Thursday, April 2, 2009

Shabbos HaGadol Drasha, Parsha Tzav, Pascal Sacrifice


My revised prayers for the ill: (Note where I wrote once a week I pray for them daily but I realize that adding them to the Rofa’aynu Prayer takes a lot of energy)

Men: Avraham HaCohain ben Yocheved (Cancer in remission but extreme pains) – once a week

Asher ben Malka and Avraham ben Devorah dangerous diabetes - once a week

Meir ben Faige – once a week

Two children with cancer: Avraham Moshe ben Miriam Tova and Dov Ber ben Sarah Esther - daily if possible

Zev ben Miriam, Shalom Charles ben Gracia, Eliyahu ben Rosa, Aaron Yoshua ben Chaya Shoshana - daily if possible

A new one to add stage 4 cancer: David Chaim ben Yehudit.

Women: Keren Neshama bas Esther Ruth and Chaya Melecha Rachel bas Bayla Alta - MS patients - once a week

Leah bas Rachel, Moriah bas Chana, Rachel Sara bas Osnat, Nirit bas Mazel, Esther bas Chana – all cancer patients daily if possible

Rachel bas Chana, Chaya Yachet Elka bas Chana Rachel, Faige Rachel bas Taube – daily if possible

Please daven for a complete recovery for a mother of small kids Aliza-Fraidel bat Miriam-Malka - עליזה פראדל בת מרים מלכה who was nearly killed in a car accident.

Take a break with your kids for this cute video sent to me by Elio R. and Stephanie T. :

Korban Pessach as it was sacrificed in the second Temple

Last week, I mentioned that a lot of men were in the group that eat the sacrifice and here is the tale from the Talmud itself:

Taken from Pessachim of the Talmud Bavli: CHAPTER V.


MISHNA: The continual (daily) offering was slaughtered half an hour after the eighth hour, and sacrificed half an hour after the ninth hour; but on the day before Passover, whether that day happened to be a week-day or a Sabbath, it was slaughtered half an hour after the seventh hour, and sacrificed half an hour after the eighth hour. When the day before the Passover happened to be a Friday, it was slaughtered half an hour after the sixth hour, sacrificed half an hour after the seventh hour, and the Passover sacrifice celebrated (immediately) afterwards.

GEMARA: Whence do we know all this? Said Rabbah: Because it is written [Numbers xxviii. 4], "toward evening," we know that this religious duty must be discharged when the sun commences to move towards the west (evening). Then again, on all ordinary days, in respect to vow and voluntary offerings, as it is written [Lev. vi. 5]: "And he shall burn thereon the fat of the peace-offering." And the master said that this signifies that all the other offerings must be sacrificed before the daily offering. Hence this latter was slaughtered half an hour after the eighth hour (two and one half hours after noon); but on the day before Passover, when the paschal lamb had to be slaughtered after the daily offering, the latter was slaughtered an hour sooner. If the eve of Passover, however. fell on Friday, when the paschal lamb must be roasted before the Sabbath set in, the literal text of the passage in the Scriptures is abided by, and the daily offering is slaughtered as soon as the sun commences setting towards the west, i.e., half an hour after noon.

The rabbis taught: "In the same manner as the daily offering was proceeded with on a week-day, it was also treated on erev Shabbos” …

MISHNA: If the Passover-sacrifice had not been slaughtered for the purpose of sacrificing it as a Passover-sacrifice, or its blood had not been received for that purpose, or the blood had not been brought to the altar and sprinkled for that purpose, or if one act had been accomplished with it in order to make it a Passover-sacrifice and another not for that purpose, or if the reverse had taken place-it is not valid. How is it to be understood that "one act had been accomplished with it as a Passover-sacrifice and another not for that purpose"? This signifies, that one act had been accomplished with it in order to make it a Passover-sacrifice, and subsequently another act had been accomplished with it ill order to make it a peace-offering; and by "if the reverse had taken place" is meant, if at first an act had been accomplished with it in order to make it a peace-offering and another act had subsequently been accomplished with it for the purpose of making it a Passover-offering.

MISHNA: If the paschal lamb were slaughtered for those who will not partake thereof, or for any that do not belong to the persons numbered to eat it, or for the uncircumcised, or for the unclean, it will not be valid; but if it were slaughtered for those who may partake thereof and (at the same time) for those that will not, or for those that are numbered to eat it and also for those that are not, or for the circumcised and also for the uncircumcised, or for the unclean and the clean, it will be valid. If the paschal lamb be slaughtered before noon, it is not valid, because it is written [Exod. xii. 6]: "Toward the evening." If it were slaughtered before the continual (evening) offering is brought, it is valid, provided someone had been stirring the blood until that of the continual daily offering was sprinkled; but if the blood (of the paschal lamb) had already been sprinkled (before that of the daily offering) it is nevertheless valid.

GEMARA. The rabbis taught: "What is meant by 'those who will not partake thereof'? A sick or an aged person. What is meant by 'those that were numbered to eat it and those that were not'? A family for whom the lamb had been slaughtered and another for whom it had not."

Whence do we adduce this? From the following teaching of the rabbis: It is written [Exod. xii. 4]: "According to the number of the souls," whence we infer that the paschal lamb must not be slaughtered except for those who were numbered to eat it. Shall we assume, that one who slaughtered the lamb for those who were not numbered to eat it only fulfilled a religious duty negligently, but the sacrifice is nevertheless valid? To that end the passage reiterates [ibid., ibid.]: "Shall ye make a count," which signifies, that otherwise it would be invalid. Rabbi said: Instead of "make a count" read "slaughter it," because the term "make a count" is expressed with "Thachoso" and the Syrian term for "slaughter" is "chos," and thus the passage appears as if one said to the other: "Slaughter it for me." Thus we have found the sources whence arises the prohibition to slaughter the lamb for those not numbered to eat it; but whence do we adduce that the lamb must not be slaughtered for those who will not partake thereof? In the same passage it is written: "Every man according to what he eats, shall ye make a count for the lamb"; hence those that partake thereof are accounted the same as those who are numbered to eat it.

If a man slaughtered the lamb for the circumcised only, but intended that the atonement which is made through sprinkling the blood should serve also for the uncircumcised, R. Hisda. holds that the sacrifice is not valid, because an intention to serve the uncircumcised invalidates the sprinkling, while Rabba holds that such is not the case.

Said R. Ashi: R. Hisda and Rabba differ concerning the following passage [Lev. i. 4]: "And it shall be accepted for him to make atonement for him." Wherever it is written "for him," it refers to that person only and not also to his companion, and Rabba holds that such is the case only if his companion be in all respects his equal and among those for whom atonement is made; but the uncircumcised, not being in that class, cannot prove an impediment, for he was never thought of. R. Hisda, however, said: "The uncircumcised can be included in that class for whom atonement is made, because should he submit to circumcision he becomes in every respect the man's equal, and the passage which says 'for him' would necessarily exclude him. Thus the supposition that he can be circumcised renders him equal to being so."

