Daniel Ben-Hillel

Our weekly study

2011-04-14T10:43:00.002+03:00

http://www.torah.org/learning/maharal/p2m10part1.html

Chapter 2: Mishna 10: Part 1

Rabban Yochanan ben Zakkai (RYB"Z) had five students, and they were: Rebbi Eliezer ben Horkonus, Rebbi Yehoshua ben Chanania, Rebbi Yossi HaCohen, Rebbi Shimon ben Netanel, and Rebbi Elazar ben Arach.

(We are about to embark on a very complex, difficult and deep discussion of a series of Mishnayoth. The Maharal's explanation does not follow the order of the Mishnayoth, but begins with a later Mishna then returns to explain the above Mishna and the one following it. This indicates that a complete understanding of what he says about our Mishna requires the introduction of his explanation of the later Mishnayoth. Due to the nature of our internet medium, I will present his explanation on this Mishna first, while noting that it appears later in the Derech Chaim. To further add to the confusion, there are a number of ways of numbering these Mishnayoth. We are following the numbering as the Mishnayoth appear in the siddurim. This is different than the way it appears in the Talmud editions of Mishnayoth, which combines 10 and 11 with the previous Mishna. The Derech Chaim follows the numbering system in the Mishnayoth of the Talmud, so what we are listing as 10, 11 and 12 appear within Mishna 8. Yet the explanation doesn't appear until the middle of Mishna 9 (which will be listed by us as number 13). I know this is a bit confusing if you are trying to follow in the original text of the Derech Chaim. And we haven't even gotten to the content yet!)
(If you are following our explanation in the original text, we are beginning with the paragraph that opens with the words "Aval ki hama'amar hazeh..." in the middle of the Derech Chaim's Mishna 9.)
This lesson contains in it elements of great wisdom, and we will explain it to anyone who has an understanding of wisdom, and you will see that this is clearly its true meaning. We will begin by clarifying a number of questions.
Didn't Rabban Yochanan ben Zakkai have more than the five students whose praises are enumerated here?!
(There are a number of other questions included at this point, asked on the lessons taught in the coming Mishnayoth, which the Maharal has begun to explain. Because we have not yet introduced these Mishnayoth nor the Maharal's explanation, we won't bring in these questions yet. But it is on the basis of these questions that the Maharal introduces the coming explanation with a sentence that reiterates a recurring theme in his works: "You should know that this lesson, along with the lessons that follow, contain wondrous things. They are not as they appear to many people, simply as coincidental or approximate statements made by smart people. Rather the words of the Rabbis contain great [fundamental] elements of wisdom.")
The human can be classified through a number of different groupings. There are times when he is divided into two dimensions, the "guf" (physical) and the "nefesh" (metaphysical). Other times he is classified through three elements, such as his intellectual component, through which he can acquire wisdom, his human intelligence, giving him the power of speech, and the physical component of his material possessions. (This was developed in the last Mishna of Chapter 1; see our explanation of Mishna 18, part 1.) There are also examples of man's dimensions being classified in various other ways. In the Torah, we find that man is assessed in multiples of five, with five shekalim being the smallest amount and fifty shekalim the largest amount. (See Vayikra 27:3,6) Having man evaluated with a factor of five reveals a very deep concept.
Man was created by G-d with a "guf" (the actual physical body), which has "kochoth haguf." (We will define this as the energy or the forces related to man's physical functioning. It refers to the activities of his physical organs such as sight, hearing, thinking.) In addition, man has a "nefesh" (a metaphysical dimension) which has "kochoth hanefesh." (This would refer to the energy or forces that relate to his metaphysical functioning, a deeper level of the seeing, hearing and thinking that only human beings have.)
(For the sake of clarity and consistency, I will be using the words "guf" and "nefesh" frequently, rather than translating them, when I feel that the translation doesn't do justice to the subtlety of the concepts being communicated. And they ARE very subtle and deep.)
The "guf" is the physical medium which carries the "nefesh," and this physical medium is required for man's metaphysical forces to function in this world. On a higher plane, the "kochoth haguf" are the medium through which the "kochoth hanefesh" are able to manifest themselves in man.
The "kochoth hanefesh" can be divided into two levels, one transcendent and divine ("koach sichli") and the other on a lower level ("koach nafshi.") Each of these "kochoth hanefesh" have parallel "kochoth haguf" to serve as their carriers. The "koach haguf" that carries the more elevated "koach sichli" is a more delicate and refined force than the "koach haguf" that carries the "koach nafshi."
(This is a very difficult section, and I will try to make it somewhat more accessible. The eyes or the brain would be elements of the "guf." Sight, hearing, or thinking etc. (on the ophthalmological, auditorial or neurological level) would be "kochoth haguf." These are functions that are not uniquely human, as even animals have them. The uniquely human dimension of sight, what we would call "seeing beyond the surface," perceiving deeply through the power of vision, would be called "koach nafshi," connected to its "koach haguf" (seeing). The process of abstract and transcendent thinking would be called "koach sichli," connected to its more elevated "koach haguf" (thinking). The "koach haguf" carrying the thinking is a more refined and delicate force than the "koach haguf" that carries the seeing, hearing, etc.
(We have introduced four elements, two forces of the physical side of man, each of which operates as a carrier for one of the two forces of the spiritual/transcendent side of man.)
Don't think that man has only the four elements, two connected to his physical dimension and two connected to his transcendent dimension. Because the reality is that these dimensions of man are not independent and fragmentized, but have a common root, a fifth, uniting, element. This fifth force resides in the heart, and serves as the uniting link between the material dimensions and the transcendent dimensions, and in fact shares characteristics of both. This uniting force is not a completely physical force nor is it a completely metaphysical force.
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Maharal - Chapter 2: Mishna 9: Part 2

2011-03-31T13:18:00.000+02:00

http://www.torah.org/learning/maharal/p2m9part2.html

Chapter 2: Mishna 9: Part 2

Rabban Yochanan ben Zakkai received (the tradition) from Hillel and Shammai. He used to say: If you have learned a large amount of Torah, don't hold yourself in high regard, since it was for this purpose that you were created.

There are three levels to the life forces of man's existence. First, he has the life force shared with all animals. He also has an intelligent life force, which is the source of his speaking ability. Finally, he has a transcendent spiritual life force.
Man was not created to be at rest, but to be in a dynamic state, working constantly to realize his potential perfection. G-d created the world with every element existing in a state of completeness, implying a condition of repose. This is the meaning of the verse "ki tov" ("And G-d saw that it was good," implying a completeness), written after each element of creation. However, this phrase was not used after man's creation, for man was not created in the desired state that would allow him to be in a state of rest. Man is incomplete, and he must be constantly striving to reach completeness. Only then will he be in a state of rest and tranquillity. His struggle and striving is an inherent element in making his creation complete.
This will help us understand the verse (Koheleth 7:1) "A good name is better than good oil; and the day of death [is better] than the day of his birth." (Why is the day of death better than the day of birth?!) On the day he is born, man lacks completeness, as he is constantly struggling and moving in an attempt to realize his potential. The day of his death, however, marks the time that he has become as complete as he will become, thus reaching a state of rest.
When the Talmud states "I don't know whether it ("amal") is for the toil of the mouth or toil of [physical] labor," the question is built on the different life-forces that man possesses. There is the toil of physical labor which is part of the animal life-force of man, and this physical toil is something man shares in common with animals. There is also the toil of the mouth which is part of the intelligent life-force of man, and is exclusive to him. The ambiguity of the verse ("Man is born to toil") is resolved by an additional verse (Koheleth 6:7) "All of man's toil is for his mouth," which indicates that man has not been created for his physical labor, and his completeness cannot be dependent on his physical life-force. (This verse is not the one brought in the Talmud section we have been discussing, but is introduced by the Maharal.) If man's perfection was dependent on the physical life-force, his toil could not be for his mouth, which is connected to his intelligent life-force.
However, there is still an ambiguity about whether the toil of the mouth refers to the toil of talking, which is part of the intelligent life-force, or to the toil of Torah, which is part of the spiritual life-force. This is clarified with the verse (Joshua 1:8) "This book of the Torah will not move from your mouth," teaching that man's perfection comes from the toil of Torah study.
This will shed light on the conclusion in the Talmud (Shabbath 86b) "All agree that on Shabbath the Torah was given to the Jewish people." Why on Shabbath? If the Torah was given during the week, one could say that just as there is cessation from physical labor on Shabbath, so, too, there is cessation from the labor of Torah study on Shabbath. But with the Torah being given on Shabbath, it is clear that Shabbath is the time to cease physical labor but not to cease Torah study. And if on Shabbath, when man ceases his physical labor, he still continues the labor of his Torah study, then during the week, which is a time of physical labor (as he strives to make himself more complete in his physical dimension) he should certainly be laboring in Torah study (to move towards greater perfection in his primary dimension, the spiritual one).
Furthermore, since man is created to be in a dynamic state of striving, rather than in a static state of completion, if Torah would not have been given on Shabbath, then man would be in a full state of rest and completion on Shabbath. This would go against the nature of his creation in this world, since man was created to toil. The giving of the Torah on Shabbath ensures that even on Shabbath man's existence will continue in a state of movement towards perfection, in the dimension of his spiritual life-force. (This may explain why some people find keeping Shabbath difficult and "boring." If they cease their normal activities, which involve striving for a level of prefection and improvment in the physical world, and don't replace these activities with alternative ones that involve movement towards some dimension of greater perfection, there is a void in their feeling of existence.)
(This section of the Maharal should shed light on the Torah attitude towards the modern goal of increased "leisure time." In fact, the results of the relentless pursuit of this goal over the past forty or fifty years is the strongest validation of the verse "Man is born to toil." As hard as society has worked to develop technology and other mechanisms to ease man's burden and increase his leisure time, today the average person works more than ten percent more hours each week than he did a few decades ago. And this is at a time when the number of families with two "breadwinners" has increased dramatically. While it defies the predictions made by most sociologists and economists twenty or thirty years ago, it is consistent with Koheleth. Man's existence in this world is one of toil. The only thing he can choose is what dimension of his humanity will be toiling -- his physical one, his intellectual one, or his spiritual one. It is in the next world that man will be at rest -- enjoying "well deserved leisure time.")
We now understand Rabban Yochanan ben Zakkai's lesson. Man was created to learn Torah, and there is no respite from this, since man never reaches perfection and completion. Working towards this perfection, which is what happens as he learns more and more Torah, is simply a fulfillment of his purpose of existence, and this should not cause man to hold himself in too high regard. (Except, of course, to feel a sense of accomplishment for doing the basic job for which he was put on this earth.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women

Isi Leibler on UK

2011-03-31T13:15:00.002+02:00

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March 31, 2011


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Perfidious Albion and Israel

by Isi Leibler
March 31, 2011
http://wordfromjerusalem.com/?p=2887

British Jews who primarily interact with fellow Jews in their daily lives, and thus remain largely insulated from direct anti-Semitic confrontations, frequently underrate the impact of the relentless demonization of Israel on their standing in society. Others, who insist that the anti-Israeli onslaughts are unconnected to anti-Semitism, are simply in outright denial The principal barometer is the media which is now so consistently hostile to Israel that an occasional neutral or positive article is almost cause for celebration.

The poisonous atmosphere has now extended to the entertainment arena. In London, I saw the final episode of "The Promise," a four-part drama series televised during peak viewing time on Channel 4, which encompasses the history of the Jewish state from its birth to modern-day Israel. I doubt whether any production in the Western world has ever related to Israel with such vile bias and venom. Virtually every Jew is demonized as a duplicitous and heartless monster.

The drama focuses on a British soldier who witnessed the Nazi death camps and subsequently served in the British mandatory forces when the state of Israel was born. His granddaughter, the heroine, witnesses Israeli brutality against peace-loving Palestinian women and children. It concludes with the aged former British soldier pontificating that despite the Nazi death camps, the creation of Israel was a terrible event which dispossessed the Palestinian people. The historical events are utterly distorted; rich Jews celebrate as innocent Arabs are butchered; a Jewish sniper deliberately murders a young Arab child and Israeli soldiers continuously abuse elderly Palestinians.

The Jewish director, Peter Kosminsky, had the gall to inform the media that the research undertaken prior to production demonstrated that overall, Israel had squandered the compassion it derived from the Holocaust and was now "isolated, feared and loathed in equal measure."

The credits at the end of the film disclose the dominant involvement of Jews and Israelis in the production.

My concern is that "The Promise" will serve as a trailblazer for future dramas in which Israelis and Jews will be portrayed as despicable villains.

AT THE universities, the situation continues to deteriorate. Campaigns to boycott, divest and sanction Israel are the order of the day. Many Jewish students are intimidated by the aggressiveness and violence of pro-Palestinian leftists and Arabs. Only two weeks ago, an Israeli activist at the University of London was brutally attacked and hospitalized after peacefully challenging anti-Semitic remarks expressed at an anti-Israeli demonstration.

The hypocrisy and double standards of British universities were highlighted when the director of the London School of Economics, Sir Howard Davies, was obliged to resign after it was disclosed that the LSE had received huge donations from the Gaddafi family and hosted Gaddafi's son Saif, who had provided them with the benefit of his insights on civil society and human rights.

The visceral hatred against Israel extends to the British judiciary. A judge recently went so far as to acquit seven anti-Israel activists vandalizing and causing $300,000 damage in a factory supplying weapons to Israel. His ruling exonerated the perpetrators on the grounds that they were preventing Israel from indulging in further Nazi like "war crimes"! The government maintains the tradition of perfidious Albion towards Israel, with the Conservatives behaving no better than their predecessors.

On March 2, Prime Minister David Cameron gave a major speech to the Jewish community extolling the contributions of the Anglo-Jewish community, condemning anti-Semitism, claiming his "belief in Israel" was "indestructible" and even endorsing Zionism.

Yet according to "All the president's messengers" in The Economist, with encouragement from US President Barack Obama, Cameron remains at the forefront of one-sided condemnations of Israel at the United Nations and within the Quartet. During his visit to Turkey, the PM endeared himself to his Turkish counterpart Recep Erdogan by describing Gaza as an "open air prison camp" and condemning Israel for its "attack" on the Mavi Marmara.

Foreign Minister William Hague is also at the forefront of the European anti-Israeli pack. In response to the upheaval in Egypt, he reprimanded Israel for using "belligerent language" and congratulated the fervently anti- Zionist Labor Parliamentarian Gerald Kaufman for taking a "tough line" on the peace process.

YET, THERE is some light at the end of the tunnel. Prime Minister Cameron has for the first time conveyed concern regarding the failures of multiculturalism and one senses a popular backlash against Islamic extremism and terror. Regrettably, this is not accompanied by a more positive attitude towards Israel and the Jews.

The Jewish community is besieged. I met with the well-intentioned leaders of the Board of Deputies of British Jews seeking to cope with a difficult situation.

In my opinion, they are overwhelmed by the hostile climate. They still emphasize the merits of retaining a low profile, prioritizing silent diplomacy and avoiding confrontation. They also remain reluctant to resort to public action other than as a last recourse. Together with BICOM, a generously-funded organization commissioned to promote Israel advocacy, they appear to be continuously on the defensive, desperately seeking to prove their bona fides to the Left. They invest more effort against the marginal fascists than the far more threatening Arabs and anti-Israeli far Left.

The community also faces internal problems. The head of the unaccountable ‘Jewish Leadership Council', Mick Davis, who also chairs the UJIA, has been severely condemned for encouraging Jews to be critical of Israel. Samuel Hayek, the JNF UK head, resigned in protest and Davis was also subject to considerable criticism by rank-and-file members of the Board of Deputies. The feisty Zionist Federation vice president Jonathan Hoffman was obliged to withdraw a petition calling on Davis to resign when threatened by him with a costly libel suit. Hoffman's subsequent challenge to debate Davis was ignored. There are also increasing grassroots calls demanding that Jewish leaders become more assertive in their pro-Israel advocacy and public activity.

