At the stroke of midnight, the plague of the firstborn struck Egypt. Pharaoh rushed into the night, frantically looking for Moses and Aaron. He pleaded with them to take their people and depart Egypt immediately.

But Moses refused to hurry. The people would need time to pack and prepare. They would need provisions for their journey. Perhaps the Egyptians would be so kind as to supply them with vessels and garments?

The Egyptians opened their storehouses and bestowed all kinds of gifts upon their former slaves. Jews spent the night racing to and fro, amassing wealth. The poorest Jew was to leave Egypt with ninety donkeys loaded with gold and silver.(1)

It was not only material wealth that the Jews were garnering. Embedded within the gold and silver of Egypt were the “sparks of holiness” that eagerly awaited redemption. These redeemed sparks would constitute the spiritual harvest of the Egyptian exile, in fulfillment of the divine promise to Abrahamthat his children of would depart Egypt with “great wealth.”(2)

One man, however, did not join the frenzy.

Moses was looking for Joseph.

One hundred and thirty-nine years earlier, Joseph had predicted the coming redemption. He had asked his people to swear that when the time came, they would gather his remains and carry them to the Land of Israel for burial. (3)

The children of Israel, busy divesting Egypt of its treasure, all but forgot their sacred oath. Moses remembered and set out in search of Joseph’s grave. He visited the venerable Serach, daughter of Asher, one of the few people alive who could remember Joseph’s final hours. (4)

Serach informed Moses that Joseph had been placed in a metal casket, which had been dropped into the Nile. (5) She led him to the Nile and pointed out the very spot. Moses threw a stone into the river at that spot and called out to Joseph:

“The time of which you prophesied has finally arrived. G‑d has fulfilled his promise, and your children are now redeemed. Except for our responsibility to you, we are all ready to leave. Please arise to the surface and we will commence our exodus.”

Whereupon Joseph’s coffin rose to the surface. (6)

Commenting on this story, the Midrash declares that King Solomon spoke of Moses when he said, “The wise of heart shall choose the mitzvah.” (7)

The night was filled with opportunity. The righteous alongside the wicked, the wise alongside the foolish, and the leaders alongside the lay people — all were running about collecting Egyptian valuables and the spiritual rewards they embodied. The only truly wise man was Moses. He forfeited the opportunity to amass physical and spiritual treasures, and went to fulfill a special, once-in-a-lifetime mitzvah.

The Midrash concludes: Jacob was honored that Joseph, the most powerful man in Egypt, personally took care of his funeral and burial. Joseph was rewarded in kind, when Moses, the greatest Jew in history, assumed the task of caring for Joseph’s remains. And who buried Moses? G‑d himself. (8)

In all the wealth of earth and in all the rewards of heaven, there is nothing greater than a mitzvah.

Cuando era chico, en el shul (la sinagoga), había un señor mayor que solía sentarse siempre al final de la fila y mascullar para sí. Nunca estaba satisfecho. El aire acondicionado no estaba a la temperatura correcta, el minián (cuórum de diez personas) llegaba tarde, el jazán (el oficiante) tardaba demasiado, y el rabino hablaba demasiado lento. No era el hombre más simpático del mundo para interactuar, pero al menos venía al shul.

Una semana, mientras sacaban el séfer Torá del arca, lo escuché diciendo para sí: “¿Por qué ese tipo Kohen siempre se lleva la primera aliá?”.

Cierto, ¿por qué?¿Y por qué su primo, Levi, tiene el segundo puesto? No parece algo democrático; ¿por qué venir de una familia de konahim (sacerdotes) o leviim (levitas) debería hacerlo a uno digno de un honor extra? Deberíamos hacerlos esperar su turno al final de la fila como el resto de nosotros, los plebeyos. ¿Qué hicieron ellos para merecer un lugar en los asientos de adelante del autobús?

En los días del Templo, la casta sacerdotal era seleccionada de entre sus hermanos para servir a Hashem y traer bendición al pueblo. Los leviim cantaban durante el servicio y los kohanim ofrecían sacrificios. Beneficiarios de regalos y diezmos de sus camaradas judíos, se pasaban la vida enseñando la Torá a la comunidad y sirviendo a Di-s en nuestro nombre.

Hoy en día, ellos hacen menos y reciben menos a cambio. La pequeña medida de honor que se les paga es más una referencia histórica a su herencia ancestral que un reflejo de su fama personal. Los kohanim toman la primera aliá en cada lectura de la Torá y las cinco monedas de plata de un pidión habén (redención de un hijo). Bendicen a la congregación del shul en las festividades, y en ocasiones reciben otras sutiles marcas de respeto. Los leviim se llevan la segunda aliá y no mucho más.

