Life in Jerusalem, Through a Foreigner’s Eyes - ISRAEL TODAY

Life in Jerusalem, Through a Foreigner’s Eyes

Monday, October 26, 2015 |  Theresa Jensen  ISRAEL TODAY

It’s a beautiful Shabbat morning in Jerusalem. Children are happy and all is peaceful in our neighborhood. We have been in Jerusalem three weeks, arriving from Seattle, Washington.

Little did we know when we arrived that we would witness the fear, confusion and horror of unbelievable acts of terror on a daily basis. Innocent civilians and soldiers, attacked with knives and run over by vehicles, as they went about their daily activities. Those injured were children; someone’s father, mother, brother, sister, spouse or friend. Fear and apprehension showing on the face of each person we pass on the street.

Twice we were in locations where an attack had just taken place. One at the central bus station in Jerusalem and the other time when three separate events occurred on Jaffa Street. We witnessed the chaos resulting from these brutal attacks; people rushing to get out of the area. Employees in the shops along Jaffa Street fearing for their lives.

We also heard from parents whose children were summoned by the government to report for military duty. Their children have already completed their time in the military and are now part of the reserve forces. They were summoned to defend and protect those who wore an “invisible” target on their back just because they happen to be Jewish.

The news broadcasts outside of Israel have been disgusting. The media implies that Israel provoked this violence, downplaying these senseless and brutal acts of murder.

We are honored to stand with Israel in this horrible time in their history.

Our landlady was convinced we would leave the first week of our arrival due to the “situation.” When we told her we had no intention of leaving she was so touched. She was sure we would want to go. We told her that is exactly what the terrorists want us to do; we will not leave, rather we will show the people of Israel they are not alone.

Everywhere we go we share that the people of the United States are strong supporters of Israel. We honor those that God calls “the apple of His eye.”

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Praying for the Peace of Jerusalem & All of Israel

Praying for Jerusalem

in Israel

Sh'ma Yisrael...

("Hear O Israel...")

Sea of Galilee - The Kinneret

Jerusalem's Old City Wall

 

Views of Jerusalem 

from the Mount of Olives

looking west

ICEJ (International Christian Embassy Jerusalem)

- Feast of Tabernacles plate 

from around 1997

hanging on the Martin's 

living room wall

Light Rail Train 

on Jaffa Street 

in Jerusalem

- winter 2013

Jerusalem Old City neighborhood 

in the Jewish Quarter

Shema Yisrael (or Sh'ma Yisrael; Hebrew: שְׁמַע יִשְׂרָאֵל‎; "Hear, [O] Israel") are the first two words of a section of the Torah, and is the title (sometimes shortened to simply Shema) of a prayer that serves as a centerpiece of the morning and evening Jewish prayer services. The first verse encapsulates the monotheistic essence of Judaism: "Hear, O Israel: the LORD our God, the LORD is one", found in Deuteronomy 6:4, sometime alternately translated as "The LORD is our God, the LORD alone." Observant Jews consider the Shema to be the most important part of theprayer service in Judaism, and its twice-daily recitation as a mitzvah (religious commandment). It is traditional for Jews to say the Shema as their last words, and for parents to teach their children to say it before they go to sleep at night.

The term "Shema" is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy 6:4–9, 11:13-21, and Numbers15:37–41. These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.

Contents

  [hide] 

• 1 History
• 2 Content
  • 2.1 Shema Yisrael
  • 2.2 Baruch Shem
  • 2.3 V'ahavta
  • 2.4 V'haya im shamoa
  • 2.5 Vayomer
  • 2.6 Summary
• 3 Recitation and reading
• 4 Women and the Shema
• 5 Accompanying blessings
  • 5.1 Shacharit
  • 5.2 Maariv
• 6 Bedtime Shema
• 7 Other instances
  • 7.1 Music
• 8 Divine Unity of the Shema in Hasidic philosophy
• 9 Shema in Christianity
• 10 See also
• 11 References
• 12 External links

History

Originally, the Shema consisted of only one verse: Deuteronomy 6(see Talmud Sukkah 42a and Berachot 13b). The recitation of the Shema in the liturgy, however, consists of three portions: Deuteronomy 6:4–9, 11:13-21, and Numbers 15:37–41. The three portions relate to central issues of Jewish belief.

Additionally, the Talmud points out that subtle references to the Ten Commandments can be found in the three portions. As the Ten Commandments were removed from daily prayer in the Mishnaic period (70-200 CE), the Shema is seen as an opportunity to commemorate the Ten Commandments.

There are two larger-print letters in the first sentence ('ayin ע and daleth ד) which, when combined, spell "עד". In Hebrew this means "witness". The idea thus conveyed is that through the recitation or proclamation of the Shema one is a living witness testifying to the truth of its message. Modern Kabbalistic schools, namely that of the Ari, teach that when one recites the last letter of the word "'ecḥad'" (אחד), meaning "one", he is to intend that he is ready to "die into God".

