Korban Pesach (Hebrew: קרבן פסח "sacrifice of Passover") also known as the "Paschal Lamb" is the sacrifice that the Torah mandates to be brought on the eve of Passover, and eaten on the first night of the holiday with bitter herbs and matzo. According to the Torah, it was first offered on the night of the Israelites’ Exodus from Egypt. Although practiced by Jews in ancient times, the ritual is no longer performed today.

The blood of this sacrifice sprinkled on the door-posts of the Israelites was to be a sign to the angel of death, when passing through the land to slay the first-born of the Egyptians that night, that he should pass by the houses of the Israelites.[1] This is called in the Mishnah the "Egyptian Passover sacrifice" ("Pesaḥ Miẓrayim"; Pes. ix. 5). It was ordained, furthermore (Ex. xii. 24-27), that this observance should be repeated annually for all time once the Israelites entered into their promised land. Ex. xii. 25 "It will come to pass when you come to the land which the Lord will give you, just as He promised, that you shall keep this service (NKJV). This so-called "Pesaḥ Dorot," the Passover of succeeding generations (Pes. l.c.), differs in many respects from the Pesaḥ Miẓrayim. In the pre-exilic period, however, Pesaḥ was rarely sacrificed in accordance with the legal prescriptions (comp. II Chron. xxxv. 18). According to Rashi, only once during their forty years of wandering in the wilderness, one year after the Exodus, was the sacrifice offered.

For the next 39 years there was no offering, according to Rashi, as God stipulated that it could only be offered after the Children of Israel had entered the Land of Israel. In fact, the bringing of the Pesach sacrifice resumed only after the Israelites had taken possession of the land, and then the sacrifice was made annually until during the times when Solomon’s Temple and the Second Temple stood and functioned. During this time there was a definite ritual for the offering, in addition to the regulations prescribed by the Law.

The following is a brief summary of the principal ordinances and of the ritual accompanying the sacrifice.

The sacrificial animal, which was either a lamb or kid, was necessarily a male, one year old, and without blemish. Each family or society offered one animal together, which did not require the "semikah" (laying on of hands), although it was obligatory to determine who were to take part in the sacrifice that the killing might take place with the proper intentions. Only those who were circumcised and clean before the Law might participate, and they were forbidden to have leavened food in their possession during the act of killing the paschal lamb. The animal was slain on the eve of the Passover, on the afternoon of the 14th of Nisan, after the Tamid sacrifice had been killed, i.e., at three o’clock, or, in case the eve of the Passover fell on Friday, at two.

The killing took place in the court of the Temple at Jerusalem, and might be performed by a layman, although the blood had to be caught by a priest, and rows of priests with gold or silver cups in their hands stood in line from the Temple court to the altar, where the blood was sprinkled. These cups were rounded on the bottom, so that they could not be set down; for in that case the blood might coagulate. The priest who caught the blood as it dropped from the victim then handed the cup to the priest next to him, receiving from him an empty one, and the full cup was passed along the line until it reached the last priest, who sprinkled its contents on the altar. The lamb was then hung upon special hooks or sticks and skinned; but if the eve of the Passover fell on a Sabbath, the skin was removed down to the breast only. The abdomen was then cut open, and the fatty portions intended for the altar were taken out, placed in a vessel, salted, and offered by the priest on the altar, while the remaining entrails likewise were taken out and cleansed.

While the required quorum for most activities requiring a quorum is usually ten, the Korban Pesach must be offered before a quorum of 30. (It must be performed in front of kahal adat yisrael, the assembly of the congregation of Israel. Ten are needed for the assembly, ten for the congregation, and ten for Israel.) According to some Talmudic authorities, women counted in the minyan for offering the Korban Pesach.

Even if the eve of the Passover fell on a Sabbath, the paschal lamb was killed in the manner described above, the blood was sprinkled on the altar, the entrails removed and cleansed, and the fat offered on the altar; for these four ceremonies in the case of the paschal lamb, and these alone, were exempt from the prohibition against working on the Sabbath. This regulation, that the Sabbath yielded the precedence to the Passover, was not definitely determined until the time of Hillel, who established it as a law and was in return elevated to the dignity of nasi by the Bene Bathyra.

The people taking part in the sacrifice were divided into three groups. The first of these filled the court of the Temple, so that the gates had to be closed, and while they were killing and offering their paschal lambs the Levites on the platform ("dukan") recited the "Hallel" (Psalms 113-118), accompanied by instruments of brass. If the Levites finished their recitation before the priests had completed the sacrifice, they repeated the "Hallel," although it never happened that they had to repeat it twice. As soon as the first group had offered their sacrifice, the gates were opened to let them out, and their places were taken by the second and third groups successively.

All three groups offered their sacrifice in the manner described, while the "Hallel" was recited; but the third group was so small that it had always finished before the Levites reached Psalm 116. It was called the "group of the lazy" because it came last. Even if the majority of the people were ritually unclean on the eve of the Passover, the sacrifice was offered on the 14th of Nisan. Other sacrifices, on the contrary, called "ḥagigah," which were offered together with the paschal lamb, were omitted if the eve of the Passover fell on a Sabbath, or if the sacrifice was offered in a state of uncleanness, or if the number of participants was so small that they could not consume all the meat. When the sacrifice was completed and the animal was ready for roasting, each one present carried his lamb home, except when the eve of the Passover fell on a Sabbath, in which case it might not be taken away.

The first group stationed itself on the mount of the Temple in Jerusalem, the second group in the "ḥel," the space between the Temple wall and the Temple hall, while the third group remained in the Temple court, thus awaiting the evening, when they took their lambs home and roasted them on a spit of pomegranate-wood. No bones might be broken either during the cooking or during the eating. The lamb was set on the table at the evening banquet (see Passover Seder), and was eaten by the assembled company after all had satisfied their appetites with the ḥagigah or other food. The sacrifice had to be consumed entirely that same evening, nothing being allowed to remain overnight. While eating it, the entire company of those who partook was obliged to remain together, and every participant had to take a piece of the lamb at least as large as an olive. Women and girls also might take part in the banquet and eat of the sacrifice. The following benediction was pronounced before eating the lamb: "Blessed be Thou, the Eternal, our God, the King of the world, who hast sanctified us by Thy commands, and hast ordained that we should eat the Passover." The "Hallel" was recited during the meal, and when the lamb had been eaten the meaning of the custom was explained, and the story of the Exodus was told.

The paschal sacrifice belongs to the "shelamim," thus forming one of the sacrifices in which the meal is the principal part and indicates the community between God and man. It is really a house or family sacrifice, and each household is regarded as constituting a small community in itself, not only because the lamb is eaten at home, but also because every member of the family is obliged to partake of the meal, on pain of karet (ritual excommunication), although each man must be circumcised and all must be ritually clean. The fact that the paschal lamb might be killed only at the central sanctuary of Jerusalem, on the other hand, implies that each household was but a member of the larger community; this is indicated also by the national character of the sacrifice, which kept alive in the memory of the nation the preservation and liberation of the entire people.

In 2007, a group of rabbis led by Adin Steinsalz and supported by the Temple Mount Faithful and the New Sanhedrin Council identified a Kohen who was a butcher, made plans for conducting a passover sacrifice on the Temple Mount, and petitioned the Israeli High Court of Justice for permission. The Court sided with the government and rejected the request, holding that such an event would inflame religious tensions and would threaten security. The incident was a successor to a series of earlier attempts by various groups to perform such a sacrifice, either openly or by subterfuge.

In 2008 animal rights group Tnoo Lachayot Lichyot ("Let the Animals Live") sued the Temple Institute, claiming its conduct of a practice passover sacrifice demonstration would constitute animal cruelty. An Israeli court rejected the claim.

We mark the passage of time between Pesach (Passover) and Shavuot (Pentecost) by the “counting of the omer.” A period of seven weeks is observed in which each day is counted off for 49 days ending on the fiftieth day known as Shavuot /Pentecost (Pentecost-means 50). It is the number of days from the barley harvest to the wheat harvest.

The counting of the days of the Omer is a biblical commandment incumbent upon every believer. Traditionally, the period of the Omer count is to be a time of spiritual introspection as the counters prepare themselves for Shavuot. Because it begins during Passover and concludes at Shavuot, the counting of the Omer remembers the journey from Egypt to Mount Sinai.

The symbolism is strong. Just as the first omer of barley was brought as a first fruits of the whole harvest, so too Messiah’s resurrection was a first fruits of the resurrection of the dead. This is the imagery Paul invokes with the words, "Messiah has been raised from the dead, the first fruits of those who are asleep."[2] Just as the first fruits of the barley made all the rest of the harvest kosher for harvest, so too the resurrection of Messiah makes the resurrection of the dead possible.

According to Jewish tradition, the counting is done in the following prescribed manner. After the evening prayers each day, the counter recites a blessing: "Blessed are You, HaShem Our G-d, King of the Universe, Who has sanctified us with his commandments and commanded us to count the Omer." Then the counter simply states, "Today is X days of the Omer." The person counting follows his formal declaration of the omer day with a recitation of Psalm 67 and a few short petitions for spiritual cleansing and renewal. Tradition prescribes the recitation of Psalm 67 because it is composed of exactly 49 Hebrew words which correspond to the 49 days of the omer count. The Psalm is seasonally appropriate because of its harvest motif. It is spiritually appropriate because it speaks clearly of God’s salvation (Yeshua) being made known over all the earth.

