Friday, October 22, 2010

Kabballa 101 part 4 Parsha Vayera, Halacha and Stories

I have removed Yacov David ben Chaya Gittel from my prayer list and Sarah bas Yehudit aka Suzanne Richmond passed away a while back but I did not do a weekly follow-up until just now.

A onetime prayer for a toddler who developed a strange symptom – Noach Eliezer Avraham ben Simcha Miriam

Kabbala 101 lesson 4

I was lying in bed thinking of what I wrote and what I should write this week in lesson 4 and I said to myself what is the difference in approach. What is the difference in the writings of Rav Chaim Soleveichik, Rabbi Shneer Zalman from Ladi, the RAMCHAL and others vs. Rabbi Berg and Professor Waite on the Kabbala? The first had a spirit of Kabbala and the spirit of God was hovering over the face of the water. For they wrote and learned for the sake of heaven and to improve Am Yisrael with their knowledge as one sees in the Tanya to make a man from an intermediate spiritual level to the level of a Tzaddik or the works of the RAMCHAL to bring about Moshiach as soon as possible. The next to the last uses the Kabbala as a plow to make money for and he will hurt in the future. Four went into Gan Eden (Kabbala prior to Rabbi Shimon Bar Yochai) and only Rabbi Akiva left in peace. Professor Waite is writing an intellectual study without using the fifth component of the Neshama so nothing spiritual could come from it. Other newer books such as Everyman’s Kabbala etc., I do know but I can only wonder if they have an endorsement from big Rabbinical Names or not or just out for the money. Well since this is free of charge at least I know that I am not writing this for the money and if I ever do publish a work I would probably turn over the money for it to running Kollel Beit Shlomo.

I wrote about having the fear or at least like a child’s love of G-D before learning Kabbala. Thinking about the Parshiyos in Beresheis on Shabbos morning I notice that both Avraham in his entrance into Egypt and Yitzchak as he enters the territory of Avimelech say that his wife is his sister upon entrance. In Lech Lecha the reason is not given on the surface of why Avraham feared for his life because of Sarah but with Yitzchak and Rivka the reason is supplied: “Because there is no fear of G-D here.” Once there was a Rebbe who went out on a journey with a coachman and as the coachman passed the local church on the way out of town he began to laugh and curse at the church and the same with another church. Upon seeing this, the Rabbi asked the coachman to turn around as he forgot his purse. Seeing that he would not get his fare, the coachman turned around. Upon returning to the town the Rebbe refused to go with the coachman. He said that he feared for his life. Upon questioning the coachman admitted that he planned to kill and rob the Rabbi. The police and the coachman wondered how the Rabbi knew. The Rabbi said as soon as he laughed at your local churches, I knew that there was no fear of G-D here. So again if you want to get the most out of Kabbala put your learning into fear of G-D mode and lock your gears into observing more and more Mitzvos mode.

3. And God said, "Let there be light," and there was light. 4. And God saw the light that it was good, and God separated between the light and between the darkness.

And God saw the light that it was good, and God separated: Here too, we need the words of the Aggadah: He saw it that it was not proper for the wicked to use it; so He separated it for the righteous in the future. According to its simple meaning, explain it as follows: He saw it that it was good, and it was unseemly that it [light] and darkness should serve in confusion; so He established for this one its boundary by day, and for that one its boundary by night.

The light has intensity and a spectrum. The righteous in the next world can see and understand things in the larger spectrum. The human eye and for that matter the ear can only see and hear in a limited part of the spectrum. In the next world one can see the whole spectrum while the wicked can only see black, white and gray or the equivalent. The same goes for hearing the songs and prayers of the Angels and the various heavenly hosts. Certain Rabbis throughout the generations could envision things that you and I can’t at this juncture. The Baal Shem Tov could see from one end of the world to the other and there were Rabbis who heard a Bas Kol from heaven saying, “Woe unto me for my children I have destroyed my Temple.”

There is an outstanding question that I have on my small level of understanding. If the stars, groups of stars, galaxies and cluster of galaxies and various orbs of billions of planets were created on the first day then what did we need all the other 5 days of creation to finish the creation? Or as our Sages of the Mishnah ask in Perkei Avos 5:1 why did HASHEM create the world in 10 thoughts/says/orders when he could have created everything in one? "The world was created in ten utterances. What does this come to teach us? Could not the world have been created in a single utterance? It was in order to exact punishment from the wicked who destroy the world which was created in ten utterances and to grant reward to the righteous who sustain the world which was created in ten utterances." Since the arguments were made in the Beis Medrash for days and perhaps weeks just on this subject or the tradition on this came from Sinai which means straight from HASHEM, our generation cannot argue with this and must accept the solution to the question. Rabbi Rosenfeld Shlita of the Torah Organization writes as follows an explanation to where the number 10 comes from look up on the left side you will see ethics click that and then Ethics of our Fathers and click chapter 5: The ten utterances through which the world was created appear in the story of Creation, primarily in the first chapter of Genesis. They correspond to the expression "and the L-rd said" which appears throughout the story. (E.g., "And the L-rd said: 'Let there be light,' and there was light" (v. 3).) The Talmud (Rosh Hashanah 32a) explains that although "and the L-rd said" appears only nine times in the story of Genesis, the first verse of Genesis itself -- "In the beginning G-d created the heaven and the earth" -- is also considered a statement. It too refers to an act of creation. And, continues the Talmud, all acts of creation were achieved via Divine utterance, as the verse states, "By the *word* of G-d were the heavens made" (Psalms 33:6).

Other information on the creation of light and particles of Hydrogen and other elements filling the void of space plus cosmic rays, x-rays, radio waves, light rays etc. In the Kedushah we pray on Shabbos: “HIS HONOR fills the universe” and then referring to Yerushalayim “Where is the place of HIS HONOR”?

