Friday, April 20, 2012

Parshiyos Shemini, Tazria-Metzora, Sefiros

For my blogspot readers, something is wrote with my computer that it did not copy and paste the type size or color this week and it took a lot of hard work to produce this in the correct type size too. I have done my best to rework the whole blogspot by hand that it looks the way I wanted it to appear but may not.

Please reinstate J. Pollard - Yehonatan ben Malka and a new person Rachel Sarah Bas Chava
Erev Pessach I received this letter from Dr. Harry H. and wanted to use it as a guest editorial.
Have a Happy Passover, and do not let Middle Eastern events get you too upset.
In brief, Israel is not a Jewish State under the present government, but rather a pluralistic, secular, socialist State. They do what is best for Israel and all its inhabitants including Arabs, Christians, Druze, and Jews. Under the present system, an Arab could be elected Prime Minister, and when they reach a majority in the Land they can vote the State out of existence. This is of their own doing, and they will reap the repercussions. Having given away, and sold land to non-Jews, and having no respect for Temple Mount, or Torah observant Jews, Israel has basically given up any Heavenly, or Angelic protection. Let us hope their army is strong, because that is what they are relying on now, instead of Teshuva, Faith, and Prayer. I bet during the time of the first and second Temples, that the people thought things would go on forever, and that they could sin as they wish.
Well jumping Jehosophat look what happened!
Settlers in Hebron upsetting the Arabs, kick them out. Jews want to live in Samaria, and Judea, kick them out. An Arab stabs a Jew, or kills one with a rock, it was just a crime, not anti-Semitism. We had an opportunity in 1948 to be a light to the world. Israel instead turned out the light, and disappointed everyone, including Heaven. The government is more afraid of Arabs living in the Land than Hashem. Well let me tell you something; the avenging angels are like animals, and kill the good and bad alike. If they are turned loose by Gavriel, it will be a terrible things, and many good Jews will die. There is still time to avert this tragedy, and turn our eye above, and not down to man.
When you sit at your Passover table, ask the participants if it had occurred today, how many would have stayed in the familiar slavery of their exile, and how many would have followed Moses. My mentor and teacher Rabbi Chaim Kramer answered this question with, "less and less everyday".
I pray for a Israel, for the Jewish people, and the Rabbis that they open their eyes, and realize that they do not have to please anyone other than Hashem. That they return to genuine Torah worship and living, and make Israel what G-d wanted it to be. If we do not, He will tear it down, and rebuild it the way He planned, because He is not a man, and always keeps His promises.
So quite worrying about Obama, Iran, Russia, Hilary, Arabs, and the alien nations. Worry about what Hashem wants because I have a feeling, and hear a little voice that tells me He is very, very unhappy with Israel right now. Try to be the best Jew you can, pray, have faith, love your family and friends. This is all you can do, and above all be happy that you are a free man at Passover.
Be Well, be blessed,

A few corrections from my standpoint – not because of the behavior of our leaders but in spite of them HASHEM has not given up protection of his people and will continue to guard us sometimes with natural ways and sometimes with miracles. Our leaders are afraid of Europe and America and not of HASHEM. Recall a true leader – Shaul is shaking and all the champions of Yisrael opposite Golyad while a short about five foot tall or so Shepard who sings songs of praise comes with a sling shot to go against the terror of the Philistines and guess what!
Parsha Shemini Part 2 plus
Right before Pessach I started this Parsha as it falls immediately after the Chag which is Shabbos in Eretz Yisrael but due to the second day of Yom Tov a Parsha behind outside of Yisrael. The whole dedication of the Mizbayach and the death of sons of Aaron HaCohain and Aaron’s silence I have covered in past years. I just am writing a few sentences below so as not to ignore the horrible tragedy on the day of Simcha. Two people who were are the spiritual level of Moshe and Aaron are taken from Yisrael as sort of a human Korban before HASHEM. Instead I will deal with Kashrus this year.
Sometimes there is a big problem with some people regarding Kashrus. One thing is to make it your business to see that everything you eat is kosher and another thing is to ask people questions about their food that embarrasses them. For example which flour did you use? BADATZ super-duper with 25 Heckshirim! What oil did you use? Pure olive oil with the Heckshir of Rabbi (the questioner’s Rabbi)! Did you check the eggs, sugar and stove? Then the person who has belittled you does not eat because he does not trust you in the first place even though you are Shomer Shabbos, Shomer Shmita, etc. You do not owe these petty people anything. If you trust me eat if not there will be more left overs for my grandchildren to eat. Unfortunately in this world of snobbish Kashrus some people are more interested in what goes into their mouths than what goes out. That is why even though I will be skipping that section too in Tazria and Metzora, the whole section of Leprosy whether on the person, his house or clothes comes from the speaking of Lashon HaRa which is either true, half true, a rumor or entirely false but should not have been spoken in the first place.
There are 34 violations of Lashon HaRa mentioned in the Torah Negative Commandments Relating to Lashon Hara
1. "You shall not go about as a talebearer among your people" (Vayikra 19:16)
2. "You shall not utter a false report" (Shemos 23:1)
3. "Take heed concerning the plague of leprosy" (Devarim 24:8)
4. "Before the blind do not put a stumbling block" (Vayikra 19:14)
5. "Beware lest you forget the Lord, your G-d" (Devarim 8:11)
6. "You shall not profane My holy name" (Vayikra 22:32)
7. "You shall not hate your brother in your heart" (Vayikra 19:12)
8. "You shall not take vengeance nor bear any grudge against the children of your people" (Vayikra 19:18)
9. "You shall not take vengeance nor bear any grudge against the children of your people" (Vayikra 19:18)
10. "One witness shall not rise up against a man for iniquity or for any sin" (Devarim 19:15)
11. "You shall not follow a multitude to do evil" (Shemos 23:2)
12. "You shall not act similar to Korach and his company" (Bamidbar 17:5)
13. "You shall not wrong one another" (Vayikra 25:17)
14. "(You shall rebuke your neighbor) and you shall not bear sin because of him" (Vayikra 19:17)
15. "Any widow or orphan shall you not afflict" (Shemos 22:21)
16. "You shall not pollute the land wherein you are" (Bamidbar 35:33)
17. "You shall not curse the deaf" (Vayikra 19:14)
Positive Commandments Relating to Lashon Hara
1. "Remember what the Lord you G-d did until Miriam by the way as you came forth out of Egypt" (Devarim 24:9)
2. "Love your neighbor as yourself" (Vayikra 19:18)
3. "In righteousness shall you judge your neighbor" (Vayikra 19:15)
4. "If your brother be waxen poor and his means fail him when he is with you, then you shall uphold him" (Vayikra 25:35)
5. "You shall rebuke your neighbor" (Vayikra 19:17)
6. "To Him shall you cleave" (Devarim 10:20)
7. "You shall fear My sacred place" (Vayikra 19:30)
8. "Before the gray-haired you shall rise up, and you shall honor the face of the old man" (Vayikra 19:32)
9. "You shall sanctify Him" (Vayikra 21:8)
10. "Honor your father and mother" (Shemos 20:12)
11. "The Lord your G-d shall you fear" (Devarim 10:20)
12. "You shall teach them diligently to your children, and you shall talk of them by the way when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up" (Devarim 6:7)
13. "From a false matter you shall keep yourself far" (Shemos 23:7)
14. "Walk in His ways" (Devarim 28:9)
In addition there are 3 curses mentioned in the Torah.

9:1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; 2 and he said unto Aaron: ‘Take thee a bull-calf for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before the LORD. 3 And unto the children of Israel thou shalt speak, saying: Take ye a he-goat for a sin-offering; and a calf and a lamb, both of the first year, without blemish, for a burnt-offering; 4 and an ox and a ram for peace-offerings, to sacrifice before the LORD; and a meal-offering mingled with oil; for to-day the LORD appears unto you.’ 5 And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD. 6 And Moses said: ‘This is the thing which the LORD commanded that ye should do; that the glory of the LORD may appear unto you.’ 7 And Moses said unto Aaron: ‘Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and present the offering of the people, and make atonement for them; as the LORD commanded.’ 8 So Aaron drew near unto the altar, and slew the calf of the sin-offering, which was for himself … 10:19 And Aaron spoke unto Moses: ‘Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD? 20 And when Moses heard that, it was well-pleasing in his sight.
