Parsha Naso, is Bamidbar (Numbers) 4:21 – 7:89, and it is the longest single parsha in the Torah.  This portion follows weeks of learning the Most High’s ways of holiness, being a community,  family and relationships.  As a coin as two sides and is recognized by either side, mitzvot (commandments) have both positive and negative forms (do or do not).  The last two portions emphasized the blessing of following Torah and mitzvot as well as the consequences or curses of chose to not keeping Torah and the mitzvot.  Those truths already known to the people as they answered we will do and hear on Shavout at Mt. Sinai are the foundation of Naso.  Three sobering examples of living and observing mitzvot become clear in this parsha.

First, the census isn’t taken lightly in Torah.  When done  incorrectly, there are harsh consequences.  This accounting determined who had the job of transporting the mishkan (temple) at a  mature age.  The literal phrase means to “lift the heads”, and is understood to be a census taking.  In other census heads weren’t counted but coins were counted as given by the men.  An indirect count of people for the census, yet this census was a “head count”.   Multiple meanings and word pictures are present in Hebrew and this just one example of this playing out and shedding further light on this parsha.

“To lift my eyes” is a word picture of prayer.  “Lift the head” gives a broader sense of meaning.  Acknowledging being counted by lifting the head is body language.  “Lifting the head” also embodies losing self-centeredness, and depression, being alert and focused which can come with experience, maturity and age.  The vocation of transporting the mishkan was being held for the old men, not young and inexperienced, not the wise elders of the tribe.  It was a physical job with spiritual significance.   It demanded being focused of the Most High, not on trivalities and knowing all was in HaShem’s hands.

Second, following the census taking the ritual of jealousy offering and the sotah (adulterous woman) is taught.  There is wordplay in how the word man is said in Hebrew.  Ish is man or husband.  Ish Ish is doubled, and means man emphasized.  In the context of a jealous husband it could mean a overbearing, overanxious, over-restrictive, in other words a man whose emotions were not in check.  There were other was of saying simply a jealous man. 

This is a case of there are no witnesses as Jewish law demands in adultery.  There is no admission of guilt. The restrictions with this also meant a woman had been alone long enough with a man to raise question whether propriety or intimacy was present in the relationship.    There was no way for a woman to clear her name and restore good faith to a husband who became jealous.   In earlier portions it was evident how precious and good the Most High considered the marriage relationship and the intimacy within it.  Instead of this being a primarily negative process, for a woman who was faithful to her husband and her God it was the possibility of restoration with her spouse and renewal of the relationship. 

The only time in scripture the name of God is erased is for the sake of the sotah and her jealous husband.  The dust of the sanctuary floor is mixed with the Most High’s name.  In Hebrew adamah (earth), what adam (mankind) was created from is mixed with the name of God.  In Hebrew a name embodies meaning and function.  The stuff of creation is mixed with all who God is and does (God’s Name) and given to the woman to drink.  The husband brought the jealousy offering.  It was held in the woman’s hands directly.  She became an intermediary between her husband’s jealousy, the truth and the Holy One while her body would also bear witness to her fidelity or adultery. 

Her fidelity means she will never be divorced, and it is said that she would bear children.  Bearing children is a blessing in the TaNaKh ( Jewish Bible).  Infidelity or adultery meant a painful shameful death.  In the last parsha the people were told the blessing and the curse for fidelity and adultery with the Most High.  The image is emphasized further in this ritual.  The picture is one of the marriage and of the Jewish nation and the Most High which had just accepted and heard the Torah and pledged they heard and would do what God said. 

Third, is the Nazir (one who covenants not to drink wine, and other simple pleasures).  This individual is setting himself apart from physical enticements and pleasures to focus on the spiritual connection to the Most High.  It means separating oneself from family, celebrations with the food and drink that followed.  The men called to serve by HaShem did not have these restrictions, yet the man entering covenant with the Most High for service voluntarily took these steps for his spiritual benefit.

All three of these cases explore being human, in covenant with the Most High and in community with others like-minded.  The first in maturing enough to handle and transport the mishkan, (God’s traveling home or temple) where the people knew the Most High met them.  The second the close marriage relationship and the fragility of trust when jealousy emerges.  The question of adultery or infidelity with reconciliation is there for the woman, man, and couple, if she is found innocent of the charge.  The third is man serving the Most High in order to serve his fellow man again.  Also it is a progression of intensity.

In the first case the Most High called the individuals to service.  In the second case, individuals covenanted together before family and HaShem with blessings and consequences linked to fidelity and infidelity.  The third case it is almost like an individual knowing the Holy One’s requirements of maturity for service, and seeing the frailty of human emotions and relationships then decided to voluntarily vow (indeterminate length of time) to not partake of physical pleasures of different kinds in order to strengthen connection and service to God.  If one had seen the ritual of the jealousy offering with the sotah it would have been somber and sobering.  The reminder of the people’s faithfulness and fidelity or their infidelity to the Most High is clear in the ritual as our the consequences.

Finally today we await the third mishkan (temple).  There is no need for transporting the mishkan.  Secondly there is no sanctuary to collect dust, nor high priest to go to for a jealousy offering.  These re mitzvot which cannot be performed today, but wait for the third temple.  Triads are teaching tools in the Hebrew language and in the triad often the intensity grew, while the center is the focus.

This parsha is read directly after Shavout, the people’s acceptance of their God and His Ways.  Fidelity and observance is paramount and consequences for breaking covenant (faith) were clear in the last parsha, and today illustrated in an earthy manner in the marriage relationship when the relationship is broken by possible adultery.  The Most High restores marriage, with his own Name and the substance of creation if the wife was faithful.  The nazir seeks to cling so closely to HaShem, seeking a clear and true connection that he chose to go beyond what the Most High asked of the priests when they were not serving in the mishkan.

How strongly have I identified with the mitzvot, doing, hearing, learning them, as a window growing a connection to the Most High?  What remnants of this culture remain mixed (adulterous) with my observance of Torah and derech chayim (way of life) that pleases the Blessed One?  What small daily changes can I make now to sweep clean the culture of this world in small steps so I don’t find myself breaking faith in my attitudes, thoughts, words or actions with my community before the Holy One?

Ruth Etalka

http://www.youtube.com/watch?v=iEu-rmZkRFQ

Can / Should Women Wear Tzitzit?

Women are exempt from wearing tzitzit because it is a time-bound mitzvah which a woman does not have to follow. If women are exempt from this commandment, does that mean she cannot observe it at all if she willingly chooses? 

We often see Reform and Conservative women draped in a tallit gadol. Many times it is argued, perhaps validly, they have not pursued this with a spiritual intent, but a feminist-political intent. Perhaps feminists who wear it merely to be equal to men negate its spiritual value because the motivation is not Torah, but political. We should pursue Torah for its own sake, so I find feminist egalitarian justification rather reprehensible.

Is a woman wearing tzitzit considered to be in violation of the commandment not to wear the clothing of the opposite gender? Are tzitzit a gender-specific garment? Are tzitzit even considered a garment, or an appendage to a garment? 