In the Evening Shema Prayer we say the blessings “Who places in order the stars in their orbs”. In the Shema Prayer, “Who renews every day the act of creation according to HIS WILL.” This implies that the binding material in the Atom is “HIS WILL”. I once mentioned this to a religious Professor of Physics at Tel Aviv University. These are supposedly simple words composed either on Mt. Sinai or via tradition from even before the deluge of Noach. Yet they hold both the physical and Kabbalistic Secrets of Creation.

There is a lot of wisdom written in our prayers and it goes much deeper that most of us know.

5. And God called the light day, and the darkness He called night, and it was evening and it was morning, one day.

One day: According to the sequence of the language of the chapter, it should have been written, “the first day,” as it is written regarding the other days, “second, third, fourth.” Why did Scripture write “one”? Because the Holy One, blessed be He, was the only one in His world, for the angels were not created until the second day. [i.e., יוֹם אֶחָד is understood as ‘the day of the only One’] So is it explained in Genesis Rabbah (3:8).

PLEASE TAKE NOTE: During the next few weeks I will be moving about a lot and will not have my reading resources or my time at my command. I will therefore be busy until close to the end of Sefer Beresheis before continuing with lesson 5. Even what I have written these last four weeks has barely touched the surface. I hope that I have been able to pass on some bit of Enlightenment to you on the subject of Creation.

Conclusion or summary from our first four lessons: Light is everywhere, sub atomic and other particles are everywhere. In fact everywhere we look there are signs that hint of the CREATOR and the Created or as the Angels say, “Holy, Holy, Holy is the L-RD of HOSTS the whole earth is filled with HIS glory.

Parsha Vayera

I briefly mentioned the prayers of Angels and various heavenly hosts. Our Parsha starts off with Avraham talking to HASHEM as HASHEM was helping him along that he was in pain on the third day after his Bris Milah. HASHEM made a temperature inversion (something like we experienced in Israel this past week with 37 to 39 degree temperatures for a number of days or 100 to 103 plus) that would keep travelers off the road. Still HASHEM in his infinite mercy sees that Avraham is suffering from lack of company and his hosting to make a Kiddush HASHEM. Immediately HASHEM sends in the distance 3 Arab looking men to come and visit him. An Angel can have only one job per mission and so we see three Angels go unto Avraham and two unto Lot. Avraham takes his leave from talking to HASHEM and wants to make a Kiddush HASHEM. This is confusing to the average person. Imagine being in a meeting with Commander of the Joint Chiefs of Staff and asking to be excused as you have a meeting with the Colonels in your division. Or meeting with the General Manager of the Company and asking to be excused to handle potential staff members in low levels. It is very strange indeed and yet Avraham like a child with his father asks permission to be excused in order to honor his father great and glorious NAME.

In those days the Arabs used to worship the dust of the ground so Avraham offers them water to wash their feet.

And bathe your feet: He thought that they were Arabs, who prostrate themselves to the dust of their feet, and he was strict not to allow any idolatry into his house. But Lot, who was not strict, mentioned lodging before washing, as it is said (below 19:2): “and lodge and bathe your feet.” - [from Gen. Rabbah 54:4]

The 3 men after eating and accepting Avraham’s hospitality reveal themselves as Angels. Now only one Angel can do one mission at a time so Rafael was sent to cure Avraham and revive Sarah’s reproductive youth. I believe it was Gavriel who destroyed Sodom and the other three cities or towns and another Angel to save Lot.

Parashat Vayeira - Isaac and Ishmael can't coexist - Rabbi Meir Kahane HY”D

(Bereshit Rabbah, 53:11): “At the moment that Isaac was born, all were happy. Ishmael said to them: 'Fools! I am the firstborn and I take a double portion.' From Sarah's response to Abraham, 'The son of this slave woman will not share the inheritance with my son', we derive [Ishmael's attitude]."

Clearly, Sarah demanded Ishmael's ouster for the two reasons noted above: first, so that Isaac would not learn from his ways, and second, because it would be impossible for Ishmael not to be filled with jealousy over the land, which he saw as also belonging to him, and he would surely fight Isaac to take it away from him. [The matter greatly distressed Abraham regarding his son. So G-d said to Abraham, “Let it not be grievous in your sight because of the lad or your slave woman: Whatever Sarah tells you, heed her voice, since through Isaac will offspring be considered yours.” (Gen. 21:11-12)]. Tanchuma concludes, “from here we learn that Abraham was inferior to Sarah in prophetic powers.” Mainly because women connect to G-D via the heart and men more likely via the mind. That is why young children can still get prophecy today. Likewise, foolish, groundless love spoils the normal order of things. As Bereshit Rabbah teaches regarding Abraham's not wishing to send Ishmael away, “This belongs to 'shutting one's eyes to evil'(Isaiah 33:15)”. That is, Abraham, due to his inappropriate love, turned a blind eye to Ishmael's evil, and only Sarah saw it through her prophecy. Sarah was right in not taking the path of groundless love, and Abraham ultimately banished both Ishmael and the other concubines' sons.

“Abraham gave all that he owned to Isaac. To the concubines' sons... he gave gifts. Then, while he was yet alive, he sent them to the country of the East, away from Isaac” (Gen. 25:5-6). Tanchuma stresses, “He removed them far from Isaac. ”Thus, there are two reasons for Abraham's banishing Ishmael and the other sons of the concubines: first, lest Isaac's sons should learn from their evil deeds; second, that these other sons who were born in the Land would forever think the Land was theirs and hate Isaac and his son Israel for taking it all for themselves. Sarah understood both reasons, hence she added, “The son of this slave will not share the inheritance” of the Land with Isaac, and since he would not inherit it, he would always hate Isaac and try to kill him. She, therefore, demanded that he be banished from the Land. Ishmael's hatred for Israel is from ancient times and stems from Israel being Abraham's seed. Ishmael is jealous of Isaac's seed, who were chosen to be G-d's people, while he, Ishmael, was invalidated.

