VALE LA PENA??

Ultimamente y por distintas razones me he vuelto a hacer la misma pregunta que muchas veces me hice, Vale la pena?? O mejor dicho ¡Para que ser un judio Observante hoy en dia, en un mundo tan "moderno" que busca constantemente el adquirir y parecer, el materialismo como ley y si a ello le sumamos los "riesgos" concretos (atentados, persecuciones, agresiones, etc) de ser visiblemente judio (usar kipa, no trabajar en Shabat, ir a una marcha por Israel, etc) entonces esta pregunta nos puede parecer fuertemente válida.

Pero Para responder a esta pregunta deberíamos hacer un análisis de la historia mundial y la historia judía en particular.

Rápidamente me doy cuenta que, como diría el Rey Salomón en Kohelet 1:9

"Aquello que ha sido es lo que será; y lo que se ha hecho es lo que se volverá a hacer, pues nada hay nuevo debajo del sol"; es decir al mundo siempre le interesó el materialismo, siempre hubieron guerras sin sentido, epidemias, factores de poder, y por sobre todo siempre fue muy "riesgoso ser Judio", es mas me atrevería a afirmar que hoy en día es menos que en el pasado ya que por ejemplo luego de casi dos mil años contamos con un estado nacional judio fuerte y protector, contamos con el apoyo de naciones poderosas como Estado Unidos o Inglaterra, por lo que no todos nuestros enemigos ancestrales pueden actuar con impunidad como ha pasado muchísimas veces.

Creo que el punto esencial de esta pregunta radica en el ¿PARA QUE?, cual es la finalidad?,

Dejemos de lado tanto El ¿COMO? (la ciencia en relación a la Torah nos ayudaría mucho en esta pregunta), El ¿QUE? (por ejemplo que es la Creación?, etc) y dejemos de lado también el ¿PORQUE? (muy asociado al Para que, pero mas abstracto en su esencia).

Por lo tanto: ¿ Para que se nos encomienda una tarea tan difícil en tan poco tiempo..como diria Moisés.....Nuestros años son setenta u ochenta años para los más fuertes (Tehilim, salmos, 90:10).

Y Cuando pienso en "Tarea Dificíl" pienso mas que nada en las repercusiones abstractas de nuestras acciones, es decir pocas veces vemos los resultados de nuestras acciones positivas en forma directa. Pero más aun, lo que veamos por más perceptivos que seamos, siempre sera una ínfima parte de la realidad, del todo. Y la matemática nos ayuda en esto y nos dice algo que me fascina y me hace necesariamente más humilde y es que 1/oo= o, mejor dicho uno dividido infinito es igual a cero...

Y a eso apunto...si la finalidad o el Para que de la Creación por parte de D-s, es "crear una morada en los planos inferiores" Midrash (Tanjuma, Naso 16) y ello se logra por medio de la elevacion de la materia a un plano espiritual, "El refinamiento de las chispas" (Birur Nitzotzot en términos místicos), Si esa es la finalidad entonces me pregunto ¿Como puede ser que debamos vivir tan a ciegas en un tan corto periodo de tiempo, en nuestro paso por este plano de existencia? Realmente ello es algo que me molesta..ahora bien..

Observemos la Creación y nos daremos cuenta de que podría parecernos increíble que el hombre sea el objetivo, el pináculo de todo, casi diria egocéntrico, las estrellas por ejemplo al igual que el hombre nacen, crecen y mueren ¡Pero tardan millones y miles de millones de años en ese proceso! y si miramos la cantidad nos maravillamos, solo en nuestra galaxia cuenta con un diámetro medio de unos 100.000 años luz, se calcula que contiene entre 200 y 400 mil millones de estrellas, y a su vez se estima que existen más de cien mil millones de galaxias en el universo observable.

Pero a pesar de semejante magnitud, pensemos que se estima que casi tres cuartas partes de la masa-energía total del universo es energía oscura y si de hecho el universo se esta expandiendo, todo lo conocido terminara en una noche muy larga. En relación a ello la ciencia nos da la posibilidad de que existan muchos universos paralelos (véase la teoría de las supercuerdas, teoría M), etc.

Entonces me vuelvo a hacer la pregunta.. ¿ Vale la Pena tanto esfuerzo siendo tan aparentemente insignificante, tan fugaces y frágiles y aún así tener la osadía de decir acá estoy??

La Respuesta es sin dudas que SI y la clave de la creación sin dudas está en el hombre, ya que en definitiva es el hombre y mas enfáticamente el judio el hace de puente o punto de conexión entre "el cielo y la tierra" el que desciende uno y eleva el otro para fusionarse en una realidad concreta.

Y ello me parece más fascinante aún que el vasto cosmos o el microcosmos a nivel cuántico aunque siendo sincero mantengo firmemente la opinión de que ser sensible a ese conocimiento nos ayuda a ver mas allá de la "Matrix", de la máscara del mundo y eleva nuestro nivel de conciencia a una unicidad y sobre todo a lo que hay en juego, si bien una vez más es solo una ínfima proporción del entendimiento del infinito...

Acerca Del Tiempo

Acerca del tiempo, que parece tan poco, nos elude y es tan efímero pero sobre todo parecería tan poco en función de lo que se nos exige..

Sobre ello me vienen a la mente dos respuestas, una me la dio mi padre y la otra mi hermano,

La primera, es que simplemente el tiempo es relativo E=mc2, entonces que es poco o mucho?? estaría en función directamente proporcional a la información que invertimos en el (el tiempo), de hecho a medida que mas rápido se mueve un objeto en relación a otro más lento pasa el tiempo...o dicho en otras palabras cuanto más hagamos, más habremos vivido...

La segunda respuesta es que ¿no es acaso mejor que este plano existencial pase tan efímeramente para luego pasar a otro verdaderamente "estable" (llámese Gan eden, Olam haba, etc).