The Shulchan Aruch examines and addresses many of these issues, but it presents a mainstream Jewish position. There are varying opinions in the Talmud and issued by other rabbis. 

One opinion was issued by Moses Isserles, a Rabbi and Talmudist, renowned for his fundamental work of Halacha and the Shulkhan Arukh, wrote, "If they (women) wish to wrap themselves in a tallit for woman and make a blessing over it, then it is up to them, as with other timebound, positive mitzvot. This position is not affirmed by Rabbi Simon, or by Joseph Caro. Is it a less compelling opinion?

Support (Can a woman wearing tzitzit):

"Our Rabbis taught: All must observe the law of Tzizith, priests, Levites, and Israelites, proselytes, women and slaves." Talmud – Mas. Menachoth 43a

The Talmud states, "Mikhal the daughter of King Saul used to wear tefillin, and the sages did not protest" (Eruvin 96a). During the period of the Rishonim (1000 to 1500 CE), some sages, including poskim such as Rashi and Rambam, say that women may perform mitzvot from which they are exempt but do so without reciting a berakha (blessing), since the berakha’s phrase "who has commanded us" would not apply.

Rambam writes: "Women, slaves, and minors are exempt from tzitzit from the Torah…Women and slaves who want to wrap themselves in tzitzit may do so without a berakha. And so too with other such mitzvot from which women are exempt: if they want to perform them without a berakha, one does not protest" (Hilkhot Tsitsit 3:9). 

The largest group of sages of this period rule that women may perform such mitzvot and recite the berakha as do men. These sages include Rabbenu Tam (1100-1171) and Rabbi Zerahia haLevi (12th c. Provence) among many others. The Rashba (1235-1310 Spain) states in a teshuva (responsum): "I agree with those who say that if they desire they can do all such mitzvot and recite the blessings, on the basis of Mikhal bat Shaul who used to wear tefillin and they did not protest; indeed she did so with the approval of the sages (kirtzon hakhamim) and by the nature of the matter since she puts on tefillin she blesses" (Teshuva 123). 

In addition to the endorsement of many great sages, there is some precedent for prominent women wearing tefillin:

Besides Mikhal the daughter of King Saul, stories persist of Rashi’s daughters wearing tefillin. 

Likewise, Fazonia, the first wife of Rabbi Haim ben Attar, wore tallit and tefillin, as did Rabbi Haim’s second wife. 

The Maid of Ludomir (Hanna Rachel Werbermacher) in the 19th century also wore tefillin.

The Talmud in Menachot 43a reports that Reb Yehudah attached fringes to the aprons of women in his household and there it reads: "All must observe the law of tzitzit, Cohanim, Levites and Israelites, converts, women and slaves." 

Opposition (Can a woman wearing tzitzit):

Women are exempt from time-bound mitzvot. Does this exemption translate into prohibition?

Dueteronomy 22:5 states that a man should not wear a women’s clothing, nor a woman wear man’s clothing. This verse has been used by some as a ‘proof text,’ as to why women became excluded from the command to wear tzitzit, since over time, the prayer shawl became identified more closely as being a man’s garment. Does society not dictate the social standards and customs for dress? Is a prayer shawl a neutral garment, or a man’s garment? Can not both men and women wear shawls of their gender that may be affixed with tzitzit?

It is often stated in traditional halachah that the ONLY garments that are square or rectangular in shape require tzitziyot to be attached to them. If this justification is used, then this is true of men who don’t wear four-cornered garments. Should we not want to fulfill a mitzvah by wearing a tallit katan? Does this imply we should wear four-cornered garments?

What do you think?

(1) CAN women wear tzitzit?

(2) SHOULD women wear tzitzit?

http://www.youtube.com/watch?v=HoE0J14XL90

Why does it matter?

This week two portions are read and we are finishing the book of Shemot or Exodus. In this week’s portions are Vaykayel and Pekudei.

The prophet and the kohen are to wear different clothes. Why? Clothes set us apart and can designate authority. The prophets were in and out of the peoples’ lives and carried different messages to them from HaShem. The Kohen’s position was the same forever. Their job was never changing. The clothing further set them apart when they served in the temple. The temple’s and HaShem’s glory and magnificence was further highlighted with the Kohen’s clothing.

What does that tell us about our role today as we serve HaShem and are in public? As the prophets are roles are multiple we do not have a dress code as the kohens. Our dress is to be modest so to draw attention to the inner person not the outer shell. This doesn’t mean to be frumpy, but classy and modest. It applies to us as women as well as to the men.

In today’s society the outer person is judged to be who we are at first glance. If dressed in a classy, modest manner more attention will be paid to who we are as a person, what we said and what we do. That means that our walk before the Most High with be highlighted instead of what we wear and what the clothes draw attention to for others to see.

This means our walk before the Holy One Blessed be He included our outerwear, our walk, our speech and all that others may notice about us. May what we wear not distract others from the walk that sheds the light of HaShem in this world. It’s not popular to dress in a modest fashion, yet I am seeing modest classy clothing in store more often now. As people to carry the light of HaShem to the world and not hide it we must consider even our clothing and what message that carries. As you prepare your home for Pesach removing chametz consider your closets and what can be removed to make room for clothing that speaks of your role as the daughter or son of the Most High.

1. Tzniut includes a group of laws concerned with modesty, in both dress and behavior (eg: personal modesty). Dressing Like a Jew!

by Rut Etalka

http://www.youtube.com/watch?v=9Cdw9f2Ck9s

Kedusha (holiness) is the theme opening again for this portion. Twice Moshe speaks, about this lifestyle required of them. A lifestyle with more required and more restrictions than the rest of the Israelites. The priests and high priests were more than just religious figures performing roles. They stood in for the people, made korbanot (sacrifices, better draw near offerings) for them, for the nation and more. It was expected that they maintain a high level of separateness (kedusha or holiness). This left them prepared to serve the Most High as their service times rotated throughout the year.

How does HaShem ask us to prepare to serve? We can serve learning and observing mitzvot (commandments), in our prayer, in our kindness to others. Some prepare to pray in quietness and mediation before even coming in prayer. Each of us is called to be a light to the nations and to not hide that light. Speak with those you trust, know you well and seek what paths the Most High may open to you as you seek the Derech HaShem (the path of life). Each of us begins where we are and today there is no Beit HaMikdash (Temple) to prepare for ritual holiness. Seek the Most High as to where you are, to begin in paths of righteousness and where the Most High will bring you. Seek companions along the way who may hold a light for you or for whom you may hold a light. Not one of us do this alone, it was given to a nation to be a light unto the nations.

There were laws for the perfection physically of the priests and the korban (loosely sacrifices). Who brought the offering needing to be acceptable and the korban being acceptable tells us that even without the Beit HaMikdash, HaShem cares about how someone comes before him. It is not a light and casual affair as dropping into friend’s and sharing the choice BBQ. There was protocol and as Aaron’s family learned early on, it was wise to follow the protocol the Most High set for coming before Him.

