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onsdag 22 oktober 2014

Azorien juutalainen hisoria

Events - 2012

"A Brief History of the Jews in the Azores: from the 15th Century to the Present”
(in Portuguese)

Lecture by Prof. Fátima Sequeira Dias of University of the Azores

March 28, at 12:00 p.m in LARTS, Room 212 (Center's Conference Room), Parking Lot 1, UMass Dartmouth

Event free and open to the public

Fatima Sequeira Dias

Prof. Fátima Sequeira Dias of
University of the Azores
The University of Massachusetts Dartmouth Center for Portuguese Studies and Culture announces a lecture, “A Brief History of the Jews in the Azores: from the 15th Century to the Present,” by Prof. Fátima Sequeira Dias of University of the Azores. The lecture - free and open to the public - will take place on Wednesday, March 28, at 12:00 p.m. in LARTS, Room 212 (Center’s Conference Room), Parking Lot 1.
In 2004, a genetics study concluded that 13.4% of the Y chromosome of Azoreans is of Jewish origin, a fact that suggests the importance of the Jewish presence in the Azores over many centuries. There are three major instances of the Jewish presence in the Azores - the first dates back to the original settlement of the Azores in the 15th century; the second takes place in the first quarter of the 19th century and the third coincides with the period of the Nazi nightmare in Europe. Commerce was the main economic activity of the Azorean Jewish community, but the islands became too small for their business objectives. The only family to remain on the islands was the Bensaúdes, who have undertaken the most successful investments in the Azores to this day.
Fátima Sequeira Dias is a professor in the Department of Management and Economics at the University of the Azores. She is the author of several books on the history of the Azores, including Os Açores na História de Portugal.
For further information, please contact Melissa Costa at 508-999-8255 or e-mail melissa.costa@umassd.edu.

Azorien saaristo juutalaisten historiassa

Azores: 1) http://www.travel-watch.com/twhtml3/azores.htm

 2)http://www.jewishvirtuallibrary.org/jsource/vjw/Azores.html
Between Europe and America, nine islands rise up from the Atlantic Ocean, quite surprising in their unspoilt natural beauty. Important Jewish families settled here in the 15th century, around the time of their discovery, and again at the beginning of the 19th century.

Sio Miguel

The gates of Ponta Delgada, the island's capital, presage the city's several highlights of secular and religious architecture, such as the churches of Sao Sebastio and Sao Pedro and the palaces of Conceicao Santa Catarina and Fonte Bela. Of the Jewish presence in the city, there remains the synagogue built at No. 16 Rua de Brum and the Jewish cemetery at Santa Clara. The Carlos Machado Museum contains collections of natural history, art and ethnography. But, above all, the island is famous for its spectacular landscape: Caldeira das Sete Cidades, Lagoa do Fogo and Vale das Furnas are the best examples of this.

Terceira

It is not by chance that Angra do Heroismo, the island's capital, has been classified by UNESCO as World Heritage: the historical centre close to the waterfront, with its geometrical streets, is a fine example of Renaissance town planning and the architecture of the period of Discoveries. The Cathedral, with its carved silver altar, the many 17th century Baroque churches (particularly the church of Nossa Senhora da Guia, which is now part of the Convento de Sao Francisco, to which the important Angra Museum is annexed) and the city's fortresses and palaces are expressions of a surprisingly rich monumental heritage. In the last century, the city became the residence of a number of Jewish families, engaged in traditional trading activities that, ever since the time of the island's discovery, had served to turn Angra into a major port between Europe and America. The Jewish cemetery still remains today as a testimony to their presence.

Faial

Horta is the main city on this island and an obligatory port of call for sailors and yachtsmen from all around the world, who, once they have arrived at port, are inevitably to be found recovering from the hardship of their Atlantic crossing in the famous "Peter Bar." There was also a sizeable Jewish community that settled here in the 19th century. Today, the Jewish cemetery, next to the Christian cemetery, remains as a testimony to this presence.