Lo que sabemos con certeza es lo que nos dice la El Primer Principio de la Termodinámica que afirma que la cantidad total de Energía en cualquier sistema aislado (sin interacción con ningún otro sistema) permanece invariable con el tiempo, aunque dicha energía puede transformarse en otra forma de energía. En resumen, la ley de la conservación de la energía afirma que la energía no puede crearse ni destruirse, sólo se puede cambiar de una forma a otra...

Lo que la Mística Judía nos brinda en este sentido es el definir concretamente, con nombres propios esos estados.

Conclusión

Como Conclusión final me gustaría pensar que de una manera u otra..Siendo la Piedra angular de la creación (toda la creación, vease ABIA, diferentes mundos) o siendo nada al mismo tiempo, Viviendo de una manera que nuestras acciones hagan eco en la eternidad o vivir en forma simple como un punto perdido en el universo de alguna dimensión del mundo de Asia (mundo tridimensional)..

Vale la Pena toda esta gran puesta en escena y la monumental tarea asignada al judio en particular y al mundo en general.

Ionatan Hakohen, shalom.6.26 (El-Blog-del-shalom)

PURIM 5769 (IN ENGLISH)

Adar is the twelfth month of the Jewish calendar. The word Adar is related (it has its root) add the word, meaning "powerful." Adar is the month of good fortune for the Jewish people. Our sages say of Adar: "Its Mazal (luck) is strong." Purim, the feast day of Adar, commemorates the "metamorphosis" of the apparent misfortune of the Jews (as it seemed to Haman), in good. "When Adar arrives we increase our joy." The feast of Purim marks the point of maximum joy the whole year. Jewish year begins with the joy of redemption of Passover and ends with the joy of the redemption of Purim. "Joy breaks all barriers."

The joy of Adar is the month to make "making" of the year (seven of the nineteen-year cycle of the Jewish calendar are "leap" (gestures a further month of Adar). When there are two Adar, Purim is celebrated on the second of them, so linking with the redemption of Purim to Pesach. Thus we see that the secret of Adar and Purim is that "the end is inserted in the beginning and".

• Lyrics: KUF

The letter KUF means "monkey" (kof), the symbol of laughter in the month of Adar as the saying "like a monkey in the face of a man." The KUF also symbolizes the mask, a costume suitable for Purim. Before the miracle of Purim, it Hashem "hiding His face" of their children in Israel (in the Purim story, as told in the book of Esther, her name is not never). Initially hiding the true identity, pretending to be another, the essence of an interior is finally revealed. During Purim we reach the level of "unknowable head" ( "head is not known to itself and is not known by others"). The state of total concealment and existential to himself, by the grace of "giving birth" to be completely new. KUF The word also means "the eye of the needle." Our sages teach that even in the most irrational dream you can not see an elephant pass through the eye of a needle. During Purim this experience a great wonder that Cabaláh and Jasidut represents the true essence of the transcendental light of Hashem entering within the context of the finite physical reality and fully revealed in the Jewish soul.

• Mazal: Daguim (Pisces - Fish).

Fish are creatures of the "Unseen World" (the sea). These are the souls of Israel, "fish" that swim in the waters of Torah. The true identity of Israel and fortune in this world is invisible. The revelation of Purim, the revelation of the true identity of Israel, reflects the revelation of the world to come (the miracle of Purim is understood as a reflection of the world in this supreme miracle: the resurrection in the world to come). The word dag (the singular of daguim) is interpreted as representing the Tikun (correction) of daag "worry". In the Bible, the word for fish - dag - appears once as daag: At times Nejemiah some observant Jews do not violate the sanctity of Shabbat selling fish (fish) market in Jerusalem. His "fish" became his "concern" for a living. In contrast, fish from the joy of Purim, the powerful (but initially hidden, like the fish) Mazal Adar, makes all the problems within the human heart in the supreme joy of redemption with the new birth of a being from the "unknowable head".

• Tribe: Naftali

In full, the name Naftali is read (as two words): Nofet li, "sweetness for me." The mitzvah of Purim at the level of the "unknowable head" taking wine, and so on. Is expressed in the words of our sages as "an obligation on Purim is to become" sweet "to not be able to distinguish between" cursed Haman and blessed Mordechai. " This is an expression of joy and laughter at Naftali - nofet li. Our patriarch blessing his son Iaacov Naftali "Naftali is a deer (messenger) who is (explicit) words speak for themselves." The "words speak for themselves" by Naftali elevate the joy and laughter in the ears of all who hear. At the end of the Torah, Moshéh blesses Naftali: "The desire to Naftali satisfied ...". In jasidut explained that the "desire satisfied" (seva ratzón) refers to the level of willingness of the inner dimension of Keter, where all experience is pure pleasure, the state of being where there is nothing outside of oneself.

The three letters comprising the name Haman have six permutations. Haman = 95 and 6 x 95 = 570 = Rashid (evil) Therefore Haman is called "Haman the rash." 570 = Naftali, who takes the joy and laughter playing the game of the six permutations of Haman. In Cabaláh is explained that the "eloquence" of Naftali reflects his wisdom to permute words (as well as examining guematriot, like Haman arur [Cursed be Haman] = 502 = Baruch Mordechai [ "blessed be Mordechai"], generally the most delicious game (shaashúa) in the study of Torah.

As explained previously, the months of Tishrei and Jeshvan are (according to Arizal) the tribes of Efraim and Menasheh, the two sons of Joseph. Iaacob blessed her two grandchildren and Efraim Menasheh to be like fish and fish as they are in the midst of the earth. " These two tribes (the beginning of the year Tishrei) reflect themselves in Adar and Naftali (the end of the year from Nissan, Adar is divided into two (as well as Joseph was divided into two) fish (and Efraim Menasheh). Support numerically for this is that when Efraim (331) and Menasheh (395) combined with Naftali (570): 331 over 395 over 570 = 1296 = 36 squared = 6 to the fourth power.

