Getting ready for Pesach

Getting ready for Pesach

Getting ready for Pesach

Cat dusting and Vacuuming

Cat dusting and Vacuuming

Pesach – Preparation for The Geula

We are all about to celebrate the holiday of Pesach, the holiday that commemorates our exodus from Egypt and our freedom from slavery.

One of the biggest preperations we are all busily involved in right now is the cleaning of our houses from Chametz. I don’t think there is any other holiday that has such an intense and involved preparation as Pesach does.

That being the case, let’s pause to take a look at what we are really doing. What exactly does this act of cleaning the Chametz have to do with the upcoming holiday celebrating our freedom?

The answer is as follows; it is precisely the chametz in our lives that is preventing us from being free and experiencing our geula (redemption) from slavery. Now we are not talking about the physical chametz here, rather it is the chametz which is represented by all the things we are enslaved to in our lives which are preventing us from being free to serve Hashem.

Let’s explain, you see in the story of our exodus which we read about in the Bible, we see that “Am Yisrael left chamushim.” This is generally translated as armed, but Rashi comments that there are midrashic interpretations that say that only 1 of 5 left, and there is another opinion that it was 1 of 50, and even another opinion that it was only 1 of 500 that made it out. The portion of Am Yisrael who did not want to leave died and were buried during the plague of darkness.

With that in mind, we can also understand what our preparation and getting rid of the chametz is all about. You see, just like many of Am Yisrael (80% according to the most lenient opinion) did not leave Egypt, there may also be many of us who are not truly able to let go and get rid of all our chametz and experience the geula now either.

So what exactly is this chametz we are talking about? Here are a few examples of some of the questions we must ask ourselves and the places we must search if we really want to find and eliminate all of our chametz.

Clothing:
Ask yourself; Is the way I am dressing truly for Hashem’s honor, or do I do it to steal attention and satisfy my own desires? Now why is this chametz, because Hashem want’s us to be His, and not sold out to all the fashion and filth in the streets! Do we really want the geula, or do we want to make sure we are getting as much attention as possible for our bodies before the worms and maggots have their go at us when we are under the dirt?
And men, this applies to you too. Since when did your pants and jackets get so tight and fitted? Whose attention exactly are you after?

Hair:

Do we wear our hair in a modest way for Hashem’s honor? Are we trying to get attention for that too?
And if you are married, is your hair covering modest?

Career:
If you are a young woman attending college or more advanced studies; what are you really doing it for? When do you think you will have time to get married and raise a family?

Holiness:
Are we really behaving as holy as we should be. What thoughts are really in our head when we walk in the street – would we be ashamed for someone else to hear what we are thinking? What will come in the end from all these lustful desires? Are we truly Happy with what Hashem has given us, or are we rebelling against His good by desiring what is not ours?

Why is all this stuff chametz? because it keeps us enslaved to this physical world! To our bodies and to all the vanities of the times. But if we want to truly be free, we have to start doing some real soul searching and realizing who we really want to be serving. This is the same trap that caused most of the Jews to perish in Egypt, they just couldn’t let go of the physical world that Egypt had to offer. In the end they just became another brick in the pyramid and never made it out! They were too scared to let go of it all and just follow Moshe out to the wilderness.

May Hashem give us all the strength to truly clean ourselves of all and any attachment to this physical world so that we can truly experience the Geula once and for all this upcoming holiday of Pesach.

All the best and Chag Kasher VeSameach,
Yehoshua

Rock Hyrax as an Israeli Stand up comedian

Rock Hyrax as an Israeli Stand up comedian

Rock Hyrax as an Israeli Stand up comedian

Mother hyrax, depressed because there is no law that obliges the father to pay alimony to support so many puppies.

Mother hyrax, depressed because there is no law that obliges the father to pay alimony to support so many puppies.

