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eretzyisrael:

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King David plays his harp - a floor mosaic from an ancient synagogue in Gaza

Gaza is all over the news headlines - but here’s one story you won’t hear about. Read Steven Plaut’s heartwarming article from the Jewish Press, first published in 2009. (With thanks: Eliyahu)

My family has roots in Gaza. We were there a century ago.

Posted 1 week ago.

eretzyisrael:

Baruch Dayan Emet - In memoriam Eyal, Gilad and Naftali.

Israel Unites To Grieve, Remember Murdered Teens

Our brothers Eyal,Gil-ad and Naftali were murdered. May Hashem avenge their blood. May their families know comfort.

ה’ יקום דמם. יהי זכרם ברוך

Posted 3 weeks ago.
Please pray for the safe return of:

girlactionfigure:

Yakov Naftali ben Rachel יעקב נפתל בן רחל

Gilad Michael ben Bat Galim גלעד מיכאל בן בת-גלים

Eyal ben Iris Teshura  אייל בן איריס תשורה

Posted 1 month ago.
proisrael:

Israel - Names and pictures of missing yeshiva students cleared for publication: Left to right: Eyal Yifrah, Naftali Frenkel and Gil-Ad Shayer - PRAY FOR THEM AND THEIR FAMILIES

proisrael:

Israel - Names and pictures of missing yeshiva students cleared for publication: Left to right: Eyal Yifrah, Naftali Frenkel and Gil-Ad Shayer - PRAY FOR THEM AND THEIR FAMILIES

Posted 1 month ago.
"And truth be told, anti-Zionsim, is simply a mask for anti-Semitism"

— (via zavatchalavudvash)

Posted 2 months ago.
+ idfonline:

Tonight, #IsraelRemembers the 23,169 victims of terror attacks and the fallen #IDF #soldiers who died defending their #home, #friends and #family. Join us as #israel mourns.

idfonline:

Tonight, #IsraelRemembers the 23,169 victims of terror attacks and the fallen #IDF #soldiers who died defending their #home, #friends and #family. Join us as #israel mourns.

Posted 2 months ago.
"Hello beautiful person! (✿◠‿◠) Once you get this you must share five random facts about yourself then pass this on to your 10 favourite followers!" by longskirtclub

dafnas-wonderland:

YOU ARE SO CUTE OMG LET ME LOVE YOU!!!!!!!!!!!!!!!!!!!!!!!!!!

Five random facts…

I am sort of in love with Dianna Agron. I aspire to be a mix of her and Lea Michele.

I’m really quite shy, I rarely make the first move…ever. Be that with friendship or relationships, I was once told, “Don’t speak until spoken to.” And I unfortunately took that to heart.

I want tons of kids, but I can’t have children. AKA: I’d make the perfect wife and mother but I’m afraid no Orthodox man will love me or want me because I can’t bare children.

I want blue eyes so badly, like ice blue.

I’m really confused about my sexuality right now. I’d rather hike through the Negev in the middle of summer again instead of figuring this out.

I tag these lovelies:

sarahtorivka

tzippyfliesby

messesofman

zavatchalavudvash

mommunist

mommiesandme

eileenthequeen

da-queerest-of-them-all

foxtrotsky

wenevergotusedtoegypt

1. I really want to hike Shvil Yisrael and find cool people to do it with 

2. I go through phases of colours I wear. Last year was green, the year before that was blue and the year before that was purple 

3. I really wish I could wear heels but not have them make me any taller 

4. I’m worried that I’ve put too much on my plate this year 

5. Trashy reality TV is my guilty pleasure. 

I tag 

salixj

take2ontheworld

quienmandaaquiquien

zaataronpita

sageofthesky

girlactionfigure

rd922

caffeineandcartridges

sarah-bracha

geekgirl101

Posted 3 months ago.
Parshat Tazria

This weeks Dvar Torah is based on ideas from Rabbi Twersky, Rav Mosheh Lichtenstien and some of my own brain’s inner thoughts. 