SENSE: Laughter - tzjok

Laughter is an expression of unlimited joy, which is witnessing the emission of light from darkness, the advantage of light over darkness, as seen in the miracle of Purim. The epitome of laughter in the Torah is that of Sarah on the birth of Yitzhak (the name derives from the word tzjok): "Hashem made me laugh, whoever heard me laugh." Birth at the age of 90 years (Abraham 100), after being sterile and physically unable to have children, the Hebrew word for "sterile" is composed of the same letters (in the same order) that the word " darkness. " Purim comes from the word "prudent," Be fruitful and multiply. " It said Yitzhak, the archetypal character of laughter in the Torah: pajad Yitzhak, "the fear [for the cause of admiration, that is, Hashem] of Yitzhak." This phrase can also be read as: "Fear laugh," so that the essence of fear metarfoseará is the essence of Purim. The fear (the decree) Haman will become the laugh of exuberant festival of Purim.

• Member: Spleen (Tejol)

Our sages explicitly that "The spleen laughing." At first glance, this appears as a paradox because the spleen is considered the seat of the "black humor", the source of all the states of depression and hopelessness. As described above, all the phenomena of Adar and Purim are essentially paradoxical, all derived from the "unknowable head", all of whom represent states of transformation and metamorphosis existential. The "methodology" of the Torah that model these phenomena is the wisdom of the permutation, such as described above. With respect to "black humor" shejoráh Marah, all letters are permuted to pronounce "hirur sameaj, a happy thought.

" HOPE YOU LIKE IT HAG SAMEAJ¡¡¡

THE GREAT VALUE OF THE STUDY OF CHASSIDUS

The beauty of the pearls

The warmth of the embers The nineteenth day of Kislev marks the liberation of Rabbi Shneur Zalman of Liadí his imprisonment during the Tsarist regime. Rabbi Shneur Zalman, also known as the Alter Rebe, was the founder of the school of thought of Hassidic Chabad and author of Tania (translated into Castilian the first part, Sefer Shel Beinoním, with extensive comments, as well as its second and third, Shaar HaIjud VeHaEmuná and Igueret HaTeshuvá by Editorial Sudamericana Kehot Lubavitch) and Shulján Aruj HaRav. The tsarist government arrested him because of accusations made by opponents infamatorias Hassidic movement.

After extensive research, Rabbi Shneur Zalman was exonerated of all charges and released a 19 Kislev in the year 1789. Since then, it has been a day of celebration for jasidím. This is because it is more than just the release of an individual. Rabbi Shneur Zalman had been at the forefront of those who spread the ideals of Hassidic, and his arrest was a danger to the movement. The Hassidic movement was barely half a century of time, and if the Russian Czar had implemented its plan for a death sentence for the Alter Rebe, the Hassidic would not have been what it is today. The miraculous release of Alter Rebe and claim his position was a liberation for the Hassidic and a reverse signal for increased force in spreading his teachings and way of life.

Hassidic teachings came from the secrets of the Torah, the esoteric side of Judaism. This is called the "soul" of Torah. This is very necessary to fuel the revealed aspects of Torah, the "body" of the Torah, the Five Books of Moses, the Talmud, and many other writings. In Jewish thought is a spiritual premise that the height declines from one generation to another. Our scholars today stand in humility before the greatness of those who preceded them. Why, then, Hassidic, who teaches the most supreme concepts, was introduced to the generation of today specifically? There are two approaches to explain why the Hassidic teachings were revealed precisely this generation of Jews. The first approach considers the purpose of the Jew in this world to bring awareness of Di-s and the Divine in this plane of existence. At this level there is great spiritual darkness and as they progressed exile, this darkness has grown!

This "soul of the Torah" the Jew who studies support the Hassidic teachings to reveal their latent spiritual powers. In other words, the Jew can fulfill the mitzvot of the Torah and engage in despite the obstacles of the world today.

The second approach our notes at the end of the current situation at the beginning of exile and redemption of the Future that has been said so often in the Torah: the reunion of all the exiles to Israel, the restoration of a Jewish state according to the Torah The reconstruction of the Holy Temple in Jerusalem. The Torah teaches that adequate preparation is required before a student can assimilate some knowledge. An introduction about what is happening is necessary. However, the introduction should contain qualities of the next stage of knowledge. Redemption Futura, or Messianic Era will be a time when the secrets of the Torah will be shared with everyone. Hassidic teachings bring a "pre-taste" of these secrets, now, as adequate preparation for the coming season Mashíaj.

There is one important difference between these two reasons. The first reason is mainly defensive: to give the Jew the strength to resist exile. It focuses on the mission to defeat the Jewish spiritual darkness. The Hassidic, taking advantage of the hidden powers of the soul, provides assistance to the Jewish capacity to fulfill its mission. The second reason is more positive. The Hassidic is not emphasized as a defensive measure, but rather as a means to join Di-s. As an introduction to the Messianic age and an "after taste" of it, there is an emphasis on combat spiritual darkness, as the messianic age there will be no darkness "I will take away the spirit of impurity from the earth." Instead of resorting to the occult powers of the soul as an assistance to the Jewish, the emphasis is placed on the soul of the Jew as an end in itself the unity between the most intimate aspects of the soul and G-d.

This difference between the two is best illustrated by a parable given by The Previous Rebe

"The pearls come from the bottom of the ocean. Coal, which generates light and warmth, comes from the depths of the earth. In the process of obtaining coal, must have an expert who directs the workers as to where and how to extract it from the mine. Workers can confidently rely on knowledge of the expert, but only when exactly follow their directives. And while they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker must have its own air hose connected to oxygen at the surface. If not, you lose life. Also, look for a pearl diver who must also take an air hose. " The Hassidic compares both the carbon in the soil and the pearls in the sea. The first reason given above for the revelation of the Hassidic in our time can be compared to the coals, the second reason, the pearls. What follows is an analysis of the parable. Coal, Rebe says Back, "generates warmth and light." The warmth is a sign of life. The warmth and light are not a quantitative measure, attached to the object.

Its effect is qualitatively the same object that was previously inert, lifeless, now it is hot and full of life. The Hassidic not added anything to the Torah. The 613 mitzvot are fully met before their introduction. But when the world became dark and cold spiritually, the Hassidic it provided warmth and light, reviving the implementation of the mitzvot. The Hassidic, exploiting the resources of the inner soul of the Jew, breathed new life and joy in the fulfillment of the Torah and mitzvot. And to shed "light", showed how to serve the Jewish Di-s beyond their normal capacity to transcend its limitations.