During the Temple times, an elaborate ceremony developed of bringing an offering representing the earliest harvest, a sheaf of barley, as a thanksgiving tithe to G-d. The priest would meet the worshipers on the edge of the city and lead them up to the Temple mount with music, praise psalms and dance. On arriving at the Temple, the priest would take the sheaves of grain and lift some of them in the air, waving them in every direction, thus acknowledging God’s provision and sovereignty over all the earth.

Yeshua rose from the dead on the 1st day of the Omer. Paul (Shaul) wrote "But the truth is, Messiah was raised to life- the first fruits of the harvest of the dead." 1st Corinthians 15:20 This festival is called "bikkurim"- first fruits. Is just a coincidence?

The "Omer" Controversy. In modern-day Judaism, the First Day of the Omer is always 16th Nisan, the day after Passover, so that Pentecost is on 6th Sivan. However, at the time of Yeshua there was a debate going on between the Pharisees and Sadducees. The Pharisees interpreted "the morrow after the Sabbath" in Lev. 23:15 to be the day after Passover, since any non-working day is considered to be a Sabbath. The Sadducees interpreted it literally to mean the day after the first weekly Sabbath after Passover. History shows that in first century Judaism the majority view regarding the counting of the omer was according the Pharisees and that this is what has survived to this day in the majority of Judaism.

Understanding this history is vital to understanding one more foundational scripture when considering this subject of how we are to count the forty-nine days, which lead to the fiftieth day, the day of Shavuot (Pentecost). Because Yeshua’s talmidim celebrated Shavuot during the same time as the majority view in Judaism we can also conclude that they started counting the omer, the forty-nine days leading to the fiftieth day of Shavuot on the day after the High Holy Day of the first day of Chag HaMatzah (Feast of Unleavened Bread).   Part of being a talmid (disciple) of Yeshua our Rabbi means that we will seek to do the same.   We should seek to be unified with Israel in as much as we can.

The Mishnah (Menahot 66) goes to great detail explaining the ceremony that was performed to gather the Omer. Since the Omer was brought to the Temple on the second day of Passover, its harvesting over rode the laws of Shabbat. It was reaped at night of the sixteenth of Nisan irregardless if it was a weekday or the Shabbat.

The counting of the Omer is likened to a bride and groom who are waiting for the day of their wedding. They have set the date and are now counting to the big event. For us, we are counting to the time on which the Torah was given on Mount Sinai; a day to which G-d revealed Himself in a manner never before revealed to man. It was a time to which our ancestors looked forward to and indeed so do we.  Let’s work together this year as we keep the mitzvah of Counting the Omer. Let’s express the resurrected life within us by doing more mitzvot and spreading more joy.

http://www.youtube.com/watch?v=Mg_5NE7hg8w

Ta’anit Esther / תענית אסתר
Torah Portion: Exodus 32:11 – 34:10

Listen to the Megillat Esther (Scroll of Esther) according the Marroqui traditional tune.

On the 13th of Adar, the Fast of Esther is observed in memory of the Fast observed by Mordechai and Esther and all Israel. On that very day, the enemies of the Jews had planned to subjugate and destroy them. ‘The opposite, however, occurred and the Jews ruled over their enemies. The practice of fasting was observed by the people of Israel whenever they were faced by war. Thus Moshe Rabenu also fasted when he came to wage war against Amalek. The aim of the fast was to affirm that a man does not prevail by physical or military strength, but only by lifting his eyes heavenward in prayer so that Divine Mercy might give him the strength to prevail in battle. This then was the purpose of the fast observed by Israel at the time of Haman, when they gathered to defend themselves against those who sought to destroy them. And in memory of that Fast, a yearly Fast was fixed for generations on the same day. We are to recall thereby that God accepts each person’s prayer and penitence in the hour of his trouble.

The acceptance of this Fast of the 13th of Adar on the, part of Israel for later generations, is alluded to in the Scroll of Esther: “And as they accepted upon themselves and upon their children, the matters of their fastings and their cry” (Esther 9).

The Fast is called by the name of Esther because it was she who first requested the observance of a fast, of Mordechai: ‘Go and gather all the Jews who are found in Shushan and fast over me, and do not eat and do not drink three days, night and day; and I and my maidens will also fast thus (9:4)

The fast which we observe is nevertheless not observed for a three-day period, as was the case with the original Fast, nor is it observed on the same date. Originally the Fast was observed by Esther and the entire people of Israel on the 14th, 15th and 16th of Nisan, immediately after Mordechai was informed of Haman’s decree and of the letter of annihilation which Haman wrote on the 13th of Nisan. Our Fast however, is observed on the 13th of Adar, in memory of the Fast observed by Israel on the day of their mobilization for war against the enemies. The Fast is nevertheless called by the name of Esther since it was she who first proposed its observance.

Others hold the view, that even our Fast is also primarily a memorial to the original three-day fast observed by the Jews when the decree was announced. But since the Fast could not be permanently fixed for later years in its proper time (because fasting is not permitted during Nisan), the Sages therefore fixed it for the 13th of Adar – which was also a Fast day for the Jews, who then gathered to wage war against their enemies. And although the Fast of Esther is therefore a memorial to the original three days of fasting, the Rabbis were nevertheless lenient in fixing it for only one day.

In deference to this view, there are some who fast an additional three days; on Monday, Thursday and Monday after Purim. Others voluntarily fast the night as well as the day on the 13th of Adar, since the original three-day Fast was observed night and day.

Some Laws of the Fast of Esther

Since the Fast of Esther is not one of the four Fast days which are specifically mentioned in the Prophetic Writings, it is observed with greater leniency than the other Fast days. Pregnant women, nursing mothers, as well as others of generally weak health, (who would suffer by fasting) do not fast therein. The additional penitential prayers, and the Torah Reading, which are prescribed for the other Fast days are also required for the Fast of Esther.

If the 13th of Adar falls on Shabbat, the Fast is observed the preceding Thursday which is the eleventh of Adar. Because of Purim, the Fast is not postponed to the following day, nor is it observed Erev Shabbat: Since it is no longer observed in any event in its proper time, it was not fixed for Erev Shabbat, in deference to the honour of Shabbat. (A Fast whose prescribed date can fall on Erev Shabbat such as the 10th of Tevet, is neither postponed nor observed earlier, but it is observed on its fixed day).Tachanun is not said during minchah of the Fast of Esther.

The Half Shekel

On the 13th of Adar during minchah, it is customary to give three halves of the coin which is the basis of the local currency. The money is given to the poor to do with it as they wish. This contribution is made in memory of the half-shekel given by Israel when the Beit Hamikdash still stood; and whose forthcoming collection was announced on Rosh Chodesh Adar.

This memorial act is performed before the Reading of the Megilah, because all Israel gathers for the Megilah Reading in the Beit HaMidrash (House of Study). It is proper to give the half-shekel before minchah, since ‘the diligent perform mitzvot earlier.’ Those who live in ‘open-cities’ give the half-shekel before the Megilah Reading on the night of the 14th, whereas the inhabitants of Yerushalayim give the half-shekel before their Reading of the Megilah — the night of the 15th.

In a place which has no coin that is designated a ‘half’ coin, it is customary for the gabaim to bring three halves of silver coins which are issued elsewhere, and to give these coins in exchange, to anyone who makes his contribution in the coins available to him. After performing the mitzvah, he returns the three ‘halves’ to the gabaim, so that others might also be able to observe the custom properly.

Those who seek to observe mitzvot with hidur (enhancement) give the half-shekel for each of the members of the household including minors, and in the case of an expectant mother, for the unborn child as well. Once a father has begun to give a half-shekel for a minor child, he is required to continue to do so each year.

The reason for the giving of three ‘halves’ is that the term trumah (contribution) is mentioned three times in the portion of Ki Tisa, in the account of the mitzvah of the half shekel. The established practice is to consider the giving of the half-shekel as not freeing one from the mitzvah of giving charity to the poor, which is specifically prescribed for Purim.

Day of Nikanor

The 13th of Adar is also mentioned in the Talmud as the day on which vengeance was executed (during the time of the Hasmoneans) against a tyrant who oppressed the land of Yehudah cruelly and arrogantly blasphemed the city of God. The name of the tyrant was Nikanor and he fell by the hand of Yehudah, the son of Matityahu, on the 13th of Adar, which was hence celebrated as a festive day.

http://www.youtube.com/playlist?list=PLE82DF63C51F6B35F

The name of the holiday refers to the plot of the king’s advisor, Haman, to draw lots for which Jews to kill first. He planned to massacre all the Jews. Esther, one of the king’s wives and a Jewess herself, saved the Jewish people from Haman’s "lots" plot by revealing it to the king.

Historical Background

The story of Purim took place many years ago in the land of Persia. King Achashverosh married a beautiful Jewish woman by the name of Esther. Esther had an uncle, Mordechai, who had looked after her since the death of her parents. He advised her to conceal her Jewish identity from the King.

Haman, one of the King’s top advisors, was an evil and vain man who demanded that everyone bow down to him. When Mordechai would not bow down to him (being Jewish, he would only bow down to God), Haman became enraged and decided to kill Mordechai along with all the Jewish people.

To set the date on which he would carry out this plan, Haman cast lots (‘purim’). The date he determined was the 13th of Adar. Mordechai informed Esther of Haman’s plot and asked her to tell the king.

