Divar Torah from Rabbi Guy Dvir - Shavuot 5769

Naaseh Ve’Nishma

There is a famous question regarding the giving of the Torah to the Jewish people. Traditionally we were taught that the manner in which Jews accepted the Torah on Mount Sinai was completely willful, as the Torah states, "We shall do then we shall hear" (Exodus 23, 8). The Jews declared their utmost commitment to do and obey whatever God would command, even before the commandments were issued. This declaration has remained for all time the anthem of Israel's faith in God, and devotion to His word. By virtue of this total devotion, Jews were likened to angels, for they too, are totally submissive to God. On the other hand, the Rabbi's have taught in the Gemera Shabbat 86a something quite different; "They stood at the foot of the mountain, Rav Avdimi bar Chama bar Chasa said: this teaches that the holy one, Blessed is He, covered them with the mountain as though it were an upturned dome, and said to them, "If you accept the Torah fine, but if not, your burial will be there!" Based on this teaching it seems that the Jews were coerced into accepting the Torah against their will. The Jews were given two options; either accept the Torah or this is your end. How does this reconcile with the famous act of "We shall do then we shall hear"? What happened to the selfless devotion which the Jews were highly praised for? At first glance it looks like these two teachings totally contradict one another, however the Midrash Tanhuma resolves the apparent contradiction by saying that both opinions are true. The Jews did in fact accept the Torah whole hearted when they declared "Naaseh Ve’Nishma" (we shall do then we shall hear). But when it came to accepting the oral Torah however, the Jews were not so eager to commit. Rather, God had to coerce them into accepting it by use of force. In fact, it was only on Purim that the Jews happily accepted the Oral Torah. The obvious question then is why were the Jews interested in accepting the written Torah but at the same time were unwilling to receive the oral Torah? What is the difference between the two Torot. The answer to this question lies in understanding the nature and essence of the oral Torah. Expressed in the Musar books is the idea that the foundation of the oral Torah is the toil and effort of Torah study. The oral Torah requires one's utmost devotion and dedication to the studying and remembering the vast amount of knowledge that is contained in it. Without the study of the oral Torah, the written Torah is meaningless, since the understanding of each and every law is essentially oral. Hence, the survival and growth of the written Torah depends solely on the hard toil and extreme self sacrifice in studying the oral Torah. It is precisely for this reason that God created oral Torah, since He wanted the Jews to earn the Torah by means of hard toil. God didn't just give us the Torah as a book of laws that we put on the bookshelf for display, He wanted to make the Torah something that could be acquired only through hard toil and extreme self sacrifice. It is this level of extreme self sacrifice which the Jews were reluctant to accept during Shavuot. The Jews were very comfortable with the idea of accepting the written Torah, since all it is essentially is a book of laws. However, the idea of being responsible to uphold the oral Torah was another story, since that would require a much stronger commitment. God therefore had to impose the Oral Torah on them in order for them to accept it.

Divar Torah from Rabbi Guy Dvir - Parashat Bamidbar

A Free Invesment

Dear Friends,In a bad economy such as the current one, it is good to know that there are still some great investments for the future. In fact, there is one investment that is guaranteed to yield a high profit even if the entire market fails. This stock costs absolutely nothing. We Jews like these types of investments, low risk and high return. This is why we Jews accepted the Torah, since it was absolutely free. This week we begin the fourth book called Sefer Bamidbar. The Midrash asks an interesting question. Why did God choose to give the Torah in a dessert of all places? There could have been many better alternatives than to give the Torah in such a desolate area. The Midrsah answers that by Giving the Torah in the dessert, God wanted to teach the Jews an eternal lesson about the nature of Torah. Just as the dessert is a completely public domain which is free for anyone who wishes to dwell in it, so too the Torah is available to anyone who wishes to acquire it. The Hazon Ish wrote that the more something is a necessary element for survival God makes it more available. For example, oxygen is something we can't live without for more than a few seconds. God therefore made oxygen so abundant that we have an unlimited supply of it for free. And don't forget water which is also an essential element for survival. It too is relatively easy to obtain due to its huge supply. In contrast, Gold and diamonds are rare commodities which humans don't need for basic survival. This makes their cost very high compared to other things. Following this line of reasoning, Torah is made available for anyone seeking it, since it is a vital element for spiritual life. A person may have a lot of money or other types of assets, but without Torah life is empty and void of any meaning. For this reason God chose the dessert as the ideal place for the giving of the Torah. The Jew should always remember that Torah belongs to him no less than it belongs to the Rabbis; however, it is incumbent on the Jew to pursue the Torah and not wait for it to come to him. Shabbat Shalom.