But the Jew needs to know how to use the Hassidic, adding warmth and life to their service to St. In the words of Rebe Previous: "There must be an expert to lead the workers as to where and how to remove it from the mine." Hassidic coal is there, ready to provide warmth and light. The expert who heads the workers are Rebés of each generation. But, warns Rebe Back, "workers can confidently rely on knowledge of the expert, but only when exactly follow their directives."

Simultaneously, however, the Hassidic can not put their entire load on the Rebe. "While they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker should have its own air hose connected to oxygen at the surface." The Rebe teach how to reach the coal has to be the one who reaches Hassidic and therefore must have its own "air hose." In simple terms: the person does not receive the needed light and warmth of the Hassidic unless it jasidut study. The study of Hassidic is its "air hose" that allows you to reach and benefit the Hassidic. The Rebe teach how to breathe life in service to the Di-s. Must be the Hassidic himself breathe.

This study should be done intensively, and really worked hard to understand concepts, not merely as a superficial reading. And should consider every day, not just occasionally. The study of Hassidic is the "air hose" one. You can not stop breathing one day and start again the following ... And when the air hose of a properly functioning everyday when you study properly jasidut every day warms and illuminates the Hassidic service day. This is the idea of Hassidic as represented by the "coal". Is quite different from that represented by the pearls. Coal is found in soil, the pearls in the sea.

The difference between land and sea is seen in the difference between the terrestrial creatures and sea creatures. The fish should live or die at sea. The sea is their life. Animals also depend on their habitat, the earth, to life (plants, etc.).. But that land is the source of life is not as obvious as the sea is the source of life for the fish. So, too, with the land and sea themselves. Everything exists only because the divine power invested in it. But the Godhead is not always obvious. The "sea" represents those worlds where the Divine is manifest, and therefore the creation of these worlds feel the constant need to stay connected with their source of life as the fish are hiding in the sea and depend on it. The "earth" represents those worlds where creatures do not feel the divine power that created them. They do not notice or feel that their existence is not hidden.

The Hassidic, as represented by the "coal", benefits the level of "land" of the individual aspects of "revelations". As is represented by the "pearls", benefits the level of "sea" in the person his "hidden aspects". Although, as explained above, the Hassidic gives warmth and life to a Di-s service by the person remains at the level of "land". While the study by the Hassidic Jew draws the inner faculties of the soul, he and Di s are not yet united. True, he is now Di s with vigor and warmth beyond their normal capabilities, but he still separated and the Divine. Its existence as an independent entity is still in a state of "revelation." This is where the highest dimension of Hassidic, as represented by "sea", took place principal.

The Jew must immerse themselves completely in their source of life, the Divine, to the extent that it is "hidden." He has ceased to have an independent existence. This is accomplished when one is studying Hassidic in abundant measure, not occasionally. Unlike the study of the exoteric, which does not always lead to a recognition of the Divine, the knowledge of the Hassidic Di-s. When a Jew is totally immersed in the springs of the Hassidic Torah, is immersed in, and feel, Divine. This is similar to the Messianic Era, when "the earth will be filled with the knowledge of Di s as the waters cover the sea." But this effect is not a Hassidic crucial need. The idea of a Hassidic infusor as warmth and vitality in the compliance of the Torah and the mitzvot of the person is of utmost importance because without it, the darkness of exile can overcome the defenses of the Jew. In the words of Rebe Previous: "If you do not lose life."

So as compared to coal, which generates warmth and light, elements vital to life. But the second effect of the Hassidic Jews, the completely submerged in the Hassidic, thereby linking his soul to Di-s, the "pre-taste" of the messianic age is not so crucially needed. It was compared to the "pearls" that are luxuries, not necessities of life. Thus we find that the Rebe Back, in his parable of the more elaborate the metaphor relates to the "coal" of the "pearls". That, however, was in his time: the coming of the Mashíaj then it was not so imminent, so the need to prepare for the Messianic Era was not as urgent. The key issue in those days was to ensure that Jews did not fall prey to the intense darkness of exile.

The Hassidic, as revitalization of the commitment of Jews with the Torah was more important than Hassidic as an end in itself (knowledge of Di-s). The coal was a necessity; pearls, a luxury. But pearls are not a luxury when one stands before a king in his royal court. The respect and honor toward royalty require more than ordinary clothes. We must also wear jewelry and pearls. Mashíaj coming soon. The darkness of exile will end, and the true and complete redemption begin. Redemption, say our Sages, is the "wedding" between the Jewish people and Di-s, the Supreme King of kings, when they join. And a marriage preparation requires the "pearls" to adorn the bride. Hassidic must consider in abundance.

The Zohar says the Jews are in exile as a bride in a tannery. Because of His great love for her, god, the groom is willing to disregard the foul stench exile and enter there. But that is only in exile. Now, when the exile is rapidly coming to an end, we must be ready for redemption. Can we go to the "wedding" with clothes that are suitable for a tanning? We must acquire the "pearls" necessary ... Filling the world with a study of Hassidic "as the waters cover the sea", accelerate the marriage between Di-s and the Jewish people. Very soon we will see the Jews and God together, in the true and complete redemption. Amen

Judios de la montaña

JUDIOS EN LAS MONTAÑAS CAUCASICAS




Juvuro, Juhuro, estos Judios son de la zona oriental del Cáucaso, principalmente de Azerbaiyán y Daguestán. Ellos también son conocidos como el Cáucasicos Judios, o más raramente judios orientalaes del Cáucaso, ya que la mayoría de los Judios se establecieron la zona oriental del Cáucaso, aunque también hubo en el noroeste de los asentamientos históricos del Cáucaso.


