The Secret Power of Tehilim

David haMelekh, the greatest King of Israel was also the greatest poet in the Jewish people. He composed the book of Tehilim (Psalms).  Tehilim is a TOTAL book. A book we can relate to from virtually any emotional condition we are experiencing in our lives.  Any mood or state of mind.  Why? In Tehilim David heMelekh writes about happiness (For example Psalm 1, 118);  gratitude to God (18, 100 and many others), and praise to HaShem (about on fifth of the book). But he also writes about fear (23,71), war and escape from his enemies (many!), his sickness and near death experience (30,40). His remorse and sincere repentance (25, 32, 51). His awe for HaShem's wisdom (8,19,104), his trust in God's just retribution despite the apparent success of the wicked (37, 73) and many many more subjects. David haMelekh was granted ruah haqodesh (Prophetic Inspiration, one level below Prophecy) to write his Psalms. And his personal experiences.  David had a truly turbulent life. He personally suffered persecution, war, death of his loved ones, fear of death, remorse, sadness and fear. But he also experienced immense happiness, delight and joy and spiritual ecstasy. The special thing about King David is that in all these intense, profound and diverse  life situations he always saw the Presence (or sought the intervention) of HaShem. Tehilim teaches us that despite all our efforts HaShem is the ultimate source of our good health and success.  Tehilim also offers comfort and hope in times of despair by making us realize that HaShem is with us at all times. "Even if I would walk under the shadows of death, I will not be afraid, for I know that You are with me." (23)   The power of Tehilim consists in the power of its ideas.  They feed and strengthen our Emuna, i.e., our ability to see Him always, Present and Caring. One condition is required for Tehilim to work effectively and impact our Emuna: we must understand what we are reading. (To be continued....)

To get  "Awesome Creation"  click here Read the Introduction HERE

Awesome Creation

Two months ago I published a new book, my first book in English, "Awesome Creation". The book is a study on the first three verses of the Tora.  This Biblical text, Genesis 1:1 to 1:3, consists of just twenty seven words or 103 letters, but it encapsulates the essence of what for us represents the most impenetrable of God's act: the creation of the Universe ex nihilo (=from nothing previous). In the first verse the Tora gives us a glimpse with just enough information to answer the most important matter in the field of Creation, namely, "WHO" created the universe.  The following verses describe the state of the planet upon its creation, the order of Creation and particularly the formation of life in our planet. Nothing is explicitly said about "how" did God bring matter from nothing to existence, let alone, "why".   I devoted three chapters for each verse. To the novice reader, this may seem excessive. The advanced Tora scholar, however, knows well enough that a simple book could in no way be an exhaustive study of these verses. The Torah is like a deep sea, rich in treasures of wisdom. And most of us, myself included, just get close to the ocean's surface, collecting a few seashells from the shore. Isaac Newton said it best: "To myself I am only a child playing on the beach, while vast oceans of truth lie undiscovered before me." The reader should know that this study of the first three verses of the Tora does not contain esoteric material. A mystical examination of Creation, i.e., the ways the Creator brought everything into existence (ma'ase bereshit), lies way beyond my knowledge and the scope of this humble book. The contributions of my book derive mainly from the field of Hebrew semantics. The words are examined through the eyes of the Rabbis of the Talmud and the classic commentators, especially those whose expertise was Hebrew grammar. Read the complete introduction  here

To get "Awesome Creation"  from Amazon click here "Awesome Creation" was dedicated to the memory of Ephraim ben Moshe Levian, z"l, by Mrs. Pary Levian and her sons, Larry, Eddie, and Moossa Levian.

SHABBAT: Carrying on Shabbat. Walls vs. Wires

Previously, we explained the debate between the rabbis on the mater of the definition of a public domain. If a public domain is an area where 600,000 people circulate or an area with wide streets ( see here) .  Today, we should examine another related matter .  As we know the whole principle of this type of 'erub is that by enclosing a public domain (reshut harabbim) that domain becomes a private domain (reshut hayahid) allowing us then to carry in that area during Shabbat.  The question is what kind of enclosing will turn a public domain into a private domain?  In order to to turn a public neighborhood into a private one you have to have a real fence around it. Think about a private gated neighborhoods or gated communities very common in South america (and Florida). These neighborhoods, according to Wikipedia, are enclosed  with " a closed perimeter of walls and fences". Similarly, when we have an area which is Halakhically considered a public domain either because it has wide streets or because it has an actual circulation of 600,000 people, if that area is enclosed with an 'erub made of "walls and gates", then it will be permitted to carry in that area.   (To clarify: The definitions of reshut harabbim and reshut hayahid have to do not with who owns the property but with some topographic and architectural features. A forest owned by one single individual but which has no walls or fence surrounding it would be a public domain.  On the other hand, even an entire city, if surrounded by walls with gates that close at night, would be a private domain). Now, there are areas which are not considered a public domain. For example: a village with very narrow streets and a small population.  These areas are viewed like a semi-public domain (in Hebrew karmelit). We still cannot carry on Shabbat in semi-public domains, but the requirements for turning these areas into private domains are more flexible.  (To be continued...) Shabbat Shalom. Candle Lighting in NYC:    8:00 pm Shabbat Ends in NYC:      9:01 pm

READ Let's Go Moroccan Sephardic food at its best. by Levana Kirschenbaum