MISHNA: The Passover-sacrifice was slaughtered for three successive divisions of men, because it is written [Exod. xii. 6]: "The whole assembly of the congregation of Israel shall slaughter it (thus three divisions were necessary, according to the expressions) "assembly," "congregation," and "Israel." The first division entered until the court of the Temple was filled, when the doors of the court were closed, and the cornet (horn) sounded Tekiah (one blast), Teruah (a succession of quick blasts), and Tekiah (another blast). The priests then placed themselves in double rows (file), each priest holding either a bowl of silver or a bowl of gold in his hand, but one row of priests had to hold all silver bowls and the other all gold--they were not allowed to be mixed. These bowls had no stands underneath, so that the priests might not put them down and allow the blood to become coagulated.

The Israelite slaughtered and the priest received the blood and gave it to another priest, who in turn passed it to another, and each receiving a full bowl, at the same time returning an empty one; the priest nearest the altar squirted out the blood in one (continuous) stream at the base of the altar. (This done) the first division went out and the second entered; when that went out, the third entered; in the same manner as the first, so did also the second and third divisions proceed.

The Hallel (prayer of praise) was read (by each division): if they had finished (before completing their duties), they commenced it over again, and might even say it for the third time, although it never happened that there was occasion to say it thrice. R. Yehudah says: "It never happened that the third division read as far as the chapter commencing, 'It is lovely to me, that the Lord hears my voice' (Psalms cxvi.), because they were few in number."

The same things that were done on week-days were also done on the Sabbath, excepting that the priests would on that day wash the court, contrary to the wishes of the sages. R.. Yehudah says: "A cup was filled with the mixed blood (of all the sacrifices) and was squirted out in one (continuous) stream on the altar"; but the sages would not admit that such was the case.

In what manner was the paschal sacrifice suspended and its skin removed? Iron hooks were affixed to the walls and pillars, on which the sacrifice was suspended and its skin removed.

Those who could not find a place to do it, in that manner used thin, smooth sticks of wood provided there for that purpose, on which they suspended the paschal sacrifice (and resting the sticks) between the shoulders of two persons, to remove the skin. R. Eliezer says: "If the 14th (of Nissan) occurred on a Sabbath, one person would place his left hand on the right shoulder of another, the latter would place his right hand on the left shoulder of the former, and thus suspending the sacrifice on the arms would remove the skin with their right hands."

When the sacrifice had been opened, the pieces which were to be sacrificed on the altar were removed, placed on a large dish, and offered up with incense on the altar. When the first division had gone out (on the Sabbath), they would remain on the mount of the Temple; the second would remain in the open space between the ramparts of the Temple, and the third division remained in its place. As soon as it became dark, they all went out to roast their sacrifices.

GEMARA: R. Yitzhak said: "The paschal sacrifice was not slaughtered unless there were three divisions of thirty men each; why so? Because it is written: 'The whole assembly of the congregation of Israel--thus 'assembly' means ten men, 'congregation' ten men, and 'Israel' also ten men." It was doubtful, however, whether the thirty men had to be together, or whether only ten men at a time had to be present. So it was ordered that thirty men should enter, and as soon as ten were ready they went out, and ten others took their place; the next ten then left, and another ten entered; finally, the last thirty men went out together--thus each division numbered fifty men, or all three divisions one hundred and fifty men.

"The first division entered," etc. It was taught: Abaye said, "that as soon as the first division entered the doors closed of themselves," while Rabbah states, "that the doors were closed (by men), according to the teaching of the Mishna." What is the difference? According to Abaye, who states that the Mishna teaches that the doors closed of themselves, a miracle could be depended upon to gauge the number who were permitted to enter, while Rava maintains that no miracle was depended upon, but that men appointed for that purpose would see when the court was filled and would then close the doors.

The rabbis taught: It never happened that a man was crushed to death by the vast throng except once during the time of Hillel, when an old man was killed in the crowd. On that account that Passover was called the "crushed Passover."

The rabbis taught: "Agrippa the king once wanted to know how many male Israelites there were. So he told the high-priest to keep account of the paschal lambs. The high-priest then ordered, that one kidney of each paschal lamb be preserved, and it was found that six hundred thousand pairs of kidneys (See calculations below) were preserved; and this was twice the number of the Israelites who went out of Egypt. Naturally, this was exclusive of all Israelites who were unclean and could not offer the sacrifice, and all those who lived at a great distance from Jerusalem and were not in duty bound to be present., There was not a single paschal lamb that did not represent at least more than ten persons.

That Passover was ever afterwards known as the 'large Passover.'"

How could the kidneys be preserved? Was it not imperative that they should be offered up on the altar? The kidneys were merely deposited by one priest until another came along and substituted something else in their place.

"The priests then placed themselves in double rows," etc. Why was this done? Shall we assume that, if this were not done, a priest might empty the blood contained in a golden bowl into a silver bowl, and thus degrade the sanctity of the blood of the sacrifice; then might not a priest also empty the contents of a bowl worth two hundred (dinars) into one worth only a hundred, and thus bring about the same condition? Hence we must say, that it was not on that account, but merely for the sake of better appearance.

"These bowls had no stands underneath," etc. The rabbis taught: There were no bowls on the Temple that had any stands except those used to contain the incense which was placed near the showbreads, for had those bowls no stands it was feared that they might fall over on the sides of the showbreads and crush them.

"The Israelite slaughtered." This is related by the Mishna in order to demonstrate that an ordinary Israelite may slaughter.

"The priest removed the blood," etc. This is related in order to inform us that all subsequent acts necessary for the sacrifice were performed by the priests.

"Gave it to another priest," etc. The Mishna teaches us thereby that [Proverbs xiv. 28]: "In the multitude of people is the King's glory."

"Receiving a full bowl, at the same time returning an empty one." This bears out the statement of R. Simeon ben Lakish to the effect that a religious duty must not be passed by; i.e., it must first be accomplished and then transferred to another; but not the reverse.

"The priest nearest the altar," etc. Who is the Tana who holds that the blood of the Passover-sacrifice must be squirted at the base of the altar? Said R. Hisda: "That is R. Jose the Galilean, as we have learned in the following Boraitha: R. Jose the Galilean said: It is written [Numbers xviii. 17]: 'Their blood shall thou sprinkle upon the altar, and their fat shall thou burn as a fire-offering,' and as it does not say 'its blood' or 'its fat,' but in the plural, 'their blood' and 'their fat,' it signifies that the blood of the firstlings and of the first tithes and of the Passover-sacrifice must be sprinkled, and the pieces which must be offered should be offered up on the altar."

Whence do we know, however, that the blood must be squirted at the base of the altar? Said R. Elazar: "By means of a comparison by analogy with the case of a burnt-offering, concerning which it is written [Lev. i. 11]: "And the sons of Aaron, the priests, shall sprinkle its blood upon the altar round about." Thus as in the passage quoted above [Numb. xviii. 7] "sprinkling" is also mentioned, the inference is that in both cases the sprinkling must be done at the base of the altar. Whence do we know that the blood of a burnt-offering must be sprinkled at the base of the altar? From the passage [ibid. iv. 18]: "And all the blood shall he pour out at the base of the altar of burnt-offering."

