Wednesday, 3 December 2008

THE ODYSSEY OF THE PORTUGUESE JEWS

THE ODYSSEY OF THE PORTUGUESE JEWS
by Manuel Luciano da Silva, M.D.





The cultural session, entitled "The Odyssey of the Portuguese Jews," held on Sunday, February 21 , 1999, was a great success. The event took place in the main amphiteater of the new building of the Faculty of Economics of the Roger Williams University, in Bristol, Rhode Island. Even before the scheduled time, the hall was full of people including the aisles. The subject matter that was going to be dealt with, had awakened great interest among the cultural élite of New England, so much so that the audience was composed of individuals who came from various localities in Rhode Island, as well as from neighbouring states: Massachusettes, Connecticut, New Hampshire and even New York. Various groups had no choice than to return to their homes because there was no more space in the amphiteater.
The session was kicked off by Mr. Steven Gorban, Director of the group called "Saudades-Sephardic Project", whose objectives are to utilize all the good intentions of the Portuguese Sephardic Jews uniting in a brotherly manner and in communion with all the Portuguese scattered throughout the world. Mr. Gorban emphasized that: "Five hundred years ago, due to the Inquisition, the Portuguese Sephardic Jews had been separated from all other Portuguese. The time has come for us to initiate a new period called "The Next 500 Years" and employ all our energies to stimulate the friendship and the spirit of mutual respect among all Portuguese Sephardic Jews, Catholics and Moors".


After a short introduction by Mr. Gorban, I initiated my lecture with color slides. I started by showing, albeit schematically, a geographic information for better comprehension of the relationship between Judea or Palestine and the territory that much later became Portugal. I showed a map of the Atlantic Ocean recalling that it was 125 million years ago that the separation of the continents started, when Portugal was part of New England!...
And America still continues to creep away from Europe, about one inch per year, therefore causing the great threat of a huge earthquake in California. The theory of the separation of the continents started with the German metereologist Alfred Wegener, who wrote, in 1915, a book "The Origins ofthe Oceans". He was very much criticized by the geologists, but today his theory is totally accepted.


It was due to the separation of the continents that the Mediterranean Sea (meaning: sea in the middle of the earth) was born, resulting much later on, in the establishment of several countries around its shores. After the last glacial age, ten thousand years ago, the human race began to scatter throughout Europe and the peoples from Mesopotamia and Middle East started to use the Mediterranean Sea for fishing, transportation, and colonization.
The honors must go to the Phoenicians - today's Lebanon - because they possessed an abundance of special cedars on their mountains and began to build their typical vessels which allowed them to navigate with ease throughout all the Mediterranean. Perhaps because they had a need of communication, the Phoenicians invented the CONSONANTS which we use today in our alphabet. Their neighbours, the Greeks, invented the VOWELS and PUNCTUATION. It was the mathematician Pithagoras (famous for his hypotenuse), who invented the musical staff as well as the punctuation:period, komma or coma, the colon and semicolon. It needs to be mentioned that COLON in Greek is the same as ZARCO in Hebrew.


The Egyptians tarried in the margins of the Nile, basing their civilization on agronomy and agriculture. They preferred to navigate in the Nile only. The Phoenicians were followed by other peoples such as the Greeks and the Romans, and even later by the Arabs, and they started using frequently theMediterranean and even dared to pass the Strait of Gibraltar, and settle along the European shores of the Atlantic, including the maritime coast of the future Portugal.


NAMES OF PORTUGAL

The Greeks -five thousand years ago -- called the peninsula which comprehends Spain and Portugal today, Iberian Peninsula and the people as IBEROS, which means "MOST OCCIDENTAL", or "SUNSET". Afterwards came the Jews, considered "the People of the Diaspora"-- they established themselves about four thousand years ago in the Iberian Peninsula and they started to be called Sephardic, which likewise means "MOST OCCIDENTAL", or "SUNSET". And finally came the Moors, who after conquering a large chunk of the peninsula started calling our territory "ALGARVE", which also means "MOST OCCIDENTAL", or "SUNSET". The Romans called our native land "LUSITANIA" which means LAND OF LIGHT. That is true because even today Portugal is, of all European countries,the one that has the largest number of sun-hours per year. The concept of naming the most western part of the Mediterranean "OCCIDENTAL" -- such as Iberos, Sephardic, and Algarve -- can be verified today by the name places that exist on the northwesternmost corner of Spain: "Finis Terra". The sameidea can be verified on the westernmost part of England where one finds the name "Land's End".
With such a variety of names, the Portuguese people preferred to create a proper name: Portus + cale, which gave origin to PORTUGAL. (Portus referred to the City of Porto (or Oporto) on the north margin of the river Douro, plus Cale, which was located opposite, on the southern margin of thesame river,and is today the City of Gaia).


PORTUGUESE JEWS

After this lengthy but necessary geographic introduction, I started showing slides of Portugal. First I showed the Castle of St. Michal in Guimarães, where the first king of Portugal, Afonso Henriques was born. I stressed that the first adviser to this king was Egas Moniz, a Portuguese Sephardic Jew.Then I showed a color photograph of Prof. Doctor Egas Moniz, born in Avanca, north of Portugal, and direct descendent of the first Egas Moniz, and who, after eight hundred years, in 1949, won the first Nobel Prize in Medicine for Portugal, because he invented the techniques of lobectomy and angiography. Next I switched over to the city of Coimbra, for two motives. First to show to the audience, the buildings of the first Portuguese University, founded in 1290, by King Dinis, and also to emphasize that in my presentation, I was going to speak about the Portuguese Sephardic Jews who became physicians after graduating from the "noble and hoary (vetusta..) University of Coimbra", and also for my personal gratification since I graduated from the same Medical Faculty in 1957.After this clarification I started to mention the names of several Portuguese Sephardic Jews who were personal physicians to the various kings of Portugal. Abraham Zacuto was the physician for the great King John II. He was also an astronomer and a mathematician who wrote "Almanac Perpetuum" and made the Tables of Navigation in Hebrew, which were used later by another Portuguese Sephardic Jew name Cristóvâo Colon during his voyage to the Caribbean in 1492, and also were used by the great Vasco da Gama. It was during his stay in Tomar (Jewish name meaning "mountain" ) that Zacuto built the Arco (or Zarco) Synagogue, which is now open to the public and of which I showed several color slides. Another Jew who was part of the crew in the fleet captained by Cristóvão Colon was Master Luis de Torres, who, besides being a polyglot, was also a Portuguese Sephardic Jews. Isaac Abravanel was the private physician of the Count of Braganza, who was condemned to death because he was involved in a plot to assasinate king John II, and this Portuguese Sephardic physician left Portugal, going to Turkey, where he became the physician of Sultan Mehmet II, the Great. Jose Vezinho (from Viseu) was also physician to the king. He was also mathematician and astronomer and worked on the project of the Sagres School of Navigation. This Portuguese Sephardic Jew was member of the Commission that reviewed Cristóvâo Colon's plan to reach India by sailing westward. Until the Inquisition (1497) ALL the Portuguese kings were looked aftermedically by Portuguese Sephardic Jews. In general all the Portuguese kings treated the Portuguese Sephardic Jews with kindness because they admired their professional capacity not only in medicine and surgery, but also in mathematics, finance,also as bankers and even as artisans.


INQUISITION

Upon the marriage of King Manuel I with the daugher of the Spanish Catholic Kings in 1496, the Inquisition - which had started in Spain in 1483 (by Torquemada) - began in Portugal in 1497.


This tragic measure brought about the exodus of the Jews. Even the famous Abraham Zacuto was forced to leave Portugal. The Law of the Inquisition specified that all the Jews had to convert to Catholicism or else they were liable of being burned at the stake ( Auto-da-Fé).


For this reason many Portuguese Sephardic Jews fled to the mountains of Beira Alta and Beira Baixa (the highest mountains in Portugal) and became known as crypto-Jews. Those who converted to Catholicism were called "Marranos" (in reference to pigs) or "Conversos", meaning "New Christians". The slide that I showed of an "Auto-da-Fé" on the Praça do Comércio - the main plaza in Lisbon facing the river Tagus -- was, undoubtedly, the darkest page of Portuguese History. The most famous physician of the 16th century was the Portuguese Sephardic Jew, Garcia de Orta, who became a brilliant professor, and author of medical treatise , who taught in the Goa Medical School. Even after being buried, the Inquisitors dug up his bones and burned them and threw his ahses into the sea !