Divar Torah from Rabbi Guy Dvir - Parashat Behar - Bechukotai

An Important Lesson in Emunah

Dear Friends, In this week's parashat Behar, the Torah commands us to observe the mitsvah of Shemitta (Sabbatical year) in the land of Israel. The commandment of the Sabbatical Year is a requirement not to cultivate or work the land for an entire year every seventh year. The Shemitta to the land of Israel is likened to the Shabbat for the Jewish people. In both cases there is an element of testimony to God's creation of the universe in six days and His resting on the seventh. In observing the commandment of the Shemitta, the Jew displays his unrelenting belief that everything is in God's hands. The Torah however recognizes that people may wonder about where the food will come from. As stated in the Torah; "If you will say; what will we eat in the seventh year? - Behold we will not sow and not gather in our crops!" God's response is; "I will ordain my blessing for you in the sixth year and it will yield a crop sufficient for the three-year period" (Leviticus 25). The Torah promises a special blessing to those who observe this difficult mitsvah. Here is a real story, taken from a letter written by Rav Mendelson of Moshav-Komemiut, which illustrates the blessing of those who observe the Shemitta. "After the shemita year of 1953, we had no wheat to plant, since we were unwilling to plant those which grew during the seventh year. We were barely able to obtain wheat from the sixth year, but these ones were rotten and unfit to plant in the ground. We nevertheless used the wheat from the six year and trusted that God will help us. The neighboring settlements ridiculed us for using the spoiled wheat, and warned us that we would incur a huge loss. During that year no rain fell in the beginning of the winter. As a result, those who plowed the land at the end of the seventh year and planted immediately afterwards ended up damaging their seeds in the dry land. However, we didn't plow during the seventh year but only did so during the following winter after the seventh year. Amazingly just as we finished plowing the rain started to fall. We were miraculously successful in producing a big amount of crop that year with the rotten wheat, while our neighbors ended up not producing anything". The mitsvah of Shemitta is designed to teach us an important lesson in emunah. Sometimes doing what is contrary to one's own "success" is necessary in order to get close to God. Sometimes going beyond the natural order is what is required to show true belief in God. Only when a person is able abandon the natural path and put themselves in God's hand can they be considered true believers. This is what the Torah expects from every Jew, to show in action the belief that our lives and success is ultimately only in God's hands.

Shabbat Shalom

Meorei Hamizrach - Rabbi Ben Zion Abba Shaul

Our Great Sephardic Rabbis by: Ike Sultan

Rabbi Ben Zion Abba Shaul (1924 -1998) was one of the leading Sephardic Torah scholars, a halakhic authority of his day, and the rosh yeshiva of Porat Yosef Yeshiva in Jerusalem for the last 15 years of his life. Rabbi Ben Zion was born in Jerusalem and was the eldest boy in a family of sixteen children. Despite their poverty, his parents were committed to raising a family of Torah scholars. At the age of 11, Ben Zion entered Porat Yosef, the and his classmates included the future Chief Rabbi of Israel, Rabbi Ovadiah Yosef. Rabbi Ben Zion was responsible for a religious revival among Sephardic Jews with his founding of "Maayan Hachinuch HaTorani", a network of Torah schools for Sephardic children in Israel, and was widely known for his ability to give blessings that were fulfilled.

Story 1: Rabbi Ben Zion gave advice on family matters and his approach was innovative and invigorating. A father whose son had left yeshiva told Rabbi Ben Zion, "My son's a good-for-nothing. He not only roams the streets, but he has even asked me to buy him a motorcycle." "Then buy him one!" replied Rabbi Ben Zion. Though surprised by Rabbi Ben Zion's advice, the father decided to follow through and bought his son a motorcycle. When the young man saw that his father was reaching out to him, he reacted in kind and eventually returned to yeshiva.

Story 2: A newcomer to Torah once feared that the mitzvos would be too
burdensome for him. Rabbi Ben Zion encouraged him, saying: "There's no reason to feel pressured. Every morning, volunteer to serve Hashem. Don't obligate yourself, but volunteer. Volunteer to put on tefillin. It's not so hard. Here, let me show you how. Volunteer to pray, adding on more and more prayers each day. It's a privilege to serve as a volunteer in Hashem's corps."

Meorei Hamizrach - Rav Yisrael Abuchatzeira

Our Great Sephardic Rabbis by: Ike Sultan

Rav Yisrael Abuchatzeira, the great Moroccan tzaddik, was commonly known as the Baba Sali, or "Praying Father," because of his ability to work miracles with his prayers. His potential for greatness was recognized by his father, who encouraged him in his studies and, realizing that his son would be given the ability to have his blessings fulfilled, instilled in him the characteristic of Shemirat HaLashon, guarding one’s speech to an exceptional degree, as well as Shemirat HaEynayim, ("guarding one’s eyes"), to avoid witnessing unholy behavior. Rabbi Israel was married at the age of sixteen to Precha Amsalem, who served as a worthy soul-mate throughout their long marriage. Rabbi Israel was one of the leaders of the Aliyah of Moroccan Jewry to Israel, which saw the transfer of nearly the entire population of that community to the Holy Land. Baba Sali settled in Netivot, adjacent to the Yeshivat HaNegev. Because of his great influence, the Negev began to blossom spiritually, and thousands of Jews returned to their religious roots in Torah Judaism. Although he regularly gave many lectures in Torah and kabbala, he did not permit his students to write them down because he wanted his scholarship to remain unknown.The influence of this great Tzadik ("righteous person") extended far beyond Netivot, the Moroccan Jewish community and Israel and he became a cherished leader of the Jewish community, worldwide.

The young man arrived at Rav Yisrael's home in Netivot in a wheelchair. He told Rav Yisrael his story: "I was injured by a bullet in my back during the Yom Kippur War. Although I underwent a series of operations, I am still a cripple and can't stand up. One of my legs is so bad that the doctors want to amputate it. A friend suggested that I visit the Rav, who is supposed to work wonders with his prayers. At first I refused. But in my despair, I decided to give it a try.""Do you put on tefillin every day?" Rav Yisrael asked."No.""Do you keep Shabbos?""No.""If such is the case, " Rav Yisrael replied, "you should be thankful that only one leg is in such a serious condition. We believe that Hashem gives us healthy limbs so that we may serve Him. Those who don't keep the mitzvos should regard their healthy limbs as gifts." At that, the young man burst into tears. Rav Yisrael looked him the eye and asked, "If I bless you that you will be able to stand, will you begin to observe the mitzvos?" "Yes," the young man eagerly replied. "Then give me your hand, and may you have a refua sheleima." After the young man kissed Rav Yisrael's hand, Rebbetzin Abuchatzeira toldhim to try and stand up. To his surprise, he was able to stand up immediately, and even take a number of steps without assistance.