Tanchuma (Vayelech, 2) teaches: “My beloved had a vineyard in a very fruitful hill, [and he dug it and cleared away his stones]” (Isaiah 5:1-2). The “vineyard” refers to Israel. “He dug it” refers to Abraham, for G-d got rid of his refuse, such as Ishmael. “He cleared away its stones” refers to Isaac, from whom emerged Esau. And the Mishna teaches (Nedarim 31a), “If someone vows not to derive any benefit from 'the offspring of Abraham,' he is forbidden to derive benefit from any Jew, but permitted to derive benefit from a non-Jew.” The Talmud then comments: What about Ishmael? It says, “It is through Isaac that you will be credited with offspring” (Gen. 21:12). And what about Esau? It says, “through Isaac” - but not all of Isaac.Thus, Ishmael was removed from the category of Abraham's offspring, and he has no portion in Abraham, his offspring or his land.

This they will never forget, and they have harbored this resentment all along. Already in the days of Alexander of Macadon, there was an incident described in Sanhedrin 91a: “...Another time, the descendants of Ishmael and Ketura came with Israel for litigation before Alexander of Macedonia. They said to Israel, Eretz Israel is yours and ours, as it says, 'these are the chronicles of Ishmael, son of Abraham' (Gen. 25:12), and, 'these are the chronicles of Isaac, son of Abraham' (Ibid., v. 19). ...Gevia ben Pesisa asked them, 'from whence are you bringing proof?' They responded, 'from the Torah'. He then said, 'I, too, will bring proof only from the Torah, for it says, 'Abraham gave all that he owned to Isaac. To the concubines' sons...he gave gifts, [and he sent them off]'(Gen. 25:5-6). If a father gives his sons an inheritance during his lifetime, and he sends them away from one another, can any of them have claims against any other?” Here we see that over a thousand years after Ishmael's death the Ishmaelites were still claiming the land. They ignore all the arguments we put forth, just as they ignore what the Talmud states (Sanhedrin 59b) regarding circumcision: “It is Abraham whom the Torah originally admonishes 'You must keep My covenant – you and your offspring throughout their generations' (Gen. 17:9)... What about obligating the Ishmaelites [in circumcision, since they are Abraham's seed]? It says, 'it is through Isaac that you will gain posterity' (Gen. 21:12). Thus, the Torah states explicitly that only Isaac, and not Ishmael, will be called Abraham's seed. Yet, what do the Ishmaelites or any other nation with a claim to the Land care what we say? Since they are our blood enemies and will never accept the authority of Israel and G-d, they have no place in the Land... Besides all this, we know that in the footsteps of the Messianic era, Ishmael will rise up against Israel and try to annihilate them.

R. Yitzchak said: The Torah need only have begun from Ex. 12:2, “This month shall be unto you the first of the months,” [introducing the first commandment given to Israel]. Why then did it start with the Genesis narrative?... It was so that if the nations of the world ever say to Israel, “You are thieves,” they will respond [that “the entire world is G-d's property. He created it and gave it to whoever is fitting in His eyes (Jer. 27:5); according to His will He gave it to them and according to His will he took it from them and gave it to us”] (Rashi Gen. 1:1).Likewise, the Midrash says (Bereshit Rabbah, 1:2), “It was so that the nations would not castigate Israel and call them “a nation of plunderers”. R. Yitzchak did not say there, “because of the seven nations” but rather, “the nations of the world”, to inform us that all of the nations will join those nations who once inhabited the Land, be they the seven nations or Ishmaelites, with the claim that Israel are thieves and plunderers, and on that day, Israel shall stand alone. It follows that those same laws that applied to the seven nations [that is, to remove them from the Land] apply to all the nations that live in Eretz Yisrael in every age. This includes those of our age, who view Eretz Yisrael as their own land and soil, and who view the Jewish People as a nation of conquerers, robbers and thieves. After all, what difference is there as far as G-d's warning that “those who remain shall be barbs in your eyes and thorns in your sides, causing you troubles in the land” (Num. 33:55), between the seven nations and between any nations that dwells in the Land, views it as its own, and then Israel come and conquer it from them? Surely it will feel that same hatred and that same fierce will for revenge as did the seven nations.This logic appears already in Or HaChaim (Num. 33:52): “You must drive out”: Although the verse said of the seven nations, “You shall not allow any people to remain alive” (Deut. 20:16), here, the Torah is talking about other nations found there besides the seven. It therefore was careful to say, “all the Land's inhabitants”, meaning, even those not of the seven.They, too, will always harbor resentment against Israel and will never resign themselves to us, but will await the “right” moment to rebel. As for their ostensibly having submitted nowadays, that is only out of fear and the inability to claim victory for the time being.

Abraham, out of his mercy and kindness, did not wish to see the evil done by Ishmael, especially with him being his son. G-d therefore had to command him, “Let it not be grievous in your sight because of the lad” (Gen. 21:12). Mercy towards the cruel is not a good trait. Quite the opposite, one is duty-bound to separate oneself from the evildoer even if this is a difficult step, and even if it appears cruel. There can be no coexistence between evil and upright people – only separation. [Likewise,] the death of the wicked is infinitely preferable to the death of the righteous, and eradicating evil is infinitely superior to eradicating good.