The main theme of this week’s Parsha is Tumah and Taharah - purity and impurity. But what does that really mean? What makes something pure and what makes something impure? 

We usually think of the purity spectrum as a neutral base, impurity below that and purity above that. However, R’ Moshe Lichtenstien argues differently. He says that being Tahor is our natural state, Tumah is below that and Kedushah is above that. 

This really is not a radical idea, we say it in Birkot Hashachar every. 

אלוהי נשמה שנתת בי טהורה היא

My God, the soul that you gave me is pure

This is one of the largest differences between Christian and Jewish theology. Judaism believes that every human is not only born neutral, but born pure. We believe all of humanity is born set on the path towards good naturally. Rambam says in Hilchot Teshuva that

 ור במחשבתך דבר זה שאומרים טפשי אומות העולם ורב גלמי בני ישראל: שהקבה גוזר על האדם מתחילת בריתו להיות צדיק או רשע. אין הדבר כן אלא כל אדם ראוי לו להיות צדיק כמו משה רבינו או רשע כירבעם או חכם או סבל או רחמן או אכזרי..

.

(הלכות Don’t think that at the beginning of each human’s life God decrees whether he will be righteous or wicked. This is not the case; rather, each man can choose whether to be righteous like Moshe or wicked like Yeravam, wise or simple, compassionate or cruel.

(Hilchot Teshuva 2:5)

In contrast to this, Christianity believes in the concept of Original Sin. 

If we’re all born pure, and being Tahor is our natural state, what makes something Tamei? 

R’ Moshe Lichtenstien explains that the largest violation of the natural system is death. Therefore, all impurity is somehow connected to death. This is clearly demonstrated by Tumat Nidah and Tumat Zav which are both connected to death through the loss of potential life - by menstruation of seminal emissions. 

But this week’s Parsha teaches that a Yoledet, a woman who gives birth is Tamei! How is this possible? Childbirth is not only natural, but it bringing life into the world, how is this Tamei? Furthermore, the bloods of childbirth are even referred to as “bloods of purity”. 

וּשְׁלשִׁיםיוֹםוּשְׁלשֶׁתיָמִיםתֵּשֵׁבבִּדְמֵיטָהֳרָהבְּכָלקֹדֶשׁלֹאתִגָּעוְאֶלהַמִּקְדָּשׁלֹאתָבֹאעַדמְלֹאתיְמֵיטָהֳרָהּ:

4. And for thirty three days, she shall remain in the blood of purity; she shall not touch anything holy, nor may she enter the Sanctuary, until the days of her purification have been completed.

Rashi explains that a woman’s bleeding is accompanied by sickness.

ואה דם שלא תחלה ראשה ואבריה כבדין עליה 

flow: Heb. דְּוֹתָהּ This expression denotes a substance that flows from her body. Another explanation: It denotes illness (מַדְוֶה) and sickness, for there is not a woman who sees [menstrual] blood without feeling ill, [since] her head and limbs become heavy upon her.

(Rashi on Leviticus 12:1)

 

I believe that this does tie in to the idea of Tumah being unnatural. Our natural state of being is healthy, sickness is a deviation from that and therefore unnatural. 

Furthermore, just as we said that our natural state is purity and goodness, the pains of childbirth are related to sin which is unnatural. Chavah was cursed

בעצב תלדי בנים 

You will bear children with pain

A Yoledet is Tamei because the pain of childbirth is rooted in unnatural sin and unnatural sickness. 

But most of this week’s Parsha deals with Tzaraat which is a type of Tumah? How is Tzaraat considered Tumah? It doesn’t seem to be connected to death and some would even argue that gossiping is natural! 

We learn from the story of Yehuda and Tamar the importance of saving face. Rather than immediately reveal that Yehuda was the man that impregnated her, Tamar risked being burnt alive to prevent embarrassing Yehudah. The word Rashi uses for embarrass is להלבין which literally means to make white. When a person is humiliated and shocked, their blood drains from their face and they’re as white as a corpse. From here we learn that using words incorrectly is akin to murdering a person. 

