What “the Prince of Egypt” got wrong re: The Passover Story

In the animated movie “prince of Egypt” many things were portrayed differently than recorded Jewish tradition.

They are: (As recorded by Saar Kaufmann)

1. When Moses’ mom placed him in the water, the movie shows alligators that could easily killed him, but we have no tradition of such a wild chase.
2. The movie also shows that the king’s wife finds Moses. That is also not true. It was his daughter.
3. In the movie they shows mosses as like he don’t know that he was a Jewish but the true is that he always new that he was a Jewish.
4. Also in the movie they show Moses as originally being mean to the Jewish slaves, but in fact he always knew ha was Jewish and was very kind to them.
5. In the movie when the king’s wife found Moses, the king accepted him as is, but the truth is that they made him take a test to see if he was destined to take the Jews out of Egypt.
6. When mosses found a place to live in the desert, the movie only shows Yisro as having 3 daughters. He actually had 7.
7. Also, the movie shows Moses falling into the well, of which we have no tradition.
8. They show that Moses’ staff was wood, but it was really made of pure sapphire.
9. The movie shows that Miriam was a slave, but she was not a slave at all. (Nor was anyone from the tribe of Levi)
10. In the movie they show Moses turn water to blood in front of the king, but it was really Aaron who did so.
11. When the Jews crossed the ocean the movie shows that they walked on a hard, rocky floor. In fact they walked on frozen water. (the top 1/3 of the sea split, the bottom 2/3 congealed)
12. The movie shows that the Jews rushed out of the water but they didn’t, they simply took their time.

Cruelty

Q1. What is the Torah’s perspective on how humans should treat animals?

-not harm at all, for any reason? Harm if you like?

 

Q2. Furs of seals, mink, foxes?

 

Q3. Killing animals to A. Protect ourselves?

B. Stop overpopulation (culling the herd)?

C. eat?

 

Q4. Raising calves for veal?

 

Q5. Testing on animals?

 

Q6. Dogfights?

 

Q7. Circuses?

 

Orchos Tzadikim: We must show compassion to animals ( and slaves) (help a fallen animal; feed before master eats) (a tzaddik knows the soul of his animal-Mishlei)

 

 

Background: Before the flood-animals were forbidden to eat. Only after the flood did this become permissible-since the animals were only saved in the merit of mankind-the righteous Noach. (9:3, Ohr Hachaim. Also: his sacrifice pleases Hashem, Who then promised: no more total destruction; cared for the animals in the ark)

 

Sanhedrin 59B-Hashem gave us permission to use animals to work for us –ex. Horses to ride, bulls to plow, etc.. (dominion over fish, animals, birds-humans are the focal point of creation-we have choice-do sins and mitzvos, etc..)

 

(Shu”t Igrot Moshe, Even Haezer IV:92)

 

Tza’ar ba’alei Chaim: you are obligated to assist an animal that has fallen from under its’ burden.

Major concepts:

• Normal usage (even if slight “pain”) is permitted.
• For mankind’s benefit=ok, must cause least pain possible (kill quickly for furs, food raise normally)
• Bullfights/gladiator=cruel, not a valid pleasure.

 

O.T. It’s cruel to:

1) Steal from someone

2) Not feel someone else’s pain

* Whoever is compassionate when they should be cruel, will end up being cruel when they should be compassionate.

Q. How does this make sense?

Etz Yosef: Koheles Rabbah 7,16: because he shows that he follows his own feelings over Hashem’s decrees.

 

 

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Noda B’Yehuda: Planning a Hunting Trip this Chol Hamo’ed? Maybe Not

When asked if hunting is permitted for sport the Noda B’Yehuda (YD 10) clearly expresses his distaste for this inappropriate question yet nevertheless answers the question on halachic grounds.  He raises the possible issues of “Tzar Ba’alei Chaim” (causing pain to live creatures) and “Baal Tashchis” and rejects them both.  Nevertheless he concludes that it is an extremely inappropriate activity for a Jew and there is an element of issur in it as well.

Hunting is not considered Tzar Ba’alei Chaim for two reasons.  First, anything that provides any benefit for a human does not fall under the issur of Tzar Ba’alei Chaim.  Second it is only assur if the animal is left alive in pain and not if it is killed.

With regard to Baal Tashchis it is only forbidden to destroy something that people would otherwise enjoy.  Since these are wild animals and would continue to roam in the forest it does not constitute Baal Tashchis.  Furthermore since the only possible benefit from wild animals are for their skins, killing them transforms them into something fit for human enjoyment.

While he says that one who truly hunts for his livelihood is certainly permitted to do so, no less that one who slaughters animals for meat and chicken, nevertheless, one who main purpose is entertainment should clearly refrain from such a cruel and inhumane activity.  The only hunters we find in the Torah are Nimrod and Eisav not people we should be emulating.

Moreover says the Noda Bi’Yehuda there is also an issur of endangering your own life and going into the natural habitat of predatory animals certainly constitutes danger.  Again he says that for livelihood one may take certain risks but only in situations that demand it and not for sport.

Especially instructive in this regard is a response by Rav Moshe Feinstein (Shu”t Igrot Moshe, Even Haezer IV:92), one of the greatest Poskim of the last generation, which deals expressly with a similar situation – the raising of calves for veal. This practice is mentioned several times in the Noah[2] judgment. Calf meat (veal), like goose liver, is a culinary delicacy. In order to get high quality veal, calves are raised under special conditions. The calves are kept in narrow stalls, which do not allow them room to move. They are also fed special food that does not contain iron. This is intended to make the meat as light colored as possible. This is done despite the fact that the calves need iron and, as a result of the lack of this necessary dietary element, they become anemic.

Purim

#27-Purim

Show “Purim Story” Video

Q1. Who are the main “players” in the megillah?

Q2. What do we know about them?

 

Over 2,000 years ago, the Holy Temple in Jerusalem was destroyed by the Babylonian king Nebuchadnezzar. The Jewish people were sent away from the Land of Israel and were forced to live in Babylonia.