Sin embargo, ser un Levi o un Kohen no se trata en realidad de recibir esas marcas públicas de respeto. El éxito en la vida tiene que ver con dar, no con recibir. La verdadera medida de la distinción de las familias sacerdotales residía en su rol de seguidores de las maneras de Di-s y en enseñar a los demás sobre el judaísmo.

Pero no hace falta haber nacido en una familia de sacerdotes para vivir como uno.

El Rambam enseña:

No sólo la tribu de Levi, sino también cualquiera de los habitantes del mundo con un espíritu que lo motive, y que entienda con su sabiduría que debe apartarse y ponerse delante de Di-s para servirle y asistirle y conocer a Di-s […] es santificado como santo entre los santos. Di-s será su parte y su herencia por siempre y le brindará lo que sea para él suficiente, como se lo brinda a los sacerdotes y a los levitas 1 .

Cuán maravilloso. Cuán igualitario. Todos podemos ser sacerdotes. Todos podemos alcanzar la santidad. Es posible que nunca se nos elija para la distinción menor de la primera aliá, pero tenemos la oportunidad infinita de alcanzar la grandeza en nuestro servicio a Di-s y a toda la comunidad.

No pongas el foco en una nimiedad como la distinción de clases; en cambio, observa tu relación con tu Creador. Di-s tiene un sistema: te guía hacia tu destino y te aplaude por tus esfuerzos.

Rabbi Ishmael came from a very distinguished family of High Priests, and he, too, had the title “Kohen Godol.” As a boy, he was unusually good looking and wise, and he was taken to Rome as a captive. The great Sage Rabbi Joshua ben Chanania came to Rome, probably as a messenger of the Jews in the Holy Land, to try to appeal before the Roman Emperor for a more lenient policy towards the persecuted Jews in the Holy Land. He learned that a Jewish boy was held captive in that city. He passed by the place where the boy was kept prisoner, and called out “Who delivered Jacob for a spoil, and Israel to the robbers?” quoting a passage from the Prophet Isaiah (42:24). And the boy’s voice came back in reply, “Did not G‑d, He against Whom we have sinned?” quoting the words of the prophet from the second part of the same verse. Rabbi Joshua decided to spare no effort to ransom that boy, saying, “I am sure that boy will grow up to be one of our great Sages.” Indeed, for a large sum of money Rabbi Joshua succeeded in ransoming the young boy, whom he took home with him, fed him and clothed him, and taught him the Torah every day. Before long, Rabbi Ishmael became well-known as a distinguished scholar of the Torah. Rabbi Joshua himself now considered him as his colleague, and called him “My brother Ishmael.”

Rabbi Ishmael became a disciple of the famous Tanna, Rabbi Nechunia benHakaneh, and he also studied in the Yeshiva of Yavne. He was greatly respected by the Sages of his time. He and Rabbi Akiva were often engaged in Talmudic discussions, and both of them were called “the fathers of the world.”

Rabbi Ishmael is famous for the thirteen rules of interpretation (middoth) of the Torah. The Beraitba (Tannaic text) which enumerates them is well known, since it is included as a part of our Morning prayers. Well known also is his saying, “Be respectful of the old and kind to the young, and receive every man with gladness” (Aboth 3:12).

His knowledge and sharpness of mind earned him the title “Uprooter of mountains,” for his discussion of a point of the Torah was likened to “tearing up mountains and grinding them against each other.” His colleagues also likened him to a ” department-store” where you can get any merchandise you desire, so full was Rabbi Ishmael of knowledge of the Torah and all wisdoms.

In addition to his many discussions on points of Jewish law and his interpretations of the Torah (the Halachah), he was also well versed in the Aggadah and Midrash. He is the author of the Halachic Midrash, the Mechiltaon the Book of Shemoth, and many of his teachings, as well as those of his school, are to be found in the other Halachic Midrashim, the Sifra on Vayyikra, the Sifre on Bamidbar, and on Devarim, and throughout the Talmud. These teachings and sayings gave expression to his great love of his people, and show also the nobility of his character. He was one of several Sages that declared .”All Israelites are the sons of kings,” impressing upon his brethren that although they are subjugated to the Roman idolworshippers, and are persecuted and down-trodden by them, the Jews are nevertheless “royal princes” and infinitely superior to their oppressors. Thus, he instilled faith and courage in his brethren and was a source of great comfort to them at a very critical time, when the cruel emperor Hadrian tried his utmost to stamp out the Jewish religion and faith.