Other places of interest

All the other islands of the Azores are also well worth a visit: Santa Maria, where Colombus landed and attended mass on his return from discovering America in 1494; Sao Jorge with its beautiful manor houses; Flores, more beautiful even than its name (Flowers) suggests; Pico, with its imposing volcanic crater 2351 meters above sea level; Graciosa and its typical windmills; and Corvo, a haven of peace with a poulation of only a few hundred people.

fredag 17 oktober 2014

Ylistyspsalmit

Temppeli-instituutin opetuksesta:(sitaatti) 

The hallel prayer, a collection of songs of thanksgiving and praise to the Almighty, is one of the oldest and most original examples of traditional Jewish liturgy. It consists of the following chapters from the book of Psalms: 113-118, plus a number of important additional verses. The sages speculate (BT Pesahim 117:A) as to its exact source and time of origin of the recitation of hallel, and essentially they are of two opinions: Either it was sung the first time by Moses and the Children and Israel when the sea split before them; or, it was written by King David.
In all probability, both opinions are correct. Ever since its inception as a nation, Israel has collectively given praise to G-d through the songs of the hallel. But it was the sweet psalmist of Israel, the anointed King David, who later organized the ancient songs and put them in order. He also completed the book of psalms with many of his own original work.
Historical Background: "Ten Elders"
This approach to understanding how the hallel came to be written as we know it today can apply to the entire book of Psalms, as well. For while David wrote most of the Psalms and published them, some had been transmitted to him from previous generations (Shir HaShirim Rabbah 4:3). There is a discussion in the Talmud as to whether the Psalms were written prophetically (Maimonides, Guide for the Perplexed, 2:45).
In addition to King David, there is a tradition (BT Bava Batra 14:B) that ten elders wrote and contributed portions of the book of Psalms:

  1. Adam Psalm 92
  2. Malkitzedek Psalm 110
  3. Abraham Psalm 89
  4. Moses Psalms 90-100
  5. Heiman Psalm 88
  6. Yeduthun Psalms 39,62, 77
  7. Asaph Psalms 50, 73-83
  8. Assir ben Korah Psalms 42, 49, 78, 84, 85, 88
  9. Elkanah ben Korah Same as above
  10. Aviassaph ben Korah Same as above

