#esther #Purim

I thought the message that Purim is about celebrating our partnership with HaShem an interesting one.

https://m.facebook.com/story.php?story_fbid=1851675731517933&id=308950912457097

From the book Advice:
Rabbi Nachman: ADVICE (LIKUTEY ETZOT) by Rabbi Nathan of Breslov

Eating #1
If the food a person eats is pure in accordance with the dietary laws and he eats it with dignity, without swallowing it hurriedly, the powers of his mind will be restored and grow and his foolishness will be subdued. But if he eats like a glutton, then he will be overwhelmed by foolishness. He will lose his intelligence and the light of the Tzaddik will be concealed from him. He will no longer be able to learn the love and fear of God from the Tzaddik (17: 2,3).

If your children receive their education proper in [public] non-Jewish . . . institutions where the instruction ignores the Jewish element and . . . where, moreover, your children spend the greater and best part of the day; and if they then, having completed their homework and envying their colleagues their leisure, have to attend the lesson of a “Hebrew” teacher—who himself may be greatly inferior to the child’s other teachers in general education and knowledge, or who has in his heart no enthusiasm for the Judaism with which he is supposed to inspire his students—if thus general education is imparted by the best and most appropriate methods, while “Hebrew” has to be content with such time, energy and teaching as can be found for it after other subjects have taken off the cream, you will frequently learn to your distress that your children are interested in everything but Hebrew; that all their teachers are satisfied with your children except the “Hebrew” teacher; that instruction in all subjects bears fruit in your children while Hebrew instruction cannot even take root, and your children, being eternally and painfully tied down to elementary studies, learn to know Judaism and its study only as a nuisance. "Judaism eternal,I,171"

I am a day late and a dollar short however this will be a good teaching.

https://www.atzmut.com/the-deep-message-of-kabbalah-on-the-17th-of-tamuz/

OU Torah Tefillah Shemoneh Esrei

Bracha #12 – Birkas HaMinim (Heretics)
Rabbi Jack Abramowitz

As we will see in Mitzvah #433, there is an obligation for us to try to get closer to God through prayer. To help us fulfill this, our Sages established a prayer to be recited thrice-daily, corresponding to the prayers of our Forefathers. This prayer is called the Amidah (because it is recited standing); the weekday version is also called Shemoneh Esrei, the Eighteen Benedictions (although a nineteenth has since been added). Once a week for nineteen weeks, we will review the contents of the 19 blessings of “Shemoneh Esrei.”

The twelfth bracha, against heretics, is the one that was later inserted, with the result that there are nineteen blessings in the “Eighteen Benedictions.” According to the Talmud in Brachos (28b), this blessing was added in the days of Rabban Gamliel in response to an increase in heretics. According to Rashi there, “minim” (heretics) refers to those who deny the Divine origin of the Torah. The term minim is commonly, though not exclusively, used by the Talmud to refer to early Christian sects, who were more comparable to today’s “Messianic Jews” than to modern Christianity. (That is, they identified as Jews, albeit with ideas anathema to Jewish thought, rather than as a fully-independent religion.) Since this philosophy posed a threat to the nation, the bracha was instituted as an anti-missionary move. It refers, however, to any individual or group espousing heretical ideas within the community, such as the Sadducees. (In fact, it is the Sadducees who are mentioned by name in the Talmud where Rabban Gamliel requests that such a bracha be composed, though this may be a later edit.)

The blessing was written by Shmuel HaKatan in response to Rabban Gamliel’s request. Shmuel HaKatan is also cited in Pirkei Avos for quoting Proverbs 24:17, not to take joy in the downfall of one’s enemies. One can see the relevance of this sentiment to one charged with the unpleasant duty of composing a prayer against other Jews, even those who constitute an existential threat.

The prayer starts by requesting that “slanderers” have no hope. The heretical minim, being of Jewish background, would slander the mainstream Jews to the authorities. The bracha continues by asking that all evil disappear in an instant and that God’s enemies speedily be cut down. Next, we ask that God uproot, break, chop up and bring low all doers of evil, soon and in our lifetimes. We conclude the blessing praising God, Who breaks His enemies and humbles the wicked. However, due to centuries of censorship, many variations of this bracha exist.