The festivals are established with Shabbos (Shabbat or Sabbath) being the first and Pesach, the Omer, the counting of the Omer, Shavout, Rosh Hashana, Yom Kippur and Sukkot all being explained. Shabbat is given precedence and comes weekly though the holy days each are yearly festivals. Weekly we are given a festival day to come and rest before our Creator, King and Father without other festival pilgrimages that are required. What a gracious gift to remind us of whose we are and who we are made in the image of today. In light of today’s world it is time set aside the daily grind and focus on who and whose we are uniquely in this world recharging for the interaction with the world the rest of the week in the most simplest of explanations.

The portion closes with laws of the ner tamid, (lamp of the mishkan), the showbread ( altar bread), and the severity and penalties of blasphemy. The people of Israel traveled by cloud and fire, (shelter from or protection of light) and now the tabernacle had laws for it’s lamp. The children of Israel were fed by HaShem in the desert and now had showbread upon the altar for the Most High. They came out of cultures who worshiped other gods and now had laws about treating HaShem lightly, worshiping other culture’s gods.

This is relevant today. All of it is relevant. We may not have the Beit HaMikdash for the light, and showbread, but we have Shabbat weekly and we have our path (derech HaShem) that is the light before the rest of the nations as we walk out our daily lives. The degree we choose to reflect the holiness of HaShem is the degree others will see the light we are to shine into the world bringing hope to the world. In these times of hardship for many and uncertainty for others may we each bring light to this world.

Rut Etalka

http://www.youtube.com/watch?v=rschfrHiJaM

El papel de la mujer en el judaísmo tradicional ha sido groseramente tergiversado y mal interpretado. La posición de las mujeres no es  baja como mucha gente piensa, de hecho, la posición de la mujer en la halajá (ley judía), la cual se remonta a la época bíblica, es en muchos sentidos mejor que la situación de la mujer en virtud de los derechos civiles en Estados Unidos, que apenas tedrán un siglo. Muchos de los líderes importantes feministas del siglo 20 (Gloria Steinem, por ejemplo, y Betty Friedan) son mujeres judías, y algunos comentaristas han sugerido que esto no es casual: el respeto a la mujer en la tradición judía es una parte de su identidad étnica cultural.

En el judaísmo, las mujeres son  consideradas separadas pero iguales. Las obligaciones y responsabilidades de la mujer son diferentes a la de los hombres, pero no menos importantes (de hecho, en algunos aspectos, las responsabilidades de las mujeres se consideran más importantes, como veremos más adelante).

La igualdad del hombre y la mujer comienza en el nivel más alto posible: Dios. En el judaísmo, a diferencia de la cristiandad tradicional, Dios no ha sido visto como algo exclusivamente masculino. El judaísmo siempre ha sostenido que Dios cualidades masculina y femenina. Dios no tiene cuerpo, ni genitales, por lo tanto la idea de que Dios es hombre o mujer es evidentemente absurdo. Nos referimos a Dios usando términos masculinos, simplemente por comodidad, dado que el hebreo no tiene género neutro, Dios no es más masculino que lo que una mesa lo es.

Tanto el hombre como la mujer fueron creados a imagen de Dios. Según la mayoria de los estudiosos  judíos, “el hombre” fue creado en Bereshit 1:27 con el género dual, y se separó más tarde en masculino y femenino.

De acuerdo con el judaísmo tradicional, las mujeres están dotadas de un mayor grado de “biná” (la intuición, la comprensión, la inteligencia) que los hombres. Los rabinos han inferido esto por el hecho de que la mujer fue “construida” (Bereshit 2:22) en lugar de “formado” (Bereshit 2:7), y la raíz hebrea de “construir” tiene las mismas consonantes que la palabra “biná “. Se ha dicho que las matriarcas (Sara, Rivka, Rajel y Lea) fueron superiores a los patriarcas (Avraham, Yitzjak y Ya’acov) en la profecía. Las mujeres no participaron en la idolatría con respecto al becerro de oro. Algunas fuentes sugieren que las mujeres tradicionalmente están más cerca del ideal de Dios que los hombres.

Las mujeres han ocupado cargos de respeto en el judaísmo desde los tiempos de las Escrituras. Myriam es considerada como uno de los libertadores de los Hijos de Israel, junto con sus hermanos Moshé y Aharón. Uno de los Jueces (Devorah) era una mujer. Siete de los 55 profetas del Tanaj eran mujeres (se incluyen en la lista de los profetas de las Escritura).

Las Diez Declaraciones exigen el respeto tanto para la madre y el padre. Tenga en cuenta que el padre es lo primero Shemot 20:12, pero la madre es lo primero en Vayikrá 19:3, y muchas fuentes tradicionales señalan que esta inversión es para demostrar que ambos padres tienen igual derecho a la honra y reverencia.

El Talmud y otros escritos rabínicos hablan de la sabiduría de Berurya, la esposa del rabino Meir. En varios casos, sus opiniones sobre la halajá  fueron aceptadas sobre las de sus contemporáneos masculinos. En la ketubah del hijo de Rabí Akiba, la esposa tiene la obligación de enseñar la Torá al marido! Muchos rabinos a lo largo de los siglos se han conocido por consultar a sus esposas en materia de la ley judía sobre el papel de la mujer, tales como las leyes de kashrut y los ciclos de la mujer. La esposa de un rabino se le conoce como una Rebetzin, prácticamente un título propio, que debe dar una idea de su importancia en la vida judía.

No cabe duda, sin embargo, que el Talmud también tiene muchas cosas negativas que decir acerca de las mujeres. Varios rabinos en varias ocasiones describen a las mujeres como perezosas, celosas, vanidosas y glotonas, con tendencias al chismes y particularmente proclives al ocultismo y la brujería. Los hombres son aconsejado repetidamente en cuanto a la asociación con las mujeres, aunque esto es generalmente debido a la lujuria del hombre más que por los posibles fallos en las mujeres. Vale la pena señalar que el Talmud también tiene cosas negativas que decir sobre los hombres, a menudo describen a los hombres como especialmente proclives a la lujuria y a los deseos sexuales prohibidos.

Las mujeres no se animan a proseguir estudios superiores o actividades religiosas, pero esto parece ser debido principalmente a que las mujeres al implicarse en tales actividades podrían descuidar sus funciones principales como esposas y madres. A los rabinos no les preocupa que las mujeres no sean lo suficientemente espirituales, sino que las mujeres pueden llegar a ser demasiado devotas espiritualmente.

Los derechos de la mujer en el judaísmo tradicional, son mucho mayores de lo que fueron en el resto de la civilización occidental hasta el siglo 20. Las mujeres tenían el derecho de comprar, vender y poseer bienes, y hacer sus propios contratos, derechos que las mujeres en los países occidentales (incluyendo Estados Unidos) no tenían hasta hace unos 100 años. De hecho, en Mishlé 31:10-31, que tradicionalmente se lee en las bodas judías, habla repetidamente de la visión para los negocios como un rasgo a ser apreciada en las mujeres (los pasukim 11, 13, 16 y 18 especialmente).