Ps. 118 Shemini Azeret. Simhat Torah 16.10.2014

Psalms Chapter 118 תְּהִלִּים

א  הוֹדוּ לַיהוָה כִּי-טוֹב:    כִּי לְעוֹלָם חַסְדּוֹ. 1 'O give thanks unto the LORD, for He is good, for His mercy endureth for ever.'
ב  יֹאמַר-נָא יִשְׂרָאֵל:    כִּי לְעוֹלָם חַסְדּוֹ. 2 So let Israel now say, for His mercy endureth for ever,
ג  יֹאמְרוּ-נָא בֵית-אַהֲרֹן:    כִּי לְעוֹלָם חַסְדּוֹ. 3 So let the house of Aaron now say, for His mercy endureth for ever.
ד  יֹאמְרוּ-נָא יִרְאֵי יְהוָה:    כִּי לְעוֹלָם חַסְדּוֹ. 4 So let them now that fear the LORD say, for His mercy endureth for ever.
ה  מִן-הַמֵּצַר, קָרָאתִי יָּהּ;    עָנָנִי בַמֶּרְחָב יָהּ. 5 Out of my straits I called upon the LORD; He answered me with great enlargement.
ו  יְהוָה לִי, לֹא אִירָא;    מַה-יַּעֲשֶׂה לִי אָדָם. 6 The LORD is for me; I will not fear; what can man do unto me?
ז  יְהוָה לִי, בְּעֹזְרָי;    וַאֲנִי, אֶרְאֶה בְשֹׂנְאָי. 7 The LORD is for me as my helper; and I shall gaze upon them that hate me.
ח  טוֹב, לַחֲסוֹת בַּיהוָה--    מִבְּטֹחַ, בָּאָדָם. 8 It is better to take refuge in the LORD than to trust in man.
ט  טוֹב, לַחֲסוֹת בַּיהוָה--    מִבְּטֹחַ, בִּנְדִיבִים. 9 It is better to take refuge in the LORD than to trust in princes.
י  כָּל-גּוֹיִם סְבָבוּנִי;    בְּשֵׁם יְהוָה, כִּי אֲמִילַם. 10 All nations compass me about; verily, in the name of the LORD I will cut them off.
יא  סַבּוּנִי גַם-סְבָבוּנִי;    בְּשֵׁם יְהוָה, כִּי אֲמִילַם. 11 They compass me about, yea, they compass me about; verily, in the name of the LORD I will cut them off.
יב  סַבּוּנִי כִדְבוֹרִים--    דֹּעֲכוּ, כְּאֵשׁ קוֹצִים;
בְּשֵׁם יְהוָה,    כִּי אֲמִילַם.
12 They compass me about like bees; they are quenched as the fire of thorns; {N}
verily, in the name of the LORD I will cut them off.
יג  דַּחֹה דְחִיתַנִי לִנְפֹּל;    וַיהוָה עֲזָרָנִי. 13 Thou didst thrust sore at me that I might fall; but the LORD helped me.
יד  עָזִּי וְזִמְרָת יָהּ;    וַיְהִי-לִי, לִישׁוּעָה. 14 The LORD is my strength and song; and He is become my salvation.
טו  קוֹל, רִנָּה וִישׁוּעָה--בְּאָהֳלֵי צַדִּיקִים;    יְמִין יְהוָה, עֹשָׂה חָיִל. 15 The voice of rejoicing and salvation is in the tents of the righteous; the right hand of the LORD doeth valiantly.
טז  יְמִין יְהוָה, רוֹמֵמָה;    יְמִין יְהוָה, עֹשָׂה חָיִל. 16 The right hand of the LORD is exalted; the right hand of the LORD doeth valiantly.
יז  לֹא-אָמוּת כִּי-אֶחְיֶה;    וַאֲסַפֵּר, מַעֲשֵׂי יָהּ. 17 I shall not die, but live, and declare the works of the LORD.
יח  יַסֹּר יִסְּרַנִּי יָּהּ;    וְלַמָּוֶת, לֹא נְתָנָנִי. 18 The LORD hath chastened me sore; but He hath not given me over unto death.
יט  פִּתְחוּ-לִי שַׁעֲרֵי-צֶדֶק;    אָבֹא-בָם, אוֹדֶה יָהּ. 19 Open to me the gates of righteousness; I will enter into them, I will give thanks unto the LORD.
כ  זֶה-הַשַּׁעַר לַיהוָה;    צַדִּיקִים, יָבֹאוּ בוֹ. 20 This is the gate of the LORD; the righteous shall enter into it.
כא  אוֹדְךָ, כִּי עֲנִיתָנִי;    וַתְּהִי-לִי, לִישׁוּעָה. 21 I will give thanks unto Thee, for Thou hast answered me, and art become my salvation.
כב  אֶבֶן, מָאֲסוּ הַבּוֹנִים--    הָיְתָה, לְרֹאשׁ פִּנָּה. 22 The stone which the builders rejected is become the chief corner-stone.
כג  מֵאֵת יְהוָה, הָיְתָה זֹּאת;    הִיא נִפְלָאת בְּעֵינֵינוּ. 23 This is the LORD'S doing; it is marvellous in our eyes.
כד  זֶה-הַיּוֹם, עָשָׂה יְהוָה;    נָגִילָה וְנִשְׂמְחָה בוֹ. 24 This is the day which the LORD hath made; we will rejoice and be glad in it.
כה  אָנָּא יְהוָה, הוֹשִׁיעָה נָּא;    אָנָּא יְהוָה, הַצְלִיחָה נָּא. 25 We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!
כו  בָּרוּךְ הַבָּא, בְּשֵׁם יְהוָה;    בֵּרַכְנוּכֶם, מִבֵּית יְהוָה. 26 Blessed be he that cometh in the name of the LORD; we bless you out of the house of the LORD.
כז  אֵל, יְהוָה--וַיָּאֶר-לָנוּ:    אִסְרוּ-חַג בַּעֲבֹתִים--עַד קַרְנוֹת, הַמִּזְבֵּחַ. 27 The LORD is God, and hath given us light; order the festival procession with boughs, even unto the horns of the altar.
כח  אֵלִי אַתָּה וְאוֹדֶךָּ;    אֱלֹהַי, אֲרוֹמְמֶךָּ. 28 Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee.
כט  הוֹדוּ לַיהוָה כִּי-טוֹב:    כִּי לְעוֹלָם חַסְדּוֹ. 29 O give thanks unto the LORD, for He is good, for His mercy endureth for ever. {P}

