#abraham avinu

[torais-life]

7th portion-Parshah Lech Lecha(english)

Shabbat Shalom everyone!. I share with you the latest verses of this week. Have a beautiful day of rest, close to the Lord, the Torah and your families!.

7th Portion: Bereshit(Genesis) 17:7-27

7And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a God and to your seed after you.

8And I will give you and your seed after you the land of your sojournings, the entire land of Canaan for an everlasting possession, and I will be to them for a God."

9And God said to Abraham, "And you shall keep My covenant, you and your seed after you throughout their generations.

10This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised.

11And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you.

12And at the age of eight days, every male shall be circumcised to you throughout your generations, one that is born in the house, or one that is purchased with money, from any foreigner, who is not of your seed.

13Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant.

14And an uncircumcised male, who will not circumcise the flesh of his foreskin-that soul will be cut off from its people; he has broken My covenant."

15And God said to Abraham, "Your wife Sarai-you shall not call her name Sarai, for Sarah is her name.

16And I will bless her, and I will give you a son from her, and I will bless her, and she will become [a mother of] nations; kings of nations will be from her. "

17And Abraham fell on his face and rejoiced, and he said to himself, "Will [a child] be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?"

18And Abraham said to God, "If only Ishmael will live before You!"

19And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him.

20And regarding Ishmael, I have heard you; behold I have blessed him, and I will make him fruitful, and I will multiply him exceedingly; he will beget twelve princes, and I will make him into a great nation.

21But My covenant I will establish with Isaac, whom Sarah will bear to you at this time next year."

22And He finished speaking with him, and God went up from above Abraham.

23And Abraham took Ishmael his son and all those born in his house and all those purchased with his money, every male of the people of Abraham's household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him.

24And Abraham was ninety-nine years old, when he was circumcised of the flesh of his foreskin.

25And Ishmael his son was thirteen years old, when he was circumcised of the flesh of his foreskin.

26On that very day, Abraham was circumcised, and [so was] Ishmael his son.

27And all the people of his household, those born in his house and those bought with money from foreigners, were circumcised with him.

#torah portion #torah study #jumblr #bible study #bible reading #book of genesis #parasha lej leja #shabbat shalom #shabbos #shabat shalom #baruch hashem it's shabbos #baruchhashem #jewish heritage #jewish people #abraham avinu #avraham avinu #good shabbos #am israel jai #thank you for reading #thank you hashem #thanks to the lord

[spoofymcgee]

you know what i've decided that there's one person responsible for my gender epiphany today and that is abraham, of the our father, abrahamic religions bit. no i will not elaborate.

#avraham avinu according to me but it sounds funnier with abraham #anyway i lied it's because he established a weird fucking traditional of it being totally cool to marry your niece #and that is why i cannot halachically sleep in the same room as my uncle #and so he has taken my usual hole in the wall in the kids room because the only other inhabitants are my younger brother and baby sister #so i have been sleeping in Not My Usual Room for the past week #and so have been alternating between horse sleep and no sleep #so i was tired enough that today my brain checked out while washing dishes #and when i came back it had donated my gender to the goodwill and now i have to fucking deal with the fact that #apparently i no longer have a gender #so #avraham wherever you are #fuck you #spoof.txt

[unbidden-yidden]

Jewish Song of the Day #31: Avram Avinu

Comments:

Posting this song today because I can't get it out of my head, it's too catchy, I've been listening to it on repeat

Question for any Sephardi folks: is this a really "big" song in Sephardi nusach? Because when I went looking for Ladino songs, I kept finding version after version of this one song lol.

Here is another excellent version (although it uses an alternate name it's the same song as far as I can tell) and has an excellent explanation in the description:

Vocals & arrangement by Farya Faraji. This is a song from the Sephardi music repertoire; the Jewish community that was expelled from Iberia at the end of the Reconquista, and settled around the Mediterranean, developping diverse regional styles based on where they settled. This specific song is from Tangiers, Morocco, and was written by an anonymous author in 1890. Different songs using this text, or similar ones detailing the birth of Abraham have existed during the centuries, but this one in Maqam Hijaz is the most well known one. My arrangement pays homage to the Moroccan-Spanish background of the song by mixing a Moroccan string section, percussions and oud with a Spanish guitar chord progression similar to Flamenco’s.

Lyrics in Ladino: Kuando el rei Nimrod al kampo salia mirava en el sielo i en la estreyeria vido una lus santa en la juderia Ke avia de naser Avraham Avinu. Chorus: Avraham Avinu, Padre kerido Padre bendicho, lus de Israel. Luego a las komadres enkomendava Ke toda mujer ke prenyada kedara si paria un ijo, al punto la matara Ke avia de naser Avraham Avinu. La mujer de Terah kedo prenyada i de dia en dia el le preguntava (or demandava) "¿De ke teneix la kara tan demudada?" Eya ya savia el bien ke tenia.

En fin de mueve mezes parir keria iva caminando por kampos i vinyas, a su marido tal ni le descubria topo una meara, ayi lo pariria En akella ora el nasido avlava: "Anda vos, la mi madre, de la meara, yo ya topo kien m'alechara, Malah de sielo me acompanyara. Grande zekhut tiene el senyor Avraham, que por él conocemos el Dío de la verdad. Grande zekhut tiene el senyor parido, que afirma la mitsvá de Avraham Avinu.