Divar from Rabbi Guy Dvir - Lag BaOmer

Dear Friends, next week we celebrate the 33rd day of the Omer, which is know as Lag BaOmer. Why is this day significant ? This is the day in which the great Tanna (Mishnaic sage) Rabbi Shimon Bar Yohai, who authored the kabalistic book of the Zohar, passed away. Rabbi Shimon was a great sage who lived during the Roman conquest of Jerusalem 2,000 years ago. He was one of Rabbi Akiva's five students who -- despite terrible persecutions -- ensured that the Torah would not be forgotten.
The Talmud (Shabbat 33b) describes a seminal event in the life of Rabbi Shimon:

When the Romans outlawed the study of Torah, Rabbi Shimon spoke out against them. The Romans thus pronounced a death sentence against Rabbi Shimon, whowas forced to go into hiding. Rabbi Shimon and his son Elazar fled to a cave in
the northern region of Israel. They had no means of subsistence, but a miracle occurred and a carob tree sprouted in the cave, along with a stream of water. Rabbi Shimon and his son had no change of clothes. In order to preserve their clothes from wearing out, they each dug a deep hole, removed their clothes and buried themselves neck-deep in the sand. (Out of modesty, they wanted to be covered.) They would spend the entire day immersed in Torah study. When the time for prayer arrived, they would put on their clothes, pray -- and then return to the sand. Rabbi Shimon and his son remained in the cave for 12 years, involved in nothing but the study of Torah. One day, Elijah the prophet came to the cave and announced that the Caesar had died, and the decree against Rabbi Shimon was lifted. Rabbi Shimon and his son ventured out of the cave. They saw some farmers working in the field. Rabbi Shimon was shocked that his fellow Jews were not continuously occupied in Torah study. "How could anyone forsake eternal life by indulging in mundane, worldly pursuits?" he said. Rabbi Shimon then cast his gaze upon the farmers -- and they were immediately vaporized, due to the power of Rabbi Shimon's spiritual stature.
At that point, a voice from heaven proclaimed: "My world is not to be destroyed! Return to your cave!"
Rabbi Shimon and his son returned to the cave, in order to learn better how to control their spiritual powers. At the end of one year, a voice from heaven announced: "Emerge from your cave!" Rabbi Shimon and his son emerged, and again encountered people involved in mundane, worldly pursuits. It was Friday afternoon, and they saw a man running with two bundles of myrtle blossoms. "Where are you going with these flowers?" they asked him. "They are in honor of Shabbat," said the man. "But why do you have two bundles?" they asked. "One is for 'zachor,' and one is for 'shamor,' " he said, referring to the two aspects of Shabbat observance mentioned in the Ten Commandments. At which point Rabbi Shimon turned to his son and said, "Now I see the power of a Jew and his mitzvot" -- Shabbat is a day within the physical world which bridges the gap to the transcendent dimension. On Shabbat, even the most physical pursuits -- whether a delicious meal or an afternoon nap -- carries with it a special degree of holiness.

The custom of Bondfires

One of the most widely practiced custom of Lag baOmer is to light bondfires. In the holy land you can see young children collecting fire wood for Lag BaOmer weeks in advance. By the time Lag BaOmer arrives there is an impressive amount of wood for each bondfire to fill an entire Manhattan apartment. Some would consider letting kids get involved in making a bondfire as irresponsible or dangerous. But in Isael it has become as natural as anything else. The reason for this customs is that it commemorates rabbi Shimon's great inner fire and desire for the Torah study. Just as rabbi Shimon sacrificed his life to keep the flame of the Torah burning, so too we continue his legacy to maintain our eternal connection to the Torah.

May we all continue to proudly carry the torch of the Torah and shine its
light to the entire world, Amen!

Divar Torah from Rabbi Guy Dvir - Parashat Achrei Mot - Kedoshim

Love Your Fellow Like Yourself

Dear friends, Imagine you and a good friend are stranded somewhere in the dessert. The sun is scorching hot and you both become very thirsty. However, there is a problem; you have only one bottle of water to drink and it isn't enough for the both of you. What is the right thing to do in this situation? Is it to give the drink to your friend and die, or should you take it for yourself and let your friend die? The answer to this question, in the words of the great Rabbi Akiva, is "Your life comes first". When it comes to choosing between loving yourself and loving others, you must love yourself before others. However, this seems to contradict one of the most widely known Jewish dictums which appear in this week's Parasha. The Torah states "Love your fellow like yourself, I am Ha'Shem" (Vayikra 19). At first glance it appears the torah expects us to love others just as we love ourselves. This would imply that we must think about others before ourselves. However, the Ramban, (Rabbi Moshe Ben Nachman), explains that the obligation to love your fellow like yourself does not extend to placing others before you. Rather, the Torah means that a Jew should be happy for his friend's success as if it were his own. We must not feel jealous of our fellow Jew's good fortune, since we are all one people. A person cannot realistically be expected to love others to the same degree as he loves himself, but he can want the best for them.

A Life Lesson

It is truly difficult to really wish the best for others. Perhaps that is the reason why the Torah states the words "I am Ha'Shem", following this commandment. Since only one whose actions are motivated by a desire to fulfill the Almighty's will, can overcome the natural jealousy that exists between people. It is as if the Torah is telling us to do it not only for the other person, but for God himself.