torsdag 9 oktober 2014

Lehtimajanjuhlien I päivä ( 9.10.2014) JPost kirjoittaa

SITAATTI:  tilanteesta tänään 9.10.2014 A.D:   )Israelin aikaa 15 päivä  ensimmäistä kuuta (Tishrey)  vuonna 5775. Tuvie Brodien artikkeli. Alleviivaan tummalla  tapahtumat.

By Tuvia Brodie
10/8/2014, 5:10 PM
Our daily news headlines are filled with dread for Israel. Arabs riot on the Temple Mount, Judaism’s holiest site (“Rioters hole up in mosque amid violent Temple Mount melee”, The Times of Israel, October 8, 2014). During July-August, 2014, Arabs attacked Jews in Jerusalem more than 150 times (“'Silent Intifada' Rages in Jerusalem”, israel today, September 17, 2014). The mayor of Jerusalem fears for the future (“Barkat Tells Netanyahu Jerusalem's 'Silent Intifada' Must End”, Arutz Sheva, October 3, 2014).
The West threatens Israel. It acts as if it’s about to join the ‘Palestinian cause’ in earnest (“Sweden to recognize state of Palestine as US, EU leaders criticize Israel’s new settlement plan”, wtfrly.com, October 3, 2014).
Israel feels backed into a corner (“Israel alarmed at Sweden's plan to recognize Palestinian state”, Los Angeles Times, October 5, 2014). Its position on the international stage erodes (“Sweden’s recognition of Palestine will license activists”, mondoweiss, October7, 2014). Israel fears that the EU is preparing to tell Israel, ‘we don’t care about negotiations anymore; we just want a ‘Palestine’; and if you don’t agree to that, we’ll use sanctions against you (“Swedish Recognition of 'Palestine' - A Sign of Things to Come?”, Arutz Sheva, October 7, 2014).
Israel is cornered. It has no friends. The entire world seems to gather to demonize and criminalize the Jewish State.
What’s going on here?
Tomorrow morning, October 9, 2014, Jews around the world will get a look at the answer to this question. Tomorrow morning, Jews who go to synagogue services for the Holiday we call, Succot, will read a Haftorah portion from Zecharyahu (1:1-24). In that Haftorah, the prophet Zecharyahu appears to reference today’s headlines: he describe a war prompted by nations who gather together to attack Israel.
Isn’t that what your headlines are about?
Using the poetry of prophesy, Zecharyahu presents a scenario that is familiar to all who read the news. He describes the day the nations of the world will attack Jerusalem.
Our Sages teach that the war Zecharyahu describes contains sometimes-obscure language. They are uncertain how literally we should take his words. His words might be metaphor (see The Midrash Says on the Weekly Haftaros, Volume 5, Book of Devarim, Rabbi Moshe Weissman, Bnay Yakov, publications, 2003, p 427).
Our headline news stories aren’t metaphor. In real time, they  echo Zecharayhu’s words.
The nations of the world attack Israel. They attack Jerusalem. They want to see Jerusalem divided. They want to see East Jerusalem (at the very least) to be taken from the Jews. They want that to be the capital of the new Arab ‘Palestine’.
Judaism’s holiest site, the Temple Mount, is in East Jerusalem. The Arabs have already declared that there will be no ‘Israelis’ (Jews) in their new ‘Palestine’ (“Abbas: There Will be No Israelis in 'Palestine'”, Arutz Sheva, July 30, 2014). If Israel is forced to give up East Jerusalem, Jews will forever be sealed off from their holiest religious site, just as they had been between 1948-1967, after Jordan had seized and occupied all of East Jerusalem, including the Temple Mount.
