after ignoring his fellow's warnings.

The entire assembly removed him to the outside of the camp; they pelted him with stones and he died, as Hashem had commanded to Moses. (Nu 15:36)

For Jews, the law to keep the Sabbath is binding as part of the Covenant. Torah juxtaposes the sins of idolatry and Sabbath desecration because they represent the same concept. Just as the idolater denies the sovereignty of G-d, so, too, one who flouts the Sabbath, which testifies to G-d's creation of the universe, declares his lack of faith in the Creator. (This law is not binding to non-Jews however, because they only need to keep the seven laws).

In this modern era, where we tend to place human-rights above anything, what could be the moral of this story we learn this week ? Why is the death sentence necessary ? Why don't we forgive him and let him go ?

The answer lies within the phrase "the entire assembly". Torah constantly teach us that we have to serve law enforcement, i.e. the penalty was to be carried out in the presence of assembly (Sifre), so that others would see the consequences of sin and be deterred from committing it (Deuteronomy 17:13).

It resembles an old Chinese saying, ‘Kill a chicken to warn the monkeys’.

Toward the face of the Menorah

2008-06-12T08:32:00.000-07:00

Lesson from weekly Torah reading: Parashat Beha'alotcha (Nu 8:1-12:16)

As explained in Exodus 25:37, the Menorah has seven lamps, the three wicks on the right and the three on the left were all directed toward the Menorah's central stem, thus concentrating the light toward the center.

The "right" symbolizes those who engage in spiritual pursuits, while the "left" symbolizes temporal activity. By having both sides oif the Menorah give light toward its center, the Torah teaches that all of man's activities should be directed toward the service of G-d (Sforno).

Source: Artscroll Chumash

May G-d Bless You and Safeguard You

2008-06-05T21:23:00.000-07:00

Lesson from weekly Torah reading: Parashat Nasso (Nu 4:21-7:89)

What's the meaning of the first Priestly Blessing: May G-d Bless You and Safeguard You ?

May G-d bless you with wealth and protect you so that you use the money to perform mitzvos (Badmidbar Rabbah). For as the Sages teach in many places, the best way for someone to preserve his wealth is to use it for charity and good deed. That assures him G-d's continued blessing (Yalkut Yehudah).

Source: Artscroll Chumash

Getting There

2008-06-05T08:08:00.000-07:00

By Yanki Tauber

One day, a visitor arrived at the home of Rabbi DovBer, the Maggid of Mezeritch. The visitor was an old friend of Rabbi DovBer's, who had studied with him in their youth. With great interest he observed the behavior of his former study-partner, who had since become a follower of the founder of Chassidism, Rabbi Israel Baal Shem Tov, and had assumed the leadership of the Chassidic community upon the latter's passing.

The visitor was particularly struck by the amount of time that the Chassidic master devoted to his prayers. He himself was no stranger to reflective prayer: when he and Rabbi DovBer had studied together, they had pored over the mystical teachings of the Kabbalists and would pray with the prescribed meditations, or kavanot, outlined in the writings of Kabbalah. But never in his experience had prayer warranted such long hours.

"I don't understand," he said to Rabbi DovBer, "I, too, pray with all the kavanot of the mystics. But still, my prayers do not take nearly as much time as yours do."

Rabbi DovBer's visitor was a dedicated scholar. His wife ran the family business so that he could devote all his time to Torah study. Only once a year was he forced to break from his studies for a few weeks: his wife would give him a list of the merchandise she needed and he would travel to the fair in Leipzig to wheel and deal.

"Listen," said Rabbi DovBer to his visitor, "I have an idea for you. Why must you waste precious weeks of study every year? This year, sit at home. Envision the journey to Leipzig in your mind's eye: picture every station along the way, every crossroads, every wayside inn. Then, imagine that you are at the fair, making your rounds at the booths. Call to mind the merchants that you deal with, reinvent the usual haggling and bargaining that follows. Now, load your imaginary purchases upon your imaginary cart and make the return journey. The entire operation should not take more than a couple of hours and then you can return to your beloved books!"

"That is all fine and well," replied Rabbi DovBer's friend, "but there remains one slight problem: I need the merchandise."

"The same is true with prayer and its kavanot," said Rabbi DovBer. "To envision a particular attribute of G-d in its prescribed section of the prayers, or to refer to a certain nuance of emotion in your heart at a particular passage, is all fine and well. But you see, I need the merchandise...."

Source: Chabad.org

Is There a Logical Proof that there's only One G-d?

2008-06-05T07:55:00.000-07:00

Question:
I accept that some sort of "Higher Being" created the universe. But why couldn't there be many such beings? Is there any logical reason to say that there is only one god?

Answer:
The definition of G-d is: "a Being without definition." G-d cannot be defined, because if I define Him then I limit Him. And something limited is not G-d. By defining something, I give it borders. If for example I define an apple as a sweet, round fruit that is green or red, then when I find a long purple fruit, I know that it can't be an apple. An apple is limited to being round and red or green. That is its definition. G-d can't be defined, because by defining Him you are saying that there's something He can't be; but this could not be true, because G-d is unlimited.
That's why there can be only one G-d. Because if you don't have a definition, then there is nothing outside of you. There can be no "other".

An example: two neighboring countries can only be called two countries when there is a border in between them. But if a country has no borders, if there is no defined place where it ends and another country begins, how can you say that there are two countries?

G-d has no borders, so how can there be more than one god? Where would one god end and one begin if there is no dividing line between them?

