Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement.
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In this weeks Torah portion (read this coming Saturday in the Synagogue) we learn about the Splitting of the Red Sea and the falling of the "Manna" which the Jews ate in the desert for forty years. As a result today there is a special prayer to be said for our income and health. While I am a rationalist Jew and don't go into for a lot these types of traditions, as they say, "it couldn't hurt!"
Once a Year: Don't Miss This Special Segulah for Livelihood
on Tuesday of Parshat Beshalach the Chapter of the "Mahn" should be said
In the Name of the Holy Rabbi Mendel of Riminov it was said that it is a special segulah (spiritual omen) to say the chapter of the 'mahn' twice and translated once on the Tuesday of the week we read Beshalach in that Shabbat.
Why? What is so special about the chapter about the mahn?
1. In the Sefer Hayashar the "Book of the Straight" from Rabbenu Tam it is written that: "The main trait of all good traits is faith and trust, to believe with complete faith that the Creator blessed be He, is the leader and watches over everyone and provides each individual what he lacks. And that a person cannot even touch a hair breath of what is prepared for his friend.
Through this he will come to trust as his heart will be sure and secure with G-d that all that is prepared for him from G-d will get to him without any extra effort and he won't spend his days with worries and vanities trying to amass wealth for he believes and has faith that he has no ability of his own rather what is budgeted for him from the heavens that is what he will have – no more and no less."
2. Rabbeinu Bachya explains why G-d made the mahn fall at night. "And they would awaken in the morning and find their food ready with no effort in order to teach them that one who goes in G-d's path will find his sustenance without toil and effort."
3. This is why it is brought down in the Shulchan Aruch (code of laws) 1,5, that it's good to say the chapter of the akeda- Binding every morning and the chapter of the mahn. The Rabbeinu Bachya adds that whoever says the Chapter of the Mahn every day is guaranteed never to lack sustenance. The Tashbatz says in the name of the Jerusalem Talmud that whoever says the chapter of the mahn daily will never lack for sustenance and he adds "I guarantee this". This is because a person will always know where to turn when lacking livelihood.
4.The Taz explains that "This is in order that a person believe all his sustenance comes providentially from on High."
5.The Mishna Berurah adds: "This teaches us that more effort doesn't help. Just as 'the one who added mahn more than his portion didn't have more' and 'the one who took less didn't have less' everyone had an omer per head as ordained from heaven. From this man should learn that more effort for livelihood add more income and food and the opposite, less effort won't diminish his income and livelihood and G-d will fill in what he lacks according to what was decreed."
6. The opposite is also true. Whoever lacks faith in G-d will diminish his blessing and livelihood. The Chiddushei HaRim explains that G-d commanded a jar of mahn be preserved for future generations for all to see that G-d provides endlessly for the ones who fear Him. Those who chase after their livelihood with worry and fear that they'll lack bread and have no faith in G-d blessed be He who truly watches over all and provides for all of his creations without any stop at all, they cause harm to their blessing sent from above and, so to speak, weaken G-d's ability to bestow good on them and bring about lack upon themselves."
7. There is a custom to bring food to the birds before this Shabbat. Rabbi Elimelech Biderman explains that the source of this is that: "Birds approaching their food bend their heads down and take the food and immediately lift their heads upwards and the repeat this cycle as they eat; down and up. This teaches us that one should expend some effort for livelihood but remember to immediately lift up your head and hope to G-d for He is the one who will provide you with your livelihood."
8. We said before in the Name of the Holy Rabbi Mendel of Riminov that it is a special segulah to say the chapter of the 'mahn' twice and translated once on the Tuesday of the week we read Beshalach that Shabbat.
In all my days I have never had to look behind me before saying anything (Shabbos 118b).
Lashon hara (gossip or slander) is not necessarily untruthful. The Torah forbids saying something derogatory about a person even if it is completely true.
One of the best guidelines to decide what you should or should not say is to ask: "Does it make a difference who might overhear it?" If it is something that you would rather someone not overhear, it is best left unsaid.
Sometimes the information need not be derogatory. A secret may not be saying anything bad about anyone, but if someone has entrusted you with confidential information, and you have this tremendous urge to share the privileged communica tion with someone else, you should ask yourself: "Would I reveal this if the person who trusted me with this information were present?"
Sometimes people want to boast. They may even fabricate their story to those who have no way of knowing that it may not be true. Still, they would be ashamed to boast in the presence of someone who knew that their statement was false.
