Ahavat Israel-Amar a tu projimo como a ti mismo

(1) That is that He commanded us to love each other like we love ourselves, and that one's love and compassion for one's brother be like the love and compassion for himself regarding his money - regarding his body and regarding everything that is in his domain. If he wants it, I want it; and all that I will want for myself, I will want the same for him. And that is His saying, "and you shall love your neighbor as yourself" (Leviticus 19:18). (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 7.)

(3) Each man is commanded to love each and every one of Israel as himself as [Leviticus 19:18] states: "Love your neighbor as yourself."
Therefore, one should speak the praises of [others] and show concern for their money just as he is concerned with his own money and seeks his own honor.
Whoever gains honor through the degradation of a colleague does not have a share in the world to come.

(1) It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one's shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit.
Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: "Love your neighbor as yourself." That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot.

(1) The commandment of love of Israel: To love [with] love of the soul each one of Israel - meaning to say that we have compassion for an Israelite and for his money, [just] like a person has compassion for himself and for his [own] money; as it stated (Leviticus 19:18), "you shall love your neighbor as yourself." And they, may their memory be blessed, said (Shabbat 31a), "What is hateful to you, do not do to your fellow." And they said in Sifra, Kedoshim, Chapter 4:12, "Rabbi Akiva said, 'This is a great principle in the Torah'" - meaning to say that many commandments are dependent upon it. As one that loves his fellow like himself will not steal his money, have adultery with his wife, cheat his money from him nor hurt him from any angle. And so [too,] are there several other commandments dependent on this - the thing is well-known [revealed] to all who have intellect.

(2) The root of the commandment is well-known - as in the way that he acts to his fellow, so will his fellow act to him. And there will be peace among the creatures with this.

(3) And the laws of this commandment are included in the commandment, as the general principle of everything is that a man behave with his fellow in the way that a man behaves [with] himself - to guard his money and to distance all injury from him. And if he recounts things about him, he recounts them for praise, and he relate to his honor; and he does not become honored through his disgrace - and as they, may their memory be blessed, said (Talmud Yerushalmi Chagigah 2:1), "One who is honored by the disgrace of his fellow has no share in the world to come, but one who treats his fellow with love, peace and neighborliness, seeks their benefit and is happy about their good, the verse states about him, 'Israel, about you will I be glorified' (Isaiah 49:3)."

(4) And this commandment is practiced in every place and at all times. And one who transgresses it and is not careful about the money of his fellow, to guard it - and all the more so, if he injures him with money or caused him pain in any matter, volitionally - has violated this positive commandment; besides the liability that there is in it according to the matter in which he injured him, as is explained in its place.

(3) What is the proper [degree] of love? That a person should love God with a very great and exceeding love until his soul is bound up in the love of God. Thus, he will always be obsessed with this love as if he is lovesick.
[A lovesick person's] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for God should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded [Deuteronomy 6:5: "Love God...] with all your heart and with all soul."
This concept was implied by Solomon [Song of Songs 2:5] when he stated, as a metaphor: "I am lovesick." [Indeed,] the totality of the Song of Songs is a parable describing [this love].

(3) Explanation of “and you shall love”: “Whom else have I in heaven?” The philosophers raise a difficult: how is it appropriate to command love? But the truth is that B'nei Yisrael have in their core a connection and deep attachment to the One God. And that is what meant by what’s written “Whom else have I in heaven?” He is the Source; only below are their other wills. And through the daily acceptance of the yoke of heaven, “And having You, I want no one on earth.” And through this we can awaken love in this world as well.

(1) According to Rav Saadiah Gaon the Almighty commanded us to sound the shofar on Rosh Hashana for these ten reasons:

(2) 1) Rosh Hashana corresponds to the first day of creation and the shofar proclaims the sovereignty of the Creator. We are obliged to coronate God as King on this day in the manner written by Dovid, “בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ ה', With trumpets and the sound of shofar, call out in the presence of the King, Almighty” (Psalms 48:6).

(3) 2) Rosh Hashana is the beginning of the Ten Days of Repentance and the shofar calls the people to amend their lives before the final judgment of Yom Kippur. It was customary for rulers to issue a final warning to their subjects before punishing them for violating their decrees. Similarly, the shofar represents God’s last warning to His people to repent.

(4) 3) The sounding of the shofar recalls the revelation of the Torah on Mount Sinai. The Torah was given to us amid blasts of the shofar, as it is written, “וְקוֹל שׁוֹפָר חָזָק מְאֹד,” the sound of shofar was most powerful” (Shemos 19:16), and the people accepted it saying “We will do and we will listen.”

(5) 4) The shofar brings to mind the warnings and exhortations of the prophets which are likened to the blasts of the shofar, as it is said, וְשָׁמַע הַשֹׁמֵעַ אֶת קוֹל הַשׁוֹפָר וְלֹא נִזְהָר וַתָּבוֹא חֶרֶב וַתִּקָּחֵהוּ דָמוֹ בְּרֹאשׁוֹ יִהְיֶה ... וְהוּא נִזְהָר נַפְשׁוֹ מִלֵט. He who hears the sound of the shofar and does not take warning, the sword come ands takes him away, his blood will be upon his own head ... but he who heeds warning will save his soul. (Yechezkel 33:4,5).

