Hanna's Dvar Torah

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

What is important in a home? What defines its atmosphere?

The furniture? The music? The décor? The lights?

This Tuesday, I went the 7^th grade to volunteer at a center that distributes clothes to needy people. We had to put away the summer clothes and arrange nicely the winter clothes. Most of the pupils helped, some arranged to come again in their free time, but one pupil adamantly refused to participate. It repulsed her to touch the clothes of strangers and could not understand why she must do an effort for people she doesn’t know.

Προσπάθησα να την καταλάβω και συνειδητοποίησα ότι αυτά είναι  μηνύματα τα λαμβάνει από το σπίτι της… Στεναχωρήθηκα…

I tried to understand her and realized that these are the messages that she gets from her home… It upset me…

The Mishna teaches us:

“Yossei the son of Yoezer of Tzreidah, and Yossei the son of Yochanan of Jerusalem, received the tradition from them. Yossei the son of Yoezer of Tzreidah would say: Let your home be a meeting place for the wise; dust yourself in the soil of their feet, and drink thirstily of their words.

Yossei the son of Yochanan of Jerusalem would say: Let your home be wide open, and let the poor be members of your household.” (Ethics of our Fathers 1:4-5)

When we host in our homes gathering where wise and positive topics, we get inspired. There are wise and special who have a lot to teach us, let us be close to them and thus, we will learn from them and grow.

In addition, when we host in our homes people who are needy, we create an atmosphere of solidarity. Whether it is a material need, someone who doesn’t have food, or people who need our company, our listening ear, and our smile.

We choose the atmosphere of our home through our actions and our visitors. What atmosphere do you want in your home!

Good luck to us!

Hanna 

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

The other day, I saw a sign for a lost dog. It said that whoever found it and returned it would receive a reward. I wondered: Returning lost property is the right thing to do, why do we need the promise of reward?

This week in Israel was dedicated to road safety. Respecting the speed limit, wait for the green light and wear seats belts. These are all regulations that protect our lives. Then, why do we need to be threatened with a fine in case we disobey them?

When I asked my class (I teach 8^th grade in Israel) why do we observe the Mitzvot, one student answered that we need to do it, otherwise we will get punished. Numerous people observe the Mitzvot for this reason: to receive the reward and not get the punishment. Indeed, our actions have consequences, and it is true that there is reward and punishment. But keeping the Mitzvot for this reason is a beginners’ level.

Antignos of Socho received the tradition from Shimon the Righteous. He would say: Do not be as slaves, who serve their master for the sake of reward. Rather, be as slaves who serve their master not for the sake of reward. And the fear of Heaven should be upon you. (Ethics of our Fathers, 1:3)

The ideal way to do the right thing is to do it because it’s right. Because we love G-d and want to fulfill His will. Because we love Him and we do not want anything to disrupt our relationship.

Let us do something extra this week, not for the reward that we will receive, but because it is the right thing to do.

Good luck to us!

Hanna

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

What does the world stand on? What was it created for? What role do we play?

“Shimon the Righteous was among the last surviving members of the Great assembly. He would say: The world stands on three things: Torah, the service of G-d, and deeds of kindness.” (Ethics of the Fathers 1:2)

G-d created a world where He is not revealed, so that we reveal Him. So that we influence it and make it a place where G-d feels comfortable, “at home”.

How do we do it? There is no need for bombastic actions. We need to strengthen the three things on which the world relies:

1. Torah – study and teach it G-d’s wisdom.

2. Worship of G-d – there are many things that are included in this category, but it usually means prayer. Our personal relationship and communication with G-d.

3. Chesed, acts of kindness – solidarity and help to our friends but also to anyone in need.

It is customary in various gatherings, birthday parties, family or friends’ reunions to utilize the opportunity to strengthen these foundations of the world. Share an interesting thought about the Torah, say a short prayer and helping someone else, for instance, by putting a few coins in a Tzedakah box. It is not difficult, but it will strengthen our world and will make our gathering more meaningful and spiritual.

Good luck to us!

Hanna 

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

Is it better to have a few select students or many students from various backgrounds? Do we need to censure the Torah in order to teach it to the masses?

“Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. They [the Men of the Great Assembly] would always say these three things: Be cautious in judgement. Establish many pupils. And make a safety fence around the Torah.” (Ethics of the Fathers 1:1)

What does a safety fence mean? Just as a fence stops us before we get to the edge of the cliff, our Sages added various rules to help us avoid transgressing the laws of the Torah. We can call it “spiritual safety” which is just as important as physical safety. For instance, it is forbidden to write on Shabbat. In order to help us avoid writing something by mistake and desecrate the Holy Shabbat, the Sages forbade moving around a pen without a reason.

This Mishna includes three different guidelines, which are given together because there is a connection between them. They all give us important advice regarding the education of pupils. Naturally, advice for teachers also concerns parents, as well as anyone with some influence on someone else – that is every one of us.

First, we need to remember the responsibility we hold in our hands. Each of our decisions regarding the children needs to be weighted carefully, patiently, and seriously. Since it is so complicated and demanding, maybe it would be best to only have a few students?

The Mishna though continues by telling us we owe to have many students. We cannot leave anyone out. All deserve an education. Quality should not supersede quantity; both are equally important.

Thus, a teacher must have many students. This means that not all students will have the same level of knowledge and they will all come from different backgrounds. Some will keep all the Mitzvot, but others will not understand why it is necessary to do so. Then, maybe it’s best to “censure” some of the Mitzvot? To teach only half-truths?

No. We need to teach the whole Torah without hiding anything. We need to teach even the prohibitions of our Sages, not only the basics. But since we cannot start to keep everything at once, we start slowly-slowly, adding one Mitzvah at a time, one more detail at a time.

Thus, the Mishna teaches us to combine quality with quantity, not limit the number of our students, and educate our children ethically and responsibly.  

Good luck to us!

Hanna

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

When we speak about the Torah, what exactly do we mean?

G-d gave us the Torah in 2 forms: the Written and the Oral Torah.

The written Torah includes the Bible (Torah-Pentateuch, Neviim-Prophets, Ketuvim-Scriptures, in abbreviation Tanach), and was transmitted from generation to generation in written form. As for the oral Torah, it was forbidden to write it down. It was transmitted from teacher to student, from parent to child. It includes explanations about the written Torah and rules about how one should study it in order to reach new conclusions.

Forty generations later, Rabbi Yehuda Hanassi saw that the oral Torah was in great danger of being forgotten. Israel was under foreign rule and many Jews were in exile in various places. Thus, he decided to write it down in order to ensure its survival.

But why not write it from the beginning? There are a few explanations. One reason is that the Torah must be something alive and relevant to our lives. We need to study it, speak about it and be busy with it. Thus, in the oral way, discussing with our teachers we understand the Torah in a different level, with all the nuances that cannot be transmitted in writing. When it is written, there is the danger that the Torah will stay on the shelf, since we believe that when we need it, the book will always be there…

Even though the oral Torah has been written down, let us give it the proper respect. Let us live with it, let us study and discuss it and not leave it on the shelf to gather dust…

Until now, we have analyzed together the Pentateuch, the written Torah (according to the explanations of the oral Torah, since it is not possible otherwise).

This year, we will study a part of the oral Torah, a book of the Mishnah which is called Pirke Avot, the Ethics of our Fathers. While the other parts of the Mishnah deal with the laws of the Torah, this book is different. It teaches us how to behave properly, with ethics and values beyond the letter of the law.

In the next posts, we will study and discover together its messages and how they relate to our everyday lives.

Shabbat Shalom,

Hanna

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

In this week's Parasha Bereshit, we read about Adam who did not resist the temptation to eat from the Tree of Knowledge, which G-d had forbidden him to do. After his sin, he Adam went to hide, and G-d called to him: “Ayeka?” “Where are you?”.

The first Rebbe of Chabad, Rabbi Shneor Zalman of Liadi, once met with an educated minister who asked him the classic question: “Why did G-d ask Adam where he was? Didn’t G-d know?”. The minister was not satisfied with the classic answer that this was a way for G-d to start a conversation with Adam. The minister wanted a deeper answer. The Rebbe became serious and explained to him that the question “Ayeka” was not about the physical place of Adam but had to do with his spiritual situation. G-d asks Adam and each one of us “Where are you?”. Are you doing your duties? Are you using the talents and strengths that you were given? Are you fulfilling you mission for which I sent you to this world?

