7 Marhheshwan 5770 (October 25, 2009)

In ancient Israel, warriorship — particularly with staves (reed sticks) — was a part of everyday Jewish life.  See the Mishnah, Rosh haShanah 1,9:

“He who saw the new moon [and must give testimony in Jerusalem] but cannot go [on his own] — he is to be brought on an ass, even on a stretcher.  And in case an ambush is set up against them, they are to take staves ["maqloth" = staves/sticks/cudgels] in hand.  And if the journey is long, they are to take food…

We learn from this that the average Jew in Israel (for whom this law is intended) was skilled enough in combat with simples staves, to rout attackers bearing swords, spears, etc.  According to Habbani-Jewish tradition, the reed-stave (“qan suf”) is the primary weapon the Israelites trained in from the days of our sojourn in Egypt, since we were forbidden to train with other weapons.  That is why it is called “yaara” in Yemenite, from the Hebrew word “ye’or” — the Nile.

See a brief demonstration of this combat by the Aluf Abir Yehoshua Sofer:

Abir Qesheth Hebrew Warrior Arts- Double Nabuta On The Rocks

May HaShem bless the Aluf Abir’s efforts to restore the Jewish people to our warrior roots.

        With Torah blessings,

        Mori Michael Shelomo Bar-Ron

2 Heshwan 5770 (20 October 2009)

In the spirit of parashath NoaH 5770, Jeremy Gimpel and Ari Abramowitz interviewed me on their radio show, “A Light Unto the Nations” regarding the launch of my new book, “Guide For the Noahide” and surprised me with a question regarding my work to restore the Abir/Qesheth Hebrew Warrior Arts. 

Although I am not a professional speaker with no radio experience to speak of, I agreed to appear on the show to promote this important work.  The interview can be found on the segment “The Unwavering Faith of Noahides” on Arutz 7 Radio’s show, “A Light Unto the Nations”, at:  http://www.israelnationalnews.com/Radio/News.aspx/1508

IMPORTANT CLARIFICATION

It should be noted that although they called me a “halakhic decisor according to the RaMBaM”, I am not comfortable with that title.  I regard myself as a student and teacher, not a halakhic decisor. 

According to the tradition I received from my mori, the RaMBaM himself remains our halakhic decisor par exellence.   The awesome work he composed leaves us with the purest halakhic guidance possible for all generations until the Sanhedrin will be restored.  It literally puts the entire breadth of practical Torah law even into the hands of laymen, women, and children – besides Torah scholars.  (Laws of Foundations of Torah 4:21)  

This is not a simplistic, anachronistic approach:  it is the very stated purpose for which the Mishneh Torah was written.   (See Mishneh Torah, Introduction 42, and RaMBaM’s Epistle to his student, Rav Yoseph Ben Yehudah, QapaH edition, points 24-25).     The best way to learn, practice and teach halakhah in our times is straight from the Mishneh Torah with no “halakhic decisor” in between.

In practice, however, some measure of Torah guidance is necessary.  If this is true for Hebrew-speaking Jewish scholars, how much more so for Jewish laymen, and even more so for non-Hebrew speaking Noahides!  However, following even a rabbinical figure of the highest repute does not exempt the follower from his rabbi’s mistakes.  Every human being is personally responsible for practicing HaShem’s Law correctly, and is punishable for his mistakes–even those he learned from his rabbi.  For the serious student, even the greatest rabbi is a poor alternative to taking responsibility for his own learning.   It is to aid the non-Jew in this goal, that “Guide For the Noahide” was written.  

That being said, I reiterate what I wrote in the book (Author’s Preface page xi):

“Lastly, as comprehensive as we tried to make this guide, it was not meant to take the place of a competent rabbi or Torah scholar in the field of Noahide Law.  In a case of doubt, a competent Torah teacher should be consulted.” 

When I can be of service to anyone in that regard, I undertake it as a sacred privilege and responsibility.  

With Torah blessings,

Mori Michael Shelomo Bar-Ron