The highlight of my visit was meeting talented young people who, under the leadership of Sam Westrop, have formed a new pro-Israel advocacy body called "The British Coalition for Israel."

Despite resistance from some establishment Jewish communal and student leaders averse to confrontation, they have received a remarkable flow of grassroots support from activists throughout the UK. Together with a British offshoot of "Stand with Us", they now stand at the forefront of those courageously resisting the anti-Israeli onslaughts at universities and in the media.

Prominent individual publicists are also making an impact. There is the renowned journalist Melanie Phillips, author of the book Londonistan which exposed the extension of radical Islamic influence within the core of British society. Currently she is under police investigation for having referred to "the moral depravity" of the Arab "savages" who slaughtered the Fogel family in Itamar and those who incited them. She represents a beacon of light, fearlessly exposing the cant and hypocrisy of the viciously anti-Israeli media. Also Robin Shepherd, a non-Jew who after publishing a brilliant book supportive of Israel, personally experienced outrageously anti-Israeli sanctions by Chatham House, which dismissed him from his post as Senior Fellow. He now writes a superb, widely read blog, commenting on Middle East affairs.

Sadly, the best pro-Israel activists are frequently condemned by the Jewish establishment as extremists and accused of damaging the reputation of the Jewish community. May they grow from strength to strength

Our weekly study!

2011-03-23T20:43:00.001+02:00

http://www.torah.org/learning/maharal/p2m9part1.html

Chapter 2: Mishna 9: Part 1

Rabban Yochanan ben Zakkai received (the tradition) from Hillel and Shammai. He used to say: If you have learned a large amount of Torah, don't hold yourself in high regard, since it was for this purpose that you were created.

Why is the lesson of Rabban Yochanan ben Zakkai taught after the lessons of Rebbe and Rabban Gamliel, even though he lived before them?
Furthermore, why is it important to know that he received the tradition from Hillel and Shammai? We wrote in the first chapter that the reason the transmission process was only traced until Hillel and Shammai was because of the deterioration in the quality of the transmission. Why is it relevant here?
The chapter opened with the lesson of Rebbe on the straight path that a person should choose. It was therefore appropriate to include with it Rabban Yochanan be Zakkai's question to his students (in the following Mishna) about the path to which a person should attach himself. But the Tanna wanted to follow Rebbe's lesson with that of his son, Rabban Gamliel. And Hillel's lesson on not separating from the community was connected to Rabban Gamliel's lesson about involvement in communal matters, so it came next. Now we return to the subject that was introduced by Rebbe, paths a man should choose.
There were other reasons for not including this Mishna in the first chapter, even though chronologically it should have followed the lessons of Hillel and Shammai. The lessons in the first chapter were all written very concisely [while this lesson is of a more lengthy and complex nature]. Additionally, the lessons of the first chapter were all taught by the leaders of each generation. This lesson includes the responses of Rabban Yochanan be Zakkai's students, something which would not have been appropriate for the first chapter.
So the Tanna opened with the lesson of Rebbe, followed by one from his son, then returned to Rabban Yochanan ben Zakkai, who was a student of Hillel and Shammai. Since the Tanna wanted to indicate a return to the chain of transmission, he inserted a lesson from Hillel before one from Rabban Yochanan ben Zakkai (who received the tradition from Hillel). This link in the transmission chain was not included in the original chronology to indicate that the quality of the ability of the students to receive the tradition was deteriorating in relation to that of earlier generations. The act of receiving is not mentioned after this, due to that continued deterioration.
(The Maharal continues explores other reasons why the Tanna deviated from the chronological order, as well as not including sons who received the tradition from their fathers. I have abridged his explanations, which would be difficult to follow in this forum. But it should be noted that the Maharal spends much space and effort dealing with the problem of the seeming haphazard ordering of the Mishnayoth. His point is to show that, in fact, no element in Chazal is haphazard or coincidental, but written with precision and to communicate a specific message. Even the order of the Mishnayoth communicates information. It is our job to delve deeply to uncover the many layers of meaning embedded in the teachings of Chazal. If we understand it deeply enough, we will see the imperative nature of the way the Mishnayoth are written.)
"If you have learned a large amount of Torah, don't hold yourself in too high regard." A person shouldn't feel that learning a large amount of Torah is an act of "chassidut" (piety). "Chassidut" means that the person has done something which is not required of him (as we have explained a number of times in earlier shiurim), which is not true in this situation. A person's initial creation was in order that he be able to learn Torah (Torah being the wisdom of G-d's will). Everything that was brought into being by G-d was created through the dimension of "din," having a compelling element to its creation. This is reflected in the verse (Koheleth 3:14) "For all that G-d has made will be forever; nothing should be added to it, and nothing detracted." This implies that He created things exactly as the must be, which is "din." In the creation process, the name "Elokim" is used, a name of G-d which reflects his characteristic of "din," strict justice, where every addition or subtraction would be a deviation from true "din."
Our Tanna is teaching us that one who learns Torah should not feel that he has done anything beyond what is required of him by the mere fact of his creation. Just as the nature of man's existence requires that he eat and drink, his true nature also requires that he toil in Torah study. (A person wouldn't pat himself on the back because he ate sufficent food to enable him to functin. It is a normal and innate activity. Learning Torah every day should be viewed as being just as natural.)
This is illustrated in the Gemara (Sanhedrin 99b): Rebbi Elazar said "A person is created to toil, as it is written (Iyov 5:7) 'Man is born to toil.' But I don't know whether it is for the toil of the mouth or toil of [physical] labor. When it says (Mishlei 16:26) 'A person who toils, toils for himself; his mouth forces the toil" it shows that it is for the toil of the mouth [that he was created]. But I still do not know whether it [the toil of the mouth] refers to the toil of Torah or to the toil of talking. When it says (Joshua 1:8) "This book of the Torah will not move from your mouth" it shows that it is for the toil of Torah [that man has been created]."
The explanation of the above is as follows. It is not possible that man was created for rest and tranquility. Only something in a state of perfection can truly be at rest, since its goals and needs have reached fulfillment. It has become complete, which allows it to rest. A human being never attains perfection, so he can never be at rest. He is always in motion, seeking and striving to attain that (ever elusive) perfection. Even as man is actualizing elements of his potential, he can never find himself at rest, for he can never reach complete perfection.
(Next class, we will continue with Maharal's interpretation of the above Gemara.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Weekly study Chapter 2: Mishna 8: Part 4

2011-03-17T08:17:00.002+02:00

http://www.torah.org/learning/maharal/p2m8part4.html

Chapter 2: Mishna 8: Part 4

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

"One who acquires a good name ("shem tov") acquires it for himself." This means that the person has acquired something which belongs to the essence of the individual. "Shem" (name) describes, identifies and reflects the pure essence of the individual. Other things that a person acquires do not belong to a person's essence in the way that his "shem" does. Acquiring a good name is an virtue that cannot be compared with any other acquisitions made by a person, most of which are, to a greater or lesser degree, external to his essence.
(This is most obviously true of our material possessions, the acquisition of which are clearly external to our true selves. Our essence does not change because of a larger house, more money, or fancier clothes. In fact, even study or good deeds may not make any change to our essence. If we study something (even Torah!) just to "do it," to cover ground, to pass a test or get a degree, then this does not operate on our true selves, and we have not become more refined, elevated, or educated people. The same can be true if our good deeds are done to impress others, because of social pressure, or other "external" motivations. Torah and good deeds are supposed to transform us into better people. If that happens, then they belong to our essence. "Shem tov," a good name, does not mean that we have impressed people so that they say good things about us. The true meaning of "shem tov" is that the essence of what we do is good. It can then be said that we have acquired a virtue that belongs to our essence.)
The Mishna concludes teaching us that "one who acquires words of Torah for himself has acquired the World to Come for himself." This is not a separate (eleventh) element, but relates back to the lesson of a surplus of Torah. It is teaching that the increase in life caused by a surplus of Torah is not only life in this world, but is also and increase of eternal life in the next world. Since the World to Come is the completion and purpose of all creation, this is brought in conclusion to these lessons. But the Mishna contains only ten elements, five related to the physical dimensions of man's existence and five related to the spiritual dimensions, which concluded with the lesson on "shem tov."
The conclusion of "shem tov," which is the essence of the person, is the tenth element. The number ten contains nine discreet elements, with the tenth being the unifying essence. In the Ten Commandments, there are nine individual elements, and one, "I am the L-rd your G-d..." which is the foundation and essence of all the others, being the unifying element. Our Mishna also contains ten elements, with one standing out as the essence of the others. (This is the underlying reason for the holiness of the tenth that we find in many laws.)
In summary, this Mishna teaches us that in material matters, a surplus is really a deficiency, something which is compellingly logical. Since physical matter is in a state of constant deterioration leading to its ultimate extinction, any surplus hastens that deterioration. (A simple example of this is a persons weight or physical fitness. A person has an optimum weight for peak physical well-being. If a person increases it, he has in fact hastened the deterioration of the physical body.) On the other hand, spiritual transcendent matters are eternal, and any surplus in these areas leads to greater levels of excellence and perfection. There is much more depth to this discussion, but it is not appropriate to elaborate. (We have pointed this out as one the Maharal's code phrases for the existence of deeper Kabbalistic concepts that are not appropriate to expound upon to the uninitiated.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Maharal - Chapter 2: Mishna 8: Part 3

2011-03-11T12:07:00.000+02:00

http://www.torah.org/learning/maharal/p2m8part3.html

Chapter 2: Mishna 8: Part 3

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

After dealing with five things that relate to the physical dimensions of existence, our Tanna begins to discuss the things that relate to the transcendent dimensions of existence, which connected to the soul. In matters relating to the soul, a surplus ("marbeh") leads to a virtue.
The first lesson is that "a surplus of Torah causes an increase in life." Torah is the foundation for the soul's existence, giving the soul its life and nourishment. It is through Torah that attachment to G-d (the source of all life) is possible, and a surplus of Torah, through a strengthening of that attachment, is what increases life and vitality .
Then we are taught "A surplus of [sitting together with peers studying Torah] increases wisdom. "Torah" (in the previous lesson) refers to the accurate knowledge of all the laws and commandments, while "wisdom" is the next stage, encompassing the reasons for the laws and an understanding of the commandments. This virtue of wisdom is also connected to the soul.
Then we are taught that a surplus of "eitzah" increases understanding. This refers to delving ever more deeply into the Torah, toiling and striving to discover and understand new things from what is already known.
The first three virtues relate to "da'ath" (knowledge), "chochma" (wisdom) and "binah" (understanding), which we find mentioned in the Haggadah (of Pesach): "...we all have wisdom, we all have understanding, we all know the Torah..."("kulanu chachamim, kulanu nevonim, kulanu yod'im et haTorah"). The Torah is called "da'ath," as we have explained in other places. (See Gevuroth HaShem, at the end of Ch. 52. This also came up in the explanation of Ch. 1, Mishna 1, in discussing the three lessons that were taught in response to the deterioration of "sechel," of the intellectual level of the Jewish people. Each one of the three lessons in that Mishna was directed at protecting the three dimensions of the "sechel:" chochmah, binah and da'ath. We will be dealing with this again in future discussions, especially in Ch. 3 in the Mishna which teaches us that "binah" and "da'ath are interdependent. It is one of the last Mishnayoth of the chapter, and if you want to reference it, there are a few ways of numbering the Mishanyoth in that chapter leading to it being listed as variously as 17, 19 or 21.)
In each of these listed practices, an increase leads to the acquisition of more virtue, in contrast to the earlier practices, where every increase (beyond what is necessary) leads to greater lack.
The next step is one who increases "tzedaka" (which we will loosely translate as "charity") which leads to an increase in peace. (The Maharal understands "tzedaka" in this context as giving to someone else something which is not owed to him, in contrast to giving because the law determines that it belongs to him.) Peace implies that there is no opposition preventing a person from smoothly following his path and pursuing his goals. Peace is necessary to enable one to achieve his goals, both materially and spiritually, while conflict would be a barrier preventing those achievements. When a person insists on all aspects of his interactions with others being built on strict adherence to the letter of the law, never adopting a position of leniency, this is a recipe for conflict and argument. (See Bava Metziah 30b, which teaches that Jerusalem was destroyed -- destruction being the ultimate conclusion of conflict and argument -- because everyone insisted on adherence to the letter of the law .) This contrasts with one who behaves charitably, with behavior that extends beyond the letter of the law, leading to peace and harmonious interactions.
Charity leads to peace, as it is written (Isaiah 32:17) "And the acts of charity are peace." This verse is used as a source for the lesson in Bava Bathra (9a): Greater is one who makes others [give charity] than one who does it (gives charity) himself. (The extra word "ma'aseh" in the verse, which we translated as "acts," is being interpreted to mean "make another do something") Rava instructed the people of Mechoza (his home town) "Make each other [give charity] in order that there should be peace even in relation to the authorities" (who usually demand strict adherence to the law). What is the meaning of this benefit of getting others to give charity?
A person can give charity out of a personal feeling of generosity, his desire to do something for another person. But he doesn't feel that it is required of him. This kind of generosity does not necessarily lead to peace and harmony with others. Arguments and strife are caused by one person expecting another person to behave in a certain way, while the second person resists. This resistance is caused by the desire of each person to do what he wants to do, and not "give in" to the other. Charity motivated by the personal desire to do for another does not indicate a willingness towards "leniency." The person generosity is motivated by his feeling that it is right, but not because there is something outside of his perspective that can require it of him. that is exactly what can lead to argument and conflict, and why even people who are capable of giving generously can become deeply embroiled in "machloketh," in interpersonal strife and argument. There generosity is a function of it being in line with their personal perspective of how things should be.
However, when, in addition to his own giving, a person works to get another to give in a situation where he was not intending to give, this comes from the recognition that charity and generosity are objective imperatives. Rather than being done due to his own feeling of generosity -- which would have been consummated by his own giving -- charity, giving something that is not required by law, is viewed as a behavioral norm. Convincing another to give, as well as giving at the behest of another, are both indicative of the ability to go beyond the letter of the law, to compromise and to be lenient in adopting behavior which is in line with another person's perspective, rather than only behaving according to one's own perspective. this is the foundation of peace and harmonious coexistence.
So the real intention of our Tanna when he teaches that an increase in charity increases peace refers to one who is involved in every aspect of charitable giving, getting others to give charity (in addition, of course, to his own giving).
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Chapter 2: Mishna 8 : Part 2 as good as always!