El nombre de "Judios de la Montaña" o "Judios del Cáucaso" es algo poco apropiado, ya que no incluye a los georgianos Judios de la cordillera del Cáucaso. En términos de origen étnico, se supone que los Judios de la Montaña y los Tats han habitado desde hace mucho tiempo. Sus distantes antepasados vivían en el sudoeste de Persia, el sur-oeste de la actual Irán. Fue allí que se aprobó el Persa como Medio de lengua.

Los predecesores de los Judios se establecieron en las montañas del Cáucaso Albania en el 5°-6° siglo y desde ese momento en su historia se ha relacionado con las montañas y el pueblo de Daguestán. Krasnaya Sloboda es el último bastión de la montaña del Cáucaso Judios, o Juhuro.

Después de que huyeran de la persecución en Persia, emigraron hacia el norte hasta las aldeas de montaña a ambos lados de las altas cumbres entre el Mar Negro y el Caspio. Ellos todavía hablan un dialecto del persa y pocos Juhuro saben algo más que la liturgia en hebreo.


Durante siglos, Krasnaya Sloboda - quizás la única pequeña ciudad completamente judía fuera de Israel - ha mantenido sus tradiciones intactas, rodeado por los musulmanes. La caída de la Unión Soviética, sin embargo, en 1991 impulsó un éxodo masivo. En los últimos años la población ha caído en picada ya que sus habitantes inmigraron a Israel, América y Europa.

Total de la población 2004: 150.000 a 270.000 (estimación) 1959: 25.000 (estimado) 1926: 26.000 (estimación)

THE SHAPE OF THE MENORAH

The MENORAH Is Emplyed most frequently as a Jewish symbol. But the authenticity of the different designs of the menorahs is subject to analysis. Well there are several inconsistencies between the drawings and the descriptions often used in traditional sources cited. For example the arms of the Menorah is usually portrayed in a semicircular way.

However Rashi in his commentary on the Torah (Exodus 25:32) explicitly writes that the arm is extended upward in a diagonal "In fact the Hebrew word that the Torah uses to describe the arms of the Torah Kanim, implies a straight line . What is the perspective of Maimonides? Part of the confusion with respect to the arms of the lower is because Maimonides not made a definitive explanation on this point, neither in his commentary to the Mishna, or in their Magnus Opus, the Mishene Torah. For this reason commentators were brought to the conclusion that also agrees that the arms were semicircular.

But nothing could be further from the truth, Maimonides does not describe the shape of the arms of the menorah because it is unnecessary, both in his commentary on the Mishna and in his Mishnah Torah, he added that the drawings portray the children, and opportunities in both arms extended upward in a diagonal and straight. Unfortunately when Maimonides wrote this work while there was no printing press. It was not until several centuries after his death that his text was printed in these pages and the original design was omitted.

Similarly, clear evidence of the prospect of Maimonides can be recognized in the commentary of the Torah written by his son, Abraham Rabeinu. When describing how it was made the Menorah "six arms ... extending upwards from the central axis of the lower straight draw as my father and not half as did others.

The root of the error

How did these errors occur? The source is usually accepted for the description of the Menorah is represented on the Arch of Titus in Rome. When Tito returned from the conquest of Jerusalem was to build an arch in honor of his victorious army, on the arch is a relief that includes the Menorah. The design of this arch is obviously representing an artist and not an exact replica of the smallest of the Beit Hamikdash. This is reflected by the fact that certain aspects of the lower are omitted in this representation, the child was such that legs extended from its base and the lowest on the Arch of Titus has not. Similarly the representation contains addictions, since its axis is a representation of a sea dragon, one of the false gods worshiped by the Romans.

Therefore can not rely on this relief as an accurate source on the design of the lower, particularly in light of the points at which contradicts the opinion of the chief of our people.As mentioned the Menorah is often used as a Jewish symbol. This is appropriate because our Sages teach (Talmud Menajot 86b) that the Menorah is "a testimony to all inhabitants of the world that the divine presence rests within Israel" When abuse is then that instead of drawing the symbol according to the design of the Elders of the Torah, using instead the concept of the arc that proudly states "Judea expired" .

Adapted from a talk by Rebe of Lubavitch, for Sich in english

SUCOT (IN ENGLISH)

SUCOT 5769

The Easy Mitzvah How [one meets] the mitzvah of dwelling in Suca? One should eat, drink, and live in the Suca, both day and night, as one lives at home on other days of the year: for seven days, the person should make his home his temporary dwelling, and Suca their permanent residence. - Shulján Aruj, Oraj Chaim 639:1 God said ...

"I have an easy mitzvah, and is called Suca. - Talmud, the 3rd Zara Avodá "In seven days during Succot moraréis," instructs the Torah, "... so that your generations will know that I did dwell on the Children of Israel on Succot when pulled from the land of Egypt" [1]. Our Sages, emphasizing the use of the verb "abide" by the above verses in the Torah, the mitzvah of Suca defined as an injunction which, during the duration of the festival of Succot (15 to 21 Tishrei), the Suca must become our primary residence. Everything that normally is done must be done at home in Suca [2].

So every year in autumn in the northern hemisphere, where the Land of Israel, when the weather becomes unfavorable, we moved out. For an entire week, we changed our home by a regular who is leaving us at the mercy of the elements, demonstrating our confidence in the providence of Di-s and their protection, as did our ancestors when I followed in the desert on a arid land "[3]. Morar Suca during the seven days it is a beautiful and inspiring, but hardly the one you describe as "easy." However, this mitzvah is singled out by the Talmud as the "easy mitzvah" of god!

Commander Connect

"Mitzvah, the Torah uses the word for God to guide and govern our lives, has a dual meaning: the word means both" commandment "and" connection. " In ordering the mitzvot, Di-s created the means by which we can establish a connection with Him hand distributes charitable mind ponders about the wisdom of the Torah, the heart that goes back to the top in prayer, including the stomach that digests matz consumed on the first night of Passover, all become instruments of divine will. There are mitzvot for each limb, body and faculty of man, and mitzvot that govern every area of life, so that none of us is not involved in our relationship with the Creator.

