Normally when a person searches for something and finds it, he's happy. But if he does not find it, he's sad.
A person who seeks good deeds should react differently. Regardless of whether or not he is successful, he should feel joy at trying, even if for some reason things did not work out as he had planned.
And of course Thusdayis Thanksgiving, so have plenty to feel gratitute for. Even if you don't get a Turkey, but I have some Turkey choices for you below. If someone wants to come with me, I am thinking of going to Tel Aviv for Thanksgiving.
Love Yehuda Lave
A Guide To Thanksgiving 2018 In Jerusalem Zev Stub
Thanksgiving this year is Thursday, November 22.
I consider myself fully Israeli, but Thanksgiving turkey is an old-country tradition that my family takes very seriously. And as a Jew, I'm always happy to have a reminder to be grateful. Here's a short guide to celebrating Thanksgiving in Jerusalem. ShoppingMost butchers can get you a whole turkey if you order it in advance. Rami Levy, Super-Sol, and Co-Op are usually happy to take your orders. Ask at your meat counter about a week before Thanksgiving to see if you can get one. If you're stuck last minute, some of the American-style grocery stores might have turkeys in stock on Thanksgiving. Places to try include Super Deal on Derech Chevron, Super HaMoshava on Emek Refaim, Har Nof Butcher on Chai Taib, and many others. These places probably also carry other Thanksgiving staples like canned pumpkin, cranberries, etc. EventsThere are a few Thanksgiving events going on around Jerusalem.
I'm thinking of going to a Tel Aviv Thanksgiving Nefesh dinner on Thanksgiving mself, because my wife who is not American, doesn't get Thanksgiving and doesn't want to go, so let me know if someone wants to go with me _Yehuda Lave
Jaffa wandering with Dr Shakshouka
On 10/23/18 we wander through Jaffe and south Tel Aviv and eat ourselves silly at Dr. Shakshouka
9 Ways to Talk Like a Jew By Rosally Saltsman
One of the merits that the Jews had to be freed from slavery in Egypt was that they kept their own customs, including their own language. While on the surface that means they spoke Hebrew (as it was spoken then), a broader understanding could be that they spoke the way a Jew is supposed to speak, with the ethical and halachic rules and nuances as well.
Here are 9 examples of "Jewspeak," as dictated by the Torah.
1. Mentioning G‑d.
When someone is asked how they are, they invariably answer: Thank G‑d. Jews habitually thank G‑d for the good in our lives (even if we sometimes say it accompanied by a sigh). When we speak of the future, we say, im yirtze Hashem ("G‑d willing") because we know that the future is also dependent on Him.
2. Not taking an oath.
Taking an oath is a very serious thing; in a civil court of law, we affirm our remarks but do not swear by them. While we have to be very careful not to swear, this also involves not making promises. We can't be sure that we will in fact be able to fulfill our plans, so a priori we avoid making promises that we may not be able to keep.
3. Not gossiping.
Any kind of speech that can in any way cause damage to another person—slander, bad-mouthing and bad publicity are all forbidden. The damage that can be done can spiral out of control and cause a loss of health, money, reputation, career, spouse and even life. There are more than 30 separate commandments governing evil speech, emphasizing that we must be exceedingly careful with our words at all times.
4. Purifying our speech.
Swearing or using any kind of profane language is forbidden in Judaism. G‑d gave us (humans) the gift of speech, and we are not to sully the tools we use to communicate, with vulgarity or offensive words.
5. Keeping our speech positive.
Compliments, gratitude and words of praise are all the language of the Jew. Long before life coaches were espousing the good energy created by affirmations and positive talk, the Jewish people were called "Yehudim" from the word yehudi, which literally means "one who gives thanks."
6. Keeping far from falsehood.
It isn't enough not to lie. One must be impeccable in their speech so that it isn't even close to being a lie.
7. Not causing anyone pain.
We may not remind people of their past misdeeds, insult someone, tease them, bully them, threaten them or in any way use words to cause them pain or anguish. Even hinting at something that might cause them pain is not allowed. This is especially true when speaking to someone vulnerable, like a widow or an orphan (and the rest of us are pretty vulnerable as well). One must not cause pain even with words that would otherwise seem innocuous.
8. Speaking respectfully.
There is a special mitzvah to respect elders, parents, rabbis and teachers in speech as well as in deed; addressing them by their title and speaking patiently, with respect and with humility.