Compiled by Tzipora Liron-Pinner from "The Jewish Idea" of Rabbi Meir Kahane, HY"D

Mitzvos and Halachos by Danny Shoemann

Ov: A person who has the ability to hear voices coming from the ground, skulls or armpits, in response to questions one asks, using various means. It is forbidden to consult an Ov to get information from the voices. It is forbidden to become and act as an Ov. Applies to everybody, everywhere, always Verse: "Do not consult with an Ov" (Vayikra 19:31) Source: The Chafetz-Chaim's Sefer HaMitzvos HaKatzar; Prohibition 170

A Yid'oni would take a bone from a certain bird and put it in his mouth and perform some ceremony, after which the bird would foretell the future. It is forbidden to be a Yid'oni and do this ceremony. It is forbidden to ask a Yid'oni to foretell the future. Applies to everybody, everywhere, always Verse: "Do not consult with the... Yid'oni" (Vayikra 19:31) Source: The Chafetz-Chaim's Sefer HaMitzvos HaKatzar; Prohibition 171 See my commentary on Balak ben Tzipor

We described the forbidden Ov ceremony; which gave the Ov the ability to foretell the future. It is forbidden to inquire from the Ov about the future. One who inquiries from the Ov about the future - and does an action during the Ov ceremony - deserves 39 lashes by Beth Din. If one does no action, one deserves Makat Mardut; lashes by Rabbinic decree. Applies to everybody, always, everywhere Verse: "There shall not be found amongst you... those who inquire of an Ov" (Devarim 18:10 - 11)
Source: The Chafetz-Chaim's Sefer HaMitzvos HaKatzar; Prohibition 172

We described the forbidden Yid'oni ceremony; which gave the Yid'oni the ability to foretell the future. It is forbidden to inquire from a Yid'oni about the future. One who inquiries from a Yid'oni about the future - and does an action during the Yid'oni ceremony - deserves 39 lashes by Beth Din. If one does not do any action, one deserves Makat Mardut; lashes by Rabbinic decree. Applies to everybody, always, everywhere Verse: "There shall not be found amongst you... those who inquire of... a Yid'oni" (Devarim 18:10 - 11)
Source: The Chafetz-Chaim's Sefer HaMitzvos HaKatzar; Prohibition 173

It is forbidden to communicate with those who are no longer alive. For example, one who starves himself and then sleeps in a cemetery so that the deceased comes to him in a dream and answers his questions, has transgressed this Mitzva. No matter what method is used to communicate with the dead, they are all forbidden. Applies to everybody, everywhere, always Verse: There shall not be among you... one who communicates with the dead" (Devarim 18:10-11)
Source: The Chafetz-Chaim's Sefer HaMitzvos HaKatzar; Prohibition 174 Clarification this is a two way conversation via a séance as Shaul did with Shmuel but not us praying on the Grave of a Tzaddik asking him to bring our prayers before HASHEM.

It is forbidden to prophesize falsely as a representative of Gcd. One who claims - falsely - that Hashem spoke to him, and then informs us of Hashem's message, deserves to be put to death by Beth Din by strangulation. Applies to everybody, everywhere, always Verse: "The prophet who purposely speaks in My Name things that I did not tell him to say..." Devarim (18: 20) Source: The Chafetz-Chaim's Sefer haMitzvot haKatzar; Prohibition 175 Shabbat Shalom - Danny

In Israel, starting this this evening - Thursday evening - (7th Marcheshvan) we start praying for rain in the 9th Bracha of the weekday Amida - Barech-Aleinu - ברך עלינו.
In the Diaspora we will start 7 weeks later - on Motzei Shabbat Miketz; the 4th night of Chanucha (5 Dec). If you forgot to add "ותן טל ומטר לברכה" - "and bless us with dew and rain", then:
- If you remember before you finish the 9th Bracha, then you insert it and continue from there.
- If you already said "Baruch Ata Hashem" of the 9th Bracha, then you insert it into Shma-Kolienu - the 16th Bracha - before "Ki Ata".
- If you forget to say it in Shma-Kolienu then you need to go back to the 9th Bracha - Barech-Aleinu.
- If you didn't remember until you finished the Amida (defined as saying "Yihyu Leratzon") then you have to restart the entire Amida.
Source: Kitzur Shulchan Aruch 19:5

The custom is to say extra Selichos on the first "Monday, Thursday and Monday" in the month following Pessach and Sukkoth. Some communities do this on the last "Monday, Thursday and Monday" of the month. Since Monday is "Yom Sheni" or "Yom Bet - ב" and Thursday is "Yom Chamishi" or "Yom Heh - ה" these days are referred to as BeHaB - בה"בSome people have the custom to fast on BeHaB. A special Mi-Sheberach was recited on Shabbat before the Torah was returned to the Aron Hakodesh to bless those who will fast. Despite being a "private" (not communal) fast day, a person need not "declare his intention to fast" during the Mincha-Amida of the preceding day, if he answered Amen to the Mi-Sheberach. Yet, answering Amen to the Mi-Sheberach does not oblige one to fast. Even if one intended to fast when answering Amen and then on the designated day there was a Seudas Mitzva (e.g. Brit Mila or Siyum or Pidyon HaBen) one should join the meal and not fast. However, if one "declared his intention to fast" during the Mincha-Amida of the preceding day, then one needs to fast. Tomorrow (Monday), and Thursday and next week Monday are BeHaB in most communities. Source: Kitzur Shulchan Aruch 127:3, 14

Before taking medicine - or doing any medical procedure - one should say:
יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלקֵינוּ וֵאֱלקֵי אֲבוֹתֵינוּ,
שֶׁיִּהְיֶה לִי עֵסֶק זֶה לִרְפוּאָה
כִּי רוֹפֵא חִנָּם אַתָּה
"May it be your will, Hashem, that this procedure should cure me, for You are a Doctor who does not charge."
If the medicine tastes good, one should then say the relevant Bracha (usually Shehakol) before taking the medicine.
After taking medicine - or doing any medical procedure - one says:
בָּרוּךְ רוֹפֵא חוֹלִים
"Blessed is the One who heals the ill." Source: Kitzur Shulchan Aruch 61:4

When a person sneezes, one blesses him with: אֲסוּתָא or "Be Healthy" or "Gesundheit" or לַבְּרִיאוּת. The sneezer then responds with: בָּרוּךְ תִּהְיֶה "Bless you".After sneezing one should say 'לִישׁוּעָתְךָ קִוִּיתִי ה - "for Your salvation do I hope, Hashem", since one who prays for somebody else is answered first.
Source: Kitzur Shulchan Aruch 61:5 There is an exception in what we say on Shabbos: “Shabbos yehiyeh l’refuah.”