A hirax trying to be cute, to no avail

A hirax trying to be cute, to no avail

Rock hyrax

Rock hyrax[1]

Rock hyrax (Procavia capensis), Erongo, Namibia

Rock hyrax (Procavia capensis), Erongo, Namibia

At ErongoNamibia
Scientific classificationedit
Kingdom: Animalia
Phylum: Chordata
Class: Mammalia
Order: Hyracoidea
Family: Procaviidae
Genus: Procavia
Species:
P. capensis
Binomial name
Procavia capensis

(Pallas, 1766)

Rock Hyrax range

Rock Hyrax range

 

https://en.wikipedia.org/wiki/Rock_hyrax

The rock hyrax (/ˈh.ræks/Procavia capensis), also called dassieCape hyraxrock rabbit, and (in the King James Bibleconey, is a medium-sized terrestrial mammal native to Africa and the Middle East. Commonly referred to in South Africa as the dassie (IPA: [dasiː]Afrikaansklipdassie),[3] it is one of the five living species of the order Hyracoidea, and the only one in the genus Procavia.[1] Rock hyraxes weigh 4–5 kg (8.8–11.0 lb) and have short ears and tail.[3]

Rock hyraxes are found at elevations up to 4,200 m (13,800 ft) above sea level[4] in habitats with rock crevices, allowing them to escape from predators.[4][5] They are the only extant terrestrial afrotherians in the Middle East.[note 1] Hyraxes typically live in groups of 10–80 animals, and forage as a group. They have been reported to use sentries to warn of the approach of predators. Having incomplete thermoregulation, they are most active in the morning and evening, although their activity pattern varies substantially with season and climate.

Over most of its range, the rock hyrax is not endangered, and in some areas is considered a minor pest. In EthiopiaIsrael, and Jordan, it is a reservoir of the leishmaniasis parasite.

Characteristics

Rock hyraxes are squat and heavily built, with adults reaching a length of 50 cm (20 in) and weighing around 4 kg (8.8 lb), with a slight sexual dimorphism, males being about 10% heavier than females. Their fur is thick and grey-brown, although this varies strongly between different environments, from dark brown in wetter habitats, to light gray in desert-living individuals.[7] Hyrax size (as measured by skull length and humerus diameter) is correlated to precipitation, probably because of the effect on preferred hyrax forage.[8]

Prominent in and apparently unique to hyraxes is the dorsal gland, which excretes an odour used for social communication and territorial marking. The gland is most clearly visible in dominant males.[9]

The rock hyrax has a pointed head, short neck, and rounded ears. It has long, black whiskers on its muzzle.[10] The rock hyrax has a prominent pair of long, pointed tusk-like upper incisors, which are reminiscent of the elephant, to which the hyrax is distantly related. The fore feet are plantigrade, and the hind feet are semidigitigrade. The soles of the feet have large, soft pads that are kept moist with sweat-like secretions. In males, the testes are permanently abdominal, another anatomical feature that hyraxes share with elephants and sirenians.[9]

Thermoregulation in rock hyraxes has been subject to much research, as their body temperature varies with a diurnal rhythm. Animals kept in constant environmental conditions also display such variation,[9] and this internal mechanism may be related to water balance regulation.[11]

Distribution and geographic variation

The rock hyrax occurs across sub-Saharan Africa, with the exception of the Congo Basin and Madagascar. The distribution encompasses southern AlgeriaLibyaEgypt, and the Middle East, with populations in Israel, Jordan, Lebanon, and the Arabian Peninsula.[2] The northern subspecies was introduced to Jebel Hafeet, which is on the border of Oman and the United Arab Emirates.[12]

The shade of their pelts varies individually and regionally.[13] In particular, the dorsal patches (present in both sexes) of the central populations are very variable, ranging from yellow to black, or flecked. In outlying populations, these are more constant in colour, black in P. c. capensis, cream in P. c. welwitschii, and orange in P. c. ruficeps.[13] A larger, longer-haired population is abundant in the moraines in the alpine zone of Mount Kenya.[14][15]

The subspecies, which are sometimes elevated to full species, are:[13]

  • P. c. capensis (Pallas, 1766) – Cape rock hyrax, native to South Africa and Namibia
  • P. c. habessinicus (Hemprich and Ehrenberg, 1832) – Ethiopian rock hyrax, native to northeastern Africa and Arabia
  • P. c. johnstoni Thomas, 1894 – black-necked rock hyrax, native to central and East Africa
  • P. c. ruficeps (Hemprich and Ehrenberg, 1832) – red-headed rock hyrax, native to the southern Sahara
  • P. c. welwitschii (Gray, 1868) – Kaokoveld rock hyrax, native to the Kaokoveld of Namibia

An unrelated, convergently evolved mammal of similar habits and appearance is the rock cavy of Brazil.