English translation: When King Nimrod went out to the countryside He was looking at heaven and at the stars He saw a holy light in the Jewish quarter [A sign] that Abraham, our father, was about to be born. Chorus: Abraham our Father, beloved father, Blessed father, light of Israel. Then he told the midwives That every woman who was still pregnant If she gave birth to a male child at once he will be killed because Abraham our father was about to be born.

Terach's wife was pregnant and each day he would ask her "Why do you look so pale?" She already knew the blessing that she had. At the end of nine months she wanted to give birth, She walked through fields and vineyards She didn't tell her husband anything, She found a cave; there, she would give birth. At that time the newborn spoke: "Walk away from the cave, my mother I have already found someone who will take me away. An angel from heaven will accompany me Because I am a child of the blessed God."

After twenty days she went to visit him. She saw in front of her a young man leaping, Looking at the sky and (looking carefully/noticing everything), In order to know the God of Truth.

Great merit has honorable Abraham Because of him we recognize the true God. Great merit has the father of the newborn Who fulfills the commandment of Abraham our father (circumcision).

#jumblr #jewish music #Jewish Song of the Day

[discworldwitches]

listening to torah at work because it’s the only text i am familiar enough with that if i miss a section, i know what’s going on (and also i can always learn more torah) and i’m just at parshat vayeira (i started at bereishit) and i’ll never get over abraham avinu bringing hashem down from needing 50 righteous to not smite (?) sodom + gomorrah to 10.

#ultimately unfortunately there aren't 10 but its still a good moment

[pargolettasworld]

https://www.youtube.com/watch?v=MNfRuWmIhyE

I took a couple of courses in college that touched on the differences between novels and epics.  The novel is a genre driven by character, while epics tend to focus much more on the events of the plot.  As one professor observed, the Arthurian romances of Chretien de Troyes don’t really go into depth about why characters do the things they do, or how they feel about the deeds.  They just do them.  Similarly, as another professor observes, most of the book of Bereshit (Genesis) is an epic, but one that switches into a much more novelistic style once you hit the story of Joseph and what I can never stop thinking of as the Amazing Technicolor Dreamcoat.  

But before you get to Joseph, Bereshit is full of a large cast of characters who do weird and improbable things.  Just how weird and improbable is something that gets reinforced every Shabbat morning in the autumn -- you tend to forget that not only does Abraham try to save his own hide by introducing his wife Sarah to powerful kings as his sister, he does this more than once.  And he does it even after Sarah tells him to knock it off, because it often leads to powerful kings sexually harassing her.

So you have these larger-than-life characters making these really weird, questionable decisions.  What’s a decently creative people to do?  You compose midrash, that’s what.  A sufficient amount of academia has been devoted to the comparison of midrash and fanfiction, so I’ll sum it up as “yes, there is a pretty firm comparison to be made.”

Sometimes, that midrash appears in the form of songs.  This particular one talks about the wife of Teruah, who gets pregnant, and Teruah is Not Pleased, but manages not to kill his wife, and she has the baby . . . and lo and behold! it is Abraham!  Avraham Avinu, the first Patriarch, the father of two great peoples and the maker of many, many highly questionable decisions.

#jewish music

[howtosavethehumans]

Custom Tailored Test

So I want to take a quick break from the Guild system to address something important. The world is suffering from more and more indifference towards one another, and more verbal cruelty, in a time when there is more potential for unity than ever before in recorded history. There is a saying, “Be kind for everyone you meet is fighting a hard battle,” with many different iterations of basically the same idea. I would say this is an understatement. This proverb should be something more like, “Be kind to everyone you meet, for the battle they fight is custom-tailored to be as difficult as possible for the lesson their soul is meant to learn in this life.” Let me explain. A good example of this is in the Torah if you know some of the kabbalistic principles attached to the stories, especially in the story of the Akeda, or the binding of Isaac with Abraham. King David's story too, but I think we'll address that another time. So the mysticism teaches Abraham Avinu was the embodiment of Chesed, that is loving kindness, and Yitzhak Avinu, or Isaac, was the embodiment of Gevura, which is justice or harsh judgment according to the Law. What would be the hardest test for someone who is purely loving kindness? I'd say having to sacrifice the son you waited 100 years to have and loved more than anything. A loving person could not even imagine such a horrible request, and yet Abraham packed his donkey, took his other son and his helper, and went to do just that. What would be the hardest test for someone who believed in the Law so fully that they embodied the judgment associated with disobeying said Law. It would be the commandment to give your own life to abide in the Law. Abraham didn't have to willingly give his beloved son to be sacrificed, he could have said no, and by most Jewish oral traditions, Isaac was in his 30s, not a small boy that the movies like to show, and could have easily overpowered his father and walked away without being sacrificed. Yet, both these men were willing to go against everything they were about in order to fulfill the will of the Creator. Abraham went against every instinct of love and Issac against every instinct of following the Law. Neither was made to fulfill the request, but both were willing to do so. Abraham, so filled with love, would probably had an easier time giving his life up for the things he loved. Isaac, who embodied justice, may have had an easier time taking a life if he believed it was in the name of judgment and justice. Both requests would be insanely difficult for anyone, but flipped around may have been slightly easier for them than what they were asked to do. This shows us that in life, we are often faced with challenges that are the hardest possible thing for us to do, and we must face those things whole-heartedly, even if in the end we don't have to follow through with them. It also teaches us that the will of the Divine, that speaks through our souls, should be honored and respected above even our own nature, and even when we know that nature is pure and true. We never know why we are being tested, but we must trust that our souls, or the spark of the Divine within, may be hard to understand at times, but it will never, in the end, have us do something evil or wrong, but it will test us to see how far are willing to go when asked. Abraham was rewarded with countless more children and wealth beyond comprehension and they say Isaac, who was willing to give up his own life, glowed with radiant light the rest of his life and was considered one of the most righteous men to ever walk the Earth. Isaac was without an equal in his time. We don't always know why we are being tested, but passing the test will benefit us more than we can ever imagine. So I'd say, be kind to each other, love your fellow human beings as you love yourself, because they are fighting the hardest possible battle that their soul can take and are being pushed to the very limits of everything they are and everything they embody, and as Rabbi Akiva said, it is through this loving of others as we love ourselves that we show that we love God above all else.

