About Us

The Ohel Moshe Society, a small non-profit organization, is a group of Orthodox Torah educators and hardworking Jewish fathers and grandfathers in Israel, dedicated to spreading authentic Torah-particularly the teachings of Rambam (Rav Moshe ben Maimon of blessed memory). Our unifying goal is to help Jews and non-Jews to live by these sacred laws in every way we can, so that our children will inherit a healthier, more normal Jewish world (in the eternal eyes of the Torah) than the one we grew up in. That is, by providing Torah teaching, community (both physical and online), providing extremely hard-to-find religious articles (tephillin, mezuzoth, meghilloth, Torah scrolls) for sale, and a Sedaqah (charity) fund for the needy.

Towards this greater goal, Ohel Moshe publicizes research to spread awareness of the historicity of Abir/Qesheth® as a living remnant of the ancient, warrior tradition of the Jewish People. There is only so much information we are permitted to publicize, as we patiently await a book to be written on the subject.

Another goal of our organization is to publicize the solid rabbinical foundation for the recognition of Bene Yisrael Jews of India as a community that is ideally permitted to marry into, even by kohanim and Torah scholars of all Jewish ethnic groups.

Our society and its spiritual center, Beith Midrash Ohel Moshe, were founded and are actively managed by mori* Michael Shelomo Bar-Ron. The Beith Midrash (meaning “house of teaching”) and its office serve as:

a research center for mori Michael Shelomo’s Torah educational projects,
a center for ongoing Torah classes in halakhah,
a center of unique minyanim (prayer services) strictly according to Talmudic halakhah on Jewish holidays,
a center for professional English courses and beginning Hebrew language training,
and more.

We believe that organizations like this are necessary for helping Jews and non-Jews (as descendants of NoaH)-to return to the true Torah of Moshe Rabbenu (Moses our teacher), peace be upon him, according to their respective Covenants with HaShem our G-d**.

The hope of world-wide teshuvah (Hebrew for “repentance” or “return”), as fantastic as it may seem, is arguably more alive in the current age than ever. We live in a time of incredible technology that can facilitate Torah learning on an unprecedented scale. It is a time of breathtaking scientific advancement, with research tools never before available. It is also a time of global economic decline and general despair, in which many are open to and looking for answers.

At the same time, however, disdain for the G-d of Israel, the Torah of Israel, and the Jewish claim to the Land of Israel-especially among liberal bastions of education-are reaching ever higher levels. It is as if the world were preparing itself, once again, for another Holocaust, G-d forbid… amidst another world war that could wipe out much of humanity.

Taking full advantage of this time of general confusion, many leaders today speak of the need for “change.” We understand that the real ‘change’ the world really needs is that which will bring the mercy, blessing and protection of HaShem our G-d, avert His Wrath, and help individuals, communities nations to navigate this stormy prelude to the Messianic age… And that requires more than what appeals to people’s pocketbooks, and their notions of political correctness. It requires more fear of G-d, than of the Arab world and its needy Western customers. It requires trusting honest, G-d fearing, true Torah scholars more than the controlled, biased and poorly-informed media. Above all, we need the kind of change that gets people to actually think critically yet humbly, in a G-d-centered way, to look beyond our own small lives and limited experience.

We realize all too well that it is not expected (nor is it possible) for us to do this job alone… yet neither are we free to abstain from it. (Mishnah Avoth 2:19) It is our most fervent hope that HaShem’s Name will be sanctified through our humble work, that through our efforts “the Torah be made great and glorified.” (Yisha`yahu [Isaiah] 42:21)

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* According to Ashkenazi Jewish tradition, recognized Torah teachers are traditionally called “rebbe” or “rabbi” after being given a degree of “semikhah” (rabbinical ordination) by their teachers. However, this custom was not well received by the Torah schools of Spain, North Africa, the Holy Land and the East. Since the unbroken chain of true semikhah (Mosaic ordination of Torah judges, stretching all the way back to Moses at Sinai), ceased 1600 years ago, there have been no Torah teachers befitting of the title rabi (”rabbee”), an ordained judge. Accordingly, Torah teachers are called Hakham (”wise one”) in Sefaradic / Middle Eastern Jewish tradition. In Yemenite Jewish tradition, one is called m’ori (מארי), meaning “my light”. The pronunciation is identical to mori (מורי), meaning “my teacher”. While mori Michael (pronounced “Mee-kha-el”) Shelomo, like many Torah teachers, has a paper signed by recognized Torah elders certifying his “rabbinical ordination”, he prefers m’ori, the humble title of the teachers of children in Yemen. He sees himself as a growing student in Torah, not a rabbinical authority.

** Orthodox Jews generally refer to the Creator in writing as “G-d” in order to distinguish the One, True G-d of the Universe from the idolatrous concepts of Him, which are conjured up for many by the traditional spelling, “God”. In our writings, we try to use the traditional Jewish term, HaShem, meaning “The Name”. This refers to the most sacred, ineffable Name of G-d, which until the Temple is rebuilt, is utterly forbidden to be pronounced anywhere, under any circumstances.