Fifty years later, Babylonia was defeated by Persia. Achashverosh (stable boy, came to power by might) was the second Persian king. He ruled 127 provinces from Hodu (India) to Kush (Africa) (He ruled the entire world as easily as he ruled this much smaller area) the largest, strongest kingdom in the world.

A new king needs a new capital, so Achashverosh chose the city of Shushan (throne built there, too heavy to move). To celebrate (cement his kingship), he made a tremendous feast for all the important people in the kingdom. It lasted for 180 days. Then he made a second feast just for Shushan. Everyone in the city was invited, even the Jews.

Mordechai (Yehudi), the leader of the Jews, warned his people not to go to the feast, but they were afraid to disobey the king. And to tell the truth, they were honored and pleased to have been invited. For seven days they ate and drank to their heart’s content. Only one thing troubled them. Achashverosh brought the gold and silver vessels from the Holy Temple in Jerusalem and used them for his wild celebration…

(Party goers argued over which women were most beautiful-Persain or Medean)The drunken king began to brag that his queen Vashti (granddaughter of Nevuchadnezar, whom he married to cement his kingship & for her beauty) was the most beautiful woman in the kingdom. On the last day of the feast, he commanded her to come and appear before the crowd (only wearing her crown-she forced Jewish girls to slave undressed) (to show he only married her for her beauty, not lineage). But Vashti refused (1-I am Queen in my own right, 2-you’re a lowly stableboy; leprosy) to appear. “Am I a servant to the king?” she asked. In a fit of anger, the king had her killed.

(Haman [whose wife wore the pants in the family-forced him to speak her language; he was short] advised the king to change the law to allow the king to decide matters involving himself. This way-he couldn’t be upset at anyone afterwards for killing Vashti-he did it himself.)

(Haman said: She has sinned against everyone-women will no longer respect their husbands!)

Achashverosh now needed a new queen and he wanted someone even more beautiful than Vashti. His men went from house to house in all of Persia, taking the young girls away to Shushan where they were kept as hostages until they were brought before the king one per night).

In Shushan, a Jewish orphan by the name of Hadassah lived with her uncle Mordechai. When the king’s men came to her house, Mordechai said, “Don’t be afraid. Go with them. Do not tell them you are a Jewess She was from King Shaul-if Ach. knew-he’d certainly take her as a queen, but it’s a sin to live with a non Jew-although (She said she didn’t know who her people were). Tell them your Persian name — Esther. God will watch over you!”

Esther was kind and gentle and very beautiful (but she turned green from living with heathens for 12 months-and she still looked beautiful to Ach.; she refused perfumes; was given 7 maids to serve her). As soon as the king saw her, he chose her as his new queen (not possible anyone could be as beautiful). Esther appointed seven maidservants, one for each day of the week, so that she would always remember which day was the Sabbath. Her meals were cooked with kosher foods. And all the while, she kept her secret. No one knew she was a Jew (although the reasons not to tell no longer seemed to apply-she kept Mordechai’s charge). Everyday, Mordechai sat outside the palace gate to wait for news from Esther.

One day outside the palace, Mordechai happened to hear two men plotting to kill the king (poison) (reason: hard work-no sleep; jealousy-even they were high ranking officials). He warned Esther and the two men were caught (not guarding their positions) and killed. Although it was recorded in the Royal Book that Mordechai the Jew had saved the king, the matter was soon forgotten.

Soon after, Achashverosh appointed Haman — the richest man in the kingdom — as his new prime minister. All the king’s subjects were ordered to honor Haman and bow down to him. Everyone did, except Mordechai. It was permissible to honor Haman and bow to him as the prime minister, but Haman wore a large medallion, engraved with the picture of an idol, on his chest. Mordechai said people might think he was bowing to the idol too, and a Jew is forbidden to worship or honor idols.

 

Haman was furious. He went straight to the king to complain. “There is one nation,” he said, “scattered throughout your kingdom (you won’t miss them), which is different from all other nations (they waste money on excessive eating on Shabbos and holidays). They don’t eat our food, drink our wine, or marry our daughters! They don’t keep the king’s laws and they don’t work! Every seventh day they rest and they are always celebrating holidays. If you give me permission, I will destroy them for you. I will even pay for any expenses from my own money!”

Achashverosh gave Haman his royal ring, to seal the orders and decrees. Anxious to do a perfect job, Haman wanted to execute his plan on the right day, a lucky day blessed by his gods and the stars. He cast lots – purim in Hebrew — to choose the day (the lots fell out on the last possible day-1 year from then).Then he sent out letters, sealed with the king’s royal ring, to each of the 127 provinces in the kingdom.

“On the 13th day of the month of Adar,” the decree said “you are to destroy, kill and slaughter all Jews, young and old, women and children, all in one day. Their money and property will then belong to you.”

When Mordechai heard of the decree, he ripped his clothing and put ashes on his head as a sign of mourning. He told Esther she must go to the king to try and save the Jews. Esther was afraid, for it was forbidden to come before the king without being invited. But Mordechai said, “Who knows if you have not been put in the palace for this very purpose? If you are silent now, help will come to the Jews from some other place — and you will perish!” (Hashem will have his will carried out by more than one means)

(Although she had practical reasons, Mordechai knew that deep down she had some reservations about risking her life-although she herself knew that the time for her to act was now )

Esther asked that the Jews in Shushan fast and pray for her for three days. Mordechai gathered all the Jewish children in Shushan and told them to pray, too. (In the end, it was the prayers of the children which were answered.)

The Jews finally realized they should not have gone to the king’s feast; they should not have eaten at the royal banquet nor drunk the wine, nor used the vessels from the Holy Temple. They understood that this was their punishment for fearing the king more than they feared God.

 

When the three days of prayers and fasting were over, Esther went to the king. “What is your request, my queen?” he asked. “Half of my kingdom is yours for the asking!”

But Esther asked only that the king and Haman come to a private banquet she was making. (to make him more curious and ask while he’s in a good mood-more likely to fulfill her request)At the banquet, Achashverosh asked again, “What is your wish? Whatever you want is yours!” But Esther only invited the king and Haman to a second party. “How strange,” thought the king. But Haman was delighted. On his way out of the palace, he passed Mordechai at the gate. His delight turned to hate. “I am important enough to be invited to the queen’s private banquets together with the king — and that Jew refuses to bow down to me?!” He wanted to kill Mordechai then and there, without waiting for the 13th of Adar!