Good Deed of the Week: Think about your own nature and what would be the hardest thing for you to sacrifice, and then ask yourself, could you or would you do it? For extra credit, think about this each day of the week.

[kolhaneshamamx]

Luz negra.

Esta escrito Zohar Bereshit 15a “con el comienzo de la voluntad del Rey (para crear el mundo) una luz negra (Butzina dikardinuta) suprema (una chispa fuerte) emergío”.

Para comprender este hermetico pasaje debemos saber que antes de que nuestro universo fuera creado la luz Divina lo abarcaba absolutamente todo. No habia nada fuera de El. En el momento en el que el ser supremo decidio crear su mundo, el primer paso para hacerlo fue un proceso llamado tzimtzum (contracción) es decir la contraccion de la luz Divina para asi dejar un espacio “vacio” (un lugar donde la luz no fuera perceptible) y dar asi lugar a lo otro, a lo ajeno, a la dualidad, aquello que en apariencia no es Dios, sino creación.

Nuestros sabios nos explican que esta “contracción” tiene por objetivo el dar la pauta para la existencia de una creación que no sea absorbida inmediatamente por la luz Divina. Sin embargo aun dentro de este espacio vacio la luz del Infinito continua irradiando solo que de forma oculta. En secreto.

Para lograr esto el creador utilizo una “Butzina dikardinuta” (luz “oscura”). Descrita en el parrafo de inicio.

Esta luz es nada mas y nada menos que la sensación de independencia, la subjetividad propia, en otras palabras la conciencia de uno mismo. Esta luz, fue dispuesta únicamente para que la creación pudiera observar y apreciar la luz del creador y asi ser testigos de la gran bondad Divina, pero sin ser asimilados totalmente por la unicidad del Creador. Podemos inferir de aquí que existe una dicotomia intrinseca en la creación, dicotomia que sirve de plataforma para la observacion y aprecicion de la unidad Divina, pues el ser uno incluye el hacerse uno.

Sin embargo esta sensacion de independencia, esta luz negra fue/es tan potente que causo la sensacion no solo de independencia del creador sino que es la fuente de la sensacion de desconexión absoluta, fuente entonces de la subjetividad y de la soledad existencial. Fue este resultado (la sensacion de desconexión) lo que se conoce como Shebirat Hakelim (la ruptura de los recipientes). Evento que es descrito como resultado de la incapacidad del recipiente de contener el flujo de luz divina dirigido hacia el, causando asi su fractura. Recordemos que esta luz es la llamada “luz oscura”.

Ahora bien, esta ruptura tiene consecuencias palpables hasta nuestros dias, de hecho debemos recordar que las descripciones de estos eventos son atemporales, es decir que son procesos que están sucediendo constantemente. Como dice la Guemara que “Dios renueva constantemente el Maase Bereshit”.

Por lo tanto es correcto decir que cuando somos presa de la sensacion de desconexión con lo divino dentro nuestro, estamos sintiendo la fuerza de aquella butzina (lampara) de luz negra de la que estamos hablando. Esta desconexión lleva a la fragmentación interna, a esto le llamamos oscuridad. (Al contrario de la luz negra que a pesar de ser oscura se le denomina luz).

Esta escrito en el Midrash Bereshit Raba: Cuando Hashem decretó el exilio, fue y le pregunto a Abraham Avinu, donde quieres que tus hijos cumplan mi decreto? En el Guehinom o entre las naciones? A lo que Abraham contesto, en las naciones. De aqui que “Ein Guehinom leisrael” (no hay purgatorio para israel).

Sabemos que el objetivo principal de la vida del Yehudi es “recuperar” aquellas chispas que cayeron predas de las klipot durante Shebirat Hakelim. Chispas oscuras, pues tienen su origen en la luz negra.

Sabemos tambien que estas chispas se encuentran como nos dicen los sabios en su mayoria en Egipto (Mitzraim) esta es la razon por la cual Hashem ordena a Yaakov Avinu bajar a Mitzraim (Egipto). Ya que la mayor parte de chispas se encuentran ahi. Cabe resaltar que el patriarca que termina bajando a Egipto es Yaakov el arquetipo del Yo.