Therein lies the uniqueness of the mitzvah of Suca. While other mitzvot face each, a certain aspect of our person, the mitzvah of Suca provides a means by which the whole man is engaged in fulfilling the will of Di-s. Any person entering the Suca and lives in it. "The Suca is the only mitzvah which the person enters with his boots muddy," says the adage Hassidic. During the seven days of Succot, the Suca is our home, the environment for each of our efforts and activities.

Man

The specialty of the half Suca as all-encompassing connection with Di-s is best understood in light of the meaning of "home" for humans. Our Sages point out how deeply ingrained is the desire for a home in man. The desire for a home is much greater than the need of refuge and safety, meeting these needs alone, without a lot of land that can call itself one, it does not satisfy the anxiety of a home. The Talmud goes so far as to say that "He who owns a house is not a person" [4].

The need of a home is intrinsic to the soul of a man and a defining aspect of the human condition. Thus, the identification of the person to your home is not restricted to the hours that pass between its walls. Also when you are at work, visiting friends or taking a stroll in the park, as does the owner of a house which he works, visits or tours. Since his humanity that is incomplete without it, is an integral part of everything he does. During the seven days we do Suca of our home, it becomes part of our identity.

Everything we do, including what we do outside the Suca, is included in the "connection" with Di-s achieved by this mitzvah.

Easy As Life

Now we could understand why the mitzvah is the mitzvah of Suca "easy" Di-s. The person may address compliance with the commandments of Di-s in one of two ways: as a duty, or as to their existence. The observant "obedient" of mitzvot is the purpose of his life in the realization of their own personal ambitions. At the same time recognizing that Di-s is the master of the universe and the One who created him, gave him life, and will continue to maintain at each moment of its existence.

For what it feels like a duty to obey the commandments of Di-s. But then there is the person who understands that "but I was not created to serve my Creator" [5]. Recognizes this as the genuine "I" and the realization and implementation up to who and what. If one assumes the first approach, considering the observance of a mitzvah as a duty, both mitzvot be "difficult" as "easy."

One could meet them all, perhaps even willingly and happily, but some will be more enjoyable and inspiring, and more tedious and time consuming. Spending time, effort or money for a mitzvah will also affect the degree of difficulty that one experiences in its performance.

But when we see the fulfillment of the divine will as the very fiber of our lives, the concept of a difficult mitzvah is lacking. All mitzvot are "easy" because it does not constitute an imposition on our lives, our lives are. In fact, there is no division between the areas of mitzvah and "non-mitzvah" of our lives. When we deploy for the purpose of Di-s in the creation, all our lives, including those activities that are not explicit mitzvah events, become a unique and natural search to connect with our Creator and serve His will. All the mitzvot can be seen in one of two ways mentioned, but there is a mitzvah observance of the terms of which require nothing less than the second approach.

The mitzvah of Suca does not tell us to do something, tell us something that we are: a resident of Suca. The way to observe this mitzvah is to make the Suca our home, our environment, our roots, our very identity of seven days during each year of life [6]. And when we apply the model of the mitzvah of Suca our observance of all the commandments of Di-s, they, likewise, assume all-encompassing quality of Suca. They, too, become so "easy" like life.

Based on Likutéi Sijot, Vol. II, págs. 417-418 Notes: 1. Levítico 23:42-43. 2. Talmud, Sucá 28b; Mishné Torá, Laws of Sucá 6:5; Shulján Aruj, Oraj Jaím 639:1. This also defines when a person is not obliged to do something in the Suca: one is not obligated to eat or sleep in the Suca when, under similar conditions, would not at home(Talmud, ibíd.; Shulján Aruj, ibíd., subsecciones 2 y 5). 3. Jeremías 2:2. 4. Talmud, Ievamot 63a, según Tosafot, ibíd., sobre "sheéin lejá". 5. Talmud, Kidushín 82b. 6. Again this is due to the holiday of Succot derives its name from the mitzvah of Suca and not their other mitzvot (for example, take the "Four Species of Plants").

THE BAAL SHEM TOV

THE BAAL SHEM TOV


Israel Ben Eliezer (ca. 1698, Okopy Swietej Trójcy - May 22, 1760, Medzhybizh) Founder of Hassidic Judaism.


Great mystic, known as "the Holy Ba'al Shem" (der Heiliger Baal Shem in Yiddish), or more commonly, Baal Shem Tov or Basht. Ba'al Shem Tov's name is translated as the Master of the Divine Name. At school, was distinguished by his frequent disappearances, was always found in the forests surrounding the place, enthusiastically enjoying the beauties of nature. Many of his disciples believe that he comes from the line David.



JAI ELUL 18 ELUL (HEBREW MONTH)


"Jai Elul - 18 Elul - is the most significant date in the calendar Hassidic. The founder of the Hassidic, Rabbi Israel Baal Shem Tov, was born on this date in 1698. That same day, 36 years later, the Baal Shem Tov began to publicly disseminate his teachings, after many years of belonging to the "hidden tzadikim" during which he lived disguised as a simple innkeeper and clay-gatherer, his greatness was known only to a very small circle of fellow mystics and disciples. Elul 18 is also the day he is born - in 1745 - Rabi Schneur Zalman of Liadi, often known as the grandson "spiritual" the Baal Shem Tov.


There were other mystics before the Baal Shem Tov who dealt with the simple folk. But for them life was a dichotomy: The study of the work was a mystical world and its relations with other people was simple-a world affected by its mysticism, but very, very distant from it.

The Baal Shem Tov said: "These are not two worlds. They are intimately connected.'s Kabbalah Ari has so much to do with the ascetic with the simple innkeeper or farmer seed potatoes, which are used to di-s with all his heart . In fact, the simple Jew, the great simplicity of the Infinite Light shines best "



A letter from Rabbi Israel Baal Shem Tov to his brother-in law of Kitov Rabbi Guershon

Rosh Hashanah in the year 5507 (1746 CE) made a lifting of the soul by means of a promise, as you know, and I saw wonderful things he had never seen before.