On Facebook, I participate in two groups which have mixed Orthodox and non-Orthodox Jews. One is called BEYT Medrash and other Kosher Kabbala although I see a lot of stuff that has nothing to do with Kosher or Kabbala. I am always deeply perturbed by people who think that they can learn properly Torah or Kabbala and still be violating the Shabbos and Yom Tov or eating Kosher Food. Rav Boyer used to say in Hebrew Tumay MITTAMTEM or non-kosher makes the mind stupid. How can one get any help from heaven learning if one violates a commandment that has either Kares, Korban or the death penalty or in the case of Kashrus if it is forbidden fat also Kares? I can mention the ten different Sefiros of Kabbala and that and a few dollars will buy you a round trip on the NY Subway or the DC Metro but in the end you are in the same place without help from heaven to get something out of it. Shabbos is harder to observe because there are 39 Av Melachos and many sub-categories but Kashrus is easier since you have a jaw, teeth and mouth to get through as well as hands and purchasing as guardians. So if your soul has a Trafe or Nevaila disease within you will never comprehend the Emmes. So now as we read what animals are kosher we must only purchase those that are slaughtered kosher and checked for kashrus and then have the blood removed through koshering the meat or poultry.
Another point regarding the types of animals, fish, birds and insects that are Kosher what they all have in common is non-aggressiveness. Sheep, cows, buffalo, deer, etc. are all herbivorous not carnivorous animals. Poultry birds might eat a worm or insect but are usually content eating grain not like the vulture, eagle, falcon, etc. The same goes for grasshoppers, crickets and locusts which are not like the caterpillar which can even bite humans. In the undersea world, sharks, swordfish, sea mammals, sting rays, shrimps are forbidden as well as all reptiles and amphibians.
11:1 And the LORD spoke unto Moses and to Aaron, saying unto them: 2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth.

These are the creatures: [The word חַיָּה, “living creature”] denotes חַיִּים, “life.” [In the context of this passage, which sets out the clean and unclean creatures, the meaning is expounded as follows:] Since the Israelites cleave to the Omnipresent and are therefore worthy of being alive, accordingly, God separated them from uncleanness and decreed commandments upon them [so that through these commandments Israel would live]. For the other nations, however, He prohibited nothing. This is comparable to a physician who went to visit a patient [who was incurable, and allowed him to eat anything he wished, whereas when he went to his patient who was to recover, the physician imposed restrictions on his diet that would ensure that the recoverable patient would live. So too, the nations and Israel…], etc. as is found in the Midrash of Rabbi Tanchuma (6). These are the creatures: [When the verse says “These are…,” the word זֹאת] teaches us that Moses would hold up an animal and show it to the Israelites, saying, “This one you may eat,” and “This one you may not eat.” “You may eat the following!” (verse 9) even with the creatures of the water-he held up [one] of every species and showed it to them. And likewise with birds [as stated in verse 13], “you shall hold these in abomination….” Similarly with creeping creatures, (שְׁרָצִים) [as stated in verse 29], “these are unclean….” - [Torath Kohanim 11:62] Lead by example that the people see the actual animal before their eyes. The creeping creatures and birds did crawl or fly unto Moshe is implied in the Rashi. These are the creatures…among all the animals: [The word חַיָּה, although usually denoting an undomesticated animal, such as a deer, also has the meaning of “living (חַי) creatures” in general; the word בְּהֵמָה, usually denoting domesticated animals like cattle, also has the meaning of large land animals, or mammals. We see this in our verse, for it says here, "These are the creatures (חַיָּה) that you may eat among all the animals (בְּהֵמָה) on earth, thus,] teaching that [the term] בְּהֵמָה is included in [the more general term] חַיָּה. - [Torath Kohanim 11:66; and see Rashi Chul. 70b]
3 Whatsoever parts the hoof, and is wholly cloven-footed, and chews the cud, among the beasts, that may ye eat.
that is completely separated into double hooves: Heb. וְשֹׁסַעַת שֶׁסַע [meaning that the hoof] is completely separated [i.e., split] from top to bottom, into two nails, as the Targum [Onkelos] renders it: וּמְטַלְפָא טִילְפִין, meaning “split into hooves” [i.e., split into two hoof sections,] because there are animals whose hooves are split at the top, but are not completely split and separated [into two hoof sections], since the bottom [sections of the hoof] are connected.
4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he chews the cud but parts not the hoof, he is unclean unto you. 5 And the rock-badger, because he chews the cud but parts not the hoof, he is unclean unto you. 6 And the hare, because she chews the cud but parts not the hoof, she is unclean unto you.
Rabbi Yacov London Ztzal mentioned that only these three animals with their subspecies of hares, jack rabbits, bunnies, etc. exist. These animals may even be beneficial like the Arabs claim Camel’s milk is but they are forbidden by the Torah.
7 And the swine, because he parts the hoof, and is cloven-footed, but chews not the cud, he is unclean unto you.
Rabbi Yacov London Ztzal opened up his discourse on the pig. Out of all the animals in the world and all the 7 continents and discoveries made of species that were unknown in the time of the Bible, this animal is the only one with cloven hooves and does not chew its cud. In fact our sages call it a Rasha as it pretends to be kosher by lying down and spreading out its feet before it as if to say look at me I am really kosher. This is the propensity of the wicked to show their righteous side to gull you in. The story is of a person who acted like a Tzaddik in town and after a week or two started going to the stores asking if somebody had counter band tobacco or whiskey etc. One day he suddenly disappeared. The Rabbi of the town ordered everybody to hide or bury in stowage their counter band. The next day the troops of the Czar arrived with the man leading the inspection team through stores to look for counter band. What made the man suspicious in the Rav’s eyes that he realized that the man was up to no good for the Jews? The man was dress too neatly for a poor Jew of the town but from a city with a good salary and he was too perfect in his behavior. His only interest was in knowing other people’s business and inquiring about counter band.
8 Of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.
You shall not eat of their flesh: I know only [that] these [animals possessing one sign of cleanness are prohibited to be eaten]. How do we know that any other unclean animal, which has no sign of cleanness altogether [may also not be eaten]? Here, we can infer from a kal vachomer [i.e., an inference from minor to major]: If those animals that have part of the signs of cleanness are prohibited, [how much more so are those animals that lack both signs of cleanness!]- [Torath Kohanim 11:69] of their flesh: The [Scriptural] prohibition applies [only] to the “flesh” [of an unclean animal], but not its bones, sinews, horns, or hooves. — [Torath Kohanim 11:74] and you shall not touch their carcasses: One might think that Israelites are prohibited to touch a carcass. Scripture, however, says, “Say to the Kohanim …[(a Kohen) shall not defile himself for a (dead) person among his people]” (Lev. 21:1); thus, Kohanim are prohibited [from defiling themselves by human corpses], but ordinary Israelites are not prohibited. Now a kal vachomer can be made: Since in the more stringent case of defilement by a human corpse, only Kohanim are prohibited, then in the more lenient case of defilement by animal carcasses, how much more so [should only Kohanim be prohibited! If so,] what does Scripture mean by, “you shall not touch their carcasses”? [It means that Israelites may not touch animal carcasses] on the Festivals [since at those times they deal with holy sacrifices and enter the Temple]. This is what [the Sages] said: A person is obligated to cleanse himself on Festivals. - [R.H. 16b, Torath Kohanim 11:74]
9 These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat.
Rabbi London or Rabbi Boyer Shlita told me another generalization in that if the fish has scales it has fins but the reverse is not true. So once one sees the scales on a fish or if they fall off as the fish is being removed from the water, the fish is Kosher. If a fish gives live birth like a guppy or the whales and dolphins were classified as fish biblically speaking they are not kosher to eat.
10 And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you,
The dolphin or porpoise may not be physically detestable to mankind see the miracle the Goy had below but only for eating.
11 and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.