EXPULSION OF THE JEWS

With the expulsion of Portuguese Sephardic Jew physicians, as well as other Jewish wise men, Portugal suffered such a terrible loss of intellectual values that even today, it has not yet recoverd from such a "desesperatum", or despair. Portugal lost a lot from the Inquisition, whereas many other nations gained from the intelligence and professional qualities of the Portuguese Sephardic Jews. It is after the Inquisition that we begin to see famous Portuguese Sephardic Jews as physicians in all countries throughout Europe, not only as professors in various Medical Schools, but also as private physicians of chiefs of government including kings and queens. Thus we see Portuguese names in various distinguished positions such as Costa, Da Costa, Bueno, Cardoso, De Castro, Da Silva, Fonseca and Nunez. João Rodrigues Castelo Branco also known as Amatus Lusitanus, besides being a good physician was also a botanist in Antwerp, and even became professor of medicine in Ferrare. He was also the physician who treated Pope Julius II. Daniel Fonseca fled to France and afterwards became the private physician of Prince of Budapest. Judah Abravanel went to Naples, Genoa and Venice becoming a famous physician. Filoteu Montalto, after he left Portugal for Florence, became the private physician of Duke Frederick. Afterwards he was called to heal Queen Catherine of Medici, in Paris, France, because she suffered from migraine headaches, and the Portuguese physician prescribed for her "tobacco powder" because at that time tobacco was considered as "miraculous leaves".
Jacob Mantinho went to Italy and became professor of medicine in Rome and private physician to Pope Paul III. Rodrigues da Fonseca was professor of medicine in Pisa and Padua. Fabrisio de Aguapendente was professor of anatomy in Bologna and discovered the valves in the deep veins of the legs and thighs. Rodrigues de Castro went on to Hamburg, Germany, and later went to treat Queen Crhistine of Sweden. A large group of Portuguese Sephardic Jews went to Amsterdam, where they built the largest synagogue in the world outside of Israel. It is in this city that we are going to find many Portuguese Sephardic Jews such as Fernando Mendes, who later went to London to become private physician of Queen Catherine of Braganza, wife of Charles II, who suffered from gout. The Portuguese Sephardic Jew prescribed, for the first time in England, colchicine, and this drug is still used today, all over the world, for the teatment of gout. The Portuguese Sephardic Jews went to North Africa, To Turkey, Holland, Italy, France, Germany and England. It was the Portuguese Sephardic Jews who taught the British how to fry fish ( fish and chips) because they took along with them to England olive oil from Portugal. It was Queen Catherine of Braganza who introduced in Britain the fasion of "five o'clock tea" and it was this same queen who inaugurated the use of the fork to the Royal House of England, and also introduced tangerines.
This same queen gave the name to the largest borough of New York City, which is called "Queens" in her honor. I was not, by any means, loath to state in my lecture that the First Queen of Bristol, Rhode Island, was 100% Portuguese because the first map of the streets of Bristol (1680) show a street with the name "King" (in honour of King Charles II) and another street with the name "Queen" (in honor of Queen Catherine of Braganza) and this street is continued by a street even today with the name of Caterine Street!


The Portuguese Sephardic Jews emigrated also to Azores, Madeira, Cape Verde, Guinea, Sâo Tomé and Principe, and Brazil, involving themselves in the sugar industry, and other professions including medicine. From Holland they went to Recife in the north of Brazil because the Dutch had invaded that Portuguese territory , and from there they moved on to Curaçao and to New Amsterdam, which later is known as New York, after the British wrested this city from the Dutch.But the Portuguese Sephardic Jews were always looking for a place where they could have religious freedom. They decided to go to Newport, because the founder of the State of Rhode Island, Roger Williams, guaranteed complete religious freedom. It was in New port that the Portuguese Sephardic Jews built the Touro Synagogue, which is the oldest synagogue in the United States of America. This synagogue is in excellent condition today, and is a smaller copy of the one in Amsterdam, Holland. Please note that the name of the synagogue is TOURO in Portuguese, not TORO in Spanish. The pressident of the Committee and one of the founders who built the Touro Synagogue was Aaran Lopez, born in Lisbon, Portugal. He became the first elected president of the Touro Synagogue. It was in this synagogue of Newport that Dr. Mário Soares, as President of the Portuguese Republic, ten years ago, asked for forgiveness from the Portuguese Sephardic Jews, for the atrocities that their ancestors suffered because of religious persecutions implemented by the terrible Inquisition in Portugal.


Then I showed slides of the Jewish Cemetery in Newport where we could see the names of Abraham Touro, Aaron Touro, Aaron Lopez, Moses Levy, Moses Seixas, Jacob Rodrigues Rivera and Meyer Benjamin, all Portuguese Sephardic Jews. The Portuguese Sephardic Jews of Newport became businessmen: importers and exporters, and they used perfect Portuguese in their correspondence, as it can be verified by the letters that exist today in the Historical Society of Newport. Many Portuguese Sephardic Jews became famous in America: Bernard Mannes Baruch, adviser to EIGHT American Presidents, Moses Seixas who was the founder of the Bank of Rhode Island, Dr. Samuel Nunez who became private physician to King John V in Portugal, and Moses Michael Hays who founded the Bank of Boston. One thing is certain for sure: the Portuguese Sephardic Jews always honored their name and the Portuguese traditions in all the countries where they went to live. This alone is enough to merit our admiration. We should add to the list of the famous Portuguese Sephardic Jews, Pedro Nunes, great mathematician and inventor of the Nonius, as well as Baruch Spinoza, eminent Philosopher of the 17th century. We should include also the poet Gil Vicente, Fernâo Mendes Pintos, the traveler and explored to China and author of "Peregrinação" and even the greatest poet Luis Vaz de Camões, author of "Os Lusíadas" because his parents also migrated from Spain to Portugal. Were they Jewish ? I think so.


MONTICELLO

During my lecture I continued to show panoramic color slides of Portugal so that my presentation of so many names would not be tiresome, and also to create a certain expectation. From the City of Newport I jumped on to Monticello, State of Virgina. We then visited, with the help of color slides, the famous house built by President Thomas Jefferson, author of the Declaration of Independence. With slides, I also showed the magnificent aspect of today's conditions of Monticello, in contrast with the devastating appearance of this famous house just a few years after President Thomas Jefferson died, when Monticello was even sold in a public auction.
It was a Portuguese Jewish family by the name of LEVY who bought and preserved Monticello during EIGHTY EIGHT YEARS, avoiding its total destruction. The discovery that the Levy family was a Portuguese family was made by the historian Humberto Carreiro from Bristol, Rhode Island, who several years ago, when he went to Virgina to visit his daughter, in a visit to Monticello, observed the Portuguese name MACHADO engraved on a plaque of Rebecca Machado Levy, who was the mother of Rachel Phillips Levy and grandmother of Uriah Philips Levy who bequeathed in his will, the estate of Monticello, as a gift to the American People. Genealogical research confirmed that the Levy family was indeed a Portuguese Sephardic Jewish family! It is interesting to note that until recently in Faro, Southern part of Portugal, there were Levy families living there, and even today there are Levy families living in Guimarães, the first capital of Portugal.


STATUE OF LIBERTY

To emphasize the odyssey of the Portuguese Sephardic Jews in America I showed a slide of the Statue of Liberty in the Bay of New York, and asked this question: "¿Is this statue also Portuguese Sephardic Jewish ?" Of course the entire audience had a good laugh. But in a few seconds the laughter subsided when I revealed that on the base of this famous statue, the largest in the world, there exists a bronze plaque (1903) which contains a poem of 14 verses written by Emma Lazarus, a Portuguese Sephardic Jewish poet, niece of the famous Supreme Court Justice, Benjamin Cardozo, also a Portuguese Sephardic Jew!


CRISTOVÃO COLON

And to wind up my lecture I declared that the famous navigator that everybody confuses with Christopher Columbus, or Colombo, was indeed a Portuguese Sephardic Jew, with the name Cristóvão Colon or Salvador Fernandes Zarco, born in Cuba, Alentejo, Portugal. We then ,by means of slides, made a trip to the Vatican Library in Rome, to observe the two Papal Bulls by Alexander VI, dated Mary 3, and May 4, 1493, on which we would see , very clearly, the name of the navigator as CRISTOFÕM COLON. It must be mentioned that Colombo means "pigeon", but the navigator was no pigeon... Afterwards we analyzed the Navigator's Sigla, and then I reminded every one in the audience that Colon is the same as Zarco in Hebrew, explaining the reason of the name Salvador Fernandes Zarco. To confirm the name Salvador Fernandes Zarco, we followed with the analysis of the Monogram, which was deciphered by my wife, Silvia. I concluded with the analyses of the last 12 letters that the famous navigator wrote to his son Diogo Colon, and we verified that in ALL of them we can observe: (1) the Sigla, (2) the Monogram, and (3) the Blessing in Hebrew.
My next to last slide was dedicated to the Portuguese Consul in Bordeaux, France, Aristides de Sousa Mendes, who saved many thousand of refugees' lives by giving them visas to go through Portugal during the 2nd World War, including more than ten thousand Jews. My last slide was a photo of today's President of Portugal, Dr. Jorge Sampaio, who was elected freely and democratically, by the Portuguese people. He is a direct descendent of Portuguese Sephardic Jews (belong to the Bemsaude Family). It took 500 years for the Portuguese to elect a President of Jewish extraction! This is the best example that, from now on, and forever more, we should stop with the differences and jealousies among Jews, Catholics and Moors. There are investigators who believe that sixty percent of the Portuguese population has Jewish blood. This should not be surprising since the Jews were settled in Portugal two thousand years before Christ was born! This is the reason why the Portuguese names derived from vegetables, trees, rivers and mountains have their origin in Portuguese Sephardic Jews. Consult your family name to verify if you have or not Jewish origin!


After me, Professor Robert Waxler of the University of Massachussets, in Dartmouth, took the podium and described the present situation of the restoration of the Synagogue in Ponta Delgada, São Miguel, Azores. Then, Mr. George Pacheco of Fall River, explained how he does his genealogical family research, and to close the program, Mrs. Ada Jill Schneider of Somerset, Mass, read a poem written by herself, inspired in the maritime currents in the Atlantic, dedicated to the odyssey of the Portuguese Sephardic Jews of the Azores.


Jay Rosenberg, Musician, gave us an excellent show of Sepahrdic music and songs, during 20 minutes, using a variety of instruments.


Within two weeks we have already four requests to repeat the same cultural program.



"The New Colossus"
Poem by Emma Lazarus
was inscribed on a tablet in the pedestal in 1903.

Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset, gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning , and her name
Mother of Exiles. From her beacon-hand
Glows world-side welcome; her mild eyes command.
The air-bridged harbor that twin cities frame.
"Keep ancient lands, your storied pomp!" cries she
with silent lips. "Give me your tired, your poor

BE ARMED AND TRAINED




David Ignatius at the Washington Post talks about the technicalities of the attack on Mumbai, and admits it would be hard to stop a similar attack elsewhere.


Many years ago - about 30 - I knew a retired combat colonel who remarked that terrorists wouldn't be able to kill innocent citizens if the citizens were armed to fight back. That was many years before the advent of the suicide bombers, and he might have modified his statement a bit, but if you think about it, the fact that whenever a Palestinian terrorist uses a method that doesn't kill him immediately some bystander does it for him does rather make the point.