Despite the addition of this nineteenth bracha, the prayer is still called “Shemoneh Esrei” from a desire that this blessing be rendered unnecessary and removed, restoring our daily prayers to the originally-intended eighteen.




😀

https://www.breslov.org/wp-content/uploads/2017/07/The-Ten-Melodies-of-Awakening-Print-Version-7-11.pdf

Sefer HaMidot - Rebbe Nachman

Anger


1. One who guards himself from anger, those who hate him have no dominion over him.

2. Also, he will dwell in his house, and others will not lodge in his place.

3. Through anger, one is humiliated.

4. Do not lose your temper and you will not sin.

5. Anyone who becomes angry; his wisdom and prophetic ability departs. And even if greatness has been decreed for him in Heaven, he is brought down from his greatness.

6. The Holy One Blessed be He loves one who does not become angry and one who does not harbor resentment.

7. A hot-tempered person's life is not worth living.

8. Also, all sorts of hell reign over (or afflict) him.

9. And is overcome with hemorrhoids (in the shape of figs).

10. The Divine Presence is not important to him.

11. And he forgets his learning.

12. And increases stupidity.

13. And it is certain that his sins are more than his merits.

14. Anger after eating is very damaging (t.n. See also #37).

15. The anger of a woman destroys the house.

16. Through anger one's flesh becomes emaciated.

17. It is conducive for [avoiding (or possibly: calming)] anger, to eat bread in the morning (t.n. See also #37).

18. One who does not complain about people will be esteemed in peoples' eyes.

19. Through falsehood comes anger (t.n. See also #21).

20. One with a bad temper should make a pledge and pay it immediately. Through this the anger will be annulled from him.

21. One who gazes at the face of a liar comes to anger (t.n. See also #19).

22. Through jealousy one comes to anger.

23. Through anger one incites upon oneself harsh judgments.

24. Through anger one sires foolish children.

25. Through anger, one's lifespan is shortened.

26. It is conducive to (dispelling or preventing) anger, that you lower the haughty.

27. When you don't have anger, through this you will be able, with your gaze, to humble the arrogant.

28. One who has a bad temper, it is certain that he loves honor, and even all the commandments (good deeds) he does, he only does for honor.

29. One who is angry at an honorable pauper, it is as if he taunted G-d.

30. Also, he becomes mute.

31. And becomes a leper.

32. One who breaks the vice of anger will merit a good name.

33. Sometimes anger comes through (bearing) a heavy burden.

34. Through anger comes depression.

35. Anger comes through hisbodidus (seclusion) not carried out appropriately.

36. Through choler, there is no peace.

37. Through eating, anger departs (t.n. See also #14 & #17).

38. Guard yourself from anger on a day in which you had a salvation.

39. Through (giving) charity, anger is annulled.

40. Through anger, a woman has difficulty in childbirth (or having children).

41. Anger frightens a person.

42. Anger damages eyesight

Another one!! I will add that Hacham Fetaya's grandson is Rabbi Haim Ovadia!!

A Short Tribute
Hacham Yehuda Fetaya, son of kabbalist Hacham Moshe Yeshua Fetaya, was born on 2 Shevat 5619 (1859) in Baghdad, Iraq. As a child, he studied at the Midrash Beit Talmud Torah and later at the Midrash Beit Zalicha. He received most of his Torah learning from his teacher, Hacham Yoseph Balbul.

In 1876, at the age of 17, he was asked by Rosh Yeshiva Hacham Abdallah Somech to stand before the tevah and lead prayers. One of those present remarked that a young person whose beard is not yet full should not be appointed to the tevah. In response, Hacham Abdallah Somech stood up and left his seat, placing his hands on Hacham Yehuda Fetaya, in effect ordaining him as a rabbi and as a teacher of Jewish law.

While still a young man, he resolved to study Kabbala. His father, kabbalist Hacham Moshe Yeshua Fetaya, taught him the Zohar and the HAAR"I's writings by heart. In 1884, at the age of 25, Hacham Yehuda Fetaya wrote his first mystical work, entitled Ya'in Harekach. He became famous for the depth of his knowledge of invocations and amulets. He would heal the sick, using both mystical and known methods.

Hacham Yehuda Fetaya prayed at the Yitzhak Avraham synagogue and eventually served as Rosh Yeshiva of the Midrash Beit Zalicha, where, in 1925, he began to teach the Etz HaHaim Kabbalistic book to a select group of sages.