And they shall be an abomination: [The statement is repeated] to prohibit their mixtures [i.e., if the flesh of an unclean water creature was mixed with food of another type,] if there is enough [unclean flesh] to impart its taste [to the mixture]. — [See Torath Kohanim 11:82] [You shall not eat] of their flesh: [Only their flesh is prohibited,] but one is not prohibited [to eat] the fins or the bones. — [Torath Kohanim 11:82] and their dead bodies you shall hold in abomination: [This clause comes] to include midges (יַבְחוּשִׁין) that he has filtered out [of water or other liquids. One may ingest these creatures together with water, but once they have been separated from their original source, they are prohibited]. יַבְחוּשִׁין are moucherons in French, midges. — [Torath Kohanim 11:83]
The Talmud stated that bone china or utensils made from dead whales, dolphins, sharks were used and did not become Tamay.
12 Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you.
Any [(creature)] that does not have [fins and scales in the water is an abomination for you]: What does Scripture come to teach us here? [In verse 10, Scripture has already stated, “any (creatures) that do not have fins and scales…are an abomination for you.” However, without this verse] I might think that [a water creature] is permitted only if it brings up its signs [of cleanness, namely fins and scales,] onto dry land; but if [it sheds them in the water, how do we know [that the creature is still permitted]? Scripture therefore, says here, “Any [creature] that does not have fins and scales in the water….,” but if it had them while in the water, even if it shed them in its emergence [onto dry land], it is permitted. — [Torath Kohanim 11:84]
13 And these ye shall have in detestation among the fowls; they shall not be eaten, they are a detestable thing: the great vulture, and the bearded vulture, and the osprey;
Some people don’t believe me when I say that I often get unseen help from heaven when I produce a Drasha. April 17th I received this video from my friend Albert:
14 and the kite, and the falcon after its kinds; 15 every raven after its kinds; 16 and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds; 17 and the little owl, and the cormorant, and the great owl; 18 and the horned owl, and the pelican, and the carrion-vulture; 19 and the stork, and the heron after its kinds, and the hoopoe, and the bat.
The mammals like the bat and flying squirrel are actually rodents but since the Torah is talking about forbidden flying things, the bat is included.
Rashi comments here and adds the mole which is also forbidden: The bat: Heb. הַתִּנְשֶׁמֶת. That is calve soriz [in Old French, chauve-souris in modern French]. It resembles a mouse and flies about at night. The תִּנְשֶׁמֶת mentioned among the creeping animals (verse 30), resembles this one, insofar as it has no eyes. That [one] is called talpe [in Old French, taupe in modern French, mole in English].
20 All winged swarming things that go upon all fours are a detestable thing unto you.
among all the flying insects: These are the delicate and small creatures that crawl on the ground, like flies, hornets, mosquitoes, and locusts.

21 Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;
on four: on four legs. על ארבע: על ארבע רגלים: above its [regular] legs: [“Above,” meaning high up on the creature’s body, namely] near its neck, it has two leg-like extensions besides its [regular] four legs. When it wishes to fly or hop from the ground, it bolsters itself firmly with these appendages and flies. [In our regions,] we have many of this sort [of flying creature] called langouste [in Old French] (sea-locusts), but we are no [longer] proficient [in identifying] which ones [are clean and which are unclean. And what is the specific problem we have with this identification?] There are four signs of cleanness enumerated regarding these creatures: a) four legs, b) four wings, c) קַרְסוּלִים, which are the jointed leg-like extensions described above, and d) wings that cover the majority of its body (Chul. 59a; Torath Kohanim 11:91). All of these signs are indeed found in the creatures among us today, but some [creatures] have long heads and some do not have tails, [according to Maharsha (Chul. 66a), the reading is, “and some have tails”] and they must bear the name חָגָב (Chul. 65b). Concerning this [requirement namely, which type is officially called חָגָב and which is not], we no longer know how to distinguish between them.
22 even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds. 23 But all winged swarming things, which have four feet, are a detestable thing unto you.
Do insects have four legs? Rather not but those who crawl the centipede, millipede or walk like the ant and termite are forbidden to eat.
But any [other] flying insect [that has four legs is an abomination for you]: [In verse 20, it already says, “Any flying insect that walks on four is an abomination for you.” Why is this repeated here?] It comes to teach us that if it has five [legs], it is clean.
24 And by these ye shall become unclean; whosoever touches the carcass of them shall be unclean until even. 25 And whosoever bears aught of the carcass of them shall wash his clothes, and be unclean until the even. 26 Every beast which parts the hoof, but is not cloven footed, nor chews the cud, is unclean unto you; every one that toucheth them shall be unclean.
[Any animal that has] a cloven hoof that is not completely split: for instance, a camel, whose hoof is split on the top, but on the bottom it is connected. Here [Scripture] teaches you that the carcass of an unclean animal defiles, while in the section at the end of this Parsha (verse 39), [Scripture] explains [that a carcass of] a clean animal [defiles as well. However, Scripture deals with these separately since there is a difference between the two: in the case of a clean animal, its carcass defiles only if it dies, but if it was slaughtered properly, even if it was a טְרֵפָה, i.e., it had a fatal disease or injury, its carcass does not defile. This is derived from verse 39, which reads, “If an animal that you (normally) eat dies…” i.e., only when it dies, its carcass defiles].
27 And whatsoever goes upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso touches their carcass shall be unclean until the even.
This is an unfortunately true story. An American Tourist brought her dog with her on a trip to China. She did not speak Chinese and pointed to the dog meaning that she wanted food for the dog. In short order her pet was served to her on a large plate. Believe it or not if one does not want to eat monkey brains and other delicacies like grilled snake in the Far East (also a true story of an Israeli who ordered snake instead of steak) do yourself a favor and keep Kosher in these countries.
28 And he that bears the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you. 29 And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds, 30 and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon. 31 These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even. 32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean.
Sorry to US Football and UK Rugby players you cannot play the ball with the pigskin if you plan to enter the Beis HaMikdash.
33 And every earthen vessel where into any of them falls, whatsoever is in it shall be unclean, and it ye shall break.
If you find a dead snake, lizard, mouse, etc. in your earthenware vessels they are Tumay and must be broken but if still alive – not what will you do with a live one is a different problem but not that of purity.
34 All food therein which may be eaten, that on which water comes, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.
There are many levels of purity. Water is a Tuma conductor and upgrades from third degree purity to only the stringency of second degree and from second to first and from first to Av Ha Tuma. This means that if a dead creeping thing touched a fruit the dead creeping thing is Av Ha Tuma and the fruit would be first degree Tuma. But if water was put on the first degree it would be like the dead creeping thing in level.
35 And everything whereupon any part of their carcass falls shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you.
Oven or stove: They are movable objects, made of earthenware, and they have a hollow inside [i.e., an inner space]; and one places the pot over the opening of the cavity. Both have their openings on the top [rather than on the side. See Shab. 38b.]
36 Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean;
The fountain or cistern is permanently attached to the earth and the carcass cannot make the whole planet Tuma.
but he who touches their carcass shall be unclean. 37 And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean. 38 But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you. 39 And if any beast, of which ye may eat, die, he that touches the carcass thereof shall be unclean until the even. 40 And he that eats of the carcass of it shall wash his clothes, and be unclean until the even; he also that bears the carcass of it shall wash his clothes, and be unclean until the even. 41 And every swarming thing that swarms upon the earth is a detestable thing; it shall not be eaten. 42 Whatsoever goes upon the belly, and whatsoever goes upon all fours, or whatsoever hath many feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing. 43 Ye shall not make yourselves detestable with any swarming thing that swarms, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. 44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moves upon the earth. 45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. 46 This is the law of the beast, and of the fowl, and of every living creature that moves in the waters, and of every creature that swarms upon the earth; 47 to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.
33 centuries before mankind would recognize to save the whale and leave the dolphin alone, the Torah already told us. Audubon Society is worried about endangered woodpeckers, cranes, eagles, etc. and the Torah forbade eating them and only Esav would hunt for sport.

Parshiyos Tazria – Metzora
We start a series of double Parshiyos because being a regular year and having 54 Parshiyos because of leap year, we have to condense them. The sections that I skipped on punishments for Lashon Hara, I have mentioned above. The sections of the two Parshiyos that I have chosen deal with ritual impurity. When the womb opens up the placenta essentially dies producing a Tuma also indicated by the flow of blood. Now if a woman had a section C and the womb could be healed without any blood she would remain ritually clean despite giving birth and if the child was a first born male many hold we do not do a Pidyon HaBen as the child is not an opening of the womb. Others do a Pidyon HaBen Le Chumra without a Bracha.