“Do it!” advised his evil wife Zeresh. So Haman built a gallows, 50 cubits high(so everyone could see), in his own courtyard. He would hang Mordechai at the first opportunity!

That night, the king could not fall asleep (Why did Esther invite Haman?? Hmm..;What would Haman and Esther ask for that was so great??) . He tossed and turned and finally called for his servant to bring out the Royal Book and read him to sleep ( Must be to reward Mordecahi for something-Esther’s only known friend-what did he do to deserve reward?) . The heavy book fell open to the story of how Mordechai the Jew had warned of the plot against the king and saved the king’s life.

“What reward did the Jew receive?” asked the king.

“None, sir,” was the reply.

“He saved my life and received no reward?!” stormed the king.

Just then, someone knocked. It was Haman, coming for permission to hang Mordechai the Jew. He was in such a hurry he couldn’t even wait for the morning!

“Haman!” thundered the king. “Tell me, what shall be done for a man the king wishes to honor?”

“He must be referring to me,” thought Haman gleefully. “I know just the thing,” he said. “Let him wear the king’s royal robes. Place the king’s royal crown upon his head. Let him ride the king’s royal horse. And let a servant walk before the horse and cry out: Thus shall be done to the man whom the king wishes to honor!”

“Wonderful idea!” cried the Achashverosh. “I shall leave it all to you. Find Mordechai the Jew and do exactly as you described, down to the last detail!”

Haman did as he was commanded, and Mordechai was led with royal honor through the streets of Shushan.

Haman returned home, a bitter (latrine on his head), broken man 9his daughter, who mistakenly threw it on him committed suicide). But he had no time to brood. He had to be at the royal palace in time for the Queen’s second banquet. Once again, the king asked, “What is it you desire, Esther? Why have you invited us here? Speak and it shall be done!”

This time, Esther spoke. “Spare my life,” she cried, “and the lives of my people. We have been sentenced to death!”

“Death? Your people? By whom?” asked the surprised king.

“By an evil and wicked man — by your minister Haman!”

The king was so astounded that he marched out of the room to regain his composure.

Trembling and fearful, Haman threw himself on the queen to beg for mercy (an angel pushed him on top of Esther and kept him down-a compromising position). At that very moment, Achashverosh returned.

“What?” he cried. “Do you dare to attack the Queen in my palace? Take him away and hang him!” he shouted.

In the end, Haman was hung on the gallows he himself had built for Mordechai. And Mordechai became the king’s new prime minister in place of Haman!

According to Persian law, it was impossible to change a decree stamped with the royal seal, so the king could not cancel the decree against the Jews. But Mordechai was given the royal signet ring to issue whatever new decrees he could think of to help save the Jews.

Now it was Mordechai’s turn to send out a royal letter. It said: On the 13th of Adar, all the Jews in the kingdom would organize to defend themselves. The Persians were more than happy to listen to Haman and kill Jews, but if the Jews were going to arm themselves and fight back under royal protection, well then, that was another story! (Another letter was sent out stating that Haman’s property was given to mordechai-clearly stating the king’s wishes that the Jews not be harmed, and insinuating what would happen to those that did harm Jews)

On the 13th of Adar, Jews across the kingdom assembled and defended themselves. Thousands of their enemies were killed, including Haman’s 10 evil sons who were then hanged from a tree. Unlike the Persians who planned to take money and property, the Jews took no loot at all. (and did not harm any women or children) On the 14th of Adar, they gave thanks to God and celebrated.

But in the walled capital city of Shushan, the Jews continued to fight an additional day. On the 15th of Adar the Jews of Shushan celebrated their victory. Therefore we celebrate:

The Fast of Esther on the 13th of Adar

Purim Day on the 14th of Adar

And in the walled city of Jerusalem, the main celebration is:

Shushan Purim on the 15th of Adar.

Esther asked the rabbis to write the story of Purim and include it in the Bible. Scrolls - megillot – were written and sent to the Jews throughout the kingdom. The rabbis commanded the people to keep the holiday of Purim forever as a day of thanksgiving and feasting and joy; of sending gifts to friends and money to the poor. And that is just what the Jewish people have been doing for the past 2,400 years!

Q3. What is the overall theme of the Megillah/ Purim?

-Vilna Gaon’s mashal of an unruly prince: hidden hashgacha

Q4. Which 3 of the 4 mitzvos of the day are referenced in the video?

Q5. Which is not?

 

 

THE FOUR MAIN MITZVOT OF PURIM

1. MEGILLAT ESTHER — we read the story of Purim in the evening and the next day. And whenever Haman is mentioned, we make as much noise as possible to blot out his name and his memory!

2. SENDING GIFTS OF FOOD to at least one friend or relative, because Purim is a time of love and friendship between Jews.

3. GIVING GIFTS OF MONEY TO THE POOR because Purim is a time of sharing and caring and helping.

4. EATING A FESTIVE PURIM MEAL – the special holiday meal eaten on Purim afternoon.

AND DON’T FORGET, PURIM IS COSTUME-TIME! We celebrate how everything can turn upside-down and into something else, and nothing is exactly what it seems to be. So start thinking about who you want to be on Purim!

A joyous Purim to all of you! May Purim – and all other days in the year!– be full of light and gladness, honor and joy, just as it was for the Jewish people in the time of Esther and Mordechai so many years ago.

 

Charity

Maimonides, often called by his acronym RaMBaM (Rabbi Moshe Ben Maimon), was a 12th century Jewish scholar and physician. Rambam wrote a code of Jewish law, the Mishnah Torah, based on the Rabbinic oral tradition.

Rambam organized the different levels of tzedakah (charity) into a list from the least to the most honorable.

