I couldn't find any pictures of Hanna in front of her family, so here's a picture of my Hannukiah. - HDG
The Hasmonean family, known as the Maccabees, started our like most of us. They were under siege by the Syrian Greeks, who more than anything else wanted to crush the Jewish spirit. They were outnumbered, out-gunned (pardon the anachronism; the right word, probably "out-arrowed," doesn't work according to our modern-day online dictionaries), and scared. But they had one thing going for them that, in the end, would win the day: They were zealous for the ways of HaQadosh Baruch Hu.
But, back to the events that preceded the victory. Above all things, our enemies hated our holy practices. So, one of the things they did was insist that every Jewish bride sleep with a Greek regional governor the night before the wedding, spoiling the holiness of that woman for her husband-to-be.
When Hanna, the sister of the Maccabees, was about to get married, she did something so shocking that her family was about to kill her. I like the way Tamar Yonah tells the story here in her inimitable fashion.
Hanna only avoided death at her brothers' hands by shaming them: You would let me be taken by the filthy Greek governor, but you want to kill me for my "shameful" behavior? In the process, she caused them to turn on their enemy, the Greek occupiers of the Jewish nation.
How do we Jews of Israel apply this today? Is there any issue similar to this one in our day?
Allow me to propose that there is at least one: the Land of Israel itself. Or, herself, if you will. It seems that we as a whole are ashamed to come out politically for the possession of the Land in her entirety, and this may be the biggest issue in the upcoming elections, if theytake place (many individuals are not ashamed, but for whatever reason we are not taken seriously.). I may elaborate on this later, with the help of G-d. This is not to be taken as a promise or a vow.
I leave you with this thought, for now: The current surge in antisemitism, and its solution, is related to our ability to take back what land we can here in Eretz Yisrael so that the escaping Jews can settle in it. Yes, I said SETTLE. The goyim have made it a dirty word so that we would be ashamed to take more than a postage-stamp sized country, even when we are chased with bombs, incendiary balloons, knives, swords, guns and even machetes, even while they deny Jews the right to live in Judea (or JEW-dea) with the threat of putting us on trial for war crimes.
Both
Yaakov Avinu and Moshe Rabeinu found their spouses at a BE’ER (a well).
Eliezer, Avraham’s servant, also met Rivka, Yitzchak’s future wife, at a well.
At that event, the Torah first calls the well a BE’ER (Bereshis 24:11).
However, in Bereshis 24:42 the Torah calls the well where Eliezer met Rivka
AYIN. Why the switch?
The
Rambam in Moreh Nevuchim informs us that the word AYIN has several different
meanings. Sometimes, AYIN means a well, like in our verse about Eliezer and
Rivka. In other places AYIN means an eye as in “Leah’s eyes were soft”
(Bereshis 29:17).
The
word AYIN also means caring and paying attention. As the Torah states, “G‑d’s Eyes
are directed to it (Eretz Yisrael) constantly from the beginning of the year
until the end of the year” (Devarim 11:12). The Rambam tells us that the word
AYIN can also mean to focus, as the verse states, “Everyone’s eyes focused
their hopes on You” (Tehillim 145:15).
The
Talmud in Tanit 24 states that once a person has determined that a bride’s eyes
are appealing, it is unnecessary to investigate anything else about her. What a
strange Talmudic statement! The Kli Yakar states that this Talmudic passage
cannot be understood literally. For one thing, it is not always true. People
can have nice looking eyes and yet not be good looking. Furthermore, is the
Talmud really telling us that physically good looking eyes are an indicator of
a good moral character??
Therefore,
the Kli Yakar explains this perplexing Talmudic passage according to the lesson
taught to us by Eliezer. Eliezer needed to find a proper and righteous wife for
Yitzchak, someone who possessed the noble character traits fitting to become
the Mother of the Jewish People.
So he
devised an Eye Test. He rested his camels at the AYIN (well). If the young,
perspective bride for Yitzchak would display great CHESED and generosity, it
would show that she possessed an AYIN TOVA (a good eye). This means a wise,
loving, and generous spirit. Rivka displayed wisdom and incredible grace while
selflessly giving of herself for Eliezer and his camels.
Once
Eliezer saw that Rivka possessed such an AYIN TOVA at the AYIN (well), he had
no need for further investigation into her gracious and wonderful character
traits. Thus, the Mishna in Avot 2 states that AYIN TOVA is one of the best
paths in life.
Eliezer
found that Rivka passed his AYIN test with flying colors! Therefore, he gave
Rivka gifts that represented her destiny, to become the Mother of the Nation of
Israel, who would receive the Torah. As the verse in Mishlei 22 states, “One
who possesses a good AYIN (eye) will be blessed.”
