A Night of Opportunity

 Lazer Gurkow

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.

FOOTNOTES
1. Talmud, Bechorot 5b.
2. Genesis 15:14; see “Sparks” in last week’s Parshah section.
4. When Moses came to Egypt with his promise of redemption, the Jewish elders went to consult with Serach because “the secret of redemption was given to her.” They wanted to know if Moses was the true redeemer or if his effort would end in infamy, as had previous attempts to break out of Egypt. When she was told that Moses used the same words as Joseph did before his passing, Pakod pakadti (“Remember I have remembered”), she pronounced him the true redeemer. (Tosafot, Sotah 13a)
5. The Egyptians did this for two reasons:

  1. The Nile was their source of sustenance, and they hoped that Joseph’s sacred presence would bring it blessing;
  2. Knowing that Jews were bound by their oath to carry his remains to Israel, the Egyptians resolved to bury him in a manner they hoped was unsalvageable. In this way, they hoped to keep the Jewish people indefinitely enslaved in Egypt. (Talmud, Sotah 13a; Devarim Rabbah, Parshat Berachah.)
6. For more detail see Mechilta 13:19; Midrash Rabbah, Shemot 20:19; Talmud, Sotah 13a. See also Rashi’s commentary to Exodus 32:4.
8. Deuteronomy 34:6 and Rashi there.
Segun tomado de, http://www.chabad.org/parshah/article_cdo/aid/252716/jewish/A-Night-of-Opportunity.htm  el domingo, 25 de junio de 2017

¿El judaísmo cree en las castas?

Por Elisha Greenbaum

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.

 NOTAS AL PIE
1. Hilijot Shemitá 13:13.
El Rabino Elisha Greenbaum es el lider spiritual de la comunidad Moorabbin Hebrew Congregation y director adjunto de L’Chaim Chabad en Moorabbin, Victoria, Australia.
Según tomado de, http://es.chabad.org/library/article_cdo/aid/3372162/jewish/El-judasmo-cree-en-las-castas.htm#utm_medium=email&utm_source=94_magazine_es&utm_campaign=es&utm_content=content el viernes, 23 de junio de 2017.

Who was Rabbi Ishmael Ben Elisha

By Nissan Mindel

Published and copyrighted by Kehot Publication Society

One of the Tannaim (the great Sages of the Mishnah), was Rabbi Ishmael ben Elisha, who lived some fifty years after the Destruction of the Second Beth Hamikdosh. He lived at the time of Rabbi Akiva, and like him, he was one of the Ten Martyrs who were cruelly put to death by the Roman governor.

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.

Cómo Interpretar “Como Ovejas llevadas al matadero”?

Shalom, gracias por la pregunta.

Veamos el capítulo 53 de Isaías, del cual ya hemos enseñado en varias ocasiones y ahora comparto el siguiente link: https://serjudio.com/personas/sociedad/isaias-53-develado

Cuando habla de ovejas no dice en realidad “como ovejas al matadero”, comprobemos:

« כֻּלָּ֨נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַֽה הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲו֥‍ֹן כֻּלָּֽנוּ : Todos nosotros nos descarriamos como ovejas; cada cual se apartó por su camino. Y el Eterno lo hirió, con el pecado de todos nosotros.»
(Ieshaiá/Isaías 53:6) <https://serjudio.com/tanaj?sigla=Ies&capitulo=53&versiculo=6>

Esta parte de las ovejas específicamente son las palabras que dicen los poderosos de las naciones, que no son judíos, por ellos y por sus pueblos.
Finalmente toman conciencia de que han sido un rebaño que perdió la guía, detrás de pastores mentirosos y/o confundidos.
Adorando al EGO, que es el dios de TODAS las religiones.
Llegado el momento de la revelación, caerán las máscaras y se verán las caras.
Será la NESHAMÁ la que guíe con su idioma del AMOR y no más el EGO con su lenguaje de sufrimiento.
Pero, mientras tanto todos vamos como sin rumbo, detrás de jefes y deidades que están tanto o más ciegos que nosotros.

