Beit Yisrael International Torah Yomi for everyone who loves Yisrael Monday, December 16, 2024 15 Kislev, 5785
Beit Yisrael International Torah Yomi for everyone who loves Yisrael Monday, December 16, 2024 15 Kislev, 5785
HarHaBayit:
'We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! The Erev Rav! We must be at war until all terrorists are dead! In and around Eretz Yisrael. The day after, we need to vote for an Elohim fearing Government. Then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael: Including Aza, Yudea and Samaria. So that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."
Look Click: https://fb.watch/r0HhSftzj1/
Shemot (Exodus) - Chapter 25
8And they shall make Me a sanctuary and I will dwell in their midst חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם: And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה: 9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ: according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ:
Eretz Yisrael in Jewish Scriptures Click: 
אבינו בשמים,
מבצר סלע וגואל ישראל -
לברך את מדינת ישראל,
הנבטה הראשונית של גאולתנו.
Our father in Shamayim (Heaven),
Rock-fortress and redeemer of Yisra’el —
bless the State of Israel,
the initial sprouting of our redemption.
Source (Hebrew) Translation (English)
The Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.
This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir Ḥai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
מי שברך לחיילי צה״ל | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956); amended by Dr. Alex Sinclair (2012)
| 8And they shall make Me a sanctuary and I will dwell in their midst | חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם: | |
| And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. | וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה: | |
| 9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. | טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ: | |
| according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. | כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ: |
אבינו בשמים, מבצר סלע וגואל ישראל - לברך את מדינת ישראל, הנבטה הראשונית של גאולתנו. | Our father in Shamayim (Heaven), Rock-fortress and redeemer of Yisra’el — bless the State of Israel, the initial sprouting of our redemption. |
| Source (Hebrew) | Translation (English) |
|---|
The Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.
This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir Ḥai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
Source (Hebrew) Translation (English)
In recent months, thanks to the combination of cell phone cameras and YouTube, we’ve witnessed Israel Defense Force soldiers acting in deeply troubling ways. We’ve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they don’t find their way as often, or as prominently, into other media outlets.
The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisner’s act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.
I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, I’ve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.
The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.
But our response to troubling issues cannot simply to be cease from engagement with the issue. That’s true if the troubling issue is, say, Eishet Ḥayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.
As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet Ḥayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.
As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.
The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.
| Source (Hebrew) | Translation (English) |
|---|---|
In recent months, thanks to the combination of cell phone cameras and YouTube, we’ve witnessed Israel Defense Force soldiers acting in deeply troubling ways. We’ve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they don’t find their way as often, or as prominently, into other media outlets.
The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisner’s act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.
I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, I’ve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.
The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.
But our response to troubling issues cannot simply to be cease from engagement with the issue. That’s true if the troubling issue is, say, Eishet Ḥayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.
As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet Ḥayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.
As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.
The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.
תְּפִלָּה לְפִדְיוֹן שְׁבוּיִם | Prayer for the Redemption of Israelis Taken Captive [during the war begun on Shemini Atseret 5784], by Rabbi Ofer Sabath Beit Halachmi (2023)
Source (Hebrew) Translation (English)
| Source (Hebrew) | Translation (English) |
|---|---|
This prayer for the liberation of abducted Israeli citizens and military personnel was offered by Rabbi Ofer Sabath Beit Halachmi in response to the war initiated by Hamas from Gaza on Shemini Atseret 5784. The English translation was prepared by Rabbi Dr. Rachel Sabath Beit Halachmi.
Rabbi Judah the Prince -- also known as Rabbeinu Hakadosh ("our holy master"), or simply as "Rabbi" -- was elected nasi -- spiritual and civil head of the Jewish community at large -- after the death of his father, Rabbi Simeon ben Gamliel. Foreseeing that due to the tribulations of the Exile which the Jewish nation was about to endure it was likely that many of the sacred laws would be forgotten, Rabbi Judah decided to gather, record, edit, and organize the statements of the earlier sages, setting the Oral Law down in writing for very the first time, in the form of the Mishnah.
He passed away around 188 CE; some say it was around 219 CE.
Although he was extremely wealthy and on friendly terms with the Emperor Antoninus, in his dying hour he lifted both his hands to Heaven, swearing that he had not benefited from his wealth even with his little finger. Instead he had labored in the study of Torah with all his strength.
On the day that Rabbi Judah died, a heavenly voice went forth and announced: Whosoever has been present at the death of Rabbi is destined to enjoy the life of the World to Come.
The Talmud (Ketubot 103a) relates that even after his passing, for a time, Rabbi Judah would still visit his home every Friday evening at dusk. Wearing Shabbat clothes, he would recite the Kiddush, and thereby discharge his family members from their obligation to hear Kiddush.
There are no waiting rooms in life.
In each journey of your life you must be where you are.
You may imagine you are only passing through on your way to somewhere more important.
But your purpose at this moment is in where you are right now.
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