Sin embargo debemos recordar lo que el Likutey Moharan nos explica. Todo sufrimiento es llamado Mitzraim pues todos los sufrimientos Mezter (oprimen) a la persona. Notese que Mitzraim (Egipto) tiene la misma raiz idiomatica que Metzer estreches/angosto/oprimir. Con esto en mente entonces podemos decir que, cuando la persona se encuentra en una situación que lo angustia esa persona se encuentra en Mitzraim, esa persona se encuentra oprimida dentro de las fronteras de ese Egipto espiritual, fronteras que como dice el Midrash eran abiertas por fuera y cerradas por dentro para que todos pudieran entrar pero nadie pudiera salir.

…Y le dijo a el Yo soy Hashem… Exodo 6:2. En referencia a este pasaje el Agra de Kala nos dice que si tomamos las letras que anteceden al tetragrama, más las letras que les siguen. Y sumamos sus valores nos da como resultado 61, el mismo valor numérico que la palabra Ani (Yo). Esto es el secreto de “Yo soy el primero y Yo soy el ultimo”. Y nos explica que estos factores numericos que rodean al nombre Divino, (nombre que representa la misericordia e infinitud absoluta) aluden a todas las aparentes condicionantes externas que dan forma a la realidad exterior del individuo, condicionantes que paradójicamente existen únicamente en este mundo dual, regido por las limitantes del tiempo y espacio. Pero son justo estos factores los que esconden las chispas divinas de luz negra, escondidas en las circunstancias que rodean la vida del individuo. Y las que en última instancia nos dan la pauta y el desequilibrio para trascender nuestra propia individualidad.

Concluimos diciendo que todo factor externo tanto bueno como malo es el escondite de estas chispas. Cada situación, cada persona que vemos, cada objeto, cada sonido tiene entonces un valor incalculable pues forman parte de los factores que envuelven el secreto de la trascendencia (Ani Hashem). Estas condiciones muchas veces angustiantes son angustiantes porque su luz es tan potente que nos desconecta de la fuente Divina y entonces me invade la sensacion de abandono existencial, de caos y de sin sentido, se vuelve todo entonces oscuridad y vacío pues siento que soy pero al ser, soy algo aparte y todo aquello que no soy yo, me resulta ajeno a mi. Y por lo tanto una amenza. La máxima expresión de la división; pero cuando comprendo que estos factores estan puestos justamente ahi y justamente en esa posicion y en esa forma para mi bien absoluto, porque están ahi para que yo pueda desarrollar (justamente) la inmanencia del yo pero con el objetivo siempre de la trascendencia hacia el otro hacia aquello que no soy yo, aquello ajeno que hoy entiendo es también Ein Sof. Entonces dejo la fragmentación interior de lado y comienzo a ser uno y forzosamente el que es uno se hace uno como dice el Zohar. Dando como resultado la integración del yo y la integración correcta de lo externo.

Cuando acepto, cuando abrazo, cuando trabajo con lo que es y lo que soy y dejo de lado lo que deseo que fuera entonces libero estas chispas, o mas bien me libero a mi mismo y me doy cuenta que eso que llame oscuridad también es luz y deja de ser oscuridad y deja de ser amargo, deja de angustiarme, aunque la forma externa de la circunstancia no cambie me libero en su forma mas absoluta (que es la libertad de la mente) de ese exilio (Galut) Egipcio. Es entonces que el Galut de la Shejina se transforma en Megale Shejina (revelacion de la presencia Divina). Y el espacio que habito y el tiempo en el que existo se vuelve sagrado. Se vuelve todo Divino todo Ein Sof y por lo tanto todo uno conmigo y yo me vulevo uno con todo. Pues revelo que en el secreto de las cosas todo es y no ha dejado de ser uno con lo Infinito.

#cabala #torah #psicología #misticismo #aprendizaje

[jacobsvoice]

Hebron and Jewish Memory

(November 13, 2022 / JNS)

As Nov. 19’s Shabbat Chayei Sarah approaches, we are once again reminded of the prominent place of Hebron in Jewish history. According to the biblical narrative, Abraham’s wife Sarah died in Hebron. As a self-described “sojourner,” Abraham needed permission for a burial site from Ephron, the Hebron landowner. He insisted on paying the full asking price in order to ensure his legal title forever. With the exchange of money for land accepted, Sarah was buried in the cave of Machpelah, where Abraham, Isaac, Jacob, Rebekah and Leah would also be entombed. According to the Bible, God promised: “To thy seed have I given this land.”

Long before Jerusalem was mentioned in the biblical text as a remote Jebusite hilltop town of little consequence, Hebron had become a holy site. It was there that Jewish history in the Land of Israel began and King David ruled before relocating his throne to Jerusalem.

For many centuries, Hebron’s Jews remained a tiny impoverished community under Muslim control, barely able to gather a minyan for prayer. Prohibited from entering the Machpelah enclosure, they could not ascend beyond the seventh step outside the southeastern wall, where they could squeeze messages through a tiny space between the stones. A Christian visitor described “poor Israelite pilgrims … prostrated, stretching their necks like burrowed foxes in order to try to press their lips against their ancestor’s tomb.”