Ecology and behavior

Rock hyraxes build dwelling holes in any type of rock with suitable cavities, such as sedimentary rocks and soil.[16] In Mount Kenya, rock hyraxes live in colonies comprising an adult male, several adult females, and immatures. They are active during the day, and sometimes during moonlit nights.[17] The dominant male defends and watches over the group. The male also marks his territory.

In Africa, hyraxes are preyed on by leopardsEgyptian cobraspuff addersrock pythonscaracalswild dogshawks, and owls.[18] Verreaux’s eagle in particular is a specialist hunter of hyraxes.[19][20] In Israel, the rock hyrax is reportedly rarely preyed upon by terrestrial predators, as their system of sentries and reliable refuges provide considerable protection. Hyrax remains are almost absent from the droppings of wolves in the Judean Desert.[21]

Feeding and foraging

Hyraxes feed on a wide variety of plant species, including Lobelia[17] and broad-leafed plants.[22] They also have been reported to eat insects and grubs.[10] They forage for food up to about 50 m from their refuge, usually feeding as a group and with one or more acting as sentries from a prominent lookout position. On the approach of danger, the sentries give an alarm call, and the animals quickly retreat to their refuge.[23]

They are able to go for many days without water due to the moisture they obtain through their food, but quickly dehydrate under direct sunlight.[24] Despite their seemingly clumsy build, they are able to climb trees (although not as readily as Heterohyrax), and readily enter residential gardens to feed on the leaves of citrus and other trees.

The rock hyrax also makes a loud, grunting sound while moving its jaws as if chewing, and this behaviour may be a sign of aggression. Some authors have proposed that observation of this behavior by ancient Israelites gave rise to the misconception given in Leviticus 11:4–8 that the hyrax chews the cud,[25] but the hyrax is not a ruminant.[9]

Reproduction

Rock hyraxes give birth to two to four young after a gestation period of 6–7 months (long, for their size). The young are well developed at birth with fully opened eyes and complete pelage. Young can ingest solid food after two weeks and are weaned at 10 weeks. After 16 months, they become sexually mature, they reach adult size at 3 years, and they typically live about 10 years.[9] During seasonal changes, the weight of the male reproductive organs (testes, seminal vesicles) changes due to sexual activity. Between May and January, the males were inactive sexually. From February onward, the weight of these organs increased dramatically, and the males are able to copulate.[26]

Social behavior

Group structure

Hyraxes that live in more “egalitarian” groups, in which social associations are spread more evenly among group members, which survive longer.[27] In addition, hyraxes are the first nonhuman species in which structural balance was described. They follow “the friend of my friend is my friend” rule, and avoid unbalanced social configurations.[28] The balance of social interactions within a group is positively correlated to individual longevity, meaning that “it is not the number or strength of associations that an adult individual has (i.e. centrality) that is important, but the overall configuration of social relationships within the group.”[29] The reason for such a balanced group configuration, rather than one that is centrally dominated by a few individual hyraxes, was suggested to have to do with the fact that information flow to all members is important in a fragmented habitat as that of the hyrax, making a dominance hierarchy a liability for the survival of the group at large.[29]

Vocalisations

Captive rock hyraxes make more than 20 different noises and vocal signals.[17] The most familiar one is a high trill, given in response to perceived danger.[10] Rock hyrax calls can provide important biological information, such as size, age, social status, body weight, condition, and hormonal state of the caller, as determined by measuring their call length, patterns, complexity, and frequency.[30] More recently, researchers have found rich syntactic structure and geographical variations in the calls of rock hyraxes, a first in the vocalization of mammalian taxa other than primates, cetaceans, and bats.[31] Higher-ranked males tend to sing more often, and the energetic cost of singing is relatively low.[32] A recent study found that snorts, a rare aspect of male hyrax songs, play an important signalling role as well, with increasing snort harshness being associated with “the progression of inner excitement or aggression”. It is also positively associated with the singing animal’s social status and testosterone levels.[33] Singing has also been shown to be a marker of an individual hyrax’s unique identity, where identity is expressed by unique vocal signatures “that are not condition dependent and are stable over years in singers that did not alter their spatial position.”[34]