The second section deals with a man who has Trichomoniasis: In women—a foamy, greenish or yellow, foul-smelling vaginal discharge, vaginal itching, and pain. In men—a clear urethral discharge. Or Gonorrhea: In women—a cloudy vaginal discharge, frequent and painful urination, vaginal itching. Inflammation of the pelvic area, rectal discharge, and abnormal uterine bleeding. In men—a pus-filled, yellowish, discharge. Often there are no symptoms for months. In women there may never be symptoms, yet all the while they are infecting men. Since the translators usually call the Zav (male) or Zava (female) as having the later, we shall rely upon that as green blood is considered Tahor while the disease is Tumay.
12:1 And the LORD spoke unto Moses, saying: 2 Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days;
The woman giving birth to a male in Temple Times had Torah dispensation to attend the Bris and could go to the Mikvah for eating food in purity after 7 days even though chances were she still might be bleeding while for a daughter she was given a period of 14 days. Much of the Torah is based on HASHEM’s understanding of human nature. Especially when the Torah was given in the year 2448, a son was looked on as a continuation of the ownership of the land and the tending of the flocks and herds. A daughter was looked upon differently than today except in rural China and other places. A man unable to eat even non-holy food (Chullin) that his wife touched for 7 days during his joy for the birth of his son was one thing but he needed at least a 14 day separation to shall we say absence makes the heart grow fonder. Men have the propensity of being lazy and letting the wife cook instead of themselves. Guarding the food in ritual purity and cooking for himself and perhaps the male children were to say the least not the man’s favorite duty unless cooking and making his own bed was his hobby.
as in the days of the impurity of her sickness shall she be unclean. 3 And in the eighth day the flesh of his foreskin shall be circumcised.
So the new mother can appear at the Bris and mix with the other women there and be hugged by her father and brothers without fear of conveying Tuma to them and spoiling their own ritual purity.
4 And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.
in the blood of purity: [I. e., during this interim period,] although she may see blood [issued from her], she is ritually clean. — [Torath Kohanim 12:15] she shall not touch [anything holy]: [Although the verse says “shall not touch,” this is] a warning against one eating [anything holy] as is taught in Tractate Yev. (75a). : [she shall not touch] anything holy: This comes to include terumah [being prohibited to this woman, before she is ritually clean (Torath Kohanim 12:16). This woman is considered a טְבוּל יוֹם, i.e., someone who has immerses in a mikvah, but must still wait for that day to elapse in order to become completely clean. Now, how is she considered a טְבוּל יוֹם ? We are talking here about a thirty-three day period. However, she does fall under this category] because she is considered a טְבוּלַת יוֹם אָרֹ [i.e., she must wait a “prolonged day,” insofar as] she immerses after seven [days], but the sunset that she must wait for [in order to become pure is not the sunset of the day of her immersion, but rather, it] is the sunset of the fortieth day [from birth], since it is [only] on the following day that she may bring the atonement [sacrifice] of her purification. [Thus, the whole period is to be considered one prolonged day, in the context of the law regarding her eating anything holy.]
The blood is called now blood of purification and she cannot touch any object such as Teruma or the garments of service if her husband is a Cohain but she can function. See also Tractate Baba Basra or on E-Daf Bava Basra 127 A in the middle of the Amud on the fact that she is pure.
5 But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.
Again we are dealing with absence makes the heart grow fonder. Since even in Mishkan and Temple times it was the norm for a man to have only one wife he would come to desire her even though she gave birth to a daughter. I assume even back in those days there were men who were happy to have daughters and since we know genetically nowadays that it is the man’s fault if a daughter is born we also view the birth of a girl differently. The Torah was even radical in the handling of women. Avraham is told to listen to Sara and the daughters of Zelophad are treated as land owners something unheard of in most cultures 3,000 years ago.
6 And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest. 7 And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that bears, whether a male or a female.
And he shall offer it up: Heb. וְהִקְרִיבוֹ. This [singular object comes] to teach you that only one [of these sacrifices, if it has not yet been brought], holds her back from eating anything holy. And which one is it? It is the sin-offering, for it says, “a sin-offering. And [the Kohen] shall effect atonement for her, and thus, she will be purified” (verse 8). The one through which her atonement is effected [namely, the sin-offering], is the same one upon which her purification is dependent. — [Torath Kohanim 12:27] והקריבו: למדך שאין מעכבה לאכול בקדשים אלא אחד מהם. ואי זה הוא, זה חטאת, שנאמר וכפר עליה הכהן וטהרה, מי שהוא בא לכפר, בו הטהרה תלוייה: and she will thus become clean: From here, [we can conclude] that until here [namely, the offering up of her sacrifices, she is called unclean [and may not eat sacrificial flesh or enter the Sanctuary]. - [Yeb. 74b]
This purification is for eating Teruma and touching Teruma or Korbanos.
8 And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.
One as a burnt-offering and one as a sin-offering: Scripture places [the burnt-offering] before [the sin-offering] only insofar as how they must be read [in the Torah. This is due to the higher esteem of the burnt-offering, because it is burned in its entirety (Maskil LeDavid).] But the sacrificing of the sin-offering precedes [that of]the burnt-offering. Thus we learned in Zevachim, in the chapter entitled כָּל-הַתָּדִיר (90a).
… 15:1 And the LORD spoke unto Moses and to Aaron, saying: 2 Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean.
If [any man] has a discharge: One might think that if he had a discharge from any place [in the body], he becomes unclean. Scripture, therefore, says: “from his flesh,” meaning not all his flesh. Since Scripture made a distinction between flesh and flesh, I am entitled to reason: [Scripture] renders unclean a man who has a discharge, and it renders unclean a woman who has a discharge. Just as with a woman who has a discharge, from the very place [in her body] from which she becomes unclean with a minor degree of uncleanness, namely, נִדָּה, “menstrual uncleanness,” she becomes unclean with a major degree of uncleanness, namely, זִיבָה, a flow outside the menstrual period, likewise, in the case of a man who has a discharge, from the very place [in his body] from which he becomes unclean with a minor degree of uncleanness, namely, קֶרִי, a seminal emission, he becomes unclean with a major degree of uncleanness, namely, זִיבָה, an abnormal discharge. — [Torath Kohanim 15:122] [Menstruation and seminal emission both cause a minor degree of uncleanness, one that does not require seven clean days before purification, as opposed to the uncleanness of a discharge of a zav or zavah (gedolah), which do require this and are thus referred to as a major degree of uncleanness.] his discharge is unclean: [Apart from the discharge rendering the man unclean,] this teaches us that [the discharge itself is also unclean, i.e., that even] one drop defiles [other people, and vessels] (Torath Kohanim 15:123; Niddah 55a). [What is the difference between discharge and semen?] A [male] discharge resembles the moisture [that separates itself from and appears on] barley dough, and is a thin liquid, resembling the white of an unfertilized (מוּזֶרֶת) egg, whereas semen is thick, like the white of an egg which is מוּזֶרֶת [i.e., which has been fertilized by a male.]. — [Niddah 35b]
We are dealing with an unprovoked flow such that a man would need something to absorb the flow so as not to have his pants wet. The first Chapter in Shabbos mentions about such a person wearing a pouch on Shabbos. The Gemara than explains that a Zav is forbidden to eat at the same table with a Zava. The reason is simple for he could say via his evil thoughts since you are Tumay and I am Tumay so why not. Therefore the Rabbis ordered that these people as well as Tahor people keep distance one from another.
3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
or [his flesh is] plugged up: that the discharge comes out thick, and thus seals up (חוֹתָם) the orifice of the member, so that his flesh is plugged up on account of a drop of his discharge. This is its simple meaning. The Midrashic explanation, however, [is as follows]: The first verse (verse 2) counts two perceptions [of a discharge] and calls him unclean, as it says, “a discharge from his flesh, his discharge is unclean.” Then, the second verse (verse 3) counts out three perceptions [of a discharge] and calls him unclean, as it says, “And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness.” Now, how is this so? Two are for uncleanness, and the third requires him to [bring] a sacrifice. — [Meg. 8a; Niddah 43b]
If he was fully plugged in my humble opinion he would cease to exist. Rather, I learn Pshat ג. וְזֹאת תִּהְיֶה טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת זוֹבוֹ אוֹ הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא: is that the flow stopped as if it were plugged. Rashi learns the literal translation but I learn a more esoteric translation from more of a medical standpoint that the disease healed by the body fighting back.