"The first division went out," etc. We have learned in a Boraitha that the third division was called the "tardy division." Why should this be so? One division had to be the last? Everyone had to strive to be first, as we have learned in a Boraitha: "R. Jose said: The world cannot exist without an apothecary and without a tanner, yet well is to him who follows the profession of an apothecary and woe is to him who follows the calling of a tanner. The world cannot exist without males and females; yet well is to him who hath sons and woe is to him who hath daughters."

This is because of the dowry. But in other places it states that if a man needs to be taken care of in his old age it is better to go to the house of the daughter as she will get her husband to understand while the sons usually listen to their wives and are less accepting of their own parents.

"The priests, etc., would wash the courts, contrary to the wishes of the sages." Who were the sages who were opposed to this? Said R. Hisda: "That was only R. Eliezer, for the other sages all held that a rabbinical prohibition was never effective in the Temple." (See Tract Sabbath, page 187.)

"R. Yehudah says, 'A cup was filled,'" etc. We have learned in a Boraitha: R. Yehudah said: "A cup was filled with the mixed blood lest the blood of one of the bowls held by the priests be spilled in transit, and thus the sacrifice whence the blood came became invalid." R. Yehudah was asked, however: "Supposing the mixed blood was taken from that which was spilled on the ground and not from that which had been received in the bowls, would this not be unlawful?" and he replied: "I refer only to such as had been received in the bowls."

How could this distinction be made in the midst of such a vast multitude? The priests were very dexterous. If so, why was there fear that the blood of one of the bowls might be spilled? just because they were so dexterous, there is all the more reason to assume that in the handling of the bowls some of the blood might be spilt.

Was it not certain, however, that in that mixed blood there was the last (life) blood of the sacrifice (which must not be offered up on the altar)? R. Yehudah holds to his individual theory, that one kind of blood does not interfere with another, and if the proper blood was sprinkled it was sufficient.

"The pieces, etc., were placed on a large dish and offered up." Did the same person offer it up on the altar? Read in the Mishna: He would place it on a large dish until a priest would come and offer it up.

We have learned in a Boraitha: As soon as a man had finished preparing his sacrifice, he would wrap up in the skin and carry it off. Said R. Elisha: This is after the manner of the Ishmaelitish meat-dealers.

The calculation of 30 x 1,200,000 or 50 x 1,200,000 would put the number of people attending the sacrifice at between 40 -60,000,000 Jews not counting all those who could not attend from being far away, impure, ill, etc. The population would have been a phenomenal number and mostly killed by the Romans such that our own recent Holocaust would be just a drop in the bucket.

Reminder: April 7th at sundown after returning from the Maariv Prayer, we check for Chometz with a candle. We place 10 pieces (I wrap them in Aluminum Foil and count them) and a family member places them around my house and I check each room. Although it is not necessary to really check all rooms where not leavened was in the course of a year, I check briefly just in case a few crumbs were stuck on my sweater or shirt and fell on the floor. Depending upon the quality of having like empty rooms (my children are grown up and only baby bottles were in one room during the year, my bed room, etc. The dinette, kitchen and living room and room where my dog goes during the rain are more thoroughly checked. Upon finishing the search and hopefully finding all 10 pieces one makes the annulment of the Chometz.

Morning of April 8th is Berchas HaChama and the Siyum of Talmud or Mishnah for the first born. Followed by a meal locking away the whiskey and other sold items and burning and annulling the Chometz. People prepare the Horse Radish and the Charoses. This year I will be by my daughter so I don’t have to prepare the Table and just bring the Charoses and a few things over there. For once the Grandpa is King (although my son-in-law takes up his own kingship this year).

Afternoon of April 8th outside of the land of Israel an Eruv Tavshillin is made by taking one or two matzos a can kosher lepessach tuna in water and boiled egg[s] (which can be refrigerated) putting them aside and blessing “Blessed are you L-RD G-D KING of the universe who commanded us {to make} about the Eruv which is often in the Yom Tov candle lighting in the Siddur or some Haggodos.

Hallel with the blessing is said after the Maariv Prayer then without much ado, it is to go promptly to the Seder it is a Mitzvah to have a long Seder but a bigger Mitzvah to have most of the children awake for the whole Seder therefore it is expedient to make it short simple and with explanations for each child on his level over the age of about three.

April 9th evening in Israel the Havdallah Maariv is said and the beginning of the counting of Omer. Outside of Israel, the Seder is recited followed by the counting of Omer at the end.

Parsha Tzav Leviticus 6:1-8:36

I will deal with this Parsha after Pessach ble Neder but still a few words: The Zohar HaKodesh brings down some of the 7 Sefiros which we count on Omer. Chessed is Mercy and the main attribute of Avraham towards strangers, way farers, even idolaters and the sinners of Sodom. The DIVINE Chessed mixes all the other Sefiros within it to make many aspects of Mercy from Mercy within the Chessed, Gevurah, Tiferes, etc. within the Mercy. Gevurah is heroism which can happen by accident to a child of holocaust survivors like Capt. Sullenberger or paramedics rushing into a shaky building after a gas explosion do Gevurah (heroism) perhaps not from their own will. Chessed within Gevurah is the first examples that I brought down and Yitzchak sticking out his neck on the altar is Gevurah shel Gevurah or Commander Aaron Yehoshua Karov leading his men first into a terrorist nest is another example. Tiferes or beauty is the decorating of the Mitzvah. We bring the choicest gifts of first fruits to the Cohanim in the Beis HaMikdash on Chag a Shevous (aka Pentecost, feast of weeks, Chag Matan Torah = giving of the 10 Commandments, Chag of the reaping of the Omer of grains) and we decorate the fruits with others of the same species and fruits of other species for the beauty of the Mitzvah. Netzach or victory can be to overcome the Yetzer Hara. Netzach is endurance, the fortitude, and patience to follow through on your passions. Hod is glory and honor. Yesod is foundation and Malchus is majesty. Although among the 10 Sefiros of Kabbala Malchus is the lowest of them all being Tzion for Yerushalayim from below as compared to the Majesty of Yerushalayim on high it is the culmination of Malchus shel b’malchus of Sefiros HaOmer and reading us to be on the level to receive the Torah. This we learn that this world is the opposite of the TRUE WORLD. For the KINGDOM of G-D has Malchus as low and we place it on high. Thus we see all the “Royals” in this world, GEO’s, Politicians, etc. may be on high but in the next many of the meek and humble are on the real level. One Rebbe asked his son to join Eliyahu HaNovi (aka Elijah) going up to heaven in a vision to see how the Rebbe’s table is in the next world. The poor and the simple Jews sat at the head near the Rebbe and the rich and the politicians sat at the foot of the table where the others sat in this world. As my Rav Yerachmiel Boyer Shlita says, “Those who understand will understand and those who don’t all the better.”