This was easier said than done, as it was the custom to approach the King only after being invited. This applied even to his wife. To ensure the mercy of God (and also presumably of Achashverosh), Esther asked all the Jews to fast for three days before she went uninvited to the King.

Meanwhile, Haman had erected a gallows on which he planned to hang Mordechai. When the King heard from Esther of Haman’s plan, he ordered that Haman be hanged there instead.

Achashverosh was reminded that years before, Mordechai had saved his life; to honour him, he made Mordechai his top advisor. Thus, instead of being killed on the 13th of Adar, Mordechai and the Jews of Persia were saved.

Mordechai sent letters rolled into scrolls to all the people in the kingdom, telling them what the King had done to Haman. The next day was declared a holiday and thus ever since, Jews have celebrated Purim.

Purim is usually celebrated on the 14th day of the month of Adar in the Jewish calendar, which is in February or March in the Gregorian calendar. According to many sources, the celebrations begin at around sunset on the 13th day of Adar, while other sources mention that Purim is observed on the 15th day of Adar.

What do people do?

Jewish people must do four things on Purim according to Jewish law. These are:

• Listening to a public reading, often in a synagogue of the Book of Esther, or the Megilla (also referred to as Megillah).
• Sending a gift of food to at least one friend.
• Giving charity to the poor.
• Eating a festive meal.

Each pronunciation of the name of Haman is drowned out by the noise of wooden rattles or other instruments that make loud noises during the reading of the Megilla. The services in the synagogue have a festive nature and often include elements, which would be unacceptable at other times of the year (like wearing customs). Some people fast for one or more days before or after Purim.

Wearing Fancy Dress

Since a key theme of Purim is concealment and disguise (Esther hid her Jewishness from the King), dressing up in costume is a favourite Purim custom. In the Diaspora (ourside Israel) it is mainly children who dress up, but in Israel and in religious communities, everyone does it. In Israel on Purim the streets are filled with characters from Biblical to TV superheroes and this helps to create the festive mood.

V’nahafoch hu

At the end, the theme of Purim is v’nahafoch hu, a celebration of things getting turned upside down. Haman builds gallows for Mordechai, and is hung on those same gallows. Haman plans a fantastic reward for himself, and instead has to bestow this reward on Mordechai.

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

Purim, o la Fiesta de los lotes, es una fiesta alegre que cuenta la salvacion de los Judios de una masacre que los amenazó durante el período persa (539 hasta 330 a. C.). La historia de Purim se relata en el Libro de Esther, cuya heroína epónima desempeña el papel principal en la salvacion de su pueblo etnico. La fiesta se celebra tradicionalmente con disfraces y  con la entrega de regalos a los amigos y los pobres.

Historia: Si bien los orígenes de Purim parece claro en el Libro de Ester, los historiadores han buscado en vano para cualquier tipo de corroboración extra-bíblica de los acontecimientos de la historia. Sea como fuere, es un relato que  se llevo a cabo durante el período persa.

Una joven huerfana  judía,  llamada Haddasa (Esther), es elevada a ser reina de Persia, bajo la tutela de su tutor Mardoqueo. Todos, sin embargo, no está bien. Los Judios cayeron en desgracia simplemente por estar cumpliendo en mandamiento en contra de la idolatria, es prohibido por la Tora postrarse o inclinarse a idolos u adorar personas.  Esto creo un  enemigos en Amán, el gran visir, quien maquino e ideo una manera para la destrucción de los judios y sus las parcelas  “. A pesar de que Esther se le indico ocultar su identidad judía y de todo, Mardoqueo se le asegura que ni el decreto del rey la pondria en excepcion, asi que ella misma debio tomar coraje y arriesgar su vida por revelanado su verdadera identidad al rey.  De esta forma ella  denuncio el complot del malvado Amán.

Al final de la historia, los Judios son capaces de devolver la pelota a sus enemigos, que luego son castigados en lugar de las víctimas. Esta historia es uno de los más queridos en la comunidad judía, a causa de la esperanza de que le da una minoría que vive en una cultura politeista y  muchas veces hostil.

En la Meguilá (rollo), segun el tratado talmúdico dedicado a las celebraciones de Purim, el Rabino Akiva dice el Libro de Ester como divinamente inspirados. Algunos comentaristas creen que esto condujo a la inclusión de Ester en la Biblia hebrea, a pesar de la omisión del Eterno en el libro. Las versiones griegas de Ester contiene una serie de imágenes – incluyendo el nombre del Eterno no se encuentra en la historia hebrea.

Hogar: A diferencia de varios otros días festivos, como por ejemplo Pesaj (Pascua), Purim es la fiesta por excelencia de la comunidad. Sin embargo, hay una serie de actividades que se centran en el hogar. Una de las actividades favoritas en la preparación de la fiesta es la cocción de hamantaschen, los pasteles triangulares que se llena de la comida tradicional a la hora de Purim. Además, siguiendo el mandamiento de dar regalos a los amigos y los pobres, la preparación de cestas manot llamada mishloah es una actividad divertida para realizar, así como su distribución en el día de fiesta. La pieza central de la celebración en casa de Purim es la Seudá, una comida festiva acompañada de ciertas bebidas alcohólicas.

Temas y Teología: El tema principal de Purim es la salvacion de los Judios de una amenaza mortal. A pesar de que El Eterno no se menciona en absoluto en el Libro de Esther, desde una perspectiva judía, El Eterno es el que está tirando de las cuerdas de la redención detrás de las escenas. La fiesta de Purim se ha convertido en una de las fiestas más queridas del calendario biblico y  judío. Las razones para esto son fáciles de ver. Es una fiesta alegre en la que todo el mundo se suelta.  Lo más significativo, sin embargo, es el carácter paradigmático de la historia de Purim. No es difícil ver cómo una historia en la que una comunidad judía pequeña y amenazada en el exilio es capaz de triunfar sobre sus enemigos resultaría ser una poderosa imagen de una comunidad de la diáspora se enfrentan durante siglos a las amenazas de muchas fuentes diferentes. La historia de Purim, sin embargo, mantiene la esperanza de que no importa lo mal que las circunstancias, las cosas saldrán bien al final.

En la Comunidad: Purim es una festividad muy alegre en la comunidad que celebra. La pieza central de la celebración comunitaria es la lectura del Rollo de Ester, la Meguilá, en la sinagoga. Este es un asunto estridente, con gritos, grita, y el ruido se hizo cada vez que el nombre de Hamán se menciona, por lo que no se puede oír el nombre de este malvado horrible.

Otra tradición es el shpiel Purim, la obra teatral de Purim, en la que la diversión se asomó a los líderes comunitarios y miembros. Purim ha sido a menudo llamado el carnaval judío, y vestirse con el traje y tomar parte en un carnaval de Purim aumentar la ligereza de la jornada, en la que uno se anima a participar en las actividades que en otras épocas del año sería un poco más restringido en su alcance, tales como beber.

Comunidad Internacional: las comunidades judías de todo el mundo celebran Purim como una fiesta de banquete y de alegría, regalos y tzedaká (caridad), la juerga y tomar sin pasarse de tragos, se supone que un creyente debe tener dominio propio.  Es una de las fiestas judías más populares para las familias y los niños. La celebración de Purim se basa en la historia que se encuentra en el libro bíblico de Esther. Purim es un momento en que las comunidades judías, como la comunidad en el libro de Ester, hecho particularmente consciente de la fragilidad e incluso el peligro de vivir en la diáspora, como un pueblo “esparcido y dividido entre los pueblos” (Ester 3:8 ).

La celebración principal colectivo vinculado con Purim es la mitzvá (mandamiento) de la lectura del Libro de Ester, llama la Meguilá (el libro). Ttadicionalmente se  lee en la sinagoga con un minián (quórum) presentes. El pergamino se lee dos veces, una por la noche después de la Amidá (oración silenciosa) de Maariv (el servicio por la noche) y una vez durante Shaharit (el servicio de la mañana). La Meguilá se presenta en forma de un rollo de pergamino, escrito a mano como una Torá. El Libro de Esther tiene una entonación especial que se utiliza sólo para ese libro y la lectura es precedida por tres bendiciones.

Durante la lectura, es costumbre que la congregación para ahogar el nombre de Amán por haga mucho ruido, por lo general con un objeto que hace ruido especial llamado gragger, siempre que el lector pronuncia el nombre del villano. Otra costumbre es leer los versos lista de los diez hijos de Amán (que se encuentra en el capítulo 9) en una respiración. Una teoría sobre el significado de esta práctica, dice que se hace para simbolizar cómo los hermanos murieron todos juntos, mientras que una segunda teoría sugiere que no debemos sacar la lectura de los nombres para no regodearse con su destino.

Torá: Tradicionalmente, un adicional de lectura de la Torá, además de la lectura semanal, se inserta en el sábado anterior a Purim. Llamado Shabat Zajor (el sábado de la memoria), la lectura adicional es uno de los parashiyyot cuatro especiales (porciones semanales de la Torá) que conducen a Pesaj (Pascua). Este extracto del libro del Deuteronomio (25:17-19) describe la batalla contra Amalec. Puntos de vista la tradición Judía Amalec como el antepasado y de alguna manera el precursor de Amán. Los dos intentaron aniquilar al pueblo judío, y ambos se vieron frustrados en sus planes.