The act of creation is the act of making borders and drawing definitions: this is an apple and not a banana, this is land and this sea. Creation has definitions. The Creator doesn't have a definition. That's what makes Him G-d. And that's why there can only be one.

- Rabbi Aron Moss teaches Kabbalah, Talmud and practical Judaism in Sydney, Australia.

- To view this article on the Web, or to post a comment, please click here: http://www.chabad.org/160960

Why pray if everything G-d does is good?

2008-06-05T07:48:00.000-07:00

Question:
We trust that G-d knows what's best for us and does only good for us. Why, then, do we pray to change what is? Why are we trying to change what G-d gives--even if we don't see the good, it's good, right? Are we lacking in our trust and faith if we pray to G-d to change what is?

Answer:
This is a question with which philosophers have struggled time immemorial. Many answers have been given to this question, and I will attempt to give you some of the answers offered:
Prayer is G-d's way of allowing us to explain to Him how things look like from OUR perspective. From G-d's perspective--seeing the whole picture, of past and future, physical and spiritual words, etc.--everything is good and perfect and accomplishing exactly what is necessary. But prayer is G-d's way of saying to us, "tell me how things look like from your perspective in your world, and I will try to accommodate your perspective, by alleviating what seems like negative and showering you with more of what looks like positive." G-d, being infinite and omnipotent, can obviously accomplish the "good" of His plan while still doing it in a way that looks positive to us and that is openly revealed good. (See my essay Baby Talk for more elucidation on this subject.) Furthermore, prayer serves many different purposes.

The Hebrew word for prayer, tefillah, means self-judgment and introspection. Prayer is meant to be an introspective process. The reason why we pray is not always to change what G-d had intended for us, but for us to get a better picture of true reality. We might enter the prayers thinking about all that WE need and want, but we are meant to finish the prayers with a new realization of all that G-d does for us and how little we may actually deserve.

A person who experiences prayer as it is intended to be experienced, will finish off his prayers as a very different person than he began. The person who began the prayers (as a selfish, self-oriented individual) might not have really deserved what he was asking for, but the new person who concluded the prayers (as a thankful, grateful and more spiritual being) might now deserve it. In this way our prayers are actually answered, because WE change in the process and any negative decrees are then naturally averted.

Check out our Prayer Anthology for more insight on this crucial component in our service to G‑d.
Wishing you well,

Chana Weisberg for Chabad.org

Source: http://www.chabad.org/library/article_cdo/aid/524072/jewish/Why-Pray-if-Everything-G-d-does-is-Good.htm

Seven Laws of Civilisation

2008-06-05T06:28:00.000-07:00

According to the sages of the Talmud, there are 70 families with 70 paths within the great Family of Man. And each individual has his or her path within a path. Yet, there is one universal basis for us all.

At the dawn of human history, G-d gave man seven rules to follow in order that His world be sustained. So it is recounted in the Book of Genesis as interpreted by our tradition in the Talmud. There will come a time, our sages told us, that the children of Noah will be prepared to return to this path. That will be the beginning of a new world, a world of wisdom and peace.

At the heart of this universal moral code is the acknowledgement that morality - indeed, civilization itself - must be predicated on the belief in G-d. Unless we recognise a Higher Power to whom we are responsible and who observes and knows our actions, we will not transcend the selfishness of our character and the subjectivity of our intellect. If man himself is the final arbiter of right and wrong, than "right", for him or her, will be what they desire, regardless of its consequences to the other inhabitants of earth.

At Mount Sinai, G-d charged the Children of Israel to serve as His "Light unto the nations" by bringing all of humanity to a recognition of their Creator and adherence to His laws. For most of Jewish history, however, circumstance did not permit our people to spread these principles, other than by indirect means. When the Lubavitcher Rebbe began speaking about publicising them as a preparation for a new era, he was reviving an almost lost tradition.

* * *

What is most beautiful about these laws, is the breathing room they provide. They resonate equally in a hut in Africa or a palace in India, in a school in Moscow or a suburban home in America. They are like the guidelines of a great master of music or art: firm, reliable and comprehensive -but only a base, and upon this base each people and every person may build.

"The Seven Noahide Laws" are a sacred inheritance of all the children of Noah, one that every person on the face of the earth can use as the basis of his or her spiritual, moral and pragmatic life. If enough of us will begin to incorporate these laws into our lives, we will see a different world very soon. Sooner than we can imagine.

THE 7 LAWS

1
Acknowledge that there is only one G-d who is Infinite and Supreme above all things. Do not worship finite idols - be it yourself or other beings - in place of the Supreme Being. This command includes such acts as prayer, study and meditation.
2
Respect the Creator. As frustrated and angry as you may be, do not vent it by cursing your Maker.
3
Respect human life. Every human being is an entire world. To save a life is to save that entire world. To destroy a life is to destroy an entire world. To help others live is a corollary of this principle.
4
Respect the institution of marriage. Marriage is a most Divine act. The marriage of a man and a woman is a reflection of the oneness of G-d and His creation. Disloyalty in marriage is an assault on that oneness.
5
Respect the rights and property of others. Be honest in all your business dealings. By relying on G-d rather than on our own conniving, we express our trust in Him as the Provider of Life.
6
Respect G-d's creatures. At first, Man was forbidden to consume meat. After the Great Flood, he was permitted - but with a warning: Do not cause unnecessary suffering to any creature.
7
Maintain justice. Justice is G-d's business, but we are given the charge to lay down necessary laws and enforce them whenever we can. When we right the wrongs of society, we are acting as partners in the act of sustaining Creation.

Source: LubavitchUK.com