Rabbi Ishmael was a great friend of the poor, and of poor marriageable girls who could not get married because they were poor. He was especially sorry for those who were sensitive or ashamed to beg, and he helped them greatly by the following teaching: It is written in the Torah, “You shall surely open your hand to your borther, to your poor, your needy, in your land.” (Deut. 15 :11) . This, Rabbi Ishmael explained, means that if a man of good family is ashamed to ask for charity, it is our duty to “open” to him with words, saying, “My son, perhaps you need a loan?” This man would more readily accept, a “loan” which the giver should really treat as a gift.

Rabbi Ishmael also taught: Every “if” (in Heb. im) in the Torah refers to a voluntary act with the exception of three “ifs.” One of these three is, “If you lend money to any of My people with you who is poor” (Exod. 12:2 5) . Here the “if” is an obligation, for it is written, “You shall surely lend him” (Deut. 15:8) .

Once it came to Rabbi Ishmael’s knowledge that a man made a vow that he would not marry his niece because she was not good looking. He had the girl brought to his house, where she was groomed and beautified and dressed nicely. Then he sent for her uncle and asked him, “Is this the girl about whom you made a vow?” The uncle, who hardly recognized the niece after this change, replied, “No, indeed; I had quite another girl in mind when I made the vow.” Then Rabbi Ishmael told him that he was no longer bound by his vow and he could marry his niece. Rabbi Ishmael wept and said, “The daughters of Israel are really beautiful, but it is poverty that makes them look ugly.” When Rabbi Ishmael died, the daughters of Israel bewailed his death as the death of King Saul was lamented.

Rabbi Ishmael’s mother was a very pious woman, and she worshipped her son. But one day she astonished the Sages when she appeared before them to complain about her son. Said she, “Rebuke my son, Ishmael, for he does not show me honor.” The faces of the Sages turned pale, and they asked her, “Is it possible that Rabbi Ishmael should not show honor to his mother? What has he done to you?” She replied, “Before he goes to the Beth Hamidrash, I want to wash his feet, and to drink the water with which I have washed them, but he will not permit it!” Then the Sages said to Rabbi Ishmael, “Since this is her wish, honor her by permitting it.

People often wondered how G‑d does justice to the body and soul in the Day of judgment after life. Rabbi Ishmael explained it as follows:

A king had an orchard with fine fig trees. When the first fruits were about to ripen, he put two keepers in the orchard to keep out birds and thieves. One of the keepers was blind, the other was lame. After a time, the lame man said to the blind man, “I see some juicy figs just ripe for eating.” Said the blind man, “Lead me to them, and we will eat.” The lame man said, “I cannot walk.” The blind man said, “I cannot see.” Then the lame man got on the shoulders of the blind man, and they went and ate the figs, and returned to their places. Later the king came to the orchard, and asked, “Where are my figs?” The blind man said, “Can I see?” and the lame man said, “Can I walk?” But the king was clever. He placed the lame man on the shoulders of the blind man and made them walk. “This is how you did it,” the king said.

So, in the World to Come, G‑d says to the soul, “Why have you sinned?” The soul replies, “How could I have sinned? The body sinned. Since I left the body, I have flown about like an innocent bird in the air. What is my sin?” Then G‑d says to the body, “Why have you sinned?” and the body replies, “I have not sinned; it is the soul which has sinned. Since the soul left me, I lie still, like a stone on the ground. How could I have sinned?” So what does G‑d do? He puts the soul back into the body and judges the two together!”

Rabbi Ishmael knew well how powerful the Yetzer Hara (evil inclination) was. And so it was taught in the School of Rabbi Ishamel: “If this abomination (Yetzer) meets you, drag him to the Beth Hamidrash: if it is hard as stone, it will be crushed; if it is as hard as iron, it will be broken in pieces.” In other words, the Torah and Mitzvoth are the only way to break down the evil inclination.

As already mentioned, Rabbi Ishmael was one of the Ten Martyrs who were put to death by the Romans. He faced death without fear. Both in his life and in death, and ever since, Rabbi Ishmael ben Elisha has been an everlasting source of inspiration to our people; truly one of our greatest.

Según tomado de, http://www.chabad.org/library/article_cdo/aid/112326/jewish/Rabbi-Ishmael-Ben-Elisha.htm

el lunes, 19 de junio de 2017.

Throughout the Torah various people have their names changed. Abram becomes Abraham, Sarai changes to Sarah and Hoshea to Joshua. Jacob even gets an entirely new name: Israel. What is the significance of these changes?