Además de la lectura de la Meguilá, las únicas adiciones litúrgica para el día de Purim son la adición de la Hanissim Al Purim (“por los milagros”), tanto en la oración y en la Amidá Hamazón Birkat (gracia después de las comidas). Hay una serie de explicaciones de por qué Hallel (Salmos de alabanza) no se recita en Purim como lo es en otros días de fiesta alegre. Entre ellos se encuentra la teoría de que en Purim, a diferencia de los días festivos tales como Pesaj o Hanukkah, la redención no es completa. En Pesaj y Hanukkah, los Judios son completamente liberado de un rey extranjero, mientras que en Purim los Judios son todavía temas de Asuero. La lectura de la Meguilá se ve para lograr el mismo propósito que Halel. Además, Halel por lo general no decir de los acontecimientos que tuvieron lugar fuera de la tierra de Israel.

Ayuno de Ester: Otra de las características tradicionales de la observancia de Purim es el ayuno de Ester (Taanit Ester).   Es uno de los cuatro ayunos  públicos que vera en un calendario judío. Todos estos ayunos otros están relacionados con los trágicos acontecimientos relacionados con la destrucción de Jerusalén o la pérdida del estado judío. El ayuno del 13 de Adar, el día anterior a Purim, se relaciona más bien a la amenaza de destruir al pueblo judío. Cuando Mardoqueo le dijo a Esther sobre el plan de Amán para matar a todos los Judios, le preguntó a proclamar un ayuno de tres días. Es en conmemoración de esta hoy dia algunos Judios todavía ayunan un día.

En Israel: No es otra característica única a la comunidad la observancia de Purim. Purim se celebra en casi todo el mundo el 14 de Adar. Sin embargo, en Jerusalén se observa el 15 de Adar, debido a la interpretación de Ester 9:18-19, “Pero los Judios que estaban en Susa se juntaron el día 13 del mismo, y el 14 del mismo, y en el día 15 del mismo reposaron, y lo hizo de un día de fiesta y alegría. Por lo tanto no los Judios de los pueblos, que habitan en las ciudades sin murallas, que el día 14 del mes de Adar un día de alegría y de banquete. ” Los sabios de la conclusión de que Purim se celebra el 15 de Adar, como en Susa, en las ciudades que habían sido amurallada desde la época de Josué.

En un año bisiesto, cuando no es el mes adicional de Adar II, es tradicional que hacer todo lo que se debe hacer en Adar Adar en el primero. Purim es la excepción a esta regla y se celebra durante el segundo Adar.

Regalos: En Purim Meguilá los mandatos que le damos regalos a los amigos (manot mishloaj), por lo general de los alimentos, y para los pobres (Matanot l’evyonim). Es una tradición para las congregaciones para recaudar dinero en la memoria del medio siclo recogidos en la antigüedad para el mantenimiento del templo. Purim es un tiempo de carnavales, las fiestas y mascaradas. La mayoría de las congregaciones judías celebrar carnavales especiales para los niños, y niños vestidos con trajes que recuerdan a los diversos personajes de la historia de Purim. Realizan espectáculos cómicos llamados shpiels Purim, que con más frecuencia que no se burlan tanto de los personajes de la historia y los líderes de la comunidad judía.

Purim Shpiels u obra teatral de Purim: La naturaleza alegre de la celebración de Purim a menudo lleva un mensaje serio detrás de la sonrisa. El Shpiel Purim menudo echa un vistazo a la política mundial con varios líderes mundiales jugando el papel de héroes y villanos. Al ofrecer un comentario burlón, el Shpiel Purim se presenta una versión judía de la justicia política en el mundo.

A pesar de la naturaleza relativamente menor de la festividad de Purim, que ha asumido proporciones mucho mayores y la importancia en la cultura popular judía. A menudo se vive como si se tratara de una fiesta judía importante. En la superficie de la misma, los eventos de Purim – relatada en el libro bíblico de Esther – están a punto de una catástrofe, cerca de la antigua Persia. Los Judios, a punto de ser atacado, al final se vuelven a las tablas en sus enemigos y terminan los vencedores. Por lo tanto, la fecha de Purim se convirtió en una oportunidad para la celebración de este giro de los acontecimientos milagrosos.

A pesar de que Purim es una oportunidad religiosas para jóvenes y mayores para celebrar juntos la fiesta de Purim ha sido generalmente relegado a un evento para niños. Muchas sinagogas hoy celebramos Purim mediante la celebración de una feria o carnaval de Purim. Esta es una oportunidad para crear puestos con juegos, dar premios, y servir los alimentos de vacaciones. Y el punto culminante de cualquier celebración de Purim es el Shpiel Purim.

Los  Judios sefarditas hacen teatro y paradias, tradicionalmente cuentan http://www.youtube.com/watch?v=x1v_3cuNyJo

class=”thickbox” title=”La historia de Purim en coplas”>”La historia de Purim en coplas”, es decir, poemas en ladino compuesta de finales del siglo 17 en que se ocupan en gran parte con las fiestas judías y los acontecimientos históricos. http://www.youtube.com/watch?v=x1v_3cuNyJo

class=”thickbox” title=”Las Coplas de Purim ”>”Las Coplas de Purim” fueron de los primeros de este género que se escribe, y también son los más numerosos.

Los Judios askenazies le llaman Shpiel Purim es una palabra yiddish que significa un “juego” o “sketch”. Un shpiel Purim es en realidad una representación dramática de los acontecimientos descritos en el libro de Ester. Con los personajes principales, como el rey Asuero, Mardoqueo, Ester, y el malvado Amán, el shpiel Purim era una costumbre popular de inspiración proporcionando una oportunidad para que las multitudes a vitorear a los héroes (Mardoqueo y Ester) y abuchean a los villanos (Amán).  Es un alimento básico de muchos moderna sinagoga celebraciones de Purim para que los niños asistan a la cánticos rituales del libro de Ester y carnavales de Purim vestidos con trajes que representan los personajes principales.

A menudo, una escuela de la sinagoga religiosa celebrará un concurso de disfraces y organizar un desfile de todos los niños disfrazados. Si bien es tradicional para hacerse pasar por personajes de la historia de Ester, muchas familias judías celebran Purim como una alternativa a Halloween, con los niños vestirse con trajes no tradicionales y máscaras. No hay “derecho” o “incorrecto” de vestuario para Purim.

En tiempos relativamente modernos, la popularidad de estos juegos y  shpiel Purim y la reacción del público bullicioso que engendraron, se extendió a la celebración sinagoga real de Purim, cuando el libro de Ester es cantado en hebreo. Existe una antigua tradición derivada de la Torá que se supone que “borrar” la mención de Amán como una forma de soportar el castigo espiritual y la ignominia de sus actos. Por lo tanto, los asistentes a la sinagoga de intentar “borrar” el nombre de Hamán, literalmente, se nota, matracas silbar, abuchear y el swing, matracas llamado, para ahogar el nombre de Amán, ya que se lee.

Muchas sinagogas menudo tienen familiares o servicios especiales de los niños en Purim, o hacer un punto de incluir a las familias en el canto del libro de Ester para que los niños serán capaces de no sólo asistir con el traje, pero un movimiento de sus matracas y contribuir a la alegría a través haciendo mucho ruido.

Los Shpiels Purim han evolucionado con el tiempo en la presentación de sketches humorísticos no sólo sobre la historia de Purim, sino también sobre los líderes y la gente bien conocida en la comunidad. En las sinagogas, los miembros pueden escribir y actuar en obras de teatro divertida suavemente burlarse de los rabinos, el cantor, el presidente y otras personas. En las escuelas judías día religioso, ningún maestro nunca escapa a la atención de burla de sus estudiantes de tal shpiels Purim.

Los Shpiels Purim también incluyen canciones populares cantadas con letra nueva, creativa divertida sátira líderes de la comunidad. Algunas congregaciones van a elaborar en longitudes shpiels produciendo, a veces escribir obras de teatro musicales mini, o con algunas personas que alquilan costosos trajes escandalosos. También es tradicional para los líderes religiosos para entregar “Purim Torá”, que son una farsa sermones a veces sin sentido sobre temas ridículo. A menudo, el boletín de la sinagoga de Purim puede ser una edición especial de broma con muchos artículos divertido, absurdo.

En general las celebraciones de Purim en última instancia  son por un propósito religioso – para celebrar la presencia invisible del Eterno que salvó a la comunidad judía de Persia (Iran) miles de años atrás. Mientras coplas, teatro, shpiels Purim y matracas puede parecer a disminuir la importancia espiritual de la fiesta, son parte de una constante celebración del bien sobre el mal, y un festival que celebra la presencia de Dios en la historia judía.

httpvp://www.youtube.com/view_play_list?p=E82DF63C51F6B35F

Weekly Sidra: Mishpatim (Judgments)
Torah Portion: Shemot / Exodus 21:1-24:18
Maftir: Shemot / Exodus 30:11-16
Haftorah: Melachim Bet / II Kings 11:17-12:17

Jehoash was seven years old when he became king. 2 Jehoash began his reign in the seventh year of Jehu, and he reigned in Jerusalem forty years. His mother’s name was Zibiah of Beer-sheba. 3 All his days Jehoash did what was pleasing to the Lord, as the priest Jehoiada instructed him. 4 The shrines, however, were not removed; the people continued to sacrifice and offer at the shrines. (Malachim Bet 12:1-4)

This week’s Torah portion is Mishpatim (rulings). However, this is a special Shabbat called Shabbat Shekalim (שבת שקלים ) so a different Haftarah portion is read.