4 Every bed whereon he that hath the issue lies shall be unclean; and everything whereon he sits shall be unclean.
Any bedding: Heb. כָּלהַמִּשְׁכָּב, anything fit for bedding. One might think [that this would include] even if it is designated for another purpose. Scripture, therefore, says, “upon which [the man…] will lie”; it does not say, “upon which [the man…] lay” [in the past tense,] but rather, [in the future tense,] “will lie,” which is always designated for this. It excludes this [object], about which they say to him, “Get up and let us do our work [for which purpose it was designated]!” - [Torath Kohanim 15:128] [And any object upon which] he will sit: [Just like the case above of the bedding,] It does not say “[upon which] he sat,” but, “upon which he will sit,” [thus referring to an article] that is always designated for this. — [Torath Kohanim 15:128; Shab. 59a]
Can you imagine sitting in those days on cushioned seat and wanting to be ritually pure? One can think also about first class rail travel or even regular cushioned bus or ordinary airplane seats.
5 And whosoever touches his bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 6 And he that sits on anything whereon he that hath the issue sat shall wash his clothes, and bathes himself in water, and be unclean until the even. (ing)
The old English here is confusing for the translation should read until the evening because one might think until the even day or that of the eight day like a Niddah. The Hebrew is quite clean וְטָמֵא עַד הָעָרֶב: For V’ Tumay odd Erev means impure until the onset of evening. I have tried my best to correct this further on so the reading is entirely clear. Since the Hebrew is clear so too should the language be for the modern reader in non-Shakespearean English.
7 And he that touches the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the evening. 8 And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the evening.
And if the man with the discharge spits upon a clean person: And he touches it or lifts it up [without touching it, for saliva defiles if lifted up [even without direct contact]. — [Niddah 55b]
9 And what saddle soever he that hath the issue rides upon shall be unclean. 10 And whosoever touches anything that was under him shall be unclean until the evening; and he that bears those things shall wash his clothes, and bathe himself in water, and be unclean until the evening.
Rashi indicates that anything upon which the man lay or sat upon is Tumay.
11 And whomsoever he that hath the issue touches, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the evening.
[And whomever the man with the discharge touches,] without [the latter] having rinsed his hands: While [the man with the discharge] has not yet immersed himself from his uncleanness. And even if the discharge has ceased, and the man counts seven [days], as long as he has not yet immersed himself [in a Mikvah,] he defiles with all [the aspects] of his uncleanness. And the reason Scripture expresses the immersion of a man with a discharge as “rinsing hands,” is to teach you that the hidden parts of the body [e. g., the mouth,] are not required to be immersed; only the uncovered parts of the body, like the hands. — [Torath Kohanim 15:142]
12 And the earthen vessel, which he that hath the issue touches, shall be broken; and every vessel of wood shall be rinsed in water.
Wooden or fishbone utensils do not become Tumay permanently but earthen vessels with the exception of glass have the property of absorbing flavor for Kashrus of either meat dishes or milk dishes and also ritual uncleanliness.
13 And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean.
When…is cleansed: [I.e.,] when [the discharge] ceases. — [Torath Kohanim 15:146; Meg. 8a] seven days…for his purification: Seven clean days free of the uncleanness of a discharge, i.e., he must not see any discharge [during these seven days]. And all of them [must be] consecutive [i.e., without any interruption of a discharge during these seven days]. — [Torath Kohanim 15:150; Niddah 33b]
He is just as ritually impure as a woman with menses and cannot mingle in a crowd of men.
14 And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest. 15 And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue.
Unlike a woman who is a Niddah each month if she is not before puberty, pregnant, nursing or after menopause; this man has to offer up a Korban Olah.
16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even. 17 And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even. 18 The woman also with whom a man shall lie carnally; they shall both bathe themselves in water, and be unclean until the evening.
[Both of] these must immerse in water: It is the Divine King’s decree that the woman becomes defiled through cohabitation, and the reason is not that she came into contact with semen, for this constitutes contact with hidden parts of the body [which does not defile]. — [Niddah 41b]
The Novi Ezra instituted an edict that it is enough bathing in 9 Kavim or 36 Kiddush Cups worth of water to purify oneself after intercourse. Some Chassidim go to the Mikvah daily whether or not they have had sexual intercourse the night before or even a wet dream so as nobody will begin thinking anything about their private life.

19 And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever touches her shall be unclean until the evening.
For if I did not translate this into modern English as evening definitely here a number of people have because confused for just as she is impure until the 8th day so her fellow woman, gynecologist or Cohain husband/child might misinterpret this to mean just as she is unclean so long, so too I am unclean therefore the English should be as clear as the Hebrew and even should be written evening as I have done.
[If a woman] has a discharge: One might think that this means from any of her organs. Scripture, therefore, says “and she revealed the fountain of her blood” (Lev. 20:18). [Scripture here teaches us that] the only blood that defiles is what comes from her “fountain” [i.e., her womb]. — [Torath Kohanim 15:169] her flesh discharging blood: A woman’s discharge is not called a defiling discharge unless it is red. — [Niddah 19a] in her state of menstrual separation: Heb. נִדָּתָהּ, like, “and chase him (יְנִדֻּהוּ) from the world” (Job 18:18), for she is separated (מְנֻדָּה) from contact with any man she shall remain in her state of menstrual separation: Even if she saw only the first sighting. — [Torath Kohanim 15:171]
20 And everything that she lies upon in her impurity shall be unclean; everything also that she sits upon shall be unclean. 21 And whosoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 22 And whosoever touches anything that she sits upon shall wash his clothes, and bathe himself in water, and be unclean until the even. 23 And if he be on the bed, or on anything whereon she sits, when he touches it, he shall be unclean until the even.
And if he is on the bedding: [I.e.,] someone who lies or sits upon her bedding or upon her seat, even if he does not touch it [if he sits on a seat that is on that seat - see Rashi on verse 6], this person is nevertheless also included in the law of uncleanness stated in the previous verse, and he requires immersion of his garments [in a Mikvah]. — [Torath Kohanim 15:134]
24 And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lies shall be unclean.
[the uncleanness of] her menstruation shall be upon him: One might think that he follows in her footsteps, [i.e.,] if he had relations with her on the fifth day of her menstruation, he, too, will be unclean only for three days, like her. Scripture, therefore, continues, “and he shall be unclean for seven days.” So what does this clause here, “then [the uncleanness of] her menstruation shall be upon him,” come to teach us? [It means that the same laws of her uncleanness apply, insofar as] just as she defiles people and earthenware vessels, so does he defile people and earthenware vessels. — [Torath Kohanim 15:180; Niddah 33a]
The man also gets Kares for having intercourse with a Niddah.
25 And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean. 26 Every bed whereon she lies all the days of her issue shall be unto her as the bed of her impurity; and everything whereon she sits shall be unclean, as the uncleanness of her impurity. 27 And whosoever touches those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. 28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. 29 And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting. 30 And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness. 31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them.
One must be ritually Tahor when entering the area of the Tabernacle and Temple those who were impure body will have their soul cut off from the people.
32 This is the law of him that hath an issue, and of him from whom the flow of seed goes out, so that he is unclean thereby; 33 And for a woman who has her menstrual flow, and for one who has a discharge, whether male or female, and a man who cohabits with an unclean woman.
And for one who has a discharge: [This expression refers to] someone who has seen two discharges and someone who has seen three discharges, whose law is specified above [in this whole passage, beginning with verse 3]. — [Torath Kohanim 15:194]
Darling you are a Mare!
On Pessach we read Shir HaShirim aka Song of Songs as the Megillah either on the first day of the Chag like this year or Shabbos Chol HaMoed. If any one of us said this to our wives either we would get at best a shoe in the stomach, or tears and maybe perhaps an invitation to a Rabbinical Court. It all starts out nicely but then:
1:8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock and feed thy kids, beside the shepherds' tents. ט לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, דִּמִּיתִיךְ רַעְיָתִי. 9 I have compared thee, O my love, to a steed in Pharaoh's chariots.
