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A mezuzah (Hebrew: מזוזה "doorpost") (plural: mezuzot (מזוזות)) is a piece of parchment (often contained in a decorative case) inscribed with specified Hebrew verses from the Torah (Deuteronomy 6:4-9 and 11:13-21). These verses comprise the Jewish prayer "Shema Yisrael", beginning with the phrase: "Listen, Israel, the Lord is our God, the Lord is One."
A mezuzah is affixed to the doorframe of Jewish homes to fulfill the mitzvah (Biblical commandment) to inscribe the words of the Shema "on the doorposts of your house" (Deuteronomy 6:9). Many families place a mezuzah on the front door only, but observant Jews affix one on every doorway in the home apart from bathrooms, as well as closets too small to qualify as rooms. The parchment is prepared by a qualified scribe (a "sofer stam") who has undergone many years of meticulous training, and the verses are written in black indelible ink with a special quill pen. The parchment is then rolled up and placed inside the case.
About 9
- The number of months before a baby is born
- Number of branches of the Chanukah menorah
- Blessings in the Amidah of Musaf on Rosh Hashanah
- Date in the month of Av when Tisha B'Av occurs. The days from Rosh Chodesh Av until Tisha B'Av are considered a period of morning known as The Nine Days
- The gematria of the Hebrew letter ט
Jewish Community of Antwerp
The Jewish community of Antwerp consists of around 15,000 Jews. The majority of those who choose to identify themselves as Jewish belong to the traditional or orthodox streams, although levels of practice vary. The charedi, or orthodox Orthodox Jews, tend to live, concentrated, in the city center in an area close to the Antwerp Central railway station. This area is also sometimes known as "Jewish Antwerp" (Dutch: Joods Antwerpen). Its main attraction is its close proximity to the diamond bourse, where in earlier days a large part of the community worked. It is also where the Jewish schools, kosher food outlets and general Jewish amenities are located.
Historically
The first Jewish presence in Antwerp is attested to by the will of Henry III, the Duke of Brabant and Margrave of Antwerp who in 1261 expressed his wish that the Jews of Brabant should be expelled and destroyed because they are all "usurers".
In the mid 14th century, John III, the Duke of Brabant, conducted a massive anti-Jewish campaign in Brussels and Leuven and drove them from the city.
A new group of Jewish immigrants started to settle in Antwerp in the early 16th century, when the city became a relatively safe haven for crypto-Jews fleeing the persecutions and the expulsions in the Iberian Peninsula. An often tenuous presence was maintained for the next century and a half, although Jews were not allowed to acquire citizenship and persecution was common.
It was not until 1794 and with the arrival of the French revolution that Jews could settle freely in Antwerp for the first time. The current Jewish community of Antwerp was officially established in 1816, when there were about one hundred Jews living in the city. This, the first legally recognized community, was known as the Jewish Community (Communaute Israelite). The first Jewish public prayers were held in the private home of Moise Kreyn, having received the approval of the city authorities. The Jews of Antwerp acquired possession of a cemetery in 1828. There were 151 Jews living in Antwerp in 1829.
Today
In recent years many of the younger generation of secular Jews have moved away from the crowded city center. There has also been small but steady growth of Orthodox satellite communities in suburbs such as Edegem, Wilrijk and Brasschaat. This may cause the Antwerp community to seem overwhelmingly Haredi to the casual observer. After New York, London and Paris, Antwerp is one of the largest communities of Haredi Jews outside Israel.
The religious community is represented by two religious councils, known as kehillas:
- The Israëlitische Gemeente van Antwerpen Shomre Hadass; primarily oriented towards the Modern Orthodox community. It is led by Chief Rabbi David Moshe Lieberman. This council also espouses the values of religious Zionism, and maintains a pro-Israel stance in community affairs.
- The Orthodoxe Israëlitische Gemeente Machsike Hadass, represents the ultra-orthodox Haredi community.
The late Rabbi Chaim Kreiswirth, was the Chief Rabbi of the Machzikei Hadass kehilla for many years and was widely considered to be one of Jewish Antwerp's most charismatic figures. He died in 2003, to be replaced by Rabbi Rubinstein of Israel who died a few months after being nominated to the post. It has since remained unfilled and his duties are performed by Rabbi Sternbuch, his deputy.