Like everything in Torah, even minor changes have major significance. To understand these name changes better, let Even minor changes have major significance us analyze the idea of a Hebrew name, and what it means to change one. Then, we will take a closer look at the events surrounding these particular name changes, and their significance.

What’s a Word?

In English, or for that matter in any language, words are essentially arbitrary. The name for an object bears no intrinsic connection with the object itself. For example, water is called “water” not because the word itself, or its component letters, have any connection with the liquid. People simply agreed to call it “water” so they could understand each other and communicate effectively. And so it is with every other name in every other language.

Not so with Hebrew, the holy tongue, the language with which G‑d created the world. The 22 letters of the Hebrew aleph-bet represent 22 different forms of G‑d’s life-giving energy. Through these letters, Divine energy enters the cosmos and enlivens all of creation. The Hebrew letters that make up the name of an object represent the different combinations and distillations of G‑dly energy necessary to keep that particular object in existence. Therefore, Hebrew words are precise, for they are the G‑dly life-energy enlivening any given creation. 1

Now for Names

As it is with physical objects, so it is with people. A person’s Hebrew name is their life-force, and therefore has a tremendous impact on that person. The Kabbalists explain2 that when a child is born, a kind of spirit of prophecy rests on the parents, giving them foresight into what name they should give their child. This is because a name is intrinsically connected with the essence of the child, and is a critical component of the person’s makeup.

(On a side note, this is why many have the custom to change or add a name when a person is sick, usually a name connected with healing, e.g., Baruch or Bracha [blessed], Chaim or Chaya [life]. Because a name draws down G‑dly life-force, names associated with healing and blessing are added in the hope that they will draw down a Divine energy of healing and blessing.)

This is the reason for the name changes of Abraham, Sarah and Joshua. All of them were about to embark on an entirely new life-mission, one for which they required a new, different measure of G‑dly energy. And so, their previous names were insufficient to empower them in fulfilling this new mission, and had to be changed.

Abraham and Sarah

Abram (or Avram) is a contraction of two words, av Aram, meaning “father of Aram,” and Sarai means “my princess.” Avraham and Sarah had always dedicatedTheir previous names were insufficient to empower them in their new mission their lives to inspiring others to abandon idolatry and serve G‑d; nevertheless, it was all in a private capacity. Avram was only the “father of Aram,” his own birthplace, and Sarai was “my princess,” personal and private, not to be shared by all.

G‑d changed their names because they were going global. Abram and Sarai were becoming the father and mother, the king and queen of all of humanity, responsible for and dedicated to everyone’s service of G‑d.

This new mission of theirs was expressed almost immediately and tangibly after their name changes with the birth of Isaac, the forefather of the Jewish people, who are called on to be a “light unto the nations.”3

And so Abram’s name became Abraham, a contraction of the words “av hamon [goyim],” meaning “the father of all nations,”4 and Sarai’s name became “Sarah,” which means “the princess.” By changing their names to reflect a broader leadership, G‑d imbued them with Divine energy commensurate to their new, more global life-mission.

Additionally, the Midrash relates5 that when G‑d told Abraham that he would bear a son from his wife Sarah, he looked into the stars and saw that he and his wife could not have any children. G‑d responded by telling Abraham that, yes, Abram could not have children, and yes, Sarai could not give birth, however Abraham and Sarah could have children. This Midrash also shows how, as explained, when a person’s name changes, their G‑dly life-energy changes, and they become virtually a different person, with a different destiny and a different potential.

Joshua

Hoshea also required a different, more powerful G‑dly energy to succeed in his mission. He was one of the 12 spies sent to scout out the Land of Israel in preparation for the Jews’ conquest.Joshua was imbued with a new energyMoses foresaw that the spies would report negatively on the land and discourage the Jews from entering. He therefore changed Hoshea’s name to Joshua, which is short for “Kah yoshiacha,” “G‑d should rescue you [from the plot of the spies].” With the letter yud added to the beginning of his name, Joshua was imbued with a new energy, which gave him the capability to stand up to the other spies.

(It is interesting to note that the yud, the letter removed from Sarah’s name, was later “given” to Joshua. More on that here.)

Jacob and Israel

Jacob, too, had his name changed, to Israel. However, unlike the three mentioned above, Jacob was still called by his old name. Whereas Abraham or Sarah were no longer referred to by their old names, the Torah continues to refer to Jacob as Jacob, even after his name was changed to Israel.6 The Torah alternates between the two names, sometimes calling him Jacob and sometimes Israel.