One man once piped up to Rav Barak Kochavi Shlita that just as the man today polishes and washes his car and sprays the panels on the inside so to one would take care of his horse in the times of Shlomo. Nice saying but that is not the Pshat. The chariot leads one into battle and it is pulled by the horse. The wife’s job is to make sure that her husband gets up out of bed and to the Schul and Beis Medrash. She makes sure that he either has a cup of coffee or a wakeup call. She makes sure that he does not loaf around in bed. She keeps him from the Yetzer with other women omen by supplying him with love and affection. Just as the horse pulls the chariot to war so she pulls the husband in the battle with the Yetzer. She makes sure that he has time to learn and she gets the gross rewards of his Torah vs. his net. For a man walks to Schul and sometimes chats along the way or in the Beis Medrash but her reward in the next world is the full time as if he was studying along the way and learning net every second even if he took a minute or two to make coffee. When it comes to the Mitzvah of Torah learning the woman of the house never loses out even if she is changing diapers and bathing another child with something in the wash or on the stove.
I wrote about this once but the full story my cousin Samuel sent me: A beautiful Chassidic tale, from Y.Y. Jacobson, from

A Drunkard's Seder

Rabbi Levi Yitzchak of Berditchev (1740-1810) was one of the great spiritual masters of his generation. One Passover, following an emotionally charged Seder, the Rebbe was told from heaven, that Mosheleh the water carrier's Seder was superior to his. "This year," he was informed from above, "G-d's most lovable Seder was that of the water-carrier of Berditchev."
The next day after services, the Rebbe's disciples went up to Mosheleh the water carrier and asked him to come see the Rebbe. Mosheleh came before the Rebbe, and he began to cry bitterly. He said, "Rebbe, I'll never do it again. I'm so sorry; I don't know what came over me." The poor man was devastated. The Rebbe said, "Listen, my dear Jew, don't worry so much; just tell us what you did last night."
Here we must interrupt the story for a moment. It is well known that generally, intoxication and alcoholism are viewed in Judaism as repulsive and destructive. Yet our dear Mosheleh was orphaned at a young age and was miserably poor. He sadly succumbed to the temptation of alcohol as a way to deal with his agony and stress. Essentially, Mosheleh was a good and innocent man, a G-d fearing individual and a pure heart, but this temptation, unfortunately, got the better of him, and he drank often.
The "problem" is that on Passover you can't drink whiskey. So Mosheleh had a tremendous idea: He'll stay up the whole night before Passover and drink an amount of whisky that would keep him "high" for eight days straight, throughout the entire Passover holiday.
This Moshe did: When the night before Passover arrived he drank and drank, until the minute when you must stop eating Chametz (leaven) on the morning before Passover. When the clock struck twenty minutes after nine, he took his last "L’Chaim" and he was out cold.
Seder night arrived. His wife came to wake him and said, "Mosheleh, it's really not fair. Every Jewish home has a Seder. We have little children, and we are the only ones who don't have a Seder." Mosheleh gazed at the Rebbe of Berditchev and continued relating his tale: "By then, did I regret that I drank so much the night before! Did I regret it! I would have done anything not to be drunk. But I couldn't help it. So I said to my wife: 'Please wake me up in an hour. I just can't get it together yet.'
My wife kept waking me every hour, and then every half-hour. Then, suddenly, she came to me and said, 'Moshe, in twenty minutes the Seder night is gone and the children are all sleeping. Shame on you. You are a disgraceful father and husband!'
"Gevald! I was so devastated," Mosheleh told the Rebbe. "Here, my children are precious beyond words and I am a lousy alcoholic father, I didn't even give them a Seder. I realized how low I have fallen, how my addiction destroyed my life and my relationships, how I sold my soul to the devil of alcohol. So, with my last strength I got out of bed and sat down at the Seder table. I said to my wife, 'Please, call our holy children.'
"She called the children and I said to them, 'Please sit down very close to me, I have to talk to you.
"I want you to know, children, that I am so sorry that I drank. I am so sorry that I am a drunkard. If my drinking can make me not have a Seder with you, then it's not worth it." I said to my children, 'I swear to you, that I'll never drink again in my life. But, right now, it's Seder night, so let me just tell you the Passover story in a nutshell.'"
Mosheleh said to the Rebbe, "You know, I was still drunk, and I barely know how to read Hebrew. But, I tried my best. I said, 'Children, I want you to know that G-d created heaven and earth in seven days. Then Adam and Eve ate from the Tree and were thrown out of Paradise. Since then everything went downhill: There was a flood, there was a tower of Babel—that was as much as I knew. Then came Abraham and Sarah. They began fixing the world again. Abraham and Sarah, Isaac and Rebecca, Jacob and Rachel and Leah and their twelve holy sons. Then Pharaoh made slaves out of us, and tonight, G-d took us out from Egypt.
"My Sweet children, now we are also in exile. And I want you to know, that the same G-d who took us out from Egypt is still alive and present and very soon He will liberate us from this exile too."
"I turned to G-d, and said: 'Father in heaven, thank you so much for taking us out of Egypt. And I beg you, sweetest father, please take us out of our present exile very soon'! Rebbe, I'm so sorry. I couldn't say anything more because I was still drunk.
"I Took the Matza, Marror and Charoses situated on the table and ate them. I filled four cups and drunk them one after another, I turned over and I fell asleep again."
The holy master Rabbi Levi Yitzchak of Berditchev was crying bitter tears. He said to his disciples, "Did you hear that? Did you hear that? I wish that one time in my life I should communicate Yiddishkeit (the Jewish spirit) to my children, the way Mosheleh the water carrier gave it over to his children Seder night. I wish that once in my life I should converse with G-d like Mosheleh did during his Seder."
The story I originally heard was with the sentence that Moshe made a sacrifice like a Korban Pessach for he sacrificed drinking whiskey for 8 days.\
Halacha 1
When the army's troops enter the territory of gentiles, conquering them and taking them captive, they are permitted to eat meat from animals that died without being ritually slaughtered or which were trefe, and the flesh of pigs and similar animals, if they become hungry and can only find these forbidden foods.
Similarly, they may drink wine used in the worship of idols. This license is derived by the Oral Tradition which interprets Deuteronomy 6:10-11: 'God... will give you... houses filled with all the good things' as 'pigs' necks and the like.'
Halacha 2
Similarly, a soldier may engage in sexual relations with a woman while she is still a gentile if his natural inclination overcomes him. However, he may not engage in sexual relations with her and then, go on his way. Rather, he must bring her into his home as Deuteronomy 21:11 states 'If you see a beautiful woman among the prisoners...You shall bring her into the midst of your home...'
It is forbidden for him to engage in sexual relations with her a second time until he marries her.
Halacha 3
Relations with a yefat toar are only permitted while she is in captivity as the verse states ' If you see... among the prisoners.'
This license is permitted whether the woman is a virgin or not, even if she is married, for the gentiles' marriages are not recognized.
A number of laws are derived from the exegesis of the verse from Deuteronomy quoted above:
'And you desire' - even though she is not beautiful.
'Her' - and not another. He may not engage in sexual relations with two women. 'You may take her as a wife' - He may not take two women as captives with the intention of engaging in relations with one and saving the other for his father or brother.
What is the source which teaches that he may not pressure her in the midst of the war? Deuteronomy 21:12 states: 'You shall bring her into the midst of your home...' Thus, he must bring her into an (vacant) place and then, engage in relations with her.
Halacha 4
A priest is also allowed relations with a yefat toar initially. For the Torah only permitted relations as a concession to man's natural inclination. However, he is not permitted to marry her afterwards, for she is a convert.
Halacha 5
What is the procedure which a Jew must follow regarding a yefat toar after he had relations with her once while she is still a gentile? If she desires to enter under the wings of the Shechinah, he may have her immersed in a mikveh for the purpose of conversion immediately.
If she does not accept the Jewish faith, she should dwell in his house for thirty days, as ibid. 21:13 states: 'She shall mourn her father and mother for thirty days.' Similarly, she should mourn the abandonment of her faith. Her captor should not prevent her from crying.