An essential difference between these two organizations is apparent in the Shomrei Hadas' alignment with religious Zionist doctrine which the Machzikei Hadass rejects.
Hasidic Jews
Hasidic movements represented in Antwerp include:
- Alexander (located in the Isabellalei)
- Belz (The major synagogue on Van Spangenstr. 2 & the new shtiebel at Lange Leemstr. 170A)
- Bobov
- Chortkov (located in the Van Leriusstraat)
- Ger
- Lubavitch (located in the Brialmontlei)
- Pshevorsk (located in the Mercatorstraat)
- Satmar
- Shotz
- Skver
- Sanz-Klausenberg (located in the Isabellalei)
- Vizhnitz (Vizhnitz Bnei Brak, Vizhnitz New York)
The Pshevorsk movement is the only internationally recognised chassidic movement based in Antwerp. The Pshevorsker Rebbe, Rabbi Leibish Leiser, lives in Antwerp, as did his predecessors. Pshevorsker Hasidim live mainly in Antwerp, London, and Manchester; on Jewish holidays many come to Antwerp to see their rebbe.
Non-Hasidic Jews
Although the Jews not aligned to any chasidic group probably no longer massively outnumber the chasidim they have a substantial presence. The three major Synagogues in Antwerp, known locally by their addresses; The Van Den Nestlei and the Bouwmeesterstraat (pictured above) shuls of the Shomre Hadass and the Oostenstraat shul are not aligned to any chasidic movement.
There is a small Lithuanian Jewish community. Furthermore there are organisations of Georgian Jews, a Sephardic synagogue, secular Jewish organizations.
Eruv
Like in other cities with big Jewish communities, Antwerp is surrounded by a wire called "Eruv" (Eiroew in Dutch). Different than the Eruv of New York or Paris, the Antwerp Eruv surrounds the whole city center. The presence of this wire allows Jews to interpret the city as one big house. Therefore it's easier to fulfill some Sabbath regulations in this area. This wire can be found close to the Singel at a height of 6 meters.
Schools
A number of Jewish schools are found all over the Jewish district (95% of the Jewish children of Antwerp receive a Jewish education). The three main Jewish schools in Antwerp are the Yesode Hatora of the Machsike Hadas, and the Yavne and Tachkemoni schools of the Shomre Hadas.
The Jesode Hatora - Beth Jacob population is composed primarily of students from Hasidic, Haredi and Orthodox backgrounds. It provides instruction in religious as well as secular studies: students follow a dual curriculum starting in pre-school/kindergarten, through primary school and secondary school. Established in 1903, it is the oldest of Antwerp's Jewish schools and has the highest population of Jewish students. Students are educated in accordance with the values of Orthodox Judaism and fulfill the educational requirements of the Belgian Ministry of Education. The student population is separated by gender; male students attend Yesode Hatora and female students attend Beth Jacob. In accordance with the religious ideology that puts little value on secular learning, the school actively discourages the pursuit of secular higher education.
The Yavne school is aligned with the religious Zionist movement. Similar to Jesode Hatora/Beth Jacob, the Yavne school follows a dual curriculum composed of religious and secular studies. Students are educated in accordance with the values of religious Zionism and fulfill the educational requirements of the Belgian Ministry of Education. The school is not mixed; male students attend the Yeshiva Tichonit and females the Ulpena Lebanot. An estimated 98% of Yavne students typically make aliya (emigrate to Israel) within one year of graduation from secondary school. In recent years, far-reaching improvements have been achieved in the secular curriculum. Religious instruction also adheres to high standards and a widely developed curriculum.
The Tachkemoni is a fully co-educational school, attracting students from primarily secular Jewish backgrounds and some modern-orthodox families. Its high level of Hebrew and serious preparation for the Jerusalem Examination (Mivchan Jerushalmi) administered by the Jewish Agency and the Hebrew University of Jerusalem makes it one of the finest Jewish educational institutions in Europe. Most graduates pursue university studies after completing secondary school and many spend a year in Israel. Tachkemoni was founded in 1920 by Rabbi Moshe Avigdor Amiel, an humble and moderate religious -zionist. His vision for a strong Jewish education along with a good secular education is still part of the culture of Tachkemoni.