Eliezer, Avraham's servant, praises HQB"H for showing him Yitzhak's future wife (source)
***
*Rivka = Rebecca/Rebekah in Hebrew! Also see here.
MISSLES ALL OVER THE WEST COAST OF ISRAEL | LIVE BLOGGING HERE yes, we hit them where it hurts most! - how long did you expect us to keep taking murders, beatings, BDS and other attempts to WIPE OUT THE JEWISH PEOPLE in silence??? h/t NESHAMA
Jewish girls & women having their soul food! Source
The
Talmud (Berachot 26b) says, "Tefilot Avot Tiknum" – "Prayer was
established by the Avot." The Talmud then uses the following verse
(Bereshis 19:27) to prove how Avraham established Prayer: "Vayaskem
Avraham baboker el hamakom asher amad sham et pnei Hashem" – "And
Avraham got up early in the morning to the place where he had stood before G‑d."
The
connection here is in the word "AMAD" – "Stood" and its
association with the Amida Prayer. Strangely though, the Torah relates, just
one chapter later (Bereshis 20:17), "Vayitpalel Avraham el Ha'Elokim"
– "And Avraham prayed to G‑d." The word "VAYITPALEL" is directly
related to "TEFILA" - "Prayer." When proving that Avraham
established Prayer, why didn't the Talmud use this verse?
Furthermore,
in the case of Avraham's Tefilah, G‑d answered his prayer and miraculously
healed Avimelech, the King of the Plishtim, and his entire household. Why isn't
this clear, explicit and successful Prayer our foundational model?
The
Talmud's first proof text for Prayer offers us a profound lesson. Let's take a
deeper look at our original proof text: "And Avraham got up early in the
morning to the place where he had stood before G‑d." What's so special
about this place? This place was of deep significance to Avraham. It was the
place where he stood, argued and confronted G‑d before the destruction of S'dom
and A'mora.
This is
the place where Avraham stood alone, face to face with the Creator of the
Universe, mustered all his courage to demand (Bereshis 18:23), "Hashofet
kol haaretz lo yaaseh mishpat?" – "Shall the Judge of the entire
earth not do justice?" And Avraham continues to challenge G‑d, "Chalilah
Lecha l'hamit tzaddik im rasha?" "How dare You kill the righteous
together with the wicked?"
By
using this verse as a foundation for Jewish Prayer, the Talmud teaches us that
the place of Jewish Prayer is NOT centered on miracles or good fortune. Rather,
Prayer is the place where we confront G‑d for what seems to us to be unfair and
unjust. Prayer is the place where we struggle and argue with G‑d Who loves
righteousness and justice but allows suffering, pain, and death of innocent
children. Prayer's place is where we, like Avraham, stand and see the distance
between the world as it is and the world as it could be.
This is
where our Prayer begins. In our daily AMIDAH in the paragraph beginning with
Shema Kolenu, one should add his personal pleas and petitions. The Yaaros D’vash
emphasizes that such personal prayers may be in any language or style, for our
feelings and devotion are more important than the form of the prayer! This is
where hope begins, and where redemption begins. We have a lot of work to do.
Let's get started by having a daily conversation with G‑d and telling Him our
troubles. He yearns to hear from us. It's the best therapy there is, and it's
free! Prayer is the ORIGINAL Soul Food!
Through
Prayer, we become G‑d's partners and messengers to demonstrate how to handle
life's difficult tests. We show our family and friends how to have Emunah and
Bitachon (Faith and Trust in G‑d), despite our pain and suffering.
How
does Emunah (Faith) differ from Bitachon (Trust)? Emunah means to believe that
whatever happens to us, good or even G‑d forbid, tragedies, ALL comes from G‑d.
Bitachon (Trust) is a higher level than Emunah alone, for even in the tragic
events in life, I TRUST G‑d that somehow these happenings are also part of G‑d's
Plan for the Ultimate Good.
Succoth and Shemini Atzeret/Simchath Torah (two days if you are outside Israel) are the part of the High Holidays where we get the closest to HaQadosh Barukh Hu that we get every year, after purifying ourselves through the spiritual courtroom of Rosh HaShana, the sin-purging stage of the Ten Days of Return (and if you were really alert and aware, all of Elul as well. It's not just for Sepharadim...), and the fasting and prayer of Yom haKippurim. We virtually become new people every year through this process, and thus we can begin to renew our relationships with G-d and each other.
And we also get closer to our ultimate goal: Final Redemption — the real marriage between G-d and Israel — and beyond.