Resting

The rock hyrax spends roughly 95% of its time resting.[9] During this time, it can often be seen basking in the sun, which sometimes involves “heaping”, where several animals pile on top of each other. This is thought to be an element of its complex thermoregulation.[35]

Dispersal

Male hyraxes have been categorised into four classes: territorial, peripheral, early dispersers, and late dispersers. The territorial males are dominant. Peripheral males are more solitary and sometimes take over a group when the dominant male is missing. Early-dispersing males are juveniles that leave the birth site around 16 to 24 months of age. Late dispersers are also juvenile males, but they leave the birth site much later, around 30 or more months of age.[36]

A Heart to Heart talk about Christian missionaries and Jewish Assimilation

Jewish Assimilation, Christian Proselytizing

Jewish Assimilation, Christian Proselytizing

Christian missionaries in Jerusalem and Jewish Assimilation,Jewish Assimilation, Christian Proselytizing,

Christian missionaries in Jerusalem and Jewish Assimilation,Jewish Assimilation, Christian Proselytizing,

Links for help with Christian missionaries and Jewish Assimilation

Christian missionaries ad found near religious area of Jerusalem

Christian missionaries ad found near religious area of Jerusalem


HOW TO ANSWER A CHRISTIAN MISSIONARY – PART 1 OF 2

jewishisrael-com-logo

Rabbi Riskin’s Protégé Conducts Christian Interfaith Worship Service in Orthodox Jerusalem Synagogue

Jewish Israel on April 26, 2015 View Blog http://jewishisrael.ning.com/profiles/blogs/nekrutman-conducts-synagogue-christian-interfaith-worship

Rav Amar letter against Jewish Christian prayer

Rav Amar letter against Jewish Christian prayer

Contrary to Rabbi Riskin’s statements in media outlets accusing the Haredim of launching a campaign against his joint Christian-Jewish worship event in Jerusalem on Israeli Independence Day, it was rabbis and activists solidly in the Zionist national camp who questioned the endeavor and who approached Chief Sephardic Rabbi of Jerusalem Shlomo Amar in a meeting held on Yom HaZikaron (Israel’s Memorial Day).

After reviewing the press-releases and promotional video and audio clips of the planned joint Christian-Jewish Hallel event (“Day To Praise”), and after noting Ohr Torah Stone’s involvement, JewishIsrael brought the material to the attention of leading national religious rabbis and asked for their opinion.  After these rabbis reaffirmed our belief that interfaith worship events were problematic and not in keeping with the accepted Halacha, we then turned to Jerusalem’s Sephardi Chief Rabbi Shlomo Moshe Amar, while in a meeting with him on Yom HaZikaron.  Rav Amar responded by immediately penning an official letter, critical of the event, and gave it to JewishIsrael. He instructed his associates to disseminate his position.  A translation of that letter in English follows:

With Hashem’s assistance

3rd of the month of Iyar 5775

Yom Hazikaron for the IDF’s fallen soldiers, HY”D

 

For the sake of my brothers and friends, the residents of the holy city of Jerusalem. May the graciousness of Hashem be upon you.

 

I’ve heard and my stomach is turning by the terrible report that a Hallel prayer service will take place on Yom Ha’atzmaut in a Jerusalem [Orthodox] synagogue, and that this is a joint Jewish-Christian prayer service organized and officiated by an Israeli rabbi. Even if his intentions are for the good, it is not the correct thing to do.

 

We have no interest in what Christians do for themselves in their own places, but we have to resist them when they intermingle with the Jewish nation, in attempting to cause us to stumble and veer us away from Hashem’s path to foreign ones.