In the 16th century, Jewish exiles from Spain purchased a courtyard where the Avraham Avinu synagogue was built and still stands. But Jews remained confined to a tiny ghetto, risking harm and even death if they ventured beyond the enclosure. It took another two centuries before the community was significantly enlarged by the arrival of a group of Hasidic Jews. Over time, Hebron was recognized for its Jewish scholarship and learning. By the mid-19th century, the discoveries of archeologists testified to its antiquity. Yeshivas opened and renowned artists David Roberts and B.H. Bartlett focused their talents on the majestic Machpelah holy site.

But in 1929, as violent Arab rioting against a growing Jewish presence swept through Palestine, the Hebron Jewish community was attacked and 67 Jews brutally murdered. Once British soldiers removed the traumatized survivors, no Jews remained in Hebron. In 1948, during Israel’s War of Independence, Hebron was conquered by the Kingdom of Jordan. In the old Jewish Quarter, there were no synagogues or yeshivas. Even the ancient cemetery was desecrated.

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But Jews retained an unyielding attachment—identified as “sacred memory”—to the burial site of their patriarchs and matriarchs. Nineteen years later, during the Six-Day War, Hebron was restored to the Jewish people. For the first time in seven centuries Jews could pray inside the Machpelah enclosure at the tombs of their revered biblical ancestors. The following year, a group of religious Zionists led by Rabbi Moshe Levinger came to Hebron to celebrate Passover and begin to rebuild the destroyed community.

Despite devastating Arab terrorist attacks and Israeli government impediments that rarely permitted Hebron Jews to return to abandoned Jewish property, the Jews of Hebron have remained determined to preserve their biblical legacy. They understand, even if others do not, that if Zionism means the return of Jews to their biblical homeland in the Land of Israel, Hebron cannot be excluded.

Shabbat Chayei Sarah in Hebron is an unrivaled experience. A seemingly endless flow of Jews walk down the hill from nearby Kiryat Arba, flanked by Israeli soldiers for protection against Arab terrorist attacks. Inside the massive Machpelah enclosure, they gather in the magnificent Isaac Hall for the reading of the biblical narrative that recounts when “Abraham buried his wife Sarah in the cave of the field of Machpelah, facing Mamre—now Hebron.”

Shabbat Chayei Sarah recounts the precise moment when the attachment of the Jewish people to Hebron and the Land of Israel was forever sealed. It testifies to the enduring power of Jewish history and memory in our promised land.

Jerold S. Auerbach is the author of Hebron Jews: Memory and Conflict in the Land of Israel (2009).

[jewish-privilege]

This story originally appeared 10 years ago. It is being republished now to mark the events that occurred 90 years ago this week in the city of Hebron.

Jews this week will be marking the 80th anniversary of the Hebron massacre that began on August 23, 1929...

The slaughter that took place in 1929 was part of a series of attacks on Jews. On August 17 in Jerusalem, in what was later seen as a portent, a Jewish boy had been stabbed to death. The killings in Hebron were particularly barbaric, with Arabs wielding hatchets against yeshiva students and women and babies. Before the affrays—to use the word the New York Sun used in its editorial of the time—had passed, scores had been slaughtered.

The story is retold in gruesome detail in a just-published book, Hebron Jews, by a professor of history at Wellesley, Jerold Auerbach. I have known Auerbach for years, as our mothers were cousins, and have admired his work on both labor and Jewish subjects. He uses the skills of a long-tenured professor to remind us not only of the importance of the Hebron story, from Abraham’s original contract on a burial site for Sarah to the return of the Hebron Jews of our generation, but also of its ironies.

Back in 1929 the Jews who called themselves “settlers” were the relatively secular Zionists who lived on the Mediterranean coast and in northern Eretz Israel. The Jews of Hebron had dwelled there intermittently for thousands of years and continuously since the expulsion from Spain in 1492. In the 1920s there was an influx of young scholars from a Lithuanian yeshiva, Knessett Israel. Their arrival coincided with rising tensions throughout Palestine. By August, trouble was sensed by the one British police officer in the town, Raymond Cafferata. He was told by both Arabs and Jews in Hebron that “any trouble” was “out of the question.”

Yet that same week a Jewish teacher named Haim Bagayo was warned, “This time we are going to butcher you all.” Earlier that day, there had been clashes in Jerusalem, in which three Arabs and three Jews died. The Jews of Hebron, Auerbach writes, “refused to believe that their Arab neighbors, with whom they had lived in relatively peaceful coexistence for four centuries, meant them harm.” Cafferata noted that in Hebron “everything appeared normal.” But before the day was out, Arabs began to attack Jews with clubs, and Jewish shops were quickly shuttered.

The first to die was a student, Shmuel Rosenhaltz, who was set upon as he studied, alone, in the main yeshiva. The Jews were warned to stay inside their homes. Early the next morning, Arabs, screaming “Allah akbar” and “Itbach al Yahud,” or “kill the Jews,” began surging through the streets. Two Jewish youths were stoned to death outside the house of the Heichel family. Some 70 Jews sought refuge inside a relatively large house, owned by Eliezer Dan Slonim. Almost the whole family of Slonim—his wife, Hannah, and their son, his father-in-law, who was the chief rabbi of Zichron Yaakov, and his wife—were among 22 persons who were clubbed or stabbed to death and, in some cases, disemboweled. The Slonim’s one-year son survived, having been hidden under dying Jews.