Volumes have been written about what is proper speech and about what constitutes an abuse of this unique capacity to verbalize with which man was endowed. But even if one does not have time to master all of the scholarly works on the subject, a reliable rule of thumb is to ask, "Do I need to look behind me before I say it?" If the answer is yes, do not say it.
Today I shall ... ... monitor my speech carefully, and not say anything that I would not wish someone to overhear
Freud's Great Freudian Slip
It was Freud's greatest Freudian slip, and for some reason his commentators, at least those I've read, haven't noticed it.
It appears in his last book, Moses and Monotheism, a strange work if ever there was one. It was published in 1939, by which time Freud had taken refuge in Britain. Had he stayed in Vienna, heaven knows what humiliations he would have suffered before being murdered along with his fellow Jews. For some reason, at this desperate time, Freud wrote a book (he originally described it as a "historical novel") in which he tried to prove that Moses was an Egyptian. There have been many speculations as to why he wrote it, and I have no wish to add to their number. Early on in the book, though, there is a most curious episode.
Freud notes that several scholars have identified a common theme in stories about the childhood of heroes. The hero's birth is fraught with danger. As a baby, he is exposed to the elements in a way that would normally lead to death—sometimes by being placed in a box and thrown into the water. The child is rescued and brought up by adoptive parents, and eventually he discovers his true identity. It is a story told about Sargon, Gilgamesh, Oedipus, Romulus and many others. It is also the story of Moses.
At this point, however, Freud notes that in one respect the story of Moses isn't like the others at all. In fact, it's the opposite. In the conventional story the hero's adoptive parents are humble, ordinary people. Eventually he discovers that he is actually of royal blood, a prince. In the Moses story, the reverse is the case. It is his adoptive family that is royal. He is brought up by the daughter of Pharaoh. His true identity, he discovers, is that he belongs, by birth, to a nation of slaves.
Freud saw this and then failed to see what it meant. Instead he changed tack and concluded that the story is a fabrication designed to conceal the fact that Moses was the son of Pharaoh's daughter; he really was a prince of Egypt. What Freud failed to realize is that the story of Moses is not a myth but an anti-myth. It takes a myth and turns it upside down.
Its message is simple and revolutionary. True royalty, the Bible suggests, is the opposite of our conventional wisdom. It isn't privilege and wealth, splendor and palaces. It's moral courage. Moses, in discovering that he is the child of slaves, finds greatness. It's not power that matters, but the fight for justice and freedom. Had Moses been an Egyptian prince, he would have been eminently forgettable. Only by being true to his people and to G‑d did he become a hero.
Freud had mixed feelings about his own identity. He admired Jews but was tone-deaf to the music of Judaism. That is why, I suspect, he failed to see that he had come face to face with one of the most powerful moral truths the Bible ever taught. Those whom the world despises, G‑d loves. A child of slaves can be greater than a prince. G‑d's standards are not power and privilege. They are about recognizing G‑d's image in the weak, the powerless, the afflicted, the suffering, and fighting for their cause. What a message of courage Freud might have sent his people in that dark night! Let us at least see what he did not, that the story of Moses is one of the great narratives of hope in the literature of mankind.
Rothschild Boulevard in Tel Aviv and Independence Trail in Tel Aviv
On December 24, 2018, the lovers take the free train to Tel Aviv to get warm and explore. First stop was the Great Synagogue. 2md stop was Rothschild Boulevard to follow the Independence trail, where the formation of the State of Israel is kept for all to see and then on to see the historic beauty of Rothschild Boulevard
A walk down Tel Aviv's new Independence Trail
Launching in time for Israel's 70th anniversary, the 10-stop walking route tells the story of Tel Aviv's foundation and the birth of Israel.
While Tel Aviv is known around the world for its technology startups, restaurants and nightlife, art galleries and architecture, its history is often overlooked.
As Israel's 70th anniversary approaches, a new interactive tourist site aims to change that, focusing on two of the most crucial events in the story of modern Israel: the birth of Tel Aviv in 1909 and the birth of Israel itself in 1948.
The one-kilometer Independence Trail takes visitors past 10 heritage sites connected by a golden path that snakes through the streets of Tel Aviv. It will open on April 18, the eve of Israel's Independence Day, free of charge to the public.
The walking trail, a joint project by the Tel Aviv-Yafo Municipality, the Ministry of Tourism and the Ministry of Jerusalem and Heritage, required several months of infrastructure work including the installation of a lighting system for nighttime visitors.