Shabbat Shekalim ("Sabbath [of] shekels" שבת שקלים) read in preparation for Purim, requests each adult male Jew contribute half of a Biblical shekel for the upkeep of the Tent of Meeting.

This week we read of the rulings which Hashem gave to Israel. It states that “Moses went and repeated to the people all the commands of the Lord and all the rules; and all the people answered with one voice, saying, "All the things that the Lord has commanded we will do!" (Shemot 24:3) Similarly we read in the Haftarah portion that “All his days Jehoash did what was pleasing to the Lord, as the priest Jehoiada instructed him. The shrines, however, were not removed; the people continued to sacrifice and offer at the shrines.

We too are often like Israel and king Jehoash. We do what is pleasing to Hashem, but we continue to keep our shrines of sin operational. There are those sins which we simply choose to keep. We may live very holy lives and even keep much of the Torah unless we get rid of our shrines we will continue to sacrifice at them.

Rav Shaul (Paul) states “Do you not know that your body is a temple of the Ruach HaKodesh (Divine Presence), who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honour God with your body.” (Korintim Alef 6:19, 20)

We must realize that just as all male Jews were required to pay a shekel to upkeep the Tent of meeting, our Temples were bought at a price. Yeshua gave his life so that our Temples may remain pure.

Therefore, take stock of your life. Continue to serve Hashem and to live a life pleasing to Him. However, remember to tear down the sacred shrines of sin in your life because Yeshua has already paid the price for the upkeep of your Temple.

http://www.youtube.com/watch?v=zMzyIgYHb7A

$18 dollars (per tree). Do so in honour of a loved one, a friend, for a birthday, wedding, or just for yourself. A card will be sent to you or the person designated acknowledging that a tree has been planted in Israel in their honour.

Tu B’Shevat Is Almost Here, So Get Ready To Plant Some Trees!

Tu Bishvat (Hebrew: טו בשבט  ) is a minor Jewish holiday, occurring on the 15th day of the Hebrew month of Shevat (celebrated this year on Shabbat, January 26, 2013). It is also called “Rosh HaShanah La’Ilanot” (Hebrew: ראש השנה לאילנות  ), which means the “New Year of the Trees”. Tu Bishvat is one of four “New Years” mentioned in the Mishnah. The name Tu Bishvat is derived from the Hebrew date of the holiday, which occurs on the fifteenth day of Shevat. “Tu” stands for the Hebrew letters Tet and Vav, which together have the numerical value of 9 and 6, adding up to 15. Tu Bishvat is a relatively recent name; the date was originally called “Ḥamisha Asar BiShvat” (חמשה-עשר בשבט  ), which means “Fifteenth of Shevat”.

The rabbis of the Talmud ruled in favor of Hillel on this issue. Thus the 15th of Shevat became the date for calculating when the agricultural cycle began or ended for the purpose of biblical tithes.

We mark the day of Tu B’Shevat by eating fruit, particularly from the kinds that are singled out by the Torah in its praise of the bounty of the Holy Land: grapes, figs, pomegranates, olives and dates. On this day we remember that “man is a tree of the field” (Deuteronomy 20:19) and reflect on the lessons we can derive from our botanical analogue.

It is customary to plant trees and partake of the fruits of the land of Israel to mark the occasion.

Thank you for your time and for helping us make a difference.

http://www.youtube.com/watch?v=L-k2u6NBlYc

What does Chanukah mean?

The word "Chanukah" means "dedication". The holiday celebrates the re-dedication of the Temple in 165 B.C.E., after the Maccabee family and their followers recaptured the Temple Mount from the Syrians.

How is Chanukah spelled?

Unfortunately for internet search engines, there is no standard English spelling. People commonly use start the word with either Ch or H (as with all Hebrew "ch" noises, this is the sound heard in "Bach", not "chair"), and people may or may not double the n, k, or both.

What is the history this holiday celebrates?

In the year 174 B.C.E., Antiochus IV became ruler of Syria. He was a harsh tyrant and contemptuous of religion. He gave himself the title "Epiphanes" ("beloved of the gods"), but a contemporary historian, Polebius, wrote that "Epimanes" ("madman") was more accurate.

Until this time, the land of Israel had not been harshly treated by the Syrians. The previous Syrian ruler, Seleucus, normally treated the Jews with favor and granted them privileges. This made many Jews eager to be accepting of Syrian society. Modern historians call people participating in Syrian culture "Hellenized" because of the Greek roots of this culture, such as gymnasium use and idolatry.

So our story starts with the Jewish people in trouble for two reasons: the new ruler of Syria hated them because they were religiously devout, and their community identity (including their covenant relationship with God) was threatened by widespread Jewish Hellenization.

Antiochus prohibited specifically Jewish laws, and replaced Yochanan the High Priest with Yochanan’s Hellenist brother. Later another replacement High Priest was instituted: a man named Menelaus who told Antiochus he could bring in more money to the Temple, and would give it to Syria. Yochanan protested the corruption of the priesthood, and Menelaus had him murdered. This assassination, and a false rumor that Antiochus had died prompted a Jewish revolt against Menelaus.

But Antiochus had not died, and responded to the revolt by ordering his army to kill thousands of Jews. He then outlawed all Jewish worship and customs, and ordered all Torah scrolls to be burnt. Many Jewish people died as martyrs rather than abide by these new decrees.

Eventually Antiochus even sent men from town to town, forcing the Jews to worship idols. Those who refused were killed. This happened in the village of Modin, where an old priest named Mattiyahu lived. Mattiyahu became enraged at another Jew who was about to comply with offering a sacrifice to an idol, killed that Jew, and then fled into the mountains before Antiochus’s men could catch him. In the mountains, Mattiyahu was joined by his family and many friends.

The sons of Mattiyahu were called the Maccabees. They began a revolt against Syria that eventually succeeded.

The recapture of the Temple Mount and re-dedication of the Temple actually happened twenty-seven years before their revolt against Syria was finished. That year the Jewish people had been recently unable to celebrate Sukkot, so they turned the Temple purification and re-dedication into an eight-day holiday to thank God for helping them and to do the best they could at celebrating a late Sukkot.

What is the history this holiday has suffered?

Chanukah has been changed through the years, because although its story is simple the historical implications are more complex.

The Maccabees did not only fight the Syrian army: they also spent a lot of time killing Hellenized Jews. And after winning their revolt, they set up the Hasmonaean dynasty to rule Israel that began troubled (contrary to scripture, it combined the roles of King and High Priest) and ended with incredible corruption. So the Maccabees cannot simply be admired as heroes. They are not great role models.

Also, the story of Chanukah describes how a small number of Jews can, with God’s help, defeat the mightiest army of their time. At certain times been very inspiring, such as to the first-century Zealots. But the rabbis realized that most often, in the Diaspora, a holiday with such a theme would make the Jewish people unpopular with their neighbors. So the Gemara, in Shabbat 21b, includes an extra bit of story not in the Books of the Maccabees or the writings of historians: the miracle of the oil. According to the Talmud, when the Maccabees re-dedicated the Temple, they only could find enough ritual oil to last for one day. But a miracle happened, and the oil lasted eight days, until more oil could be made and ceremonially prepared. This legend helped the holiday not stir up trouble, since the miracle shifted in focus from a military victory to a more benign symbol that was still about how God was with his people.

In modern times, the holiday’s focus has continued to shift. The early Zionists were fond of its military side, even though they were fighting swampland mosquitoes and barely arable land instead of a human army. Then, after the Holocaust, many Jewish people became very anti-military, so the focus returned to the legend of the oil.

The legend about the oil is why a chanukiah (a candelabra with eight arms and a ninth, central lamp) evolved as a Chanukah symbol, from the Temple’s menorah (a candelabra with six arms and a seventh, central lamp)

Wait, doesn’t a menorah have nine branches?

Technically, that’s a chanukiah. But, you are right, especially in America where sloppy speech is common, many people will call it a menorah.

What did Yeshua do on this holiday?

The most clear thing he did was to act out the Chanukah story as a metaphor with a spiritual message. In John 10-11 we read that at about the time of Chanukah he was in Jerusalem, at the Temple, having just taught about "my sheep know my voice". But those in authority reject his truth, so he flees and goes into the hiss beyond the Jordan, where many friends and family rally to him. Then he hears that something that had been dedicated to God (Lazarus) has been taken from them. He leads his people into danger, back to the land where the authorities rule, to reclaim this thing. Like the Maccabees, he and his people talk about Resurrection on the Last Day, and being secure in knowing they will forever life with God. His foray is successful in regaining what had been taken (Lazarus is brought back to life), but that is not the end of his struggle with the authorities.

This metaphor is not very detailed. Lazarus is not similar to the Temple, and Yeshua did not do any violent fighting. But consider how dedicated to God a brought-back-to-lift Lazarus must have felt. And consider that, like the rededicated Temple, he became targeted by the opposing authorities who understood his symbolic power for the "rebels" (John 12:10-11). When we think of rededicating ourselves to God at Chanukah time, think of Lazarus.

How should Believers celebrate Chanukah?