In addition there are several kollelim, where married men can continue their studies. The famed haredi Etz Chaim Yeshiva, where hundreds of young men from around the world study, is now located in the Wilrijk district, having previously been in the Antwerp suburban towns, first of Heide then Kapellen.
Many synagogues, schools, charities and social groups care for the environment. A majority of Jews living in Antwerp are multi-lingual, and communicate in a variety of languages. Yiddish, French, Hebrew, English and German are all widely spoken amongst members of the community. The Jewish community of Antwerp didn't immediately adopt the locally spoken Dutch language as their common spoken language. Instead, in line with the people they worked with in the diamond trade, they spoke French, the language of commerce in Antwerp until after WW II. In recent years English has taken over as the common language of choice while stricter enforcement of local language regulations ensure that all children are fluent in Dutch. The use of language in Antwerp's Jewish community is a complex issue: while community members possess fair knowledge of different languages, there is a clear lack of uniformity when it comes to effective communication and discussion in a common language.
Demographics
The Jewish Community in Antwerp has maintained a strong and active presence in the local diamond trade. After World War II, Belgian Jewish survivors as well as others from Eastern Europe settled in Antwerp and built up an influential and highly successful stake in the diamond business. Whether through established diamond trading offices, cutting and polishing factories, or as diamond brokers, Antwerp's Jews established themselves as capable businessmen and -women.
Over the course of the past decade, however, much of the diamond trade has been taken over by the Indian community. With easy access to manufacturing centers in India, where production costs are significantly cheaper, the Jewish community has lost some of its influence as far as the diamond trade is concerned. However, the diamond business remains a common profession shared by most of the members of the Jewish community.
Thus the future of Antwerp's Jewish community is uncertain, with a record amount of Jews opting for residence in Israel, and to a lesser extent in the United States and the United Kingdom.
Community Publications
Shabbat b'Shabbato, published weekly by the Machzikei Hadass, in Hebrew and Yiddish. It is commonly perused by synagogue attendants at Sabbath services.
Joods Actueel is a monthly magazine led by General Director Terry Davids and Managing Editor Michael Zevi Freilich.
Lema'an Teida, a Yiddish weekly e-newsletter written by Pinchas Kornfeld
Dining & Restaurants
There are a variety of kosher eateries located in and around Antwerp's Jewish area, including a vegetarian kosher restaurant called Beni Falafel, a dairy restaurant called ´´Mama Mia´,a pizzeria called Time Out, and a kosher steakhouse called Lama Lo.
Source: Wikipedia
Photo © Eddy Westveer
All rights reserved
2009 _EW34194
Zodiac with Hebrew names of the signs
Size: 31X41 cm
Gouache on paper 1994
Copyright: Sabina Saad 2008
Hebron (Arabic: الخليل al-Ḫalīl; Hebrew: חֶבְרוֹן , Standard Hebrew: Ḥevron ), is located in the southern West Bank, 30 km (19 mi) south of Jerusalem. Nestled in the Judean Mountains, it lies 930 meters (3,050 ft) above sea level. It is the largest city in the West Bank and home to an estimated 175,000 Palestinians, and over 500 Jewish settlers concentrated in and around the old quarter. The city is most notable for containing the traditional burial site of the biblical Patriarchs and Matriarchs and is therefore considered the second-holiest city in Judaism after Jerusalem. The city is also venerated by Muslims for its association with Abraham and was traditionally viewed as one of the "four holy cities of Islam."
Hebron is a busy hub of West Bank trade, responsible for roughly a third of the area's gross domestic product, largely due to the sale of marble from quarries. It is locally well known for its grapes, figs, limestone, pottery workshops and glassblowing factories, and is the location of the major dairy product manufacturer, al-Junaidi. The old city of Hebron is characterized by narrow, winding streets, flat-roofed stone houses, and old bazaars. The city is home to Hebron University and the Palestine Polytechnic University.