8. When donations are given grudgingly.

7. When one gives less than he should, but does so cheerfully.

6. When one gives directly to the poor upon being asked.

5. When one gives directly to the poor without being asked.

4. When the recipient is aware of the donor’s identity, but the donor does not know the identity of the recipient.

3. When the donor is aware of the recipient’s identity, but the recipient is unaware of the source.

2. When the donor and recipient are unknown to each other.

1. The highest form of charity is to help sustain a person before they become impoverished by offering a substantial gift in a dignified manner, or by extending a suitable loan, or by helping them find employment or establish themselves in business so as to make it unnecessary for them to become dependent on others.

In practice, most Jews carry out tzedakah by donating a portion of their income to charitable institutions, or to needy people that they may encounter; the perception among many modern day Jews is that if donation of this form is not possible, the obligation of tzedakah still requires that something is given. Traditional Jews commonly practice “ma’aser kesafim,” tithing 10% of their income to support those in need.

Special acts of tzedakah are performed on significant days; at weddings, Jewish brides and bridegrooms would traditionally give to charity, to symbolise the sacred character of the marriage; at Passover, a major holiday in Jewish tradition, it is traditional to be welcoming towards hungry strangers, and feed them at the table; at Purim it is considered obligatory for every Jew to give food to two other people^{[citation needed]}, in an amount that would equate to a meal each, for the purpose of increasing the total happiness during the month.

As for the more limited form of tzedakah expressed in the biblical laws, namely the leaving of gleanings from certain crops, the Shulchan Aruch argues that Jewish farmers are no longer obliged to obey it.^[9] Nevertheless, in modern Israel, rabbis of Orthodox Judaism insist that Jews allow gleanings to be consumed by the poor and by strangers, and all crops (not just gleanings) by anyone and everyone (free, not bought nor sold) during Sabbatical years.^[10]

In addition, one must be very careful about how one gives out tzedakah money. It is not sufficient to just give to anyone or any organization, rather, one must check the credentials and finances to be sure that your Tzedakah money will be used wisely, efficiently and effectively (Proverbs 22:22^[11] – Do not steal from a poor person, for (s)he is poor) and from Talmudic-era commentaries including Numbers Rabba 5:2. It is taught that Tzedakah money was never yours to begin with, rather, it always belongs to the recipient, and hence you have an obligation to give it AND to give it away to places that use it efficiently and effectively.

 

http://www.aish.com/sp/pg/94423764.html

 

Q. I’m the head of a non-profit organization. The organization has some spare cash that I am convinced I can invest at a profit. Should I go ahead and benefit my organization in this way?

A. The Talmud has an interesting discussion regarding the propriety of investing charity funds.

Rabbah asked Rav Yosef: What do we do with orphans’ funds? He said, we deposit them in court, and distribute them little by little. He said, then you exhaust the capital! He said, what then should we do? He said, we investigate a person who has known assets [to collect from in case he should lose the deposit], and deposit their money with him near to profit and far from loss [the active partner splits profits but bears all losses]. . . That’s very well if we find someone who has certain assets, but if we can’t find someone who has certain assets shall we let the orphans’ funds dissipate? Rather, Rav Ashi stated: We find a person of stable property, reliable, who is obedient to the Torah and is not under a ban, and we deposit it by him in court.(1)

The sages of the Talmud are trying to find the right balance between risk and return for charity funds – in this case, money belonging to minor orphans and being administered by a court-supervised guardian. Rav Yosef is unwilling to take any risk, and advocates simply disbursing the money. Rabbah is willing to invest only if the investor is willing to personally bear any losses and can actually provide security for potential losses in advance – certainly a very unusual situation. Rav Ashi is the most lenient; he is willing to settle for the case where the investor agrees to bear the losses and appears willing and able to do so.

Based on Rav Ashi’s opinion, you can go right ahead and invest the money if you can personally cover any losses. Of course you would need the approval of the board of your charity before making such a far-reaching step.

However, it is extremely unusual nowadays for a private individual to be willing or even able to personally make good losses of the charity. (If the backer was sure of the quality of the investment it would make much more sense to borrow the money and invest it himself, giving any profits to charity.) So it seems that making even prudent investments could be quite difficult.

Later authorities, in response to changing situations, acknowledged that sometimes the requirement for co-signing could be waived, if it made it prohibitively difficult to invest charity funds productively.(2) However, there is still a requirement for careful oversight, expressed in the passage by the need for someone stable, reliable and obedient, and for proper documentation (“deposit it by him in court”).

Experience has shown that the only way to do this effectively is by having an investment committee made up of a number of experienced experts who have the best interest of the charity foremost. There is no way for a single individual to exercise the appropriate degree of judgment and knowledge. This is especially true for someone like you, whose judgment would be colored by his involvement in the day-to-day management of the organization.

If you believe that the future interests of the organization would be best served by investing its funds in something more risky than a bank account or CD, you should recommend to the board that they establish a properly constituted investment committee for this purpose.

Another route: if you are so certain that this investment is a sure thing, you might want to invest your own money and promise to give a certain fraction of the returns to the charity. But experience shows that there is no way to know in advance if any investment is a sure thing.

SOURCES: (1) Babylonian Talmud Bava Metzia 70a. (2) Cf. R. Avraham ben Mordechai HaLevi, response Ginat Veradim Choshen Mishpat IV:1

 

 

Q. Our community has a charity fund, but there are many opinions on how we should distribute them. Some say we should focus on members of our congregation, while others go so far as to favor aid to developing nations. What does Jewish tradition state?

A. Jewish law recognizes that any needy person who lives in peaceful coexistence with us is a worthy charity recipient. The Talmud teaches that we should help support the poor even outside our own community, because of the “ways of peace”. (1)

At the same time, the vast number of needy people and our limited resources mean that we have to establish priorities. Our Sages learn that the language of the Torah itself contains the key to these priorities.

“When there will be a needy person from among your brethren, in one of your gates in your land that the Lord your God has given you, don’t harden your heart and don’t close your hand from your needy brother. Surely open your hand and lend him according to his need that is lacking to him” (Deuteronomy 15:7-8).

Rashi’s commentary points out that the description of the poor person uses the relatively unusual word “needy,” indicating that the neediest individuals come first. And the mention of “your gates” indicates that the poor of your city precede those from other cities.