Our Parsha, Tzav, informs us that the priest's first task of the day was to remove the ashes from the offering sacrificed the previous day (Leviticus 6:3). Is there any significance to this being the priest's first order of business with which to start the day?

Rabbi Avi Weiss explains that the priest begins the day by removing the ashes to illustrate the importance of his remaining involved with the mundane. Too often, those who rise to important positions separate themselves from the people and abandon the everyday menial tasks. By starting the day with ash-cleaning, the Torah insists it shouldn’t be this way.

A few years ago a couple appeared before Rabbi Gifter, asking him to rule on a family dispute. The husband, a member of Rabbi Gifter’s kollel (an all day Torah learning program) felt that, as one who studied Torah, it was beneath his dignity to take out the garbage. His wife felt otherwise. Rabbi Gifter concluded that while the husband should in fact help his wife he had no legal religious obligation to remove the trash. The next morning, before the early services, Rabbi Gifter knocked at the door of the young couple. Startled, the young man asked Rabbi Gifter in. “No,” responded Rabbi Gifter, “I've not come to socialize but to take out your garbage. You may believe it's beneath your dignity, but it's not beneath mine!” This message comes to us courtesy of the sacrificial ashes.

By Rabbi Shlomo Ressler thanks to Jeff.
Now that’s what I call a lesson in Derech Eretz (proper etiquette) by a Torah Giant.

Parshas HaGadol Malachi Chapter 3

This week's Haftorah is from Malachi, chapter 3. The Novi proclaims to the nation that the ultimate redemption awaits. The time will come when the evil and the arrogant will be destroyed and the righteous will prevail.

The relationship of the Haftorah to this week is because it is the Shabbos before Pesach. Just as the nation was redeemed from Mitzrayim 3310 years ago, so too will Eliyahu HaNovi herald the coming of Moshiach.

Pasuk 22 underscores the basis for all prophets and prophesies. The only true Novi is the one who "remembers the Torah of Moshe, Hashem's servant". Any Novi that contradicts Moshe's Torah is by definition a "false prophet". Many false Moshiach’s have arisen throughout history. The only true Moshiach will be the one heralded by Eliyahu himself (a Kohain, by the way)as he proclaims the "coming of the great and awesome day of G-d".

This week is also known as Shabbos HaGadol - the great Shabbos. Traditionally the Rav of the Schul delivers an afternoon Drasha that is intended to review the laws of Pesach as well as inspire the community to ready themselves for the Yom Tov. The custom is to read the first part of the Haggadah in preparation for fulfilling the Mitzvah of relating the story of the Exodus.

There are a number of reasons why this Shabbos is called the "Great Shabbos". Chronologically, the 15th of Nissan in the year 2448 occurred on Thursday. Erev Pesach, the 14th of Nissan, when the Bnei Yisroel did the 1st Korban Pesach, was Wednesday. That 1st Korban Pesach required that each household take their sheep 4 days beforehand, on the 10th of Nissan, and tie it to their bedposts. Being that the 1st Mitzvah given to the nation was the Korban Pesach, that Shabbos was the moment when the nation performed the 1st step of the 1st Mitzvah given to the nation! Four days before Wednesday is Shabbos. Therefore, the Shabbos before Pesach is called Shabbos Hagadol - the Great Shabbos - the Shabbos when the Bnei Yisroel began their first Mitzvah as a nation.

From Jeff: Do you need to sell your Chametz? Do you have a place for the Seder?
We can help!

Facebook us - you must include your email address!! - and tell us what you need.
We will be taking requests to sell Chametz until Thursday (April 2) - so, act fast!!

Aside from facebooking us please follow the links below to sign up to sell your Chametz and to sign up for a Seder.

Here is the link for selling Chametz

In addition to the site at the beginning of the blog.


Medications for Pessach: Kupat Holim Klalit has a list on line of medicines imported or manufactured in Israel. The OU advised last year that if one has a condition where a medication is not listed as Kosher but has a medical condition one need not sell the medicine but put it aside (example a Vitamin B 12 injection or Maalox Plus) However if one can wait the week without endangering his/her health such as an injection the morning before Pessach and Pepto-Bismol on hand, then the easier solution should be applied but in the case of endangering somebody then we can be liberal as in Pekuach Nefesh cases [preventing a possible health injure like ulceration which could lead to loss of blood or stomach/esophagus cancer]. Any of my readers needing a particular medication should give me its name and a similar name where I could check Rabbi Blumenkrantz or Rabbi Bess in their books.

The Five Megillot

We read one different one on each of the three holidays Shir HaShirim on Pessach, Ruth on Shevous and Kohelet on Sukkos. In addition we read Esther on Purim and Aycha or Eichah on Tisha B’Av. Some of the Megillot we have obvious reasons for them. Ruth, the ancestor of David HaMelech is read on his Yahrzeit. Eichah or better known as Lamentations on Tisha B’Av for the mourning after the Temple as both Beis HaMikdash one and two were destroyed on Tisha B’Av. And Megillas Esther on Purim couldn’t be a more fitting day. Why Shir HaShirim on Pessach and Kohelet (Ecclesiastics) on Sukkos. Pessach is in the Spring and the leading up to the receiving of Torah. “My sister, my bride is referring to Yisrael and the Torah created like a spiritual brother and sister but married together and reflecting pure love.” And “Between thy breasts” referring to the two Tablets of the Ten Commandments. This is the joy of a birth of a nation. Kohelet is at the end of the high holiday season and before the sealing of the book of life and death. It is of pensive reflection on vanities occurring in ones life. It is also a means to pass the final appeal before G-D on Hoshana Rabbah as the book is sealed.

Conflict of interests: I own shares in Pharmaceutical Companies so what I bring down here about G-D vs. Prozac is against my best financial interests but it forwards my interest in fulfilling Lev. 19 “Love thy neighbor as thyself”. This is a great article from Aish HaTorah:

After 3310 Years Rabbi Shlomo Calebach Zatzal:

Miracles and work accidents:

Please note Militants mentioned in the article are the title given in the play their real titles are homicidal terrorists.