(6) 5) The shofar reminds us of the destruction of the Holy Temple which was destroyed amid the sounding of enemy trumpets, as it is said: כִּי קוֹל שׁוֹפָר שָׁמַעַתְּ נַפְשִׁי תְּרוּעַת מִלְחָמָה—“For you have heard the sound of the shofar, O my soul, the shouts of battle (Yirmiyahu 4:19); and when we hear the shofar on Rosh Hashana, we pray to God to restore the Temple to its former glory.

(7) 6) The shofar recalls the willingness of Yitzchak to be sacrificed on the altar in obedience to God’s command to Avraham. We pray that with the sounding of the shofar his great deed will be recalled by the Almighty as a source of merit to his descendents.

(8) 7) It is the nature of the shofar’s sound to arouse the heart to awe and reverence. Thus when we hear the shofar, we tremble and humble ourselves before the presence of God.

(9) 8) The shofar reminds us of the ultimate Day of Judgment, as it is said, “קָרוֹב יוֹם ה' הַגָדוֹל, קָרוֹב וּמַהֵר מְאֹד—יוֹם שׁוֹפָר וּתְרוּעָה” “The great day of Almighty is near, it is near and rapidly approaching—a day of the shofar and shouting” (Tzefanyah 1:14, 16).

(10) 9) The shofar inspires us with hope for the ultimate ingathering of our people and their deliverance from exile, as it is said, “וְהָיָה בַּיוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשׁוּר וגו' And it will be on that day that a great shofar will be sounded; and those who were lost in the land of Ashur ... will come and prostrate themselves before Adonoy on the holy mountain in Yerushalayim.” (Yeshaya 27:13)

(11) 10) The shofar reminds us of the future resurrection of the dead and it reaffirms our faith that God will revive the dead which will be heralded with the sounding of the shofar.

(12) This Psalm (47) is recited seven times prior to the sounding of the Shofar. The Name, אלקים, which refers to God’s manifestation, as One Who rules with strict justice, appears in this psalm seven times. Thus we mention the Name אלקים forty-nine times as a prelude to the sounding of the Shofar. Our sages have said that there are forty-nine levels of spiritual impurity before one reaches the lowest depth, from which no salvation is possible. On the other hand, there are forty-nine ascending levels of intellectual sanctity which man can attain. In reciting this psalm we pray for the blast of the Shofar to arouse God’s mercy to overcome His manifestation of strict justice. We also pray for the sound of the shofar to inspire us to climb from the forty-ninth level of spiritual impurity, to rise to the forty-ninth level of sanctity.

(13) To the Chief Musician, A psalm of the sons of Korach. All peoples, clap hands! shout to God with the voice of joyous song. For Adonoy is Most High, awesome; a great King [is He] over all the earth. He subdues peoples under us, and nations under our feet. He chose for us our inheritance, the pride of Yaakov which He loves forever. God has ascended with a blast— Adonoy, with the sound of the shofar. Sing praises to God, sing praises; sing praises to our King, sing praises. For King of all the earth is God, sing praises [you who are] skillful. God has reigned over all nations, God is seated upon His holy throne. The nobles of the nations gathered the nation of the God of Avraham; for God has the power to shield the earth, He is greatly exalted.

(14) The following verses are said responsively:

(15) From the narrowness [of distress] I called [to God,] He answered me with the breath of Divine relief.

(16) The first letters of the following six verses in the Hebrew text form the words קְרַע שָׂטָן, cut off the accuser.

(17) You have heard my voice; do not shut Your ear to my [prayer for] relief, to my cry.

(18) The beginning of Your word is truth and forever are all Your righteous mandates.

(19) Be surety for Your servant for good let me not be oppressed by insolent sinners.

(20) I am happy with Your word like one who finds great gain.

(21) Good Torah reasoning and knowledge teach me for in Your commandments I have believed.

(22) [With] the offerings of my mouth be pleased, I beseech You, Adonoy; and Your mandates, teach me.

(23) The one who sounds the shofar says:

(24) “God has ascended with a blast— Adonoy, with the sound of the shofar.”

(25) Blessed are You, Adonoy, our God, King of the Universe Who sanctified us with His commandments and commanded us to hear the sound of the shofar.

(26) Blessed are You, Adonoy, our God, King of the Universe Who has kept us alive and sustained us and brought us to this season.

(27) Se toca el Shofar, siempre que la festividad no acaezca en Shabat
TEKIA, SHEVARIM TERUA, TEKIA

(28) TEKIA, SHEVARIM TERUA, TEKIA

(29) TEKIA, SHEVARIM TERUA, TEKIA

(30) ... Bendito eres Tú, oh Señor misericordioso.

(31) TEKIA, SHEVARIM, TEKIA

(32) TEKIA, SHEVARIM, TEKIA

(33) TEKIA, SHEVARIM, TEKIA

(34) ... Bendito eres Tú, oh Señor misericordioso.