He immigrated to Israel three times during the course of his lifetime; in 1905, in 1923, and in 1933, when he definitively settled in Jerusalem.

In 1937 Hacham Yehuda Fetaya fell ill and was hospitalized in Jerusalem's Sha'arei Tzedek hospital. Kabbalist Hacham Salman Mutsafi, his student, prayed for his recovery at Rachel's Tomb, and he was granted five additional years of life…

Hacham Yehuda Fetaya passed away on 27 Av, 5702 and was buried at the summit of the Bavli community's cemetery on the Mount of Olives.

Hacham Yehuda Fetaya wrote many books, some of which are still in manuscript form. His published books include Minhat Yehuda - commentaries on the Bible, Talmud, and Kabbala that includes conversations with dybbuks and the rite for dybbuk removal; Beit Lehem Yehuda – a commentary on Etz Haim; Ya'in HaRekach – a commentary on the Zohar, both the Idra Rabba and Idra Zuta; Ateret Rachel – sermons of Ethics of Our Fathers, and Keter Tzeddek – on the Torah. Assirei HaTikva and Hasdei David both contain supplications and prayers.

A Short Tribute
Hacham Kalphon Moshe Hacohen was born in 1874 (5634) to Hacham Shalom Hacohen and his wife Tarki on the island of Djerba in the south of Tunisia. He studied with his father and with Hacham Yosef Berreby, who was subsequently appointed Chief Rabbi of Tunisia. In 1891, at the age of 17, he moved to the town of Zarzis and was appointed to the position of ritual slaughterer. In 1895 he married his cousin Mas'ida and they had two sons and four daughters. He later suffered from an illness that damaged his eyesight.

Hacham Kalphon Moshe Hacohen returned to Djerba to continue his studies but his damaged eyesight now made studying more difficult. He refused to fill rabbinic positions for many years, but in 1917, when Hacham Moshe Zaqen Mazouz passed away, he agreed to replace him and was appointed to the Djerba Bet Din [rabbinic court]. He served as head of the rabbinic tribunal from 1935 until his death.

Hacham Kalphon Moshe Hacohen instated many important takanoth [communal bylaws] and was vigilant about religious observance throughout the island of Djerba. He held classes on Mishna and posqim [Halachic decisors] in his home every Sabbath and provided his pupils with the tools for halachic ruling. The Hacham was renowned for his modesty and for his identification with the poor of the community. He even avoided eating meat on weekdays and categorically refused to benefit from the special status of his public positions.

He was among the founders of the Atereth Zion movement in 1919 that promoted Aliyah to the Land of Israel and supported institutions in the Yishuv [pre-state Israel] and Hebrew language instruction. Hacham Kalphon Moshe Hacohen also purchased a dunam of land [1/4 acre] in Jerusalem's Beit Hakerem neighborhood. In his essay Geulat Moshe he presents detailed propositions as to the structure of the future State of Israel. The Hacham corresponded with the British Supreme Commissioner and maintained ongoing correspondence with the world leaders of the Zionist movement. When the state was eventually established, he ruled that Israel's Independence Day be made a three-day celebration in Djerba.

In 1943 the Nazis invaded Djerba. Although the Nazis were beaten, the war had a negative impact on Hacham Kalphon Moshe Hacohen's health. He sent his son Shushan to Tunis in 1949 to obtain the certificates required for immigration but the degeneration of his health prevented his Aliyah to Israel.

Hacham Kalphon Moshe Hacohen wrote some 40 works, several of which were published during his lifetime and some posthumously, while others still remain in manuscript form. His famous and important works include: Responsa Shoel and Nishal in 9 volumes, Brit Kehuna - 4 volumes of innovations on the Shulchan Aruch and a collection of Jewish customs, Darash Yaacov – an anthology of sermons, and Yad Moshe, on the Torah.

Hacham Kalphon Moshe Hacohen passed away on 18 Shevat 5710 (1950) on a Sabbath day and was buried in Djerba. His remains were brought to Israel 55 years after his death, where he was buried in Jerusalem's Har Hamenukhot cemetery on 7 Heshvan 5765 (2005).