9. Praying and studying Torah.
Jews are always communing with G‑d. There is a midrash that a person's words are numbered with the exception of the ones they use to pray and study Torah. There are so many elevated, spiritual ideas to discuss that we are not meant to waste words on mundane things. When we use our speech for holy pursuits, it can never diminish us or get us into trouble.
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10 Inspiring Orphans Who Significantly Impacted Judaism By Menachem Posner
Orphans take a special place in Judaism. The Torah exhorts us numerous times to be particularly careful to treat orphans (and widows) with kindness and sensitivity. The sages of the Talmud set up numerous safeguards to ensure that their possessions and best interests are looked after until they are able to care for themselves.
Meet 10 Jewish leaders who were orphaned at a young age and went on to lead righteous and fulfilling lives that add richness and beauty to Jewish life until this very day.
1. Joseph the Righteous Illustration by Sefira Ross.
Joseph, the eldest son of Rachel and favorite son of Jacob, was born after years of waiting, praying, and hoping. When Rachel passed away shortly after birthing her second son, Benjamin, Joseph's special bond with his father intensified. Joseph's half-brothers resented him dearly and sold him into slavery. Living in Egypt, he overcame temptation (and a prison stint) to become the viceroy to Pharaoh himself. Joseph is eternalized in Jewish teachings as Yosef Hatzadik, "Joseph the Righteous."
Zelophehad was among the Jews who left Egypt but died before reaching the Promised Land, leaving five daughters but no sons. His wise and brave daughters approached Moses and asked to be given his portion of the land (which would generally have been given to a son, had he left one). Moses presented their request to G‑d, and G‑d agreed with them. Due to their sincere desire to own a portion of the Holy Land, they were given their father's inheritance, and our tradition is that much richer.
As a child, Evyatar (known in English as Abiathar) survived King Saul's vengeful massacre of Nob, the city of priests where men, women, and even infants were all executed. Evyatar became a faithful member of David's retinue, and during Absalom's rebellion he was part of a vital spying operation that thwarted the rebels' plans and appraised David of enemy movement. During David's reign, he served as the High Priest.
4. King Josiah
Josiah (or Yoshiyahu) inherited the throne of Judah at the tender age of eight, after the assassination of his father, King Amon. The young king presided over a spiritual awakening of historic significance. During the renovation of the Holy Temple that he commissioned, the Torah scroll written by Moses was discovered. This inspired the king and the people to renew their commitment to G‑d and rid themselves of idols.
A descendant of King Saul with neither father nor mother, Esther was taken in by her cousin Mordechai, the leader of the Jewish community in Persia. Beautiful Esther was taken to the palace of Ahasuerus to become his queen. She hid her Judaism until the vicious Haman convinced Ahasuerus to have all the Jews in his kingdom executed. With great courage, Esther exposed Haman's plot and, in a dramatic turn of events, saved her people.
Rabbi Yochanan was born in the Land of Israel after the destruction of the Second Temple. His father died before he was born, and his mother died in childbirth, so Yochanan was raised by his grandfather. When Rabbi Judah the Prince noticed the promising young orphan, he recruited him into his yeshivah, where he was greatly impressed by Yochanan's refined manner of speech.
Rabbi Yochanan, who lived a long and fruitful life as a Torah teacher and leader of the Jews in the Holy Land, was wont to remark that he was grateful to G‑d for having made him an orphan: since he never interacted with his parents, he could be certain that he had never treated them with disrespect.
Abaye, too, was born a double orphan. He was taken in by his aunt and uncle, Rabbah Bar Nachmeni and his wife, to whom he appears to have been quite close. He quotes wise remedies and adages in the Talmud as things he heard from "Mother." The very name Abaye—apparently not the name he received at birth—is a reflection of his orphanhood. It is an acronym for the word of the prophet Hosea: אֲשֶׁר־בְּךָ֖ יְרֻחַ֥ם יָתֽוֹם ("for in You the orphan is granted mercy").1 As head of the yeshivah in Pumpeditah, his teachings are found (often alongside those of his colleague, Ravah) throughout the Babylonian Talmud.