Rabbi Hanoch Hasson was murdered, along with his family. A pharmacist, Ben-Zion Gershon, who’d served both Arabs and Jews, “had his eyes gouged out before he was stabbed to death,” Auerbach relates. His wife’s hands were cut off before she and their daughter were killed. Mr. Goldshmidt was tortured, his head held over a kerosene flame, before he, his wife, and one of their daughters were killed. Twenty-three corpses were discovered in the Anglo Palestine Bank, where women were raped on a floor covered with thick pools of congealing blood. Rabbis Meir Kastel and Tzvi Dabkin and five of their students were tortured and castrated before being murdered. The killings went on for two hours, and the final death toll reached 67.

...One American writer, Maurice Samuel, who’d been visiting Eretz Israel at the time, wrote a book about the event titled, What Happened in Palestine? Like a number of other Zionists, he focused blame on the Mandatory authorities, while insisting relations between Jews and Arabs were broadly amicable. The sheik who incited the slaughter served a month in prison. Any moral standing of the Mandate, if it had ever existed, drained away.

In the years after the establishment of the Jewish state, when Jordan ruled Hebron, the vestiges of Jewish presence were obliterated. The ruins of the Avraham Avinu synagogue were razed and its site given over to an animal pen. Houses of Jewish learning were converted to Arab schools. The ancient Jewish cemetery was torn up. Jews did not return until 1967, when the chief rabbi of the Israeli Army, Shlomo Goren, commandeered a jeep and, carrying a Torah scroll, Israeli flag, and shofar, raced to Machpelah, becoming the first Jew to enter the burial place of the patriarchs and matriarchs in 700 years...

#pogroms #hebron #hebron massacre #death #torture #rape #murder #mass murder

[dopingconsomme]

[2021年12月09日の記事一覧] http://dailyfeed.jp/feed/23378/2021-12-09

(全 51 件)

1. Carbe and Durand - Fragile

2. Flamenco Guitar Masters - Dust In The Wind

3. Oscar Roberto Casares - 7 Spanish songs (7 Canciones Sefaradies): No. 2, Ya viene el cativo

4. Andres Fernandez Amador - Soleá

5. トラディショナル - Bulerias

6. Jim Stubblefield Group - Ojos de las Estrellas

7. トラディショナル - Tarantas

8. Vincenzo Martinelli - Soleares

9. Domingo Patricio - Silueta

10. Paco de Lucía - Rio Ancho - Instrumental / Remastered 2015

11. Domingo Dominguez - La Juani

12. Paco de Lucía - Beyond The Mirage

13. Thomas Koch - Armonía

14. Jason Carter - Guitar Suite: I. —

15. Guitarra Azul - Solamente Uno

16. Massel Klezmorim - Sephardic Elegy

17. Oscar Roberto Casares - 7 Spanish songs (7 Canciones Sefaradies): No. 3, En la mar ay una torre

18. Oscar Roberto Casares - 7 Spanish songs (7 Canciones Sefaradies): No. 4, A la nana

19. Jason Carter - The endless dance

20. Ella Mikhailenko - D'arie II

21. Luis Villegas - Daydream

22. Rafael Riqueni - Monte Gurugú

23. Jason Carter - Salida

24. Dan Sistos - I Still Need You

25. Antonio Rey - San Francisco

26. Jesse Cook - Canción Triste

27. Torfi Olafsson - Beautiful Eyes

28. Dani de Morón - Creer Para Ver

29. Jesse Cook - Azul

30. Guitarras de Luna - Inolvidable

31. Grupo Macarena - Soleil

32. Armik - Midnight Bolero

33. Rafa El Tachuela - Zalameria

34. Rafa El Tachuela - Porqué

35. John Williams - La Nit de Nadal

36. Andres Fernandez Amador - Lluvia de plata

37. Robert Michaels - Armando's Market

38. Andres Fernandez Amador - Verdiales

39. Rafa El Tachuela - Silueta

40. Thomas Koch - Añoranza de Amor

41. Paco de Lucía - Gloria Al Nino Ricardo

42. Dani de Morón - Conke

43. Rafa El Tachuela - La Moraima

44. Rafael Riqueni - Pureza

45. Chico García - Dos Cruces

46. Mark Barnwell - Moonstone

47. Anonymous - Lluvia y Fuego

48. Jason Carter - Guitar Suite: II. —

49. Vincenzo Martinelli - Malaguena

50. Gerard Bik Regis - Soleil

51. Oscar Roberto Casares - 7 Spanish songs (7 Canciones Sefaradies): No. 1, Abraham Avinu

from lastfm&fc2, http://dailyfeed.jp/feed/23378/2021-12-09

#lastfm&fc2 #dopingconsomme blog fc2 #December 10 #2021 at 05:00AM

[torais-life]

3rd portion-Parshah Lech Lecha(english)

3rd Portion: Bereshit(Genesis) 13:5-18

5And also Lot, who went with Abram, had flocks and cattle and tents.

6And the land did not bear them to dwell together, for their possessions were many, and they could not dwell together.

7And there was a quarrel between the herdsmen of Abram's cattle and between the herdsmen of Lot's cattle, and the Canaanites and the Perizzites were then dwelling in the land.

8And Abram said to Lot, "Please let there be no quarrel between me and between you and between my herdsmen and between your herdsmen, for we are kinsmen.