It is impossible to describe in words what I saw and learned, even face to face ... Ascended from level on level, until they entered the chamber Mashiaj, where he studied Torah with all Tanaim and tzadikim and even with the Seven Shepherds (Abraham, Yitzhak, Iaakov, Moshe, Aharon, David and Shlomo) ... Mashiaj I asked, "When will you come, master?" And he answered, "So what you know: When your teachings will be made public and revealed in the world, and your sources spilled out toward the far end, where I have taught you and your comprehendido and even they will be able to perform unifications and elevations as you, then they will cease to exist all kelipot or "shells", and will be a time of goodwill and salvation.

" I was surprised with great distress, to think about all the time remaining for that to happen, when will be? But what I learned there, three practice and three powerful Sacred Names, simple to learn and explain my mind calmed down and thought that it is possible that through this, men of my nature to be able to reach levels similar to mine ... But I was not allowed to reveal this in my entire life ... But I can tell you this, and want to help God: your way is always in the presence of God and should always be aware of your prayer time and study.

That every word from your lips tend to unity, because each letter must Worlds, Souls and Divinity, and amount and they are connected and unified with each other, then the letters are connected and unified to become words, and (then ) are unified in true union in the Divinity. Fill your soul with them in any occasion.


Personal Opinion

THE BAAL Shem Tov undoubtedly taught us that the essence of a Jew does not depend on their knowledge or their material possessions or even their Spiritual abilitys". BUT THE SIMPLE ESSENCE OF ITS THAT ARE UNITED WITH THE CREATOR.

In my humble opinion I guess that's why he liked to Help every Jew and Jew, because he focused on its essence , it is interesting to see that for oneself on the people, only if we break all the "klipas" (Shells) we would be able to see THE SIMILARITIES THAT WE HAVE. AND FOR SURE THAT WE HAVE... A SPECIAL PLACE THAT IS WHERE THAT IS OPENLY MANIFESTED IS IN JERUSALEM amd more especific at the Kotel (Western Wall) where people that never met before (at least in this life) Gather to pray, talk, etc, thereyou may see THE ESSENCE OF A SIMPLE JEW, wehre all become one (malchut of Atzilut- Rachel (mistic concept). That kind of Experiences bring me Shalom.

THE EXILE IN EGIPT

1. When Joseph was known to his brothers, he said: "G-D sent me before you proportional to survival on earth, to hold them so special, then, were not you who sent me here, but G-D The governor put me throughout Egypt "[ie, I wanted to], that were not [them], their brothers, which sent him to Egypt, but the Most High, and he became the ruler of all Egyptian territory to Iaakov and their children can survive the years of famine. And [therefore Joseph] were ordered to report immediately to [her father] Iaakov: "G-D appointed me master of all Egypt," therefore "falls to me, do not be influenced" [Joseph wanted] to Iaakov and his family do not stop, which immediately fall to his meeting in Egypt.

It means that the drop Iaakov and his sons into exile - Egyptian galut depended on Joseph became the ruler of all the Egyptian territory. That is, Joseph was not just telling them how the Divine Providence that led to its sale [slave] was the cause of the arrival of them to Egypt, but also alluded to the fact that how by God it became to him the ruler of Egypt, made possible the 'down ...' so that the conditions to carry out the purpose [Divine interior and] deep galut Egyptian, were already given.

2. The explanation of the concept is simple: When God, the Covenant between the parties, we informed our Patriarch Avraham that his children would go into exile (Egyptian), He said: "... and then leave with great wealth." The meaning of this promise is not only a kind of reward because 'The enslaved and made to suffer', but it goes beyond the exodus of Jews from Egypt with 'rich' is the divine purpose and intention after having led galut to Egypt.

Evidence for this assertion is the following: One of the razones3 by the Almighty to bring the Egyptians to the Plague of Darkness was for the Jews in those times of darkness, to seek and find the most valuable objects of the Egyptians and thus, could obey the order Divina4 "that prompted each man to his neighbor and each woman to her neighbor, jewels of silver and gold jewelry, for which thus reflects the '... and then leave with great wealth '-' not to say that tzadik' our Patriarch Abraham, who ran to god' The enslaved and made to suffer ', but did not comply with [his promise]' Then come with great wealth '.

This simple view must be understood: when the person is in galut, particularly if it is a hard and bitter exile, as was the Egyptian certainly abandon any gain as long as the galut released immediately. In this sense, the Guem señala6 that (listening to the Divine order "Let every man ask for ... '), the Jews argued:" I hope that we get out of Egypt. Guem And continues with the analogy of a person being in prison some dam known him say, 'you're free tomorrow and give you lots of money. What [the captive] answered them: 'I ask you to release me today, and intend to give me nothing'. So, How is it possible that GH-D has long held the Jews in exile in order to comply with [the promise] 'leave with great wealth? Also the reason set out by the Guem - 'not to say that tzadik' is baffling, because for sure our Patriarch Abraham had renounced the' rich 'as long as their children leave the galut sooner.

Therefore, we must inevitably conclude that if not for the wealth that accompanied the exodus of Jews in Egypt had not been translated the Divine purpose and intent of their arrival at galut Egyptian exile since the purpose was - 'Then come with great wealth . And to find expression for this project [Divine], first of Joseph had become the ruler of all the Egyptian territory, it was through [the power and hence the] ability to gather under him all the wealth of countries, [as is the Book] 'Joseph and collected all the money' - [Guem said that the verse refers to] ', all silver and gold in the world and then was able to materialize the' After come with great wealth.

3. The decline in Egypt had a goal to refine and elevate the level of holiness-the-kedushá 'sparks' [of God] in that country. Through its work over the years who resided there, the Jews managed to collect and refine the divine 'sparks' in Egypt, so that when the flight reached the 'spark' to your spiritual source and root, according what Scripture says in relation to [one aspect of] the Exodus: "Also, a multitude of various origins-Erev Rav-out with them." [The numerical value of Hebrew letters of the word Rav equals 202], thus elevating 202 'sparks' Divine were interspersed within the Egyptian.