She must let her nails grow and shave her head so that she will not appear attractive to him. She must be together with him at home. Thus, when he enters, he sees her; when he leaves; he sees her, so that he becomes disgusted with her.
He must be patient with her so that she will accept the Jewish faith. If she accepts Judaism and he desires her, she may convert and immerse herself in the mikveh for that purpose, like other converts.
Halacha 6
A captor must wait three months before marrying his captive: the month of mourning and two months following it.
When he marries her, he must give her Kiddushin and a Ketubah. If he does not desire her, he must set her free. If he sells her, he violates a negative commandment, as Deuteronomy 21:14 states: 'You may not sell her for money.' Should a captor sell his captive, the sale is invalidated and he must return the money.
Similarly, if after having relations with her, he forces her to become a servant, he violates a negative commandment from the time he makes use of her as ibid. states: lo titamar boh. That phrase means 'he should not make use of her.'
Halacha 7
Her captor must be patient with her for twelve months if she refuses to convert.
If she still refuses after this interval has passed, she must agree to accept the seven universal laws commanded to Noah's descendants and then, she is set free. Her status is the same as all other resident aliens.
Her captor may not marry her, for it is forbidden to marry a woman who has not converted.
Halacha 8
If she conceives after the initial relations with her captor, the child has the status of a convert. In no regard is he considered as the captor's son, for his mother is a gentile. Rather, the court immerses him in the Mikvah and takes responsibility for him.
Tamar was conceived from King David's initial relations with a yefat toar, but Avshalom was conceived after marriage. Thus, Tamar was only Avshalom's maternal sister and thus, would have been permitted to Amnon. This can be inferred from the statement II Samuel 13:13: 'Speak to the king, for he will not withhold me from you.'
Halacha 9
A yefat toar who does not desire to abandon idol worship after twelve months should be executed. Similarly, a treaty cannot be made with a city which desires to accept a peaceful settlement until they deny idol worship, destroy their places of worship, and accept the seven universal laws commanded Noah's descendants. For every gentile who does not accept these commandments must be executed if he is under our undisputed authority.
Halacha 10
Moses only gave the Torah and mitzvot as an inheritance to Israel, as Deuteronomy 33:4 states: 'The Torah... is the inheritance of the congregation of Jacob,' and to all those who desire to convert from among the other nations, as Numbers 15:15 states 'the convert shall be the same as you.' However, someone who does not desire to accept Torah and mitzvot, should not be forced to.
By the same regard, Moses was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to Noah's descendants.
If one does not accept these commands, he should be executed. A person who formally accepts these commands is called a resident alien. This applies in any place. This acceptance must be made in the presence of three Torah scholars.
Anyone who agrees to circumcise himself and allows twelve months to pass without circumcising himself is considered as one of the nations.
Halacha 11
Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of 'the pious among the gentiles' and will merit a share in the world to come.
This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously.
However, if he fulfills them out of intellectual conviction, he is not a resident alien, nor of 'the pious among the gentiles,' nor of their wise men.
When counting the Omer we mention the Sefiros or at least the lesser 7 but what are they?
Worlds and Emanations By Moshe Miller
All worlds are the result of a constriction and lessening of the Infinite Light (the Ohr Ein Sof), and are, to one degree or another, limited and defined. That is to say, the revelation of G-d is less or more limited, depending on which world is referred to. Therefore the word for "world" in Hebrew, "olam," is etymologically related to the word "he'elem," meaning concealment -- referring to the concealment of G-d's Infinite Light. In the higher worlds the Infinite Light is more revealed, and in the lower worlds the Infinite Light is less revealed.
The light is revealed in each world by what Kabbala calls the sefirot. These are divine emanations by which G-d reveals Himself to man and by which He conducts the worlds, as the introduction to the Zohar states, "You are He who brings forth ten…sefirot."
The sefirot constitute the inner structure of each of the worlds
The sefirot are not distinct entities or intermediaries, which might imply duality or plurality in the Infinite Light or in G-d. Quite the contrary -- they are nothing other than various phases and levels of G-d's revealing Himself to man. Thus, in Sefer Yetzira the sefirot are called bli-mah, "without substance". The sefirot constitute the inner structure of each of the worlds, somewhat like the way in which bones give shape and form to the human body. How and to what degree the sefirot reveal the Infinite Light in each world gives each particular world, each plane of reality, its individual character. Furthermore, the sefirot account for the dynamic interactions that take place in each of the worlds.
Even though the sefirot in all of the worlds bear the same names, it is nevertheless self-understood that the quality and power of the sefirot in the elevated world of Atzilut, for example, are of incomparably greater quality and power than those of the world of Asiya, for in the world of Atzilut the Infinite Light is revealed through the sefirot to a much greater extent and in a much more elevated way than in any of the worlds below it.
The origin of the word "sefira" is explained in four ways in the classical texts, and each one of these four explanations corresponds to the sefirot as they exist in each of the four worlds of Atzilut, Beriya, Yetzira and Asiya:
Regarding the sefirot of the world of Atzilut, the world of Emanation, the word sefira is explained as deriving from the word "sapir" -- a diamond or sapphire in Hebrew. Just as the beauty and value of a sapphire is determined by its clarity and purity (how perfectly and flawlessly it reflects light), so too, the sefirot of Atzilut are characterized by the flawlessness and purity with which they reveal and manifest the Infinite Light.
Regarding the sefirot of the world of Beriya, the world of Creation, the word sefira is explained as deriving from the word "sippur", meaning "story" in Hebrew, as is mentioned in the verse in Psalms, "the heavens tell of (mesaprim) the glory of G-d." A good story describes an event clearly and succinctly to someone who did not see the event himself, and the person listening to the story can then picture the event in all its details in his mind. Nevertheless, one who hears a story experiences the event only second hand. It is obviously not the same as experiencing the event oneself. This is therefore the proper explanation of the word sefira as it applies to the world of Beriya, since the sefirot of Beriya do not reveal and manifest the Infinite Light to a degree comparable to that of Atzilut. The only "tell the story," so to speak.
Regarding the sefirot of the world of Yetzira, the world of Formation, the word sefira is explained as deriving from the world "sfor", meaning boundary or border. This is very much the characteristic of the world of Yetzira. The light that descends into the world of Yetzira is given form and dimension. In a spiritual sense, borders signify a qualitative limitation. This means that in Yetzira the light is limited qualitatively just as the natural limitations of the power of sight or of hearing in a human being are limited to a certain range of physical light or sound which a person can see or hear.
Regarding the sefirot in the world of Asiya, the world of Action, the word sefira is explained as deriving from the word "mispar", meaning number. Numbers signify a quantitative limitation, stressing the idea of finitude. The effect or power the light will have is severely limited by its descent into the world of Asiya.
Although we just now explained that the ten sefirot of the world of Atzilut are very different from those of Beriya, and the ten sefirot of Beriya from those of Yetzira, etc., nevertheless, in a certain sense, the sefirot of all the worlds are similar to each other. The reason for this is quite simple. The ten sefirot of the world of Asiya derive from the ten sefirot of Yetzira, and those of Yetzira derive for Beriya and those of Beriya from the sefirot of Atzilut. In the language of Kabbala, it is said that within the ten sefirot of Asiya are the ten sefirot of Yetzira, and within the sefirot of Yetzira are the sefirot of Beriya and within the sefirot of Beriya are the sefirot of Atzilut, in which abides the light of the Ein Sof.
Delving…into the essence of these divine manifestations, one can come to … elevated planes of reality
Each individual sefira can be placed in the context of any of the four worlds, only that in the more elevated worlds the sefirot are more abstract. By a process of increasing abstraction, delving deeper and deeper into the essence of these divine manifestations, one can come to greater understanding of the inner structure of the increasingly elevated planes of reality and to ever increasing awareness of G-d's revelation of Himself.
The ten sefirot are called keter, chochma, bina, chesed, gevura, tiferet, netzach, hod, yesod and malchut. In certain Kabbalistic texts an additional sefira is mentioned, but in reality there are only ten sefirot, not eleven. Sometimes, however, keter is counted in the ten, and at other times daat is counted instead of keter, depending on whether one is looking at them from the point of view of the Creator or from the point of view of the created. In the process of creation, in which the sefirot emanated from above, i.e. from G-d to the physical world, keter is counted and not daat, since it is the first emanation, the manifestation of the Divine Will, the place from which all other emanations derive. When the process is from below to above (i.e. man elevating himself from level to level in his desire to cleave to G-d), daat is counted and not keter, since the latter is a level so sublime that it is generally beyond the scope of the average individual's ability to comprehend.