Las mujeres tienen derecho a ser consultados con respecto a su matrimonio. el sexo matrimonial es considerado como derecho de la mujer, y no del hombre. Los hombres no tienen derecho a golpear o maltratar a sus esposas, un derecho que fue reconocido por la ley en muchos países occidentales hasta hace unos pocos cientos de años. En los casos de violación, no se supone que la mujer ha dado su consentimiento a la relación sexual, aunque ella lo disfrutaba, incluso si ella consintió después del acto sexual y se negó comenzó un rescate! Esto está en agudo contraste con la sociedad norteamericana, donde hasta hoy las víctimas de violación a menudo tienen que superar la sospecha pública de que “lo buscaron” o “querían”. El Judaísmo tradicional reconoce que las relaciones sexuales forzadas dentro del contexto del matrimonio son violación y no se permiten, en muchos estados de Estados Unidos de hoy, la violación dentro del matrimonio no es un crimen.

No hay duda de que en el judaísmo tradicional, la función primordial de una mujer es la de esposa y madre, guardián de la casa. Sin embargo, el judaísmo tiene un gran respeto por la importancia de ese papel y la influencia espiritual que la mujer tiene más de su familia. El Talmud dice que cuando un hombre piadoso se casa con una mala mujer, el hombre se convierte en malo, pero cuando un hombre malo se casa con una mujer piadosa, el hombre se convierte en devoto. El hijo de una mujer judía y un hombre gentil es judío debido a la influencia espiritual de la madre, el hijo de un judío y una mujer gentil no lo es. Las mujeres están exentas de cumplir las mitzvot positivas (“Harás”), es decir, las mitzvot que deben realizarse en un momento determinado del día o del año, porque las tareas como esposa y madre de la mujer son tan importantes que no se puede posponer para cumplir una mitzvá. Después de todo, una mujer no se puede esperar que su bebe deje de llorrar para realizar una mitzvá. Ella no puede dejar desatendida la cena en la cocina mientras ella va a hacer Ma’ariv (servicios de oración de la tarde).

Es esta la exención de determinadas mitzvot que ha llevado a las mayores incomprensiones del papel de la mujer en el judaísmo. En primer lugar, muchas personas cometen el error de pensar que esta exención es una prohibición. Por el contrario, aunque las mujeres no están obligadas a realizar las mitzvot positivas en función del tiempo, por lo general permite observar las mitzvot como si así lo desean (aunque algunos se sienten frustrados con las mujeres que insisten en llevar a cabo las mitzvot visibles). En segundo lugar, porque esta exención disminuye el papel de la mujer en la sinagoga, mucha gente percibe que las mujeres no tienen ningún papel en la vida religiosa judía. Esta concepción errónea se deriva de la errónea suposición de que la vida religiosa judía gira en torno a la sinagoga. No, sino que gira alrededor de la casa, donde el papel de la mujer es tan importante como la del hombre.

Por Messianicos.com.ve

http://www.youtube.com/watch?v=iHLM7VglfaE

Esta semana se leen dos partes y estamos terminando el libro de Shemot o Éxodo. Las porciones de esta semana son Vaykayel y Pekudei.

El profeta y cohen suelen llevar ropa diferente. ¿Por qué? La ropa nos diferencía y se puede designar a la autoridad. Los profetas fueron dentro y fuera de la vida de los pueblos y llevaban mensajes diferentes a ellos de HaShem. La posición de los Kohen fue la misma para siempre. Su trabajo nunca fue cambiando. La ropa los diferencía cuando se sirve en el templo. El templo, la gloria de HaShem y magnificencia se destacó aún más con la ropa de los Kohen.

¿Qué nos dice esto acerca de nuestro papel en la actualidad como lo servidores de HaShem en público? Como los profetas están en roles múltiples no tenemos un código de vestimenta como los kohen. Nuestro vestido debe ser modesto para no llamar la atención sobre las persona no dejando al descubierto el interior. Esto no significa ser desaliñado, pero con clase y modesto. Se aplica a nosotras como mujeres, así como a los hombres.

En la sociedad actual la persona es juzgada por la primera impresión. Cuando vestimos de manera modesta, los que nos rodean observan lo que hacemos y no como vestimos. Esto significa que nuestro caminar ante el Altísimo se destaca comenzando con lo que vestimos, esto quiere decir ropa que no llame la atención de otras personas.

Esto quiere decir que nuestro caminar antes de que el Santo Bendito sea Él incluyera nuestra ropa exterior, incluyó nuestro andar, nuestro discurso y todo lo que otros pueden observar en nosotros. Es posible que lo que usamos distraiga a los demás de la caminata que arroja la luz de HaShem en este mundo. No es popular para vestir la manera modesta, sin embargo, estoy viendo la ropa con clase modesta en la tienda más a menudo. Como personas que llevan luz de HaShem para el mundo y no lo escondemos debemos tener en cuenta incluso nuestras prendas de vestir y qué mensaje lleva. Mientras prepara su casa para Pesaj elimine chametz considere sus armarios y lo que se puede quitar para hacer espacio para la ropa que habla de su papel como la hija o el hijo del Altísimo.

Tzniut incluye un conjunto de leyes relacionadas con la modestia, tanto en vestimenta y comportamiento (por ejemplo: la modestia personal). Vestirse como un Judio!

Escrito por Rut Etalka, traducido por Laura Leal

http://www.youtube.com/watch?v=8fsGs0WOXxk

La Mujer Judía refleja una pureza enorme en su manera de ser y actuar. Es una mujer integra con un nivel espiritual grande. Se cuida mucho tanto en su aspecto físico y en su aspecto interno. Es segura de sí misma; es buena madre, buena esposa y buena amiga. Es considerada una princesa, ya que todo el honor de una princesa reside en quedarse en sus hogar y dirigirlo (Salmos 45,14) y es lo que hace.

Se viste recatadamente, es decir usa vestidos decentes sin descotes, que cubran los brazos y las rodillas y que no esté muy ajustado.

Si está casada cubre su cabeza; es importante señalar que esta manera de vestir nunca fue pensado para que la mujer casada parezca fea o poco atractiva sino al contrario, la belleza es un regalo Divino, y la tradición judía anima a hombres y mujeres a cuidar su apariencia y parecer siempre presentables, también anima a la modestia; no para disminuir nuestra belleza, sino guardarla a dónde pertenece: Dentro del matrimonio, es decir que constituya parte de nuestra intimidad matrimonial.

Posiblemente en otras religiones la belleza y modestia no se mezclen. Ésta no es la visión judía. La verdadera belleza, la belleza interna, necesita de la modestia para protegerla y permitirle crecer. La Belleza se encuentra en la sencillez y la pureza que una mujer exprese con sus ojos, sus manos, sus palabras y sobre todo su espiritualidad o manera de pensar.

Es por ello que la mujer judía es muestra de ello porque reúne todas las condiciones que se señalan.

De igual manera en la tradición judía, la mujer, a diferencia del hombre, no se ve obligada a cumplir con los preceptos religiosos que se establecen para determinadas horas o días. El objetivo de esto es liberar a la mujer de observar mandamientos que interfieran con sus labores en el hogar y con la familia y especialmente en la atención a los hijos. El Judaísmo cuida mucho esto, primero está la familia.