Shabbat Shalom

Meorei Hamizrach - Yaakov Chaim Sofer

Our Great Sephardic Rabbis by: Ike Sultan

Yaakov Chaim Sofer (1870-1939) was a Rabbi, Kabbalist, Talmudist and posek ("decider of Torah law"). Rav Yaakov Chaim was author of the work of halakha titled Kaf hachaim, by which title he is also known. Rav Yaakov Chaim was born in Baghdad and studied there under great Sephardi sages such as Rabbi Yosef Chaim ("the Ben Ish Chai") and Rabbi Abdallah Somech. In 1904, he journeyed to Israel, in order to pray at the graves of tzaddikim. After visiting Jerusalem, he decided to settle there permanently. He studied in the Bet El yeshiva in the old city of Jerusalem, well-known for the study of kabbalah; and in 1909, he moved to the newly founded Shoshanim leDavid yeshiva. It was there that he composed his works. Rav Yaakov Chaim authored several works of halakha as well as aggadah. His books are known for discussing the original traditions of Iraqi Jews and are studied to this day. Rav Yaakov Chaim was well-known for his role in working on behalf of Torah education in Jerusalem. His great grandson founded two yeshivot in his memory: Kaf Hachaim and Torat Yaakov.

When Rav Yaakov Chaim finally completed the first volume of Kaf Hachaim, he was unable to cover the cost of its printing. Friends suggested that he go to Egypt in order to solicit the necessary funds. Rav Yaakov Chaim, who was deeply attached to Eretz Hakodesh, felt that he could not take such a step. However, when he saw that he had no other option, he agreed to go. With a heavy heart and a prayer on his lips that he return home quickly, he boarded a train to Egypt. At Alexandria's railroad station, he encountered Yosef Samocha, one of the wealthiest Jews of that time. After ascertaining Rav Yaakov Chaim's reason for coming to Egypt, Yosef Samocha gave him 200 lirot, precisely the sum Rav Yaakov Chaim needed in order to print the first volume. Seeing that his mission had succeeded, Rav Yaakov Chaim wasted no time and immediately boarded the first train back to Yerushalayim. His acquaintances in Yerushalayim were surprised by his rapid return. When he told them about his siyatta d'Shmaya in securing the funds for the first volume, they responded that he should have remained in Egypt a few more days in order to recruit money for the printing of the remaining volumes. He countered that he was unwilling to remain in Chutz La'aretz even a minute longer than necessary.

Divar Torah from Rabbi Guy Dvir - Parashat Tazria - Metzora

Watch Your Words

Dear Friends,This week's Parashat Tazria, discusses the laws of a person afflicted with Tsaraat. Tsaraat was a rare disease in which the skin of a person grew some grotesque like features. The inflicted person would then be isolated from the Jewish people for a period of time until his/her Tsaraat would go away. Interestingly enough, though this disease showed physical manifestations, its cause unlike other diseases, was not physical in nature. Some people even mistakenly translate it as leprosy. In truth however, Tsaraat was a disease brought about by what we Jews regard as a spiritual sickness, "Sins". The sages explain that Tsaraat was caused by the particular sin of Lashon Hara, (speaking bad about someone). In fact, the root of the word Tsaraart comes from the Hebrew words "Motsi-Rah", which mean, "Saying Evil". We all know that speaking badly about people is not a good thing, but many of us don't understand just how serious this sin really is. This supernatural disease teaches us about the severity of gossiping and speaking badly about others. Gossip and evil speech only bring division and destruction into the world, separating people and causing hatred. This is why the Torah requires that the afflicted person become isolated from the rest of the people. Just as he/she caused division and separation between people through their evil speech, so should they become separated from the rest of society. In life we often feel licensed to express how we feel about certain individuals and their actions. We may feel justified in speaking negatively about them on the grounds that what we say is "true'. In truth however, every time a person says something bad about someone else, they just bring more evil into the world. Each bad word doesn't only harm the person who we are speaking about, it harms all the people engaged in the conversation.

Shabbat shalom

Meorei Hamizrach - Rav Yehuda Tzadka

Our Great Sephardic Rabbis by: Ike Sultan

Rav Yehuda Tzadka was born in Yerushalayim on 3 Shevat, 5670. The Tzadka family lived in a small dwelling in the Beis Yisroel neighborhood of Yerushalayim. When Yehuda was 5, he began to study in a talmud Torah near his home. When his mother saw his education falling short of expectations, she registered him in the nearby yeshiva Bnei Tzion, where he soon became Bnei Tzion's top student. In 5698, after completing talmud Torah, 12-year-old Yehuda Tzadka enrolled in the Porat Yosef Yeshiva in the Old City. [Porat Yosef was founded in 1914 to preserve Sephardi Jewry by producing outstanding Sephardic Torah scholars who would perpetuate Torah and Torah study.] In Porat Yosef, the young and brilliant Yehuda Tzadka became very close with its great leaders, Rav Yaakov Addes and Rav Ezra Attia. In 5644 Reb Yehuda married Fahima, who was known for her modesty, alacrity and kindness, and together they built a genuine Torah home. Her greatest aspiration was to enable her husband to study Torah and to raise G-d-fearing children. The two were blessed with seven children, five boys and two girls, all of whom followed in their parents' footsteps. In 5730, when Rav Ezra Attia passed away, all of the helmsmen of the yeshiva agreed that only one man could replace him as rosh yeshiva: Rav Yehuda Tzadka, with whom he had been so close. Rav Yehuda Tzadka, Rosh Yeshiva of Porat Yosef, taught many great men, including Hacham Ben Sion Abba Shaul and Hacham Ovadiah Yosef. But it wasn't the greatest minds of the generation that came under his care; he believed strongly in the importance of laymen's learning, demanding diligence and serious study from the workingmen whom he taught every day from 4 o'clock to 5 o'clock in the morning.