Furthermore, the prohibition against gossip in the Torah is juxtaposed with the prohibition of allowing someone to be killed in front of you.

There shouldn’t be a gossiper in your nation and you shouldn’t stand by the blood of your brother 

(Parshat Kedoshim)

These two concepts in the same pasuk draw a clear relation between improper use of speech and murder. If Lashon Hara is so serious that it is like killing someone, it explains the punishment of  Tzaraat and Tumah. Like we said earlier, death is always the theme behind impurity and this remains relevant in relation to Tzaraat. 

What’s the most important thing we can learn from this week’s Parsha? From the themes of Tumah and Taharah, purity and impurity, natural and unnatural? 

Personally, I think it’s the idea that we are created pure. Being Tahor is our natural state - every wrong action we do is a deviation from our nature. R’ Kook explains that Teshuva which comes from the word return does not only mean returning to Hashem, but returning to our authentic selves, our Tahor, natural selves. 

May we all have an inspiring week and make sure our actions connect with who we REALLY are.

פרשת שמיני

This week’s Parsha discusses the untimely death of Nadav and Avihu.

א. וַיִּקְחוּ בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִיבוּ לִפְנֵי יְהֹוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם:

ב. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהֹוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהֹוָה:

1. And Aaron’s sons, Nadab and Abihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the Lord foreign fire, which He had not commanded them,

2. And fire went forth from before the Lord and consumed them, and they died before the Lord

(Leviticus 10:1-2)

Rashi quotes many opinions as to what Nadav and Avihu actually did wrong: they entered the Mishkan intoxicated, they brought a strange fire, they did not consult with Aharon or Moshe etc.

But what exactly was the motivation behind Nadav and Avihu’s actions? They were Kohanim, leaders of the nation and the sons and nephews of Aharon and Moshe. Surely their actions did not contain any malicious intent!

The following verse  describes the two Kohanim as “those who are near to Me” - people who are close to God. Or as Rashi explains, God’s chosen ones.

יֹּאמֶר משֶׁה אֶל אַהֲרֹן הוּא אֲשֶׁר דִּבֶּר יְהֹוָה | לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל פְּנֵי כָל הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן:Then Moses said to Aaron, “This is what the Lord spoke, [when He said], ‘I will be sanctified through those near to Me, and before all the people I will be glorified.’ ” And Aaron was silent.

(Leviticus 10:3)

This is a direct reference to Nadav and Avihu. In fact, it is how Moshe informs his brother of their death.

If in death Nadav and Avihu are described as close to God, what exactly was their aim when offering their “foreign fire”?

Torat Kohanim explains

כיון שראו אש חדשה עמדו להוסיף אהבה על אהבה

When they saw the new fire tried to add love to love

Nadav and Avihu’s intentions were pure. They were consumed by religious fervour and wanted to become as close to Hashem as possible. Their “אש זרה” was their way of expressing their love of Hashem.

However, the flaw was their zealousness was unrestrained. They crossed the boundaries and broke the rules in their efforts to release their feelings and passion. They excluded themselves from the nation by bringing a separate offering, even though they were supposed to represent the nation.


The story of Nadav and Avihu is parall to the story of Uzza the son of Avinadav in this week’s Haftarah. The Haftarah recounts how the Aron was moved from the house of Avinadav to Jerusalem - King David’s new capital. The Aron was transported on a carriage instead of being carried by Leviim - a mistake on King David’s part.

The ox that was pulling the carriage misstepped and Uzza touched the Aron to support it and was immediately killed.

(See Samuel II Chapter 6)

Rav Mosheh Lichtenstein asks if the fact that the Aron was transported by carriage was Kind David’s mistake, why was Uzza punished immediately for trying to support it? He explains there is a fundamental difference between Kind David and Uzza’s attitudes towards the Aron.