Luego, la segunda parte del versículo las “ovejas” se refieren al siervo sufriente de Dios, que como es sabido y confirmado, para la mayoría de los sabios es el pueblo judío.
Pero en verdad no precisamos ir a las exégesis y opiniones, cuando tenemos al propio profeta declarando con claridad a quien identifica él, por Voluntad  Divina, como el siervo de Dios:

« וַיֹּ֥אמֶר לִ֖י עַבְדִּי־אָ֑תָּה יִשְׂרָאֵ֕ל אֲשֶׁר־בְּךָ֖ אֶתְפָּאָֽר: Y me dijo: ‘Mi siervo eres tú, oh Israel; en ti Me gloriaré.’»
(Ieshaiá/Isaías 49:3) <https://serjudio.com/tanaj?sigla=Ies&capitulo=49&versiculo=3>

Éste es un siervo real y no un personaje mitológico.
Uno que ha sufrido y lo sigue haciendo, porque los ataques antisemitas así como aquellos injustos contra Israel y su gente no han cesado, de hecho se están tristemente incrementando.
Como si con la Shoá no se hubiera por fin adquirido la madurez y la conciencia.
El verdadero siervo sufriente, que es el pueblo judío, es uno que pasó por todo tipo de sufrimientos y vejámenes, NO por pecado propio, sino por decisión de los que lo acosaron.
Es que, el EGO busca destronar la presencia del Eterno, por tanto hacernos olvidar de la NESHAMÁ.
Para lo cual, hace uso de todo tipo de estrategias, desde las más ingenuas hasta las más terribles. Y en el medio, no deja de probar lo que sea con tal de lograr su meta.
Para los pueblos adoctrinados por el EGO es necesario borrar a Dios del mundo, no porque se lo odie, sino porque se lo siente que es su enemigo ya que no les permite seguir en esclavitud del EGO sino que les insta a liberarse y alcanzar la plenitud. Esto les duele, les incomoda, les molesta, por lo que reaccionan como el EGO hace.
Por tanto, tachan a Dios de sus vidas, pero hay algo muy molesto que no les deja olvidar y sumergirse en el EGO.
¿Qué es esa piedra en el zapato?
Pues, el pueblo judío.
El judío que vive su judaísmo es un representante viviente del Dios Vivo.
Y, aunque no lo pareciera, incluso el judío más alejado del estilo de vida judío, sigue manteniendo encendida de alguna manera la chispa de su NESHAMÁ, y entonces actúa de manera ética aunque el resto se maneje con una moral corrupta; o aspira a grandes cosas, aunque el entorno lo límite; como sea, la vocecita de la esencia espiritual trata de brotar, aunque el judío esté en exilio de sí mismo.
Y esto por supuesto incomoda a los que se adosan al EGO y temen abandonarlo, por lo cual aborrecen de Dios y Sus cosas.
Por tanto, ¡a castigar al judío se ha dicho!
Borrando al judío, se borra a Dios del mundo.
Tal es la fórmula que se encuentra detrás de la inmensa mayoría de los ataques antisemitas y contra Israel (que es lo mismo, pues el antisionismo moderno es solo otro método de la misma podredumbre).

Volviendo a Isaías, los pueblos llegarán a darse cuenta de los males que han ocasionado a la víctima.
Eso no quitará todo el mal que ya han causado.
Pero bueno, no podemos anclarnos al pasado sino vivir el presente el cual tiene el regalo divino de la TESHUVÁ.

Me di cuenta de que me desvié de la cuestión inicial, aquella de las ovejas al matadero.
Así que vuelvo al camino de la respuesta.
El pasuk siguiente dice:

« נִגַּ֨שׂ וְה֣וּא נַֽעֲנֶה֮ וְלֹ֣א יִפְתַּח־פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹֽזְזֶ֖יהָ נֶֽאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו: Él fue oprimido y afligido, pero no abrió su boca. Como un cordero, fue llevado al matadero; y como una oveja que enmudece delante de sus esquiladores, tampoco él abrió su boca.»
(Ieshaiá/Isaías 53:6-7) <https://serjudio.com/tanaj?sigla=Ies&capitulo2=53&versiculo2=6>

Ahí sí habla de UN cordero llevado al matadero, y de una oveja que va a ser esquilada -no matada-.
Ambas imágenes corresponden nuevamente al siervo sufriente de Dios, que es el pueblo judío.
Es el cordero que fue llevado al matadero.
¡Tantas veces! y con tanta impunidad para los asesinos.
Miren si no como se celebra cuando los puercos perversos del imperialismo árabe-musulmán asesinan a algún judío, y se les disculpa sus atrocidades con no se que discurso barato y mal parido de “colonialismo” y otras idioteces sin fundamento.
Pero, todo vale para agredir al judío en la mente confundida y secuestrada de los adoradores del EGO, en cualquiera de sus formas.