One day Rav Yehuda overslept and came in just a few minutes before 5 o'clock. He sat down and opened the sefer that the group was learning, thought for a moment, and then closed it again. He then instructed the men to study on their own until prayer began at 5 o'clock. After prayers one of the men asked Rav Yehuda why he hadn't utilized those few precious minutes to teach them. Rav Yehuda explained that he was afraid that those who came to prayers at 5 o'clock would see him teaching and assume he had been teaching since 4 o'clock. Rav Yehuda couldn't bear the thought of such a deception and so has decided not to teach at all that day.

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Divar Torah from Rabbi Guy Dvir - Parashat Shemini

Is the Torah Divine?

Dear Friends, Have you ever wondered if there are any proofs the Torah could not have been invented by a human mind. Parashat Shemini provides us with very convincing proof.
In this week's parasha the Torah lists the types of species that are considered Kosher and those which are not. In addition to that, the Torah lists the two signs which an animal must have in order to qualify as a kosher animal. One is that it must have split hooves, like those of a cow. Second, it musts chew on its cud. Almost all animals have either both of these signs or have neither of them. However, the Torah states that there are four types of animals which have one of the signs but not the other. The Camel, Arnevet, and Shafan chew on their cud but do not have split hooves. The Hazir (pig) has split hooves but does not chew on its cud. Besides these four animals, there are no animals in the world that have one sign but not the other. The Talmud in Hulin 59b asks; was Moses a zoologist or a hunter that could have known such a scientific fact. After all Moses could not have possibly known all the different types of animals that exist in the world. From here, says the Talmud, we can easily see that the Torah is Divine, since no human mind could have ever known this fact. Moreover, nobody would make such a guarantee unless they were one hundred percent certain the information was correct. The only one who could know this fact is the creator of the universe who made all living beings come into existence. This is clear evidence that the Torah is Min'Hashamayim (Divine).

Shabbat Shalom Um'Vorach

Divar from Rabbi Guy Dvir - Pesah 5769

Taanit Bchorot (fast of firstborn) occurs this Wednesday April 8th.It is our scared custom that every firstborn male must fast on the eve of Pesach. This is to commemorate the redemption of the firstborn Jewish males from the plague of the firstborns in Egypt. However, because the obligation to fast is a custom, not a Torah law, it can be nullified by participating in a Sium Masechet, a celebration of the completion of a book of Mishna or Gemara. This celebration includes a public summarization by the person, of the section he is completing. A special Kaddish is then said, and a festive meal is provided. According to some opinions, firstborn women should fast as well, and therefore are welcome to come participate in the Sium.

Sephardic Passover Seder guide - by Rabbi Guy Dvir

Kadesh - Cup # 1:

This is the first cup out of the four cups of wine that we drink throughout the night. We recite the Kidush while standing. There are three blessing which must be recited in the following order; Boreh pri hagefen, Asher bahar banu, shehehianu. As printed in the Hagadah. After making the blessings one must drink while sitting and reclining on the left side. If forgot to recline one must drink again while reclining without making another bracha. Drink the entire cup.

Urhats:

Washing hands without making a braha.

Karpas:

Take a vegetable (celery,or another kind) and bless boreh pri haadama. Dip in salty water and eat just a little bit, no more than 27 grams.

Yahas:

Take the middle Matsa (of the three Seder Matsot) and break it into two pieces. Leave one in the middle and the other wrap with cloth and save for the Afikoman.

Magid:

Cup #2 Pour second cup of wine which will be drunk at the end of the Hagadah without a braha. Say over the entire Hagadah and try to understand the text. An English translated Hagadah is preferable if possible. Try to create a short discussion on the table, asking questions, etc.

Rahsa:

Wash with a blessing; Al netilat yadayim.

Mosimatsa:

One person takes the top and middle(broken) Matsa and make the following blessings; Hamotsi, Al Ahilat Matsa. *Each person must try eat two pieces of Matsa immediately after reciting the blessings. The Matsa must be eaten while reclining. The weight of each piece should be 28 grams (the equivalent of 4/5 of a square Matsa). If not possible to eat two pieces at least one piece consisting of 19 grams (a bit over half a matsa) should be eaten. If less than the required amount is eaten (one piece weighing less 19 grams) do Not make a blessing Al Ahilat Matsa, just hamotsi.

Maror:

Take the Maror (preferably lettuce), eat at least 19 grams and make a blessing; Baruch....Al Ahilat Maror.Dip Maror in Haroset. No reclining necessary.

Koreh:

Take one piece of lettuce and a piece of Matsa weghing at least 19 grams (preferably 28 grams) and eat together. Should recline while eating. No blessing necessary, but say the text written inside the Hagadah; Matsa Umaror Zeher Lamikdash Beyamenu Yehudash,........

Shulhan Orech:

The holiday meal.

Safoon:

Should eat the afikoman at least 19grams (28 preferable) Say the text written in the hagada; Zeher lakorban pesah shenehal al hasoba.

Barech:

Recting the Birkat hamazon for the meal we ate. Cup #3 At the conclusion of Birkat amazon we dring the third cup of wine with a blessing.

Hallel:

We recite the Hallel without a braha. Cup #4 At the end of the Hallel we drink the fourth cup without a blessing.

Nirsa:

Singing Pesah songs printed in the hagadah.