Not everybody needs to walk around armed to the teeth. But yes, in cities with a reasonable random sprinkling of armed and trained fighters among the citizens, Mumbai-like attacks will be far less lethal. Sorry, but that's the truth.

taken from Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)

Israel Matzav: Crying for and with Moshe Holtzberg#links#links

Israel Matzav: Crying for and with Moshe Holtzberg#links#links

Israel Matzav: Peace and unity for the 'Palestinian people'#links#links#links#links

Israel Matzav: Peace and unity for the 'Palestinian people'#links#links#links#links

DO YOU WANT TO SIT AROUND WAITING FOR PEACE?




Forget Waiting for Peace.
by Victor Sharpe (israelnationalnews.com)
Islam will never accept Israel unless the ideology undergoes a reformation, but it cannot do so and still be called Islam. That said, there is no future for the Jewish state if it believes that the Muslim world will ever accept it in true and lasting peace. Israel has to accept the dismal fact that it cannot ever have peaceful neighbours who will not at every opportunity wish to destroy it. Israel must continue to prosper and thrive as a state in the knowledge that it can never let down its guard...
True peace can never be achieved between Muslim and non-Muslim nations. Islam mandates the faithful to spread their religion through territorial conquest or, as in the case of Israel, by reclaiming what Muslims believe they have lost...World leaders fail to understand the Muslim mindset. Israeli leaders, who of all people should know better, still fall into the fatal trap of believing that the Western model of lasting peace between nation-states can equally apply in the Middle East between Muslim and non-Muslim nations. It is a fallacy. The conflict between Israel and the Arabs in general, and between Israel and those who call themselves Palestinians in particular, is not territorial. It is theological. It is part of the existential conflict that has existed between Islam and the rest of the world since the 7th century. Much of the Islamic world now feels empowered, as perhaps never before, and seeks global domination with renewed vigour. This is the tangible and growing threat to the world; not global warming...
New Israeli leaders must look to the Torah and into their own peoples Biblical history. They must see again the nature of their enemies as spelled out in crystal clarity by the Almighty through the words of the Jewish prophet Jeremiah: "They dress the wound of my people as though it were not serious, saying, 'Peace, peace,' but there is no peace. We looked for peace, but no good came; and for a time of health, and behold trouble."
Israel is a Test Ground for Global Islamic Terrorism! Five years ago, al Qaeda enlisted two Pakistani British Muslims to land by sea in Tel Aviv, seize a large beachside hotel and the nearby US embassy, take hostages and shoot as many as possible. Those directives recurred strikingly - albeit on a mega-scale - in the Islamic terrorists' method of operation in Mumbai, on Wednesday, Nov. 26. (DEBKfiles) (It was not attack in support of Muslims in India but a global terror act as foreigners, especially British and US citizens, were singled out and a Jewish centre attacked! Islamic terror is global. Israel is the first target. You are next on their hit list!)
Mumbai Attack - Israel Helps Immediately. In the wake of the ongoing massive terrorist assault on Mumbai, Israel's national first response service teams arrived to Mumbai on Thursday night to offer their assistance.
292 Arab Children Died as Terrorist.
Almost 300 children have been killed while taking part in terrorist attacks over the past eight years, a new study conducted by Palestinian Authority researcher Mahdi Jaradat has revealed. Fatah, supposedly Israel's peace partner, had the most fatalities, with a total of 1,437 terrorists, 128 of them children, killed since September 28, 2000. Hamas was in second place with 1,410 killed in the same time period, 96 of them minors. Fifty-three children were killed while taking part in Islamic Jihad operations. A total of 95 women were killed while carrying out terrorist attacks.
The Truce - Hamas Style. The Hamas said that the mortar attack on the Nahal Oz military base near Gaza, which wounded eight IDF soldiers, does not mean the end of the truce with Israel.
Food for Thought: It is time to become serious and protect our right to live in peace and democracy! How many more warnings does the world need? 9/11, Bali, 7/7, Madrid, Mumbai and many more - aren't this enough? Israel is not the problem, it is the solution! Only Israel can start the defeat of Islamic expansionism, disguised as a Palestinian movement. This will stop the endless global Islamic terror. Half-hearted measures do not work! The hypocrisy of dealing with Islamic expansionism must end! - Steven Shamrak
Mistake or Deliberate Disrespect? White House sent American Jewish leaders invitations to a Chanukah reception, which included a picture of a horse-drawn cart pulling a Christmas tree to the White House, which is decorated with a holiday wreath on the White House.
Free Jonathan Pollard. A massive and concerted effort is being made to bring about the release of Jonathan Pollard from prison after 23 years. Outgoing U.S. President George W. Bush is currently preparing a list of possibly hundreds of American prisoners to pardon, the goal of the international campaign is to have Jonathan Pollard included. (Even Soviet spies, during the "Cold War" era, were not punished so harshly!)
Victim Mentality of Israeli Government. The PAs Mahmoud Abbas says Israel will free 250 prisoners as a goodwill gesture before Eid al-Adha, an important Muslim holiday expected to take place on Dec. 8. (Will Hamas release Gilad Shalit as a goodwill gesture in honour of Eid al-Adha? Will they stop sending rockets to Israel? Appeasement of Muslims never works. They see it as a sign of weakness!)
Answer to Goodwill Gesture. While 30 trucks of food and medical supplies were crossing into Gaza last week through the Keren Shalom crossing, two Qassam rockets were fired into the western Negev, prompting defence minister Ehud Barak to close all the crossings again.
Another Jewish Contribution to Christianity. An Israeli company, Ioimage, has won a contract to secure Vatican City. The system includes "smart" security cameras that can be viewed in real time by computers connected to the Internet.Time to Clear Gaza of Litter! Foreign governments and international aid organizations demand that the Israeli government allow shipments of food and humanitarian aid into Gaza, despite the fact that rockets continue to be fired from the Strip - with the enthusiastic support of its local residents. (When in the history of the humanity has a country under attack supplied its enemies with food and kept them warm? Do the US and allied forces do the same for Taliban and al-Qaida?)
Quote of the Week: ''Kadima will sell Israel to the Arabs by making concessions on Jerusalem.'' - Shas deputy Yaacov Mergui , reacting to a statement by Kadima head and foreign minister Tzipi Livni that Kadima will not sell Israel to the ultra-orthodox - Even a political 'trader' like Shas has lost its patience with Kadima's direction of self-hate and treason!Jordan: What Peace Agreement? Jordanian newspaper Al-Arab Al-Yawm refused to publish the advertisement taken out by the Palestinian Authority, and which appeared in the Israeli press. Foreign Ministry spokesman Yigal Palmor said "While it was possible for a foreign government to place a political advertisement in Israeli papers it seems impossible for the same government to place a call for Israeli Arab peace in a Jordanian paper, because of the Israeli flag.Israeli Society is Highly Corrupt. Seventy-two percent of Israelis rate corruption in Israel as high or very high, according to the Corruption Index for 2008 annual poll. The survey found a 10%-20% growth in public perception of corruption. Participants ranked stealing the public's money for private use, receiving money or benefits illegally, and appointing unskilled employees or relatives to public positions, as the most corrupt acts. (This is not news! Unfortunately, this endless corruption brings and keeps unqualified and pathetic idiots into political leadership.)The Longest International Hypocrisy. The United Nations agency for Palestinian refugees, UNRWA, is running out of money. Jordan is warning that the UNRWA is facing a deficit of some $160 million for 2009. (Billions of dollars are wasted by the international community every year to perpetuate the existence of the fake refugees, who are using terror to destroy Israel!)
Evil has Perverse Memory.
Source: Wiesenthal Center
Recently we commemorated the 70th anniversary of Kristallnacht, Nazi Germany's pogrom that signalled the beginning of the end of European Jewry. Two hundred synagogues were burned, Jewish businesses throughout Germany and Austria were looted, which eventually led to the deportation of tens of thousands of Jews to concentration camps.
Now, 70 years later, the Holocaust is being distorted and trivialized in places around the world including Lithuania where a shocking 96.4% of Lithuania's Jewish citizens were murdered by the Nazis and local collaborators.
To this day, not a single Lithuanian has ever been punished in independent Lithuania for Holocaust crimes and every effort has been made to prevent such criminals from facing prosecution.
Instead - as unbelievable as it may sound - Lithuanian prosecutors, urged on by an anti-Semitic press, have sought to indict for "war crimes," heroic World War II-era Jewish partisans for their anti-Nazi resistance!