One should not break or cut items on Shabbat, with the exception of food. Even items that are only fit for animals to eat may be cut or broken. Thus, one may break a piece of straw to make a toothpick. One may rub or break spices in order to extract their fragrance, even if they are as hard as wood.
Source: Kitzur Shulchan Aruch 80:59
Reminder ripping of items such as toilet paper is forbidden and must be prepared before Shabbos or tissues used.

From Rabbi A.L. Chief Rabbi Jonathan Sacks of England relates an intriguing story about a woman, who together with her husband, was among the greatest philanthropists of our time. This woman tragically passed away at a young age. She and her husband had been blessed with great wealth, most of which they had given away. They retained little for themselves, as they were satisfied to live a simple life. Their Tzeduka, charitable bequests, which were spread over the world community, were primarily directed toward Jewish interests.

When Sarah (Not her real name) passed away, she was mourned by many. Among those who grieved for her the most, were the waiters and waitresses at a popular hotel in Israel, where she and her husband had often vacationed. Over time, she came to know all the staff their origin, their family situations, and the problems they faced. She had developed a close, personal relationship with the hotel's staff. This was not and still is not a common practice. She was, however, no ordinary woman. She remembered not only their names, but also the names of their spouses and children. Whenever any of them needed assistance, she saw to it that it was provided, in a dignified manner, discretely, without fanfare. This was her habit wherever she went. It is a wonder that she was loved by all??

After her passing, it became known how it happened that she married her husband. There was, after all, a very distinct differences in their ages; he was a close friend of her parents!! Apparently she had a few weeks of free time available in the summer before she was to commence her academic year. Her future husband gave her a summer job with his company. One evening after work, the two were about to join her parents for dinner. They passed by a beggar on the street. Her future husband was punticulous concerning the Mitzvah of Tzeduka, and he immediately proceeded to reach into his pocket and gave the man a coin. As they continued to walk, Sarah asked him to lend her some money. Indeed, it was a fairly large sum of money, which she promised to pay back at the end of the week, at which time she would be paid her wages. After he gave her the money, she promptly ran back to the beggar and gave the money to him. "Why did you do that??" He asked. "I already gave him money." "What you gave him," he replied, "was enough for today, but not enough to make a difference in his life."

At the end of the week she was paid her wages, and she returned the amount she had borrowed from her future husband. He said, "I will accept the money only because I do not want to deprive you of your Mitzvah." Many years later, following the untimely passing of his wife, he divulged to a close friend that if was then he decided that this was the woman he wanted to marry, because "her heart was bigger than mine."

By her selfless caring for others, empathizing with their simple, everyday needs, she elevated the Middah, attribute of Chessed to a new pinnacle. It is not enough simply to help others, one must feel their need within his heart, one must be sensitive to their pain as if it were their own. Indeed, by giving, we are actually receiving.

From Alveda King the quote of the week: Whatever your life's work is do it well. A man should do his job so well that the living, the dead and the unborn could do it no better. MLKing

Without G-D Israel cannot exist but without United States help we will soon have to exist. Mr. Ripe Banana Republic himself comments to the contrary because he has been atheistically brain washed into socialism but others say, “In G-D we trust!”.

Beer Sheva the home of Avraham Avinu a two part film:

Inyanay Diyoma

Ehud Barak and Benyamin Netanyahu seem to have lost their guts back on Sabena:

Goy with a prediction:

Iranians having a blast:

Hugo Chavez and the boycott of Iran after all he is a full comrade of the Russians:

Guess what happens when you give rotten service, charge higher prices and step on your frequent flyer base with your point system? Down 19% of market share in 5 years of which 12% was in the last year when people like me got stabbed in the back.,7340,L-3969100,00.html

For my friends in FL Congressional District 20:

The Islam is not for me song:

From Nancy this is Unbelievable:

Unfortunately the Arabs in Gaza only know how to teach monkey business:,7340,L-3970222,00.html

The question remains does the Arabs really want peace:

From Sam Pallywood fraud:

Abbas to welcome Hamas:

Ever since I got a Russian porno-site from my G-D fearing friend, I knew all Facebook applications could be potentially a source of spyware, virus and evil now read this:

Dateline Londonstan:

This goes against one of the 13 principles of Judaism aka the Kingdom of the Moshiach:,7340,L-3971329,00.html

When you are a member of a non-Jewish cult who cares if the Torah tells you not to marry two sisters at the same time the cult rules and if not you make up your own:

Sending your children to College to get educated but in what?

President Biden?

Paper Tigers flex muscles sometimes but with the apologists around this does not impress anybody:

LBJ almost assassinated the day after JFK.

From Lynette:They bash many Jews who fought for their equality and then call the tea party bad anti-Semites. Sorry I don't like being kicked in my rear by so-called "Friends".

WHY ISRAEL NEEDS THE BOMB By MARK HELPRIN Wall St. Journal Forwarded with commentary by Emanuel A. Winston, Middle East Analyst & Commentator

Although Mark Halprin would normally be considered a Left Liberal who would agree to many of the demands by the Muslim Arabs, perhaps he is leading the way for the Jewish Left Liberals to revise their political opinions out of necessity in self-defense for themselves as Jews and Israelis. Nevertheless, Halprin knows and returns to the reality of who the Jews are facing in their existential battle for survival since 1948 and before. Clearly, he does not trust the Arab Muslims to keep their word, no matter how much Israel offers by way of appeasement.

Yesterday, Iran’s supreme leader, Mahmoud Ahmadinejad proclaimed that IF Israel gave Abbas as a state – all of Judea, Samaria, the Jordan Valley, the Golan Heights and those parts of Jerusalem (north, east and south) that Jordan occupied and desecrated from 1948 to 1967 – then there would be no more claims against Israel. Who in their right minds would accept his word – except possibly the U.S. pro-Arab State Department or Ehud Barak or Shimon Peres? It’s really impressive when the Left leaves their world of delusion and recognizes that Muslim Islamists have no intention of giving Israel peace, let alone recognition as the Jewish Nation/State.




It's the only country who’s right to exist is routinely questioned, and its conventional military superiority in the region is being challenged.