There are no scriptural commands to celebrate Chanukah. It is neither a chag (pilgrimage festival) nor a moad (appointed time). But it is an important part of Jewish culture, which teaches the valuable lessons already described. It is certainly a time to examine and re-dedicate ourselves as "Temples" in which the Spirit of God dwells.

We should pray for the Temple mount to again be a place dedicated to God. It is once again under the control of another government and dedicated to a different religion.

The most visible celebration of Chanukah is the lighting of the chanukiah each night. The chanukiah is then put in a windowsill, so it can be seen by people passing the house.

It is also traditional to remember the miracle of the oil by eating food fried in oil, especially latkes (potato pancakes) and jelly donuts.

The dreidel (a four-sided top) and gelt (coins, or in modern times often chocolate coins) are used for a game to help teach children about Chanukah. According to legend, the dreidel was used to trick enemy soldiers: when a group of Jews studying Torah heard a knock at the door, they quickly hid their scrolls and books and pretended to be gambling.

Because of another holiday also celebrated on the 25th day of a Winter solstice month, it has become traditional to exchange gifts on Chanukah. There is no reason not to do this, especially if it can be done in a manner to help give peace to otherwise envious children (or adults), while not becoming the central theme of the holiday.

There are also traditional Chanukah songs, although these are sadly few in number.

Many synagogues have a Chanukah party with latkes (and applesauce and sour cream), other foods, dreidel playing, dancing, singing, and other festivity.

http://www.youtube.com/watch?v=ZAj3lPdnLbA

En el año 3622 de nuestro calendario, el Beit Hamikdash esta usurpado por el ímpio goberante griego de nombre Antiocus, el cual comenzó a promulgar resoluciones y decretos que constreñian a nuestro pueblo a asimilar la cultura, filosofía y creencias de la idolatría helénica.

De tal manera, que entre los decretos estaba la prohibición total y explícita de estudiar Torá, guardar y observar mitzvot, y no suficiente con eso erigió ídolos griegos en el Beit Hamikdash profanando así la sacralidad del mismo.

Pero el corazón de nuestro pueblo, la indignación fue comenzando a sobrepasar a la represión, y una familia liderizó la guerra contra grandes ejercitos griegos, logrando al final expulsarlos de la tierra. Luego de haber expulsado a los griegos, exactamente el 25 del mes de  Kislev, al entrar en el Beit Hamidash y querer reinaugurarlo, desearon encender la Menorá, pero los griegos habían vuelto impuro casi todo el aceite utilizado para la menorá; pero al final de todo pudieron encontrar una vasija pequeña con aceite que aun contenía el sello del Cohen Gadol, lo que certificaba que aun era Kosher, y esta vasija sólo alcanzaba para iluminar una noche. Y para elaborar de nuevo un aceite kosher se tardaría ocho días. Pero de manera milagrosa alcanzó para que la Menorá se mantuviera encendida durante ocho días y ocho noches completas. Y así quedó instituída la festividad de Janucá.  Es por ello que en conmemoración y difusión de todos estos milagros, encendemos una Menorá de Janucá, a la cual también se le conoce como Janukia, en cada una de las ocho noches de la festividad.

Guía para encendido de la Janukia

El encendido de la candelas de Janucá, debe ser realizado por el Hombre de la casa, y todos los demás miembros deberá estar presentes y al escuchar las Berajot (Bendiciones) deberán contestar "Amen".

La Janukía puede se colocada en el umbral de la puerta al lado contrario de la Mezuzá, y así al entrar y salir del hogar durante Janucá estar rodeado de mitzvot, o ponerlo en alguna ventana de la casa que tenga vista hacia la calle, de manera que pueda ser difundido el milagro. Para aquellos que por alguna razón un otra no pudieran en alguno de estos dos lugares podrán encenderlas en alguna mesa cercana a alguna ventana. La altura a la que debe estar colocada la Janukía es sobre una mesa mayor de 30 centímetros de altura en razón del suelo.

Berajot (Bendiciones)

Antes de encender las candelas, deben ser recitadas las siguientes Berajot (Bendiciones):

El primer dia de Janucá (Nota: Los Audios estarán disponibles en el transcurso del día)

1.- Lehadlik Ner Janucá

Baruj atá Ado-nai Elo-henu melej haolam asher kideshanu bemitzvotav vetzivanu lehadlik ner shel Janucá.

Bendito eres Tú, Eterno, Soberano del Universo, Quien nos ha santificado con Sus preceptos y nos ordenaste encender la candelas de Janucá.

2.- Sheasá Nisim

Baruj atá Ado-nai Elo-henu melej haolam sheasá nisim laavotenu bayamim hahem bazemán hazé.

Bendito eres Tú, Eterno, Soberano del Universo, Quien hizo milagros a nuestros antepasados, en aquellos días, en esta época.

3.- Shehejeyanu

Baruj atá Ado-nai Elo-henu melej haolam shehejeyanu vekiyemanu vehiguianu lazemán hazé.

Bendito eres Tú, Eterno, Soberano del Universo, Quien nos otorgó vida, nos sustentó y nos hizo llegar hasta este momento.

El resto de los dias de Janucá

Lo siguientes 7 días sólamente se recitan la bendición "Lehadlik ner Janucá" y "Sheasá Nisim"

Luego de encender la primera vela correspondiente a cada día, se comenzará a recitar Hanerot Halalu:

Hanerot Halalu

Hanerot Halalu Anu Madlikim Al Hanisim Veal Haniflaót, Sheasita Laavoteinu Baiamim Hahem Bazeman Haze, Al Iedei Kohaneja Hakedoshim. Vejol Shemonat Iemey Ha-Janucá Hanerot Halalu Kodesh Hem, Veein Lanú Reshut Lehishtamesh Bahem, Ela Lireotam Bilvad, Kedei Lehodot ulehalel Le-Shimja Ha-Gadol Al Niseja veal Nifleoteja Ve-Al Yeshuateja.

Encenderemos estas velas con motivo de las salvaciones, milagros, maravillas que has realizado con nuestros antepasados en aquellos días en esta época, por intermedio de tus santos sacerdotes. Estas luces son sagradas durante los ocho días de Janucá, y no nos es permitido emplearlas de ninguna manera sino solamente observarlas para agradecer y alabar tu nombre por tus milagros, maravillas y salvaciones.

Luego recitamos "Mizmor shir Janucá" y "Lamnazeaj"

Forma de encendido de la candelas

La Janukía debe ser encendida de izquierda a derecha en nuestra comunidad ya que como Sefardim seguimos las halaja de Maran Yosef Caro para ello.

Fecha: Del 1º de diciembre en la noche al 8 de diciembre en la noche.

Primer Día:
Se enciende la Primera Candela del lado derecho y luego el Shamash.

Segundo Día:
Se enciende la Segunda Candela del lado derecho, luego la primera y luego el Shamash

Tercer Día: En nuestra comunidad encendemos 7 minutos antes de las velas de Shabat
Se enciende la tercera Candela del lado derecho, la segunda, la primera y luego el Shamash.

Cuarto Día: En nuestra comunidad encendemos 7 minutos despues de Havdalá
Se enciende la cuarta Candela del lado derecho, la tercera, la segunda, la primera y luego el Shamash.

Quinto Día:
Se enciende la quinta Candela del lado derecho, la cuarta, la tercera, la segunda, la primera y luego el Shamash.

Sexto Día:
Se enciende la sexta Candela del lado derecho, la quinta, la cuarta, la tercera, la segunda, la primera y luego el Shamash.

Séptimo Día:
Se enciende la séptima Candela del lado derecho, la sexta, la quinta, la cuarta, la tercera, la segunda, la primera y luego el Shamash.

Octava Día:
Se enciende la octava Candela del lado derecho, la séptima, la sexta, la sexta, la quinta, la cuarta, la tercera,  la segunda, la primera y luego el Shamash.

http://www.youtube.com/watch?v=Gp1OkORo4wY

Introduction Four books, none of which is in the Hebrew Bible but all of which appear in some manuscripts of the Septuagint.

The book is like a fearful peal of thunder echoing out of the dim horrors of ancient tyranny. It is a chapter based on persecution by Antiochus, the tyrant of Syria, whom some called Epiphanes, The Madman. Roman history of the first centuries records two such tyrants–the other, Caligula, the Second Brilliant Madman. The form of this writing is that of an oration. So carefully timed are the risings and fallings of the speech; so devastating are its arguments; so unfaltering is its logic; so deep its thrusts; so cool its reasoning–that it takes its place as a sample of the sheerest eloquence. The keynote is–Courage.

The Maccabees (Hebrew: מכבים‎ or מקבים, Makabim or Maqabim; Greek: Μακκαβαῖοι, /makav’εï/) were a Jewish rebel army who took control of Judea, which had been a client state of the Seleucid Empire.

The death of Alexander the Great of Greece in 323 BCE led to the breakup of the Greek empire as three of his generals fought for supremacy and divided the Middle East among themselves. Ptolemy secured control of Egypt and the Land of Israel. Seleucus grabbed Syria and Asia Minor, and Antigonus took Greece. Israel was sandwiched between the two rivals and for the next 125 years Seleucids and Ptolemies battled for the prize. The former finally won in 198 B.C. when Antiochus III defeated the Egyptians and incorporated Judea into his empire. Initially, he continued to allow the Jews autonomy, but after a stinging defeat at the hands of the Romans he began a program of Hellenization that threatened to force the Jews to abandon their monotheism for the Greeks’ paganism. Antiochus backed down in the face of Jewish opposition to his effort to introduce idols in their temples, but his son, Antiochus IV, who inherited the throne in 176 B.C. resumed his father’s original policy without excepting the Jews. A brief Jewish rebellion only hardened his views and led him to outlaw central tenets of Judaism such as the Sabbath and circumcision, and defile the holy Temple by erecting an altar to the god Zeus, allowing the sacrifice of pigs, and opening the shrine to non-Jews.