Tuesday, 2 December 2008

LETTER FROM BELMONTE

Letter from Belmonte

The Flame Of 26,000 Sabbaths
By Alan M. Tigay

In the mountains of northern Portugal a community of Crypto-Jews has reembraced Judaism after 500 years. But as they study the faith of their ancestors it’s not clear if they have more to learn or more to teach a Jewish world that is fascinated by their journey.
Friday night dinner in the synagogue, and the room is packed. Just a few years after emerging from the 500-year tunnel of secret observance, the Jews of Belmonte, Portugal, are engaged in what has become a fairly regular occurrence—hosting Jewish tourists from the United States. “This is the twelfth group we’ve had,” says Fernando Vaz, the community’s president.
About a dozen locals are dining with the Elderhostel party of some 35, and I am seated next to Vaz. Shortly after hamotzi he leans over and asks me, just above a whisper, “Are all the people in this group Jewish?”
When I tell him that they are, he asks with genuine puzzlement, “Then why are they traveling tomorrow morning instead of staying for Shabbat?”
The intimate way he puts the question signals that after struggling for several days to get people in the community to open up, I have gained a measure of trust. My pre-trip research had made one point clear—after five centuries, secrecy had become not only a survival tactic for Belmonte’s Jews, but an integral part of Judaism as they knew it. Even though their Jewishness is now proudly in the open, most of the town’s 180 Jews are still naturally reserved.
Another lesson in Vaz’s question is the community’s simplicity, its focused faith and tenacity. He seemed to be asking why, if he and his neighbors had sacrificed for so long to be able to fulfill the mitzva of Shabbat, would Jews who are totally free discard their observance? I had read everything I could find about Belmonte. All that remained was to talk to the people and let them tell their story. But when I first set foot in the synagogue, the comment I heard repeatedly when I introduced myself was, “People here won’t want to talk.” They will open up, I discovered, but the hurdle of confidence is high.
Breaking the ice is often a matter of a single contact. When I tell Francisco Diogo Rodrigo that I met his son at the synagogue in Lisbon a few days before, one of the first things he asks is, “Where are you eating lunch?” At a round table in his tiny living room, the amount of food competes with the number of Jewish books and objects he shows me—a siddur, a Haggada, the Five Books of Moses, a history of Belmonte, Passover products—most of which he has acquired over the past few years.
“The Jews here had a flame that never went out,” says Rodrigo, 56, “even though we passed through periods of great difficulty.” The flame he speaks of is both figurative and literal. When the subject turns to Shabbat his wife, Benvinda, brings out a candeia, a tin lamp, fueled with pure olive oil and lit with a long-burning twisted linen wick. It was the candeias that illuminated the homes of Belmonte’s Jews for 26,000 secret Shabbatot.
No one is sure when Jews first came to Belmonte, a town of 7,500 less than 30 miles from the Spanish frontier. The foundation stone of a synagogue dated 1297 proves the existence of a community before the expulsion from Spain. Two factors swelled the community’s numbers. Many Jews from Spain crossed the border and stayed in the first towns they reached. Later, many from Portugal’s main cities fled to the mountains around Belmonte and to the north to be as far as possible from the Inquisition.
Towns in the northeast filled with Jews. In Covilhã, just south of Belmonte, the Jewish “census” was uma casa sim, uma casa não (one house yes, one house no)—that is, 50 percent.
The Inquisition waned at the end of the eighteenth century and was abolished in 1821. When the Polish engineer Samuel Schwartz discovered the crypto-Jews in 1917, he estimated there were 10,000 Jewish families in the north.
He recognized them, but they didn’t recognize him. “The people here didn’t believe Samuel Schwartz was Jewish,” related Fernando Vaz, “But when he recited the shema and said the word ‘A-donai’ the women covered their eyes and said, ‘He is one of us.”
“A-donai” is the only Hebrew word Belmonte’s Jews kept, but they still preserved a great deal. Jewish lore is filled with people lighting candles on Friday nights without knowing why. Belmonte is the only place where secret Jews maintained many practices—Shabbat, Yom Kippur, Passover, the Fast of Esther, elements of kashrut and numerous prayers—and also their significance. And unlike virtually every other story of secret Jews, they came all the way back.
What they came back from is a story in itself. Egalitarian Judaism, it seems, came first to Belmonte, where Jewish practice was carried by women who said the prayers and passed them on to daughters and granddaughters. When the community adopted Orthodox Judaism, ritual leadership passed to the men. As the teachings of the rabbis took precedence, the old orações (prayers), despite richness and clear Jewish provenance, were consigned to the past.
Many close to the community bemoan the demise of the orações, and it’s hard to look at the history and not conclude that it’s a shame. One, a Belmonte Jew now living in Lisbon, told me he is sure some of the older women still recite the old prayers at home. “There used to be Crypto-Jews,” he says. “Now there are Crypto-Marranos.”
But if the women have strong feelings about their positions being usurped by men they show little resentment. “When I was a girl I learned the prayers with my mother and grandmother,” recalls Ana Morão, 64, a short, pretty woman with gray hair. “The families would gather in a house and the women’s job was to lead the prayers.” She says the orações are still in her heart—her eyes fill with tears when she talks about them—but she has no regrets about the direction Jewish practice has taken. “The arrival of the rabbis and the building of the synagogue were marvelous things, and the future will only be better,” she asserts. I hear similar comments from virtually every woman I speak to. What dissent I do hear is mixed with pride. “Of course I still say the old prayers,” says a woman who freely gives me her name but asks that it not be used in print. “The rabbis didn’t teach us anything. We taught them.”
“They came to open our eyes but our eyes were more open than theirs,” the woman adds, raising her eyelids like a Kabuki actor. But she also expresses great satisfaction that her son now prays in Hebrew and she says the building of the synagogue was the greatest thing that ever happened in Belmonte. “You know it’s the most beautiful synagogue in the world,” she says. When I suggest she might be prejudiced she looks at me as if I am a recalcitrant child. “No,” she asserts, “it really is the most beautiful.”
As I speak to women I imagine ultimately they will have it both ways. Some day a generation fully confident of its Jewishness will realize what the orações represented and will revive them. Or they might pick up a siddur from abroad and find their grandmothers’ words. “They are losing prayers that not only should be kept in their prayer books, but should be translated and put into ours,” says Schulamith Halevy, a Jerusalem poet who is close to the community and an advocate for anousim, as the descendants of forced converts are known in Hebrew.
History seems logical in hindsight, but like the rebirth of Israel the return of Belmonte’s Jews was not inevitable. It was more than 70 years from their “discovery” by Schwartz to the decision to embrace Judaism officially and openly. “I never imagined everything would change,” says Morão. “But my husband and I went through the conversion, got married again and now we go to synagogue on Shabbat.”
Like the events that drove Jews into secrecy, the return was spurred by events around them. From the 1920’s to the 1970’s, Portugal was ruled by a conservative dictatorship, desperately trying to hold on to its empire and past glory. It was an atmosphere in which change was not valued highly.
The revolution in thought flowed from the political revolution that restored democracy in 1974. “I was doing my military service when the idea of return started to advance,” says Fernando Vaz, now 39. “People of my generation began to develop new ideas, and we were supported by the older people.” The Jewish community in Lisbon—founded by Jews who arrived from Gibraltar after the Inquisition was abolished—offered more assistance. The first full-time rabbi came in 1990 and oversaw the conversion of 180 people, circumcision of men as old as 79 and the Jewish remarriage of dozens of couples. The synagogue was dedicated in 1996.
I ask everyone why Judaism survived in Belmonte and virtually nowhere else (there are many people in Portugal with knowledge of Jewish ancestry and some with vestiges of Jewish practice, but there is no parallel to the return of an entire community). “What allowed us to survive was that for all these years marriages were always arranged between Jews,” says Elias Nunes, a former president of the community and one of the prime instigators of the return.
Other than purity of Jewish descent, many agree that Jewish survival in Belmonte was aided by an absence of persecution. “The Inquisition never came here” is heard over and over. On another night in the synagogue dining hall I sit at a table with several members of the community and guests, including two historians. When someone asks what I have learned I mention Belmonte’s reputation for tolerance and Maria Antonieta Garcia, who has written extensively about the community, says it is a myth. “The Inquisition may not have been as strong here,” she says, “but it definitely came to Belmonte and the cases are documented.” Garcia, who also has Jewish roots, goes into a learned account of the Inquisition and the sociological explanations for survival. There are other guests present, including tourism officials, who listen attentively, but I notice the local Jews at the table tune out during her remarks.
The Jews of Belmonte are not intellectuals; most of the youngsters go into the family business and not to university. They survived as Jews not out of study but out of faith. One of the town’s indelible images is a love of Judaism that is impossible to describe. I’ve never seen such passion in the kissing of a mezuza—touching one’s head, heart and lips in a sweeping gesture—or in the way women throw kisses from the balcony as the Torah is carried around below them. As Antonio Henriques Vaz kisses his 20-year-old son Miguel after leading the service (the congregation has been without a rabbi for almost a year and is trying to raise the money to hire a new one) I imagine not only a father’s pride but 500 years of pent-up pride representing fathers who never had the experience.
Now that they are again an integral part of the Jewish people, I’m not sure Belmonte’s Jews have decided how to relate to the rest of us. Fernando Vaz’s question about Sabbath observance shows one more thing—once they reentered the fold they inevitably took sides. They want to know the Jewish world but there is an undercurrent of fear that too much exposure will jeopardize the heritage they kept.
Inácio Steinhardt, a Portuguese-born journalist who has been in Israel for 25 years, has known the community since the 1960’s. A few years ago the Jewish Agency asked him to spend a day with a group from Belmonte visiting Israel for the first time. Two weeks after leaving Belmonte I am with Steinhardt in a Tel Aviv café and he tells me the story. “My acquaintance with the people gave me the feeling that they would be shocked to meet the secular Israel,” he says. “So I insisted that I meet them at the airport and that my day with them should be their first day in the country.”
Belmonte’s Jews have much to teach us and show us—not just what we lost 500 years ago but things of such recent memory that we can almost touch them in our collective memory. Though everyone has a telephone and a few are already wired to the Internet, visits are mostly arranged by knocking on doors. On the day I went looking for Elias Nunes, neighbors pointed me to his house where his wife said he would be home shortly. Less than five minutes later he was walking up the cobblestone street. It was a scene repeated time after time. People are always home, or near home. On Shabbat, even the infirm take to the streets and stairways that crisscross their neighborhood to walk to synagogue. The area around the town’s old Jewish quarter is probably the only thriving shtetl I’ll ever see.
Perhaps I shouldn’t have gone with questions at all. The story is not for the Jews of Belmonte to tell but to live. The miracle is found not in their sound bites but in their existence. And perhaps more important than trying to probe the spiritual dimensions to figure out how they survived I should ask why we are so fascinated by them. In them we see evidence that even if our faith and our religious commitment wither, our grandchildren might still recapture it. There may have been concern in the question Fernando Vaz put to me on Friday night, but there was hope in the eyes of the visitors around him.

BELMONTE JEWS

Belmonte Jews

From Wikipedia, the free encyclopedia
The Belmonte Jews are a community that survived in secrecy for hundreds of years by maintaining a tradition of endogamy and by hiding all the external signs of their faith. The Jewish community in the municipality of Belmonte, Cova da Beira subregion, Portugal, goes back to the 12th century and they were only discovered in 1917 by a Polish Jewish mining engineer named Samuel Schwarz. Their rich Sephardic tradition of Crypto-Judaism is unique.
Only recently[when?] did they contact other Jews and they now claim to profess Orthodox Judaism, although they still retain their centuries-old traditions.