The nations don’t care about Judaism’s holiest site. They don’t care about a Jewish Jerusalem. They don’t care about Israel.
They care about the ‘Palestinian cause’. They care about attacking Israel. They want to see the Arabs get ‘their Jerusalem’.
The war in Zecharyahu marks the beginning of the Final Jewish Redemption. It’s a war that will be led by Gog UMagog, which our Heritage translates as ‘the leader Gog from the nation of Magog’ (see Avodau Zarah, 3b, the ArtScroll edition). The words ‘Gog UMagog’ do not appear in this Haftorah. But most commentaries agree that this text refers to Gog from Magog (The Midrash Says, ibid, p. 428).
Gog is a leader who creates a coalition of nations to attack the Jewish State (see Yechezkel, the ArtScroll edition, Chapter 38:2, Note 2). He comes from a land far from Israel (ibid). According to our Sages, that land could be modern Germany, Iran, Turkey, Russia—or someplace west of Russia (ibid).
More than one commentary teaches that the chief ally of Gog will be Edom, the irreconcilable enemy of Israel (ibid). As you may know, in our Heritage, Edom is typically identified as ‘The Christian West’.
‘Gog’ will enlist the Christian West and the Arab to attack Israel.
Sound familiar?
Do you think Gog UMagog is a metaphor for the UN?
In Tanach, ‘Gog’ appears as a powerful leader who creates a coalition of nations to come to Israel—either physically or diplomatically, or both—to ‘attack’ Israel and Jerusalem. In some way, he will be connected to Edom—the West (the US?). The fighting force which will attack Israel will come primarily from Persia (Iran) and Ishmael (the Arab).
Can you picture that happening? Can you picture an American President so disgusted with Israel that he decides not to defend Israel at the UN? Can you picture such a President then being asked by the UN to form a coalition to advance against Israel—for peace?
This picture of Edom (the West) joining with Ishmael (the Arab) to attack the Jewish state doesn’t just appears in our Tanach—primarily in Zecharyahu, Yechezkel and Daniel. It also appears in our Midrashic commentary (ibid, Note 2)--and in our headlines.
We are reminded of this—the poetic prophecy and our daily headlines—when we read King David’s Tehillim (Psalms), who wrote the following words in Psalm 83:
“behold, Your foes are in uproar and those who hate You have raised their head. Against Your nation [Israel] they plot deviously. They take counsel [the UN?] against those sheltered by You. They said, ‘Come, let us cut them off from nationhood, so Israel’s name will not be remembered anymore!’[the Hamas and PLO Charters]. For they take counsel together unanimously, they strike a covenant against You [the UN vote for ‘Palestinian’ statehood]—[they include] the tents of Edom [the West] and Ishmaelites [the Arab], of Moab, and Hagrites, Geval and Ammon and Amalek, Philistia and the inhabitants of Tyre”.
That’s a coalition of nations come together to destroy Israel. Many today who seek to dismantle G-d’s Jewish Israel descend in some way from this ancient coalition. Once again, they join together to plot deviously against Israel.
The G-d of Israel has a Jewish Story for you to see. It’s a Story that focuses on Israel.
This Story will unfold in history. You will see it unfold through the headlines you read every day.
In the end, you’ll see who is Gog UMagog. You’ll find out what’s metaphor, what isn’t. You read the prophecy-in-the-news.
Whose side will you be on when the G-d of Israel rescues Jewish Israel?
Chag Someach.