Sixty-five years after Germany's campaign to exterminate the Jews, of the many countries in the world Israel is the only one repeatedly subjected to calls for its extinction. Though Pakistan and India, like Israel and the Arabs, have suffered population exchange and territorial wars, neither question the other's right to exist. So rare and extreme is such a position that one might think the countries of Europe, so many of which cooperated in hunting down their Jews, would do more to recognize its endemic presence in the Middle East.

They don't—their publics having largely accepted that, in regard to the question of Palestine, Arabs were the victims and Jews the victimizers and colonialists to boot. Even though, strangely for colonialists, the Jews had no mother country and it was their armed struggle that ejected Great Britain from the Levant. Conveniently forgotten is that the Jews accepted partition and the Arabs did not; that half the Palestinians who left in 1948 did so of their own volition; that more Jews left and were expelled from Arab countries than Arabs left and were expelled from Palestine; that Arabs were able to remain in Israel whereas the Arab states are effectively Judenrein; that Israel ceded the Sinai for a paper treaty, and Gaza in return for nothing but rockets and bombs; that, amidst a sea of Islamic states, it has accepted a Palestinian state while the Palestinians indignantly refuse to recognize it as a Jewish state; and that it was ready to compromise even on Jerusalem had Yasser Arafat been willing to take yes for an answer.

And conveniently forgotten in fallacious references to a cycle of violence is that—following from their oft-stated call for the destruction of Israel— Hamas, Hezbollah (which is more or less an Iranian expeditionary force), Iran itself, and the Arab confrontation states are the parties that want to change the status quo, by violence and by their own flamboyant admission.

It exists, they assert that it has no right to exist, they act to destroy it, and then they claim that they are resisting it. Last week, the Iranian president traveled 1,000 miles from Tehran to stand on Israel's border and threaten annihilation. One can only imagine the hysteria—not only in Iran but in London and Paris—if Israel's prime minister were to go to the Iranian border and do the same.

Iranian President Mahmoud Ahmadinejad flashes a V sign during a rally organized by Hezbollah near the Israeli border with Lebanon, Oct. 14.

In many quarters, such startling asymmetrically in regard to the question of Palestine, which is also the question of Israel, is made acceptable by the conviction that as long as the Palestinian refugees remain unassimilated by their brethren, and as long as their flag doesn't fly from the Mediterranean to the Jordan, they are the underdog. Of course, the underdog is not always right, and nor are the Palestinians, backed by the power of the Arab states and Iran, exactly the underdog.

The popular view of Israel as a "regional superpower" that at little cost to itself rolls over its opponents has for decades been sustained by Arab propaganda, Western anti-Semitism, and Israeli braggadocio. It exempts those who subscribe to it from the burden of knowing the orders of battle and the geography and history of the conflict, and—in regard to Israel's ongoing casualties or in the event of its destruction—serves as a preset moral salve.

But Israel has seldom gotten off easily. In the 1948 War of Independence it had 30,000 casualties, including 6,000 dead, which given its population was proportionally as if today 2.6 million Americans were killed, more than all the deaths in all the wars in our history. In the 1967 War, in just six days of battle that created the legend of its invincibility, the proportional figure is 118,000—20 times the number of Americans killed in Iraq and Afghanistan since 2001. The numbers for the subsequent War of Attrition are much the same, higher for the October War of 1973, and civilian and military deaths continue even through relatively peaceful interludes.

In 1973, having overwhelmed the Bar-Lev Line, crossed the Suez Canal, downed a significant portion of the Israeli Air Force, and penetrated deep into the Sinai, an elated Egyptian army found itself with virtually nothing between it and Israel's heartland. The accepted narrative is that the Egyptians could not conceive of going forward, were frightened, and had insufficient supply. They could conceive fighting in Israel. They had fought there in 1948, and sat on the border for all but six years since. Having beaten back the Israelis, they were anything but frightened, and their lines of supply were adequate. But knowing that had they continued, their concentrations of armor would have been vulnerable to tactical nuclear weapons, that if Israel's existence hung in the balance so would Cairo's and Alexandria's, and that the whole of Egypt could drown in the flood of a breached Aswan Dam, they went no farther.

Partly as a result of the steady development of Saudi air power in response to Iraq and Iran, Israel's potential antagonists are closing the gap in numbers and quality, and the Israeli Air Force does not offer the same margin of safety that once it did. With the Arabs' approaching 1.3/1 advantage in first-line aircraft, 2.9/1 in second-line aircraft, and an enormous 12/1 advantage in mobile air defense, many new options open if Arab unity coalesces as it did prior to the three major Arab- Israeli wars, in all of which Israel's existence was at stake and the result unpredictable. If Turkey is included, as it might be, Israel's prospects become seriously darker.

Other than a direct nuclear strike, what it most has to fear is that a combination of states will throw all their aircraft against it at once while advancing a surface-to-air-missile umbrella to threaten Israeli planes and provide sanctuary for its own. Though the Israeli Air Force is qualitatively superior and its imaginative responses cannot be counted out, the steadily improving professionalism of the Arab air forces, their first rate American and European equipment, their surface-to-air-missile shield, and most importantly their mass, are potentially a mortal threat. For if the Israeli Air Force is sufficiently degraded, Israel's prospects on the ground will follow proportionately.

In light of the fact that the conventional balance can change and is changing, one of the many purposes of Iran's drive for nuclear weapons is not merely to wait for a lucky shot at Tel Aviv but to neutralize Israel's nuclear deterrent so as to allow a series of conventional battles to advance Israel's downfall incrementally.

The military strategy of Israel's enemies is now to alter the conventional balance while either equipping themselves with nuclear weapons or denying them to Israel, or both. Their calls for equation of the two sides in a nuclear-free Middle East leave out the lack of equation in aims. Israel cannot dream of conquering its adversaries and replacing them with a Jewish state. But from war to war its adversaries have made their intentions clear, and as their mass and wealth are applied to their militaries over time, Israel's last line of defense in a continual state of siege is the nuclear arsenal devoted solely to preserving its existence.