Actualmente, el papel de la mujer en el mundo ha evolucionado y ésta ha llegado a participar activamente en distintas vertientes del que hacer humano. La mujer judía no se ha quedado a la zaga: las feministas continúan impulsando el cambio en una lucha constante porque las mujeres compartan con los hombres los mismos derechos y obligaciones con el fin de construir una mejor sociedad.

http://www.youtube.com/watch?v=ga5707Pl5-Y

We just finished a wonderful home school lesson, and general life lesson. My son, who loves to write, became a little over zealous about finishing his lesson while I was briefly out of the room. When I returned, and checked his lessons, he had made a minor, but repeated mistake on the subsequent lessons he went on ahead and did. I pointed out to him that some of the work was correct, but some was not. He immediately became upset and started erasing all of the work, even the correct work. I told him that was why I did not want him to go ahead of the lesson I had given him, as sometimes I need to instruct or guide. I asked him what he had learned from the situation, and he said that it was all bad, he had done it all wrong. I tried to explain that that was not the case, that he had done most of the work correct, but made a mistake on one repeated concept. He was still upset, so I instructed him to take a break, and sit away from the work and think about his middot (character- behavior), and attitude.

After a few minutes of reflecting, he came back and we were able to discuss the wonderful life lesson from Hashem- that is that our “mistakes” are often gentle corrections from Hashem so that we can learn the things He wants us to learn, and develop the middot that are befitting such holy souls of Hashem.

Opportunities like this throughout the day of a stay at home, homeschooling Mom, are numerous- opportunities to teach our children the beautiful lessons from the wisdom of Torah, and a gracious loving G-d. Lessons that will shape who our children are, and how they handle the curves life will inevitably hand them. Would our children learn such Torah based lessons from a secular school, daycare, or other non-Torah keeping care provider, probably not? Even if they would, would I want to miss out on the blessing of being able to have this relationship and conversation with my children- never!

It is incumbent upon us as parents to take our role as the leaders, teachers, and main influence in our children’s lives very seriously. Our children have been entrusted to us by the Holy One, Blessed is He, and this is no matter to take lightly. The Talmud says we should not allow our children to be taught by someone who has less observance of the Torah and Oral Torah then the parents do. We, the parents, are to be responsible for our children, and guarding their precious souls.

I heard a shiur once where the Rabbi asked, “If you had a million dollars, would you let anyone watch it for you?” He responded, “Of course not; how much more so should we guard our most precious treasure, our children.”

May we all merit the blessing we have been entrusted with of these most precious gems- the next generation of those who will, G-d willing, live, learn and teach Torah to a world so desperately in need.

Writen by The Jewish Carpenter (Channa bat Devorah)

http://www.youtube.com/watch?v=mcE8fOtrWrg

It has been just over two years since I decided it was time to take my journey with/to HaShem more seriously. By that I mean I began consciously performing mitzvot, studying Torah, walking away from treif and submitting to His will in my life. The first step on this new path was donning my talit katan, wearing it daily, all the time everywhere. From the moment I made that commitment my life changed dramatically! I’m not sure how I can describe the radical change… suffice to say I began to understand the meaning of setting oneself apart from the world and worldliness on an entirely new level. As a" tzitzi-wearing woman" I am frequently challenged by both men and women concerning the legitimacy of my decision; I always feel blessed by these altercations… as it affords me the opportunity to speak with people who I never would’ve have had any excuse, reason or motivation to give a second glance … I am, after all, a regular average ordinary person… just another face in the crowd.

About a year ago I was in a Judaica shop in Toronto (I live in a small city North of Toronto that has neither kosher stores, restaurants, nor stores that carry Jewish items) where I frequently go to on shopping sprees. On the day in question I had gone to Toronto with a friend and her son. As I browsed through the store I noticed one man in particular who was clearly boiling beneath his feigned composure. That fellow was watching me like a hawk and I knew, of course, course it must be about my wearing tzitzit. Finally the fellow came over to me trembling with anger; he stopped and pointed to my friend’s son, "why are you wearing his tzitzi", he asked me. I guess I was supposed to be insulted or moved to anger however I simply said, "oh no, these aren’t his tzitzit, they’re mine". I could see his hands trembling more and more whilel he tried to contain his fury; I gently told him that in Bamidvar (Numbers) 15:38 to 41, HaShem ordered Moses to tell the children of Israel to wear tzitzi on the corners of their garments. In an instant he was calm and taken aback," thank you for telling me", he said, "I’m going to go home and look that up". Once again he thanked me for telling him, so I said, "thank you for asking". And I really was thankful that he had asked me instead of just blowing up and storming off. On another occasion I was at Vaugh Mills Mall with a friend when a middle-aged woman sidled up to me and asked me, " why you wearing those things", pointing to my tzitzit. I simply said, "because I am Jewish",I was smiling at her, which I think, flustered her. "So am I! I don’t care if you wear them or not", she said "but why are you wearing them"? So, I told her the same thing, that Hashem had commanded Moses to tell the children of Israel to wear tzitzit. She got a little defensive at that point and said, "I don’t care if you wear them or not but if my husband were here he’d be furious". I get all sorts of people asking me these questions and it doesn’t bother me in the least in fact again, it is a lovely way to be able to speak to people whom I would never otherwise give a second glance.

Just to be clear, let me assure you that my wearing a tzitzit has nothing to do with any kind of feminist statement or an "equality with men " statement. Absolutely not! LOL … nothing could be further from the truth. Men and women have very differing roles and responsibilities … and I certainly don’t agree with the ridiculous idea that women can teach Torah or become Rabbis. Absolutely not. I am absolutely against such nonsense. The role of women in society, at home, and in the synagogue are specific, HaShem meticulously commanded the roles each of us plays and there are "loop-holes" or "clauses" in Torah. We must not soil Torah to fit our lifestyles or for our own convenience. Heaven for bid! That road leads directly to Sheol.

The funny thing is, I began wearing tzitzit while I was still wearing jeans and women’s trousers. Looking back I cannot imagine what I was thinking. A woman must never wear men’s clothing; there is no room for debate or speculation; women are forbidden to wear: slacks, jeans, shorts, overall and so on (and of course the same is also true men must not wear any women’s garments). A couple of decades ago I didn’t even own a pair of jeans and only had a few pairs of ladies trousers but I rarely wore them. I’m not even sure how that switchover came about because most of my life I always wore skirts and dresses. In 1992 I decided to go to Alaska and I spent six months there living in the wilderness so of course I wasn’t romping around in dresses out in the woods. At any rate the changeover came and for many years I didn’t wear a dress or skirt unless was going to the opera or a wedding or some such thing. Until recently, in the last 2 1/2 years or so, my favorite pieces of clothing were dress pants, cargo pants and jeans. Now I wouldn’t wear a pair of jeans if you paid me to. Baruch Hashem! When we keep our eyes on HaShem and HaShem only, pleasing Him is all that matters.