fredag 19 september 2014

Jerusalem Post julkaisee tänään Rae Kushnerin sekä Bielskin partisaanien elämästä kertomuksen :

Tämä artikkeli on kuin vastaus usein  toistuneeseen  pohdintaani, kuinka on mahdollisita että niin suuri määrä juutalaisia on voitu   surmata ilman että nousee  tehokasta vastarintaa. Bielskin partisaanit  on ryhmä, joka  edustaa Israelin  valtion ydinsiementä ja  oman valtion välttämättömyyttä.  Tästä on You Tube sarja 6 lyhyttä filmiä. 

 The story of Rae Kushner and the Belsiki partisan group during the Second World War is not just one episode of Jewish resistance, but in fact signifies the very spirit that Israel still harbors today.
 https://www.youtube.com/watch?v=HK4qqCbv1P4

Cold, scared and innocent Rae Kushner, along with her younger sister went hungry during the 10 days between Rosh Hashana and Yom Kippur.

Despite the fact that they entered the new year barely alive, they were glad to have escaped the ghetto of Novogrodek, which had been their home for close to two years. Kushner’s story, although one of many, is a perfect example of a small narrative of Jewish resistance amid the sea of melancholic causality which seems to continue to persevere in the study of the Shoah.

Born in Novogrodek, Poland,
Rae’s life changed completely when Soviet troops invaded the eastern half of the country as a result of the Ribbentrop-Molotov pact of 1939. The Soviets took her parents’ business away which led to unthinkable poverty. Yet, in her own words she believed that the Russian occupation was “bearable” compared to when Nazi forces arrived in 1941, after the launch of Operation Barbarossa.

After weeks of gossip of massacres in the west, reality struck home when the Wehrmacht and SS Einsatzgruppen arrived in her small town, where about 6,000 Jews lived, constituting half of the population.

Hundreds were killed, and the rest were placed in a makeshift ghetto in a small part of the town, where living conditions were again ludicrous. The weekly massacres that the Nazis inflicted on the ghetto for their own amusement finally led to her own mother being murdered. Most could not take the pain of hunger, and death that surrounded them, and planned an escape.

“They digged, digged and digged” said Kushner in one of her emotional interviews before her death, referring to the hundreds of women, men and children who participated in digging a long tunnel that stretched from the courthouse in which her family lived in along with dozens of others, to a nearby forest. They used homemade tools and even their hands to dig a tunnel big enough for one person to crawl through at a time. When they finally escaped, out of the 600 that went through, only 250 made it. Many of those were later murdered by Nazi guards outside Novogrodek.

After wandering endlessly through the woods with her sister, brothers and father they found hope in a man they came across, named Tuvia Bielski, the famous leader of the Bielski partisan group which at one point enrolled a 1,000-strong Jewish force that fought the Nazis in Poland and Belarus on the Eastern Front. “Bielski saved us” said Kushner. Yet they were not the only ones whom he helped as Bielski took in hundreds of Jews who escaped from surrounding villages, and hid them in concealed camps in various forests.

Rae took up arms to serve with the men and women in the partisan group not because she had no option, rather she wanted to save lives.

When she did not fight, Rae guarded the camp, and mostly cooked potato soup as potatoes were the only thing that they could find in the forests of Poland. Yet, the quality of their food was truly the last thing on the mind of the partisans. For the course of the war Rae, Bielsky and hundreds of other fought to cripple German supply lines, and rescue Jews from being sent to their deaths.

After the war both Rae and those like her spent the rest of their days with the ability to celebrate Rosh Hashana peacefully, never again having to feel hunger, or the unbearable sight of seeing those they loved killed around them.

Yet, there is more to this story than just Jewish resistance, agency, and the improbability of defying death. No. This is about Israel, as it was Israel that was being built in those forests.

Eretz Yisrael was first conceived decades before Rae’s time, in the minds of men and women through the diffusion of ideas, yet it was in Poland, and Europe as a whole, that it became much more than just an idea. It became a necessity.

It was in the fighting spirit of those such as Tuvia Bielski that the first stones of a nation began to be molded. It was in the spirit of struggle, and defiance against tremendous odds, that the very cornerstones of a country for a people that have remained without a home for far too long were founded.

It was in those forests, and in those moments of pain and hunger, and when those men and women were digging for their lives, that it became evident that it was either Israel, or nothing.

The author, a native of Jassy, Romania, is a writer, historian, and the senior editor of The Art of Polemics magazine. He is currently working on a book on The Jassy Pogrom of 1941.

tisdag 16 september 2014

Rabbi Josef Green kirjoittanut Rosh HaShana- juhlasta, Israelin Uudesta Vuodesta

ROSH HASHABA, DET JUDISKA NYÅRET  av Rabbin Yosef Green.