From Shmuel Z. S. :

Nissan is the time of year when trees start to blossom (in the Northern hemisphere). The first time a year that one sees edible fruit trees blossoming one says:
בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶךְ הָעוֹלָם- Blessed are you Hashem, our G-d, King of the universe, שֶׁלּא חִסֵּר בְּעוֹלָמוֹ כְּלוּם - for nothing is lacking in His universe,
וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבִים - and He created in it good creatures and good trees, לֵהָנוֹת בָּהֶם בְּנֵי אָדָם - to cause mankind pleasure with them. Once the flowers have fallen off and the fruit is visible then one can no longer say this Bracha . One only makes this Bracha once a year. It's an ancient custom to provide the needy with money for their Pessach needs, during the early part of Nissan, up and above ones regular charity contributions. Source: Kitzur Shulchan Aruch, 60:1, Shulchan Aruch Orach Chaim, 226:1, 429:1

There's a Mitzva to honor the Yom Tov: One should bath (Whether it is necessary or not - couldn’t help putting a joke in), cut nails and get a haircut before Yom Tov. One shouldn't eat a meal during the second half of the afternoon on Erev Yom Tov so as not to spoil ones appetite for the festive evening meal. (Only something like fruits and vegetables or almonds so as

to have gusto when eating the Mitzvah Matzos)
Yom Tov clothes should be nicer than Shabbat clothes. There's a Mitzva to

be joyous on Yom Tov. This includes having 2 meals; one in the evening and one during the day. The meals start with Kiddush and should include meat and delicacies and should be more elaborate than on Shabbat. One should also provide the Neshama (soul) with Yom Tov joy by learning some Torah (e.g. Yom Tov related Halachos) at every meal. There's a Mitzva to make others happy on Yom Tov:

Children should be given nuts and other treats. Women should be given new clothes and jewelry. (This goes counter to the claims of leftwing feminists against these ancient chauvinistic Rabbis) The poor and unfortunate should be invited or provided with financial support. (Even the poorest who eats in the soup kitchen should not get less than 4 cups of wine {or grape juice} and 3 Matza Shemura) Source: Kitzur Shulchan Aruch 103:2,3,4,7

Why don't firstborns celebrate the fact that they were saved from the 10th plague - the smiting of Egyptian firstborns?
On Erev Pessach - Wednesday next week - all firstborns will fast in memory of them fasting in Egypt on Erev Pessach, to ensure they wouldn't be punished along with the Egyptians in the 10th plague. The Hallel said at the Seder includes praise for their delivery. All firstborn males fast; even if they're only a firstborn to one of their parents. Even firstborns who are exempt from Pidyon HaBen - like Cohanim, Levites or being born after a stillborn - also have to fast. The father of a young firstborn needs to fast for him. Whether a firstborn (or his father) may attend a Seudat Mitzva like a Siyum, Bris or Pidyon HaBen and break his fast to participate in the meal, depends on local / family custom. After breaking his fast, he can eat the rest of the day. Source: Kitzur Shulchan Aruch 113:6, 115:2

Storytelling is a Mitzva Seder night consists of food and talk.

- On Seder night there's a Mitzva in the Torah to eat a piece of Korban Pessach 
on Matza with Marror (bitter herbs). Until the Bet Hamikdash (temple) is rebuilt 
we only have the Matza and Marror. The minimum Torah requirement is to eat a 
Kezayit (an olive's worth) of Matza, which is approximately one-third of a square 
machine-Matza. At a typical Seder it's customary to eat 2 Kezeitim for Motzi-Matza, 
 a 3rd for the Hillel-sandwich and a fourth for the Apikoyman. 
I was originally taught that according to Rav Moshe Feinstein Zatzal the size 
was 4 inches by 5 inches or 10 cm by 12.5 cm for the Matza Mitzvah but recently
\ especially for people with digestive problems and the elderly, the Rabbis have
 lowered the amount to a little less than half a machine Matza. For normal young 
and health individuals the larger shuir is recommended by myself. One should 
not strive to be a minimum Jew unless one has no choice like a soldier praying
 shorter or in stages due to his alert status or a doctor delivering a child on the 
Seder night.
- On Seder night there's also a Rabbinic requirement to drink 4 cups of wine.
(Women, children, the elderly, people with kidney problems etc., drink pure grape
juice for my new readers this does not mean grape drink or grape aid except in the case
of toddlers)
All the above - besides for the Marror - must be eaten while leaning on ones
left side. (The Marror consists of either horse radish, romaine lettuce or worm wood
or a combination.) My eldest son and I eat the strongest horse radish in the quantity
of almost a small egg on pieces of lettuce – somewhere between two or three large
lettuce leaves is an olive’s bulk – and one can go for the larger shuir especially if eating
lettuce or a tea-spoon or more of horse radish on lettuce.)
The rest of the Seder consists of reading the entire Haggadah. However, there's no Mitzva
per sec, to read the Haggadah. There's a Mitzva in the Torah to tell ones children the story
of the Exodus from Egypt in Question-Answer format on Seder night.
The Haggadah gives a framework so that one covers all required parts of the story,
which is why it's important to understand and explain all those parts of the Haggadah
that recount the slavery, 10 plagues and deliverance in a language that all participants
understand. Source: Kitzur Shulchan Aruch 119:4, 5, 7
May we merit to eat the Korban Pessach soon, in our lifetime.
 (The Haggadah gives no clear and concise answers to the four questions
and that has bothered me since I first learned them as a fourth grader in the
Reform Synagogue. I had to answer them myself. My answers as a child
were simple and that is really what a child needs to hear.)

Taken from googling Haggadah and using the Chabad text: What makes this night different from all[other] nights?

This night is Pessach – the night when the spirit of G-D passed over Egypt and killed their first born while sparing our forefathers who were eating the Pessach Sacrifice in their homes. That night we became freemen.

On all nights we need not dip even once, on this night we do so twice!

We dip twice to distinguish from the ordinary days (mundane) to the days of holiness and the second dipping is to remind us of the bricks and mortar we had to use to make the back breaking work for building the Pyramids.

On all nights we eat chametz or matzah, and on this night only matzah.

When the time for redemption meaning freedom from Egyptian slavery came, we did not have time to bake bread and let it rise so we quickly baked matzos which take less than 18 minutes to make.

On all nights we eat any kind of vegetables, and on this night maror!

To remind us of the bitterness of slavery.

On all nights we eat sitting upright or reclining, and on this night we all recline!

We are freemen now and can live like kings and do anything we want.

Of course in the times of the Temple we used to ask: On all other nights we eat fried, roasted, boiled or baked meat on this night only the Roasted? (Korban Pessach and Korban Chaggigah – the Pascal lamb and the lamb of each of the three holidays that was brought to Yerushalayim to be eaten in the group.)

Lastly the Apikoyman or dessert is the Pascal lamb during Temple times represented by our special Matza nowadays and is the end of the meal we do drink the two glasses of wine afterwards but the sacrifice and our Matza were to be eaten on a full stomach. (But not bursting like a glutton)

The Jews in Egypt were commanded to take home a lamb for the pre-Exodus Seder on 10 Nissan, four days before it was going to be sacrificed. It was a miracle that the Egyptians didn't harm the Jews when they did this, since lambs were considered sacred objects in Egypt. Since we left Egypt on Thursday 15 Nissan, this miracle happened on a Shabbat. To commemorate this miracle, the Shabbat before Pessach is called Shabbat Hagadol - the Great Shabbat - and a special Haphtarah is read; the last chapter in Malachi which predicts the future redemption, may we merit it in our days. The custom is to read the narrative section of the Haggadah - from Avadim Hayinu (we were slaves) until (but not including) Rabban Gamliel's admonition to say "Pesach, Matza and Marror" - at Mincha on Shabbat Hagadol. Source:

Shulchan Aruch, Orach Chaim 430 – Danny

Real Kabbala for beginners regarding Pessach a series of clips good to watch Chol HaMoed:

I got this from Shmuel F. and Seth: Published: April 8, 1897 Copyright © The New York Times HEBREW FESTIVAL MARRED

Rabbi Arrested for Observance of an Ancient Talmudic Ceremony in Tompkins Square.