 

And I call upon that same rabbi who is busying himself turn back from these path which are nothing but “a strange fire before Hashem, which He had not commanded us” (Leviticus 10:1)

 

And I call in love and affection upon all of Hashem’s nation to stay away from such events, and pray for the peace of Jerusalem among Hashem’s congregants, and that Hashem will hear and accept our prayers.

 

Awaiting Hashem’s salvation.

Rav Shlomo Moshe Amar

The Rishon Le’zion

Chief Rabbi of Jerusalem

We are not sure why Rabbi Riskin chose to blame Haredi parties for the opposition to the event, nor why he seemed surprised by the controversy.  A month prior to the event, a Voice of Israel (VOI) radio program, hosted by Jeremy Gimpel and Ari Abramowitz, featured CJCUC’s David Nekrutman,  acknowledged and promoted the interfaith worship venture as being  “controversial and revolutionary.”

Certainly it is unorthodox to see evangelical clergy called to the pulpit of an Orthodox synagogue, in this case the Hatzvi Yisrael Synagogue in Jerusalem’s Hovevei Zion Street, to declare “hallelujah” and read scripture. It most certainly should be more than disturbing that some of those promoting and participating in the event have been involved in promoting and carrying out missionary activity directed at Jews in Israel.

This “Day To Praise” event was an idea conceived by David Nekrutman while he was studying Christian theology at Oral Roberts University.  Nekrutman, an Orthodox Jew, serves as executive director for Rabbi Riskin’s Center for Jewish-Christian Understanding and Cooperation (CJCUC) located in Efrat.

Riskin stop

Riskin stop

This is certainly not the first time Rabbi Riskin has been involved in highly controversial interfaith endeavors, a number of which have required his retractions and clarifications. JewishIsrael considers this a developing story and we will be posting follow-up reactions, documentation and video clips.

The following is statement from JewishIsrael’s rabbinic director, Rabbi Dr. Sholom Gold:

Halachic giants such as Rav Moshe Feinstein Z”L and Rav Joseph B. Soloveitchik Z”L established timeless directives and guidelines for the Jewish community, specifically geared for philo-semitic periods when the Christian world reaches out to the Jewish people with conciliatory words and gestures.

The parameters set by these rabbis, including the injunction against interfaith worship, were meant to ensure that Judaism remain a distinct and unique faith community and to protect those Jews who were most vulnerable or prone to accepting foreign values and theology.

With this in mind, it is tragically ironic that the “Day to Praise” interfaith worship event, held at Hatzvi Yisrael Synagogue in Jerusalem on Yom Ha’atzmaut, was conceived by the Jewish Executive Director of Rabbi Shlomo Riskin’s interfaith center, who very publicly admitted that he was influenced and received his inspiration for the event while studying Christian theology at the well-known Christian College, Oral Roberts University. The event was pre-publicized on Israel radio as being both “controversial and revolutionary”. And Christian audiences were told in promotions for the event that “Rabbi Riskin is the Jack Hayford and Billy Graham of the Orthodox Jewish world”.

Such messages going out from Zion are a source of great pain, and a desecration of Hashem’s name. This is further compounded by the fact that Rabbi Riskin frequently touts Rav Soloveitchik as having been his revered mentor.

What should go out from Zion and from our synagogues is pure Torah, not an interfaith amalgamation featuring evangelical preachers, on a synagogue pulpit, who remain committed to spreading the Christian gospel in Israel.

That Rabbi Riskin expressed shock at resistance to such an event from the rabbinic establishment is simply disingenuous. That he chose to identify the source of opposition to the Yom Ha’atzmaut interfaith worship event as emanating exclusively from the Hareidi world was, at the very least, misleading.

Rabbi Riskin’s incessant breaching of long-established interfaith boundaries are disturbing, dangerous and wrong for the Jewish world, more so in Eretz Yisrael.

 

Rabbi Dr. Sholom Gold

Dean of the Avrum Silver Jerusalem College for Adults, Orthodox Union’s Israel Center

Rabbi Emeritus, Kehilat Zichron Yosef, Har Nof, Jerusalem