Jewish settlement after the Six-Day War
After the Six-Day War in June 1967, Israel, according to the Allon Plan, was to exchange parts of the West Bank with Jordan in a proposal for trading land for peace, with Israel annexing 45% of the West Bank and Jordan the remainder.
Allon thought settlement would determine the country's borders, and submitted to the cabinet a proposal building a Jewish settlement near Hebron. David Ben-Gurion also considered that Hebron was the one sector of the conquered territories that should remain under Jewish control, and have a large Jewish settlement. Apart from its symbolic message to the international community, settling Hebron had a theological significance of cosmic dimensions in some quarters, in that:-
'David's kingdom was a model for the messianic kingdom. David began in Hebron, so settling Hebron would lead to final redemption.'
Much of the ensuing settlement was planned and financed by the Movement for Greater Israel. Failing to obtain a green light from the government, though with Allon's consent, on Passover in 1968, a group led by Rabbi Moshe Levinger rented the main hotel in Hebron as Swiss tourists, with Haim Drukman presiding over seder, and then refused to leave. A Druze border policeman who had assisted Levinger was shot the next day. The Labor government's survival depended on the National Religious Party, and was reluctant to evacuate the settlers, given the massacre that occurred decades earlier. After heavy lobbying by Levinger, the settlement gained the tacit support of Levi Eshkol and Yigal Allon, while it was opposed by Abba Eban and Pinhas Sapir.After more than a year and a half of agitation, and a bloody attack during Sukkot (October 9, 1968), in which a grenade was thrown, apparently by a Hebron boy, onto the mosque stairs wounding 47 Israeli and foreign visitors, the government agreed to legitimize Levinger's wildcat settlement by establishing a town on the outskirts of the city. in an abandoned military base, which was named Kiryat Arba, 'as if to make the place instantly ancient.' In 1979, a group of settlers led by Miriam Levinger moved into the Dabouia, or former Hadassah Hospital, now Beit Hadassah, in central Hebron, and founded the Committee of The Jewish Community of Hebron near the Abraham Avinu Synagogue. The take-over created severe conflict with Arab shopkeepers in the same area, who appealed twice to the Israeli Supreme Court, without success. With this precedent, in February of the following year, the Government legitimized residency in the city of Hebron proper.The pattern of settlement followed by an outbreak of hostilities with local Palestinians was repeated later at Tel Rumeida. The most violent episode occurred on the 2 May 1980 when 6 yeshiva students died, on the way home from Sabbath prayer at the Tomb of the Patriarchs, in a grenade and firearm attack. The event provided a major motivation for settlers near Hebron to join the Jewish Underground.
Supporters of Jewish resettlement within Hebron see their program as the reclamation of an important heritage dating back to Biblical times, which was dispersed or, it is argued, stolen by Arabs after the massacre of 1929.The purpose of settlement is to return to the 'land of our forefathers', and the Hebron model of reclaiming sacred sites in Palestinian territories has pioneered a pattern for settlers in Bethlehem and Nablus. Many reports, foreign and Israeli, are sharply critical of the settlers
Hebron was the one city excluded from the interim agreement of September 1995 to restore rule over all Palestinian West Bank cities to the Palestinian Authority Since The Oslo Agreement, violent episodes have recurred in the city. The Cave of the Patriarchs massacre took place on February 25, 1994 when Baruch Goldstein, an Israeli physician and resident of Kiryat Arba, opened fire on Muslims at prayer in the Ibrahimi Mosque, killing 29, and wounding 125 before the survivors overcame and killed him This event was condemned by the Israeli Government, and the extreme right-wing Kach party was banned as a result] The Israeli government also tightened restrictions on the movement of Palestinians in H2, closed their vegetable and meat markets, and banned Palestinian cars on Shuhada Street
The Jewish community has been subject to attacks by Palestinian militants, especially during the periods of the Intifadas; which saw 3 fatal stabbings and 9 fatal shootings in between the first and second Intifada (0.9% of all fatalities in Israel and the West Bank) and 17 fatal shootings (9 soldiers and 8 settlers) and 2 fatalities from a bombing during the second Intifada and thousands of rounds fired on it from the hills above the Abu-Sneina and Harat al-Sheikh neighbourhoods. 12 Israeli soldiers were killed (Hebron Brigade commander Colonel Dror Weinberg and two other officers, 6 soldiers and 3 members of the security unit of Kiryat Arba) in an ambush Two Temporary International Presence in Hebron observers were killed by Palestinian gunmen in a shooting attack on the road to Hebron
Israeli organization B'Tselem states that there have been "grave violations" of Palestinian human rights in Hebron because of the "presence of the settlers within the city." The organization cites regular incidents of "almost daily physical violence and property damage by settlers in the city", curfews and restrictions of movement that are "among the harshest in the Occupied Territories", and violence and by Israeli border policemen and the IDF against Palestinians who live in the city's H2 sector According to Human Rights Watch, Palestinian areas of Hebron are frequently subject to indiscriminate firing by the IDF, leading to many casualties. One former IDF soldier, with experience in policing Hebron, has testified to Breaking the Silence, that on the briefing wall of his unit a sign des ribing their mission aim was hung that read:"To disrupt the routine of the inhabitants of the neighbourhood." Hebron mayor Mustafa Abdel Nabi invited the Christian Peacemaker Teams to assist the local Palestinian community in opposition to what they describe as Israeli military occupation, collective punishment, settler harassment, home demolitions and land confiscation.