Good Night!!! Please print and use at the Seder!

Shabbat Ha'gadol - by Yaacov Jacob

My teacher, Rav Shmulewitz, taught us on Thursday: The first time Shabbat Ha'gadol shows up in text, is in a Rashi sefer about tefillah. Rashi writes that "the Shabbat before Pesach is Shabbat hag' ". Some early Rabanim say what Rashi meant was Shabbat Hag'gadah, and learn out from this, that on the Shabbat before Pesach one is supposed to read the Haggadah. The Vilna Gaon says it's ah-ssure, prohibited to read the Haggadah on the Shabbat before Pesach. But Sephardim don't usually hold specifically by the Vilna Gaon. In any case the Sephardim seem to never question this Rashi, and always took it to simply mean Shabbat Hag'adol.

The Really Cool hing Is This:

The Tur says that the Shabbat before Pesach is called Shabbat Ha'gadol. The Chidah comments that the Tur is a halacha sefer, so this must be meant l'halacha. Meaning that this Shabbat it is not proper to wish someone the normal way with a "Shabbat Shalom", rather one should say "Shabbat Ha'gadol Shalom (Um'Vorach) ". Ok, so "Shabbat Ha'gadol Shalom" to you all!!!

Meorei Hamizrach - Rabbi Chaim Chizkiya Medini

Our Great Sephardic Rabbis by: Ike Sultan

Rabbi Chaim Chizkiya Medini [1832 - 24 Kislev 1904],commonly known by the title of his halachic work- S'dei Chemed, was born and raised in Jerusalem. After many years in Turkey, Buchara and the Crimea, he returned to the Holy Land in 1878 and became the head of the rabbinical court and main yeshiva in Hebron in 1880, where he successfully revitalized the Jewish educational and social institutions. He is best known for his monumental, universally-acclaimed 18-volume Talmudic and halachic encyclopedia, S'dei Chemed. A beloved leader everywhere he served, he dedicated his life to the dissemination of Torah study and deeds of kindness. As a result of his influence, many attacks on Hebron's Jews were averted, and a number of heavy fines and taxes were revoked. Even the Arab inhabitants of Hebron accepted him as a holy man. After his burial they tried to steal his body and bury him in a mosque, but were unsuccessful.

A story told about Rabbi Chaim Chizkiya Medini: It was the mid-1800s and residents of the small Crimean village of Sevastopol were aghast. Eliyahu, the butcher, had sold them treif meat. Some people demanded that his kashrus certificate be revoked immediately, while others felt that he should be treated leniently, since this was the first time in his many years as a butcher that he had made such a mistake.Eventually, however, the affair led to a mini-war, which swept up the entire town. In an effort to subdue the controversy, the town's leaders solicited the aid of the rav of nearby Karasubazar, Rav Chaim Chizkiya Medini. At their request, Rav Chaim Chizkiya traveled to Sevastopol, a half-hour trip from his home. After examining all aspects of the case, he ruled that although the butcher's license should indeed be revoked, he shouldn't be hounded or rejected by society. To guarantee that this wouldn't occur, Rav Chaim Chizkiya remained in Sevastopol until he had found the butcher another job and had placated the butcher's opponents. Before Rav Chaim Chizkiya left, the town's leaders offered him a fee for his services. He refused to accept it, suggesting instead that the money be used to repair the town's mikveh.

Divar Torah from Rabbi Guy Dvir - Parashat Tsav

Burning Arrogance

Dear Friends, In this week's parasha the Torah opens with a commandment regarding the Olah sacrifice. It is stated: "This is the law of the elevation offering-: It is the elevation offering on the flame, on the Altar all night until the morning, and the fire of the Altar should be kept aflame on it" The Hida (Rabbi Haim David Azulai 1700's) homiletically interprets this verse as a warning against arrogance, which is alluded to by the elevation-offering. Every trait, according to R' Haim Vital, is rooted in one of the four basic elements wind, fire, water, and earth. The trait of arrogance is rooted in the element of fire. Just as fire or heat rises to the top so too arrogance leads a person to feel that he is elevated above others. However, the outcome of arrogance is that it consumes a person in the same way fire consumes wood. This idea is conveyed in the Torah in which it is stated that the Olah offering is consumed by the flame.We also see this idea of in the law of burning Hamets. The Torah commands us to burn all Hamets that is in our possession. The Kabalists explain that Hamets is connected to the evil inclination of arrogance. Just s Hamets is distinguished from Matsa by its trait of rising, so too arrogance is characterized by a person's feeling of rising. The Torah's instruction to burn the Hamets is alludes to the fact that the inner arrogance must be burnt as well.

A Life Lesson

It is easy to become arrogant when a person becomes successful in their career or because one has a lot of wealth. However, one should remember that there's nothing to be arrogant about. I once read a very effective way to see the futility of man; everything that comes into our bodies, whether it smells good or looks delicious, leaves our bodies smelling and looking horrible. If you realize the significance of this truth you will realize that there's nothing to be arrogant about.

Meorei Hamizrach - Rabbi Chaim Chizkiya Medini

Our Great Sephardic Rabbis by: Ike Sultan

Rabbi Chaim Chizkiya Medini [1832 - 24 Kislev 1904],commonly known by the title of his halachic work- S'dei Chemed, was born and raised in Jerusalem. After many years in Turkey, Buchara and the Crimea, he returned to the Holy Land in 1878 and became the head of the rabbinical court and main yeshiva in Hebron in 1880, where he successfully revitalized the Jewish educational and social institutions. He is best known for his monumental, universally-acclaimed 18-volume Talmudic and halachic encyclopedia, S'dei Chemed. A beloved leader everywhere he served, he dedicated his life to the dissemination of Torah study and deeds of kindness. As a result of his influence, many attacks on Hebron's Jews were averted, and a number of heavy fines and taxes were revoked. Even the Arab inhabitants of Hebron accepted him as a holy man. After his burial they tried to steal his body and bury him in a mosque, but were unsuccessful.