Mr. Helprin, a senior fellow at the Claremont Institute, is the author of, among other works, "Winter's Tale" (Harcourt), "A Soldier of the Great War" (Harcourt) and, most recently, "Digital Barbarism" (HarperCollins).

Now for M. Wolfberg’s good Shabbos stories: “Washed up” and “Wake-up call”d

Good Shabbos Everyone. The Talmud tells us that Avrohom Avinu instituted tefilas shacharis. (Brachos 26b, as cited by Rav A.D.M. Bayer) A mitzvah always retains a connection with the person who originally began the mitzvah. For example, someone who donates money to build a yeshiva forever has a part in all the Torah learning which takes place in that yeshiva. Because Avrohom Avinu instituted the mitzvah of praying the morning prayers, the soul of Avrohom Avinu is forever linked with the morning prayers.(Koyach hapoel b-nifal) Therefore, when a Jew says the morning prayers, he unifies his soul with the soul of Avrohom Avinu.
Opening up a prayer book we see that one the first mitzvahs of the morning is the mitzvah to wash the hands upon waking up in the morning. We wash our hands in the morning to remove from our hands the impurity, which attaches to our hands during sleeping. The mitzvah of netilas yodayim is hinted to our Torah portion this week Lech-Lecha. The gematria of Lech-Lecha is 100. The gematria of mayim is 90, while the mitzvah of netilas yodayim involves all 10 fingers. So, the 90 from mayim along with the 10 fingers is 100, the same gematria of Lech-Lecha.
The are many reasons for the mitzvah of netilas yodayim. To begin with, one is generally obligated to wash his hands if he touches a part of his body which is normally covered, an activity which is likely to happen while sleeping.(See Orach Chayim 4:19,20) Therefore upon waking up in the morning, we immediately have the obligation to wash our hands. (See Mishna Berura 4:1) Another reason given for netilas yodayim is that in the morning we ready ourselves to serve Hashem. Just as the Kohen washed his hands in preparation for his Holy Service, so too does every Jew wash his hands in preparation for the service of Hashem.(Ibid.) A third reason involves the deepest level of mysticism. Because of the activity of the soul while a person is sleeping, an impurity attaches to the fingers.
It is preferable to wash the hands as soon as possible after waking up. Therefore many people are meticulous to keep a basin and a cup of water next to the bed, so that they need not even walk to the sink to wash their hands. In any case, it is important to wash each hand at least three times in order to remove the impurity.(Ibid., 4:10) The following amazing true story illustrates the tremendous spiritual power of the mitzvah of netilas yodayim in the morning.
Once, a family member of Reb Mordecai Shain was forced to be in the hospital over Shabbos. Reb Mordecai decided to move into the Bikur Cholim guestroom for Shabbos, in order to keep the family member company. It was about seven in the morning on Shabbos, when Reb Mordecai decided to check on the patient before praying his morning prayers. Reb Mordecai was passing the intensive care unit when an agitated nurse ran out.
"Do you mind coming inside for just a minute?" asked the nurse. "We have a Jewish patient here who keeps on making strange motions with his hands. We do not understand what the patient wants, and he will not allow us to give him his medication."
Reb Mordecai quickly followed the nurse inside. Lying on the bed was a Sephardic Jew who obviously spoke only Hebrew. After watching him for a moment, Reb Mordecai realized that the patient wanted to wash his hands in the morning. Reb Mordecai quickly brought over a cup of water and a basin and helped the man wash his hands. The grateful nurses were then able to administer the medication.
Speaking with the man in Hebrew, Reb Mordecai asked the man why he was in the hospital.
"I am visiting here from Eretz Yisroel." Said the man. "Just yesterday, I collapsed on the street, and I was brought here. The tests they ran show that I have a large growth in my head, and they need to operate immediately. But there is no surgeon available until Monday morning."
The patient went on to insist that his condition was life-threatening, and that he needed to be transferred to a facility where the surgery could be performed immediately. Reb Mordecai dashed out of the room and got in touch with the local Bikur Cholim. After explaining the dangerous situation of the man. Bikur Cholim got to work on the problem. The man was transferred to a different hospital where a specialist agreed to perform the surgery immediately.
Fortunately, the operation was a success, and the life of the man was saved - all because of the mitzvah of negel vasser! (Visions of Greatness, p. 225, Rav Y. Weiss.) So, when we begin the morning with our hand washing, we will be refreshed and ready to serve Hashem with happiness. Then, when we pray the morning prayers, we will be infused the soul of Avrohom Avinu. Because the spiritual power of Avrohom Avinu is eternally bound to the morning prayers.
Good Shabbos Everyone.