Both David and Uzza were insufficient in their Yirat Shamayim. David’s lack of Yirah is expressed in the perek

וַיִּרָא דָּוִד אֶת יְהֹוָה בַּיּוֹם הַהוּא וַיֹּאמֶר אֵיךְ יָבוֹא אֵלַי אֲרוֹן יְהֹוָה:

And David was afraid of the Lord that day; and he said: ‘How can the ark of the Lord come to me?’

(Samuel II 6:9)

This verse implies because David’s fear was only expressed after Uzza’s death, he was lacking in Yirat Shamayim earlier. But why wasn’t David punished? David still approached the Aron with some sort of emotion. The later half of the chapter describes his happiness and how he danced before the Aron with all his strength.

In contrast to this, Rav Mosheh Lichtenstein explains Uzza. The Aron had remained in Uzza’s house for a while of time and it seems like he was desensitized to its holiness. He treated the Aron as if it was some piece of furniture that had to be moved.

David respected the Aron but Uzza was apathetic, he had neither love nor fear and therefore he was punished.

These two scenarios describe two different ways we must approach God - with Ahavah, love and with Yirah - fear. Nadav and Avihu’s love was unconstrained and actually led to a transgression of Hashem’s commandments. On the other hand, Uzza and (to some extent David) had a lack of fear which also resulted in punishment.

So how are we supposed to approach God? What is our Ahavah and Yirah supposed to look like?  


Rambam gives an example of Ahavat Hashem that seems somewhat extreme.

ג. וכיצד היא האהבה הראויה הוא שיאהב את ה’ אהבה גדולה יתירה עזה מאוד עד שתהא נפשו קשורה באהבת ה’ ונמצא שוגה בה תמיד כאלו חולה חולי האהבה שאין דעתו פנויה מאהבת אותה אשה והוא שוגה בה תמיד בין בשבתו בין בקומו בין בשעה שהוא אוכל ושותה יתר מזה תהיה אהבת ה’ בלב אוהביו שוגים בה תמיד כמו שצונו בכל לבבך ובכל נפשך והוא ששלמה אמר דרך משל כי חולת אהבה אני וכל שיר השירים משל הוא לענין זה:

What is the proper [degree] of love? That a person should love God with a very great and exceeding love until his soul is bound up in the love of God. Thus, he will always be obsessed with this love as if he is lovesick.

[A lovesick person’s] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for God should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded [Deuteronomy 6:5: “Love God…] with all your heart and with all soul.

(Rambam Hilchot Teshuva 10:3)

This is where the Yirah comes in. I read a blog post discussing this exact issue - Ahavat Hashem and Yirat Hashem. The author claims that Yirah is the boundary for Ahavah. Our love for Hashem is our religious motivation and the reason we try to get closer to him - just like Nadav and Avihu.

Our Yirah makes sure we express our love within a Halachic framework and that we don’t get carried away. It seems that while Nadav and Avihu had an incredible amount of Ahavat Hashem they were lacking in the Yirah department.

We need to make sure we have both. Not lacking either one like Uzza or Nadav and Avihu. As always the answer is not found in fanaticism or extremism but the difficult yet simple middle road.

Like Rambam says,

. הדרך הישרה היא מדה בינונית שבכל דעה ודעה מכל הדעות שיש לו לאדם והיא הדעה שהיא רחוקה משתי הקצוות ריחוק שוה ואינה קרובה לא לזו ולא לזו לפיכך צוו חכמים הראשונים שיהא אדם שם דעותיו תמיד ומשער אותם ומכוין אותם בדרך האמצעית כדי שיהא שלם בגופ

The straight path: This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] This refers to the trait which is equidistant from either of the extremes, without being close to either of them.

Therefore, the early Sages instructed a man to evaluate his traits, to calculate them and to direct them along the middle path, so that he will be sound {of body}.

(Rambam Hilchot Deot 1:4)

zavatchalavudvash:

This is a Dvar Torah that originally appeared a booklet full of Divrei Torah that my friend collated. She sends out a weekly Parsha Dvar Torah as well. If you’re interested in joining the email list, let me know.

The themes that stand out in this chapter are power…

A Dvar Torah I wrote for Purim last year. 

Chag Sameach!