What we have to remember is that we are still in the engagement stage, not in the full-on married stage. It can get pretty frustrating, including feeling like He doesn't love us. He's more often angry (or at least frustrated) than happy with us. Prayer is more formal and even simple time spent alone with Him (which in Hebrew is called hitbodedut) has guidelines.
For instance, it started raining just as Hol haMoed Succoth began (right after the initial holiday, in Israel), and a young religious man perished due to electrocution on a beach soon after; other members of his family were also injured. These are signs of disfavor for those of us who live here and celebrate the holiday which is the epitome of the holidays on which we are commanded to be happy! And there are so many things where we are holding Him back with regard to the progress of redemption (geula) regarding the state of our nation (meant at least two ways.). Which one of these triggered this display of disappointment? It is hard for us to have any idea. We are, frankly, overwhelmed. We need a place to start. How about here?
G-d has some pretty thick boundaries, doesn't He? But most of them are in our best interest, if we think about it. (I only say "most" rather than "all" because His priorities are first and foremost! Definitely not because He's rejected us, as some others would say.)
All that doesn't justify us going and fooling around, so to speak, with the competition. In this relationship, this refers to other gxds and cultures that really shut G-d out, whether they know it or not. (In Judaism, once a woman is engaged to a man, she is basically married with regard to her relationship with other people. It used to be adhered to more in former times, but not so much now, except among observant Jews. But when it comes to our everyday relationship with HQB"H, this rule still holds, even though we don't enjoy intimacy, joint decision making, and other benefits of marriage, just yet. And I have no idea what this actually entails, so no naughty thoughts, please. 😇)
We still have to keep all this in mind when relating to Him. After all, He created everything — the entire physical environment, both internal and external, that we live in, as well as the spiritual worlds above it. He has the right to set any rules He wants!
Including the right to expect more of Jews than of anyone else. Remember, though, that it's like parents who expect more of their eldest child than the rest of the children. When he, or she, is rebuked or chastised in front of the rest, they are not supposed to chime in and gang up on him or her! We'd like to see these younger ones do better, but we'd be sorely disappointed.
Right now, it seems our national challenge is to give up democracy as a system of government and retake what was revealed to us to be our native system: A three-branched Monarchy based on King David's line, with the Kahuna ("priesthood" sounds so Catholic to me) and the Men of the Great Assembly. Here's a good reason for the change: It's because of democracy that we have to accept the possibility that our thirsty-for-our-blood enemies might win their war against us, using the democratic rules we were bound (and gagged) to by the international bodies (League of Nations and United Nations).
G"D FORBID!!!
You can see that G-d has some pretty thick boundaries. But He'd rather have us within them than outside, for our own good.
***
***
And here's some insight about a connection rarely talked about: that between Shemini Atzeret and Parashath Bereshith, by R' Nachman Kahana.
I began writing this post after this year's fast of Gedalyahu ben Ahiqam ben Shafan, the appointed governor of Judea (Yehuda, the name our land was called for centuries before it was sacked by the Romans, and our people driven out...) during the rule of Nebuchadnezzar (here called Nebuchadrezzar) of Babylon, who was assassinated by a fellow Jew on Rosh haShana in his palace. You can find it in Yirmiyahu/Jeremiah 40-43 (starting here, in both voweled Hebrew and English).
Even though Yom haKippurim has now passed, the focus is still on Gedalyahu. (It just takes me too long, and I'm sorry about that! But I didn't want to lose this thought.)
The usual reason given for this fast is because it is a prime example of Jew-on-Jew violence, particularly assassination of leaders. It's a long-standing failing of ours, this sinath hinam between Jews. In this case, leaders and not leader, because all the leadership and others close to Gedalyahu were murdered too.
Parenthetically, the fast of Gedalyahu didn't go so well for me. I suffer from a condition that sometimes gets in the way of such things, particularly after a holiday that mandates that foods that tend to exacerbate it be eaten, even when medicine is taken. That's not why I'm writing this, although the idea came to me during the fast day. In general, I'm not against fasting, if it can be done properly. Thank G-d that Yom haKippurim, which just passed, doesn't require eating foods that, while good for others, are bad for me beforehand. It went much better for me, b"H.
I admit that I was all ready to argue for giving up the fast of Gedalyahu altogether, but I found a reason that stopped me from doing so, right from the pages of my Tana"kh.
What is fasting good for?
The motive is the thing. Are we fasting over what we lost so long ago we can't identify with it, or can we think about what we are missing out on because we set it all aside?
In our day, to awaken the sense of urgency we need to be engaged in petitioning HQB"H for our redemption, I believe our leading rabbis must invoke the Fear Of Missing Out. Although we all experienced this high anxiety as teens, today's younger folks (some of whom I hope I can include among my readers) have a pronounceable acronym for it: FOMO.