A story told about Rabbi Chaim Chizkiya Medini:It was the mid-1800s and residents of the small Crimean village of Sevastopol were aghast. Eliyahu, the butcher, had sold them treif meat. Some people demanded that his kashrus certificate be revoked immediately, while others felt that he should be treated leniently, since this was the first time in his many years as a butcher that he had made such a mistake.Eventually, however, the affair led to a mini-war, which swept up the entire town. In an effort to subdue the controversy, the town's leaders solicited the aid of the rav of nearby Karasubazar, Rav Chaim Chizkiya Medini. At their request, Rav Chaim Chizkiya traveled to Sevastopol, a half-hour trip from his home. After examining all aspects of the case, he ruled that although the butcher's license should indeed be revoked, he shouldn't be hounded or rejected by society. To guarantee that this wouldn't occur, Rav Chaim Chizkiya remained in Sevastopol until he had found the butcher another job and had placated the butcher's opponents. Before Rav Chaim Chizkiya left, the town's leaders offered him a fee for his services. He refused to accept it, suggesting instead that the money be used to repair the town's mikveh.

Divar Torah by Rabbi Guy Dvir - Parashat Vayikra

No Honey Please

Dear friends, In this week's pasrasha the Torah discusses the various Korbanot (sacrifices) which must be brought to the Mikdash. It is stated, "Any meal offering that you offer to Hashem shall not be prepared leavened, for you shall not cause to go up in smoke from any leaving or fruit honey as a fire offering to Hashem. You shall offer them as a first fruit offering to Hashem"(2:11-12). Chamets, leaven, are symbols of arrogance. Honey which is extremely sweet represents the pursuit of sensual pleasures. Offerings to God may not be tainted by these two characteristics. One must not study Torah and fulfill Mitsvot in order to gain fame and honor, nor should he do so in order to enjoy reward in this world. Rambam writes: "One who serves God out of love is involved with Torah and Mitsvot and pursues wisdom not to achieve any goal in the world. He acts this way neither out of fear of punishment nor in order to attain the good life; rather, he practices what is true because it is true, and good will eventually come as a result."

A Life Lesson

The worldly endeavors such as attaining wealth and honor seem as sweet as honey at first, but in reality they have a bitter end. Real sweetness comes from spiritual pursuits and becoming closer to God. The beginnings may be difficult, but the end is smooth and sweet.

Meorei Hamizrach - Hacham Yoseif Haim

Our Great Sephardic Rabbis by: Ike Sultan

Hacham Yoseif Haim, know as the Ben Ish Hai, is undoubtably the greatest Sephardic Torah scholar in his time. Rabbi Joseph Chaim ben Elijah was born in Baghdad, ca. 1835, and studied under Rabbi Abdallah Someich. Although the en Ish hai was the spiritual leader of his community he never served as official rabbi of Baghdad, since he did not want take compensation for his Torah. Al-Chakam wrote many works, about both halachah and Kabbalah. One of these books, Ben Ish Chai, a brief summary of practical halachah (comparable to the Kitzur Shulchan Aruch popular among Ashkenazic Jews), remains very popular among Sephardic Jews to this day. Rabbi Joseph Chaim also edited the text of the Sephardic prayer book, in which he included kabbalistic elements. His responsa include answers to queries from Baghdad, Iraq, and all over the Far East - India, Singapore, Ceylon, Kurdistan, and elsewhere. Accordingly, valuable historical and sociological information about these communities can be gleaned from his responsa. Rabbi Joseph Chaim visited Israel, where he was received with great honor by the local rabbis. He died in 1909.

Every Saturday night immediately following havdalah, the Ben Ish Chai would ascend to the attic of his house to study, permitting no one to disturb him. It was rumored that on these occasions, Eliyahu HaNavi would appear to him to teach him Torah. The young men of his bais hamidrash, Bet Midrash Zilcha, wanted to test the veracity of this report. So they dispatched one of their ranks, Rabbi Yehoshua Sharboni, to ... "rush up the steps and enter the Ben Ish Chai's attic room without knocking, on the pretext of posing a specific question to him. Then you will see for us whether or not Eliyahu is there." No sooner was Shabbat over than Rabbi Yehoshua did as he was told. Half-way up the stairs, he met Rabbi Yoseif Chaim descending, who stopped to say: "My wise Yehoshua, in the bais hamidrash are they debating this perplexing problem...? Go down and tell them that the explanation is as follows..."

Divar Torah by Rabbi Guy Dvir - Parashat Vayakhel / Pekudei

Suspecting Others

Dear Friends, After the Mishkan (tabernacle) and all its holy vessels were completed, Moshe told the people of Israel, "Let me present to you an exact account of how I used the materials which you donated." The Midrash states that there were some Jews who actually suspected Moshe of embezzlement. Moshe had overheard remarks among the people. Some of them commented "Of late, Ben-Amram's (Moshe) neck is very fat!" And he heard the reply, "No wonder; he is in charge of all that money for the Mishkan!" Moshe then sworn to himself, "As soon as the Mishkan is built, I will render an exact account of the way I used the money!" The obvious question that we all may ask is, how could anyone suspect Moshe of embezzlement? Moshe was considered the most trust worthy individual within the Jewish people. He was pronounced by Ha'Shem, "Of all of My house, he is trustworthy". (Bamidbar 12:7) The answer to this question is found in an old Talmudic saying, "Anyone who declares others unfit, it is through his own blemish that he is unfit". That is to say, when someone suspects another person of having a blemish it is an indication that he himself has that same blemish. The reason why some people suspected Moshe of embezzlement is because those same people, had they been in Moshe's position, would have committed embezzlement. They suspected Moshe because they could not believe how anyone could be in charge of large sums of money and not take anything for himself. The fact is, that if they were in the same position they would have wanted to take some compensation for themselves.