9Is not all the land before you? Please part from me; if [you go] left, I will go right, and if [you go] right, I will go left."

10And Lot raised his eyes, and he saw the entire plain of the Jordan, that it was entirely watered; before the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of Egypt, as you come to Zoar.

11And Lot chose for himself the entire plain of the Jordan, and Lot traveled from the east, and they parted from one another.

12Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain, and he pitched his tents until Sodom.

13And the people of Sodom were very evil and sinful against the Lord.

14And the Lord said to Abram after Lot had parted from him, "Please raise your eyes and see, from the place where you are, northward and southward and eastward and westward.

15For all the land that you see I will give to you and to your seed to eternity.

16And I will make your seed like the dust of the earth, so that if a man will be able to count the dust of the earth, so will your seed be counted.

17Rise, walk in the land, to its length and to its breadth, for I will give it to you."

18And Abram pitched his tents, and he came, and he dwelt in the plain of Mamre, which is in Hebron, and there he built an altar to the Lord.

#torah lovers #torah portion #abraham avinu #avraham avinu #parasha ha shavua #weekly parasha #parasha lej leja #jumblr #goodnight #bibletruth #bible reading #bible study #baruchhashem #am israel jai

[barzidovigeei]

Kehillah in Rome 4:16

For this reason the havtachah (promise) is of emunah (faith), in order that it might be in accordance with unmerited Chen v’Chesed Hashem, that the havtachah might be certain to all the zera (seed), not to him who is of the Torah only, but also to bnei emunat Avraham (the sons of the faith of Avraham Avinu, to those who are of the faith of Abraham). Avraham Avinu is the father of us all,

[jewishconvertthings]

When is it too late to convert? I'm almost an adult now and I know most of the rites of passage happen when you're a mid teenager. This is just something I was womdering about, what do you think?

Hi anon! 

A few stories. 

Avraham Avinu was not circumcised until he was 99 years old, and

According to the midrash [scriptural interpretation], the timing of Abraham’s act had special significance.

“Abraham was 48 years old when he came to know his creator. Yet he was not commanded to circumcise himself at that time and waited until he was much older — 99 years of age.

Why? In order not to close the door upon proselytes, however advanced in years.” [source: x]

One of my good friends at my former congregation converted when he was 59. 

Another person I know converted when she was 36. 

And me? I’m rapidly headed towards 30. 

As for the rights of passage? While it’s true that a bris or naming ceremony happen shortly after birth, and that bar and bat mitzvahs happen at 12/13, and some (I think mostly Reform) Jews have confirmation at 16 or 17, the Jewish approach to lifecycle rituals span the a person’s whole life. 

Taglit/Birthright recently upped its age limit to 32, if that’s another thing you’re interested in/worried about missing. 

But if you’re specifically concerned about not having had a bar or bat mitzvah? First of all, adult bar/bat mitzvahs are a thing, and secondly, that can be for both first timers (converts, women whose communities didn’t do bat mitzvahs when they were young, disconnected Jews who wish to reconnect) but also for second timers! In fact, just this past Shabbos, we had a gentlemen have a second bar mitzvah celebrating the 50th anniversary of his first!

As long as you have time to complete the process, it’s never too late. :)

Edit: I should also add that, if there’s any age bias happening in the conversion arena, it’s actually against younger converts who aren’t converting alongside their parents. Generally speaking, this is such a huge life choice, that most rabbis prefer people have at least a little life experience, and are usually obligated to ensure that a minor has the explicit permission and support of their parent(s) or guardian. 

[perspectivasinternacional]

Politica Exterior del Vaticano desde Letran.

Es muy importante colocar la mirada sobre la visita como Jefe de Estado de Jorge Mario Bergoglio en Iraq antiguamente llamada la Antigua Babilonia, por lo tanto, al hablar de la Política Exterior de aquel pequeño Estado valdría la importancia. Antes que todo, es menester pasar a vuelo rasante por la historia de la mencionada región de Mesopotamia lugar de nacimiento de grandes civilizaciones antiguas. Avinu Abraham como es llamado desde Juda, Ibrahim como los árabes, y abram como suele llamarse en el cristianismo. El padre de la fê también es mencionado, pero lo cierto es que desde el seno de aquella región ha existido muchas guerras y derramamiento de sangre, anteriormente nunca antes se habría efectuado una visita oficial de algún pontífice por elementos de carácter políticos. Ahora bien, Ur de Caldea como centro de inicio de todo dirán algunos teólogos dicho encuentro diplomático se orienta a una estrategia en matéria de política exterior, pero si se define este instrumento político expresa la convergencia de una política interna para ser proyectada en el concierto de naciones. Al final de todo este juego de ajedrez quienes definen dicha política son hombres de poder quienes controlan absolutamente todo tras las sombras utilizando a líderes Mundiales como por ejemplo Joe Baiden quien forma parte del partido Demócrata controlado por Hermandades Secretas donde a su vez controlan el Senado, Reserva Federal, Pentágono y otros Órganos del gobierno. Al igual, la orden San Ignacio de Loyola los Jesuitas donde también controlan al Conclave desde el seno del Colegio de Cardenales, ahora bien, antes de efectuar tal encuentro diplomático en el Medio Oriente, ya se habría construido la agenda política bajo las ideas de lograr un gesto de hermandad idea masonica, dialogo religioso y político bajo la enciclica todos somos hermanos orientando todo a un sistema ecuménico. La importancia de Irak como expresión de la Antigua Babilonia nacieron las tres principales religiones del Mundo: Cristianismo, Judaismo y el Islam, así que, Francisco I mantendrá una reunión exclusiva con el líder Chiita el Ayatola con el objetivo de promocionar la paz en la zona del Medio Oriente. Ya sabemos que dicho Papa representa el liderazgo mundial y universal, pero para el periodo pasado del 2019 hubo un encuentro político con el líder Sunita en el Vaticano, finalmente, todo marcha hacia un solo fin, activar el nuevo gobierno mundial, esto sera visible ante nuestros ojos.