But! Submitting to Hashem goes far beyond just wearing tzitzi and not wearing trousers. The goal is to keep the Commandments that HaShem has set out for us, His Law is perfect, we are to serve and submit to him joyfully when especially when we feel inconvenienced by the changes we need to make in our lives. There is a serious problem within us that needs to be corrected if we are serving Him with a sour spirit. Let me make an interjection here to recommend an amazing book that I’ve been reading, "The Garden of Emunah" by Rabbi Shalom Arush, it really is a must read. We must strengthen our emuna every day and our focus should be entirely on HaShem, while striving to please Him in every way. When our lives do not reflect Torah there is a serious problem. But, Baruch Hashem, he gives us every instruction and guideline to do so … He commands us to obey him because His Law is perfect for our lives. Serving him and submitting to him is a beautiful experience beyond anything I could ever describe.

Back in the early 1980s before I married I had a friend who was forever whining that she always met and dated men who were philanderers, men who either cheated on her or dumped her for seemingly a reason. At the beginning of our friendship I simply couldn’t understand this pattern in her life. Judith, (not her real name), loved to be with people, she was a true social butterfly. Judith had a great job an, amazing wardrobe (a wardrobe to make your head spin). She was 26 had a fabulous condo her own car and a great career. I was 19, chubby, and was the receptionist at a chiropractor’s office. LOL, to me I thought she had it all. I remember one day when we were out for brunch she asked me, "why do you meet all the nice guys and I always end up the creeps?". Her question haunted me for weeks then one day it hit me you get what you advertise for. Her toned and bronzed figure was always more than emphasised by her choice of attire. I am not saying she dressed in clothes that made her look like a "working girl". It was just that she was obviously a sexy woman looking for an equally sexy guy. The conclusion I came to was that you get what you advertise for. The way we dress reflects our core values. Whether we choose to believe it or not that is absolutely true. I’m not saying there’s anything wrong with looking nice and wearing fashionable clothes, that’s not what I’m saying at all. Look at it this way if you put an ad in the classifieds that you’re looking to buy a Harley-Davidson no one is going to call and say "well, I have a moped will that do"? Likewise if you’re looking for a beachfront property in Aruba no one’s going to offer you a ski chalet in the Andes. Judith was dressed like she wanted a hot, flashy relationship so that’s what she always got.

When we dress each day we must dress in a manner that befits our level of emuna. It is impossible to present our outward self in a way that is antithetical to our core values. Let me repeat: it is impossible to dress in a way that is antithetical to our core values. When we are wholeheartedly walking the ancient path, the only path that leads to HaShem … to life… we joyfully submit to his perfect unwavering law – Torah. Dressing modestly is a must if we truly love HaShem. Dressing modestly goes far beyond not wearing men’s attire. Dressing modestly becomes a matter of personal submission, a matter of understanding how we are viewed by HaShem, for it is HaShem’s opinion of us that matters, not the opinions of mortals. We must accept full responsibility for the way others see us; we are all fully aware that it is a disgraceful sin for a man to sin with his eyes; are you willing to answer for the sins of men whom you cause to fall because you dress purposely to attract his attention, to arouse sexual desires? Is your heart so dark that you play the coy adulteress for a few moments of sexual triumph? Do you want HaShem to turn his eyes away from you and disgust?

I fully understand the desire to be admired . . . I also understand that vanity is always present in our lives; why else do we spend so much time and money dressing ourselves? None of us simply rolls out of bed grabbing any old garment whether it fits, whether it’s wrinkled or soiled, whether or not it "makes us look fat", whether the color is or isn’t "our colour". We are so spoiled in our Western lifestyle that we simply toss clothes in a bag for goodwill when we are bored with or when they are out of style. Do not get me wrong… I am guilty of all these things. I have far more clothes and shoes that anyone should have. We all fall prey to mass media directing our "must haves", but we need to fight the impulse to advertise our own wares in an un-befitting manner. Modesty means that we are covered up not from head to toe wearing a burqa, certainly not! But if you have the "if we’ve got it flaunt" mentality we need to tear tthat mentality away for good. Alluring clothing have no place in the consciousness of a woman who claims she loves Ha Shem. I’m not trying to tell you exactly how you need to dress because I’m certain that common sense tells us that we must not show our cleavage, show off our legs emphasize our curves etc. what we truly need to do is fight the impulse to advertise ourselves by dressing in a way that is obviously attention-grabbin for the sake of our own vanity.

Making the transition from a secular life to an obedient life is such an amazing and beautiful experience; there are many things that we must take into consideration when we call ourselves "observant" and one of those things is taking the responsibility upon ourselves to make sure we present our outward selves not only in a manner befitting the law of HaShem but also in a manner that we do not cause others to sin simply by giving us a second glance.

I like to think of it as a chance to get rid of the old self and step closer to HaShem… Besides think of all the new clothes you can buy for your new life.

But don’t think of it as shopping – think of it as retail therapy.

http://www.youtube.com/watch?v=dOubUY2JVLk

Can we as women be “beautiful” without wearing designer clothes, which reveal more than they cover, or do we have a secret beauty that is most radiant when the focus is not on the physical? I have seen the evidence of how desensitized we are as a society in the way we view flesh, and the open display of sexuality. This saddens me, not only as a woman, but also as a mother. Make no mistake I like to dress nicely, and believe it is incumbent upon us to take care of our physical bodies, and present our best selves as we go out in the world.

For women and young girls we are in a constant battle against society’s demand for our physical perfection. I have to ask myself, “How do I want my sons and daughters to see women, and for my daughters, themselves”. I want their view of the beautiful creation that is Hashem’s to be based on the spiritual and internal beauty, not on the outward exposure of flesh. This applies to dress, but modesty or tzinut, in Hebrew, is about more than that. It is about how we express ourselves, and how much of ourselves we choose to reveal to the world.

There are many aspects of our lives, starting with our dress, that do not need to be revealed to everyone. As it says, "The secret things belong to Hashem” (Deu 29:29a)

We may do well to remember that all that we have has been given to us by the Holy One, Blessed is He, what we choose to do with it is up to us. We can ultimately choose to use our blessings for His glory, by being “holy, as He is holy," allowing the beauty and radiance of our inner being, that which was created in the image of G-d, to shine forth. As I watch a world that moves further and further away from the will of the Creator of the Universe, my prayer for my daughters, and all the daughters of the King, is that we would be mindful that we are all that He created us to be, and dress and carry ourselves in a manner that reflects the King we are always standing before.

By Chana bat Devorah

http://www.youtube.com/watch?v=dOubUY2JVLk

Time to be still and reflect after the seders while we are in the middle of Pesach after the Seders and before Shabbat. Where has the Most High met you and brought you out of your Mitzrayim / Egypt this year? When we tell the stories we are telling our story, to ourselves, and to our loved ones.

The story reinforces who we are, whose we are, and in the retelling we gain emunah (faith, trust, belief) in HaShem and in who the Most High knows we are. It is a time to step into our future which the Holy One, Blessed be He, has prepared for us.