I found on what exactly we were missing out further on in Yirmiyah, chapter 42. The people trying to escape the wrath of Nebuchadrezzar after Gedalyahu's murder, on the way to Egypt, turned to the prophet for help.
But, first some background. We don't usually focus on this part of the story, where the poorer people in the Land of Yehuda were left behind during the first part of the destruction of the Jewish Nation, including Yerushalayim and the First Temple, because Nebuchadrezzar didn't want to make the land totally barren; so, while he took the royal family and all the richer people with him to Babylon, he allowed the peasantry to remain in the Land and tend to their fields and crops. At least some of these were among those trying to escape when they heard the bad news.
But what, if anything, does it have to do with us today?
We should at least examine the question. It leads to an important point that is very relevant to our day.
It was Gedalyahu's murder that brought on Nebuchadrezzar's rage, and spurred on the second part of the destruction of the nation: Catching up to the peasants who had abandoned Yehuda and utterly destroying them, along with the Egyptians, in Mitzrayim.
In our day, we are thinking about true sovereignty in our Land and the Land of our ancestors. The issue was even raised in this most recent election campaign. In this light, in order to make progress in our national self-concept we need to look at whether what happened to Gedalyah should be our focus on the third of Tishrei, or perhaps something else.
After all, Gedalyah was a lackey of Nebuchadrezzar of Babylon — meaning that Babylon was the ruler. He certainly was not focused on having the kingship over the people. All the prosperity that they enjoyed was because of the Babylonian occupation.
But, was his murderer, Ishmael ben Nethanyah, any better? In my opinion, he was not. Even though he was a member of the royal family who was overlooked when Nebuchadrezzar's troops rounded up his relatives, he had an ally and a place to run to outside the kingdom of Israel...the king of Ammon. (Yes, it's the same place where Jordan today has its capital in Amman. And that king was all worried about the prosperity those dang Jews next door were having! Just like the one today.)
Since most of his family was killed in Babylon, including all the king's sons, Ishmael might have been next in line for the throne. I'd have to study further to see whether he was in fact next. I didn't focus on it this time around. My point today is that, whether he was or not, he didn't value the position, or the sovereignty that came with it. When push came to shove, he abandoned the Land for Ammon.
The Missed Opportunity - how was it handled?
The second part would not have happened, if we had not missed out on a very important opportunity, due to fear of everything else except G-d. From Jeremiah 42:10-18:
The Proposal
And thus it was, as prophet and tzaddiq Yirmiyahu said.
Those who went back to Egypt and their children never came out alive; we can't even say "our ancestors" because they had no living descendants, according to the prediction of pasuk 17. Can we, who in our generation and time have been presented with the opportunity to stay in the Land of Israel no matter what, even think of spurning it again, under any circumstances, even that of losing the Israeli government? Perhaps this is an opportunity to change the system of how we govern ourselves! And then we can redouble our efforts to bring all the Jews home, to the real "land of our ancestors."
What say you, O leading rabbis of our generation?
With all respect, I humbly propose that, since a portion of the People, whose descendants are not even among us, missed out on a golden opportunity to have sovereignty under the protection of none other than the G-d of Israel in the times of Yirmiyahu, we must not lose it again now. Whenever we fast, except for Yom haKippurim, we must think of this prophetic lesson and take it to heart. And, should our government fall completely, we must look to HQB"H for His righteous Mashiah. If He doesn't grant this (which we all doubt to some extent; but on the other hand we've been waiting so long for this that most of us find it out of reach...), we need to find a way to have His government the way He wants it, as He proposed to the peasants of Yehuda back in the day through His prophet Yirmiyahu. That requires the government to promote doing mitzvoth and seeking haShem's will. More below.
(Don't worry. I have a sense of humor, and I know my words will be laughed at. But I'm serious about what I'm saying here.)
Does He bring to birth and not deliver? (Isaiah 66:9)
When the real opportunity comes — DOMO. Don't miss out!
***
If the above is not enough, here's an interview of R' Mendel Kessin by Tamar Yonah. R' Kessin says that if the Israeli government doesn't promote G-d and Judaism in Israel...well, particularly starting at approximately 18 minutes in, you have to hear what the Rav says.
And...it wouldn't be complete without the interpretations of R' Yitzhak Kaduri's predictions, some of which have now come true.
May my readers, I and all Israel have a great and groundbreaking year of 5780! Shabbat shalom v'Hag Sameah!
A video by R' Sprecher about Shmini Atzeret & Simchat Torah