Good Shabbos Everyone. Young Leib was thrilled that he would be able to spend Shabbos with his great-uncle the "Chofetz Chayim" (R.Yisroel Meir HaKohen of Radin 1838-1933). Leib was exhausted by the time he finally arrived to the Chofetz Chayim's home. Leib had had no sleep the previous night because of the long and bumpy train ride.
Upon his arrival, young Leib laid down for a short Erev Shabbos nap on the Chofetz Chayim's couch. When Leib awoke from his nap, he realized that the Chofetz Chayim was already sitting at the Shabbos table, reading a sefer. The Chofetz Chayim greeted his great-nephew Leib warmly. After Leib finished praying Kabbalas Shabbos and Maariv, the Chofetz Chayim called his wife to join them at the table.
After the meal, the Chofetz Chayim excused himself and went to sleep. Leib laid down once again on the couch where he had previously taken a nap. Having just slept a little while earlier, Leib found it hard to fall asleep once again. Leib got up and went to the kitchen, where he noticed a small clock. The clock seemed to be working, but it read 4:00!?! He looked outside and it was totally dark. Did the Shabbos meal take that long? Leib could not figure out what time it really was. Confused, Leib went back to the couch where he eventually fell asleep.
When Leib awoke the next morning, Leib asked his great-aunt the Chofetz Chayim's rebbetzin what had happened the previous night. Was the clock in the kitchen correct? There was no way that the Shabbos meal could have taken that long. The rebbetzin said "I will tell you what happened..."
In our Torah portion this week Vayeiroh , we read about the greatness of the mitzvah of Hachnasas Orchim, welcoming guests into our homes. The Torah tells us that Avrohom Avinu "was sitting at the entrance of the tent in the heat of the day."(Bereishis 18:1) Rashi explains that Avrohom was waiting to see if travelers would pass by, so that he could invite them into his home.
When Avrohom saw that three men were approaching, Avrohom ran towards the men in order to offer them hospitality. When the guests arrived, Avrohom was in the middle of receiving the Shechina - the Divine Presence of Hashem. Hashem had come to visit Avrohom who was still recovering from his bris milah which had taken place three days earlier. The Torah quotes Avrohom as saying "My L-rd, If I find favor in Your eyes, please pass not away from Your servant."(Bereishis 18:3) The Talmud explains this verse to mean that Avrohom Avinu asked the Divine Presence to wait for him, so that Avrohom could take care of the guests. Avrohom and Sorah then quickly prepared a large meal for the travelers. (Stone Chumash, p.79 citing Shabbos 127a and Shevuos 35b)
The fact that Avrohom put the needs of his guests over receiving the Divine Presence, shows the greatness of the mitzvah of Hachnasas Orchim.(ibid.) As the Sages tell us, "let your house be open wide" (Avos 1:5) Bartinurah explains that a Jew's house should be like Avrohom Avinu's home, which had entrances on all four sides in order to make it easy for guests to enter.
The rebbetzin of the Chofetz Chayim began to tell young Leib what had happened the night before. When the Chofetz Chayim came home from shul Leib was in a very deep sleep. The rebbetzin wanted to wake up Leib so that the young yeshiva student could hear kiddush and they could begin the meal, but the Chofetz Chayim would not let his wife wake up the boy. The Chofetz Chayim told his wife that Leib was very tired from his long trip, and therefore he should be allowed to rest.
The Chofetz Chayim said that he would not make kiddush and begin the meal until Leib woke up. However, as it was getting later and later, the Chofetz Chayim did not want his wife to wait for him, so the Chofetz Chayim instructed his son Aharon and his wife to make kiddush and to eat the meal. The saintly rabbi sat and learned late into the night, beginning the Shabbos meal only after Leib awoke. The rebbetzin then said to Leib, "You did indeed sleep for quite a few hours, but the Rav insisted that he would not start his Friday night meal without his special guest." (Around the Maggid's Table, Rabbi P. Krohn p.48-50)
The Chofetz Chayim was surely hungry and eager to commence the holy Shabbos meal. Yet, the needs of his guest were first and foremost in his mind. We can learn from the actions of the Chofetz Chayim the importance of the mitzvah of welcoming guests. In fact, when members of the Chofetz Chayim household would see the Torah great preparing a bed for a guest, they would tell the sage not to bother and to let them attend to such menial preparations. The Chofetz Chayim responded: "When it comes to the mitzvah of putting on tefillin, would you also like to fulfill it for me to save me the bother?" (Love Your Neighbor p.69, R.Z.Pliskin citing Amud HaChesed, p.12-13)
In order for us to be able to perform the mitzvah of welcoming guests properly, we will now briefly detail the basic guidelines of this most important mitzvah. Most guests have traveled and are usually hungry and thirsty. This is hinted to in the verse which tells us that Avrohom ran to meet his guests. "Ran" in Hebrew is spelled Reysh - Tzadi, which are the first letters of the words ra-ev - hungry and tzameh - thirsty. Therefore, a good host will offer his guest something to eat and drink immediately after his arrival. As the verse states in Tehillim "...and You give them their food in its proper time/"(145:15)
A host should avoid keeping a guest hostage by delaying the recitation of bircas hamazon. The host should also avoid pressuring the guest to eat too much whether directly or indirectly by serving him extra large portions. In fact, although a guest must generally do as the host tells him, a guest however need not listen to a host who insists that he eat more. (O.C.170:5, M.B.17 citing Bigdey Yesha)
Also, although it is perfectly natural and proper to engage the guest in conversation, the host should chose his questions wisely, avoiding personal questions which could embarrass the guest. Just as the host has obligations to the guest, the guest also has obligations to the host. A guest should avoid being a burden on the host. The Talmud tells us that a guest should appreciate that his host has spent time, money, and effort on his behalf. (Ibid. Rav Pliskin citing, Brochos 58a) The guest should not ask the host questions about his business, especially on Shabbos. A guest should also do his best to avoid raising topics of discussion which may be inappropriate for younger ears. Finally, a guest should not make a nuisance of himself by staying too long or by coming too often.(Ibid. citing Pele Yoetz, Orchim)
The mitzvah of Hachnasas Orchim (welcoming guests) is so powerful that the tradition among Jews in France was to make their coffins from the wood of their dinner tables.(heard from Reb Binyomin Shulman) The table is the main location of entertaining guests and learning Torah. By using the wood of the table for the coffin, we show our belief that the only thing we take with us to the next world are the mitzvahs that we do in this world. A Jew therefore brings with him the mitzvahs of Torah learning and welcoming guests which he was able to do at his table.
By following the basic guidelines for welcoming guests which we detailed above and by learning from the examples of Avrohom Avinu and the holy Chofetz Chayim, we should have the merit to warmly welcome guests into our homes for many years to come. Good Shabbos Everyone.

M. Wolfberg’s stories are sponsored by: Refuah Shleima to Mordechai Menachem Mendel ben Tziporah Yitta Refuah Shleima to Tsviah bas Bracha Leah Refuah Shleimah to Chana Ashayra bas Dodi.

Have a wonderful Shabbos, Please note that during the next few weeks, I will be very busy and may not produce the weekly during this time.

Rachamim Pauli