This is because Jacob’s name was changed for a slightly different reason than the others. And so, even after his name changed, his old name remained a part of who he was. As the father of the 12 tribes, Jacob contained within him the entire Jewish nation. Therefore, his service of G‑d and conduct in the world are the prototype for every Jew’s service.

Jacob and Israel represent two different methods of navigating the world and the challenges it presents. In the quest to create a dwelling place for G‑d in this world, a Jew can operate in two ways: as Jacob or as Israel. First comes the Jacob way. The word Jacob comes from the world eikev, “heel,” and also from the word for “cheat.” This name refers to a Jew’s service while impeded by the world. At this point, a Jew is like a heel, at the bottom, having to contend with challenges and actively fight them. He or she is in no way above theA Jew can operate in two ways: as Jacob or as Israel challenges and is not impervious to them. To remain connected to G‑d, this Jew must “cheat” the world, so to speak. Meaning, the struggles and challenges presented by the physical world are never completely overcome, only “cheated,” so that G‑d can be served even in concealment.

Then comes Israel. Israel comes from the word sar, “officer,”7 and from the words G‑d spoke to Jacob when he renamed him: “ki sarisa,” “because you fought with men and angels and triumphed.”8 Israel therefore refers to a Jew who serves G‑d in a way that allows for G‑dliness to be revealed for all to see. This Jew is an “officer,” exalted and raised up high above the world, oblivious to the world’s concealments and challenges.

Jacob began with the name Jacob because that is how a Jew begins service of G‑d. He had to “cheat” his father, his brother and Laban, because he was still involved in the world. Only after he triumphed over Esau’s angel and finally returned to the Land of Israel did he attain the elevated status of Israel. Nevertheless, the name Jacob remained in use, because the method of Jacob is still a necessary component of every Jew’s service of G‑d.9

La idea principal de la plegaria judía es conectarse con Di-s. ¿Pero cómo puede un ser humano limitado y finito, conectarse a un Di-s infinito e ilimitado? Realmente, debería ser imposible. Pero Di-s quiere relacionarse con nosotros, por lo tanto Él se “limitó”. Hizo esto al expresarse Él mismo en la creación. El mundo en que vivimos realmente es una expresión de Di-s, como una pieza musical es una expresión del músico que la compuso, y una pintura es la expresión del pintor, así también este mundo y todo en él es la obra de arte de Di-s. Nosotros no podemos ver a Di-s pero podemos ver Su creación. Al mirar una pintura o escuchar una canción podemos percibir algo acerca de quién es el artista, al observar la belleza de este mundo, su complejidad y sus ritmos podemos empezar a apreciar Di-s.

Pero (y este es un pero grande) aunque la creación exprese a Di-s, nunca podría expresar Su verdadera esencia. Tan hermoso como es el mundo, es sólo un fragmento insignificante de la verdadera sabiduría de Él. Y ahí es donde Di-s es muy diferente de un artista. Para realmente expresarse, el artista tiene que poner toda su concentración, esfuerzo y creatividad en su trabajo. Pero para Di-s, expresarse es exactamente lo contrario–Él se limitó, se rebajó a hacer un mundo físico. Sería como el talentoso músico que tiene que escribir un pegajoso jingle sobre el yogur para un anuncio de radio. ¿Expresa eso su genio? ¡No! ¡Más bien, expresa su paciencia! De manera similar, Di-s no necesitó invertir “esfuerzos” para crear semejante mundo asombroso. El único esfuerzo estuvo en “limitarse” para poder crear esta existencia finita.

El Talit tiene dos partes – el manto mismo y los tzitzit o cordeles. El manto rodea nuestro cuerpo, y los cordeles cuelgan de él. Ellos representan los dos aspectos de Di-s, y su forma de relacionarse con nosotros .El manto representa la esencia de di-s, que nos supera en extremo y no podemos alcanzarla, por ello el manto nos cubre. Los pequeños cordeles que cuelgan de las puntas son sólo una diminuta fracción de Su ser, aquella porción que podemos experimentar.

No importa cuán sagrados nos sintamos, Di-s es infinitamente más santo. Esto es el Talit que nos envuelve. Pero no importa cuán impío nos creamos, Di-s baja hacia nosotros y nos pide que hablemos con Él. Estos son los Tzitzit que cuelgan para que nosotros los tomemos y besemos.

Necesitamos tener esto en mente cuando rezamos, por eso usamos Talit

POR ARON MOSS

Según tomado de, http://es.chabad.org/library/article_cdo/aid/578453/jewish/El-Talit-Segn-la-Cbala.htm#utm_medium=email&utm_source=94_magazine_es&utm_campaign=es&utm_content=content el 16 de junio de 2017.