Como sea, está llegando ya pronto la manifestación abierta de la Era Mesiánica que ya ha dado inicio.
Los últimos estertores de la idolatría son los que se escuchan ahora, son las convulsiones finales las que están provocando la escalada del odio contra los judíos e Israel.
Se está acabando la era de la perdición, de hecho, ya finalizo en 1948 EC.
Estamos entre la oscuridad y el amanecer, por eso cuesta tanto el despertar.

Espero que este estudio sirva no solamente para la cuestión del dicho “como ovejas al matadero”, sino para cosas mucho más profundas y trascendentes.

Shalom y bendición.

Según tomado de, https://serjudio.com/exclusivo/respuestas-a-preguntas/resp-6091-ovejas-al-matadero-y-el-siervo-sufriente-de-isaias el lunes, 19 de junio de 2017.

What is the Significance of Name Changes in the Torah?

Shlomo Chaim Kesselman

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

FOOTNOTES
1. Tanya, Shaar Hayichud Ve’Emunah, ch. 1-2; Basi Legani 5716.
2. Rabbi Chayim ben Attar to Or Hachaim on Deuteronomy 29:17. Sefer Hagilgulim, Introduction 23.
3.Isaiah 49:6.
4.As to why he retained the  reish, and did not change to “Avham,” see Rashi to Genesis 17: 5.
5. See Rashi to Genesis 15:5, Midrash Rabbah Genesis 42: 12.
6. Talmud Berachot 13a.
7. Rashi, Genesis 35:10.
8. Genesis 32:29.
9. Likkutei Sichot, vol. 3, pp. 795-79.
Según tomado de, http://www.chabad.org/library/article_cdo/aid/3700215/jewish/What-is-the-Significance-of-Name-Changes-in-the-Torah.htm el sábado, 17 de junio de 2017

El Talit Según la Cábala

¿Pero cómo puede un ser humano limitado y finito, conectarse a un Di-s infinito e ilimitado?

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.

El pecado de los espías: ¿Quién está a cargo?

 

Shlaj (Números 13-15)

El pecado de los espías: ¿Quién está a cargo?“Moshé renombró a Hoshea hijo de Nun, “Yehoshua”” (Números 13:16)

Antes de la partida de los 12 espías, Moshé le cambió el nombre a su discípulo Hoshea a Yehoshua. Ese cambio contenía en él un rezo para que Dios salvara a Yehoshua del plan de los espías. Sin embargo, aún debe explicarse, por qué Moshé estuvo de acuerdo con mandar espías si él estaba consciente del plan de blasfemar la Tierra de Israel. Además, ¿por qué rezó solamente por Yehoshua y no por Calev y los otros?

El Gaón de Vilna (en Emuná Vehashgajá) explica que hay tres formas en las cuales Dios manifiesta su Divina Providencia. La primera forma se llama hanhagá nisit, la manifestación de milagros abiertos. Esta fue la forma en la cual se relacionó con nosotros durante los 40 años en el desierto. Una Nube de Gloria nos acompañaba de día y un pilar de fuego durante la noche; comíamos el maná que caía del cielo; y nuestra sed se calmaba con agua que provenía de un pozo que fluía desde una roca y que nos acompañaba en nuestro viaje. Cuando pecábamos, la retribución Divina seguía inmediatamente de una forma inequívoca.

El segundo tipo de Providencia Divina se llama hanhagat nisim nistarim. En esta etapa, Dios se relaciona con nosotros a través de milagros ocultos. Esto describe la forma como Dios se relacionaba con nosotros en la Tierra de Israel, antes de nuestro exilio. En ese momento, era evidente una relación directa entre la naturaleza y la observancia de la Torá. Cuando cuidábamos las mitzvot y nos esforzábamos en Torá, las lluvias caían en su tiempo y en cantidad apropiada, la salud y la riqueza era nuestro lote; y cuando pecábamos, había sequía y hambruna.

Desde nuestro exilio de Israel, hemos experimentado la tercera forma de Divina Providencia, hester panim. En esta etapa, Dios esconde Su rostro de nosotros, nuestra habilidad de ver la Divina Providencia de Dios en el mundo se hace defectuosa.

El Gaón de Vilna explica que las variadas manifestaciones de la Divina Providencia difieren sólo en cuanto a nuestra percepción. En realidad, Dios controla y guía el mundo igualmente en un período en el que experimentamos milagros Divinos como algo natural y en períodos donde todo lo que vemos es función de la naturaleza. Simplemente en este último período, Dios esconde Su rostro.