Content

Shema Yisrael

The first paragraph of the Shema seen in a Tefillin scroll

The first, pivotal, words of the Shema are: Hebrew: :שְׁמַע יִשְׂרָאֵל יהוה אֱלֹהֵינוּ יהוה אֶחָד - Sh'ma Yisra'el YHWH Eloheinu YHWH Eḥad

Rabbinic Judaism teaches that the Tetragrammaton (י-ה-ו-ה), YHWH, is the ineffable and actual name of God, and as such is not read aloud in the Shema but is traditionally replaced with אדני, Adonai ("Lord"). For this reason, the Shema is recited aloud as:

Sh'ma Yisrael Adonai Eloheinu Adonai Eḥad - Hear, O Israel: the Lord is our God, the Lord is One

The literal word meanings are roughly as follows:

Sh'ma — listen, or hear & do (according to the Targum, accept)

Yisrael — Israel, in the sense of the people or congregation of Israel

Adonai — often translated as "LORD", it is read in place of YHWH; Samaritans say Shema, which is Aramaic for "the [Divine] Name" and is the exact equivalent of the Hebrew "ha-Shem", which Rabbinic Jews substitute for "Adonai" in a non-liturgical context such as everyday speech.^{[citation needed]}

Eloheinu — the plural 1st person possessive of אֱלֹהִים Elohim, meaning “our God”.

Echad — the unified and cardinal number one אֶחָד

Another possibility is the Samaritan reading:

Sh'ma Yisrael Shema Eloheinu Shema Eḥad. (Hear, O Israel, the Name is our God, the Name is One.)^{[citation needed]}

The connective "is" is implied rather than stated as it would be in modern English.

This first verse of the Shema relates to the kingship of God. The first verse, "Hear, O Israel: the Lord our God is one Lord," has ever been regarded as the confession of belief in the One God. Due to the ambiguities of the Hebrew language there are multiple ways of translating the Shema:

"Hear, O Israel! Adonai is our God! Adonai is One!" and,

"Hear, O Israel! Adonai is our God – Adonai alone."

Many commentaries have been written about the subtle differences between the translations. There is an emphasis on the oneness of God and on the sole worship of God by Israel. There are other translations, though most retain one or the other emphases.

Baruch Shem

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד - "Blessed be the name of His glorious kingdom for ever and ever”

The second line is a rabbinic addition and is recited silently during congregational worship (except on Yom Kippur, when it is recited aloud). It was originally a liturgical response in use in the Temple when the name of God was pronounced and took the form of "Baruch shem k’vodo l’olam", "Blessed be His glorious name" (Psalm 72:19). However, in time the words, "malchuto" ("His kingdom") and "va’ed" ("for ever and ever") were added. "Malchuto" was introduced by the rabbis during Roman rule as a counter to the claim of divine honors by Roman emperors. "Va’ed" was introduced at the time of the Second Temple to contrast the view of the "minim" (sectarians) that there is no life after death.^[1]

V'ahavta

The following verses, commonly referred to by the first word of the verse immediately following the Shema as the V'ahavta, or in Classical Hebrew W'ahav'ta meaning "And you shall love...", contain the commands to love God (the Talmud emphasizes that you will, at some point, whether you choose to or not therefore "shall" future tense, love God), with all one's heart, soul, and might; then the verse goes on to remind you to remember all commandments and "teach them diligently to your children and speak of them when you sit down and when you walk, when you lie down and when you rise" (Deut 6:7); to recite the words of God when retiring or rising; to bind those words "on thy arm and thy head" (classically Jewish oral tradition interprets as tefillin), and to inscribe them on the door-posts of your house and on your gates (referring to mezuzah).

V'haya im shamoa

The passage following the "Shema" and "V'ahavta" relates to the issue of reward and punishment. It contains the promise of reward for serving God with all one's heart, soul, and might (Deut 11:13) and for the fulfillment of the laws. It also contains punishment for transgression. It also contains a repetition of the contents of the first portion -but this time spoken to the second person plural, (Whereas the first portion is directed to the individual Jew, this time it is directed to the whole community, all the Jews).

Vayomer

The third portion relates to the issue of redemption. Specifically, it contains the law concerning the tzitzit as a reminder that all laws of God are obeyed, as a warning against following evil inclinations and in remembrance of the exodus from Egypt. For the prophets and rabbis, the exodus from Egypt is paradigmatic of Jewish faith that God redeems from all forms of foreign domination. It can be found in the portion "Shlach Lecha" in the book of Numbers.