HaShem’s mercy and compassion are great. As we take time to speak with the Most High in our own words expressing our faith, struggles, desires, and requests we come to hear and know the Most High while we begin to know whom He has brought us to be in His economy.

This week come explore the story and see it in your life today. Who are you destined to be? What have you been destined to do?

Ruth Etalka

Hitbodedut is an ancient form of Jewish prayer that takes place in nature or in a secluded area. It is an opportunity to have a conversation with the Divine, just like you would with your closest friend. Just start talking to your Greater Power and you don’t edit—you simply empty your mind and heart.

To get a real sense of the practice, I recommend trying it at least twice a week for a month, using fifteen-minute sessions. This is pretty easy to accomplish even for those of us who feel we have no time. You can practice this form of prayer while driving, during your morning coffee or while doing chores.

http://www.youtube.com/watch?v=e2e9cmeonzc

Las mujeres pueden realizar muchas cosas en forma manual, artesanías, bordados, cuadros, cualquier tipo manualidades y mucho más.

Existen en la comunidad judía muchas mujeres que realizan hermosos cuadros. Decenas de ellas por ejemplo, adquieren un dibujo pre hecho del Kotel (el muro Occidental), o un paisaje (cuadro) tradicional Bíblico judío (que muestra la celebración de las festividades, etc.), y lo trabajan bordándolo con hermosos hilos de colores, o pegándole todo tipo de pequeños elementos decorativos (brillantina, papeles de colores metalizados, fósforos pintados, etc.) poniendo en práctica toda su creatividad.

Asimismo hay muchas mujeres que hacen trabajos artesanales en madera, cerámica, y demás.

Sin embargo, pese a que es muy productivo que haya un tiempo para la expresión manual en la vida de la mujer, no debe olvidar lo más importante que debe hacer una mujer judía que es educar a sus hijos enseñándole los principios del judaísmo.

Ciertamente abundantes son las noticias de mujeres judías dedicadas a diversas ramas de la artesanía, así como a diferentes manifestaciones de la actividad mercantil.

En muchos casos la actividad de la mujer consistía en trabajos sencillos que completaban la prioritaria dedicación al hogar.

Así, era una práctica bastante frecuente entre las familias de condición acomodada que los padres, al llegar su hijas a la edad de diez o doce años, les hicieran enseñar un oficio propiamente femenino, como la costura o el bordado, a cuyo fin las colocaban con un maestro o maestra especializado, quien a cambio de la enseñanza de su oficio percibía una pequeña cuota, que con el tiempo era sustituida por el propio trabajo dela aprendiz.

Pero son también frecuentes son las noticias de mujeres judías dedicadas a oficios artesanales más complejos, entre los que sin lugar a dudas adquieren una particular significación dentro del sector textil.

De este modo, figuran en la documentación tintoreras, colchoneras, colcheras, chapineras, tejedoras, labranderas o costureras, pañeras, así como también alguna propietaria de tenerías.

Mucho menores en número son las noticias sobre judías dedicadas a actividades mercantiles de carácter itinerante.

No obstante, existe constancia documental de algunas mercaderas y corredoras de comercio.

En Síntesis esto demuestra que la mujer judía aparte de cumplir con sus responsabilidades y deberes de mujer y madre, también puede abarcar el área comercial o mercantil, ejerciendo una actividad productiva que a su vez la puede ejercer junto con su familia. Todo es cuestión de proponérselo y llevarlo a la práctica. Es por ello que siempre de generación tras generación la mujer judía será reconocida en todo el mundo por su labor y dedicación en cada uno de sus proyectos.

http://www.youtube.com/watch?v=-xvMlO2yvIo

“La mujer judía debe vestirse de manera recatada y pulcra”

En sus vestidos no debe resaltar el color rojo, y sus ropas no deben ser escotadas.

Hoy en día hay más posibilidades para las mujeres judías a la hora de vestir por lo que hay mucha variedad en blusas, faldas, sombreros, gorros, y más. El uso del pantalón para algunas corrientes judías esta prohibidos, para otros no, pero la idea es que quienes aprueban su uso, plantean que debe ser un pantalón que no quede muy ajustado, que no se aprecie las partes del cuerpo o silueta del mismo sino que quede “Holgado”.

Ahora bien, es importante señalar que desde el punto de vista (Ginecológico-Salud), recomiendan no usar los pantalones con mucha frecuencia ni muy ajustados, ya que según estudios realizados en los últimos tiempos revelaron, que los pantalones son malos para la salud de la mujer.

Hace algo así como cien años, era común saber que si las mujeres usaban ropa ajustada eran más propensas a adquirir hongos.

Por tal razón, los especialistas aconsejan a las mujeres tener en cuenta que el exceso de humedad debe poder evaporarse de su vulva.

A las bacterias les encantan los lugares oscuros y húmedos. Es por ello que se les invita usar solamente vestidos y polleras.

Lo primordial es que la mujer vista decente, y que tenga una buena imagen tanto para con su esposo inicialmente, como ante su comunidad judía. Tiene que ser digna de ejemplo ante las demás mujeres, y siempre mostrar esa feminidad que nos caracteriza a todas, esa belleza exterior e interior, la cual nunca debe perder. Un escote no demuestra la belleza de la mujer, el mostrar sus partes, solo el esposo es digno de verlas, apreciarlas y disfrutarlas.

Hoy en día la Imagen de la mujer judía para unos la consideran aburrida por su apariencia, pero es errónea, solo algunas mujeres se visten sin gracia porque les gusta, otras con elegancia, otras porque no saben cómo arreglarse, a otras porque les gusta verse sencilla es cuestión de gusto, pero mas no el hecho de que una mujer se vea así todas tienen que serlo. El recato es lo único que se tiene que guardar. Pero puedes arreglarte.

Unas se arreglan el cabello, se lo pintan, unas usan pelucas bien arregladas, usan accesorios judíos (collares, zarcillos, anillos), en el cual hay gran variedad también, usan un buen maquillaje, tienen manos bien arregladas, un buen perfume siempre es indispensable tenerlo, todo es cuestión de la mujer, y como esta quiera proyectarse ante la gente y su esposo a quien siempre le gustara ver bien a su esposa, eso ayuda mucho a la relación, porque mantiene viva esa admiración hacia ella y viceversa.

Esto es un tema muy discutido y muy hablado por las mujeres judías porque aveces no se sabe que usar o si lo que usa está bien. La clave es no mostrar el pecho, las piernas, solo trajes a la altura de la rodilla, y en cuanto a las blusas que sean con mangas tres cuartas que llaman, eso es todo, pero eso si manteniendo la elegancia y belleza. Shalom.

http://www.youtube.com/watch?v=0UrbuzgVFC4

La Mikvé es un baño ritual, que la ley judía indica que debe provenir de una fuente natural de agua. En la antigüedad, estas inmersiones se realizaban en arroyos, ríos o en el mar (Agua viva). Por cuestiones de que fuera más práctico para la vida en la ciudad, las mikvaot (ese es su plural) modernas, son pequeñas piscinas que se abastecen de agua de lluvia, no en forma directa, sino a través de otros piletones que actúan como tanque. Para la mujer tiene un significado espiritual grande porque cada mes tiene que visitarla, luego de haber mestruado.