No. Permit Had Been Thought Necessary for the Gathering and Policeman Foley Could Not Understand What It Meant-Occurs Once in 28 Years. Orthodox Hebrews in every Part of the world celebrated yesterday what is formerly known among them as .. the new sun." The festival comes once every twenty-eight years, on the fourth day , of the first week at the Hebrew month Nlsan, corresponding practically to the month of April. The celebration in New York was spoiled for some hundreds of people by the interference .of two park policemen with a gathering in Tompkins Square, the arrest there of Rabbi Wechsler, and ·the flight of Rabbi Klein.

The ceremony Is a very old one. It is required by the Talmud Beroches, although there is no mention of It in the laws of Moses!- The ancient rabbis calculated that

on the night before the fourth day of the month Nlsan of every twenty-eighth year the sun is In precisely the position In which It was placed at the moment of creation.

In honor of this, it Is 'ordained that on the Morning of _ that day Hebrews assemble In open places where they can see the sun and repeat the blessing for the time-" God has again placed the Universe as He placed it at the creation," that being a tree translation of the Hebrew words used. Rabbi Wechsler and Rabbi Klein, who

are the heads ot large east side congregations, decided to call their people to meet in Tompkins Square. Nobody was in charge of the services, and nobody thought of obtaining a permit ,for holding' a public meeting, as required by city ordinance. The Hebrews gathered by hundreds. The Talmud says that if the sun is shining the services for .. the “new sun" must be concluded by 9 O’clock in the morning, while it the sun Is Invisible, It must be waited for until noon. By 8 O’clock the square and the sidewalks around It were crowded. Rabbi Wechsler arrived about that time, and was astonished to see Rabbi Klein running away at 'full’ speed. This last phenomenon was explained a moment later by the appearance of Park Policeman Foley, puzzled and excited.

The celebration Is rather a complicated matter to explain to anybody. Rabbi Klein's knowledge of English Is slight, while Foley's faculties of comprehension of matters outside of police and park regulations and local events are not acute. The attempt of a foreign citizen to explain to an American Irishman an astronomical

situation and a tradition of the Talmud was a dismal failure. Both became excited, and the people who clustered around them increased the confusion.

Well Foley was told in broken English about a .. new sun," he was doubtful whether it was an attempt to guy him, or 'whether some new -infection of lunacy had broken out on the' east side. His demonstrations became so threatening that Rabbi Klein understood that he was in danger of being arrested and clubbed, and

chose the easiest and fastest plan of escape. Rabbi Wechsler's English is better than 'Rabbi Klein’s, but. he could not convey the Significance and purpose of the assemblage to Foley. The one tact which that official’s perceptions grasped was that there was no permit. ,

After some parley, ·he seized the rabbi by the neck and took him to Essex Market Police court. After being kept among the prisoners in the police court for nearly an

hour, the rabbi was-arraigned before .Magistrate Cornell, who dismissed him because he had evidently not intended to do wrong,

admonishing him; however, not to make trouble for Foley. The people Who were left in the square conducted their simple service of prayer without ·a rabbi. Similar services were held in other parts of: the city. One. or two east side congregat1ons gathered on the East River water front and were not disturbed.

Rabbi Wechsler was good natured in his comments on the affair when seen by a reporter for 'THE NEW YORK TIMES’ last night.

He said he felt ·no-resentment against the policeman, who probably knew no better. Because of Magistrate' Cornell. however, he thought would tend to encourage ' similar violence in the ' future. Records of the synagogues show that " the new sun" service has been conducted by orthodox Hebrews in this country at Intervals of twenty-eight years for 180 years. According to the Talmudic calculations the sun was 5.624 years old yesterday.

People always ask me if the Torah was given to the Bnei Yisrael who witnessed the miracles in Egypt, at the sea and heard HASHEM at Har Sinai why was it necessary to command “No graven images, Shabbos, honoring parents, against stealing, against adultery, etc.?” The answer can be given in the golden calf and how easy it is for one to violate Shabbos both in exile among the nations and even in a secluded place in town to smoke, etc. What drives a man or woman to commit adultery is mainly the lack of attention, acknowledgement and respect from the partner. The physical attractiveness and libido drive are in a very far second place. Now adultery used to be harder and wife swapping unheard of but now thanks to the internet and groups of “religious” people who wear clothing that look Haredi are now doing shall I say modestly the worst hanky panky Chillul HASHEM that could possibly be:

Even the NY Post asks “How can this be?” Disgusting filth and these people are going to destroy their eternal souls for a few minutes of pleasure. We had a discussion about Dyveks on the Torah Forum. The famous one which Rav Elchonon Wasserman HY”D removed was the soul of a woman who committed adultery 100 times with a non-Jew and was sentenced to 100 years in Kaf HaKeller for that. All the more so two Jews and on top of that Orthodox from Birth Jews who should have known better. There is a famous baal Tshuvah Rabbi whom I met who was an adulterer with the wife of his best friend and perhaps other women. When he became religious, he convinced the woman to become Frum and repent and she had to divorce her husband who is still non-religious to this day. So it is possible for a non-religious adulterer to repent in this life time but the reverse is almost impossible to do.

Of course there are more out there today even abominations: www.orthogays orthodykes

A Chillul HASHEM like this can bring this upon our people heaven forbid source Elio R.:

From Milwaukee WI:

I think that the Ashkenazi Rabbis are making a Gezara that the Frum and educated women are not going to put up with. Up until now, Rabbi Ovadia Yosef has banned wigs among Sephardic women but none of the Ashkenazi Rabbis issued a ban. Now two leading Rabbis have come out with a ban on wigs. I just feel that the modern Haredi women will not stand for this. Sephardim whom are less exposed to western culture and much poorer in purchasing cosmetics accepted this is most circles. But the majority of College educated women and many men who want their wife to look pretty for them will not listen to this new wave of rules that have been permissible since Talmudic times.

Going camping how about this ghost story:,7340,L-3694260,00.html

A Book Review:

English Translation of the Prayers for the IDF:

The last meal on the 7th day of Pessach is the meal of the Moshiach I believe in his coming and await him daily:

Penn Dutch tour Crown Heights to see the modern world:

Living Halacha is both stories and how a Psak Din is made. I have four stories two with answers and one a case still pending so I shall be posting two of these in the future on a Divorce Case and a Halitza (Levirate Marriage case) Below are two cases consisting of hours of conversation condense into a few words. I am uncertain that I completely caught the gist of the cases.