Summary

In summary, the content flows from the assertion of the oneness of God's kingship. Thus, in the first portion, there is a command to love God with all one's heart, soul and might and to remember and teach these very important words to the children throughout the day. Obeying these commands, says the second portion, will lead to rewards, and disobeying them will lead to punishment. To ensure fulfillment of these key commands, God also commands in the third portion a practical reminder, wearing the tzitzit, "that ye may remember and do all my commandments, and be holy unto your God."

The full content verse by verse, in Hebrew, English transliteration and English translation, can be found here.

The second line quoted, "Blessed be the Name of His glorious kingdom for ever and ever", was originally a congregational response to the declaration of the Oneness of God; it is therefore often printed in small font and recited in an undertone, as recognition that it is not, itself, a part of the cited Biblical verses. The third section of the Shema formally ends at Numbers 15:41, but in fact traditionally Jews end the recitation of the Shema with the following word from the next verse, Emet, or "Truth", as the end of the prayer.

Source: Wikipedia, the free encyclopedia

Amen and Amen!

Light rail causes 41% increase in J’lem foot traffic

Light rail causes 41% increase in J’lem foot traffic

By MELANIE LIDMAN

09/19/2012, Jerusalem Post

Municipality survey: "Dramatic rise" seen following opening of rail line, 1 m. people expected to visit Old City during Succot.

Photo: Marc Israel Sellem

Just ahead of Jerusalem’s busiest period for visitors from Yom Kippur through Succot, the municipality has released a new survey pointing to a large increase in the amount of foot traffic in the major downtown areas.

According to the report, since the light rail began running, there has been an overall increase of 41 percent in the number of pedestrians, from 298,000 visitors in July 2011, the month before the rail started service, to 422,000 visitors in August 2012.

The survey was carried out by video cameras at 17 different points in the downtown area that counted the number of pedestrians from 7:00 am to midnight.

 

The largest increase was Nahalat Shiva near Zion Square, which saw an increase of 87% in the number of visitors, from 55,000 in July 2011 to 106,000 in August 2012.

The foot traffic in the Mahaneh Yehuda market increased by 38%, from 121,000 to 166,000, and the “triangle area” formed by King George Avenue, Jaffa Road and Ben-Yehuda Street increased by 34%, from 79,000 to 106,000.

“There is no Jerusalemite that doesn’t get excited to see that the city center is again bustling and active after it has been fading for many years,” said Jerusalem Mayor Nir Barkat, in response to the survey.

Nadav Meroz, head of the Jerusalem Transportation Master Plan, highlighted the fact that the light rail is still relatively new and has not yet reached full capacity.

“There were those that were concerned that the train would hurt the number of visitors in the center of the city, but today we see that the phenomenon is reversed and this enormous investment is beginning to bear fruit,” he said.

Meroz added that in other European cities, especially in France and Germany, the introduction of the light rail led to a similar revival of the downtown area.

Downtown business owners agreed that the light rail had brought a dramatic increase in foot traffic.
“They don’t have to do a survey, you can see it with your eyes!” said Malekan Kumars, the owner of the Joy dress shop next to the Jaffa Central light rail stop. “Jaffa Road never looked this way, and in a good way,” he said.

Kumars added that the accessibility had certainly brought him more customers, including Arabs from east Jerusalem who now make up about 20% of his customer base, compared with practically no Arab customers before the rail. But the business owners aren’t the only ones benefiting from the increased traffic: since the train started, rent for stores along the road has increased about 20%, said Kumars, a senior member of the Jaffa Road Business Committee.

Avraham Levy, owner of a 35-year-old vegetable stall at the shuk who sits on the Mahaneh Yehuda Council, agreed that he also saw a much higher amount of foot traffic there. But he said that while the light rail has brought in more visitors, it made it harder for residents to do their daily shopping at the market.

“It’s tourism, they’re not coming to take bags of tomatoes and cucumbers,” he said. “So many people come and say ‘it’s beautiful,’ there are a lot of tourists, but economically for us it’s nothing.”
Levy reasoned that the coffee shops and gift shops that have sprung up in the market are better able to capture this demographic.

“For Jerusalem in general, [the light rail] is good, but the problem is how to bring it to the small businesses,” he said.

In order to accommodate the train, the main route to the shuk, Agrippas Street, was closed to private cars due to the increased number of buses - a move Levy said has severely impacted their customer base, since it has made parking near the shuk more difficult.

The light rail will be put to the test over the next few weeks, as more than 1 million visitors from Israel and abroad are expected to flood the Old City over Yom Kippur and Succot.

The Old City will be closed to private cars as it is the rest of the year. However, parts of Highway 1 and Hebron Road leading to the Old City will also be closed to private vehicles to deal with the increase in buses – though there will be extra shuttles from Teddy Stadium and Shmuel Hanavi Street. Additionally, the light rail will run at intervals of 5 to 8 minutes all day, not just during rush hour.

http://www.jpost.com/NationalNews/Article.aspx?id=285586