¿Qué te vas a encontrar cuando vayas a la Mikvé?

La inmersión en la Mikvé está precedida por un proceso de preparación. La ley indica que no deben quedar en el cuerpo restos de maquillaje, esmalte de uñas, suciedad, el pelo debe estar lavado y desenredado. Se deben quitar todos los aros, anillos, colgantes, etc. Como verán es una limpieza muy minuciosa que se hace antes de entrar a la Mikvé.

Por eso, las mikvaot son cómodas sus instalaciones porque es visitado con frecuencia y es costumbre ahí darse un baño y estar tranquila y relajada.

Tendrás a tu alcance una toalla o bata para ponerte y cuando avises que estás lista, una mujer que se especializa en la pureza de este ritual supervisará que estés preparada para entrar en el agua.

No es indispensable que supervisen tu tevilá si conocés el procedimiento.

Por eso, si eres pudorosa y no quieres que las asistentes de la Mikvé te vean desnudarte al entrar en el agua, te aconsejamos que preguntes previamente cuáles son las berajot (bendiciones), las aprendas y les digas que ya sabes cómo se hace, y que pueden dejarte sola.

Tendrás que sumergirte hasta estar completamente dentro del agua, sin que un solo pelo ni centímetro de piel quede afuera. Al salir, volverás a tener a tu disposición un baño cómodo donde cambiarte, secarte el pelo y poder irte.

Para algunas mujeres les gusta la idea de ir a la Mikvé acompañadas de otras mujeres, ya sea su mama, sus hermanas o sus amigas, a otras no por la pena de que las vean desnudas como se menciona en el párrafo anterior, por temor que le pregunten cosas, pero no es así, ya que el personal de las mikvaot es discreto y la tevilá se puede hacer en soledad (Recalco). Tú escoges a la Final como hacerlo. No hay que sentirse Cohibida o con temor, al contrario, este en un lugar de relajación, y debes estar lo más cómoda posible.

En Resumen La Mikvé te permitirá tomarte un tiempo para ti, para tu espiritualidad e introspección, y para renovarte antes de un momento tan importante como tu casamiento porque lo tienes que hacer antes de casarte como para tu vida luego de eso, cambia por completo tu estado espiritual y vuelves a ser pura. Si tienes dudas, puedes consultar con un rabino o directamente llamar a la Mikvé que te hayan sugerido y preguntar todo lo que necesites. Shalom.

http://www.youtube.com/watch?v=9u2Wj1iA_e0

El Shabat (Sabado Biblico) viene del hebreo שבת, Shabat, "descanso" es el séptimo día, así como el día sagrado, de la semana judía.

El Shabat se observa desde el atardecer del viernes hasta la aparición de tres estrellas la noche del sábado. Según las prescripciones de la Torá, debe ser celebrado en primer lugar mediante la abstención de cualquier clase de trabajo.

El Shabat es en el ethos judío, es una señal de la relación entre Dios y el pueblo judío. La celebración del Shabat está prescrita entre los Diez Mandamientos recibidos por Moisés y escrito esta que el séptimo día Dios terminó el trabajo que había hecho, y descansó.

Dicho esto, para la mujer judía es un día especial y por eso se esmera en preparar todo con tiempo desde que se levanta. Entre esas cosas están:

1.-Salir el Viernes en la mañana hacer las compras necesarias para el Shabat.

2.- Limpiar la casa y los utensilios de cocina, hacer las camas y preparar de ante mano la mesa de Shabat, es bueno verificar que no haya tela de araña, por eso es recomendable quitar el polvo.

3.-Tomar un Baño, asearse completamente desde la cabeza hasta los pies sino puede lavarse todo el cuerpo por lo menos hay que lavarse con agua caliente (La Cara, la cabeza, las manos y los pies). Cortar el cabello si es necesario, las uñas si sobrepasa la carne porque es considerada Tumá (Impureza) hay que cortarlas por lo menos cada dos semanas.

4.- Organizar la Cena de ese viernes que comienza y la comida del día sábado por cuanto no puede cocinar ese día, porque como su nombre lo indica es día de descanso. A parte que es una prohibición por la Tora encender fuego. Son Tres comidas la primera noche del Shabat, la segunda la mañana después del Tefilá (Oración), y la tercera después de Min´ha (Oración de la Tarde). Cada quien lo celebra y honra según sus posibilidades.

5.- Hacer el Pan (Jalot) el cual lleva unos requisitos o pasos a seguir para poder realizarlo y preparar la mesa y organizar todo para el Kidush.

6.- La Vestimenta o Ropa que usaran para la cena.

7.- Antes del encendido de las luces del Shabat se prepara los fuegos, focos de gas o de electricidad, se regulan y se cubren con una placa para mantener sobre ellos calientes los guisados y la olla de agua.

8.- Se regula el sistema de encendido y apagado de las luces eléctricas, a la hora fijada.

9.- Se desconecta así mismo la bombilla del refrigerador para evitar que se encienda al abrir la puerta.

10.- Se prepara el papel higiénico cortado en el baño. Lo puedes colocar en una cajita.

11.- Antes de comenzar el Shabat hay que asegurarse revisar los bolsillos de la vestimenta para no infringir en la prohibición de hotsaá (Transporte de objetos de un lugar privado a un lugar público y viceversa.

12.- Preparar la mesa, con un estilo de fiesta, se coloca en ella las dos Halot panes de Shabat y se deja el mantel durante todo el Shabat.

13.- La mujer debe estar pendiente que todos no coman mucho a fin de guardar el apetito para la comida del Shabat.

14.- Hecho todo esto se Inicia el Shabat con el encendido de las velas o luces que lo hace la mujer, y posteriormente los rezos y cosas que se hacen en el Shabat.

Hay personas que consideran esto una exageración, porque son muchos detalles y cosas que se deben cumplir, pero para Dios todo estos detalles significan mucho, porque le demostramos que estamos unido a él y doblegado ante su presencia y al mismo tiempo le demostramos que necesitamos de él cada día.

Todo es cuestión de costumbre y proponerse hacerlo de corazón, poco a poco, la intención es lo que cuenta para Dios. No tiene que salir todo perfecto, pero por lo menos hacerlo.

La mujer judía se esmera en cada detalle, lo tiene que hacer ese mismo día, no le es permitido hacerlo un día antes o cuadrarlo durante la semana lo que se hará ese día en Shabat, ese día tendrá tiempo de hacerlo y Dios le dará la sabiduría para que todo se realice.

Al terminar el Shabat tanto para la mujer como para su familia les queda un goce indescriptible (Oneg Shabat- Goce Shabat) y todo el trabajo realizado durante el día habrá valido la pena. Para más Información en el Shul´Han Aruj encontraras todo lo relacionado al Shabat y otras festividades Judías. Shalom.

http://www.youtube.com/watch?v=FFeFt40VXXM