* * *

Nueva tierra

Nuestros patriarcas en el desierto estaban conscientes que al entrar en la Tierra de Israel, la forma en la que Dios se relacionaba con nosotros cambiaría de ser una de milagros revelados a una de milagros dentro de la naturaleza. El maná no iba a caer más del cielo; sino que, íbamos a tener que arar, plantar y cosechar para poder comer. Ya no nos acompañaría un pozo; sino que dependeríamos de la lluvia para saciar nuestra sed.

Sin embargo, su error, fue razonar que si sus vidas iban a estar aparentemente sujetas al mismo orden natural que el resto del mundo, entonces su éxito final o su fracaso dependía de su propio poder militar. Ese fue un error lamentable.

Moshé rezo que Yehoshua se salvara de esa visión errada. Moshé razonó que él podía probarle a la gente su error dejándolos ver la Tierra de Israel. Él esperó que se dieran cuenta de la imposibilidad de la conquista solamente con su propio poder. Y a pesar de eso Dios les aseguró que ellos conquistarían la tierra. Ellos debieron haber concluido que obviamente Dios planeaba seguir ayudándolos, a pesar de que lo haría con milagros menos revelados.

Yehoshua, que debía dirigir al pueblo judío durante la nueva etapa de Divina Providencia, requería un rezo especial para no tener una perspectiva distorsionada sobre la naturaleza. El nombre Yehoshua significa – Hashem Yoshia – Que Dios te salve. El nombre Divino representa la síntesis entre la aparente causa y efecto del mundo natural y el vínculo íntimo espiritual de Dios con el hombre – la yud representa la creación de Dios del Mundo Venidero y la heh la creación de este mundo. Moshé rezó para que Yehoshua viera la naturaleza como nada más que un velo sobre la Divina Providencia directa de Dios. Por eso Naturaleza – Hateva – y el nombre Elokim son numéricamente equivalentes.

* * *

Lluvia y lágrimas

Moshé le dijo a los espías que trajeran las frutas de la Tierra de Israel precisamente para que entendieran la lección de que aún serían completamente dependientes de la beneficencia de Dios. Sin agua, las frutas no pueden crecer, y en Israel, el agua depende sólo de la lluvia que obviamente no está en las manos del hombre. Moshé quería que ellos reconocieran que a pesar de que se iba a requerir más esfuerzo para asegurar la subsistencia en el escenario natural de Israel que en el desierto, el resultado final no dependería menos de Dios que cuando el maná descendía directamente desde el Cielo.

Desafortunadamente, sólo Calev y Yehoshua comprendieron este punto. Los otros sólo vieron que estaba más allá de sus habilidades “naturales” conquistar la tierra y concluyeron que incluso Dios mismo, por así decirlo, no podría ayudar porque Él había elegido que ellos estuvieran gobernados por el orden natural. Este razonamiento los llevó al llanto sin sentido de la noche de Tishá B’Av cuando la gente lloró como señal de desesperanza.

Para corregir las lágrimas sin sentido de esa víspera de Tishá B’Av en el desierto, nuestros Santos Templos fueron destruidos en Tishá B’Av y fuimos expulsados al exilio donde llegaríamos a ver claramente nuestra dependencia de Dios. Pero en vez de llorar de impotencia, nuestras lágrimas en Tishá B’Av deben proclamar: “Dios, Tú prometiste que seríamos redimidos del exilio. No podemos alcanzar esa redención a través de nuestros esfuerzos. Por eso, Tú debes redimirnos”.

El rabino Yerujam Levovitz, el gran Mashguiaj de Mir, explica la Mishná al final de Sotá y dice que el Mashiaj no va a venir mientras nosotros atribuyamos nuestros éxitos y fracasos a las causas “naturales”. Mientras nosotros busquemos explicaciones políticas, económicas y sociológicas para los eventos del mundo y nos excusemos del estudio de la Torá sobre la base de que debemos ganarnos la vida, no mereceremos el fin de nuestro exilio.

Que fortalezcamos nuestra fe y confianza en Dios para que podamos finalmente secar las lágrimas de Tishá B’Av y podamos celebrarlo con júbilo, porque un Redentor habrá llegado a Zión.

Según tomado de, http://www.aishlatino.com/tp/i/pr/158588625.html el miércoles, 14 de junio de 2017.