Friday, December 2, 2011

Rabbi Yehudah Aryeh mi-Modena (Venice 1571–1648)


Rabbi Yehuda Aryeh (Leon) mi-Modena was born in Venice in 1571.

A prodigious child, he studied Bible, Hebrew language, poetry, letter writing, voice, music, dancing, Italian, and Latin. At the age of 13, he wrote a short book, sur me-ra', on compulsive gambling and its destructive power. 

Modena was commissioned to write for James I a description of Judaism, the Riti Ebraica, the first vernacular description of Judaism written by a Jew for a non-Jewish audience, first published inParis in 1637 and subsequently republished and translated many times.

From his ordination in 1609 until his death, Modena served as the chief Hebrew translator for the government and Cantor of the Italian synagogue.  He ordained candidates for the degree rabbi, including medical students in Padua. He approved the decisions of other rabbis, and authorized books for publication, with the result that by 1618 he was referred to as a gaon, and an excellent, well-known, honored and brilliant preacher. By 1627 Rabbi Modena signed his name first in order among the Venetian rabbis. In 1628 he was maestro di cappella for a Jewish academy of music, Accademia degli Impediti, which was popular both inside and outside the Venetian ghetto.

He also produced an autobiography, Chaye-Yehuda which was recently translated into English, documenting in poignant detail the turbulent life of his family in the Jewish ghetto of Venice. The book also contains accounts of Modena's sorrow over his three sons: the death of the eldest from the poisonous fumes of his own alchemical laboratory, the brutal murder of the youngest, and the exile of the remaining son who traveled as far as South America. 

Rabbi Modena died in 1648. 

Click here to read the book sur me-ra', a philosophical dialogue against gambling, written by Rabbi Modena at the age of 13. This is the version published in Vilna in 1896.


His writings include

Magen va-hereb, where Rabbi Modena criticizes Christians interpretations of Hebrew scriptures, refuting their claims and dogmas.

She'elot u-Teshubot Ziqnei Yehuda, Collected Responsa on various 'modern' subjects. 

Bet Lechem Yehuda, an anthology of statements of Talmudic Rabbis organized around 'en ya'aqob.

Tzemach Tzadiq, an Ethical Treatise.

Leb ha-Aryeh,  a monograph on memory improvement and mnemonics, in which he greatly extols the use of memory techniques to remember the 613 commandments. 

Pi ha-Aryeh, an Italian-Hebrew dictionary of all difficult words in the Tanakh 

Thursday, December 1, 2011

Shema Israel. Pasuq 2. "You shall love HaShem your God"


The words of the Shema Israel are so important that we say them three times a day, every day of our lives. 

The first thing we are taught in the Shema is to love God. 

"You shall love HaShem your God with all your heart, with all your sold and with all your might." 

Our love for God is a reflection of His love for us. Because He loves us we love Him in return and we must inspire others to love Him.

To love God "with all our heart" means that we are happy just by knowing that He loves us. And if we do wrong, we are unhappy until we ask His pardon and obtain His love again.   How can you make sure that you really love HaShem? When you are happy doing what is right in His eyes, and unhappy when you do what is wrong in His eyes.  On the contrary, if you feel obligated but unhappy to do what is right in His eyes, then you might "fear" God, but not "love" God.
   
To love God "with all our soul" means to love Him so sincerely that we will willingly give our life for Him.   Our ancestors risked their lives and were willing to be killed and not abjure God. If so many of our ancestors gave up their lives for the sake of HaShem, should not we be willing to live our lives for the sake of HaShem?

Loving HaShem with "all our might" means: with all our possessions, our money, our time.  In this sense we should understand "to love God" as "to prioritize God" over our possessions, our money, our time.  The strength of our love for God is proved by the greatness of the sacrifices we are willing to make for Him.


  

Wednesday, November 30, 2011

CHUPA: The proper age to get married


The first Mitzva mentioned in the Torah is Peryia veRibyia, the commandment (and God's first blessing!) to get married and bring children to this world (see here).  

Two thousand years ago, in Pirke Abot, the Rabbis said that a boy should get married when he reaches 18 years old. They said that God himself 'watches him and waits for him' from 18 to 20 to see him getting married.  However, the Rabbis themselves explained that if the boy is busy with his studies and fears that once married he will have to stop studying (veitbabtel min haTorah) he could postpone his marriage (Shulchan Arukh, Eben haEzer 1:3). Some rabbis suggest that marriage should not be postponed beyond the age of 24 years old.

Clearly, according to our Rabbis, it is preferable to get married young.   But they themselves acknowledge that there are other elements beyond age to be taken into consideration. For example, the maturity of the boy and the girl, which is essential to have a happy life (=Shalom Bayit) and the possibility to provide for the basic expenses of a family.  Maimonides wrote: "Those who are emotionally-balanced (derekh ba'ale hade'a)they first secure a job which enables them to provide for their livelihood, then they get a home, and then, they get married. But those who are emotionally immature (tipeshim), first they get married, then they try to get a place to live, and then they look for a job..." (De'ot 5:11). 

We can see that, in the Rabbis' opinion, the younger one gets married, the better. Especially when one is emotionally mature and has the means to live a decent life, marriage should not be postponed!  From the other side, many other factors need to be considered in this equation, as the circumstances differ from individual to individual.