If we start each of our days with the question “Ayeka?”, “Where are you?”, it is certain that our days and our years will be more productive. One step at a time, one more Mitsva (for instance, for Shabbat candles click here, for Tefilin click here), and then we will be closer to the fulfilling of our mission.

Hanna 

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

In this week’s Parasha Bereshit, we read that G-d created the world in 6 days and rested on the 7th. But if we read the text closely, we remark that G-d completed the Creation on the 7th day, on Shabbat! (Genesis 2:2). Is it possible that G-d worked on the holy day of the Shabbat?

Our Sages explain that in reality, G-d did not work on Shabbat. He continued to work until the last second on Friday, something that to us humans, seemed like He worked on Shabbat, since we do not know exactly the moment that one day finishes and the next day begins.

But again, why did G-d act in this way? Couldn't he organize Himself better and finish the work a little earlier? :)

The answer is that G-d, through this action, wanted to teach us the value of time and the importance of utilizing it to its fullest potential. Even if we have worked all day long and only one second is left, we need to utilize this one too to illuminate the world!

Shabbat Shalom!

Hanna Hendel

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

“And they lived happily ever after”. This is the optimistic end of children’s stories. Yet the Torah chooses to finish with something less happy.

On Simchat Torah, this upcoming Wednesday 29/09/21, we will finish the reading of the Torah (the Pentateuch), completing the weekly portions (Parashot) which we analyzed every week, and then directly begin the new cycle of readings. It is a very joyous holiday, which we celebrate with Hakafot, i.e circles and dances around the Bima, holding the Sefer Torah. Amidst all this rejoicing, the last verses of the Torah do not seem to fit the joyous atmosphere. The Torah ends with the passing of Moses and a few words summarizing his life. Could we not read something happier as a conclusion, especially on that day?

Simchat Torah completes the period of the holidays of the month of Tishri. We started with Rosh Hashana, the Shofar and the symbolic foods, we continued with Yom Kippur, the fast and the repentance, then with Sukkot, the Sukkah and the Four Kinds and now we reach the culmination. Now we need to take all the inspiration we gathered during the holidays and internalize it, so that it gives us strength to continue during the grey routine of our everyday life which awaits us “after the holidays”. This is one of the basic messages of Simchat Torah.

This is why we read about the passing of Moses. When Moses led us, we lived in the series of miracles. The Exodus from Egypt, the Parting of the Sea, the Giving of the Torah, but also more “simple” everyday miracles such as the Manna, the bread from Heavens and other miracles. After Moses’ passing, G-d started to lead is in a more “natural” way.

Certainly, there are miracles always and everywhere, but they are usually not revealed miracles. Thus, we need more strength to continue to believe and connect to G-d when we don’t feel that He is close to us in a revealed way.

But this is precisely what G-d appreciates more, when we do an effort for Him, when we do an action that does not come easily for us. We must not get distracted by the difficulties but uncover and reveal G-d’s closeness to us in those challenging moments.

The same happens on Simchat Torah. We are now finishing the holidays and it is more difficult to feel the inspiration on a normal Tuesday. But this is exactly what G-d enjoys more, when we serve Him despite the difficulties.

Let us take the inspiration for the holidays with us through a small action that will accompany in our everyday routine for the upcoming year. Let us choose a weekly study of the Torah, a weekly phone call to an elderly or lonely person, wearing the Tefillin daily (for a man, except on Shabbat), the weekly lighting of the candles for women and girls, or simply the reciting of the Shema or any other good action. And let’s carry this on for all of 5762!

Chag Sameach!

Hanna 

 Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

I read the other day something that I liked: “Everything in life is temporary. If things go well, enjoy it because it won’t last forever. And if things do not go well, don’t worry. It can’t last forever.”

A central theme of the holiday of Sukkot is the temporality. We build a Sukkah, i.e. a temporary construction and we live there for the week of the holiday. It is temporary, this is why the schach, the roof, is made of leaves and cannot protect us from the rain. On the other hand, we should consider this temporality as permanent. In fact, it lasts only 8 days (7 in Israel) but we should try to live in the Sukkah as in our (“permanent”) home. We eat, study, play, sing, (some even sleep) inside the Sukkah. In other words, we have at the same time temporality and permanency.