2011-02-24T11:50:00.000+02:00

http://www.torah.org/learning/maharal/p2m8part2.html

Chapter 2: Mishna 8: Part 2

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

(We left off discussing a person's excess involvement in the physical dimension of the world which will be contrasted with "excess" involvement in the spiritual dimensions of the world.)
The proper order for a person's relationship with the physical world is to first acquire possessions and then to build a home. (See Rambam Ch. 5, Deioth, Halacha 11) For this reason the lesson on possessions is followed with a lesson about the foundation of the home, his wife. We are taught that a surplus of wives causes an increase in "keshafim" (witchcraft). The power of "kishuf" is more developed and prevalent among women due to their greater connection to the tangible and physical dimensions of world, as well as to their more developed sense of imagination, both of which are needed to activate the power of "kishuf."
(It is difficult for us today to know exactly what the power of "kishuf" is, but it was clearly a real force. There is a prohibition in the Torah of being involved in it, in Shemoth 22:17; and there is discussion about it in Sanhedrin 67a-b. From the Gemara and commentaries, it seems that kishuf relates to the interference with the desired relationship between the forces of the upper world and their proper influence on the physical world, enabling the material world to function with a dimension of independence from the upper world. It is for this reason that for "kishuf" to work, the person doing it must be rooted on the earth, as is implied in Rashi in Sanhedrin (44b, "d'bayah").
(Just as the Maharal made clear in the previous lessons, a "surplus of wives" is not referring to a literal count of a person's actual wives, but rather a representative lesson about a man's relationship to his wife (or in the time of the Torah and Talmud, to his wives). A person who shows a predilection for many women ("marbeh") seems to be responding to the collective "mystique" of Womankind, rather than to the unique individuality of a woman with whom he can create a true partnership of accomplishment. The nature of womankind is to be more connected to and rooted in nature and the physical world. Some manifestations of this would be their tendency towards the practical rather than the theoretical; their connection of their bodies to the rhythms of time and forces of life.
(The woman's nature and role, reflecting the ideal state of "chomer," is directed towards being the "implementer" of the potential ideal in the "real" world. It is the male role to provide the theoretical framework represented by the "tzurah," for that ideal. Please refer to our extended discussions on this in Ch. 1, Mishna 5.
("Kishuf" is the strengthening of the power of "chomer," the material dimension of creation, to resist the implementation of the ideal dimension of creation. Even though a person's wives may be far removed from performing any kind of "kishuf," pursuing a surplus of wives is departing from and weakening the role with which he is charged, being drawn to the very different female role. This upsets the very delicate balance necessary to ensure the proper connection between the upper and lower worlds in order that the desired ideals are implemented in the material world.
(Concepts in Chazal that relate to gender differences have become difficult to discuss in these "politically correct" times. Yet there is much in the writings and research of contemporary secular educators, psychologists and psychiatrists which validates the Torah view. (Some of the work of Dr. John Gray in his "Men Are From Mars, Women Are From Venus" series is an example.) Unfortunately, discussions of this topic on its merits are usually difficult these days. The problem frequently is not an educated refutation of the principles, but resistance due to the potential for abuse that are implied in many of these principles. If the principles are misused or abused in a chauvinistic way, that should not lead us to deny the principles, which are rooted in our Divine Torah. Rather we must fight the specific instances of abuse or misuse, without compromising on a correct understanding of how G-d made the male and the female, and the different roles they play in bringing the world to its desired perfection.)
After discussing the foundation of a man's home, the Tanna discusses the excess in other dimensions of the home. The maidservant represents one works in the home, while the slave represents one who works outside the home, in the fields. Maidservants are descendants of Cham (the son of Noach who was cursed for his improper behavior towards his father), and are considered steeped in promiscuity as a continuation of their ancestor. Even if the specific maidservants owned by the person are themselves of the highest moral standards, the tendency of the person to an excess of maidservants is indicative of his own disposition and lack of sensitivity towards promiscuity.
Slaves are associated with thievery due to a presumed lack of honesty and integrity. (While this sounds a little "politically incorrect," the explanation provided by the Maharal may be relevant to many of us in our professional lives.) The possible difficulty of properly performing the tasks assigned to him leads a slave to compromise on the honesty of how he discharges those responsibilities, resulting in his indirect stealing (from his owner, through a less than thorough performance of his tasks) or more directly stealing from others in order to make his work easier. This was the behavior of the shepherds of Lot, who allowed the sheep to graze in other people's fields, in contrast to the shepherd's of Avraham, who took the sheep to the desert where they would graze on ownerless land. (See Breishith 13:7 and Rashi ibid, as well as Shemoth 3:1 where it is taught that Moshe behaved in a similar fashion.)
Due to their natural dispositions, maidservants who deviate from proper behavior are led to promiscuity, while slaves who deviate from proper behavior are led to thievery. Grasping this requires a very deep understanding of the workings of the world. (As we have written before, this language of the Maharal indicates a deeper insight that borders on the Kabbalistic.)
In summary, the five things mentioned in the first part of the Mishna relate to the physical dimensions of existence, and any excess in this dimension results in increased need and deficiency, and ultimate deterioration.
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Chapter 2 : Mishna 8: Part 1

2011-02-17T08:39:00.000+02:00

http://www.torah.org/learning/maharal/p2m8part1.html

Chapter 2: Mishna 8: Part 1

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

Why did the Tanna choose the specific elements mentioned in the Mishna? There are many things about which it can be said that excess causes damage, and many others about which a surplus can lead to extra achievements!?
Man is composed of a physical body created from the earth, and a soul that emanates from the heavens. The "distance" from the earth until the heaven is considered to be embodied in the number "ten." (See Sukkah 5a about Moshe and Eliyahu ascending to heaven. These lines of the Maharal are rooted in Kabbalah, and, as has been our practice, we will not elaborate on matters about which we lack understanding and access.) So there are ten distinct elements related to man's creation, five of which are material matters that are part of man's physical dimension, and five of which are spiritual matters that are part of man's transcendent dimension.
There are ten major parts of man's body which parallel this division. The two eyes, the two ears and the tongue are considered the more spiritual parts of man. The two feet, the two hands and the sexual organ are the five that are closer to the physical side of man. (See the Gemara in Nedarim 32b for an elaboration of this. We will summarize the basic principle of this dichotomy as explained by the Maharal.)
The activities of the eyes (sight) ears (hearing) and tongue (speech) do not need any physical contact with the material in order for them to function. Sight is a perception of things which are distant from man, and with which he has no tangible interaction. Hearing is also a perception of things with which man does not have direct contact, although it is not as abstract as sight. (Man needs to be closer to an object to hear it than to see it; sound waves travel more slowly, are more tangible and physically accessible, and more easily measurable than light waves/particles.) Speech is also an activity connected to the spiritual and intellectual dimension of man. The hands, feet and the sexual organ are connected to the more physical activities of man, and they are considered closer to the earth.
We also find in the Ten Commandments that five of them are connected to the heaven and five are connected to the earth. The first five are activities which relate to G-d. [This includes "Honor your father and mother," whose honoring is equated with that of G-d, as we are taught in Kiddushin (30b). When a person honors their parents, G-d considers it as if He lived among them and also received honor.] The last five are activities between fellow human beings who dwell on the earth. This encompasses the entire human being whose spiritual side emanates from the heaven and whose body derives from the earth, with the distance between these two locations represented by the number ten.
This human being, belonging to both the heaven and the earth is connected to five material elements of his existence and five spiritual elements of his existence.
In each of the material elements, a surplus is actually destructive, where anything which deviates from the proper measure is in fact considered a deficiency. But in the non- material elements which are connected to the spiritual dimension, a surplus is a virtue.
First we are taught about a surplus of something which represents the essence of man's physical body, meat (flesh). A surplus of meat causes an increase in worms. Worms represents disintegration and absence, for worms eat away at the meat until it doesn't exist. One who is attached to the physical dimension of his existence is subject to the disintegration that befalls all physical matter. The lesson of the Tanna is not limited specifically to worms eating meat, but refers to all deterioration that befalls material objects. A person who is overly connected to the physical dimension of existence (with the hope that this will ensure his existence) is subject to the inevitable deterioration that is the nature of all physical matter (leading to the opposite result of his intention).
An embodiment of this principle is the lesson that "lust drives a person from the world" which will be elaborated upon in its place (Avoth Ch. 4, Mishna 28).
After a person's own body, the next closest thing to which a person is an owner and has an attachment is ones material possessions. These are necessary for him to support himself in this world, and they precede creating an attachment with a spouse. About these material possessions we are taught that "a surplus of possessions causes an increase in worry," that here, too, the surplus actually causes a deficiency. A person involves himself in his protecting his possessions so that they should not be lost or destroyed. A surplus of these possessions makes it impossible for him to avoid this undesirable result, thus increasing his worry. This is in line with our principle that an excessive attachment to the material leads inescapably to greater deficiency.
(In preparation for the next part of the Mishna, I recommend studying the Dvar Torah for Pesach which provides background information on the principle of gender differences. Our shiurim on Ch. 1, Mishna 5, especially parts 2 and 3, will also help in understanding what the Maharal writes in a very abbreviated form in this Mishna. )
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

My view

2011-02-07T08:16:00.002+02:00

My name is Daniel and I live in Karnei Shomron, situated in what many call the "West Bank" but we Jews call the Shomron, part of our history and cradle of our culture.
I really don't understand what is our right to this land (talking about the whole of Israel) if it's not because of what is written in the Torah. Can anybody really believe that it's legal a resolution creating a country anywhere with no connection between the people and the land? Would we have the right to the land if we were given Uganda as was proposed?
The answer is no.
We have the right to live in this land because HaShem gave the Land of Israel to the people of Israel, closing a holy triangle that is the base of this world: Torah, Am Israel and Eretz Israel.
We cannot exist without one of them, since the three are really one, the Torah is our law, our way of living, the instructions about how to fulfill our destiny. Am Israel is the tool to do that, a tool selected by HaShem not because we are better than others, just because He chose us. The Land of Israel is the only place that's intimately connected to Am Israel and the Torah, it only flourishes when the Jews are here and when they work the land (anybody who doubts this has multiple historic reports that prove the point) Am Israel never forgot the Land of Israel, but, the Land of Israel also longed for Am Israel and waited patiently for us to come back to flourish again.
How can anybody ignore something so special? How can anybody happily talk about giving part of our land to the arabs considering it rightful?
The only way to reach peace is by being really sure about this, Eretz Israel is ours. If we start talking from this point we can reach the solution to any problem. If we doubt and try to look nice in the eyes of the "world" we can only fail!

More Torah Learning Mishna 6 Part 6

2011-02-03T08:33:00.000+02:00

http://www.torah.org/learning/maharal/p2m6part6.html

Chapter 2: Mishna 6: Part 6

He (Hillel) used to say: A boor is not one who fears sin; nor can an ignorant person be pious. A shy person does not learn, and an [overly] strict person is not one who can teach. And not everyone who increases commerce ("sechorah") becomes wise. And in a place where there are no "people," attempt to be a "person."

After teaching lessons that bring perfection to the entire human being in all his dimensions, the Tanna concludes "In a place where there are no 'people,' attempt to be a 'person'." This means that when you see that no one is doing something that needs to be done, you should be the "person of action." As the one responsible for ensuring that the necessary deed was done, your reward is great. (In the following section the Maharal analyzes in minute detail a section of Talmud, Berachoth 63a, that seems to repeat what is learned in our Mishna. It is best if you can locate the section, and follow the arguments inside, in the original Aramaic. It will be complex, and I will do my best to present it in a comprehensible way in this limiting medium, limited by it being a) English only and b) written "impersonally," as opposed to an interactive oral explanation.) We learn in Berachoth (63a) that Bar Kapara taught: In a place where there is no "person," There you should be a "person." (Where I have written "person" the word used in the Aramaic is "gvar," which literally means "man," as our Mishna uses the word "ish." There are some fundamental reasons for this word choice, which in no way excludes women in this lesson. It does, however, imply certain assumptions about innate male and female characteristics and differences. This is not the forum to develop these issues, especially in these "politically correct" times. :-) But be aware that our Rabbis taught us some fundamental truths about these issues. We have touched on them briefly in Chapter 1, Mishna 5, and we may come back to them later in this chapter.) [The Gemara continues by deducing from Bar Kapara's statement:] "But in a place where there IS a "person" you should Not be a person. (If someone else is doing it, you should Not do it.) [Asks the Gemara a question:] This (implication from Bar Kapara's statement) is obvious! [Why did you need to point it out?] [The Gemara provides an answer:] It was necessary (to point it out) for the case where both (people) are equal (in qualifications)." (This concludes the quote from the Gemara. Now the Maharal begins his analysis.) What is Bar Kapara teaching us that we don't already know from our Mishna?! Furthermore, why didn't the Talmud make its deduction (about Not being a "person") from our Mishna? (Since the Mishna seems to have taught exactly what Bar Kapara is teaching, the deduction should have been made on the statement of our Mishna, as an earlier source, rather than on the re-statement of Bar Kapara, who is a later source!) And, finally, the deduction itself is far from compelling. Maybe all that Bar Kapara is teaching is that in a place when there is no "person" you are Required to be a "person," but in a place where there is a(nother) person, you aren't Required to be a "person" (doing what is needed). However, you are still Allowed to be a "person" (taking action)!
The explanation is as follows. The Mishna teaches us that when there is no "person" (when something that needs to be done is not being done by anyone) you are Required and responsible to take the necessary action. Bar Kapara then adds that this is true Only when there is no person doing what needs to be done, but in no other situation. From this statement the Talmud makes it deduction that in a place where the needed action is being done by someone, you should Not be a "person" (likewise doing the needed action). And it is on this deduction that the Talmud asks "Obviously!" This is clearly what Bar Kapara meant. Why did you need to say it explicitly? (A fundamental principle in studying the words of our Rabbis is that if there is no other reasonable way of interpreting something, we are expected to properly understand it for ourselves, without the need to have it spelled out explicitly.) And the Gemara responds that it was necessary to point it out for the case where both people are equal. Since there is another person of equal stature and qualification doing what needs to be done, why should you take the job for yourself rather than letting your colleague take it.
(This very concise and condensed statement of the Maharal to explain this lesson contains within it a whole perspective on ambition and accomplishment. A person who does things in a quest for personal fulfillment, self-actualization, or to forge an identity could undertake projects or challenges even if others are who equally (or even more) qualified are accomplishing what needs to be accomplished. In a "rights" oriented society (as opposed to a "responsibilities" oriented one) the refrain would be "It is my right to have that opportunity." This is reflected in the attitude of "taking" a position of responsibility, rather than giving and serving in that capacity.
(Judaism begins from a perspective of "responsibilities." We exist to fulfill responsibilities and tasks assigned to us by our Creator. Of course, one of the most difficult things, even after we have made the difficult decision to commit ourselves to that service, is to identify what, exactly, G-d wants from us. We usually make at least one of the following mistakes in trying to identify what that is. Either we mistakenly project what We want to do as being what G-d wants us to do. Or we look around to see what everyone else is doing, and assume that is what G-d wants us to also do, when what is really motivating us is the fear and insecurity of being "different." Or we look to build our egos by doing things that will bring us validation and recognition from others, justifying it as being in the "service of Heaven." These negative motivations can be identified by how we respond when others are doing what needs to be done. Do we try to push our way in anyway? Are we jealous of what they are doing? Or are we pleased that the purpose of the world is closer to being accomplished, as we look to identify Other things that are Not being done, things that we are uniquely capable of accomplishing. This requires the realization that G-d made each of us different, and that G-d made a world that has lots of different challenges. Creating each of us with different talents and abilities leads to the expectation that each of us will fulfill a different role, accomplish different things, leading to a world of perfection in all dimensions and to all people making a unique contribution to that perfection in line with their unique capabilities. We must have a deep security and confidence in our special abilities, as we identify what unique role can be fulfilled with those abilities, and as we commit ourselves to serve in that role. We must have what today is called an "abundance mentality" and we must be committed to use our resources, talents and abilities to give and to serve.
(This is the lesson that the Maharal has extracted from the seemingly redundant nature of the Bar Kapara's statement and the Gemara's discussion about it.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

The Rhythm of the heart - Very good!

2011-01-27T07:55:00.000+02:00

	Rhythm of the Heart
	by Rabbi Y Reuven Rubin
	Print Version

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Chapter 140

When we were kids we discovered that with a pocket magnifying glass we could cause serious damage. All you had to do was go out on a sunny day and by focusing the sun through the glass you could burn a hole into anything. (Ah, the things that thrill a misspent youth)! This little trick could even melt snow, and in time the only way to save the world was to take the magnifying glass away from me.

This little tidbit came to mind today when I started to look at this kapitel. When it comes to the sin of speaking gossip, it is like that glass; it has the power to burn a hole into the very fabric of life. Come with me and put yourself in the shoes of a victim of such gossip.