A tale of two Rabbis

The General rule held by Beitei Dinim and experienced people like Dr. Phil is that if there is a marriage involved and children involved, an attempt should be made to keep the couple together. The Torah differs from Dr. Phil in that if the woman has committed adultery then a divorce is a must. Here again we have problems in that if the husband comes home and catches the wife with another man and does not have a camera or witnesses handy, he is not believed but hearsay. Of course he has some alternatives which can make a TKO on the Beis Din but I am not here to discuss that. The general rule is to save a marriage when children are involved if possible.

What happens when in the course of human events a couple does not get married. They live together as a common law husband and wife and produce one or two children. In order to keep the identity of the women involved I have given them numbers.

Case 1 a woman went to a well known Rabbi, whom I have no clue whom he is, but I have quoted his divrei Torah in the past. I was told by the woman the follow tale which if I were the Rabbi, and believed what I said, I would except myself for being involved in the matter. (English language rule which my spell checker missed – I was is the usual case but when the word “if” is involve it is not if I was a rich man but “were” that is a language rule.)

The woman began becoming religious she was approaching 30. Her parents had survived the Shoah in a Catholic country by pretending to be Catholics. Here mother’s family kept kosher but outside of that her mother never ever talked about her ancestry and she has not proof that she is Jewish. Her companion, mid 60’s, was Jewish. The produced a boy and a girl. They were living together happily and both had high IQ’s. She began attending a Synagogue and shiurim. Everything was going smoothly except the non-religious companion did not want to follow the religion as much as she did. The Rabbi told her that she was so and so from a past life and had been involved with him in a past life. (If he believed what he told her, he should have separated as a person involved) further on he stated that her companion had bad karma for her and she was no good for her companion. He convinced her to break up with her companion. Since that time she is so busy crying that she is neglecting to move on with her young life. He moved on to find a non-Jewish woman so I have no idea what was the logic of the Rabbi. This story is ending like a sad soap opera.

Case 2 a similar story she is 34 and he is 67. She knew that the man was not divorced which in our first story was divorce. She was a non-religious Xtian and they lived happily together until she became a born-again follower of Yeshu. Here too a child is involved. They began living in separate bed rooms and the man was grumpy when he came home. After my advice that she should treat him nicely when he comes home, the situation has improved. I told that if she wants to be legally married to him after being with him for 10 years, she should do so with kindness ask Melech Shlomo demonstrated to the queen of Sheba you can catch more bees with pollen than you can without. I also told her that he has to make a provision in his will to take care of her and their seven year old son because you don’t have to be a mathematically genius to figure out the statistics of her outliving him. Will he formalize a divorce or will she continue to punish herself more than she is punishing him through her abstaining from relations I have no idea but I did my little bit for my fellow man to make some sort of semblance of peace in the home.

Inyanay Diyoma

Finally the first one to speak sense since Geula Cohen:,7340,L-3695840,00.html

Petition to the OU to take a stand against expulsion of Jews from Yehuda and Shomron:

Drastic Kashrus measures to prevent the sale of Chometz:

Lisa sent me this quote: "If a nation values anything more than freedom, it will lose its freedom; and the irony of it is that, if it is comfort or money it values more, it will lose that too." -- William Somerset Maughan, 1941

Health News: TUESDAY, March 17 (Health Day News) -- Being obese can shorten your life, a new study shows.

"Moderate obesity typically shortens life span by about three years," said researcher Gary Whitlock, from the Clinical Trial Service Unit at the University of Oxford in the United Kingdom. "By moderate obesity, I mean weighing about a third more than is ideal, which for most people would mean being about 50 or 60 pounds overweight."

More than one in three middle-aged Americans are now in this category, Whitlock said. "By contrast, weighing twice your ideal weight -- say, an extra 150 pounds -- shortens life span by about 10 years," he added.

This obesity level is still not common, but it equals the known 10-year reduction in life span caused by smoking. "So, smoking is about as dangerous as being severely obese, and about three times as dangerous as being moderately obese," he said.

The report is published in the March 18 online edition of The Lancet.

For the study, Whitlock and other members of the Prospective Studies Collaboration collected data on 894,576 men and women who participated in 57 studies. The people in these studies came primarily from western Europe and North America. Their average body-mass index (BMI) was 25.

BMI is a calculation that expresses a relationship between height and weight. People are considered underweight if their BMI is less than 18.5, normal weight when the BMI is between 18.5 and 24.9, overweight when BMI is between 25 and 29.9, and obese when BMI is 30 or more, according to the U.S. National Heart, Lung, and Blood Institute.

The researchers found that men and women whose BMI was between 22.5 and 25 lived the longest. For a person 5 feet 7 inches tall, his or her optimum weight would be about 154 pounds, they noted.

For those with a BMI over 25, every 10 to 12 pound increase translated to about a 30 percent increased risk of dying. In addition, there was a 40 percent increase in the risk for heart disease, stroke and other vascular disease, a 60 percent to 120 percent increased risk of diabetes, liver disease or kidney disease, a 10 percent increased risk of cancer, and a 20 percent increased risk for lung disease, the researchers reported.

"Obesity causes kidney disease, liver disease and several types of cancer, but the most common way it kills is by causing stroke and, most importantly, heart disease. Obesity causes heart disease by pushing up blood pressure, by interfering with blood cholesterol levels, and by bringing on diabetes," Whitlock said.

People who are moderately obese with a BMI in the 30 to 35 range reduced their life span by two and four years. For those who are severely obese with BMIs between 40 and 45, their life span was reduced by eight to 10 years. That's comparable to the effects of smoking, Whitlock said.

In fact, people whose weight was below normal also died earlier, due mainly to smoking-related diseases, the researchers noted.

"If you are obese and smoke, then, above all else, quit smoking," Whitlock said. "If you are obese and don't smoke, then don't start, and do what you can to avoid further weight gain. By avoiding further weight gain, you may well live a few years longer than you otherwise would do. By quitting smoking, a smoker can expect to gain several extra years of life -- about as many as a severely obese person might gain by shedding half of his or her body weight."

Dr. David L. Katz, director of the Prevention Research Center at Yale University School of Medicine, said this study confirms that the obesity epidemic is "the clear and present danger many of us knew it to be."

The association between BMI and mortality has been challenged in the scientific community, due in part to uncertainty about weight estimates and debate about measurement methods. "Here we have an emphatic reaffirmation of the fundamental issue: Overweight and obesity take years from life," Katz said.

"We know that, in many ways, BMI is a crude measure of the health risks associated with obesity, since not all excess body fat is created equal," he said. "Weight gained around the middle tends to be most dangerous, sWo for those subject to this pattern, risks may indeed be higher than this study suggests. For those with lower body weight gain, risks may be lower."

A study published in the Nov. 13 issue of the New England Journal of Medicine also found that where weight is centered is a risk factor. Men with the largest waist circumference had more than double the risk of death, and women with the largest waist circumference increased their risk of death by 78 percent.