This message of Sukkot applies to the whole year. We are in a temporary world, where everything changes constantly. Our environment changes and we change as well. Sometimes the changes are good, sometimes they are better… The only truly permanent thing is G-d and what He asks from us. Our role is to bring this permanency – G-d – in our temporary environment.

Sukkot reminds us to thing again about the way we approach our lives. What are the temporary things in our life, and what are the permanent ones? Does the way we utilize our possessions, our time, our money and our energy correspond to our priorities?

Let us deal with the permanent things in our life as they deserve, and with the temporary things not more than necessary. Let us bring the permanent G-d inside the limits of our temporary world.

Chag Sameach!

Hanna

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

The 10 Days between Rosh Hashana and Yom Kippur are called the “10 Days of Teshuva”. Teshuva means repentance and return to G-d. G-d is very near us during these days and it is an ideal opportunity for Teshuva.

How is it done? Can we rewrite the history and the past?

There are two ways with which G-d governs our world: through His names “Elo-him” and “Hava-ya”. The name “Elo-him” is the regular, natural rule in the world: time and space are differentiated. I cannot be simultaneously on Monday and Thursday in Athens and Larissa. On the other hand, the name “Hava-ya” is higher and beyond time and space. They are creations of G-d and He is therefore is not limited by them.

Normally, when we connect to G-d through the name “Elo-im”, we have the freedom of choice only regarding our future. Our past is already determined.

But when we make a proper Teshuva, we connect to G-d through the name “Hava-ya”, which means that we go beyond the limits of time. That is, we have the possibility to influence not only our future but also our past.  

How does it happen exactly? For example, if someone killed someone else, will the Teshuva make the dead person come back to life? No. The past will not change, but we will be able to see it in a different way, to give it a different meaning.

Basically, what is the problematic part of the killing? Is it the result, i.e the death of the victim? No. Only G-d decides how long each person will live. G-d had decided that this person would die. But no one asked the murderer to do it. Since he chose to do it from his free will, he must be punished. But the victim would have died anyway at this exact moment.

Then, is the problematic part the action in itself, i.e the killing? No. Sometimes, this very action constitutes our obligation, for instance, in case of self-defense or to defend others in danger.

The problem is the intention of the killer. At the specific moment, he did something that was contrary to G-d’s will. It was a moment when he “disconnected” from G-d.

This is something that we can change with a true and deep Teshuva that originates from a great love towards G-d. When connecting to the name “Hava-ya” which is beyond time, the sinner can change the intention and the meaning of his act. In this case, the sin is transformed into something that amplifies and deepens his yearning for G-d, something that pushes him to become a better person. Metaphorically, the Teshuva transforms the sin into “fuel” for becoming closer to G-d. It is not anymore, a moment when he was disconnected from G-d, but a significant moment that strengthened his connection to G-d.

Let us imagine for instance, that the person understood the severity of his action and establishes an institution that saves many lives. The action in his past has now a different meaning, since thanks to his Teshuva, many people were saved. (This is in addition to the appropriate punishment for his crime and compensation for the victims).

It is not easy to accomplish such a deep Teshuva, but we can all try. Let us take our sins from the past and utilize them as motivation and energy to do more good deeds.

Gmar Chatima Tova Leshana Tova Umetuka,

Hanna

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

When something unfortunate happens, the question immediately arises: Whose responsibility was it? What could have been done differently to avoid the tragic outcome?

During my studies to become a teacher, we learnt many laws and safety regulations decided by the Ministry of Education for the protection of the children, from the requirements of the school building and classrooms to the guidelines for recess and school outings. But they were not the first to think about it.

In this week’s Parasha Ki Tetse, G-d commands us to erect safety fences on our terraces, so that no one falls down and hurts himself. This Mitzvah includes many safety guidelines, such as having steady stairs in our home and anything else that may endanger someone. Our house needs to be a safe place.

The expression used by the Torah to explain this Mitzvah is strange. The person has not yet fallen but the Torah calls him “Nofel”, i.e the one who has fallen (Deuteronomy 22:8). Rashi explains that this is a person who had to fall anyway, because G-d had decided so. Nevertheless, it should not happen in my house, I should not be the one responsible for his accident.