An international unarmed observer force—the Temporary International Presence in Hebron (TIPH) was subsequently established to help the normalization of the situation and to maintain a buffer between the Palestinian Arab population of the city and the Jews residing in their enclave in the old city. On February 8, 2006, TIPH temporarily left Hebron after attacks on their headquarters by some Palestinians angered by the Jyllands-Posten Muhammad cartoons controversy. TIPH came back to Hebron a few months later. On May 15, 2006, a member of a group who is a direct descendant of the 1929 refugees, urged the government to continue its support of Jewish settlement, and allow the return of eight families evacuated the previous January from homes they set up in emptied shops near the Avraham Avinu neighborhood. Beit HaShalom, established in 2007 under disputed circumstances, was under court orders permitting its forced evacuation All the Jews were expelled on December 3, 2008
Since early 1997, following the Hebron Agreement, the city has been divided into two sectors: H1 and H2. The H1 sector, home to around 120,000 Palestinians, came under the control of the Palestinian Authority. H2, which was inhabited by around 30,000 Palestinians, remained under Israeli military control to protect several hundred Jewish residents in the old Jewish quarter. A large drop has since taken place in the Palestinian population in H2, identified with the impact of extended curfews, strict restrictions on movement with 16 check-points in place, the closure of Palestinian commercial activities near settler areas, and settler harassment Survivors and descendants of that prior community are mixed. Some support the project of Jewish redevelopment, others commend living in peace with Hebronite Arabs, while a third group recommend a full pullout. Descendants supporting the latter views have met with Palestinian leaders in Hebron. In 1997 one group of descendants dissociated themselves from the settlers by calling them an obstacle to peace.
A total of 86 Jewish families now live in Hebron.
different clligraphy sketches from different times and sketchbooks, displayed together in this 2 meter height poster.
© Studio Yaronimus
A full interview with the Israeli painter Raphael Perez (in Hebrew Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and CV
Question: Raphael Perez Tell us about your work process as a naive painter?
Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers.
Question: How do you give depth in your naive paintings?
Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites.
A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard.
Question: Raphael Perez What characterizes your naive painting?
Answer: Most naive paintings have the same characteristics
(Definition as it appears in Wikipedia)
• Tells a simple story to absorb from everyday life, usually with humans.
• The representation of the painter's idealization to reality - the mapping of reality.
• Failure to maintain perspective - especially details even in distant details.
• Extensive use of repeating patterns - many details.
• Warm and bright colors.
• Sometimes the emphasis is on outlines.
• Most of the characters are flat, lack volume
• No interest in texture, expression, correct proportions
• No interest in anatomy.
• There is not much use of light and shadow, the colors create a three-dimensional effect.
I find these definitions to be valid for all my naive paintings
Question: Raphael Perez Why do you mainly choose the city of Tel Aviv?
Answer: I was born in Jerusalem, the capital city which I love very much and also paint,
I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one
Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel.