BEN ELIAHU SYNAGOGUE - BELMONTE, PORTUGAL


Israel Matzav: India was warned of Mumbai attacks

Israel Matzav: India was warned of Mumbai attacks

Stop Raping Israel: 44's Bad Girl

Stop Raping Israel: 44's Bad Girl

Monday, 1 December 2008

THE PORTUGUESE JEWS OF NEWPORT (I)


To read this excellent text please click here : The Portuguese Jews of Newport (I)

JEWISH HOSTAGES TORTURED BEFORE BEING MURDERED

Doctors Shocked by Horrible Torture of Mumbai Hostages
They said that just one look at the bodies of the dead hostages as well as terrorists showed it was a battle of attrition that was fought over three days at the Oberoi and the Taj hotels in Mumbai.
Doctors working in a hospital where all the bodies, including that of the terrorists, were taken said they had not seen anything like this in their lives.
"Bombay has a long history of terror. I have seen bodies of riot victims, gang war and previous terror attacks like bomb blasts. But this was entirely different. It was shocking and disturbing," a doctor said.
Asked what was different about the victims of the incident, another doctor said: "It was very strange. I have seen so many dead bodies in my life, and was yet traumatised.
A bomb blast victim's body might have been torn apart and could be a very disturbing sight. But the bodies of the victims in this attack bore such signs about the kind of violence of urban warfare that I am still unable to put my thoughts to words," he said.
Asked specifically if he was talking of torture marks, he said: "It was apparent that most of the dead were tortured. What shocked me were the telltale signs showing clearly how the hostages were executed in cold blood," one doctor said.
The other doctor, who had also conducted the post-mortem of the victims, said: "Of all the bodies, the Israeli victims bore the maximum torture marks. It was clear that they were killed on the 26th itself. It was obvious that they were tied up and tortured before they were killed. It was so bad that I do not want to go over the details even in my head again," he said.
Corroborating the doctors' claims about torture was the information that the Intelligence Bureau had about the terror plan. "During his interrogation, Ajmal Kamal said they were specifically asked to target the foreigners, especially the Israelis," an IB source said.
It is also said that the Israeli hostages were killed on the first day as keeping them hostage for too long would have focused too much international attention. "They also might have feared the chances of Israeli security agencies taking over the operations at the Nariman House," he reasoned.
On the other hand, there is enough to suggest that the terrorists also did not meet a clean, death.The doctors who conducted the post mortem said the bodies of the terrorists were beyond recognition. "Their faces were beyond recognition."There was no way of identifying them," he said.
Asked how, if this is the case, they knew the bodies were indeed those of the terrorists, he said: "The security forces that brought the bodies told us that those were the bodies of the terrorists," he said, adding there was no other way they could have identified the bodies.
An intelligence agency source added: "One of the terrorists was shot through either eye."A senior National Security Guard officer, who had earlier explained the operation in detail to rediff.com, said the commandos went all out after they ascertained that there were no more hostages left.
When asked if the commandos attempted to capture them alive at that stage, he replied: "Unko bachana kaun chahega (Who will want to save them)?"

THE REBBE WHO SAVED A VILLAGE


The Rebbe Who Saved a Village


For a while, it seemed that all was lost... then came a leader's bold response to the crippling tragedy


Editor's note: In light of the recent tragedy which struck the Chabad-Lubavitch community, we find the following account, penned more than fifty years ago, particularly poignant--and most relevant.What follows is a free translation of a story that appeared in the Israeli newspaper Yediot Achronot on Iyar 4, 5717 (May 5, 1957). We have left the article basically as it was originally published despite the fact that it contains some factual inaccuracies, because of its vivid portrayal of the mood of the time and the Israeli reporter's impression of the people and the events he describes.






On the eve of Yom HaAtzmaut (Independence Day) last year, as the bonfires were being raised on Mount Herzl in Jerusalem, the lights were burning also in Tzafrir (Kfar Chabad), the Chabad-Lubavitcher village in the Lod Valley.


For four days the village had been in deep mourning and grievous anguish, the likes of which the Lubavitcher chassidim had not known in many years. On that black and bitter night, a band of fedayeen entered the village. They made their way to the synagogue of the local agricultural school, where the school's young students were in the midst of the evening maariv prayers, and raked the room with fire from their Karl-Gustav rifles. They reaped a cruel blood-harvest: five children and one teacher were killed and another ten children wounded; their pure, holy blood soaking the siddurim that fell from their hands and splattering the synagogue's white-washed walls.


The village chassidim, brawny, broad-shouldered Russian Jews with thick black beards and bushy brows, stood dumbfounded before the terrible scene that met their eyes. A pogrom in Israel! A pogrom in Chabad! they whispered, and bit their lips in rage. The women stood there too, hefty, handsome Russian matrons, wringing their hands and murmuring to themselves in Russian and Hebrew, their eyes emitting an endless stream of tears.


This was not a common scene for the Lubavitchers. These Chassidim, who had survived the pogroms in Czar Nikolai's Russia and whom the Red Army could not intimidate, who had been banished to the frozen plains of Siberia, whose backs decades in Stalin's prisons and camps could not bow, now stood stooped and despairing. Now, that the blow had hit home in the heart of the Jewish state.


In the center of the village stood Rabbi Avraham Maayor who had been a high-ranking officer in the Russian Army. Avraham Maayor, of whom legend told that he calmly stood and sang chassidic melodies as a band of soldiers beat him with the butts of their rifles, now stood crying out at the heavens: "Master of the Universe, Why?! How have the children sinned?!"
Despair and dejection pervaded the village, and began to eat away at its foundations. There were some who saw what happened as a sign that their dream of a peaceful life in the Holy Land was premature. Perhaps we should disband, seek refuge in safer havens? The village was slowly dying.


The Village Waits But it was clear to all that before any decisive move would be made, the Rebbe had to be consulted. Nothing would be done without his knowledge and consent. All awaited the telegram from "there," from New York, but the telegram was inexplicably not forthcoming. Four days had passed since the terror had struck. A lengthy telegram had immediately been dispatched informing the Rebbe of all the details of the tragedy, and an answer was expected that very night. But the Rebbe was silent. What happened, many wondered, why doesn't he respond? Has he not a word of comfort for his stricken followers?


A telegram from the Rebbe, it should be clarified, is an integral part of Chabad-Chassidic life across the globe. Every problem, every decision pertaining to the communal or private life of the Lubavitcher chassid is referred to the Rebbe's headquarters in Brooklyn, and whatever the reply, that is what is done. And the answer is always forthcoming, whether by regular post, express mail, or emergency telegram-depending upon the urgency of the matter-and always short, succinct, and to the point.


Why, then, is the Rebbe's answer on such a fateful matter tarrying? The village elders had no explanation, and, as the hours and days went by, the question continued to plague their tormented souls, and their anguish and despair weighed increasingly heavier on their hearts.
The Telegram And then, four days after the tragedy, the telegram arrived. The news spread throughout the village: A telegram from the Rebbe! The telegram has arrived! The entire village, men, women and children, assembled in the village square to hear the Rebbe's reply.
And the Rebbe was characteristically succinct. The telegram contained a single sentence-three Hebrew words-but these three words sufficed to save the village from disintegration and its inhabitants from despair. Behemshech habinyan tinacheimu, wrote the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. "By your continued building will you be comforted."
The Chassidim of Kfar Chabad now had a firm grasp on their future: they knew what they had to do. They must build! The Rebbe said to build! And that by their continued building they will be comforted! That very night the village elders held a meeting to discuss how the Rebbe's directive might be implemented. After a short discussion, a decision was reached: a vocational school will be built where children from disadvantaged backgrounds will be taught the printing trade. On the very spot where the blood was spilled, the building will be raised.


The Rebbe Knew The next morning, all residents of the village gathered at the empty lot adjoining the agricultural school and began clearing and leveling the land in preparation for the building. The joy was back in their eyes.


In the weeks that followed, letters arriving from relatives and friends in New York described what had transpired there in those four endless days in which the village had awaited the Rebbe's reply.


For the entire month of Nissan, the month of the redemption, it is the Rebbe's custom to devote himself entirely to the service of the Creator, reducing his contact with his Chassidim to a minimum. Rare is the individual who is granted an audience with the Rebbe in this period, and all but the most urgent correspondence is postponed until the close of the auspicious month.
When the month of Nissan ends, a festive farbrengen (Chassidic gathering) is held at the Rebbe's headquarters on Eastern Parkway in Brooklyn, marking the Rebbe's resumption of his involvement with his thousands of followers across the globe. The Rebbe speaks for hours, his talks interspersed with bouts of song and l'chaims, often until the wee hours of the morning.
That year, the farbrengen marking the close of Nissan was also held. The tragic news from the Holy Land had arrived in New York moments before the farbrengen was scheduled to begin, but the Rebbe's secretaries decided to withhold the news from him until after the gathering. But what his assistants did not tell him, his heart seems to have told him. That night, the Rebbe spoke of Jewish self-sacrifice and martyrdom al kiddush Hashem (for the sanctification of G-d's name), about the rebuilding of the Holy Land, and the redemption of Israel. Tears flowed from his eyes as he spoke. All night he spoke and wept, sang and wept, and wept still more.
Why is the Rebbe weeping? Only a few of those present could guess-those who knew about the telegram from Kfar Chabad.


The farbrengen ended. The chassidim dispersed to their homes, and the Rebbe retired to his room. With great trepidation, two of the Rebbe's closest chassidim knocked on the Rebbe's door and handed him the telegram from Israel. The Rebbe sank into his chair. He locked his door and did not open it for three days. After three days of utter seclusion, he called his secretary and dictated his reply: Behemshech habinyan tinacheimu. By your continued building you will be comforted.


