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        "rendered": "<pre><span class=\"a_GcMg font-feature-liga-off font-feature-clig-off font-feature-calt-off text-decoration-none text-strikethrough-none\">English translation found below<\/span><\/pre>\n<p>Esta semana iniciamos el \u00faltimo y tal vez m\u00e1s hermoso libro de la Tor\u00e1, Devarim, tambi\u00e9n llamado por nuestros Jajamim como \u201cMishn\u00e9 Tor\u00e1\u201d(la repetici\u00f3n de la Tor\u00e1) que en griego fue traducido como Deuteronomio. La raz\u00f3n de este nombre es por el hecho de que durante las cinco \u00faltimas semanas de su vida, Mosh\u00e9 Rabenu se dedica a dar un discurso a los B\u2019nei Israel, en las llanuras de Moab al lado oriental del R\u00edo Yard\u00e9n (hoy Jordania), en preparaci\u00f3n para la inminente entrada a la Tierra Prometida y su conquista. Durante este discurso Mosh\u00e9 vuelve a recapitular todo lo que vivieron esos cuarenta a\u00f1os en el desierto.<\/p>\n<p>El objetivo de Mosh\u00e9 era recordar a la nueva generaci\u00f3n sobre los errores del pasado y c\u00f3mo aprender de ellos para evitar repetirlos en el futuro. El libro de Devarim tiene un tema central, la relaci\u00f3n causa efecto, todas nuestras acciones traer\u00e1n consecuencias positivas o negativas seg\u00fan lo que decidamos.<\/p>\n<p>Casualmente esta Parash\u00e1 siempre coincide previo a Tish\u00e1 Beav, y leemos una porci\u00f3n especial del profeta Isa\u00edas en la Haftar\u00e1 que le da el nombre a este Shabat. Inicia diciendo: \u201cJaz\u00f3n Yeshaiahu\u201d \u201cEsta es la visi\u00f3n del profeta Isa\u00edas&#8230;\u201d seguidamente viene una exhortaci\u00f3n al Pueblo Jud\u00edo de aquel entonces sobre su mal proceder: idolatr\u00eda, injusticia social, corrupci\u00f3n pol\u00edtica, crueldad, indiferencia. Advierte el profeta, que en caso de no recapacitar y cambiar este comportamiento, la tragedia est\u00e1 dispuesta a sobrevenir sobre Yerushalaim. Tristemente los o\u00eddos sordos de las personas terminaron por traer sobre s\u00ed la tragedia: Yerushalaim fue destruida y el pueblo jud\u00edo fue llevado al exilio.<\/p>\n<p>\u00bfCastigo Divino? No, causa-efecto. Cada uno de nosotros tiene a trav\u00e9s de sus acciones un peso en la energ\u00eda del universo. Movemos la balanza hacia la luz o hacia la oscuridad, todo influye, cada peque\u00f1a cosa pesa, la suma de todo desencadena el resultado final: abundancia o pobreza, felicidad o angustia, salud o enfermedad. Todo est\u00e1 tan \u00edntimamente conectado tanto que, seg\u00fan nuestros sabios, cada uno es responsable de cada tragedia que acaece sobre el mundo.<\/p>\n<p>Shabat Jaz\u00f3n (el Shabat de la Visi\u00f3n) nos habla de esta responsabilidad colectiva, de la importancia de tener \u201cvisi\u00f3n\u201d para poder analizar el presente y visualizar las consecuencias que traer\u00e1 en el futuro. Tenemos en cada generaci\u00f3n profetas, visionarios, personas extraordinarias que nos advierten lo que se avecina si no cambiamos nuestro proceder. Podemos escuchar y actuar o cerrar los o\u00eddos del esp\u00edritu y sufrir la tragedia.<\/p>\n<p>A pesar de las persecuciones, exilios e intentos de exterminio, el juda\u00edsmo nunca tom\u00f3 el papel de la victimizaci\u00f3n, por el contrario siempre se enfoc\u00f3 en asumir responsabilidad. Si bien fueron los babilonios los que destruyeron el Primer Templo, nuestros sabios se responsabilizaron por la idolatr\u00eda y la falta de justicia social; fueron los romanos los que destruyeron y exiliaron durante el Segundo Templo, pero nuestros sabios asumieron la culpa a causa del odio gratuito entre hermanos. Es muy sencillo ser la v\u00edctima de nuestras tragedias personales, ver hacia afuera y culpar a los otros, pero se requiere de verdadera grandeza personal para ver hacia adentro y responsabilizarse por las carencias morales propias. La primera actitud nos estanca en un abismo de auto compasi\u00f3n y desesperanza, la segunda nos brinda la oportunidad de crecer, autogestionarnos y mejorar; y esa es la raz\u00f3n por la que ayunamos en Tish\u00e1 BeAv, para reflexionar en nuestra cuota de responsabilidad acerca de la realidad que nos rodea.<\/p>\n<p>Isa\u00edas concluye con esperanza, nos dice que a\u00fan si la tragedia ya lleg\u00f3, siempre hay espacio para la consciencia y el arrepentimiento, una oportunidad adicional para redireccionar la energ\u00eda hacia la luz y reparar nuevamente nuestro mundo. No perdamos esta oportunidad.<\/p>\n<p style=\"text-align: left;\">Shabat Shalom umevoraj!