The weather is going to be 51° cloudy.
Have a good day bye Kaliyah

The weather is going to be 53 rain shower.
Have a good day bye Kaliyah:)

http://www.hyomi.org.il/eng/page.asp?id=605

Daily Hacham - http://www.hyomi.org.il/eng/page.asp?id=477

A Short Tribute
Hakham Eliyahu Lavi, son of Hacham Mordecai, was born in Benghazi, Libya in 1820. He traveled through the cities of Libya, Tunisia and Egypt to have his books published and reached Malta in 1857. In 1862 he was appointed Av Beit Din and leader of the Jewish community in Benghazi.

In 1867, during Passover Hol Hamo'ed, his son David went out to the countryside with three of his friends to recite the Blessing on Trees [Birkat Ha'Ilanot]. While they were enjoying the holiday, they dined and drank wine, and the wine stained the tablecloth on which they were eating. On their way back, they rejoiced and danced, made a sort of cloak out of the tablecloth, and wrapped themselves in it. They encountered a Christian couple on the way, who returned to the townspeople saying that the Jews were mocking them with a blood-stained tablecloth – a reference to the killing of their messiah. At the time, a capitulation regime was in place in the Ottoman Empire that, among other things, afforded consuls of the European powers extraterritorial judiciary jurisdiction over their own nationals residing in the Ottoman Empire. The European countries exercised these rights on Christians residing in the empire as well.



Two of the four men, David Lavi and Nissim Buaron, were British subjects; the other two - Ephraim Goueta and Yoseph Tsror - were Ottoman subjects. The four of them were put in irons and severely beaten, as were thirty notables from the community who had come to their defense. The prisoners were taken out to the city streets on the Hol Hamo'ed Sabbath day and subjected to curses and stones, showered upon them by the passersby. The British consul declared that he would have them burned within four days. Hakham Eliyahu Lavi rushed to the British consul's home and tried to mollify him, but the consul rejected his pleas outright. Some of the Jews fled to the desert, and those remaining shut themselves in behind lock and key.

On the eighth night of Passover, a minyan of men dared leave their homes to attend the evening prayers. Immediately after the prayers had begun, a mob surrounded the synagogue, threatening to burn it down along with the Torah scrolls it held and to kill the worshipers. They were rescued by the town's Turkish governor who, after having received a delegation from the Jewish community, sent the military to protect the city's Jews.

Shaul Lavi, Hakham Eliyahu Lavi's brother, who at the time served as the Austro-Hungarian consul in Tripoli and was also president of the local Kol Israel Haverim branch, turned to the British General Consul and requested his intervention. After some discussion with the consul in Benghazi, an order was issued by the monarchy to release all the Jewish prisoners. The British and French consuls of Benghazi, who had been involved in the reprehensible affair, were dismissed from their positions and left the city.

Hakham Eliyahu Lavi passed away on 11 Tevet, 5640 (1880).

Hakham Eliyahu Lavi authored several books: Menuha LaHaim - in three parts, Orakh Yashar, Geulat Hashem, and a commentary on Ethics of Our Fathers.

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.

15 TEVET 13. This explains why confusion and distractions are called TeHiLaH, as it is written, “All His angels he charges with TaHaLaH (folly [i.e., confusion])” (Job 4:18) – because they all come precisely at the time of praise (TeHiLaH) and prayer. [These distractions attack a person during his prayers] for one of two reasons. The first possibility is that they come to be rectified – since now is the time for this [i.e., when a person is praying with proper concentration], and these distracting thoughts contain certain holy sparks which are in need of rectification (also see above, Lesson #26). Another possibility is that these thoughts come to distract a person from his prayers because he is not fit to pray. A person needs to strive with enormous energy to overcome the confusion and extraneous thoughts that attack him at the time of prayer. For all the foolish and inane thoughts that a person entertains now and then, and all the mental confusion that a person experiences at various points throughout the day, all come to him precisely when he is praying. It is just then that they all sound themselves off, and they confuse a person’s thoughts precisely when he is praying; they occur to him specifically at that time. Therefore, one must invest enormous effort and energy into overcoming these thoughts and distractions. Complete with all these extraneous thoughts, the prayers then come to the tzaddikim to be elevated, as expressed in the verse, “For the sake of My praise, I will restrain (eChToM) My anger for you” (Isaiah 48:3). For all prayers come to the tzaddik, who is associated with Mashiach, and Mashiach, in turn, is associated with the nose (ChoTeM), as in the verse, “The breath of our nostrils, the anointed one (mashiach) of God” (Lamentations 4:20). [The underlying connection is that] “Mashiach will judge by his sense of smell” (Sanhedrin 93b), as in, “He [Mashiach] will breathe of the fear of God” (Isaiah 11:3); and [“the fear of God” alludes to] prayers, as in, “The fear of God, that is to be praised” (Proverbs 31:30). For the tzaddik smells and senses in the prayers he receives from people the spiritual state of each and every one of them as he is – since each person’s confusion and distractions are contained within his 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