Löysin kansioistani tämän  ruotsalaisen artikkelin ( ja koetan saada siitä  jotain suomeksi)  Se on julkaistu vuosia sitten

LÄHDE: Här i Israel Nyhetsbrev Årg. 12  nr 9,sid. 3.
  • Tänä vuonna ROSH HASHANA on erittäin tärkeä paalu Israelin  valtion historiassa, koska juuri täksi  juhla-ajaksi oli Israelin viholliset suunnitelleet  12 vuodden ajan  yhteistän invaasiota  ja Israelin tuhoiskua, mikä ilmeisesti kutienkin on nyt pystytty estämään Protective Edge -operaatiolla, joka kesti 50 päivää ja jossa löydettiin 32 tunnelia joita myöten terroristien oli tarkoitus invasoitua suurissa joukoissa Israeliin nyt  syyskuisina  ROSH HASHANA päivinä. ne päivät ovat  israelin ajanlaskun mukaan vielä edessä, joten  israel on edelleen  puolustuksellisessa valveustilassa. 
  • EREV ROSH HASHANA, Uuden Vuoden aatto 24.9. 2014, keskiviikko 
  • ROSH HASHANA Alef  Ensimmäinen Uudenvuoden päivä 25.9. 2014  torstai  Ensimmäinen Tishrei kuuta vuonna 5775
  • ROSH HASHANA Beit  Toinen Uuden Vuoden päivä , perjantai 26.9. 2014 , myös  sapatin valmistuspäivä
  • Tämän juhlapäiväsarjan  jälkeen on sitten on tavallinen  sapatti, lauantai 27,9, 2014 ,  jolloin yleinen  liikenne on pysähdyksissä .
  • Lisäksi  seuraa sunnuntai, jolloin kristikunta taas on lepopäivässään ja  kirkoissaan  ja poissa median virrasta.  Siis maailma olisi herännyt ehkä vasta  28.9. aikoihin, jos olisi tapahtunut jotain invaasiota  Israelissa.  Tätä terroristit olivat suunnitelleet 12 vuotta, joten   varmaan on vieläkin jotain niistä juonista löytymättä.

ROSH HASHANA :

I judisk tradition  markerar Rosh Hashana vår världs födelse. Den här dagen markerar skapelsens början. Rosh Hashana är det Judiska Nyåret  och varje födelsedag ger ett nytt tillfälle att börja göra förändringar.
Från  ordet  SHANA ( år)  kommer  orden LESHANOT (ett  förändra)   och   SHINNUI  (förändring).
Förändring är ett nyckelord men tanken är emellertid att förändringens syfte är att förbättra, att fullända, att fullborda ( LEHASHLIM )  ( SHALEM,  fullkomlig, hel).

Prof. Bernard Revel påpekar i sin tolkning av Torah-stycket Ki Tetze att även Skaparens arbete lämnades ofullständigt. Detta  är innebörden i kapitlet om skapelsen:  -"ASHER BARA ELOHIM LA-ASOTH "( Det som Gud Skapade  för  attarbeta med). Den värld som Gud skapade  skall fullbordas genom människans ansträngningar  från  sin del.  Människan  blir Guds medarbetare i arbetet ( LA-ASOT, ASIJAH )  med skapelsen ( BARA; BERIAH).
"Om Gud hade skapat en perfekt värld"   ( -Vem vet om  Han gjorde det först   men ändrade sig och  lät det bli  mindre perfekt och mer mänsklig). - "skulle det utesluta ett sådant samarbete. Resultatet av det hade blivit att Gud och människan aldrig hade kunnat sammanföras."
Prof. Revel förklarar att det är just därför som våra lärare säger:
"Där de botfärdige ( BA´AL TSHUVA) står får inte ens den mest rättfärdige  stå."
En BAAL TSHUVA är en som förnyar  sin  överlåtelse och på nytt bestämmer sig för att leva enligt TORAH och MITZVOT ( buden). En som ändrar livsinriktning efter att ha varit frånstötande och avskärmad eller bara annorlunda, är för mer än en pergfekt rättfärdig och helig person.  Orsaken till att våra lärare anser  sig kunna göra den här uppdelningen är just därför att en BAAL TSHUVA inte representerar det ideala utan en strävan att nå fram till helighetens ideal och fullkomlighet  (SHELEIMUTH, SHALEM). Det betyder ett fullkomligt integrerat liv och personlighet. En BAAL TSHUVA hålls högre än en TZADIK GAMUR ( en helt rättfärdig person) eftersom hans strävan efter SHELEIMUTH bekräftar en viktig princip inom judendomen nämligen den att  förändringar är möjliga.
TSHUVAS princip anses vara så stor och så viktig att det sägs att den  erbjuder löftet och möjligheten, inte bara till att förbättra sitt eget liv utan om den tas på allvar så kan resultatet bli en revolution som förlossar hela världen.