<br \/>\nRab. Sem. Dr. Yaakov Rodriguez<\/p>\n<hr \/>\n<h3 class=\"PDq2pG_selectionAnchorContainer\" data-section-id=\"1a8nr7y\" data-start=\"0\" data-end=\"26\"><span role=\"text\"><strong data-start=\"3\" data-end=\"26\">The Power of Vision<\/strong><\/span><\/h3>\n<p data-start=\"28\" data-end=\"662\">This week we begin the fifth and perhaps the most beautiful book of the Torah, <em data-start=\"107\" data-end=\"116\">Devarim<\/em>, also known by our Sages as <em data-start=\"145\" data-end=\"160\">Mishneh Torah<\/em> (\u201cthe repetition of the Torah\u201d), which was translated into Greek as <em data-start=\"229\" data-end=\"242\">Deuteronomy<\/em>. It bears this name because, during the final five weeks of his life, Moses devotes himself to delivering a series of addresses to the <em data-start=\"378\" data-end=\"392\">B\u2019nei Israel<\/em> on the plains of Moab, east of the Jordan River (present-day Jordan), in preparation for their imminent entry into the Promised Land and its conquest. Throughout these speeches, Moses reviews everything the people experienced during their forty years in the wilderness.<\/p>\n<p data-start=\"664\" data-end=\"1002\">Moses\u2019 purpose was to remind the new generation of the mistakes of the past and to teach them how to learn from those failures in order to avoid repeating them in the future. The central theme of the Book of <em data-start=\"872\" data-end=\"881\">Devarim<\/em> is the relationship between cause and effect: every decision we make carries consequences, whether positive or negative.<\/p>\n<p data-start=\"1004\" data-end=\"1669\">It is no coincidence that this <em data-start=\"1035\" data-end=\"1045\">Parashah<\/em> always precedes <em data-start=\"1062\" data-end=\"1074\">Tisha B\u2019Av<\/em>. On this Shabbat we read a special <em data-start=\"1110\" data-end=\"1120\">Haftarah<\/em> from the prophet Isaiah, which gives this Shabbat its name. It begins with the words, <em data-start=\"1207\" data-end=\"1227\">\u201cChazon Yeshayahu\u201d<\/em>\u2014\u201cThe vision of Isaiah\u2026\u201d What follows is a powerful rebuke directed at the Jewish people of that time for their wrongdoing: idolatry, social injustice, political corruption, cruelty, and indifference. The prophet warns that unless they repent and change their ways, tragedy will inevitably befall Jerusalem. Sadly, the people turned a deaf ear, and the tragedy came to pass: Jerusalem was destroyed, and the Jewish people were led into exile.<\/p>\n<p data-start=\"1671\" data-end=\"2181\">Was it divine punishment? No\u2014it was cause and effect. Each of us, through our actions, influences the spiritual energy of the universe. We tip the scales toward either light or darkness. Everything matters; every small action carries weight. Together, these countless choices shape the final outcome: abundance or poverty, joy or anguish, health or illness. Everything is so profoundly interconnected that, according to our Sages, every individual bears responsibility for every tragedy that befalls the world.<\/p>\n<p data-start=\"2183\" data-end=\"2645\"><em data-start=\"2183\" data-end=\"2199\">Shabbat Chazon<\/em>\u2014the Shabbat of Vision\u2014teaches us about this collective responsibility and about the importance of having vision: the ability to examine the present and foresee the consequences it will produce in the future. Every generation has its prophets, visionaries, and extraordinary individuals who warn us of what lies ahead if we fail to change our ways. We can either listen and act, or we can close the ears of our spirit and suffer the consequences.<\/p>\n<p data-start=\"2647\" data-end=\"3219\">Despite centuries of persecution, exile, and repeated attempts to annihilate the Jewish people, Judaism has never embraced the role of victimhood. On the contrary, it has consistently emphasized personal and collective responsibility. Although it was the Babylonians who destroyed the First Temple, our Sages held themselves accountable for the people&#8217;s idolatry and lack of social justice. Although it was the Romans who destroyed the Second Temple and drove the nation into exile, our Sages attributed the catastrophe to <em data-start=\"3170\" data-end=\"3184\">sinat chinam<\/em>\u2014baseless hatred among fellow Jews.<\/p>\n<p data-start=\"3221\" data-end=\"3693\">It is easy to become the victim of our personal tragedies, to look outward and blame others. But it takes genuine greatness to look inward and take responsibility for our own moral shortcomings. The first attitude traps us in an abyss of self-pity and despair; the second gives us the opportunity to grow, to transform ourselves, and to become better people. That is why we fast on <em data-start=\"3603\" data-end=\"3615\">Tisha B\u2019Av<\/em>: to reflect on our share of responsibility for the reality that surrounds us.<\/p>\n<p data-start=\"3695\" data-end=\"3935\">Isaiah concludes his vision with hope. He tells us that even when tragedy has already arrived, there is always room for awareness and repentance, another opportunity to redirect our energy toward the light and to repair our world once again. Let us not lose that opportunity.<\/p>\n<p data-start=\"3972\" data-end=\"4001\"><strong data-start=\"3972\" data-end=\"4001\">Shabbat Shalom uMevorach!<\/strong><\/p>\n<p data-start=\"4003\" data-end=\"4035\" data-is-last-node=\"\" data-is-only-node=\"\"><em data-start=\"4003\" data-end=\"4035\" data-is-last-node=\"\">Rab. Sem. Dr. Yaakov Rodriguez<\/em><\/p>",
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