(35) TEKIA, TERUA, TEKIA

(36) TEKIA, TERUA, TEKIA

(37) TEKIA, TERUA, TEKIA GEDOLA

(38) Sea Tu voluntad, oh Dios nuestro y de nuestros padres, que los sonidos emitidos por el Shofar, lleguen hasta Tu glorioso reino intercedan ante Ti, y nos concedas la absolución de todos nuestros errores.

(39) These verses are said responsively:

(40) Psalms 89:16-18

(41) Fortunate is the people that understand the call of teruah Adonoy, in the light of Your Presence, they walk.

(42) In Your Name they exult all the day and through Your righteousness, they are uplifted.

(43) For the glory of their might is You, and through Your favor, our horn is exalted.

(44) Fortunate are those who dwell in Your house; may they continue to praise You, Selah.

(45) Fortunate is the people whose lot is thus; fortunate is the people for whom Adonoy is their God. A praise by Dovid! I will exalt You, my God, the King, and bless Your Name forever and ever. Every day I will bless You and extol Your Name forever and ever. Adonoy is great and highly extolled, and His greatness is unfathomable. One generation to another will praise Your works, and Your mighty acts they will declare. The splendor of Your glorious majesty, and the words of Your wonders I will speak. Of Your awesome might, they will speak, and Your greatness I will recount. Mention of Your bountifulness they will express, and in Your righteousness joyfully exult. Adonoy is gracious and merciful, slow to anger and great in kindliness. Adonoy is good to all, His mercy encompasses all His works. All Your works will thank You, Adonoy, and Your pious ones will bless You. Of the honor of Your Kingship, they will speak, and Your might they will declare. To reveal to men His mighty acts, and the glorious splendor of His Kingship. Your Kingship is the kingship for all times, and Your dominion is in every generation. Adonoy supports all the fallen, and straightens all the bent. The eyes of all look expectantly to You, and You give them their food at its proper time. You open Your hand and satisfy the desire of every living being. Adonoy is just in all His ways and benevolent in all His deeds. Adonoy is near to all who call upon Him, to all who call upon Him in truth. The will of those who fear Him, He fulfills; He hears their cry and delivers them. Adonoy watches over all those who love Him, and will destroy all the wicked. Praise of Adonoy, my mouth will declare and all flesh will bless His Holy Name forever and ever. And we will bless God from now forever. Praise God.

(46) The Chazzan takes the Torah and says:

(47) They will praise the Name of Adonoy for His Name alone is exalted.

(48) The congregation then says:

(49) His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Yisrael, the people near to Him. Praise God.

(50) On weekdays, continue:

(51) A Psalm of Dovid: the earth is Adonoy’s and the fullness thereof, the inhabited world and those who dwell in it. For He founded it upon the seas, and established it upon rivers. Who may ascend the mountain of Adonoy, and who may stand in the place of His holiness? The clean of hands and the pure of heart, who has not borne My soul in vain, and has not sworn deceitfully. He will bear Adonoy’s blessing and righteousness from the God of his deliverance. This is the generation of those who seek Him, the seekers of Your Presence, [God of] Yaakov, selah. Lift up your heads, gates, and be uplifted [you] entranceways to eternity, so that the King of Glory may enter. Who is this King of Glory? Adonoy, strong and mighty; Adonoy, the Mighty One in battle. Lift up your heads, gates, and lift up, entranceways to eternity, so that the King of Glory may enter. Who is He, this King of Glory? Adonoy Tzevaos, He is the King of Glory, selah.

(52) Continue with “And when it rested,” on page 303.

(53) On Shabbos, say:

(54) A Psalm to Dovid. Ascribe to Adonoy—you sons of the mighty— ascribe to Adonoy glory and might. Ascribe to Adonoy the glory due His Name, prostrate yourselves before Adonoy in the splendor of holiness. Adonoy’s voice is upon the waters. Almighty of glory thunders, Adonoy is upon [the] many waters. The voice of Adonoy is in power, the voice of Adonoy is in beauty. The voice of Adonoy breaks cedars, Adonoy shatters the cedars of Lebanon. He makes them leap like a calf, Lebanon and Sirion like unicorns. The voice of Adonoy hews out flames of fire. The voice of Adonoy makes the desert tremble, Adonoy makes the desert of Kadesh tremble. The voice of Adonoy causes hinds to calve, and strips the forests bare; and in His Sanctuary all proclaim [His] glory. Adonoy sat enthroned (even) at the flood, Adonoy is enthroned as King forever. Adonoy will give strength to His people; Adonoy will bless His people with peace.

(55) As the Torah is returned to the Ark the following is said:

(56) And when it rested, he would say: Return, Adonoy, to the myriads and thousands of Yisrael. Arise, Adonoy unto Your resting place, You and the Ark of Your strength. Let Your priests clothe themselves in righteousness, and let Your devoted ones sing in joy. For the sake of Dovid, Your servant, do not reject Your anointed. For I have given you good instruction, do not forsake My Torah. It is a tree of life to those who grasp it, and those who support it are fortunate. Its ways are ways of pleasantness and all its paths are peace. Cause us to return to You, Adonoy, and we shall return; renew our days as of old.