8. The Holy Ari Resting place of the Ari in the ancient Jewish cemetery in Safed.
Rabbi Isaac Halevi Luria was one of the most influential Kabbalah scholars of all time. Known as the Ari ("lion"), he led the legendary Safed Kabbalists in the 16th Century. He was orphaned from his father at a young age and taken in by his maternal uncle, the wealthy and learned Mordechai Frances of Cairo.
Despite living just 38 years, the Ari left an indelible mark on the Jewish people, opening up the wellsprings of Kabbalah in an unprecedented manner.
By the age of five, young Yisrael was left orphaned from both his father and mother, Eliezer and Sarah. Before his death, Eliezer called his son to his bedside and advised him, "Fear no one but G‑d. Love every Jew with all your heart and soul, no matter who he is."
These two directives would serve as the basis for Yisrael's service of G‑d and future teachings. A scholar and mystic who passionately loved all of G‑d's creations, Rabbi Yisrael Baal Shem Tov forged a new path of Divine service, known as Hassidism. His influence on Jewish life is felt strongly until this very day.
Young Menachem Mendel was the grandson of the founder of Chabad, Rabbi Schneur Zalman of Liadi. His parents were Rabbi Shalom Shachna and Rebbetzin Devorah Leah. Sensing that a Divine decree threatened the future of the Chassidic movement, Rebbetzin Devorah Leah asked G‑d to take her life instead, absorbing the harsh decree upon herself. Her wish was fulfilled, and her son, who had just turned three, grew up on the knee of his illustrious grandfather.
Under his leadership, Chabad in Russia attained its peak, both in terms of numbers of adherents and in the scope of its influence. A prolific writer of mystical teachings as well as a revered halachic authority, Rabbi Menachem Mendel of Lubavitch, known as the Tzemach Tzedek, was a bold and insightful leader of 19th century Jewry. Among his many endeavors, were his efforts on behalf of the Jewish Cantonists, who were kidnapped and forcibly inducted into the Czar's army for 25 years.
Oy is the Yiddish equivalent of "oh" and gevalt means "violence" or "force." Thus, oy gevalt ("oh violence") would be a cry for help in an emergency.
It has further been expanded to be an expression of wonder at anything disastrous. It is perfectly normal to say, "Oy gevalt, my cake flopped again!" even though there is no violence and not much of an emergency. "Oy gevalt, my cake flopped again!"
Note: While most English-speakers are familiar with gevalt, the more common Yiddish form of this word is gevald. Pronounce it: OY Geh-VALD
Taking things one step further, just like gevalt is a response to something awful, it can also be used to marvel at something awesome. "Did you enjoy that Talmud class?" "Yes, it was gevaldig!" Pronounce it: Geh-VALD-ig or Geh-VALD-ik
Just for bragging rights, here are some other forms of this word to add oomph to your Yiddish:
Gevaldinkes: The added suffixes make this expression of alarm so much juicer, but the intent is pretty much the same. Pronounce it: Geh-VALD-in-kess
Gevaldeve: Gevaldeve is a verb. So when your roommate is crying bloody murderer over the Orioles' losing season, you can ask them not to gavaldeve so that you can get some sleep. Pronounce it: Geh-VALD-eh-veh
Gevald Geshrien: Means "shouted gevald" and is the rough Yiddish equivalent of "Oh, for crying out loud!" in which you shout about shouting. Pronounce it: Geh-VALD Geh-SHREE-in
The Gevald of the Chassidic Masters
Chassidic literature and lore is rife with gevalds accentuating and emphasizing the passionate words of the Chassidic masters. Here are some classic examples.
The Alter Rebbe: The final chapter of Tanya includes a letter penned by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, author of Tanya) exhorting Chassidic communities to pray in an orderly and unhurried fashion. Although the letter is written in Rabbinic Hebrew, the Alter Rebbe added the words "gevald, gevald" for emphasis,1 before writing, "How long will this be an obstacle for us? Haven't enough reproofs and troubles overtaken us?"2
The Grandfather of Shpole: In a beautiful melody he composed with lyrics in Hebrew, Yiddish, and Russian, the Grandfather of Shpole (Shpoler Zayde in Yiddish) describes a father seeking his children who have wandered into the forest, a parable for G‑d and His beloved nation of Israel. The song begins with the words, "Ah geshray, ah gevald…" ("a scream, a gevald…").