These 'sparks' were in [the objects that make up] the great wealth which led the Jews from Egypt. About our Sages said: "Torah is the mercy of the money of the Jews" and that Iaakov is pity of 'small henos'11, Baal Shem Tov12 explained that the property of the Jews [to Di-s] very prized because they are 'sparks' Divine to be to refine and elevate the level of holiness. For this reason it was essential that 'A woman ask your neighbor ...'13, the purpose was to raise the' sparks' in 'the silver and gold utensils and clothing.

4. The realization of this ideal was for the good of the People of Israel. Therefore, our Patriarch Avraham sought to clarify that the Dis' Then come with great wealth ', even if it was subject to the time factor, because [I knew] was for the sake of their children. The explanation of the concept is: the system of refining [and lift] of 'sparks' of holiness and link them with the souls of Jews was established by [Di-s] so that and for every' Sparks' set [in advance] will be high for those who also was appointed, [from the top] for every soul that 'spark' will increase, as each 'spark' is linked to a soul in particular. This concept is reflected in our teaching sages 'no person' plays' what is already destined for his neighbor, "can not be enriched by what belongs to another - and [for sure] is because physically that in the spiritual governing these codes, ([parallel understood] as explained before, that the spiritual gain 'Chip' Divine-are present on the property of the person).

Every soul has a mission to raise certain 'spark' to it under its essence [Root and spiritual (the soul).] In this connection, explained in the notes of my stepfather, the Rebe [earlier], that the Almighty is the one who caused the causes through His Divine Providence, to be given to certain Jew 'spark' that he is raising . And every time he does not refine and raise the galut the 'sparks' attached to his soul, his soul will be in place of the' spark '- both remain in the galut.

What's more, the elevation of the 'spark' is linked to the essential characteristic of the soul of each. Thus, taking into account the [axiom] that 'the essence is not divided', since a portion of 'Sparks', however tiny it is, that [a certain soul] remains in its rightful increasing galut, endures galut also not only a fraction of his soul (along with that portion of 'Sparks' rest), but also the essence of the soul, [she continues in a state of exile]. This concept is of utmost Tov16 of the Baal Shem, "When you take a part of the essence, it takes the whole." For that reason, the removal of the 'wealth' of Egyptian territory was for the sake of the benefit of the Jews, because by bringing together and enhancing the 'sparks' of holiness of Egypt, their souls were redeemed from Egyptian galut. Also, (and as a fundamental aspect): the highest integrity, [and spiritual perfection] to which one can be created is to give effect to the Will of the Creator, for this purpose [precisely] The creó17. And because the Will of Di-s was that the Jews carry all 'Sparks' of holiness in Egypt, the materialization of the Divine I was for them to maximize profits, by this means attaining the [spiritual] more excelsa [to which one can be created].

5. The above in relation to the Egyptian exile and exodus represents a training and education to be implemented in the latter galut, since the root is the Egyptian galut [spiritual] diásporas18 all. The intention [Divine] exile [Jew] does not translate simply as a punishment for sins and transgressions, rather, is the rise of 'sparks' of holiness [in the field]. In this sense, the Hassidic philosophy explains the maximum of our Sabios19: "Di-s exiled [and spread] the Jews among the nations with the sole purpose of having them join them 'Guerima" [lit.' Converts ', but taking a broader and deeper interpretation of the concept,' Guerima 'is here] refers to the "sparks" of holiness in material objects. For this reason, it should be remembered that the avodá, service to Di-s, should be directed to: "a woman to ask her neighbor and to stay at home ',' woman 'refers to alma20, Di - s tells the soul that she must not only leave the exile, but also 'to ask your neighbor,' [is] the soul has to carry the "sparks" of holiness that are in the animal body and soul and its portion of the world.

'Neighbor' refers to issues with which the individual faces from time to time (like a neighbor who is not continuously), 'who dwell in the home', refers to cases with that deal frequently (and with someone who lives in the same house). The order of Di-s does not point only to make the imperative of galut the 'spark' with which we have frequent contact, [those questions ( 'which reside in the house')], rather it is increasing even 'sparks' in sporadic contact, (for if the person is faced with someone or something, is not a fortuitous veshalom jas, s-Di-us free to think so, but is under the fire of Divine Providence 'There is One who leads the mundo'21, [then], from the top you have all the individual things and situations that will refine and elevate to sainthood), and the aim is to transform [the objects and situations with those encountered] in 'gold and silver utensils,' [that is] which are part and included in the avodá concerning love Di-s (compared to the 'silver') and fear of Dis (compared to gold).

6. There are those who argue: "What relation do I have to galut! Why do I have to deal with issues related to galut? I forgive and forgo the 'rich', the supreme spirituality to which access through my soul increasing the 'spark', as long as you do not have to push in galut [me and immersed] in the dark double and redouble [feature itself and the state of spiritual exile], interfered in matters material, I wish, and is better for me, locked in my 'four walls' of Torah and prayer. " It is imperative that they know: A) When the avodá for them is not completed, his soul remains in the galut. The 'lock' to study Torah and pray without any contact with the galut affects [and benefits] only obvious forces of the soul, [the intellect and emotions], but the essence of the soul still remains in exile along with ' Sparks' which will be lifted. Well the fact that the forces of the soul are manifest at the level of sanctity, no evidence [that] the situation of esencia22 [is so]. Just a mere reflection of these concepts, take the person to perform your service avodat habirurím-Di-s aimed at raising the 'chispas', because [according to its nature]' the man will give what he has in for their alma'23, and with good reason as it is the essence of his soul.

B) Even if it were possible to leave the galut and access lofty spiritual levels without having to do what you are concerned about the rise of 'sparks', what it is all his spirituality, and what we talk about spirituality ? If after everything is done against the will of Almighty, and 'Will and His Will are uno'24. And this is [just] the lesson of what happened in the Egyptian exile and exodus: the avodá Jew must include involvement in worldly matters, raising the 'sparks' in the galut, and march with them to the reception Mashíaj of Tzidkeinu soon [today] in its most literal sense. (One of Sijá of Ajarón Shel Pesach 5721.