Question: raphael perez are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem
Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism of today
In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs
Question: Raphael Perez Tell us about which buildings and their architects you usually choose in your city paintings
Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples:
In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality,
In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more
I also created three paintings of the city of Haifa and one painting of Safed
In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city
Question: Have you created series of other cities from around the world?
Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings
Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments
I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city
On March 8, 13 Gaza Seeds started Hebrew classes. The 60-hour course meets three times a week. The instructors anticipated that by its June 4 conclusion, the Palestinian Seeds would be able to converse in Hebrew in addition to English with their Israeli peers (many of whom are learning Arabic).
On March 29, a group of Gazan Seeds in the Hebrew course attended a lecture called “Abraham, Our Father.” Mohammed Outhmany, a retired Hebrew instructor, presented the lecture. The Seeds were interested to meet and hear the perspectives of a Palestinian who had taught Hebrew for 20 years and who is familiar with Jewish and Israeli culture.
but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.
Matthew Henry's Concise Commentary
1:1-3 God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, Joh 14:7; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise.
advent :: december 9
"For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart."
Hebrews 4:12
also be sure to keep up with my sister's advent series over here (she makes my photos more beautiful with her words!)
A phenomenon in a land full of phenomena is the story of the Hebrew Israelite Community in Dimona, Israel. Labeled over the years as “the Black Hebrews,” community members began arriving in Israel in 1969. Led by Ben Ammi Ben-Israel, they came from the United States via Liberia stating they are descendants of the tribe of Judah. In the nearly 40 years since, the community has moved from being unknown, to become kibbutz Shomrei Hashalom (Guardians of Peace), one of the largest urban kibbutzim in Israel. They presently number about 2000 in Dimona, with additional families in Arad, Mitzpe Ramon and the Tiberias area.
As with other communal settlements, the Hebrew Israelites maintain an ordered structure, with Ben Ammi sitting at the head of a council of 12 princes, who oversee the spiritual development of the kibbutz. Another 12 “ministers,” or the community management council, officiate the daily affairs in economics, education, sports and recreation, information and more. The community priesthood officiates weddings, Sabbath services and circumcisions for male children on the 8th day (according to Hebraic law). The Hebrews derive their income from their ever-popular music groups, as well as a soy foods product factory, specializing in the production of tofu, soy milk and ice cream. They also produce a varied line of cultural clothing from natural fibers which they market primarily abroad.
The community has become most noted for its healthy holistic lifestyle. All members are vegans, eating no meat, dairy products nor foods with chemical additives. Adult members exercise three times a week and are advised to have at least one full-body massage each month for its health benefits. They do not smoke or drink alcohol, except for naturally fermented wines they produce themselves. The health practices and organic agriculture program of the community have drawn visitors from around the world, especially government officials from Africa.
Today, community spokespersons are effective contributors to the national public relations effort, speaking to audiences on behalf of the State of Israel. The road to this position was not a simple one. Shortly after their arrival, the Chief Rabbinate decided not to recognize community members as Jews according to the Law of Return as they desired. For years the question of their status was a lingering issue. Legal status came about in May 1990 with first B/1 visas, followed by temporary residency a year later. That status was extended until August 2003 when the Ministry of Interior granted them permanent residency.
Since then, their activity and visibility have grown. Presently, more than 100 of their youth are serving in the Israeli Defense Forces in regular units; they operate a vegan eatery in Tel Aviv; their musicians perform across Israel and around the world, touring the US, Europe and Africa either solely with their own members or as a parts of other Israeli groups. They have created their own music genre which they call Songs of Deliverance producing CDs.
In sports they have represented the nation at home and in Europe in track and field and national softball events, including the Maccabiah games. Their students have represented Israel in international academic competitions. Twice they have represented Israel in Eurovision, the international music competition.
In February 2005 in conjunction with the Southern Christian Leadership Conference, the civil rights organization established by civil rights icon, Dr. Martin Luther King Jr., the Hebrews opened the Dr. Martin Luther King/SCLC – Ben Ammi Institute for a New Humanity, a conflict resolution center in Dimona to teach holistic non-violence and reconciliation to families, communities, faiths and nations. Their story is a testimony of the great growth and maturity of the State of Israel and its people.