Firstly there is the pain; it is always indescribable pain. Where does it begin? Is it in your brain, or the pit of your stomach? Perhaps it is from that place that is hard to define – your heart. No matter, wherever its inception, it soon overwhelms you at all levels. Evil gossip is so corrupting, so soul destroying that those who are its victims soon become overwhelmed by its totality. All thought stops, every action becomes a reaction to what has been said, and nothing makes sense anymore. This incredible pain is so debilitating that the victims become harassed seemingly beyond all hope. The gossip-mongers think nothing when they unleash their arrows of evil; in fact their twisted thinking allows them to create this bloodshed in the name of Hashem. Simple families are laid to waste by innuendo, and the most wonderful of relationships are ruined by the filthy tongues of the tittle-tattle purveyors.

Now, as a writer, and one used to finding descriptive metaphors for all of life’s trials and tribulations, I should be able to come up with something unique on this subject. The plain truth is that there is nothing one can say when it comes to such pain. Everyone who has suffered the slings and arrows of lashon hara in its full furry will tell you that the anguish it wreaks upon the victims is unique in its intensity. Day loses all light, and the nights are given over to keenly felt torment.

With such a fulsome reputation for bleak misery, you would think that we would all be wary of this lethal mix of hate. Yet, lashon hara is still a national sport played in all circles of our community. We may excel when it comes to so many different things, be it charity giving, Torah study and so very much more, and yet we allow this poison to gather ever more victims. We learn shemiras halashon, and we know that it is wrong, yet, come the moment, and we find ourselves wallowing in yet another ‘pekala’ of juicy slander.

Recently the British government muted an idea of how to get even more folk to stop smoking. They would print on every package of cigarettes a picture of a cancerous lung, or a diseased heart. They figure that with such a graphic reminder of what one is doing when he inhales, he would think twice. How about if we could show the gossipers a quick picture of the tearful faces of those they are destroying, or perhaps a two-minute film of the ruined husband trying to console his wife. Do you think it would help?

This pain is all the more unbearable because it is often brought upon those who are the most vulnerable and in need of support. Instead of giving gentle warmth, this evil creates a fire that is all consuming.

Now, I am not offering any new insight to all this, everything has been said on the subject by those far more worthy than me. I merely state the obvious because it needs to be said time and again.

Tehillim is about our real lives and how we can learn to cope. David Hamelech suffered greatly from those who spoke evil about him. We are in his everlasting debt that he wrote down the words he used in approaching Hashem whilst in the throes of his pain. Think for a moment, how many “heroes” are ready to tell all future generations about their personal hurts and worries? How often do you come across a General who is ready to admit to doubt and fear? This is David’s greatness for all time. He has left us with his words and we can take them and by using them find a path in approaching Hashem with our own broken hearted needs.

Yes the pain is searing, and the hurt corrupts the heart, but you are not alone. David the sweet singer of Psalms was there before you.

Chaltzeini Hashem Mei’adam Ra… “Free me Hashem from the evil man, from the violent man preserve me.” David asks Hashem that he become free from men of evil. When one becomes the target of those who are corrupt, it is as if he is enslaved by their talk. Your freedom has been denied you; instead you are captured by their relentless ill will.

Shanenu Leshonum… “They have sharpened their tongue like a serpent; viper’s venom is under their lips…” David describes that just as a snake may lie in the grass hidden from view, so too the evil talebearer, his lips seem normal but beneath them is the venom of death.

Amarti LaHashem… “I have said to Hashem, ‘You are my G-d,’ give ear, Hashem, to the voice of my supplications.” There is one address that will hear the cry of the downtrodden and that is Hashem. Just as we have accepted His Oneness in times of tranquillity, so too, we can turn to Him with our broken hearts.

Rosh Mesibai… “[As for] the head of those who surround me, let the mischief of their own lips cover them. Let burning coals settle on them, let them be cast into the fire, into conflicts from which they cannot rise.” The fire of conflict is fueled by the mischief of those whose lips cannot stay still. With their own words they will fall, and in the end they will be unable to rise.

Ish Lashon… “A slanderer will not be established in the earth; an evil man of violence will be trapped by his own evil in the pits.” David tells us that those who slander are no better than openly violent men. Often we find those who speak slander do so under the pretence of seeking only the good for others, even their victims. They are trapped by their own arrogance, and their evil will bring them down into the pits.

Yadati Ki Yaaseh… “I know that Hashem will perform judgement for the poor, the justice of the needy.”

The Psalmist cries out the one great truth – Hashem will support us in our darkness. His is a justice that cares for the needy of spirit, and to Him we can turn at all times.

I know that in the heat of the battle, when one is besieged by the wagging tongues of those who slander, he can easily despair. The light is gone, everything is against him. Share David’s prayers, for he too saw that darkness, and with his words we can hope to find strength.

No aceptarás sobornos

2011-01-23T17:50:00.002+02:00

“No aceptarás soborno”

Rav Ioram Eliahu

En nuestra Parashá se encuentran numerosas mitzvot y leyes que son estudiadas en varios tratados del Seder “Nezikin” [uno de los seis tomos de la Mishná. N. del T.]: Los cuatro prototipos de daño, las leyes de los cuidadores, etc.

Esas leyes son juzgadas por los jueces de Am Israel (el Pueblo de Israel), y a continuación en la Parashá la Torá nos enseña la Torá cómo deben hacerlo: “No pervertirás el juicio” (Shmot 23:6), “de una palabra falsa te alejarás” (Shmot 23:7), “no aceptarás soborno, porque el soborno ciega a los videntes y corrompe las palabras de los justos” (Shmot 23:8). En el tratado “Ktuvot” (105) nuestros sabios explican en extensión qué es lo que le ocurre al juez cuando recibe soborno. Así dice la Gmará: “¿Qué es soborno? Es algo que une, porque el que da soborno y el que lo recibe se unen en el corazón” (Rashi). De acuerdo a ello, explica allí Raba que cuando un juez acepta un soborno se siente un poco como el acusado, y nadie es capaz de sentenciarse a sí mismo. Y agrega el autor del libro “Tora Temima” que “de momento que él y el que lo sobornó se unen en el corazón, el juez ya no es consciente de su falta de objetividad”.

El soborno también está prohibido cuando el juez exime al inocente y sentencia al culpable, porque puede llegar a acostumbrarse y pervertir el juicio en el futuro. Así escribe el autor de “Sefer HaJinuj” (Mitzva 83): Tenemos prohibido aceptar soborno incluso para juzgar con justicia “para eliminar esa mala costumbre, no sea que de esa forma se llegue a juzgar injustamente”.

Muchos piensan que el soborno es dinero, y les está claro que está prohibido. Pero cuando se les propone algún regalo o un favor de algún tipo, ellos piensan “¿qué tiene de malo que él me haga algún favor? Se trata de un regalo de un buen amigo, ¿por qué debo preocuparme?” Nuestros sabios dicen que incluso soborno de palabra o favores están prohibidos, porque pueden influir en ti y llegarás a pervertir el juicio. Así cuenta la Gmará (Ktuvot): Había una persona que acostumbraba a traer una canasta con frutas a Rabí Ishmael Bar Rabí Iosi todos los viernes. Un día, llegó con la canasta el jueves. Le preguntó: ¿Por qué has llegado más temprano? Le dijo: Tengo un pleito que tú debes juzgar, me dije que de todas formas yo vengo a ti todas las semanas, entonces traeré las frutas más temprano. Le dijo Rabí Ishmael: Yo me descalifico de juzgarte. Trajo a otros jueces en su lugar. Y mientras era juzgado, Rabí Ishmael Ben Rabí Iosi se dio cuenta que todo el tiempo él piensa en su interior que su amigo debe ser exento, y se dice a sí mismo: “Ojalá argumente de tal o cual forma, y será exento” (Rashi). Se quedó pasmado, y dijo: ¡Malditos sean los que aceptan soborno! Si yo – que no lo acepté, y si lo hubiese aceptado estaba recibiendo lo que me pertenece [porque de todas formas le hubiese entregado las frutas el viernes] – siento que mi corazón lo quiere juzgar para bien, entonces el que realmente acepta el soborno seguro que su corazón juzga para bien al acusado, y pervierte el juicio.

La Gmará cuenta que Shmuel fue más lejos aún, y le dijo a una persona que le dio la mano para ayudarlo a descender de la canoa en la que cruzó el río: “Yo me descalifico de juzgarte, porque la ayuda que tú me diste ahora es como un soborno, y puedo llegar a pervertir el juicio”. Esos cuentos de las obras de nuestros sabios son maravillosos, y nos enseñan hasta qué punto se debe cuidar de no aceptar soborno, e incluso algo parecido a ello, para que no se llegue a pervertir el juicio. Y no sólo el juez, sino que también es así tratándose de todo tipo de juicio que emitimos respecto a nuestros compañeros y familia. Debemos purificarnos de todo tipo de “sobornos” que pervierten nuestro juicio.

En el tratado “Sanhedrin” - que se ocupa mucho de los jueces - nos enseña la Gmará (7A) que un juicio injusto no es sólo un problema particular del juez y el acusado, sino que se trata de un deterioro de todo Am Israel (el Pueblo de Israel). Y así dicen: “Todo juez que juzga auténticamente, hace que la Shjina (manifestación de la Presencia Divina) se manifieste en Am Israel”. Y en contraste, “todo juez que no juzga auténticamente hace que la Shjina no se manifieste en Am Israel”, porque “las leyes son Kodesh Kodashim (Sacrosanctorum) en Am Israel”. Nos enseña el Rav Kuk que por eso cuando fue fundado el sistema jurídico en la nación, nuestro Rav Moshé se encargaba él mismo de juzgar a Am Israel, y de esa forma “elevó todos los valores del juicio hasta el fin de todas las generaciones al contenido Divino que las leyes de Am Israel deben llegar”. Y por lo tanto “la búsqueda de D’s a través del juicio se quedó como una particularidad de Am Israel…” (Orot, Pág. 20). “Porque el juicio es la principal aspiración Divina de la nación elegida por D’s, a través de él la nación sabe su valor, entiende su destino, y a través de él se vincula en forma vigorosa con el que entregó la Torá. Por ello, las leyes son Kodesh Kodashim para Israel, y el Sanhedrin (Suprema Corte de Justicia) – que es la autoridad suprema en la nación… es el bastón sobre el que nos apoyamos y nos respaldamos, en él nos aconsejamos y preguntamos en situación de paz y situación de guerra” (Nitznutzei Orot del Rav Ushpizai, Pág. 190).

De esa forma podemos entender por qué le es exigido al juez depurar todas esas virtudes y destacarse por sus buenas virtudes, como fue mencionado en la Parashá anterior: “Hombres capaces, temerosos de D's, hombres de verdad, que aborrezcan el lucro” (Shmot 18:21). Vinculándonos con la verdad hasta ese punto, seremos merecedores de la pureza y del juicio auténtico, y la manifestación de la Shjina dentro de nosotros.

Los Rabanim y la política

2011-01-23T17:48:00.000+02:00

Los Rabanim y la política

Rav Shlomó Aviner

Pregunta: ¿Acaso es correcto que los Rabanim (Rabinos) se ocupen de política? Quizás su papel es ocuparse de la Torá, de la elevación de los individuos particulares en su vida – lo que, por supuesto, será una gran bendición para la nación. Pero no deben ocuparse de asuntos públicos generales. Y por supuesto que no deben ocuparse de asuntos públicos importantes en los que hay diferencias de opinión, cuando ellos reciben un sueldo del estado.

Respuesta: En efecto, hay una concepción de ese tipo que arguye que “denle al Cesar lo que es del Cesar, y denle al dios lo que es del dios”. El gobierno se ocupará de los asuntos del estado y este mundo, y las autoridades religiosas se ocuparán de los asuntos de las almas y el Mundo Venidero. Esa es la conocida concepción cristiana, y eso fue lo que le dijo esa persona a nuestros sabios, los Prushim (Fariseos).

El problema es que mientras tanto, vivimos en este mundo, en la vida del público y del estado, y también tenemos planeado quedarnos aquí mucho tiempo - todo lo que nos permita D’s en Su bondad.

El problema es que justamente a través de lo que sucede en este mundo llegamos al Mundo Venidero (Mesilat Iesharim, Cáp. 1).

El problema es que nuestro ideal no es sólo "el cielo", sino que también "la tierra", siguiendo a nuestro patriarca Avraham que fue ordenado: “Vete, a tu tierra”. Y también nuestro Rav Moshé fue ordenado por D’s: “Bastante ha sido para ustedes permanecer en este monte, den vuelta y emprendan el viaje... mira, que Yo he puesto la tierra delante de ustedes” (Dvarim 1:6-8). Esa es la particularidad de nuestra Torá: No sólo una Torá del individuo particular, sino que una Torá de la generalidad. O para ser más exacto: La Torá del público general, y la Torá del individuo particular. O más exacto aún: La Torá del individuo particular, a través de la Torá del público general.

Porque, ¿qué es política? Es una palabra griega, que quiere decir: "Dirección de la ciudad". Y en forma amplia: Dirección de la nación, del país. Y por ello, no sólo que los Rabanim tienen permitido ocuparse de ello, sino que tienen la obligación. Ellos no sólo son responsables del espíritu de los individuos particulares, sino que también del público general.

Por supuesto, no se trata de los detalles políticos, la técnica, sino que de la filosofía de la política. ¿A qué se parece? Un Rav no se ocupa de la medicina, sino que de la ética medicinal. No es un ecónomo, pero se ocupa de la moralidad económica. No es un oficial de infantería, pero define lo que es pureza de armas.

Y también se ocupa de la política, en el sentido de la conducción de la nación y el país – lo que es un asunto para los pensadores. Porque los activistas políticos y los organizadores son personas que tienen una forma de ver parcial, no tienen las herramientas para encontrar la solución de problemas generales con un sentido histórico, moral y espiritual. Esas soluciones se encuentran en manos de los talmidei jajamim (eruditos del estudio de la Torá).

Para ello, se debe conocer los hechos y los problemas, conocer las instituciones, ser capaz de juzgar de acuerdo a los valores, de reconocer procesos históricos. En pocas palabras: Ser el educador de la nación.

Por supuesto, también los técnicos políticos deben ser personas limpias, que se ocupan de las necesidades del público con integridad – y no estar hundidos profundamente en el barro de las maquinaciones inmorales. Pero también cuando sean leales sirvientes del público, no podrán elevarse en el sublime modelado de la sociedad – lo que entiende el talmid jajam, esa maravillosa persona que se lo puede definir como un idealista-realista. Por ello, los pensadores siempre se ocuparon de la política, desde los profetas hasta los sabios – es decir, deben conocer bien la realidad, determinar la meta y señalar los caminos a ella. En una palabra: Educar la nación.

Y esa es la respuesta a la pregunta: ¿Qué deben hacer los Rabanim que reciben un sueldo del estado, cuando – D’s no lo permita – las instituciones estatales le ordenen no opinar en cuestiones políticas?

Muy sencillo: Ellos continuarán opinando, como lo hicieron los profetas y los sabios a lo largo de todas las generaciones, incluso en la galut (el exilio).

Ocurrió una vez que Rabí Menashe de Ilya criticó agudamente el gobierno ruso en cuanto al decreto de los cantones (niños judíos de 10 años de edad que eran enrolados en el ejército por 25 años, en el marco del programa de la rusificación del Zar). Le dijeron los dirigentes de la comunidad que siendo un Rav oficial que recibe sueldo, tiene prohibido expresar su opinión al respecto. Les contestó ese gran talmid jajam – discípulo y amigo del Gaón (genio del estudio de la Torá) de Vilna: Entonces, en este preciso momento yo dimito. Ya no soy su Rav oficial, no quiero recibir ningún sueldo, y yo diré todo lo que quiero y debo decir.