The chassidim of Kfar Chabad have fulfilled their Rebbe's request. Without the aid of philanthropists or foundations, they have raised 50,000 Israeli pounds, and today, one year after the tragedy, the new building of the vocational school is completed.
Tomorrow, as the citizens of Israel celebrate their eighth Independence Day, the chassidim of Kfar Chabad will hold a farbrengen and relate, again and again, the story of the three-word telegram that saved the village.
from : CHABAD.ORG (http://www.chabad.org/)

Sunday, 30 November 2008

THE VAMPIRE LESTAT



CRISTOPHER LEE - DRACULA (1)



UNIVERSAL TORAH: TOLDOS

UNIVERSAL TORAH: TOLDOS
By Rabbi Avraham Greenbaum

Torah Reading: Gen. 25:19-28:9. Haftara: Malachi 1:1-2:7.

"AND THESE ARE THE GENERATONS OF ISAAC"

In the holy structure built by the patriarchs to reveal HaShem to the world, Abraham is the initial thesis: expansive energy, revelation, kindness -- CHESSED. Isaac is the antithesis: restriction, control -- GEVURAH, while Jacob, who enters the stage in our parshah, is the synthesis: balance, order, beauty -- TIFERET. Jacob, the most "perfect" (SHALEM) of the patriarchs, came to complete the holy House -- the House of Israel, to whom all the nations will turn at the end of history in order to find HaShem: "And many nations will go and say, 'Go, let us ascend to the mountain of HaShem, to the HOUSE of the G-d of Jacob'" (Isaiah 2:3).

As thesis and antithesis, Abraham and Isaac represent two opposite tendencies, each of which has an extreme aspect, an aspect of excess, that must be transmuted and directed to the holy in order for perfect balance and harmony to reign. Thus Abraham and Isaac each had a "first-born" (the aspect of excess) who was rejected from the holy structure. The last section of the previous parshah, CHAYEY SARAH, completed the story of Abraham's "first-born", Ishmael, the son of Hagar, and his descendants, who embody the "excess" aspect of Abraham: religious fanaticism -- "before all his brothers he fell" (Gen. 25:18, closing words of CHAYEH SARAH). In introducing Jacob, the perfect patriarch, our parshah of TOLDOS also introduces Jacob's challenger, his twin brother Esau, who embodies the excess aspect of Isaac: power and domination used arrogantly for the benefit of self instead of for G-d. The story of Esau is told partly in our parshah, left aside in next week's parshah of VAYETZE, which focusses exclusively on Jacob, and taken up again in the following parshah of VAYISHLACH. There the story of Esau and his generations will be concluded with the account of the "Seven kings who ruled in Edom before a king ruled over the children of Israel" (Gen. 36:31). Kabbalistically, the Seven Kings who "ruled and died" represent the World of Devastation (TOHU) produced by the "Breaking of the Vessels" for the purpose of bringing evil into the world. From the following parshah, VEYESHEV, until the end of Genesis, the Torah concentrates on Jacob and his generations, who represent the World of Rectification (TIKKUN), in which evil is eventually vanquished completely through the House of Israel. The vicissitudes of Joseph and his brothers are paradigmatic of the vicissitudes leading to the eventual revelation of Messiah.

Historically, the descendants of Ishmael and of Abraham's other sons from Keturah brought certain aspects of the monotheism of Abraham to many parts of the world, especially to the east and south, including the Arab lands and many parts of Africa and Asia (the descendants of Noah's son Ham), through Islam. The descendants of Esau brought other aspects of the tradition of Abraham to the north and west -- to Europe, Russia and America (descendants of Japheth) as well as many other parts of the world through Christianity. (See Rambam, Hilchos Melochim 11:4 uncensored version). Although the land given specifically to Esau is Mount Seir, which is south east of the Land of Israel, Esau-Edom is particularly associated with Rome (see Rashi on Gen. 36:43 and also on Gen. 27:39). Rome put its unique stamp upon western culture and its influence is felt until today. (Thus the U.S. Senate is named after the Roman Senate.)

* * *

"AND THE TWINS STRUGGLED WITHIN HER..."

The holy structure to be built by Jacob was to be constructed only through struggle and effort: Jacob's struggle is the struggle to elevate Isaac's power (GEVURAH) through its use not for the benefit of self, but in order to bring the spirituality of Abraham (CHESSED) to rule over the fallen GEVUROS, the refractory material world of practical action as represented in the figure of Esau (from the Hebrew root ASO, "doing"). Only through the struggle to sift and clarify truth and goodness from falsehood and evil IN THE REAL WORLD is the light of truth revealed in all its beauty and perfection.

The history of mankind has indeed been the history of the clash of cultures and civilizations. It may appear cyclical and pointless, but as revealed in our parshah, it has a purpose and an end goal. It is to reveal G-d's unity out of the intergenerational war between good and evil in all shapes and forms. The struggle has been protracted and painful, just as the struggle of the twins in Rebecca's womb was painful to her to the point of desperation. Yet the very pain itself forced Rebecca to "go to search out HaShem" (Gen. 45:22). Similarly, the many pains and troubles later suffered by Jacob (as a result of the hatred and envy of Esau and Laban and family tragedy with Dinah and Jacob) brought him time after time to turn to G-d for help. The way to G-d's truth is indeed often painful and riddled with conflicts -- with others and within our very selves. However, it is possible to give meaning to our pain, struggle and hardship and to actually grow through them when we learn to turn our very pains and trials into a springboard to seek out G-d.

* * *

LENTIL SOUP

The two twins early showed their different traits. Esau, "man of the field", took after Isaac, who "went out to the field" (Gen. 24:63, last week's parshah). Esau the hunter exemplifies the extreme and unholy distortion of Isaac's holy GEVURAH. Esau's is the cunning brute force of the mighty over the weak and unsuspecting. (Esau wears the clothes of Nimrod.) Jacob, on the other hand, "dwelled in tents" -- not one tent but two: the "tents" of learning of his two teachers, the tent of his grandfather Abraham Man of Kindness (Abraham was still alive until Jacob was 13) and the tent of Jacob's own father Isaac, Man of Power. Jacob's mission was to synthesize the two "tents" and build out of them a "house": to combine the differing paths of the first two patriarchs (Abraham, the paradigm convert and Isaac, the paradigm case of one born into religion) into a unitary tradition capable of constant self-renewal. Jacob, the TAM, possessing the quality of simple honesty, sincerity and the search for truth, was able to do this. Esau was not: he knew only to ensnare -- for he himself was ensnared in the mesh of evil.

According to the Midrash, the episode of Jacob's "purchase" of the birthright from Esau for a cup of soup took place on the day that Abraham died. Jacob cooked the soup as the SEUDAT HAVRA'AH, the "meal of comfort and invigoration" prepared for the immediate mourners after the funeral. As Rashi teaches (on Gen. 25:30), Jacob's lentil soup was intended to convey a profound message to his father Isaac, who was mourning the loss of his father. "The lentil is similar to a wheel, and so too death and mourning are part of the cycle of the world." It is impossible to explain the meaning of death rationally -- the lentil "has no mouth", the mourner has nothing to say. We have no option but to accept death and mourning as an inevitable part of the cycle of destiny.

Jacob's ability to use a material object, the lentil, in order to teach a spiritual lesson, is what gave him power over ASIYAH as represented in ESAU. Esau was preoccupied with the material externality of the soup. Esau, the twin brother with whom Jacob was locked in perpetual struggle, was in and of the material world. Esau was exhausted from a day of "hunting". He was hungry. He wanted the tasty, filling soup. He had no time for spiritual meanings. Esau, locked in the time-bound material realm, knew only that he was going to die -- so eat, drink and be merry now! What need did Esau have for a spirituality that brought no immediate gratification? Esau was thus unfitted for the BECHORA, the choice first-born portion that was "acquired" by Jacob through his superior wisdom. The superior wisdom of the Torah is itself the choice portion, as indicated in the opening word of the Torah: BE-REISHIS, "for the sake of the first."

One of the deep mysteries of the Torah is that the natural, apparent first-born are repeatedly rejected in favor of the true, "spiritual" first-born. Cain was rejected while Abel's sacrifice was accepted. Japheth was made subordinate to his younger brother, Shem (Rashi on Gen.10:28) -- Shem and his descendants were the "high priests" who brought knowledge of HaShem to the world. Ishmael and Esau were rejected in favor of Isaac and Jacob respectively. Later on, Jacob's first-born Reuven was rejected in favor of Levi, Judah and Joseph. Ephraim was given precedence over Menashe. Kehas, the son of Levi, was given precedence over Levi's first-born, Gerhson... and Moses attained kingship over the firstborn Aaron, who was three years his senior. Yet through Aaron's humble, joyous submission to his younger brother Moses, whose spokesman he became, Aaron earned the priesthood. Through the balance between the lawgiver and the priest, the transgenerational struggle between brothers that started with Cain and Abel was brought to a satisfactory conclusion: religious service (as represented in Aaron) must be subject to religious law (Moses). Otherwise service turns into excess.

* * *

HISTORY REPEATS ITSELF

History repeats itself because lessons learned by one generation are forgotten by the next and have to be relearned. Just as the generation of Abraham had been afflicted by famine, so too was the generation of Isaac. Just as Abraham had been forced into exile, so was Isaac. Abraham dwelled among the Philistines in Gerar, and so did Isaac.