A similar inference is made from a verse in Exodus (22:24). “When you lend to my people, to the poor among you, don’t dun him for the debt; don’t impose usury.” As Rashi explains, this teaches that “my people” precede members of other nations, while the word “poor” shows that a poor person precedes a better off one, even though even a wealthy person may sometimes be in need of temporary aid. “Among you” — the poor of your city come before those of other places.

From both sources we can see the special value of giving loans, rather than outright gifts. Jewish law considers loans as generally the highest form of charity. Among the advantages of loans: they don’t embarrass the recipient; they represent a “vote of confidence” that the person will eventually establish himself; and they don’t cultivate dependency to the same extent as gifts do. Of course there are many cases where loans are impractical, but the above verses do remind us of their special value when applicable.

One reason why “charity begins at home” is a practical one. Since our resources are limited, we can’t reasonably help everyone in the world, so we might as well start with the people who are closest to us, whose needs we can most easily evaluate, and who are most likely to be able to reciprocate the need as people’s fortunes are subject to vicissitudes. The Talmud learns from the same passage in Deuteronomy that “Poverty is a turning wheel” — today’s donor may be tomorrow’s recipient. (2)

But there is also a deeper reason to favor those close to us. In many places we find that the commandment of charity is carried out in a way which cultivates our feeling of generosity. This is best done with the people closest to us. A similar message is found in the verse “Love your neighbor as yourself” (Leviticus 19:18). While it would have been enough to command “Love your neighbor,” the addition “as yourself” reminds us that a person who doesn’t love himself will find it hard to love his neighbor. Likewise, a person who doesn’t show genuine concern for members of his own community will find it hard to sustain feelings of concern beyond it. So the laws of charity mandate a set of “concentric circles” of concern.

So for a community charity fund, the main emphasis in charitable giving should be on the local community, and for cases of real deprivation. When congregation members are in significant need they should have priority over outsiders. Some lesser but still meaningful amount should also be earmarked for other needy individuals in your area and for cases of extreme deprivation beyond, so that we can also promote the ways of peace.

SOURCES: (1) Babylonian Talmud Gittin 59b. (2) Babylonian Talmud Shabbat 151b

 

Happiness

Happiness

Q. What would make you happy?

 

Wealth? Fame? Friends? A porsche? A mansion? A steak?

 

-Go through the 4 rules of pleasure-The Shmuz.com

 

Q2. What is the difference between happiness and fun?

 

The above may be fun-temporary thrill & excitement, but not a lasting sense of fulfillment & satisfaction-which is true happiness.

 

Q3. How does a person attain happiness?

 

A.    Personal growth: 1. improving your character traits: anger, appreciation, order, not being lazy..-a real accomplishment.

2. doing what Hashem wants you to do-knowing you are  fulfilling the purpose of creation, doing what you are meant to do, doing a job that only you can do.

 

 

 

 

B.     Be happy with what you have, don’t try to “have more” to make you happy.

-You will always feel unsettled and inadequate.

 

 

C.     Dealing with the trials and tribulations of life:

-Realizing it all happens for a reason and somehow it is for the best.

-Hashem loves you.

 

-Even when you take out the wrong amount of change from your pocket! (Gemara)

 

-Rabbi Simes video & story.

Hedonists Are Bound to Fail (Taken from Chapter 6)

November 18, 2010 by admin
Filed under Shmuz on Life Book, Weekly Parsha

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Did you ever hear the expression, “The average man thinks he is smarter than the average man”? It seems to be a quirk of human nature that people feel the rules of human nature apply to everyone — except me. Me, I am just… different.

So let’s assume that while I know that “there’s more to life than money,” that’s true for all those little people who don’t know how to spend their money. But me? I am way smarter than that. I know having money in the bank won’t make me happy. It’s knowing how to spend it that brings happiness. Just give me enough money, and I will be as happy as a lark.

Let’s take this a step further. Imagine that I get a chance to try it out. My greatest wish is granted — I win the lotto. But not just a lotto, I win the largest single payout in history of the US lottery: 365 million dollars in cash. Awesome joy! I made it. I have arrived. I am rich! Rich! RICH!

And so, since all that has been standing between me and some real happiness has been this lack of money thing, now that I have it, I intend to enjoy it! So I set out to have pleasure. But not a little bit of pleasure. Not some haphazard come-as-it-may pleasure, but real pleasure, heaps and heaps of it. Pleasures upon pleasures. As much downright pure pleasure as I can possibly cram in. Eat, drink and be merry for tomorrow we may die! Let’s party!

My Life of Pleasure

The first thing I do is buy myself a private island in the Pacific. What better place to enjoy life than there? I hire a team of butlers and maids and an entire dining room staff. An Italian chef for breakfast, Mediterranean cuisine for lunch, and for dinner nothing but the finest: my personal French chef.

And so, I set out on my pursuit of pleasure.

I plan breakfast for the first morning: Belgian waffles, delicately toasted, covered in Vermont maple syrup, topped with fresh-picked strawberries and hand-whipped cream. I’ll have orange juice flown in that morning from Brazil — all served by white-gloved waiters.

As I prepare for my feast, my anticipation couldn’t be higher. I mean, this is going to be great. Just wait till I taste those waffles… The fluffiness, the gentle flow of sweetness, the depth of flavor — Heaven! I can’t wait for the first bite. My mouth is watering just thinking about it.

And now I am there, the first morning of my pleasure excursion. I approach the table. My personal waiter pulls out the chair, and I sit down. The plate of food is brought in — covered of course, so that it arrives at exactly the temperature it came off the griddle — Heaven forefend for it to cool off while it is being brought out to me. The waiter sets it down, removes the cover, and…         the first bite — wow! It is everything that I thought it would be. (Well, almost… I mean, they do taste very good.)

The second bite not far behind, as I concentrate on the aromas that waft through my palette, I focus on the balance of flavors, and textures. Then the third bite, then the fourth… Then something happens… I find my mind wandering. I just start thinking about my day and everything else I have planned, and before I know it, I am almost finished the plate. Hey, what happened?… My waffles… the maple syrup… my personal chef… And I discover the first rule of pleasure:

The sizzle is better than the steak.