Y así deben hacer nuestros Rabanim hoy en día. Y también es muy lógico y necesario. Porque la influencia del Rav no depende de su título oficial. Él no impone su opinión a nadie, sólo enseña Torá e influye en las cabezas y los corazones de los que quieren escucharlo. Entonces, su dimisión no quiere decir que dejará de hablar e influir, sólo dejará de recibir un sueldo por ello. Si los Rabanim estarán dispuestos a callar para recibir ese dinero no es “que aborrezcan el lucro” (Shmot 18:21), y eso ya es un defecto esencial. Y de esa forma, por supuesto, perderá toda la confianza del público, que verá que sus dirigentes espirituales no dicen todo lo que piensan y “cuelan” sus palabras con el colador de plata.

Y por ello, si acaso se cumplirá esa pesadilla en la que se les prohíba a los Rabanim opinar en cuestiones del público, no tendrán más remedio que dimitir, y encontrarán su sustento de otra forma, y podrán decir lo que piensan con libertad.

Por supuesto, puede que haya un Rav que no hable de temas públicos porque no entiende de eso - y por supuesto que tiene razón, ya que no entiende. Es una pena que no entienda, porque es parte de su obligación. Y también puede ser que algún Rav hable de esos temas y se equivoque. En efecto, en todo tema se debe estudiar mucho, pero eso no lo exime de su obligación de aprender y entender. También puede ser que no se percate del límite entre la política y la técnica política – y también eso es un error.

Pero en general, por supuesto que tiene la obligación de ocuparse de la política. No "a pesar que recibe un sueldo del estado", sino que justamente el hecho que recibe un sueldo acrecienta su obligación de preocuparse por el país.

Conocemos muy bien esa concepción según la cual la religión no debe entrometerse en los asuntos del estado, y se exime de la responsabilidad de corregir las injusticias. Respecto a ella fue dicho: "La religión... es un alma del mundo sin corazón... la religión es el opio de los pueblos" (Karl Marx). En su opinión, "la meta de la religión es adormecer la conciencia política del pueblo, describirle un mundo imaginario más allá de la felicidad que puede encontrarse aquí. Es decir, acostumbrar a la persona a un mundo sin alma".

Pero nosotros no pensamos así. Cuando le preguntaron a nuestro Rav, el Rav Tzvi Iehudá Kuk si es correcto que los Rabanim se entrometan en la política, él contesto: "Es muy correcto! Según la Torá, ellos tienen la obligación de hacerlo. De lo contrario, son unos traidores. Está escrito en la Torá 'no se amedrenten' (Dvarim 1:17)" (prólogo a BeMaaraja HaTziburit).

Y en otra ocasión, cuando le dijeron delante que por lo que dijo comenzó toda una discusión en el público, y los Rabanim no deben ocuparse de la política contestó: "No le pido permiso a nadie. Lo que es justo y auténtico tengo la obligación de hacerlo saber y publicar, según la Torá. La política de Clal Israel (la totalidad genérica del Pueblo de Israel) es Torá, y es kdoshá (santa)".

Free adaptation of a tale

2011-01-20T17:28:00.000+02:00

One day a young man in his thirties came to his Rabbi and told him that he was decided to leave everything and try to change the world. He was bored of looking how terrible other people were!
The Rabbi told him that the world was too big to be changed by one person and recommended him to start with his country.
After a couple of days he came back to the Rabbi and told him that he couldn't get nobody to listen to him and that he was even more deceptioned by humans. The Rabbi told him that maybe the task was to give and suggested him to start with his neighborhood. Before a week was passed he came back.
He complained about local politicians and even about there secretaries, so the Rabbi told him that he should start by his block.
After a week he was back really looking bad. Talked a lot about other people's evilness and told the Rabbi that he was losing hope. The Rabbi told him that may be it would be a good idea to start changing his building, creating a new relation between neighbors.
Two days after the man came back, cursing all his neighbors. So the Rabbi asked him what about his own house, his wife, his children. Next day the Rabbi received a call from the man asking him to receive him, since it was night he told him to come to his house.
When the man arrived he said that his wife didn't pay attention to him and asked him to take out the garbage, his children were more interested in playing and he just caught their attention turning off the TV, what started a brawl.
So the Rabbi told him:
"You wanted to change the world and I told you to start with your country, then we went down to your town, to your neighborhood and to your block, you saw it was impossible. You tried with your building and you got the same impression, that everybody was bad.
So I asked you to try with your family, and now you come talking about your wife and children. Did you ever think about changing yourself? About looking inside your one and how you treat your wife and your children?"
The man was surprised and angry, but after a walk home he started to think about it.
After a month he came back to the Rabbi and told him:
"You taught me a big lesson! My life is much better now! I don't fight with my wife, I've found time to play with my children and we are all much happier"
So the Rabbi asked him: "What about changing the world?"
"I believe that the lesson was that if each one of us gets busy trying to be a better person, finally all the world will change!"

The teachings of the elders

2011-01-20T11:40:00.000+02:00

	Maharal
	by Rabbi Shaya Karlinsky
	Print Version

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Chapter 2: Mishna 6: Part 4

He (Hillel) used to say: A boor is not one who fears sin; nor can an ignorant person be pious. A shy person does not learn, and an [overly] strict person is not one who can teach. And not everyone who increases commerce ("sechorah") becomes wise. And in a place where there are no "people," attempt to be a "person."

"Not everyone who increases commerce ("sechorah") becomes wise." This is understood through a section in Eiruvin (55a): "It is not in heaven" (Devarim 30:12). Rebbi Yochanan says: You will not find it (Torah) in arrogant people ("gassei ruach"). "And it is not across the ocean." You will not find Torah in traders ("sachranim") and peddlers.

We need to understand what is unique about arrogant people and traders that Rebbi Yochanan taught that Torah is not found among them.

We also need to understand how the continuation of the verse is then to be understood: "It is not in heaven and it is not across the ocean. For it is very close; (it is) in your mouth and in your heart to do it.

The verses are coming to teach us that the Torah is not a physical, corporeal matter. The measure of distance is a property of physical things. Sometimes things can be so far away that we have no access to them. Here, we are being taught that the intellectual/spiritual Torah is not like that. As a non- physical reality it is simultaneously both near and far. It is far away, due to its elevated attributes (being "way above" us). Yet it is [considered] near, since it is not distant from any specific place. Therefore, it is written that the Torah is not beyond us and not far from us. (Only physical things can be said to have a specific location in space, making them close to some things and far from other things. Due to the Torah's non- physical nature, it has no specific location. Rav Shamshon Raphael Hirsch develops this theme in a beautiful way in his discussion of the Mishkan and its vessels, contrasting the Aron that housed the Torah and had carrying poles that were nev er removed, with other vessels that had the poles that were only inserted for the actual moving. See Hirsch on Shemoth Ch. 25, V12-15.)

The verse mentions the three different [distance] dimensions that are relevant to the material: height, length and width. In relation to "height" it is written "It is not in heaven," heaven being the frame of reference for physical height. In relation to "length" and "width" it is written "It is not across the ocean." (As the ocean spans the length and width of the earth, it is used as the metaphor for something that is long and wide.) Torah has no corporeal dimensions.

It is for this reason that Torah is not found in arrogant people. Arrogant people imagine that they are above everything else. This is a result of their connection to the material, and it is well known that arrogance is a character trait of man's material dimension. While the greatness that the arrogant person perceives in himself is fictitious, the perception results from a connection to the material. Even the word for the arrogant person, "Gass ruach," indicates this. "Gass" means thick, heavy and coarse, which is trait of the physical. Sechel, the dimension of the spiritual/intellectual, is fine, light and pure. (Compare music that appeals to our animal side with music that brings out our spiritual and intellectual side.) An arrogant person, connected to the physical dimension, cannot develop a relationship with Torah, which requires a connection to the transcendent dimension.

(We have mentioned previously the profound and insightful writings of Rabbi Dr. Abraham Twerski on arrogance and humility, insecurity and self-awareness. This section of the Maharal presents some of the theoretical foundations for the empirical and psychological work of Rabbi Twerski. A person who is rooted in his physical existence is by nature insecure, since all material things are finite and in a state of deterioration. The person therefore doubts (rightly) the stability of his existence. This insecurity causes a person to behave in arrogant ways, working to convince himself and others that he really exists, something which, way down deep, he doubts. Scratch below the surface of an arrogant person and you will find an insecure person, always letting others know that he is there, that he did this great thing, and that he is really better than anyone else. A person who has a clear sense of his self-worth doesn't need to have it validated by outside sources, which leads to a natural humility. Not because he thinks he is something lowly, but exactly because he knows his greatness and his potential. Humility and security go together. Only a person connected to a dimension that transcends the physical can recognize this greatness and live with the needed security in the value and stability of his existence. It is exactly this greatness and potential that brings a person to utilize those resources in humble accomplishment. For he realizes that with greatness, with talents, with resources, comes responsibility to utilize all those things in the service of G-d. No fanfare, no publicity, just service of his Creator because it if for that reason that he exists, for that reason he has been given these resources, and utilizing them is the deepest source of his continued existence. It is a trick of the "yetzer hara" (translated as evil inclination, but which I define as no more than an individual's insecurities) to convince a person -- in the guise of humility -- that the person has no ability, no talent, no worth, and is really not much better that a piece of dirt. What is the result of this self-concept? "What can G-d expect from a "nothing?" Nothing! And he rationalizes all kinds of destructive behavior, since the person views himself as a weak and worthless victim.

(It is painful to think about how much of our social culture is built on this attitude.)

In a similar way we understand why Torah is not found in traders ("sachranim"). Traders travel the world, its length and width, in search of material acquisitions. These people are called "sachranim" from the root "l'schor" whose root appears in Breishith (42:34) implying movement and travel around the land in search of business. Their incessant travels in search of profit (in contrast to people who seek their livelihood in closer proximity) span the dimensions of the world associated with the corporeal (length and width), and this is the result of their connection to the material. Being rooted in the material means they are distant from Torah, which is found on a transcendent plane. (No pun intended! :-)) This is the basis for our lesson "Not everyone who increases commerce ("sechorah") becomes wise." We are not referring to someone involved in making a living. Rather, the Tana is referring to those who make their living with an unnecessary connection to the physical dim ension of the world. Their connection to this dimension of existence distances them from a connection to Torah and wisdom.

Rhythm of the Heart

2011-01-19T23:01:00.002+02:00

	Rhythm of the Heart
	by Rabbi Y Reuven Rubin
	Print Version

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Chapter 139

It could start with a bad cold, or even the flu. You feel sick, shivering and aching. You go to the doctor; he may give you some antibiotics, and then again, he may not. You may just need an aspirin every four hours and lots of fluids. The days drag on, you feel worse, your head is banging away, your throat feels like sandpaper, and the shivers are still shivering. Finally the doctor says, “Let’s do some blood tests.” Here it all really gets busy, the blood is taken and you wait for the results. The phone rings and the doctor clears his throat and says that the tests show something, and he wants you to take some more tests.

You are now a bit concerned. What is going on in that vast planet called your body? Why doesn’t it just get better like it always does? You go in for the tests, this time it’s an ultra sound – a new kind of thing where they can see in you without opening you up. You lay in this cold room with strangers all around you, the doctor smears your stomach with something cold and then he rubs it with this scanning device. You look at his face for any indication of what he sees; he is well practiced and doesn’t show anything. The scan ends and he says that he found a “shadow” and will send the results to your doctor. “Now please get dressed and go home.”

Gevald!! I was just told me that I have something suspicious in my body and I should just get dressed and be on my way? I am frightened! Scared! Help! You go home and by the time you open the door you are sure you are desperately ill. The family looks at you, you cannot hide your fears, so you tell them what the doctor said.

“What does he mean, ‘a shadow?’ ”
“Don’t ask me, what do I know.”

Now at this point, or probably even earlier, you start to say Tehillim in a big way. You and those around you fear the worst and everyone is calling his Rebbe or Rosh Yeshiva asking for a bracha.

The doctor calls, and tells you the results are takkeh not so good. You ask all sorts of questions, and in the midst of his answers he says the one thing you never wanted to hear. “Well I must tell you it’s very likely you have cancer.” Rachmana letzlan, not that! You are now booked in for a complete scan, where they will take thousands of pictures of that place called your body and discover what the “shadow” is all about.

I often say that the holiest place in the world is in the little room where one lays just before he is wheeled in for surgery. It is full of the most ardent prayers and one can feel how close Hashem is. Well in this world of scans and scares, the holiest place is on that table with that huge x-ray tube all around you. You feel so lost, only Hashem can understand your fear and pain. The tube envelops you, a hidden voice tells you to hold your breath, the Tehillim runs through your head, the lights spin around you, and you pray that there is nothing there. They finish all the x-rays and tell you to go inside and await the results. You get dressed, all the time asking Hashem to have rachmanus on you and your loved ones. You know that whatever is there won’t go away just with your asking, but you ask for a reprieve all the same.

You sit in the waiting room; others sit there as well. You wonder if they are also as fearful as you are. Do they feel that dip in the stomach that you do? The doctor calls you in. You look to see if his face will tell you anything. You sit down, awaiting the verdict, “Well it seems that shadow has shrunk, it’s most likely just an abscess from some kind of virus. This is a rare thing, but it will go away in time.”

Oy! Baruch Hashem! You want to jump up and kiss the world with thanks. You wipe tears from your eyes, and the doctor looks on in mild bemusement. You will live, Hashem has answered all your tefillos; and your family will share with you simchas for many years to come! Your heart dances with thanks to Hashem.

This little scenario has been played out for many, it’s the price we pay for the medical knowledge we have today. Not long ago they had no way of knowing what was going on in the body, so you just went along with the odd kretz or two. Now they can look, and find. Obviously if it is Hashem’s will that they find something – the earlier the better in terms of treatment – however, most times all is well and we kim uhn mit dem shreck, “we pay with the scare.”

This little episode happened to one of my congregants; no matter it is something we all can relate to. What is most uplifting in this tale is how at each point the Yiddishe neshama turns to Hashem. Whether in the valley of fear or the mountain top of relief, the Yid knows Hashem is with him.

In this world where so much in our lives appears to be given over to others, the neshama seeks and finds the ability to survive through its connection with Hashem.

This kapitel is hugely uplifting; it speaks of the highs and lows of life and how Hashem is the one constant we have.

Lamenatzei’ach… Hashem Chakartani… “Hashem, you have scrutinized me and You know.”
Hashem knows our every thought and need.

Atta Yadata Shivti… “You know my sitting down and my rising up; You understand my thought from afar.”

Our lives are in flux, we have times of elation, times of despair. Even when we think Hashem is far, he is actually drawing us near with his astounding love. This psalm speaks to the bases of our experience. We are so vulnerable, but if we allow our lives to be centered by Hashem we are never lost.

Im Esak Shamayim… “If I would ascend to heaven, You are there; and if I were to make my bed in the grave, You are there.”

Reb Nachman of Breslav explains that this means one should repent and connect with Hashem when he has ascended to a high state of spirituality, or even when in a low state of uncleanness. No matter where we are spiritually, Hashem is there with us. Our entirety is with Him, and we must use every sort of occasion to realize this in our reality.

Gam Choshech Lo Yachshich… “Even the darkness conceals nothing from You, but the night shines as the day; the darkness is as the light.”
The Kotzker read this verse as, “Darkness is not dark when it comes from You.”
When we feel the darkness drawing in on us, and we are frightened, we must understand that even this is from Hashem. When this fact becomes real to us, then we can overcome anything.

We may lie on a hospital cart, not knowing what the next moment will bring. If we trust in Hashem’s infinite Goodness, we will feel hope and comfort. Those who lose sight of this are bound to find their suffering unbearable. This is what the Rebbe meant. Even darkness is not dark when we know it comes from Hashem.