#Visita diplomática de Francisco I en Irak

[talmudicsuggestions]

fuck, marry, kill. jacob, issac or abraham

I will answer this question too as if I were I light-minded woman, frivolous and led easily into sin - not that, God forbid, any of our mothers who married these honored men were!

I would have relations with Avraham Avinu, as he would be most likely to take me in as a concubine.

I would marry Yitzchak Avinu as he would be least likely to take another wife.

God Forbid I would marry Yaakov, but perhaps I would look the other way as he was thrown in a pit and sold to Egypt. We need a backup plan in case of famine. 

#ask and answer #Anonymous #asks

[jacobsvoice]

Hebron Fascination

Jerold S. Auerbach

(June 3, 2022 / JNS) My fascination with Hebron began decades ago when I was selected by the American Jewish Committee to join a group of “disaffected Jewish academics” who had never been to Israel for a sponsored visit to the Jewish state.

I had not paid attention to Israel until June 1967, when I turned on the television while caring for my sleeping baby daughter. It was the moment when triumphant Israeli soldiers reached the sacred Western Wall in Jerusalem’s Old City. I was momentarily fascinated, but fathering and teaching were my priorities. Still, a free trip to Israel was enticing, and I knew that I was qualified. So did AJC.

When our bus entered Hebron for a meeting with the Arab mayor, we passed a massive stone building with two high towers. “What’s that?” I asked our guide, Tuvia. “Machpelah,” he responded. “What’s that?” I repeated. He replied: “The burial site of the biblical patriarchs and matriarchs,” about whom (despite four tedious years of Hebrew school as a young boy) I knew little.

Inside the auditorium, the mayor summarized Hebron’s history. Jews were not mentioned. While he was taking questions, Tuvia whispered: “Ask him where his family was in 1929.” Why then? I wondered. But I raised my hand, was recognized and asked Tuvia’s question. The mayor immediately turned away to take another question.

That trip to Israel was transformative. I applied for and received a Fulbright professorship at Tel Aviv University. But I chose Jerusalem—the other ancient holy Jewish city that had fascinated me—for our year-long family residence. Since I had only one teaching day a week, I enjoyed ample opportunity for exploration, especially in the Jewish Quarter of the Old City and the haredi neighborhood of Mea Shearim. But I had not forgotten Hebron.

My return, ironically, was at the invitation of Ibrahim Kara’in, an Old City antiquities dealer who I had befriended during visits to his fascinating shop. The Israeli soldier guarding the Machpelah entrance looked carefully at him and scrutinized my passport before clearing us for entry. (Perhaps he was puzzled that a Jew would have an Arab guide to the sacred Jewish shrine.) I was awed by the beauty of Isaac Hall, the centerpiece of Machpelah. I knew that I would return.

My Tel Aviv colleague and friend Haggai, a Haganah veteran from Israel’s 1948 War of Independence, was puzzled by my interest in Hebron. But he arranged for an Israeli army officer to be my guide. In the Jewish settlement of Kiryat Arba—a short walk up the hill from Machpelah—I had a fascinating conversation with Rabbi Eliezer Waldman, one of the leaders of the restored Hebron Jewish community. On a subsequent visit, I met with Elyakim Haetzni, a Kiryat Arba lawyer and another founder of the reborn community. Like Rabbi Waldman, he became one of my best Hebron teachers.

With English-language spokesman David Wilder as my guiding mentor, I returned several years later. I had begun to imagine that I might eventually write a history of the Hebron Jewish community, by now home to 700 passionately committed Zionists. He arranged for a visit to the Avraham Avinu quarter, destroyed during the 1929 Arab rioting, and its beautifully restored synagogue. Armed Israeli soldiers were conspicuously posted on a nearby roof. The necessity for their presence was unsettling but reassuring.

My Hebron visits climaxed when I joined the massive flow of Kiryat Arba residents and many hundreds of Israelis to Machpelah for the reading of the Torah text (Genesis 23:2) that recounts Abraham’s purchase of a burial site for Sarah. Irrevocably, it connects Jews to their promised land, embedded in Hebron. To be at the bedrock of Jewish history as the biblical narrative was recited enclosed me within a community of Jewish memory where Jewish history in the Land of Israel began.

Why, I have occasionally been asked, did I become so strongly attached to Hebron Jews who, for many, are pariahs of the Jewish people? My response: As a Jew and historian, I had learned that the sanctity of Hebron (like Jerusalem) must forever remain embedded in Jewish identity and memory.

Jerold S. Auerbach is the author of 12 books, including “Print to Fit: The New York Times, Zionism and Israel (1896-2016).”