A Life Lesson

There are times in life where we accuse others of acting unjustly towards us, or as possessing a character flaw. Before we judge others, we must ask ourselves whether or not we posses the same flaw that we ascribe to the other person. Sometimes, it may be our own blemish that we see in other people, but don't see in ourselves.

A Purely Persian Purim by Lea-Nora Kordova

Squeaky voices, sounding like a chugging train, rhythmically chant, "Mee-she, mee-she, mee-she, mee-she." Yes, the Hebrew month of Adar has arrived and it's time to consider costumes, bake or buy Purim confections, assemble mishloach manot baskets, and make plans for a festive feast. But not so long ago Jews in Iran (Persia) were making plans for a gravesite visit to the graves of Esther and Mordechai in the city of Hamadan. Hamadan is one of the oldest centers of civilization and it is the oldest city in Iran. The graves of Esther and Mordechai are located in the city center. There is a small Jewish community in Hamadan and their synagogue is also the Shrine of Esther. The only Hebrew inscriptions in all of Iran are located in this small building. The original structure dates back to the 7th Century A.H. [13th Century A.D.]. "The exterior form of this mausoleum, built of brick and stone, resembles Islamic constructions, and the monument consists of an entrance, a vestibule, a sanctuary and a Shah-ni-shin (King's sitting place)." (Farsinet.com/Hamadan) A 1961 earthquake damaged the structure, but under the Shah, Tehran's Jewish Association helped restore it and the wife of the Shah beautified the palace and surrounding area. Golda Rozezadeh, originally from Iran, recalls yearly Purim visits to the gravesite of Esther and Mordechai. People from all over the country would converge on Hamadan. Golda relates, "We would pack food to keep it fresh, and we would break our fast (Ta-anit Esther) there. Afterward there would be a big barbecue. There would be a picnic, parties, music, singing and dancing." They would stay overnight and often for two or three days. Some would vacation there for a week. Rabin Rozezadeh remembers the "tall walls, heavy doors, and rooms like a hotel. The door to the graves was very low. You had to bend over to get in." That heavy door is a six to eight inch piece of solid gray granite. Parvaneh Sarraf, who grew up in Iran and spoke on this subject, remembered visiting Hamadan and said, "The arched entrance is intentionally low, so that no matter who the highest dignitary or a commoner had to bow in order to enter. People prayed, gave charity and lit candles. On Purim, we liked to read their Megillot there. We felt much closer to Purim in Iran. We had real tangible places to visit." Jews visiting the gravesites after the revolution (1979) may have encountered some stone throwing but that did not mar the experience for Joe and his brother Rabin. The Moslems also hold this gravesite in respect and there are Moslems who watched over the site. Plan your Purim parties, design your baskets, construct your costumes, and remember that the phrase "ad lo ya-dah, which means, until you do not know, generally refers to drinking until you do not recognize the difference between the cursed Haman and the blessed Mordechai. But, consider this you don't know Purim until you have experienced the Persian Purim.

Re-Printed from AABJ&D Chronicle - February 2008

Divar Torah by Rabbi Guy Dvir - Parashat Ki Tisa

Real Success

Rabbi Eliyahoo Dessler writes in his book "Strive for Truth", that every Jew must strive to become a "man of the people". A Jew's pursuits in life should center not on him, but should be directed at elevating the good of the Jewish people as a whole. The success of a Jew is measured by the extent to which he or she see's themselves as a part of the community, and not as a single individual. In other words, a Jew must not seek personal greatness for himself, but for the sole purpose of benefitting the entire nation. This idea is conveyed in Pirkei Avot, where it is stated "If I am not for myself, who will be for me; But when I am only for myself who am I." (Avot chapter 1, 14) On one hand, we must all help ourselves and not be reliant on other people, on the other, we must remember that if our pursuits in life revolve only around ourselves then our life is insignificant. This week's parasha teaches us this valuable lesson through the Mitsvah of the giving of the Half-Shekel. According to Alshich, we bring only a half-shekel, as opposed to bringing a whole shekel, so that we realize a Jew alone is merely a fragment. Only by linking ourselves to others can we find completeness. Even Moses, who reached the highest level of prophesy in history, was granted this for the sake of the Jewish people. When Moses was up on Mount Sinai to receive the Torah, God said to him; "Go descend for your people that you brought up from the land of Egypt has become corrupt" (Exodus 32,7). Our rabbis understand this as saying "Go descend from your greatness; I gave you greatness only for their sake". It is true that Moses was a great spiritual leader, but the sole purpose for his spiritual success was for the benefit of the Jewish people. Since the Jews as a whole became corrupt and unable to maintain their ideal spiritual state, Moses' greatness became insignificant.

A Life Lesson

In life we must remember that our own personal success is determined not by what we accomplish for ourselves. Rather, the only true accomplishments are those that involve doing something for the Jewish people as a whole. True greatness stems from one's devotion to better the lives of others and to make the needs of the whole his own personal business.