An interactive mobile app guides visitors through each of Tel Aviv's heritage sites. Photo by Ricky Rachman
"Tel Aviv, the First Hebrew City, is named after the Hebrew title of Theodor Herzl's book Altneuland, outlining Herzl's vision for a Jewish state in the Land of Israel. In accordance with its name, the history of Tel Aviv embodies as a microcosm of the history of Zionism and the young State of Israel," said Minister of Heritage and Jerusalem Ze'ev Elkin.
"The new attraction will allow everyone, Israeli and tourists, to dive into the fascinating chapters of the story of the establishment of the State of Israel, right at the center of Tel Aviv."
Inspired by the Freedom Trail in Boston, which takes visitors through the history of the American Revolution, the Independence Trail uses a unique mobile app to educate visitors about each of Tel Aviv's heritage sites.
At each of the 10 stops, information about the location will appear on the visitor's device, explaining its historical context and background. Visitors can also guide themselves along the trail using a map available in eight languages: Hebrew, English, French, Spanish, German, Arabic, Chinese and Russian.
The trail begins at the intersection of tree-lined Rothschild Boulevard and Herzl Street, home to Tel Aviv's first kiosk. Established in 1910, the location quickly became a central meeting place for locals. During the 1920s, around 100 kiosks operated in the city under the association of the kiosk and soft-drink store owners. Today, the original kiosk serves as an espresso bar, centrally located among Tel Aviv's most popular bars and restaurants.
The first kiosk. Photo by Nicky Blackburn
The second stop takes visitors to the Nahum Gutman Fountain, decorated with mosaics that tell the history of Jaffa – the ancient port city from which Tel Aviv was born. The mosaic was created by Israeli artist Nachum Gutman, who grew up in Tel Aviv along with the new city, and reflected the simplicity of the early days of the first Hebrew city. Gutman helped pioneer a distinctly Israeli style of art and was awarded the Israel Prize in 1978.
Nahum Gutman Fountain. Photo by Ricky Rachman
The third stop on the trail is the home of Akiva Aryeh Weiss, founder of the city's first neighborhood, Ahuzat Bayit, which later evolved into modern-day Tel Aviv. As president of the then newly established Building Society, Weiss presided over the 1909 lottery in which 66 Jewish families drew numbers written on seashells to determine the allocation of lots in the future city of Tel Aviv.
From there, the trail continues to the site where the first Hebrew-speaking high school, the Herzliya Hebrew Gymnasium, once stood. Located on Herzl Street, the building was a major Tel Aviv landmark until 1962, when the site was demolished for the construction of the Shalom Meir Tower. Today, the Shalom Tower is home to a visitors center about the history of Tel Aviv, open free to the public on weekdays.
Next, visitors arrive at the Great Synagogue on Allenby Street, the spiritual and religious center of the first Hebrew city. The building features a huge dome, elaborate lighting fixtures and stained glass windows.
The Tel Aviv Great Synagogue. Photo by Ricky Rachman
The nearby Hagana Museum is the sixth stop on the trail, located in the former home of Eliyahu Golomb, the founder of the pre-state Jewish military force that later evolved into the Israel Defense Force (IDF). From 1930 to 1945, the building was used as Hagana's secret headquarters. The museum will offer free public entry during 2018, in honor of Israel's 70th anniversary.
The next stop is the Bank of Israel Visitors Center. The center presents the history of the financial system in Israel and displays an extensive exhibition of banknotes and coins issued throughout pre-state days to the present. The center is also offering free public entry to mark Israel's 70th anniversary.
The trail then heads to the Tel Aviv Founders Monument on Rothschild Boulevard, dedicated to the men and women who established Tel Aviv in the first half of the 19th century.
Tel Aviv Founders Monument. Photo by Ricky Rachman
The trail continues at the statue of Meir Dizengoff, Tel Aviv's first mayor. He was known for riding his horse from his home to City Hall, then located on Bialik Street. The statue was created by artist David Zondolovitz and unveiled in front of Dizengoff's historic residence, Rothschild Boulevard 16, in 2009.
Meir Dizengoff statue by artist David Zondolovitz. Photo by Ricky Rachman
The Independence Trail ends across the street at Independence Hall, where on May 14, 1948, David Ben-Gurion read aloud the Declaration of Independence as Israel was declared an independent Jewish state.
See you tomorrow
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Rabbi Yehuda Lave
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