The First Rule of Pleasure

Did you ever notice that the restaurant ads show a thick slice of meat about to be put on the grill, then SZZZZZZZZZZZZZZZZZ! The smoke goes up, and you can almost taste the meat. Why don’t they just show the cooked meat on the plate?

The answer is that one of the rules of marketing is: sell the sizzle, not the steak. Madison Avenue understands well that the anticipated pleasure is much greater than the actual pleasure.

Imagine how good it is going to be. Better than anything you have ever experienced. More delicious than anything you’ve ever tasted.

A funny thing happens when you actually bite into the dish. It isn’t that the steak isn’t good, and it isn’t that the sizzle isn’t real; it’s just that the anticipation was far greater than the pleasure. The sizzle is always better than the steak.

The buildup is great, the anticipation is powerful — but the pleasure never lives up to the promise. Every pleasure is over-promised and under-delivered. The pleasure is built up to be the biggest and best thing that man has ever seen. And while the first bite is pleasurable, that pleasure quickly fades. Because the hype is always greater than what is delivered.

I Will Not Be Deterred

But I am a diehard pleasure-seeker, and a little touch of reality isn’t going to put me off, so I continue on my journey. I finish my first helping, ask for a second and a third, and continue to enjoy a gala breakfast celebration.

Of course, no breakfast would be complete without dessert. Ah! A bit of Rocky Road, my private blend of ice cream, topped with hot Swiss chocolate and fresh whipped cream — only from Hereford cows, please; their cream is just so much thicker.

And I lash into this with the same gusto. (Well, almost the same, because I am pretty full by now.) But this stuff is great; I mean, really great. The first spoon, the second, the third… And then I start slowing down as I simply run out of room. Hmmmmmm? And I suddenly discover the second rule of pleasure:

Every pleasure has a limit.

The Second Rule of Pleasure

No matter what the pleasure is, it lasts for a finite amount of time, and then you are forced to stop. You can eat for thirty minutes, an hour, maybe even two hours, but then you are stuffed — there is just no more room.

Forget the hype, forget the buildup, and forget the sizzle being better than the steak. Let’s take the pleasure itself. Assuming that it really is a deep, rich, memorable experience, how long does it last? No matter how great the pleasure is, if you count the actual time that you had “pleasure,” you will find it to be very short, and then it is done.

Breakfast might last for an hour, but the actual time of intense and profound pleasure, when you were concentrating and taking in all the flavors and aromas, was probably only ten minutes if that long. Lunch might stretch out over an hour and a half, but the actual time of unique, dramatic eating enjoyment won’t be much more than twenty minutes. If we throw in a candle-lit dinner set against the ocean backdrop, assuming that you aren’t distracted by the company, the conversation, your own inner chatter, or whatever else pulls at you at that moment, you might add another twenty minutes. So we have racked up less than an hour of intense powerful pleasure.

And that is the second rule of pleasure: Every pleasure has its limit. Ten minutes, twenty minutes, maybe an hour — then it is done.

Universal Laws of Pleasure

The interesting part is that these rules show themselves in every culture and every time period. They seem to be an iron law of man’s stay on the planet. All pleasures are limited and passing. They look so alluring, so tempting. It really seems that my life will be different, but the physical pleasures pass and I am left… the same.

I Am Not Giving Up Yet!

To be honest, by this point, this pursuit of pleasures thing is starting to wear a bit thin, but my entire life, all that I have asked for is some good powerful pleasure — I’m not giving up now that I am finally here! If eating can’t do it for me, then I will find other ways.

So, off I go to a carefree life of pleasures and enjoyment. First to the Mercedes dealership to buy a string of cars in every color of the rainbow. Next off to Africa for a hot air balloon ride over the Serengeti. Then to Paris to go bungee cord jumping off the Eiffel Tower. No expense is too great, no distance too far — the absolute pursuit of pleasure is my goal.

And I must admit, it is great! Wow! The rush of adrenaline as I looked down and watched a rhinoceros charging out of the undergrowth! (Well, it didn’t really charge, but it did sort of walk, and I did have to hover for two hours in 115 degree heat till it finally decided to move.) That sense of excitement and exhilaration as I stared down a thousand feet to the concrete of the French street below! (Terror might be a better word, but I said to myself, “Yes, now this is truly living.”)

But when it is all over and I come back from my exotic and far-flung adventures, I discover the fourth rule of pleasure:

I had a good time.

The next Rule of Pleasure

Ask someone to describe a pleasurable experience, maybe a week-long cruise to the Bahamas, a ski trip to the Swiss Alps, and carefully study their description:

“Wow, it was amazing.”

“I had such a great time.”

“I enjoyed it so much.”

Please note that all of these are in the past tense, as in:

“Wow, it was amazing.”

“I had such a great time.”

“I enjoyed it so much.”

And so we come to the next rule of pleasure: Once the pleasure is had, it is gone.

Used up. No more. Nothing left but memories. I am left as I was before the pleasure — unchanged.

What Are We Up To?

Now, as they say, the plot thickens. It is clear that Hashem wants us to enjoy life, as He created many, many pleasures, and gave us the ability to benefit from them. He also gave us the drive to seek them. Yet, for some reason all pleasures seem to be so limited, so difficult to attain, and so passing. Does He want us to enjoy them or not? If He doesn’t want us to benefit from all of these features, why put them there in the first place? If He does want us to enjoy them, why is it so difficult?

What is love?

Valentine’s Day

1.     Write down: How do you define Love?

 

 

2.     How does modern society define Love in practice?

A.   You are the woman that I’ve always dreamed of
I knew it from the start
I saw your face and that’s the last I’ve seen of my heart

-Firefall (1976)

 

B. She smiled at me on the subway.
She was with another man.
But I won’t lose no sleep on that,
‘Cause I’ve got a plan.

You’re beautiful. You’re beautiful.
You’re beautiful, it’s true.
I saw your face in a crowded place,
And I don’t know what to do,
‘Cause I’ll never be with you.