ROSH HASHANA är den första av de tio dagarna av botgörelse och i TORAH kallas  den också för YOM TERUAH ( basunklangens dag). Den dagen är det en MITZVAH att höra ljudet från SHOFAR ( och inte nödvändigtvis blåsa SHOFAR). Det  viktiga är att förstå dess egentliga betydelse och ta dess djupa budskap till sitt hjärta.
 I Maimonides förklaringar sägs det: "Vakna upp ni som slumrar och sover, omedvetna om livets verkliga mening och syften".  Den hebreiska roten i ordet SHOFAR betyder förbättring.  Då vädurshornet används i syfte att få det judiska folket att vakna upp och vända om är det en SHOFAR eftersom dess verkliga syfte är en klar  och tydlig kallelse att förbättra livskvaliten genom att återvända till ett liv med TORAH och MITZVOTH( buden).
I en bok som heter  "Thoughts on Life" ( Tankar om Livet) frågar professor Moshe David : "Hur kan man nå fram till den Allsmäktige  och människan på samma gång, hur kan man nå den Fullkomlige och den ofullkomlige?" Svaret blir: " Genom att tjäna som Guds medarbetare genom att hjälpa till att skapa människa till Guds avbild".

Rabbin Dr. Yosef Gren föreläser regelbundet vid de kurser som hålls vid AMI-Jerusalem Center i Jerusalem. Han har undervisat i Judiska studier vid Rutgers University. Han är Rabbin emeritus vid "Jerusalem Center of the World Council of Synagogues, Congregation MORESHET", ISRAEL
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  • Löydän AMI-Center  viitteen saksankielellä.

 AMI-Jerusalem Center für Biblische Studien und Forschung
79549 Weil am Rhein
(internationale gemeinnützige Organisation mit Sitz in Jerusalem; Förderung des Interesses an jüdisch-christlichen Beziehungen; Seminarprogramme für Christen in Israel, Konferenzen und Vortragsdienst im Ausland; Unterstützung sozialer Hilfsprojekte in Israel; div. Veröffentlichungen u.a. Herausgabe der Zeitschrift "Hier in Israel"

 Olen ollut Shlomo Hizakin  Raamattukeskuksessa  aikoinaan 1960- luvulla käymässä Öljymäen rinteellä., mutta nyt näen hänen nimensä  ulkomaisessa osoitteessa. Lisäksi netissä näkyy  vuodelta 2003 kirja,  joka viittaa myös siihen että hän olisi muuttanut ulkomaille. Beit Mikdash Meat on Temppeli ulkomailla, Israelin ulkopuolella.
Vuonna 1973 Shlomo Hizak oli 32 vuotias. Vuonna 1973 hän oli vielä  Öljymäen  Raamattutalossa työssä. Kävin siellä viimeksi 1972 aikoihin, Kuljin oikoteitse pitkin Öljymäen rinteitä Operaatio Mobilisaation  suomalaisryhmän majapaikasta heille.   Löydän netistä 1973, että sinne oli  selootit, kiivaat ortodoksit  tehneet  hyökkäyksen ja tuhonneet polttamalla hänen kirjojaan ja postituslistojaan.  Suomalaiset ystäväni Jämsänkoskelta Arja ja Turja olivat siellä  auttamassa raamattujen postituksessa. Tapasin heidät ensin kibbutsissa 1967 ja he jäivät pitemmäksi aikaa töihin ja lopulta auttoivat Shlomo Hizakia Öljymäellä. . Shlomo Hizakin kirja ( 2003)   Das Kleine Heiligtum - ... so werde ich ihnen doch zu einem kleinen Heiligtum in den Ländern, in die sie gekommen sein