This is generally the Jewish approach to life: on the one hand, G-d decides what will happen, on the other hand, we need to do whatever is possible on our part. G-d decides how much money we will earn, but we need to go to work. G-d decides who will become ill, but we need to protect our health etc. Yes, it is not easy to understand how these two sides coexist, but this is how it is. G-d is not limited by our logic, and this is how He decided.

Let us not underestimate the power that we have on our hands and the responsibility we carry towards the people around us. Let us act to fix the problems we encounter. If G-d made us notice them, it is because we have the power and responsibility to help change the situation.

This Mitzvah teaches us the Jewish approach to life. But we mustn’t forget to observe it on a practical level. Let’s go around our house and check if it is safe enough. Rails, plugs, sharp utensils, poisonous detergents… What can we do to make it safer?

Shabbat Shalom,

Hanna

Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

The teacher asked the pupil what prayer do they say before the meal? Little Moshe answered that he doesn’t say any prayer, there is no need, because his mother is a good cook!

Seriously now, why do we need to bless G-d when we eat? G-d is so High, why does He need our blessings?

The truth is that we need the blessings more than G-d needs them. We need to notice the blessings that we receive. We need to remember Who gives them to us and thank Him. And why does He send all of that to us? For us to utilize them to make the world a better place.

Today is a good opportunity to discuss the blessings over the food, since in this week’s Parasha Ekev, we read G-d’s commandment: “And you will eat and be sated, and you shall bless the Lord, your G-d” (Deuteronomy 8:10).

How do we do it?

First, before eating, we say a blessing, where we remind ourselves that the world belongs to G-d and we ask Him for permission to use it. We have six groups of food with different blessings: a) bread b) everything that is made of flour except bread c) wine d) fruits e) vegetables and f) the rest of the food.

Then, after we are sated, we say the respective blessing and thank G-d.

Let us try this week to say the blessing before the vegetables that we will eat:

“Baruch Ata Ado-nai Elo-enou melech aolam, bore peri haadama.”

Blessed are You, L-rd our G‑d, King of the Universe, Who creates the fruit of the earth.

Copy it on a small note of paper and hang it on the fridge. It does not take a long time, but it makes such a difference!

Shabbat Shalom,

Hanna 

 Για να το διαβάσετε στα Ελληνικά, κάντε κλικ εδώ

The most famous Jewish prayer, the Shema, is found in this week’s Parasha Vaetchanan. G-d commands us to love Him with "בכל נפשך" (bechol levavecha), with all our heart, בכל" נפשך" (bechol nafshecha), with all our should and "בכל מאודך"(bechol meodecha). The last words bechol meodecha have two meanings: with all our might, or with all our fortune. Since G-d told us to devote ourselves to Him with all our soul, which means that we should be ready to die for Him, we should be willing to give Him all our possessions. Is this not self-understood? Is it possible that someone should be ready to give his life for G-d, but not his money?

It is odd, but we do know such people. People who ignore the risk simply to earn more money. People who are so immersed in their work and their quest for money that they forget to devote time to their families.

The prayer of Shema Israel reminds us to have our priority list in the right order, with our lives being above our possessions, and G-d above the rest.  

This is the explanation of the ceremony of the Redeeming of the Firstborn. During this ceremony, the Kohen asks the father of the child what does he prefer, five coins of silver or his son? It seems like a silly and superfluous question: Why ask this question at all, is there any parent that will prefer the money?

The question here is deeper and is related, as we mentioned before, to our priority list. How will you educate this child? Will you show him with your example that money is more important than anything? Or will there be in the family values, study, and kindness?

Let us set our priorities in the correct order.

Let us devote time to our families, without being constantly immersed in our work. No one regretted in his last moments of lives not to have spent more time at the office.

Let us love G-d with our money as well. Even though the Jewish school is costly, Kosher meat more expensive, and the Mezuzot on our doors are an expense as well, let us express our love for G-d with our money.

Thus, we love G-d, and G-d loves us back.

Shabbat Shalom,

Hanna

*Redeeming of the Firstborn: In the beginning, all the firstborn Jews were destined to be the priests in the Temple. But because of the sin of the Golden Calf, this honorary position was given to the tribe of Levi who did not sin. But the firstborn of the rest of the Tribes have a special holiness, as they belong to G-d, and they need to have this ceremony through which the parents “redeem” their child.

Based on an article of Rabbi Yossy Goldman