Though many Jews had been seduced by the virtues of Hellenism, the extreme measures adopted by Antiochus helped unite the people. When a Greek official tried to force a priest named Mattathias to make a sacrifice to a pagan god, the Jew murdered the man. Predictably, Antiochus began reprisals, but in 167 BCE the Jews rose up behind Mattathias and his five sons and fought for their liberation. The family of Mattathias became known as the Maccabees, from the Hebrew word for "hammer," because they were said to strike hammer blows against their enemies. Jews refer to the Maccabees, but the family is more commonly known as the Hasmoneans. Like other rulers before him, Antiochus underestimated the will and strength of his Jewish adversaries and sent a small force to put down the rebellion. When that was annihilated, he led a more powerful army into battle only to be defeated. In 164 BCE, Jerusalem was recaptured by the Maccabees and the Temple purified, an event that gave birth to the holiday of Chanukah.

It took more than two decades of fighting before the Maccabees forced the Seleucids to retreat from Palestine. By this time Antiochus had died and his successor agreed to the Jews’ demand for independence. In the year 142 BCE, after more than 500 years of subjugation, the Jews were again masters of their own fate. When Mattathias died, the revolt was led by his son Judas, or Judah Maccabee, as he is often called. By the end of the war, Simon was the only one of the five sons of Mattathias to survive and he ushered in an 80-year period of Jewish independence in Judea, as the Land of Israel was now called. The kingdom regained boundaries not far short of Solomon’s realm and Jewish life flourished. The Hasmoneans claimed not only the throne of Judah, but also the post of High Priest. This assertion of religious authority conflicted with the tradition of the priests coming from the descendants of Moses’ brother Aaron and the tribe of Levi. It did not take long for rival factions to develop and threaten the unity of the kingdom. Ultimately, internal divisions and the appearance of yet another imperial power were to put an end to Jewish independence in the Land of Israel for nearly two centuries.

First Book of the Maccabees

Second Book of the Maccabees

Shabbat (Hebrew: שַׁבָּת, Modern Shabbat Tiberian Šabbāṯ, Ashkenazi pronunciation: Shabbos, Yiddish: שבת, IPA: [ʃabəs], in English: the Sabbath, "rest" or "cessation") is the seventh day of the Jewish week and a day of rest in Judaism. On Shabbat Jews recall the Biblical Creation account in Genesis, describing God creating the Heavens and the Earth in six days and resting on the seventh. Shabbat is considered a festive day, when a Jew is freed from the regular labors of everyday life, can contemplate the spiritual aspects of life, and can spend time with family.

The Sabbath (Shabbat) begins at sundown Friday and lasts until Saturday evening. Each day starts in the evening instead of midnight. Bereshit (Genesis 1:5) And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. (8) And God called the firmament Heaven. And the evening and the morning were the second day. (13) And the evening and the morning were the third day. (19) And the evening and the morning were the fourth day. (23) And the evening and the morning were the fifth day. (31) And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Contrary to belief it does matter what day you observe as the Lord’s Sabbath. In order to be very specific God numbered the days and declared the 7th day, the last day of the week as His Sabbath. Mattiyahu 15:9 But in vain they do worship me, teaching for doctrines the commandments of men.

Honoring the Sabbath on the 7th day is a commandment from God given from the beginning of the creation, while honoring any other day is a commandment and tradition of man. Keep the Shabbat and the Shabbat will keep you.

• The Sabbath is a full day that God has blessed from Creation (Gen. 2:1-3). 
• The Sabbath is a full day that God has made holy from Creation (Gen. 2:1-3). 
• The Sabbath is a full day that God has given to us to sing praise and worship to Him. 
• The Sabbath is a full day that God has given to us to exalt His Name. 
• The Sabbath is a full day that God has given to us to seek His face. 
• The Sabbath is a full day that God has given to us to rededicate our lives to Him. 
• The Sabbath is a full day that God has given to us as a living picture of trusting Him for salvation. 
• The Sabbath is a full day that God has given to us to disengage from all the clutter of worldly things. 
• The Sabbath is a full day that God has given to us to cease from our secular work. 
• The Sabbath is a full day that God has given to us to physically rest and spiritually be refreshed. 

Mark 2:27-28: “And (Yeshua) He said to them, ‘The Sabbath was made for man, and not man for the Sabbath. Therefore, the Son of Man is also teacher / master of the Sabbath.’”

HaShem intended the Shabbat to be a day to invest in our spiritual wealth and well-being. This is a weekly gift of 24 hours to be free, totally free, to do nothing else but seek a higher spiritual plane and develop closer relationships with family, friends, and those in our community of faith. Above all, each one is encouraged to apply their heart, mind and soul in freedom to be themselves before God and explore that relationship without any greater effort than the study of God’s Word.

http://www.youtube.com/watch?v=XlJuY21J-WQ

Shabat (El Sabado) es descanso: Shabat es una isla de tranquilidad en la tormenta de trabajo, ansiedad, lucha y tribulación que caracteriza nuestro diario vivir durante los otros seis días de la semana.

Por aproximadamente 25 horas a la semana, el mundo literalmente frena: el negocio está cerrado, el coche permanece estacionado, el teléfono deja de sonar, la radio, la TV y la computadora están apagadas, y las presiones y preocupaciones de la vida material se desvanecen detrás de una cortina de paz.

Como cesamos toda creación relacionada con el mundo físico, nuestro foco se centra en el interior –en la familia y amigos, en nuestro yo interior, nuestra alma.

Shabat es conocimiento: En Shabat recordamos que el mundo no es nuestro para hacer con él lo que nos parezca, sino es la creación del Eterno.

En Shabat también recordamos que El Eterno nos sacó de Egipto y decretó que nosotros nunca más seriamos esclavos de ningún amo —nuestros trabajos, necesidades financieras y materiales, son las herramientas con las cuales nosotros satisfacemos nuestro propósito divino, no los amos de nuestras vidas.

Shabat es identidad judía: Shabat es la novia de Israel, el compañero espiritual del pueblo judío.

Es una de las maneras de mayor alcance, de renovar nuestro judaísmo y transmitirlo a nuestros hijos.
Hemos sido fieles al Shabat en cada lugar, cultura y circunstancia que a lo largo de nuestra historia de 4.000 años hemos visitado —desde los gloriosos días del Rey Salomón hasta la noche negra de Auschwitz.

En las palabras de un famoso escritor judío, "Más que los judíos han cuidado el Shabat, el Shabat ha cuidado a los judíos." Shabat es placer: Shabat es una deliciosa comida, una mesa bien servida, el resplandor del candelabro, el dulce sonido de los cánticos, sueño placentero.

A lo largo de la semana, nuestro disfrutar de las bendiciones de la vida enfrenta cierto desafío: somos seres físicos dentro de un mundo físico, y debemos ser siempre cuidadosos que el placer no nos hunda en la decadencia.

Pero en Shabat, el cuerpo y el alma se elevan a un nivel más alto, a un plano espiritual, por ello el placer del Shabat con buena comida, bebida y descanso, se convierte en una mitzvá, una acción divina.

Shabat es espiritualidad: Shabat es el alma de la semana – la energía que revitaliza nuestra semana y la finalidad hacia la cual nuestro esfuerzo se centra.
Los Cabalistas enseñan: En Shabat todas las acciones de la semana anterior alcanzan su finalidad y elevación, y en el Shabat todos los planes para la semana próxima son bendecidos.
El observar el Shabat asegura la bendición del Eterno para el éxito de nuestra semana entera, e infunde propósito y significado a nuestra existencia a lo largo de la semana.

Shabat es probar el mundo venidero: "En ese tiempo no habrá hambre o guerra, ni celos o rivalidad. La buena voluntad será abundante, y todos los manjares abundaran como el polvo.

La ocupación del mundo entero será solamente, conocer a El Eterno.".Esta es la forma en que los profetas y los sabios de Israel describen la Era Mesiánica —"el séptimo milenio" que constituirá la culminación de seis milenios de historia y de esfuerzo para hacer de este mundo una "morada para El Eterno".

Shabat nos da la posibilidad de probar este mundo futuro cada semana. Y de la misma forma que cuando probamos algo delicioso, uno no puede entender realmente qué es Shabat hasta que lo experimenta por sí mismo.

En resumen, la única respuesta a "¿Qué es Shabat?" es: ¡Inténtelo!

http://www.youtube.com/watch?v=e2mDP-p3qvY

Weekly Sidra: Shemini Atzeret (the Eighth [day] of Assembly)
Torah Portion: Devarim / Deuteronomy 14:22-16:17
Maftir: Bamidbar / Numbers 29:35 – 30:1
Haftorah: Melachim Alef / I Kings 8:54 – 8:66

On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for HaShem… on the eighth day, there shall be a holy convocation for you. (Leviticus 23:34)

On the eighth day he let the people go. They bade the king good-bye and went to their homes, joyful and glad of heart over all the goodness that the Lord had shown to His servant David and His people Israel. (I Kings 8:66)

Shemini Atzeret is commonly thought of as part of Sukkot, but that is technically incorrect; Shemini Atzeret is a holiday in its own right and does not involve some of the special observances of Sukkot. We do not take up the lulav and etrog on these days, and our dwelling in the sukkah is more limited, and performed without reciting a blessing.