The popular association of "philistinism" with barbarity is fitting, for the Philistines represent the very opposite of the CHESED that is the driving force of the religion of Abraham. The numerical value of the Hebrew letters of PhiLiShTYM (Phe 80, Lamed 30, Shin 300, Tav 400, Yud 10, Mem 40) is 860. 86 is the numerical value of the letters of the divine name ELoKiM, alluding to GEVURAH, might, power, limitation and concealment. The Philistines (= 10 x 86) represent the forces of limitation and concealment in full array. In each generation their king, AVIMELECH (= "I want to rule") wants to steal the Shechinah (represented by Sarah and Rebeccah) for his own selfish pleasure. In each generation the patriarchs had to teach the lesson that the law of G-d must prevail. The kidnapping of a married woman is a crime against the universal law of the children of Noah. Abraham had taught the lesson in his generation, but it had been forgotten, and it had to be taught again in the generation of Isaac. This is because the forces of evil constantly conceal lessons learned by earlier generations. "And all the wells that the servants of his father [Abraham] had dug, the Philistines had stopped up, and they filled them with earth." (Gen. 26:15). The mission of the patriarchs was to uncover the waters of spirituality and bring them to the world, but the Philistines closed up the very sources of the living waters of spirituality with earthliness and gross materialism. Rashi (ad loc.) points out that the Targum of the word "closed up" has the connotation of "closing up the heart" with insensitivity and foolishness. Accordingly Isaac had to start all over again, re-digging the very wells that Abraham had dug.

Isaac's very success -- which so aroused the ire and envy of the Philistines -- came about because he loyally followed in the ways of charity, generosity and kindness taught by his father Abraham. (Thus Rashi points out Isaac was careful to assess the lands he sowed with a view to how much they could produce in tithes for charity, see Rashi on Gen. 26:12). Isaac was blessed because he wanted to share his blessings. Faced with the threat of military might from the Philistines, Isaac's response was to call upon the name of G-d. Instead of fighting his enemies, Isaac made peace with them. He practiced the ways of peace: "And he made a feast for them and they ate and drank... and they went from him in peace" (Gen. 26:30-31).

* * *

ISAAC'S BLESSINGS

G-d "made the earth blossom forth every kind of tree pleasant to the eye and good to eat" and bestowed rich blessings upon man to enable him to come to know and attach himself to his Maker. Adam had been tricked by the serpent -- his own pride and arrogance -- into eating of the very tree from which he was forbidden to eat, thereby separating himself from his Maker. Being too clever for his own good, man mixed up good and evil. As a result Adam's descendants were condemned to a multi-generational struggle against that selfsame serpent of pride and arrogance, struggling repeatedly through history to sort out the confusion.

The confusion was so great that the Blind Isaac was apparently ready to hand over the power of blessing he had received from G-d (Gen.25:11) to the seeming first-born, Esau, even though Esau was in fact the very incarnation of the serpent (see Targum on Gen. 25:27, where "knowing hunting" is translated as NACHASHIRCHAN, having the connotation of NACHASH, serpentine).

The ultimate joke (Yitzchak means "he will laugh") is that Isaac, embodiment of GEVURAH, is overpowered and outwitted by his wife, Rebecca, who turns out to be his match in that attribute. Isaac's GEVURAH lay in the fact that he had been "born in" to the religion and brought up to a life of discipline, as symbolized in his being bound to the altar in the AKEIDAH that left his eyes blinded by the "tears of the angels" that dropped into them at that supreme moment. Rebecca's GEVURAH lay in the fact that even as a child, she had separated herself from the totally sinful environment in which she had been brought up -- she was the archetypal BAALAS TESHUVAH. Thus she knew the world better than "blind" Isaac -- and she knew that for the good of the entire world, it was vital that the blessings should go to Jacob. Since the serpent caused Adam's downfall by outwitting him and working on his wife, it was necessary for a woman, Rebecca, to outwit the serpent in order to restore Adam, incarnated in Jacob, to his true greatness. Thus Rebecca took Esau's beautiful clothes -- which he had stolen from Nimrod, who had stolen them from Adam -- and dressed Jacob with them.

"And [Isaac] smelled the scent of his clothes and he blessed him and said: See the scent of my son is as the scent of the field that HaShem has blessed. And G-d will give you of the dew of the heavens and from the fat of the earth and an abundance of grain and wine. The nations will serve you and the peoples will prostrate to you..." (Gen. 27:27-8).

Shabbat Shalom!

Avraham Yehushua Greenbaum

POST COLONIAL HYPOCRISY

Post Colonial Hypocrisy



I don't know if the locals prefer to call their town Bombay or Mumbai. I'm willing to assume they prefer the latter. For a few centuries, however, the English name was Bombay, until sometime in the 1970s or 1980s, when someone (who?) decided this was a Colonial name, and disrespectful of the natives, so we all traipsed over to Mumbai. Or Beijing, or what have you.

But notice, this consideration is offered only to some natives, not to others. It would never occur to anyone that we must say Warszawa rather than Warsaw, Praha rather than Prague, and interestingly, not al-Halil rather than Hebron. Not to mention Jerusalem, which was called Yerushalayim while the distant forbears of the English speakers were still camping in forest clearings, nor el-Quds, the name given to the same town about the time the English language was still half a millenium away.

taken from :Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)

Roadside Rambles: Done with Edumacation

Roadside Rambles: Done with Edumacation

Saturday, 29 November 2008

Jewish Vengeance: Let it Shine

Jewish Vengeance: Let it Shine

Esser Agaroth: Tremping Update - Ariel

Esser Agaroth: Tremping Update - Ariel

WICH MURDEROUS BASTARDS ?


Due disclosure: I've been at scenes of terrorist attacks, and I've been to war. So I'm personally empathetic to the sentiment of the American GIs in WWII who invented the term Snafu (Situation Normal All Fucked Up).
I doubt the same can be said of Ms. Christine Fair, senior political scientist and a South Asia expert at the RAND corporation, cited in today's New York Times, in an article that tries to understand who those murderous bastards in Mumbai are:

[S]he insisted the style of the attacks and the targets in Mumbai suggested the militants were likely to be Indian Muslims and not linked to Al Qaeda or Lashkar-e-Taiba, another violent South Asian terrorist group.

“There’s absolutely nothing Al Qaeda-like about it,” she said of the attack. “Did you see any suicide bombers? And there are no fingerprints of Lashkar. They don’t do hostage-taking and they don’t do grenades.”...

“There are a lot of very, very angry Muslims in India,” Ms. Fair said. “The economic disparities are startling and India has been very slow to publicly embrace its rising Muslim problem. You cannot put lipstick on this pig. This is a major domestic political challenge for India.

“The public political face of India says, ‘Our Muslims have not been radicalized.’ But the Indian intelligence apparatus knows that’s not true. India’s Muslim communities are being sucked into the global landscape of Islamist jihad,” she said. “Indians will have a strong incentive to link this to Al Qaeda. ‘Al Qaeda’s in your toilet!’ But this is a domestic issue. This is not India’s 9/11.”

(Predictably, this article was cited approvingly over at Daily Kos).

How do you even start? The shooting in Mumbai isn't even over, no-one knows the number of the dead yet, nor the number of attackers or even if any of them have been arrested and if so who they are, and from the other side of the world Ms. Fair knows who they're not and what their agenda is. For all I know, she may even prove to be right, eventually - a week from now, or a month, or a year. Equally likely, she'll prove to be totally wrong.

Then you've got her "context" explanation: the Indians are nasty to their own Muslims, so of course, the Muslim extremists are murdering tourists, normal folks in Mumbai some of whom must themselves be Muslims, and Jews. Two hotels, a train station, a hospital and a Chabad house: that's pretty much what you'd expect from irate Muslim Indians, isn't it?

Where do they grow these "experts"?
taken from : Yaacov Lozowick's Ruminations :http://yaacovlozowick.blogspot.com/

Parshat Toldot: Giving Blessings

Parshat Toldot: Giving Blessings

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What, Judaism can actually be fun?

What, Judaism can actually be fun?

Posted using ShareThis

Wednesday, 26 November 2008

UNIVERSAL TORAH: CHAYEY SARAH

UNIVERSAL TORAH: CHAYEY SARAH


By Rabbi Avraham Greenbaum


Torah Reading: CHAYEY SARAH Gen. 23:1-25:18. Haftara I Kings 1, 1-31


THE LIFE OF SARAH


The parshah opens with LIFE -- the LIFE of Sarah -- even though it goes on to speak of her death, and later that of Abraham (Gen. 25:8). This is because it is the very limit that death puts upon life that makes every year of life and every day so precious. "Teach us to count our days" (Psalms 90:12). What gives true value to each day is not the material pleasures enjoyed or the wealth amassed but the eternal goodness attained through the mitzvos one accomplishes each day, each minute.


In the words of Rabbi Nathan of Breslov in his Introduction to Chayey Moharan, the Life of Rabbi Nachman: "There are countless gradations in the life and vitality found in the world. Real life is the life of true wisdom, as it is written: 'Wisdom gives life to those who possess it' (Eccl. 712). And the essence of wisdom is to labor and endeavor to know and acknowledge G-d, who is the Life of life. The closer one comes to God, the more his life is genuine life."


"And the years of the life of Sarah." (Gen. 23:1)


"And these are the days of the years of the life of Abraham that he lived." (ibid. 25:87).


* * *


BURIAL


"And the sons of Ches answered Abraham saying to him. No man among us would withhold his grave from you." (Gen. 23:5-6).


No one in the world is exempt from death. All Adam's children must pay the price of his sin by tasting death. Thus even the Canaanite children of Ches (who were later to prove bitter enemies of Abraham's descendants) were forced to take a share in the mourning for Sarah. ISH MIMENU -- "No man among us." The words imply an awareness that all mankind lives under the shadow of death (ARI).


Burial is one of several possible ways of removing the bodies of our dead from within our midst. Removal of the dead from the midst of the living serves the living, to whom the presence of a decomposing corpse is too offensive and humiliating a reminder of their own mortality. But dead bodies could be burned or disposed of otherwise: Why bury them?


The answer is that burial benefits the dead as well. "For you are dust and to the dust you will return" (Gen. 3:19). Burial brings KAPARA, atonement, to the dead person for the sins committed in this world through the body. Being lowered into the earth after a lifetime of proud living above it is the deepest humiliation. The concealment of the person's physical remains beneath the earth, where they decompose and are reabsorbed into the elements, signifies the concealment and atonement of his sins. Eventually everything is merged back into unity and even the sins are turned into merits.