A few quotes from the Rabbi on 'Love of Israel' in which he teaches not to ignore argument but to eliminate it entirely
There is no trait characteristic to the People of Israel as good as the one of amity and, by contrast, no characteristic as bad as argument. Should one note any disagreement with another, it is not fitting to ignore it or to continue arguing and disagreeing. The right thing to do is to seek out the cause and to remove it entirely…
This is how our father Abraham acted… His shepherds were certainly well-bred, and the major cause of the quarreling and fighting no doubt originated with Lot's shepherds. Nevertheless, Abraham did not quarrel with him about this, nor did he ignore it. He sought out the root and reason for the quarrel so that they could go to live different territories.
Darkei Moshe, p. 4a, David Idan Press, Djerba, 1935
A few quotes from the Rabbi on 'Customs of Israel' the custom clearly being that ritual circumcisers take no fee.
It is the custom that circumcisers take no fee for circumcision and that they vie with one another for the privilege. Many of them even go from one town to another, where there is no circumciser, and take no fee aside from travel expenses. The more meticulously observant ones among them even pay the travel expenses out their own pockets.
Brit Kehuna Hashalem, p. 277b, 1940
A few quotes from the Rabbi on 'Tzedakah and Healing' in which he clarifies [the prophesy that] that the liberation of Zion will take place through the judgement of nations, but the return to it through charity
What is said in the verse, "Zion shall be redeemed with justice, and they that return by righteousness" suggests that Zion was redeemed by First World War, when an explicit judgement and law issued by all nations decreed that it [Zion] was to be given to the Nation of Israel, "justice" referring to the judgement issued by the nations. "They that return" – meaning the return and ingathering of the exiles – will, however, take place through charity, that is, merit and good deeds… We must each try to make a vigilant effort to avoid sin and to increase in good deeds, charity in particular, so that we may hope and expect to deserve that the declaration about to be issued by the heads of nations will favor the people of Israel and the ingathering of the exiles.
Torah Vehaim: entry on redemption, pp. 72-74, Hai Haddad Press, 1963
A few quotes from the Rabbi on 'Israel and the Nations' in which he teaches not to ignore argument but to eliminate it entirely
It is fitting and correct that we recognize the value of humankind, God created man in His image. Conflict between human creatures is also inappropriate, whether between an Israelite and his Israelite brethren, or between an Israelite and a Christian, or between an Israelite and an Ishmaelite. For as concerns universal reconciliation and being humane, we are all brothers, whereas where religion and law are concerned they are to do as they wish, and we are to follow the written, oral and holy Torah transmitted in God's name. Also, no government can access anything that concerns spirit, they can judge only the physical body, and have therefore permitted us to act according to the Torah and its commandments.
Darkei Moshe, p. 4a, David Idan Press, Djerba, 1935
A few quotes from the Rabbi on 'Redemption of Israel' according to which it is not enough to establish a national homeland; the redemption of Zion is in the ingathering of the exiles.
The Torah clarifies that there are two returns: The first – that the Almighty shall return our captives and take mercy upon us; the second – that the Almighty will gather the scattered and distant ones among us from all the nations among which the Lord had us dispersed. And that He will bring us to the land inherited by our forefathers, and will reward us and make us more numerous than our forefathers. Now, we have been privileged in our times with the first return. The Lord, in his mercy, instilled in the hearts of the enlightened great rulers that there no longer be injustice and oppression, subjugation and slavery, for the entire House of Israel in the Diaspora, and also that the Land of Israel be returned to us – our Land and our forefathers' legacy, Zion the city of our festivals – as a national homeland for the nation of Israel, and all of our brethren who live there have obtained the privilege of citizenship in the Land…
The Lord will yet return, to act a second time by gathering the remaining dispersion of Israel with the coming of the Redeemer to Zion.
Darkei Moshe, pp.235 – 237, David Idan Press, Djerba, 1935
A few quotes from the Rabbi on 'Traditions of the Fathers' explaining that a son is to attend to his father's bidding whatever the father's rank
We should always keep a careful watch on the education of our children and household members so as to guide and direct them in keeping with Torah and the commandments, so that they follow in God's way and always be just and charitable… not only during our life… before losing our strength, we should instruct our children to follow the ways of God. For it is highly commendable that every person fulfill his father's directives and legacy, and always follow his advice, even if his father is the least of persons of the lowest rank.
Darkei Moshe, p. 5, David Idan Press, Djerba, 1935

A Short Tribute
Madam Frecha-Flora Sassoon was born to Aziza and Yehezkel Abraham Gabay in 1859, in Bombay (now Mumbai), India. The Sassoons were a family of merchants and businesspeople who reached India from Iraq. The Sassoons, being very wealthy, were sometimes referred to as the Rothschilds of the East. Madam Frecha-Flora Sassoon was educated by private tutors and the Baghdadi community’s rabbis, and attended a Catholic school. By the age of 17, she had mastered Jewish texts and seven languages.