-James Blunt

3. Do we initially look for people we’re attracted to and then hope everything will work out?

 

 

1. Is it appropriate to set aside 1 day a year to show our significant other how much we love them?

 

• Statistics:
• According to enrichment journal on the divorce rate in America:
  The divorce rate in America for first marriage is 41%
  The divorce rate in America for second marriage is 60%
  The divorce rate in America for third marriage is 73%
• Canada: First marriages have about a 50% chance of ending in divorce , that risk becomes greater with each successive marriage (about 72% for second, and about 85% for third marriages).

 

72 percent of the men and 74 percent of the women rated their marriage as excellent or very good, compared to the findings of the General Social Survey conducted by the National Opinion Research Center of the University of Chicago which reported in 2009 that 63 percent of men and 60 percent of women were very happy in their marriages. These findings are not surprising our experts say, in that they are consistent with research that indicates that couples who participate regularly in religious activities report greater marital satisfaction and may be less likely to divorce compared to their less religious peers (Curtis, K. and Ellison, C., 2002).

 

The rate for Orthodox Jews is somewhere between 5-10%.

In the yeshiva I attended I’d guess the divorce rate is about 1-2%.

 

 

Why?

Love at first sight=lust, like you love ice cream-what it does for you, not that you love it!

Is there an alternative?

 

Traditional Judaic concept of love:

“Ahav”=love from “hav”=to give

 

Ex. loving your children-you want to give to them and share with them-not because of anything they do for you!

 

True love comes from respect, acts of kindness to one another, and working together towards a common goal: raising a family, serving Hashem, giving to the community, etc..

 

Of course attraction is important, but it’s not the main thing.

True love takes time to develop

• With the above in mind let’s take a look at the Yeshiva dating model?

-people are set up based on outlook, personality, looks, goals, what each are looking for..before they ever see each other.

-dating is strictly for marriage, all else is a tease..”satisfaction”

 

• Shomer negiah-No touching at all until marriage-special, promotes respect, hidden, treasured.

Dress and act in a modest way (ex’s)-much less concern over the other spouse “cheating”

Maimonides 13 Principals of Faith

Rambam’s 13 Principals of Faith

Adapted from a talk given by Rabbi Akiva Males

 

• There is a question of absolutely paramount Jewish importance that must be addressed.
• While many non-Jewish theologians have exerted great efforts and attempted to tackle this question, I’m not aware of anyone who has written on this very fundamental theological question from a Jewish perspective.
• Here is the question:
• Does G-d really care who wins the Super Bowl tomorrow?
• Let me strengthen the question:
• In light of all of the unrest and Earth-shaking events taking place in Egypt and throughout the Middle East, does G-d really care who wins the Super Bowl tomorrow?
• You’d be shocked as to how many writers have weighed in on this theological matter over the years.
• Let’s see some of the ideas expressed by non-Jewish sources before we look for what the Jewish approach might be.
• In the course of my research, a January 2009 line from a sports writer named Mark Kriegel is often quoted: “I refuse to believe that G-d – anyone’s G-d – has a rooting interest in the outcome of something as secular and perverse as a BCS [Bowl Championship Series] game.”
• Another source that’s often mentioned is a January 26, 1998 Sports Illustrated article by William Nack entitled, “Does G-d Care Who Wins The Super Bowl?”
• Here are some quotes from Nack:

• “ . . . Does God take an active interest in the outcome of athletic matches? Did He favor Denver over Pittsburgh or Green Bay over San Francisco? Does a believer on one side of the ball have an advantage over a non-believer on the other side of it? Does God even know there is a Super Bowl?”
• “ . . . The idea that God intervenes in sports is one that most Christian theologians reject as absurd at best and blasphemous at worst. “The notion that God cares whether the Packers or the Broncos win the Super Bowl suggests that God is in detailed control of what human beings do, which is dubious,” says Wood. “We have a terrible war going on in Bosnia and the persecution of Christians in Indonesia and the genocide in Rwanda, and to suggest, in that light, that God has a direct involvement in athletic contests trivializes the whole notion of God’s involvement with the world. It is a heresy.”
• “It makes God look immoral and arbitrary,” says Joseph C. Hough, a minister in the United Church of Christ and the dean of the Vanderbilt Divinity School. “I find that religiously offensive . . . ”

 

• While I can honestly understand why those people feel the way they do, we need to examine our Jewish sources to find our answers to these three seemingly trivial but very important questions:
• A) Is G-d aware that the Super Bowl is taking place tomorrow?
• B) If G-d is aware of tomorrow’s big game, will He have a hand in its outcome?
• C) Even if G-d would want to concern Himself with the Super Bowl, isn’t His plate already full with the many unfolding crises around the globe?

 

• One of our people’s greatest sages was the RAMBAM / Maimonides.
• Living in the 12^th century, RAMBAM put together the 13 Principles of Jewish belief – the 13 Ani Maamin principles (Yigdal is based on these).
• In at least two of RAMBAM’s principles, we find that he addresses the questions at hand.
• א] אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַבּורֵא יִתְבָּרַךְ שְׁמו הוּא בּורֵא וּמַנְהִיג לְכָל הַבְּרוּאִים, וְהוּא לְבַדּו עָשה וְעושה וְיַעֲשה לְכָל הַמַּעֲשים.
• י] אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַבּורֵא יִתְבָּרַךְ שְׁמו יודֵעַ כָּל מַעֲשה בְנֵי אָדָם וְכָל מַחְשְׁבותָם, שֶׁנֶּאֱמַר הַיּצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשיהֶם.
• Perhaps the most fundamental Jewish belief is that of G-d’s ongoing involvement and stewardship of our world.
• Judaism has always declared that this world has a Creator – and that Creator remains actively involved in our world and all of its affairs.
• G-d is fully aware of everything that goes on in this world and He is also the Manhig – the One who guides all that occurs in our world.
• This is referred to as G-d’s Hashgacha – supervision over our world and its inhabitants – or G-d’s Divine Providence.
• Judaism teaches that no human being experiences anything in this world unless it was first decreed in heaven.
• תלמוד בבלי מסכת חולין דף ז עמוד ב
• ואמר ר’ חנינא: אין אדם נוקף אצבעו מלמטה אלא א”כ מכריזין עליו מלמעלה, שנאמר: (תהלים ל”ז) מה’ מצעדי גבר כוננו . . .
• In several places, the Sefer HaChinuch spells out how central this idea is in Judaism.
• For example, in explaining why the Torah forbids the Jewish people from dabbling in any form of sorcery, the Chinuch writes:
• ספר החינוך מצוה רמט
• משרשי המצוה . . . ועוד שהם סבה להדיח האדם מאמונת השם ומתורתו הקדושה. ולבוא מתוכם לכפירה גמורה, שיחשוב כל טובתו ורעתו וכל אשר יקרהו שהוא דבר מקרי, לא בהשגחה מאת בוראו, ונמצא יוצא בכך מכל עקרי הדת. על כן, כי חפץ השם בטובתנו, ציונו להסיר מלבנו מחשבה זו ולקבוע בלבבינו כי כל הרעות והטוב מפי עליון תצאנה לפי מעשה האדם אם טוב ואם רע, והנחשים לא מעלין ולא מורידין, וכמו שכתוב [במדבר כ"ג, כ"ג] כי לא נחש ביעקב ולא קסם בישראל . . .
• (See also Chinuch Mitzvah numbers 255 and 241.)