Shemini Atzeret literally means "the assembly of the eighth (day)." Rabbinic literature explains the holiday this way: our Creator is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed himself so much that He asks us to stay another day. Another related explanation: Sukkot is a holiday intended for all of mankind, but when Sukkot is over, the Creator invites the Jewish people to stay for an extra day, for a more intimate celebration.

Shemini Atzeret actually represents the world to come or Olam Haba.  It follows the end of the messianic kingdom in which Maran Yeshua will reign for one thousand years.  At the end of the millennial era represented by Sukkot we will have to make a choice between the world to come or perpetual separation from HaShem.

We can choose right now to follow in the ways of HaShem or to follow a path of Torahlessness.  We can have life with blessings and joy or we can go through life trying to reconcile a Torah-based life in a non-biblical way.

http://www.youtube.com/watch?v=GJAXEAaw94Y

V’Zot HaBerachah, VeZot Haberakha, or Zos Habrocho (וְזֹאת הַבְּרָכָה — Hebrew for "and this is the blessing," the first words in the parshah) is the 54th and last weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the 11th and last in the book of Deuteronomy. It constitutes Deuteronomy 33:1–34:12. Jews generally read it in September or October on the Simchat Torah festival. Immediately after reading parshah V’Zot HaBerachah, Jews also read the beginning of the Torah, Genesis 1:1–2:3 (the beginning of parshah Bereishit), as the second Torah reading for Simchat Torah. The parshah sets out the farewell blessing of Moses for the 12 Tribes of Israel and then the death of Moses.

The Torah draws to its close with V’zot Habracha, which is the only Parsha in the Torah not read specifically on a Shabbat. Rather, V’zot Habracha is read on Shmini Atzeret / Simchat Torah, when everyone in the synagogue gets called up to the Torah for an aliyah – even young children. The Parsha is repeated until everyone has received an aliyah.

Moshe continues the tradition of Yaakov by blessing the Tribes of Israel before his death. Similar to the blessings bestowed by Yaakov, these blessings are also a combination of the description of each Tribe’s essence, together with a definition of its role within the nation of Israel. The only Tribe that does not receive a blessing is Shimon, because they were central to the mass immorality of worshipping the idol ba’al pe’or. Another explanation is that this Tribe’s population was small and scattered throughout the south of the Land of Israel, and would therefore receive blessings together with the host Tribe, Yehuda, amongst whom they would live. Moshe’s last words to his beloved people are of reassurance that HaShem will more than recompense His people for all of the suffering they will endure. Moshe ascends the mountain and HaShem shows him prophetically all that will happen to Eretz Yisrael in the future, both in tranquillity and in times of oppression. HaShem also shows him all that will happen to the Jewish People until the time of the Resurrection. Moshe dies there by means of the “Divine Kiss.” To this day, no one knows the place of his burial, in order that his grave should not become a shrine for those who wish to make a prophet into a god. Of all the prophets, Moshe was unique in his being able to speak to HaShem whenever he wanted. His centrality and stature are not a product of the Jewish People’s “blind faith,” but are based on events that were witnessed by an entire nation — at the Red Sea, at Mount Sinai and constantly during 40 years of journeying through the desert.

This is V’zot Haberacha, the concluding parsha of the Torah. It is not read on a Shabbat, instead it is read during the first part of the Torah reading on Simchas Torah, when all males thirteen and older get honored with an aliyah during the reading of the last part of the Torah. This is immediately followed by the reading of the beginning of parsha Beraishis at the beginning of the Torah. Thus the annual cycle of reading the Torah begins again.

The first aliyah takes place, like the whole book of Devarim does, with the Jewish people just across the Jordan river from Israel, before entering the land of Israel, after wandering in the desert for 40 years. In this aliyah, Moshe begins a blessing of the Jewish people, blessing them just before he passes away.

The second aliyah contains blessings for the tribes of Levi and Binyamin. Levi is praised for being upright with God in all the matters in the desert. For instance, they did not participate in the Golden Calf, and they alone circumcised their children in the desert. Moshe blessed Levi that they should strike through the loins of those who rise up against them. One time this was fulfilled was in the era of the second temple, when the Hasmonean family (who were descended from Levi) overcame the Greek army.

The third aliyah contains the blessing for the tribes descended from Yosef. Their land shall yield more beautiful produce than any other portion.

The fourth aliyah contains the blessings for the tribes of Zevulun and Yissachar, and Gad. Zevulun and Yissachar are blessed together in one blessing because they were partners: Zevulun would be merchants, and take half of their profits to support Yissachar, whose occupation was to study Torah. Since Zevulun’s support made Yissachar’s Torah study possible, Gad is blessed with strength since their portion is across the Jordan from Israel, where there is more danger from enemies.

The fifth aliyah contains the blessings for the tribes of Dan, Naftali, and Asher. Dan’s blessing is that he be as strong as a lion, since his territory would be at the north of Israel and protect the land. Naftali is blessed so that his portion should satisfy anyone who lives there. Specifically, the fruits were known to be luscious and beautiful. Asher was blessed with bountiful olives for oil, and with beautiful children.

The sixth aliyah contains the conclusion to Moshe’s blessing of the Jewish people just before he is about to pass away. He tells them that there is none like God, and that He is the mightiest above and below. Moshe blesses them that they should live in safety and plenty.

The seventh aliyah is the last aliyah in the Torah. Here, Moshe Rabbeinu climbs up to the top of mount Nevo on a cliff opposite Jericho. God shows Moshe all of the land of Israel. Then Moshe passes away on the seventh of Adar and is buried in an unknown place. He is 120 years old when he passes away, and the Jewish people mourn him for 30 days. The Torah says that no other prophet has arisen like Moshe who knew God face to face.

"Chazak, Chazak, V’Nischazek" – "Be strong, be strong, and be strengthened"

In Vayikrah / Leviticus 23:2 it is written, "the feasts of HaShem, which ye shall proclaim to be holy convocations …." The Hebrew term translated as convocation in Vayikra 23:2,4 is mikra, which means "a rehearsal." From this we  can see that God gave the festivals to be yearly "rehearsals" of the future events in the redemption. Because God gave the "rehearsals" to teach us about the major events in the redemption, if we want to understand the major events in the redemption, then we need to understand what God was teaching us by these rehearsals.

We have already passed the spring festivals, which represent the work of redemption (remember that redemption did start back in Pesach / Passover) and the equipping the people with the necessities of their lives (Torah) next we have the fall festivals which bring and end to the picture that God is presenting to us.

There are four important aspects to remember when dealing with each of the eight great festivals of HaShem: All of the festivals are, at the same time, both historical and prophetic. All of the festivals teach about the Mashiach whom is the ONLY hope for Israel. All of the festivals are agricultural in context. All of the festivals teach about your personal relationship with God and how you are to walk (halacha) with Him as you grow in the knowledge of Him, from being a baby believer to a mature believer.

It is important to remember that as an entire unit, the festivals teach and reveal the complete plan of God; however, each festival centers on a particular theme in the plan of God.

The Festival of Sukkot begins on the 15 day of the seven month, fifth day after Yom Kippur (Day of Atonement). It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. The Feast of Sukkot completes the sacred festivals of the seventh month. In contrast to the somber tone of Yom Teruah (Rosh HaShana) and Yom Kippur, the third feast of the seven month was a time of joy. Israel had passed through the season of repentance and redemption. This festival is sometimes referred to as Zeman Simchateinu, the Season of our Rejoicing. Sukkot lasts for seven days. The day following festival is a separate holiday, Shemini Atzeret (Eighth day of Assembly), but is commonly thought of as part of Sukkot. Sukkot does shadow the Messianic Kingdom where King Messiah will bring peace world wide.

Believers in the Bible around the world eat and sometimes sleep in these succot (succah – singular) for seven days. The temporary nature of these structures signifies both the time the Children of Israel spent wandering in the desert (after their exodus from Mitzrayim / Egypt) as well as a reminder that security is not found in dwellings or material items but in HaShem.

At the end of time (which are now) King Messiah will build the Beit HaMikdash (Temple) once more, and from there teach the whole world the ways of the God of Israel via the Torah given to Moshe  4000 years earlier. And this is what eventually Sukkot represents,  God dwelling with His people, and we having Him as our God. Then the whole world will have peace.

The biblical Feasts of Israel are shadows cast by the true Light that enlightens every man in whom Life dwells.

PS: A sukkah is not a menger! We shouldn’t try to bring a pagan replacement to a Biblical celebration. This is not the birth of Maran Yeshua. Mirian got pregnant on the six month of the year, then visits Elisheva. Add nine months to the six month of the year, …and you end up in Shavuot. The Torah was given, the holy Spirit, and the Jewish Messiah who helps us to understand the holy writs. Read the text: Luke 1:26-27 – Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, to a virgin engaged to a man whose name was Yosef, of the descendants of David; and the virgin’s name was Miriam.

http://www.youtube.com/watch?v=aN4zIcjRXkw