An integral aspect of the honor accorded to the dead through burial is that the atonement is accomplished in a concealed manner, thereby covering and hiding the shame of the dead. "And he shall cover it in the earth" (Leviticus 17:13)


Adam himself was buried in the earth: according to tradition, Adam and Eve were buried in the very Cave of Machpelah in which Abraham buried Sarah (Zohar VAYERA on the verse "And Abraham ran to the bull" Gen. 18:7). Burial of the dead is an integral part of the heritage of the children of Shem and Japheth -- their reward for the modesty they showed when they concealed their father Noah's nakedness after he became drunk (Gen. 9:21ff.). Rashi comments (ad loc.) that in the merit of this act, Shem earned for his children the modest body covering of the Tallis with its Tzitzis (fringes, Numbers 15:38), while Japheth earned burial for his descendants, the armies of Gog who are to be buried after falling in the war of Gog and Magog (Ezekiel 39:11). [Since Japheth earned burial for his descendants, how much more so did Shem! Significantly, it is customary to bury Jewish men in their Tallis.]


* * *


ACQUISITION & OWNERSHIP


Abraham found it sufficient to live in tents for his whole life -- he was fully aware that he was but a "visitor and a resident" (Gen. 23:4) on this earth. Only when Sarah died did Abraham find it necessary to acquire permanent accommodation -- a final resting place for the body while the soul goes on to the life eternal. Thus Abraham teaches us that our most important acquisitions in this world are not the material houses on which most people lavish so much money and effort for their temporary stay here. Rather, our truest acquisitions are those that will truly serve us in the eternal life. Buying a burial plot is a SEGULAH for long life!


Abraham's acquisition of the Field and the cave of Machpelah from Ephron the Hittite is the first case of the acquisition of land in the Torah. [Eve "acquired" a child, Cain, naming him after the acquisition: "I have acquired (KANISI) a man with G-d", Gen. 4:1]. Fundamental lessons about KINYAN, acquisition or ownership, are derived from the account in our parshah of Abraham's purchase of land from Ephron, the classic example of how business dealings between the Children of Noah are to be characterized by the rule of law and integrity in accordance with the Seventh Universal Law. The negotiations and the transaction were carried out with perfect "transparency". The ears of the Children of Ches heard everything and their eyes saw it all (Gen. 23 vv. 10, 13; 18 etc.) Abraham did not ask for any bargains and he did not receive any. He paid the full price with silver. [Money is soul: people put their very soul into the acquisition of the liquid asset known as KESEF. KESEF is soul, for soul is desire: KISUFIN.]


Earlier in the story of Abraham, when Malki-tzedek (= Shem) king of Shalem (=Jerusalem) had come out to greet him after he rescued Lot from the Four Kings [Parshas LECH LECHA], Malki-tzedek blessed Abraham in the name of " the Supreme G-d, OWNER of Heaven and Earth" (Gen. 14:19). Abraham swore by the same G-d -- "owner of Heaven and Earth (ibid. 22).
Only when man acknowledges that G-d owns everything can man be said to own anything -- "for if you lack DA'AS (knowledge), what have you acquired?" [KINYAH requires DAAS.] Everything belongs to G-d: "The earth is the Lord's and all it's fullness" (Psalms 24:1). When man understands this and blesses G-d before he takes anything from this world, then G-d brings man to his true glory. G-d gives the world to man and allows him to own it: "And He has given the earth to the children of Adam" (ibid. 115:16).


Although Ephron had been the titular owner of the land, it had meant nothing to him -- it was dark and concealed -- because he did not possess this knowledge. Since Abraham had the knowledge, when he purchased the land it became truly his and associated with his name for ever: "And the field of Ephron stood." -- ("It had TEKUMAH, an upstanding" -- Rashi) -- ". to Abraham as an ACQUISITION" (Gen. 23:17-18).


* * *


FAMILY PURITY


Everyone knows that G-d rules over the heavens -- even the nearest star is way beyond man's reach. What is concealed from many people is that G-d rules over the earth and over every detail of what happens here. This was what Abraham came into the world to teach.


Rashi tells us (commenting on why Abraham, speaking to Eliezer, invoked "HaShem, the G-d of the heavens" but did not mention "and of earth" -- Gen. 24:7): "Abraham told Eliezer that now He is G-d 'of the heavens AND the earth' because I have made this phrase habitual on people's lips. But when He took me from the house of my father, He was 'G-d of the heavens' but not 'G-d of the earth' because people in the world did not recognize Him and His name was not familiar on the earth".


Abraham's could not allow his work to end with him. It was an integral part of his mission to have a worthy successor who would in turn have a worthy successor to ensure that the knowledge of G-d would never again be hidden from the world.


As a "Prince of G-d" (Gen. 23:6) and leaof the progeny of Shem, Abraham could not but be discriminating about the family that would provide the appropriate wife for his son and successor. Contrary to the widely held fallacy that people of any and every family and national backgrounds are all "equal", Abraham was unwilling to make a family alliance with any other than his own family back in Padan Aram. This was where they had stayed when Abraham went on his journey of destiny to the Land of Canaan.


Abraham was unwilling to make a family alliance with the Canaanites, for Canaan, son of Ham, was under the curse of Noah. On the other hand, Abraham could not allow his son Isaac to return to Padan Aram even for the sake of being married. This would have undermined the whole purpose of Abraham's departure from that "Old World". Padan Aram (with it's high priest, Laban = Bilaam, brain of all the forces of evil, the KELIPOS) was the old World of Devastation (OLAM HATOHU, Breaking of the Vessels), whereas Abraham had gone to turn the Land of Canaan in to the Land of ISRAEL (Yeshurun, Yosher) in order to create OLAM HATIKUN, the world of repair and healing.


Accordingly Abraham sent his servant Eliezer to Padan Aram to redeem the spark of TIKUN -- Rebecca -- from the World of Devastation, Padan Aram, a place characterized by DECEPTION.


* * *


ELIEZER'S MISSION


It is significant that Eliezer is the one sent on this mission. Eliezer, son of Nimrod, son of Kush, eldest son of the accursed Ham) was himself an example of a rescued spark. By attaching himself to Abraham, Eliezer himself became "blessed" -- Laban greets him as "Blessed of HaShem" (Gen. 24"31). [Just how blessed this attachment proved to Eliezer's soul is seen in the fact that he was later incarnated as Kalev son of Yephuneh -- who had a particular attachment to Hevron and the patriarchs -- see Rashi on Numbers 13:22, as Benayah ben Yehoyada in the time of King Solomon and as Shemayah and Avtaliyon, leaders in the early rabbinic period and both converts. ARI.]


The Torah devotes gives much space to the account of Eliezer's journey to Padan Aram because witnessing closely Abraham's devoted servant in action, we learn deep lessons about Abraham and his mission in the world.


Eliezer goes first to the well, because, as "that Damascan" (Gen. 15:2) -- DAMASEK -- Eliezer's task was to be "Doleh u-MaSHKeh miToras Rabo", drawing and giving out to drink from the waters of the Torah of his master: "Ho, everyone that is thirsty, come for water!" (Isaiah 55:1). Deeply embedded in the account of Eliezer's mission is the concept of the DLI ("the bucket = Aquarius) and the drawing of the waters of spirituality into the world for all to drink. [Bney Issaschar, Shevat.]


The first thing Eliezer does at the well is to pray to G-d for help. He asks G-d to make events happen in a way that will enable the kindness of Abraham to be handed down to future generations. Eliezer's request to G-d to make events happen this way is founded upon the belief -- received from Abraham -- that He is "G-d of earth" and not only "G-d in heaven." G-d is in complete control of what "happens" on earth, down to the last detail. It is no "coincidence" that Rebecca steps out to "draw water from the well" just as Eliezer completes his prayer.


The test Eliezer devises for the candidate suited to marry Isaac and bring Abraham's kindness to the world is a test of CHARACTER. What counts is not what people say (like Ephron, who said a lot but did hardly anything.) What counts is what they actually DO.


Rebecca does MORE than Eliezer asks her. Not only does she want to give him to drink. She wants to perform kindness, GOMEL Chessed, to the very camels, GAMALIM. She has the expansive quality of CHESSED characteristic of the true family of Abraham: she was fitted for the role of consort to the new Prince of G-d.


The loss of one member of the family, Sarah, who went into the grave, HaKeVeR, opens the way for the entry of a new member to build the family: RiVKaH. The death of the old generation and their descent into HaKeVeR turns out to be HaBoKeR, a new morning, a new day!


* * *


THE FIELD BLESSED BY G-D


Rebecca's first sight of Isaac was when "Isaac went out to meditate in the field towards the evening" (Gen. 24:63). This was the field of submission, the site where Isaac had been bound on Mount Moriah. Isaac turned his submission into a daily devotion: the devotion of set prayer and meditation.


Prayer is where we make Him "G-d of the earth", involving Him in all our daily affairs and activities and shining His light into the innermost depths of our hearts.


The Talmud tells us that the three founding fathers, Abraham, Isaac and Jacob, were all engaged in laying the foundations for the Temple on this site. Each made his own unique contribution -- and conceived it in a different way: Abraham as a "Mountain"; Isaac as a "Field" and Jacob as a "House". And it is as a "House" that it is destined to be built in Jerusalem in the near future (Pesachim 88a)


At first, attachment to G-d is like a high mountain. To scale the mountain, we must discipline ourselves like oxen to plough daily and turn the mountain into a cultivated field. This is the work of Isaac. Finally we come to the stage where spirituality is part of our lives and comes into our very homes, houses, domestic and family affairs (see Likutey Moharan I:10). This is the work of Jacob, to whom we will be introduced in next week's parshah, and whose garments had the fragrance of the "field that G-d has blessed" (parshas Toldos, Gen. 27:27).


Shabbat Shalom!


Avraham Yehoshua Greenbaum
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