Rabbi Nachman of Breslov: Despite being plagued with ongoing troubles and tragedy, Rabbi Nachman was known for encouraging all to remain hopeful, faithful, and cheerful. Regarding those who may be inclined to see their Divine service as less than perfect, he shouted, "Gevald, don't you give up!"3
Rabbi Yosef Yitzchak of Lubavitch: Our world is a world of action. The era of Moshiach will be one of spiritual delight, but we will no longer be able to accomplish as we can now. Rabbi Yosef Yitzchak would say that in the era of Moshiach we will tell ourselves: "Gevald, back in the time of exile there was so much that we could have accomplished!"4
Rabbi Yosef Yitzchak of Lubavitch explained that he chose to write these words in Yiddish since that language is a fitting vehicle to express something especially personal (quoted in Igrot Kodesh IV, letter # 829).
Quoted by a the Rebbe in Igrot Kodesh III, letter #680
Beltani: How I Made Peace With My Imperfect Life By Chanee Eliezrie
Walking home after being invited out for a Friday-night dinner, I was feeling a little disheartened. It had not been the easiest year for me and my husband. It was a year filled with the usual disappointments, upsets and failures, along with a mixed bag of extra challenges that stretched us to dig deep in places we didn't know we could. And that particular night, I was feeling it.
I was walking home alone that night, down myI needed to change my focus usual route, thinking about life and hoping the year to come would be a positive one. My mind kept returning to the meal I had just come from. I couldn't help comparing myself to others who seemed to have more going for them, a view that only reinforced the unfairness of it it all.
Halfway through my walk, I stopped myself. Yes, it had been a challenging year, I rationalized. Yes, I had a right to feel down about it, but would it help? I decided I needed to change my focus. Instead of dwelling on what was lacking in our lives, I needed to center on what was thriving instead.
As I thought about this, I passed a stately apartment building. Set back from the street and covered in greenery, it was quiet and unassuming in its elegance. In bold gold lettering, it announced its name on the front: Beltani.
Perhaps it was the building's name, which had a ring to it I knew I could commit to memory, or perhaps because it contained the Hebrew word ani in it, meaning "I." I decided then and there my change of focus would be called "Beltani," and the translation would be: I am enough.
I walked the rest of the way home somewhat reassured that things would be OK the way they are, of life being OK exactly as it was, and of me being OK the way I am—flaws, blemishes and all.
I thought about this concept the rest of the week, turning it over in my mind like a dice, flipping over the sides and examining it closer. Beltani became a code word for me, reinforced by the physical landmark I passed daily—a reminder that life, however complicated, was OK, and that I was, quite simply, enough.
Positive thinking as a way to improve my outlook is something I have struggled with. Often, it feels as if my mind is a train with a preordained route and set of tracks. But that night, I knew that if I could change my attitude towards life for that 10-minute walk home, I would be able to do it again when I needed to.
Positive thinking is rooted in many Chassidic teachings, including the Tanya. Simple in its truth, the concepts are based on the human psyche. If a change is sparked in our thought patterns, it can tilt over a series of carefully placed dominos and even alter the tracks to my personal train. The belief that things can result in a positive outcome is sometimes all it takes to manifest change on a much larger scale. In the daily grind of life, it can feel almost impossible to break free from thought patterns that keep us stuck, going through the same motions on repeat, never breaking out of the cycle. Sometimes, a boost in attitude is all it takes to tip the scales and to help us see the good in our lives, and be satisfied with things as they are.
I think the concept of being "enough" is oneAs women, we have incredible demands placed upon us many Jewish women find challenging. As women, we have incredible demands placed upon us, and a significant number of people in our lives who rely on us to be strong, to hold things together for them. There is often an invisible pressure that is not seen but felt—to be the perfect version of ourselves, to never let anyone see that things are not, in fact, as perfect as we try to project out to the world. This unspoken belief only adds to the pressure we put on ourselves to perform.
So many of us hold up walls around ourselves that we build to mimic the perfection we want to achieve. But perfection is impossible. Although daunting, it can be freeing to let the world see that there are cracks in our walls and our facade. Sometimes, we need to remind ourselves (and each other) that it is acceptable to let some things go undone, unfinished. To just be.
Ultimately, we are all enough, exactly as we are, right here and right now, in this moment in time, with all our challenges and our joy. We don't lack a thing because, with or without knowing it, what we need we already have. Beltani: We are enough.