In 1876, she married her uncle, Mr. Sliman Sasson, who ran many of the Sassoon family ventures. The couple had three children: David Sliman, Rachel, and Mazal-Tov.

In 1894, her husband died and she undertook the entire operation of the family's business. During the 1896 plague epidemic in India she provided financial support for Mordecai Zeev Havkin, who developed vaccines against plague and cholera, and helped save many lives. She was also active in the anti-purdah movement that fought the attempt to impose complete veiling of women's bodies, including their faces and, in some cases, their eyes as well. In 1901 she moved to London, where she hoped to obtain medical treatment for her daughter, Mazal-Tov. Whenever she traveled, she would be accompanied by ten men, so she could pray with a minyan, and a shochet as well, to ensure that she would have kosher food.

In 1910 she visited Baghdad with two of her children, David Sliman and Rachel. Her trip included official meetings with the Walli of Baghdad, with Hacham Ezra Danghoor – Chief Rabbi of Baghdad, and with Hacham Yosef Haim, the son of the Ben Ish Hai. During her stay she read the Torah in the synagogue from a Torah scroll that one of the Sassoon family heads had donated.

Following the Balfour Declaration, Madam Frecha-Flora Sassoon supported the plan to establish a Jewish state. She also supported and provided guarantees for Jewish refugees who sought to reach England. She visited in Jerusalem in 1925 with her son, David Sliman.

With the help of her daughter Rachel, who remained in India, Madam Frecha-Flora Sassoon located and collected manuscripts written by Jews from the Orient. Today, the Sassoon collection is one of the more important sources for the research of manuscripts pertaining to Jewish Studies. Madam Frecha-Flora Sassoon was an expert in Oriental Jewish manuscripts, in Midrash, and in Sephardi customs and halakhic practice, and corresponded with Hacham Yosef Haim, known as the Ben Ish Hai, on halakhic issues and additional topics.

Madam Frecha-Flora Sassoon passed away on 9 Tevet, 5696 (1936) and was buried on the Mount of Olives cemetery. Her articles were published in the Jewish Forum journal.



A few quotes from the Rabbi on 'Love of Israel' in which she teaches that a woman is not like the surplus amounts of the Incense Offering, who might be honored as a chairperson once in seventy years
First, I offer my deep thanks to the Beit HaMidrash L'Darshanim committee for their great honor in electing me as Chairperson of the Annual Meeting. I have been told that since the founding of this institution, it has been unheard of that a woman be honored as Chairperson. This is perhaps because it says "I have found no woman among all these", or because you recite "Who hath not made me a woman" in your daily prayers. If so, I find it puzzling that you have honored me as Chairperson. Perhaps this is according to what it says in Tractate Kritot, page 6b, that "Once in sixty or seventy years the surplus would reach half the amount" (a reference to the Incense Offering). For, to your mind, men are the basis and principle of the human species, and woman are only the surplus, something extra and inessential. Just as the incense made of the surplus once in sixty or seventy years was legitimate, so you must have said: This Beit Midrash was founded seventy years ago, and was always chaired by men – they are the essence, and now, once in seventy years, the time has come to give the honor to a woman, one of the gender that is considered as surplus and not essential. I harbor no grudge toward you for the honor you have bestowed upon me, far from it; I rejoice that you have, once in seventy years, also honored a woman. Nevertheless, I will have you note that this fact is not a good sign… Hear me, o teachers and pupils, I hereby reveal to you that you have not entirely erred. I am for the LORD, I love the Torah with all my soul and labor at it, and I lead my children, as well, in the way of Torah.

Y. K. Herzog, Imrei Yoel, C, Sermon of the Great Rabbanit Madam Frecha Sassoon, p. 204-205, Express Printing, London, 1930