We all suffer moments of fear, and times of heightened joy. They are given to us as opportunities to be more sensitized to Hashem’s all-consuming favor. We should always grasp onto our full trust in His being, and know that this is the one truth that is eternal.

More learning!

2011-01-06T15:00:00.002+02:00

	Maharal
	by Rabbi Shaya Karlinsky
	Print Version

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Chapter 2: Mishna 6: Part 3

Otra enseñanza, pero en español

2010-12-30T17:36:00.000+02:00

de Keter de Israel, el jueves, 30 de diciembre de 2010 a las 15:39

En la ciudad de Vilna vivía un estudioso muy grande apodado el Rasha`sh, cuyos escritos se estudian hasta hoy día en las escuelas talmúdicas.

El Rasha`sh administraba minuciosamente un fondo de préstamos sin intereses de la comunidad, para garantizar la devolución de los préstamos.

Cierto día una de los Iehudim del lugar quien había tomado prestado cien rublos, al llegar la fecha del vencimiento busco al Rasha`sh para efectuar el pago y lo encontró en la casa de estudios, enfrascado y profundizando dentro de un libro.

El deudor linformó que venia a pagar la deuda y el Rasha`sh sacudió la cabeza, lo que fue interpretado como un gesto de aceptación, aunque en realidad el Rasha`sh ni se había percatado de la llegada del hombre, quien dejó un billete por la misma cifra junto al libro de estudio para luego marcharse.

A terminar el Rasha`sh de estudiar, cerró el libro quedando el billete dentro del mismo.

Cuando más tarde reviso las cuentas del fondo de préstamos y notó que aun faltaba cancelar una deuda de cien rublos mandó a llamar al deudor para que pagase el préstamo.

-¡Pero ya se lo pague el día del vencimiento en la casa de estudio!

El Rasha`sh que no recordaba el suceso pensó que el hombre estaba mintiendo y le advirtió que pagara ya que de lo contrario estaba robando fondos comunitarios, lo cual era muy grave.

Mientras tanto toda la congregación al enterarse de la negativa del hombre a pagar y en la forma en que mentía, se indigno en sobremanera al ver como pagaba mal por bien a cambio del favor recibido con el préstamo.

Y a tal punto llegaron las cosas que el hijo del deudor avergonzado por la acción de su padre tuvo que dejar Vilna para vivir en otro sitio.

Pasado un tiempo el Rasha`sh tuvo necesidad de investigar un tema en el mismo libro que estudiaba el día del vencimiento y para su sorpresa encontró dentro del mismo el billete de 100 rublos.

Sentimientos de culpabilidad lo sacudieron y de inmediato llamó al hombre para preguntarle que debía hacer para que lo perdone. Si le parecía suficiente que públicamente le pidiera perdón y explicara frente a todos el error que había cometido al pensar que no había recibido el pago.

Le respondió el pobre hombre diciéndole que no ganaba nada con esto ya que el público no creería en la disculpa de un rabino tan grande y pensaría que solo lo hacia para salvarlo de la vergüenza.

De todos modos quedaría frente a la comunidad como un mentiroso y aparte que no serviría de nada el pedir perdón en lo relacionada con su hijo que dejo Vilna por tanta vergüenza sufrida.

El sabio tuvo un pensamiento: -¡Manda buscar a tu hijo y yo lo tomaré como esposo para mi hija!

De esta forma tengo esperanzas que la gente creerá por fin en tu inocencia y tu decencia.

Así se hizo y el deudor se convirtió en consuegro del sabio de la generación el Rasha`sh.

Conclusión:

1- Hay que pensar bien de todo yehudi, ya que este hombre en verdad había pagado su deuda, y todos pensaron que era un malvado.

2- Quien hace sufrir a cualquier yehudi, esta obligado a buscar la forma de lograr el perdón y devolver el honor al ofendido

More teachings

2010-12-30T17:07:00.002+02:00

http://www.torah.org/learning/maharal/p2m6part2.html

Chapter 2: Mishna 6: Part 2

He (Hillel) used to say: A boor is not one who fears sin; nor can an ignorant person be pious. A shy person does not learn, and an [overly] strict person is not one who can teach. And not everyone who increases commerce ("sechorah") becomes wise. And in a place where there are no "people," attempt to be a "person."

"An ignorant person will not be pious." When man's physical dimension is connected to the "sechel" (imbuing the material human being with a spiritual/intellectual reality), then that physical body is refined and purified. It is clear that the body of an animal is of a more material nature than the body of a human being, for the animal has no "sechel" (spiritual/intellectual dimension). The more connected man's body becomes with this "sechel," the more refined that physicality becomes. And the more refined and elevated the physicality becomes, the more piety it will manifest, with this person doing acts of kindness to all.
(To elaborate briefly on the above, I would suggest that concept of the material being "thick" "coarse" and "heavy," should be contrasted to the intellectual/spiritual, which is viewed as being delicate, thin, and light. Think of spiritually inspiring piece of music or art and you will probably think of the latter adjectives. On the other hand, lusts, addictive or animal behaviour are associated with adjectives like heavy, murky and coarse.)
A person who is an "am ha'aretz," one whose existence is based on his material dimension, is not able to behave in a way that goes beyond the letter of the law. (The definition of a "chasid", a pious person, is one who does more than is required of him.) "Tov" is found in one who transcends the limitations of the material, and this is the source of piety, being motivated to serving, going beyond the letter of the law.
Therefore, we are taught two outcomes from the lack of "sechel." One who lacks "sechel" (the intellectual/spiritual dimension) which is, in essence, Torah knowledge, will lack fear of Heaven, for without wisdom one cannot have awe and fear.
An additional consequence of this lack of "sechel" is that man remains on the level of a coarse material being (in contrast to a refined and lucid being who embodies that "sechel," a purified material dimension). Only by transcending and refining the material dimension can man embody "tov." The more physical the material dimension, the more distant the person is from "tov."
(The connection between a refined physicality and doing acts of kindness needs clarification. While we imagine that refined physicality is a good thing, and acts of kindness are good things, it is necessary to understand why it is the former that specifically leads to the latter. Furthermore, we must clarify our understanding of "tov," which is usually loosely and simplistically translated as "good." We will then understand the basis for the Maharal teaching us that "tov" is found only in those who transcend the material dimension. What is the connection? We touched on it in the Introduction and in the early Mishnayoth, and the ideas can be further developed in this Mishna.
(Physical matter is finite and in a state of constant deterioration, always on the path towards its ultimate destruction. It is driven towards self-preservation, and due to its finite nature it is naturally driven to maintain its existence, properly perceived as being tenuous. Something built exclusively on a material dimension views the giving of itself as diminishing its own limited and finite resources, threatening its very existence. The material dimension can be viewed as very egoistic and selfish. Taking in more resources is viewed as increasing the foundation of its existence, and giving away resources diminishes that existence.
(The word "chasid" comes from the root "chesed," which means to give more than is required. We have written before that the modern usage of the word should not influence our correct understanding of the fundamental meaning of "chasid" as it is used, with precision, by our Rabbis. A person rooted in the material is incapable of giving more than is required, for that would undermine the resources necessary for his existence. Therefore, on the deepest level, it is not possible for an "am ha'aretz," one rooted in the finite material world, to be a "chasid," one who gives generously in a completely altruistic way. While he may give and share, it is done on the basis of his perception that the world and the society of which he is a member will run better if he, and others, share and give. It is more properly viewed as "investing" rather than "giving." To give altruistically is motivated by the recognition that one's existence transcends the material dimension, and that resources are given to man by G-d for the purpose of sharing them, with man serving as G-d's vehicle to pass resources on to others. This is the quintessential "chasid." A person rooted solely in the material dimension, an "am ha'aretz," views the purpose of his resources as being to ensure his material existence. He can give what is required, but certainly wouldn't give more. One who views his resources as a vehicle for giving to others, imitating G-d's altruistic kindness, is in a constant state of giving, ongoing chesed.
(Let us take a businessperson who gives good service or makes a good product in order to make more profit, which is motivated by his need to ensure his continued material existence. Now contrast him with one who makes profit in order to provide a better product or service, knowing that without profit, he won't be able to continue to give and serve. The latter person is transcending the purely material dimension of his existence, motivated by the desire to give and serve).
The more rooted something is in the material the more distanced it is from "tov" while things that transcend the material are called "tov."
(The word "tov" comes from the root "hatavah," which means to prepare something for its purpose. For example, "hatavath haneiroth" means to prepare the lamps of the menorah to be lit. Since the purpose of creation is to imitate the Divine on the path to attaining a transcendent and eternal existence, the previous sentence of the Maharal takes on very precise and very deep meaning.)
Things which transcend the material are called "tov." Examples are: The Torah (Mishlei 4:2; see what we wrote in Ch. 1, Mishna 2), which is transcendent wisdom; and Moshe Rabbeinu (see Menachot 53b and Sotah 12a) who had the minimal physical dimension necessary to exist in this world. The Jewish nation itself was worthy of receiving the Torah because of their ability to transcend dependence on the material dimension.
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Interesting

2010-12-30T12:36:00.002+02:00

Home » Archives » 2010 » Dec » 29 » 2011: The Year of the Social Email Inbox...

2011: The Year of the Social Email Inbox

Earlier this year Ben & Jerry's abandoned its email marketing initiatives to focus exclusively on social media advertising. It was among the first large brands to make that leap – but given social media’s rapid growth and acceptance among consumers, hardly like to be the last. Still, though, the company is in the minority right now. For the most part, marketers have come to accept that social media and email marketing can and should be complementary operations.

What the Studies Show

According to eConsultancy's and email service provider, Adestra's fourth annual Email Marketing Industry Census, most marketers are using social media to enhance their email campaigns rather than replace them. The report found that more than a third of companies (37%) are using email to encourage the sharing of content on social networks, and just under a third of companies (31%) say they are planning to do this. A fifth of companies (21%) are using email to promote customer ratings and reviews, while a further 26% have plans to do this.

Other studies also point to this strategy’s efficacy. More than half (54%) of respondents to a June 2010 survey of North American email and online marketers by email marketing firm Lyris found that their marketing results were at least somewhat better after integrating social and email. (viaeMarketer).

A majority of respondents were also using social media marketing to help build their opt-in email lists, and 21% said social media drove the greatest opt-in rates, after website registration forms and email marketing itself.

Another survey, by Get Response, found that email marketing messages with a social sharing option generate 30% higher click through rates than emails without these features.

The conclusion that email and social media work best together, tentatively arrived at this year as marketers finally decided that social media was indeed here to stay, is likely to become a driving force behind many online marketing tactics in 2011 – especially as Facebook rolls out its email platform, Facebook Messages.

"The Future of Email is Social"

Email marketers have already realized that their future is social, Jake Wengroff, global director of Frost & Sullivan’s Corporate Communications, tells MarketingVOX. "While the email opt-in was the holy grail of the permission-based marketing revolution spawned 14 years ago, those same marketers need to retool in a world in which 500 million Facebook users refuse to receive sponsored messages."

How to do so, though? Certainly marketers are getting boosts from email vendors rolling out social tools as well as the ISPs themselves. Many are tinkering with their email inboxes to make them more social, StrongMail says in a recent report "The New Rules of Email Deliverability: 2011 and Beyond."

For instance, now when Yahoo users are taken to the "What's New" tab at login they are welcomed by a status box for posting messages to Twitter, Facebook and Yahoo, followed by recent messages from their contacts. There is also a list of contracts in the left sidebar that can be clicked to start an instant message.

But combining these two separate mediums takes a certain amount of finesse.

Some tips include:

Remember even if it is the same customer they have different expectations from email and social media, Thomas Harpointner, AIS Media's CEO, tells MarketingVOX. "Customers are looking for different experiences from social media marketing and email marketing. Email is a great way to blast out a short message indicating a sale, or offering a coupon, or offering a chance to sign up for something. They are very effective when they have a specific purpose in mind."

Social media, by contrast, is more innovative, flexible and companies can experiment more, he says. In short, "companies should not repurpose the same message in email and social media – consumers will get bored and unsubscribe."

That said, it can be a mistake to keep email marketing solely in a siloed environment, according to CoTweet and ExactTarget, in a report, The Collaborative Future. In some cases, content can be shared – albeit usually in different forms. In its report it offers several suggestions tips to integrate these channels. 1. Promote Facebook games, applications, and competitions in email and on Twitter.

2. Feature winners of Facebook competitions in your email newsletter.

3. Tweet about exclusive content that’s only available to email subscribers.

4. Promote exclusive deals on Facebook and Twitter, but make it only available to email subscribers.

5. Post links to web versions of your best emails on Facebook and Twitter.

6. Include Like and Follow buttons in email newsletters and promotions.

7. Include links to your Twitter and Facebook pages in email newsletters.

8. Collect email addresses at the point of conversion for consumers who link to your site from Facebook and Twitter.

9. Create an email segment containing Twitter Followers and provide them with additional “insider information” through email.

10. Include questions posted on Twitter and Facebook in your emails, and then answer them.

11. Encourage email subscribers to post questions on Facebook and/or Twitter.

12. Host videos on your Facebook page. Include links in your emails and post links on Twitter.

Other ways to leverage a complementary Facebook page or Twitter account include:

13. Offering share to social tools. A Silverpop study found that on average, an email will collect an additional 1% of views when shared on networks, a number Silverpop expects will grow as social sharing moves into the mainstream. Also, shared email has a powerful "multiplier effect." Using conservative numbers, the Silverpop model estimates a posted email message has an average increase in reach of 24.3% (based on original emails delivered), but it also expects this figure to increase exponentially when sharing becomes mainstream.

14. Allowing customers to embed content in their own blogs or Facebook pages. This, in fact, has shown to generate a 20% conversion rate, according to StrongMail. That is nearly 7 times as effective as Facebook, at 3%, and ten times better than Twitter's conversion metric of 0.35%.

Get Ready to Repeat Everything for the Mobile Environment

Finally, whatever lessons you’ve learned as you combined social and online strategies – because they will be repeated again in the mobile environment, Jason Morley at Stanton Public Relations & Marketing, tells MarketingVOX. In 2010 “we saw a shift from a multitude of online strategies to social media strategies. This year there will be similar trends that parallel the same issues – but in this case, it’s likely going to be shifts between social media strategies and mobile device marketing.”

Indeed, email marketers have done well linking to social media channels like Facebook – but very few have provided links to or highlighted a mobile app, a Galloway/L2 study found.

To prepare for yet another shift in channel, Morley advises that:

Messaging needs to be unified and brand needs to be consistent, which means marketers need to build upward – starting with simplicity and customizing details to suit the medium. The initial message should be able to suit marketing efforts of all types, whether that is email marketing, social media, or mobile device advertising.

Then, think ahead in terms of versatility. “Even a campaign that is relatively static may morph based on changing audience preferences. So going into the year with a highly focused marketing effort through one method — i.e. a banner advertising and direct email program — may seem okay for now, but some brainstorming should be done about how the campaign could be adjusted to include video and audio components is critical.”

Very interesting, a growing tendence.

2010-12-29T14:57:00.000+02:00

By Sebastian Vivar Rodriguez - Spanish Writer, November 21, 2004.

I walked down the street in Barcelona, and suddenly discovered a
terrible truth - Europe died in Auschwitz.

We killed six million Jews and replaced them with 20 million Muslims.

In Auschwitz we burned a culture, thought, creativity, talent. We
destroyed the chosen people, truly chosen, because they produced great
and wonderful people who changed the world.

The contribution of this people is felt in all areas of life: science,
art, international trade, and above all, as the conscience of the
world. These are the people we burned.

And under the pretence of tolerance, and because we wanted to prove to
ourselves that we were cured of the disease of racism, we opened our
gates to 20 million Muslims, who brought us stupidity and ignorance,
religious extremism and lack of tolerance, crime and poverty due to an
unwillingness to work and support their families with pride.