The religion of peace – G. W. Bush: "Peace will come when the Arabs start to love their children more than they hate us."
Attributed to Golda Meir, Prime Minister of Israel

If you do an Internet search for Aqsa Parvez or Amina & Sarah Said, you will notice Atlas Shrugs, Jihad Watch, Michelle Malkin, and other non-Muslim blogs among top results. Muslim reaction is scarce. Hoverer, when you find it, the articles seem to be focused not on honor-cide itself, but on distancing honor-cide from Islam. These articles are permeated with claims that honor-cide is un-Islamic, that it has nothing to do with either Islamic culture or religion. The fact that most honor-cides in the West occur in Muslim families (while Muslims represent a small minority of general population) is dismissed as simple domestic violence and not an honor-related crime.

After Aqsa Parvez was murdered, her disgraceful family placed a numbered marker on her grave.

Later, the family refused a headstone (that was offered to them for free); they seem to want to punish Aqsa even after her death. Aqsa's crime? Refusal to wear hijab. How many Muslim (so-called civil rights) organizations took up Aqsa's cause? None. When Pamela Geller started the Aqsa Parvez Memorial Fund, more than a hundred people donated money. Only two of them appear to be Muslims.

Golda Meir supposedly claimed that we hate infidels more than we love our own children. Muslim reactions to recent honor-cides show even more disturbing trend: the infidels love our children more than we do. I just cannot wrap my head around it. Are we really that scared that image of Islam could be tarnished by these horrible crimes? Is protecting the image worth sweeping the problem under the rug and continue having our children and wives murdered in the name of family honor? Was not only Golda Meir right, but did she actually understate the issue?


War Crimes and Shoddy Journalism:

How did a US air strike become an Israeli one? :

Religion of Peace sets high standards from Lyn:

Cleric declares Fatwa on THEATER and Cinema
Fillipiano Islamist announces timetable for red Cross beheading
Morocco expels 5 Christian Missionaries
New York toddler well versed on Islam and Hate
Iran mules death Penalty for Bloggers
Islamic Court set price of Aid Workers life at 100 Camels
Jihadi Bombers take out 4 Iraqi school girls
South Sudan fighting Against Islamic Laws
Palestinian Inmate tortured to death
Finnish Politician brought up on Blasphemy Charge
45 dead in Mosque Blast Muslim vs. Muslim
UK police attempt to shut down Muslim pedophile Ring

I commented about Nexus Nazis trying to compare animal slaughter to 
the holocaust and what they did to
 Rubashkin in the States (and you know that I was opposed to his cut throat tactics 
towards his competition – still it smacks with Antisemitism) 
"Yes, these days besides the obvious skinhead types, they are infesting academia
 and they are re-surfacing in the churches. I have named the 3 worst Christian
 Antisemites in my group 'Exposing Christian Antisemitism.' 
I also recommend the book 'Scandinavian Antisemitism' by Martin Gerstenfeld & t
he book by Bernard Harrison to learn more about the plague in the media
and the universities. Denis Mac Shane’s book spells out the larger
geopolitical implications (AntiZionism is Antisemitism, in 95% of the cases).
More people need to get involved
in Counteracting the latest outbreak, it is a matter of urgency."- Pieter.
 Congressmen on Iran:

Anybody who was in the Minyan at IAI knows how I worked with Chaim Katz (MK-Likud) and others to lobby for the Lavi and how I fought for workers rights. But our unions were not pigs about things. Take a look at this:

Jedi Mind Tricks a Political Satire thanks to Kita:

From Yisroel ben Zvi:

From Matis Wolfberg - "Got Milk"

Good Shabbos Everyone. In our portion this week Vayikra, the Torah describes the various korbanos - sacrifices which were brought in the tabernacle and later in the Holy Temple in Jerusalem. The root of the word korban - (sacrifice) is karov which means close. The essence of the korbanos was that they brought Jews closer to Hashem. The korbanos are sacrifices for Hashem. Our lesson this week is therefore the following: Whenever we make sacrifices for Hashem, we grow closer to Hashem and His Holiness. The following amazing and touching true story illustrates how one Jew grew closer to Hashem through an amazing "twist" of circumstances.
Our story begins shortly after the Six-Day war. A young yeshiva student, a Chassid from Australia came to visit America. One Erev Shabbos, the Australian student joined his fellow yeshiva students who went out to put on tefillin on under- affiliated Jews.

The Australian fellow, who we will call Avroham, announced that he would buy some refreshments for the road. He ran to the nearby grocery store, bought some Kosher cookies, fruit and drinks and jumped into the car with a bunch of fellows that were going to a nearby hospital and they were off. No one had eaten breakfast so he began pulling out food from his bag. But to his chagrin one thing he bought; a small box of Hamantashin (triangular cookies filled with fruit that are traditionally eaten on Purim) was avoided by everyone. Purim had passed almost three months ago! Needless to say no one even opened the box and the Hamantashin were left behind in the car untouched while they went to do the work of putting on Teffilin.
They met with much success; many of Jews in the hospital agreed to put on Tefillin, some for the first time in years, and some for the first time since they had left concentration camps in Poland. But then they came up against Max. Max must have been close to ninety and as soon as they entered his room he shouted, "What do you want here? Get out! Go jump in the lake!!" etc.
They explained that they were only asking people to put on Tefillin ....." But he didn't let them finish. "I'm just as close to G-d as you! I don't need your boxes and your rituals!! I have my own commandments. Now get out!!" And he rolled over with his back to them."

The young Chassidim didn't want to leave on such a bad note so one of them held out some of the fruit the Australian had bought and said in the most friendly way he could muster up, "Hey, no hard feelings. We're leaving, we're leaving! Okay? But maybe you'd like a piece of fruit before we leave?"

"Fruit?" The old man turned to them and scoffed. "What, you think they don't have fruit here? Why don't you bring me something good? You know what? You want me to put on Tefillin? Well then" he said mockingly, "bring me Hamantashen!! I haven't had a Hamantashen for forty years!! That's right! A Hamantashen from Purim."

He was sure that the last thing they would have was a three month old cookie. All the fellows stared silently and unbelievingly at Avroham who got the hint and ran from the room like a jet.

Less than five minutes later he returned, out of breath, with the box of old Purim cookies that he had almost thrown into the garbage. The old man couldn't believe his eyes as Avroham opened the box and handed him a Hamantashen. He took it, examined it, sniffed it (it was still edible!) and even took a small bite (the fellows reminded him which blessing to make beforehand) and, for the first time in forty years, actually began to smile... !

The Chassidim broke out in a Purim song and danced. "Nu?" The old fellow said as he rolled up his sleeve. "I don't know where you got that hamantashin but you got me in a corner! Where are the Tefillin?"

It was the beginning of a long friendship. Chassidim came to visit him every day thereafter until he announced that he bought a pair of Tefillin for himself. Good Shabbos Everyone.

Mr. Wolfberg's Stories are sponsored by: In memory of Leah bas R' Dovid In memory of Shosha Malka bas R' Avrohom 21 Cheshvan Refuah Shleimah to Chana Ashayra bas Dodi

Be well and have a peaceful Shabbos,

Rachamim Pauli