 

• So getting back to our original questions:
• A) Is G-d aware that the Super Bowl is taking place tomorrow?
• The Jewish answer is: Certainly. As RAMBAM put it: אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַבּורֵא יִתְבָּרַךְ שְׁמו יודֵעַ כָּל מַעֲשה בְנֵי אָדָם
• B) Will G-d have a hand in the outcome of tomorrow’s game?
• The Jewish answer is: Certainly. As RAMBAM put it, G-d is the ּמַנְהִיג לְכָל   הַבְּרוּאִים- His Divine Providence governs all that goes on and effects the world human population.
• C) Isn’t G-d’s plate already full with the many unfolding crises around the globe?
• The Jewish answer is that as the מַנְהִיג לְכָל הַבְּרוּאִים – the One who continues to guide this world and orchestrate all the events of world history, G-d is perfectly capable of multi-tasking. G-d’s capabilities are beyond anything that us mere mortals can envision and is not bound at all by our human limitations.

 

• But there’s still one more very important question to be answered:
• Granting that G-d is aware of the Super Bowl, will have a hand in determining it’s outcome, and that He is not overwhelmed by all of the other pressing matter vying for His attention, why on Earth should G-d care about the Super Bowl?
• It’s one thing to say that He could care, but why should He care about its outcome?
• I think the answer to this question lies in one of our people’s most important and celebrated experiences.
• About 2,500 years ago, G-d showed us how – despite all of the other pressing matters going on in His world – He was aware of, and involved himself in the outcome of something as silly as an official state-run Persian beauty pageant.
• That’s right, it was that “silly” little beauty pageant which ended up saving our entire Jewish people.
• Today is Rosh Chodesh Adar I.
• Very soon, Jews around the world will once again gather to read Megilas Esther.
• We’re all familiar with the story of Megilas Esther.
• From start to finish, the entire Megilas Esther is all about G-d’s Hashgacha – His ongoing involvement and stewardship of our world.
• Is there any way to explain how Esther – a nice Jewish girl – was chosen from amongst the most beautiful woman in Acheshveirosh’s entire kingdom to become his next queen?
• It was all Divine Providence.
• Our commentators explain how every step of the entire Purim story – from start to finish – was a case-study in Hashgacha – of G-d’s continued involvement in our world and the survival of the Jewish people.
• Was it clear to anyone at the time as to why G-d should have taken an interest in that “silly” Persian beauty pageant?
• Absolutely not.
• In retrospect, however, G-d’s actions become completely understandable.
• It was only by Esther winning that pageant and becoming queen, that the Jewish people could have a hope of surviving Haman’s decree of Jewish extermination.
• That seemingly insignificant beauty pageant played a major role in G-d’s plan for the great scheme of things.
• (See the Ralbag’s Toeliyos numbers 1 and 16 on Megilas Esther.)
• The story of Purim reminds us all about G-d’s ongoing Hashgacha – His involvement in our world and our people’s survival.
• The story of Purim reminds us that:
• A) G-d is fully aware of all that goes on in our world
• B) G-d has His hand in everything that goes on in our world
• C) Despite all of His many responsibilities, G-d is perfectly capable of multi-tasking and involving himself in seemingly minor human interest events
• But lastly, Purim reminds us that:
• D) Whether we’ll ever be privilege to see it or not, all that goes on around us is part and parcel of G-d’s orchestrating world events. We have no idea how one seemingly minor episode can have such massive ramifications. G-d, however, the world’s Manhig – director has the ability to make all of those connections and understand why it’s important to use His Divine Providence to influence world events of all shapes and sizes so that His ultimate plan can be brought about.
• In conclusion, in answering the question of G-d’s involvement with tomorrow’s Super Bowl, let me paraphrase William Nack one last time:
• “There may be all kinds of ways in which the outcome of a game could serve G-d’s purpose – but ultimately, G-d isn’t a Packers or Steelers fan.”
• Have a good Shabbos.

 

 

 

1. I believe with perfect faith that G-d is the Creator and Ruler of all things. He alone has made, does make, and will make all things.

2. I believe with perfect faith that G-d is One. There is no unity that is in any way like His. He alone is our G-d He was, He is, and He will be.

3. I believe with perfect faith that G-d does not have a body. physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.

4. I believe with perfect faith that G-d is first and last.

5. I believe with perfect faith that it is only proper to pray to G-d. One may not pray to anyone or anything else.

6. I believe with perfect faith that all the words of the prophets are true.

7. I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.

8. I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.

9. I believe with perfect faith that this Torah will not be changed, and that there will never be another given by G-d.

10. I believe with perfect faith that G-d knows all of man’s deeds and thoughts. It is thus written (Psalm 33:15), “He has molded every heart together, He understands what each one does.”

11. I believe with perfect faith that G-d rewards those who keep His commandments, and punishes those who transgress Him.

12. I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.

13. I believe with perfect faith that the dead will be brought back to life when G-d wills it to happen.