They have turned our beautiful Spanish cities into the third world,
drowning in filth and crime.

Shut up in the apartments they receive free from the government, they
plan the murder and destruction of their na?ve hosts.

And thus, in our misery, we have exchanged culture for fanatical
hatred, creative skill for destructive skill, intelligence for
backwardness and superstition.

We have exchanged the pursuit of peace of the Jews of Europe and their
talent for hoping for a better future for their children, their
determined clinging to life because life is holy, for those who pursue
death, for people consumed by the desire for death for themselves and
others, for our children and theirs.

What a terrible mistake was made by miserable Europe.

Sir Moses Haim Montefiore (1784-1885), banker British Jewish philanthropist, determined defender of human rights and sheriff of London , was once seated at dinner next to an important personality and anti-Semite, who told him he had just returned from Japan where they "have neither pigs nor Jews."

Montefiore replied instantly: "Accordingly, you and I should go there so they can have a sample of each."

* This is a free translation of an article reportedly first published
in a Spanish newspaper (original article in Spanish). The editor of
this site could not confirm the name of the author. A variant of the
name is Sebastian Villar Rodriguez. The author's name appears to be a
pseudonym, apparently to avoid attack by Arabs.

El amor por la tierra

2010-12-26T23:33:00.000+02:00

Si los "yanquis no supieron apreciar en su momento esta carta, como podemos pretender que hoy Obama sepa del amor incondicional del pueblo Judío por Eretz Israel?

Para los miembros de SER O NO SER

Elias Pessaj 26 de diciembre a las 23:27 Responder • Denunciar

Carta del jefe indio Seattle de la tribu Suwamish, enviada en 1855 al entonces presidente de los Estados Unidos, Franklin Pierce, en respuesta a la oferta de compra de sus tierras ubicadas al noroeste de los Estados Unidos, lo que hoy es el Estado de Washington.
...........................................................................

El Gran Jefe de Washington manda decir que desea comprar nuestras tierras.
¿Cómo se puede comprar o vender el firmamento ni aún el calor de la tierra? Dicha idea nos es desconocida. Si no somos dueños de la frescura del aire ni del fulgor de las aguas, ¿cómo pueden ustedes comprarlo?

Cada parcela de esta tierra es sagrada para mi pueblo. Cada brillante mata de pino, cada grano de arena en las playas, cada gota de rocío en los oscuros bosques, cada altozano y hasta el sonido de cada insecto es sagrado a la memoria y al pasado de mi pueblo. La savia que circula por las venas de los árboles lleva consigo las memorias de los pieles rojas.

Los muertos del hombre blanco olvidan su país de origen cuando emprenden sus paseos entre las estrellas; en cambio nuestros muertos nunca pueden olvidar esta bondadosa tierra, puesto que es la madre de los pieles rojas. Somos parte de la tierra y así mismo ella es parte de nosotros. Las flores perfumadas son nuestra hermanas; el venado, el caballo, el gran águila, éstos son nuestros hermanos. Las escarpadas peñas, los húmedos prados, el calor del cuerpo del caballo y el hombre, todos pertenecemos a la misma familia.

Por todo ello, cuando el gran jefe de Washington nos envía el mensaje de que quiere comprar nuestras tierras, nos está pidiendo demasiado. También el gran jefe nos dice que nos reservará un lugar en el que podamos vivir confortablemente entre nosotros. Él se convertirá en nuestro padre y nosotros en sus hijos. Por ello consideramos su oferta de comprar nuestras tierras. Ello no es fácil ya que esta tierra es sagrada para nosotros.

El agua cristalina que corre por los ríos y arroyuelos no es solamente agua, sino también representa la sangre de nuestros antepasados. Si les vendemos tierras, deben recordar que es sagrada y a la vez deben enseñar a sus hijos que es sagrada y a la vez deben enseñar a sus hijos que es sagrada, y que cada reflejo fantasmagórico en las claras aguas de los lagos cuenta los sucesos y memorias de las vidas de nuestras gentes. El murmullo del agua es la voz del padre de mi padre.

Los ríos son nuestros hermanos y sacian nuestra sed; son portadores de nuestras canoas y alimentan a nuestros hijos. Si les vendemos nuestras tierras ustedes deben recordar y enseñarles a sus hijos que los ríos son nuestros hermanos y también lo son suyos, y por lo tanto deben tratarlos con la misma dulzura con que se trata a un hermano.

Sabemos que el hombre blanco no comprende nuestro modo de vida. Él no sabe distinguir entre un pedazo de tierra y otros, ya que es un extraño que llega de noche y toma de la tierra lo que necesita. La tierra no es su hermana, sino su enemiga; y una vez conquistada sigue su camino, dejando atrás la tumba de sus padres sin importarle. Le secuestra la tierra sus hijos. Tampoco le importa. Tanto la tumba de sus padres como el patrimonio de sus hijos son olvidados. Trata a su madre, la tierra, y a su hermano, el firmamento, como objetos que se compran, se explotan y venden como ovejas o cuentas de colores. Su apetito devorará la tierra dejando atrás sólo un desierto.

No sé, pero nuestro modo de vida es diferente al de ustedes. La sola vista de sus ciudades apena los ojos del piel roja. Pero quizá sea porque el piel roja es un salvaje y no comprende nada.

No existe un lugar tranquilo en las ciudades del hombre blanco, ni hay sitio donde escuchar cómo se abren las hojas de los árboles en primavera o cómo aletean los insectos. Pero quizá también esto debe ser porque soy un salvaje que no comprende nada. El ruido sólo parece insultar nuestros oídos. Y después de todo, ¿para qué sirve la vida si el hombre no puede escuchar el grito solitario del chotacabras ni las discusiones nocturnas de las ranas al borde de un estanque? Soy un piel roja y nada entiendo. Nosotros preferimos el suave susurro del viento sobre la superficie de un estanque, así como el olor de ese mismo viento purificado por la lluvia del mediodía o perfumado con aromas de pinos.

El aire tiene un valor inestimable para el piel roja, ya que todos los seres comparten un mismo aliento, la bestia, el árbol, el hombre, todos respiramos el mismo aire. El hombre blanco no parece consciente del aire que respira; como un moribundo que agoniza durante muchos días es insensible al hedor. Pero si les vendemos nuestras tierras deben recordar que el aire no es inestimable, que el aire comparte su espíritu con la vida que sostiene. El viento que dio a nuestros abuelos el primer soplo de vida, también recibe sus últimos suspiros. Y si les vendemos nuestras tierras, ustedes deben conservarlas como cosa aparte y sagrada, como un lugar donde hasta el hombre blanco puede saborear el viento perfumado por las flores de las praderas.

Por ello consideramos su oferta de comprar nuestras tierras. Si decidimos aceptarla, yo pondré una condición: el hombre blanco debe tratar a los animales de esta tierra como a sus hermanos.

Soy un salvaje y no comprendo otro modo de vida. He visto a miles de búfalos pudriéndose en las praderas, muertos a tiros por el hombre blanco desde un tren en marcha. Soy un salvaje y no comprendo cómo una máquina humeante puede importar más que el búfalo al que nosotros matamos sólo para sobrevivir.

¿Qué sería del hombre sin los animales? Si todos fueran exterminados, el hombre también moriría de una gran soledad espiritual. Porque lo que le sucede a los animales también le sucederá al hombre. Todo está relacionado entre si.

Deben enseñarles a sus hijos que el suelo que pisan son las cenizas de nuestros abuelos. Inculquen a sus hijos que la tierra está enriquecida con las vidas de nuestros semejantes a fin de que sepan respetarla. Enseñen a sus hijos que nosotros hemos enseñado a los nuestros que la tierra es nuestra madre. Si los hombres escupen en el suelo, se escupen a sí mismos.

Esto sabemos: la tierra no pertenece al hombre, el hombre pertenece a la tierra. Esto sabemos. Todo esta entrelazado, como la sangre que una a una familia. Todo va entrelazado.

Todo lo que ocurra a la tierra le ocurrirá a los hijos de la tierra. El hombre no tejió la trama de la vida; él es sólo una hebra. Lo que hace con la trama se lo hace a sí mismo. Ni siquiera el hombre blanco, cuyo Dios pasea y habla con él de amigo a amigo, no queda exento del destino común. Después de todo, quizá seamos hermanos. Ya veremos. Sabemos una cosa que quizá el hombre blanco descubra un día: nuestro Dios es el mismo Dios. Ustedes pueden pensar ahora que Él les pertenece lo mismo que desean que nuestras tierras les pertenezcan; pero no es así, Él es el Dios de los hombres y su compasión se comparte por igual entre el piel roja y el hombre blanco. Esta tierra tiene un valor inestimable para Él, y si se daña provocaría la ira del Creador. También los blancos se extinguirán, quizá antes que las demás tribus. Contaminen sus lechos y una noche perecerán ahogados en sus propios residuos.

Pero ustedes caminarán hacia su destrucción rodeados de gloria, inspirados por la fuerza del Dios que los trajo a esta tierra y que por algún designio especial les dio dominio sobre ella y sobre el piel roja. Ese destino es un misterio para nosotros, pues no entendemos por qué se exterminan los búfalos, se doman los caballos salvajes, se saturan los rincones secretos de los bosques con el aliento de tantos hombres y se atiborra el paisaje con exuberantes colinas con cables parlantes. ¿Dónde está el matorral? Destruido. ¿Dónde está el águila? Desapareció.
Termina la vida y empieza la supervivencia…

El Jefe indio Seattle....

Muy fuerte e interesante!!!!

2010-12-22T18:53:00.001+02:00

Jaime Bel Ventura

Un café con el Ángel de la Muerte
Por Eli Ashad/ Makor Rishon / Israel

A muy pocos días de la derrota final de Alemania, en mayo de 1945, se encontraron en secreto en Berlín, uno de los máximos responsables de la Shoa, Heinrich Himmler y el representante del Congreso Judío Mundial, Norbert Mazur. El objetivo de Himmler: limpiar su nombre ante la inminente caída del régimen; el objetivo de Mazur, salvar judíos.

Es esta la historia de uno de los episodios más extraños de la Segunda Guerra Mundial y la Shoa. El 21-04-1945, dos semanas antes de la rendición de Alemania, horas después del "festejo" del cumpleaños de Hitler en el bunker, se encontró Himmler (brazo derecho de Hitler) con un representante del Congreso Judío Mundial, encuentro que permitió la liberación de cerca de 27.000 judíos.

Heinrich Himmler fue uno de los responsables máximos de la Shoa. Fue fundador y comandante de las SS y la GESTAPO.

Opuestamente a Hitler, Himmler estaba impregnado de pensamientos místicos y paganos y de teorías conspirativas que incluso Hitler consideraba alocadas. El aspiraba a que Alemania vuelva al antiguo culto de los dioses paganos. Dirigió un instituto de investigación especialmente destinado a demostrar la superioridad racial aria sobre los judíos. Sin embargo, viendo el final de la guerra comenzó a desandar el camino e incluso traicionó a Hitler buscando un pacto con EE.UU.

En el marco de todo esto se ensayó un acuerdo entre Eichmann y un líder judío llamado Kastner para la salvación de judíos húngaros a cambio de vehículos para los alemanes.

El encuentro con el líder del Congreso se logró por mediación de su médico holandés Félix Karsten que salvó a Himmler de una dolorosa enfermedad y lograra la liberación de unas 60.000 personas en distintas mediaciones con el nazi. El gobierno holandés le reconoció la salvación de unos 800 ciudadanos. "En cada tratamiento que me aplica", dijo Himmler, "Karsten me arrebata la vida de muchas personas".

A medida que la guerra llegaba a su inevitable final, Karsten aumentó sus esfuerzos para liberar a los judíos de los campos.

El 12-03-1945 comprometió Karsten a Himmler a firmar un documento ordenando cesar el asesinato de judíos y evitar las órdenes de Hitler de destruir los campos de exterminio. El documento llegó a los comandantes de los campos de Dachau, Flossenberg, Mathausen que no supieron si cumplir sus órdenes o las de su sentido común.

Karsten le insistió a Himmler para que se reúna con el líder judío. Eso sería bien visto por los aliados con quienes quería negociar. Himmler en un principio se negó. "No puedo encontrarme con un judío. Si el Führer se entera ordenará matarme". Finalmente accedió. Karsten se ayudó con el diplomático sueco Folk Bernardotte para establecer la reunión. "Llego la hora de enderezar a las generaciones y enterrar el hacha de la guerra contra los judíos", dijo Himmler a Karsten.

El 20-04-1945, Norbert Mazur, representante judeo-sueco del Congreso Judío Mundial, abordó en Suecia un avión militar nazi y despegó junto a Karsten rumbo a Berlín. "Me estremecía pensar que en pocas horas estaría cara a cara con uno de los peores responsables del asesinato de mis hermanos judíos", dijo Mazur.

Esa misma noche Himmler brindaba con Hitler por su último cumpleaños y luego se reuniría con un judío. Todo un contrasentido.
En su 56 cumpleaños Hitler estuvo acompañado de Himmler, Goering, Kalterbrunner, sus principales hombres de confianza. Sería la última vez que públicamente se verían con Hitler. El ambiente era depresivo ante la cercanía de los rusos. La defensa alemana de Berlín estaba quebrada y Hitler vacilaba entre huir o quedarse (un misterio que perdura).

Mazur se preguntaba si saldría o no con vida del encuentro. Karsten le sugirió a su vez a Himmler no hablar del pasado y a mostrarse amable frente al líder judío. Seria una oportunidad para mostrar al mundo el rostro "humanista” del Reich.

Mazur se encontró frente a Himmler que vestía un lustroso uniforme. De no conocer su siniestro pasado no creería estar frente al criminal más grande de la historia. Himmler le manifestó su satisfacción por encontrarse con él pero no le tendió la mano. "Yo quiero que haya paz entre nosotros y los judíos", le dijo. Himmler comenzó a hablar y hablar. Casi tres horas duró el encuentro y cerca de una hora Himmler habló de las relaciones de los judíos con Alemania. Media hora estuvo a solas con Mazur. Himmler hablaba en voz baja, sin gestos agresivos. "En nuestra generación no hemos tenido paz", le dijo el criminal al judío. "Cuando estalló la Primera Guerra Mundial yo tenía 14 años. La guerra terminaría y Alemania caería casi en una guerra civil. Los judíos se pusieron al lado de los revolucionarios comunistas. Siempre fueron un elemento que nos trajo intranquilidad. Varias veces fueron echados de Alemania pero volvieron. Luego del cambio de gobierno quisimos resolver para siempre el problema y planificamos una emigración masiva.

Yo mismo dialogué con los americanos y otros países amigos de los judíos pero no querían recibir más judíos", dijo Himmler en la reunión. Mazur mantuvo la frialdad y la calma ya que si se irritaba por lo que escuchaba su vida no valdría nada. Mazur le dio a entender que quizás los alemanes no estaban cómodos con las minorías pero que el comportamiento hacia ellos violentó toda forma de derecho, más conociendo que los judíos vivieron en Alemania desde los orígenes de la nación.

Mazur le dijo que los judíos quisieron irse pero los alemanes pusieron trabas. Himmler le respondió: "La guerra nos llevó a tomar contacto con miles y miles de judíos proletarios de Europa Oriental y eso nos originó un nuevo problema. No podíamos tener un enemigo en la retaguardia (sic). Estaban enfermos de tifus y otras pestes. Yo mismo perdí muchísimos miembros de la SS por el contacto con esas enfermedades portadas por los judíos. Los judíos también ayudaron a los partisanos rusos y a otros grupos clandestinos", dijo. Mazur le retrucó y le dijo como podrían los partisanos acercar ayuda a guettos o campos cerrados a lo que Himmler respondió "los judíos brindaban información al enemigo y a sus soldados se les disparaba desde los guettos" (sic).

Mazur tenía claro que Himmler construía un mensaje mentiroso y por ello trató de concentrarse en los temas relevantes. Sin embargo Himmler continuaba con su discurso. "Para limitar las pulgas tuvimos que construir crematorios. Ahora por eso nos quieren poner la soga al cuello", continuaba con su lenguaje maníaco. Mazur ya no soportaba las horrorosas explicaciones sobre las fábricas de la muerte. "La guerra en el Este fue muy dura", decía Himmler. " No queríamos pelear con Rusia pero descubrimos que los rusos tenían 20.000 blindados. La guerra contra ellos puso a nuestros soldados en una situación muy grave”.

Los rusos no fueron rivales sencillos", dijo el criminal. "Si bien los judíos sufrieron en la guerra hay que tener en cuenta el sufrimiento del pueblo alemán. Nuestro destino era triunfar o desaparecer ", dijo. Luego defendió la existencia de campos de concentración. "Se difamó su función. Fueron campos de reeducación (sic). No solo judíos o prisioneros políticos estaban en ellos. También hubo delincuentes comunes que fueron liberados luego de cumplir sus condenas. Por eso la Alemania en los años 40 tuvo los índices más bajos de delincuencia en decenas de años. Los prisioneros tuvieron que trabajar mucho lo mismo que el resto del pueblo alemán. El tratamiento en los campos era rígido pero justo". Mazur ya no pudo controlarse y cortó en seco a Himmler. "Ud. no puede negar las barbaridades que se hicieron en los campos". Himmler le respondió. "Yo asumo que hubo excesos pero los culpables han sido castigados ", dijo en referencia al comandante de Buchenwald a quien ordenó en realidad ejecutar por corrupción. Mazur luego de soportar 45 minutos de argumentaciones negacionistas le dijo: "Pasaron cosas que no tienen solución pero si en el futuro habrá nuevas relaciones entre nuestros pueblos necesitamos que por lo menos salven sus vidas los judíos que aún viven en Alemania. Por ello le pido que se liberen todos los prisioneros que se encuentran en los campos cerca de Escandinavia y Suiza y se transporte a los judíos a Suecia o Suiza. También pedimos que los judíos de otros campos sean entregados a los norteamericanos o los rusos". Mazur le pidió la lista de los judíos en los campos. Himmler le dio cifras:

Teresiensztadt, 25.000; Ravensbruck, 20.000; Matthausen, 30.000 y unos miles más en otros pequeños campos. También sostuvo que en Auschwitz había 150.000 judíos, 50.000 en Bergen Belsen y 6.000 en Buchenwald. Mazur escuchó sin reaccionar sabiendo que las cifras eran exageradas. Himmler continuó. "El pasado año he liberado 2.700 judíos que fueron a Suiza y sin embargo fui criticado por la prensa. Siempre hice lo que considere útil para mi país pero los informes acerca de los campos son una provocación hacia nosotros".

Mazur escuchaba en silencio y no podía dar crédito a tanto cinismo. Estaba asistiendo a la negación del Holocausto por parte del principal ejecutor del mismo.

Mazur entendió que Himmler creía sinceramente en la propaganda antijudía de Goebbels acerca del supuesto dominio judío de la prensa mundial. Himmler puntualizó que Teresiensztadt no era un campo en el amplio sentido de la palabra sino una ciudad en la que los judíos hacían sus trabajos. "Esto fue creado por mi amigo Heydrich. Queríamos que así fueran vistos todos los campos", dijo.

Mazur y Karsten ya no querían escuchar más y le pidieron pruebas de su compromiso. Himmler dudó. La negociación fue tensa. Mazur había perdido familiares en la guerra y la presencia y el discurso del nazi se le hacían insoportables. Mazur no confiaba porque los judíos aún sobrevivientes en los campos eran testigos de la barbarie por lo tanto los nazis no los dejarían con vida. Himmler volvió a hablar vagamente de liberar prisioneros no judíos y recalcó en mantener en secreto la reunión si querían judíos con vida. "Nos piden a los alemanes rendición incondicional pero no estamos de acuerdo.
No le temo a la muerte. Los americanos saben que luchamos para frenar a los comunistas. Hitler aparecerá como un abanderado de la historia ya que dio al mundo el nacionalsocialismo, la única forma de socialismo no comunista; si caemos no habrá tranquilidad ni en Londres ni en Nueva York". Era la única vez que Himmler citaba a Hitler en la larga reunión. "El comunismo se infiltrará en el mundo; Alemania tendrá hambre y será difícil reconstruir un mundo de nuevo", dijo.

Finalmente terminó la charla. Al despedirse de Karsten, Himmler le dijo: " Cometimos grandes errores y si pudiera comenzar de nuevo haría las cosas de otra forma. Es tarde. Quisimos lo mejor para Alemania pero hemos dejado ruinas. No quise hacer esto pero el Führer lo exigió. Tuve que acatar ya que ningún país subsiste sin disciplina. ¿ Qué dirá la historia de mi? Solo los que tengan ansias de venganza hablaran mal y se desentenderán de todo lo bueno que hice por Alemania (sic)".

A Mazur le dijo: " La mayoría de los alemanes irán a la perdición con el nacionalsocialismo. Esa es la tragedia de la guerra. Lo que suceda luego con Alemania ya no es importante para mí. Si Ud. y yo nos hubiésemos encontrado hace 10 años toda esta guerra no hubiese sucedido".

Mazur volvió a Berlín. En su camino vio todo tipo de vehículos cargados de refugiados. Pensó que los alemanes pagaban todo lo que habían causado.

Las consecuencias de su encuentro con Himmler fueron positivas. Para su sorpresa Himmler ordenó la liberación de 27.000 judíos de los campos de trabajo, entre ellos 12.000 mujeres y la mayoría fueron trasladados a Suecia.

Y ¿qué pasó con Himmler?

Hitler se enteró de las negociaciones secretas con los aliados y de su encuentro con los judíos. Para él fue un golpe durísimo porque la traición provino de su mano derecha. "Es la traición de las traiciones; la más grande de la historia de la humanidad", diría Hitler en el bunker pero Himmler ya no estaba cerca de él. Si estaba su adjunto, Hermann Feigelin, cuñado de su amante, Eva Braun.

Ordenó detenerlo y ejecutarlo como una forma de vengarse de Himmler. También echó a Himmler del partido y de todo cargo público " por negociar con el enemigo sin mi autorización".

Himmler fue detenido por los británicos el 22-5-1945, un mes después del encuentro con Mazur. Se había quitado el bigote y una gorra civil cubría su calva. Buscaba unirse en Bavaria con otros miembros de la SS e iniciar una resistencia clandestina. Uno de los oficiales británicos que lo interrogó fue el oficial de inteligencia, Jaim Herzog, futuro presidente de Israel.

Himmler exigió reunirse con Churchill para proponerle seguir la lucha contra los rusos. Nadie tomó en serio lo que dijo. Sus captores quisieron juzgarlo en el marco de los juicios de Nuremberg. Cuando le hicieron ver películas de los campos, Himmler tembló y dijo que otros oficiales fueron los responsables. Luego de ser interrogado en su celda, se suicidó con una cápsula de cianuro.

El médico holandés Félix Karsten vivió en Alemania y Suecia, escribió sus memorias y murió en 1960.

Norbert Mazur, el único judío que habló con Himmler, fue líder sionista en la conducción de la comunidad judía de Estocolmo. Hizo aliá en 1956 y murió en Israel en 1971.

Enviado por e.mail por: Elisheva Lizbeth Palma

No vendas nuestra tierra a un pueblo ajeno Rav Shlomó Aviner

2010-12-19T17:46:00.002+02:00

No vendas nuestra tierra a un pueblo ajeno

Rav Shlomó Aviner

Me preguntaron, ¿por qué – en mi humildad – agregué mi firma a la petición de los Rabanim (Rabinos) que prohíben vender casas, apartamentos, terrenos y campos a los árabes? La respuesta es tan sencilla: La visión del Estado Judío. Regresamos después de dos mil años de galut (exilio) para edificar un Estado Judío.

Está permitido que vivan en él gentiles, y hay que tratarlos bien y con toda la rectitud y el respeto que se debe tener para con el extranjero que se encuentra en nuestra tierra. Pero fortalecer la posesión de los árabes en esta tierra es una irresponsabilidad nacional, ya que hoy en día son un 25% de la población, y debemos cuidar una mayoría judía clara y fija.

No es ningún secreto que los árabes quieren adueñarse de nuestro país y despojarnos de nuestra tierra, y lo hacen de todas las formas posibles: A través de sangrientas guerras, a consecuencia de las cuales nuestro país está lleno de huérfanos, viudas y padres que han perdido a sus hijos en las batallas. A través del terror continuo, que también él cobra víctimas. En los últimos tiempos, después de la gran desgracia del Carmel, dijeron en forma oficial que se debe añadir incendios en Israel – y en efecto, ya hubo 15 intentos de incendios. Y también a través de la compra masiva de terrenos por parte de los árabes, a todo lo largo y lo ancho de la tierra, sin descanso, en dimensiones colosales – como en Yafo, Haifa, Ako, la galilea, y en los últimos tiempos hay un intento de comprar el barrio “Nof Tzion” en Ierushalaim. Hay en el mundo árabes ricos que están dispuestos a aportar millares para ese fin. Y en efecto, judíos con responsabilidad nacional débil son tentados por las grandes sumas de dinero que ofrecen.

Cuando yo era un niño – en el movimiento juvenil Bney Akiva – fuimos exhortados junto con nuestros amigos a andar días y noches repartiendo de casa en casa las alcancías azules del Keren Kaiemet LeIsrael, para la redención de Eretz Israel (la Tierra de Israel) de manos de los árabes. Y ahora, ¿acaso haremos justo lo contrario?

No se trata solamente de una halajá particular, que habla de la prohibición de “no le concederás gracia” (Dvarim 7:2) – no les darás asidero en la tierra. En el mes de Iyar del 5768 los más grandes Rabanim del público jaredi (ultra-ortodoxo) publicaron su opinión al respecto, y ya habló del tema el Gaón (genio del estudio de la Torá), el Rav Herztog en su respuesta en cuanto a la actitud frente a los gentiles en Eretz Israel, incluso antes de la Declaración de la Independencia (Tjumin Alef): Se debe diferenciar entre una venta esporádica y el peligro de ser despojados de nuestra tierra, en cuanto a lo cual el estado tiene la obligación de fijar límites especiales en cuanto a la venta a gentiles.

Hay quienes preguntan: ¿Qué sucederá si gentiles en EE.UU. se negarán a alquilar o vender casas a judíos en su tierra? Es un tonto argumento demagógico. Todos saben que los judíos en EE.UU. son ciudadanos fieles, no aspiran a edificar un estado judío dentro de EE.UU., no participan de acciones terroristas, y no pactan con los enemigos de EE.UU.

Y también hay quienes preguntan: ¿No se trata de racismo? También ese es un argumento demagógico tonto. Racismo es una concepción biológica, que diferencia entre una raza superior y una raza inferior, cuando la raza superior tiene el derecho de subyugar y aprovechar la raza inferior. Pero Am Israel incluye dentro suyo decenas de razas – y quizás es el pueblo que incluye más razas en el mundo – todas las razas europeas, la mayoría de las razas asiáticas, africanas y americanas. Pero el Pueblo Judío quiere que nuestro país continúe siendo judío, de la misma forma que el pueblo de EE.UU. desea que su estado continúe siendo un estado estadounidense.

Es más, toda persona recta del mundo debe reconocer que nosotros hacemos por los árabes que habitan en nuestra tierra mucho más de lo que deberíamos, sin ninguna comparación con ningún otro país. No porque estemos obligados, sino que porque tenemos un ideal moral. Pero no hay nada – ni las cosas más nobles – que el extremismo no lo dañe. Y no puede ser que se llegue a una situación de suicidio nacional. Que nuestro estado sea un estado democrático judío no quiere decir que la democracia debe suicidarse para demostrar su vitalidad.

Dos mil años soñamos con el Estado Judío, y gracias a D’s, esa aspiración se plasma frente a nuestros ojos, y continuaremos fortaleciéndonos para con ella.

El placer de dar y el valor del amor

2010-12-16T15:42:00.002+02:00

Uno de los cuentos más conocidos del Rabbi Nachman, es el cuento de la hija del rey. El Rabbi nos cuenta que uno de los ayudantes del rey la fue a buscar por todo el mundo y la encontró en un castillo de donde ella era Reina, donde había música, alegría, comida y mucha gente. Sin embargo, la hija del Rey le dice al ayudante que ella está en un lugar malo.

Generalmente, nuestro concepto de un lugar malo (principio cristiano del infierno) es un lugar incómodo, sea muy frio o lleno de fuego, donde la gente está en pena, son golpeados y maltratados y, sin embargo, la hija del Rey, que está en un lugar lleno de todas las cosas, dice que está en un lugar malo.

Para entender, debemos de pensar en de donde viene la hija del Rey, viene de ser la hija querida del Rey, rodeada de amor y cariño, que tuvo un día la desgracia de encontrar a su padre muy nervioso al punto que le deseo que el Malo la llevara con él. Y a este palacio la llevo el Malo y la hizo Reina.

Que es lo que tenía la hija del Rey y dejo de tener? Antes era princesa, ahora es Reina. Antes era una más de las hijas del Rey, ahora es el centro de todo. Tan solo que el todo que tiene, la realeza, la música, el confort, son todos elementos externos y ella, en el palacio de su padre se sabía querida. Pasó a tener todo lo de fuera, pero perdió lo de dentro.

Este es el drama de nuestra vida, la falta de sentirse querido, de saberse respetar y querer a uno mismo, de sentir que alguien nos quiere de veras, nos escucha de veras, no nos pregunta: “Hola que tal” para que le digamos “Bien”, nos pregunta porque realmente le interesa! Porque realmente quiere escuchar lo que nos pasa, lo que llena nuestra alma. Y tristemente, al no querernos a nosotros mismos, al no recibir nosotros la atención que deseamos, tampoco sabemos darla.

No sabemos darla a nuestra pareja, no sabemos darla a nuestros hijos, pretendemos dar soluciones, resolver los problemas antes de que nos los cuenten con la intención de liberarnos de tener que escuchar, de dejar de prestarnos atención a nosotros mismos y abrirnos a nuestra pareja o nuestros hijos. Muchas veces, alguien te cuenta algo y, si le escuchas, le incitas a contar más, finalmente llega por nel mismo a la solución que quisimos proponerle, tan solo que llego por si mismo, y, lo que es más importante, sintió durante el tiempo de la conversación que era la persona más importante del mundo y sintió ser querido. No es esta una forma mucho mejor de tratar a nuestra pareja, a nuestros hijos, a nuestros amigos?

Rabbi Nachman nos enseña que primero debemos estar bien con nosotros mismos y luego intentar dar a los demás lo que deseamos nos den. Si comenzamos a hacerlo, sencillamente nos sentiremos mejor cada día y promoveremos a los demás a hacer lo mismo. El secreto es comenzar uno, no esperar a que los otros nos den para entonces, más que dar, devolver.

Robemos unos momentos para escuchar a nuestros seres queridos, y no lo hagamos una vez y digamos: “Bueno, lo intenté”, sigamos intentando, hasta que nos escuchen, la gente sencillamente no está acostumbrada a ser escuchada, a ser amada. Si no lo conseguimos a la primera vez, no veamos esto como una caída, sino como una indicación de que no hicimos el suficiente esfuerzo, no hay avance sin retroceso, no existe la subida continua, siempre hay una bajada antes de una subida más importante. Y más que nada, debemos de saber que vale la pena. Vale la pena crecer y vale la pena dar.

Daniel