Keter By Moshe Miller
The first and highest sefira is called keter or "crown". Within this sefira are two main aspects - the inner aspect of keter, called "Atik" or "Atik Yomin" and the outer aspect, called arich anpin. Due to its loftiness Atik Yomin is sometimes referred to as temira d'chol temirin (the most concealed of all) and as ayin (nothingness). The Infinite Light (Or Ein Sof) illuminates atik without any separation. Atik is the source of the Torah, which is referred to as "G-d's delight" and is revealed primarily in the esoteric teachings of the Torah, i.e. in Kabbala. Arich Anpin is essentially the expression of G-d's will. In other words, the outer aspect of the keter of any particular world is the expression of G-d's will and purpose in creating that world.
The will of a human being is the most all-encompassing power of his soul
This can be understood better by comparing this sefira to certain aspects of a human being. The will of a human being is the most all-encompassing power of his soul, since it gives rise to and motivates all of the other powers of the soul. If a person has a will for something he begins to invent ways in which to achieve his goal. Once he has discovered a theoretical method of achieving his goal, he starts to plan out how to achieve this in reality. From there he initiates the action. As long as he has not yet achieved his desire, his will drives him onwards until he does so.
Similarly, keter contains within it the ultimate goal which it seeks to attain. The aim of every plane of reality is to reveal the Infinite Light appropriate to that plane of reality. Thus keter contains within itself the end-point which it desires to achieve. And when it has achieved that desired end-point, it ceases to drive further. This is the meaning of the statement of the Sages in Sefer Yetzira (1:7): "the end is wedged in the beginning, and the beginning is wedged in the end." The purpose of the emanation of the sefirot which is expressed in keter is to unfold the level of Infinite Light appropriate for that plane of reality, all the way through the various stages of development (i.e. through the various sefirot) to the final revelation and manifestation of that light in the sefira of malchut. Thus, keter is "wedged" in the lowest sefira, malchut.. And malchut is wedged in the highest sefira, keter, for it is the end-point which fulfills the purpose of the entire emanation.
Thus keter is the generator and activator of all the other sefirot
Thus keter is the generator and activator of all the other sefirot. For in order to achieve the goal (the revelation of the Infinite Light), the entire range of emanation from its highest point to its lowest is generated and unfolds specifically from keter until the desired objective is achieved.
Just as a person's will transcends any particular aspect of his being and envelops all of him, there is no organ or limb which is the seat of the will. So too, the will and purpose of the Creator in producing a plane of reality is transcendent and envelops the entire inner structure of that world. There is no level of revelation which is outside of the will of G-d as manifested in the keter of that world. Thus keter is the all-encompassing and transcendent sefira of every world. In addition, it is generally beyond human comprehension. The process of immanent, in-dwelling and comprehensible revelation of the Infinite Light appropriate for a plane of reality only begins with the next sefira, the sefira of chochma.
Chochma By Moshe Miller
1) The Zohar breaks up the word chochma itself into two words: "koach" and "mah". "Koach" means "potential", and "mah" means "what is". Thus chochma means "the potential of what is", or "the potential to be". This aspect of chochma describes the state of chochma in relation to the sefira of keter. As chochma emanates from keter, it "appears" in an obscure and undefined state. It is only potential being. It is virtually non-being. Thus the verse states, "and chochma emerges from nothingness" (Job 28:12). In other words, it is in a state of constant flux between being and non-being - between revelation, the first point of immanent being, and non-revelation as it returns to its state of potential and merges in its source, keter. Chochma flashes in and out of existence. The Infinite Light thus becomes unified in the world of Atzilut through clothing itself first in the sefira of chochma.
2) The second aspect of the sefira of chochma is that it is the first of the immanent or in-dwelling sefirot. This is why it is called the beginning; Psalms (111:10) states "reishit chochma..." -- "chochma is the first, the head", that is to say the first of the immanent sefirot, the beginning and root of immanent being. Keter is the all-encompassing sefira from which all other sefirot are generated, whereas chochma is the first sefira to actually be generated.
…chochma is … highly condensed revelation of G-dly light
3) The third aspect of chochma is that it is called the life-force of all Creation. The account of the Creation at the beginning of Genesis begins with the word "bereishit", -- "in the beginning". One of the Aramaic translations of the Torah, Targum Yonatan renders the word bereishit as b'chuchmata -- "with chochma," for this sefira is also the instrument of Creation. That is to say, it permeates all of creation. This is the meaning of the verse "You made everything with chochma" (Psalms 104:24). In this sense Scripture refers to chochma as the life-force of all creation (as opposed to keter which is the expression of purpose and motivation of all of creation), as in the verse "and chochma enlivens (or vitalizes) all that possess it" (Ecclesiastes 7:12). Similarly, "They will die but not with chochma" (Job 4:21), that is to say when they are without chochma. This is the aspect of chochma in its relation to all the other sefirot.
Thus, in brief, chochma is defined as the germinal, highly condensed revelation of G-dly light in the highest level of immanence that is in the life force of all of creation.
Deborah L. wrote: When Israel recognizes Judea and Samaria as the Jewish state, then the world will have new respect for us. We need to set the pace, not sit like lame ducks waiting for our enemies to attack and throw us out. I replied - I think that you will agree with my opinion that sometimes silence permeates the big lie. WHY NOT SAY THAT CHRISTIAN COUNTRIES DO YOU REALLY BELIEVE IN YESHU AND YOUR OWN BIBLE? WHO GAVE OUT THE HOLYLAND AND TO WHOM? WHERE IN THE CHRISTIAN BIBLE DO WE READ OF A PALESTINIAN HOMELAND? BEFORE THE BRITISH MANDATE THERE WAS NONE. LET US SPEAK OUT AND CALL A SPADE A SPADE. Silence is good when you don't want to chatter what is rumored about Yankee and the wife of Moe but otherwise against evil by all means shout it out loud and clear!
Guest Editorial Drasha: Has Never Again become a Hollow Slogan?

This week we marked Yom HaShoah - Holocaust Remembrance Day on the Jewish calendar. It is a very meaningful day especially for those of us who grew up in a household with a survivor of the Nazi hell.
And yet there is something very troubling about the message of the day and what I feel is one of its greatest failures. Consider if you will, why exactly do we remember the Holocaust? Isn't one of the main reasons to remember the atrocities, the genocide and the sheer evil of the Nazi regime to ensure that it would not happen anymore and hence the slogan of Never Again. Who did that apply to, just us Jews? Wasn't it supposed to be more universal? Inasmuch as the Jewish people experienced this terrible evil, wasn't it our charge that we do everything in our power to make sure no other people would be the victims of such depravity?
Well, I have some sad news. Despite all the speeches, memorials, museums, testimonials, "March of the Livings" and so many other meaningful efforts, similar atrocities continue to exist in our day and age.
Last week I mentioned a book review from the Wall Street Journal on Escape from Camp 14. After reading the review I felt an obligation and even sense of duty to purchase it to find out more about the extraordinary story of the brave man who escaped and the events that surrounded his life.
Interestingly, early on in the book the author, Washington Post reporter Blaine Harden, makes two references and comparisons to the Holocaust. He points out that North Korea's labor/concentration camps have now existed twice as long as the Soviet gulag and about twelve times longer than the Nazi concentration camps (italics mine). He also compares the life of Shin Dong-hyuk who was born in Camp 14 to that of Elie Wiesel and notes that in some ways Wiesel had it better.
In perhaps the most celebrated of these stories (of concentration camp survival), Night, by Nobel Prize winner Elie Wiesel, the thirteen year old narrator explains his torment with an account of the normal life that existed before he and his family were packed aboard trains bound for Nazi death camps. Wiesel studied the Talmud daily. His father owned a store and watched over their village in Romania. His grandfather was always present to celebrate the Jewish holidays. But after the boy's family perished in the camps Wiesel was left "alone, terribly alone in a world without God, without man. Without love or mercy."
Shin's story of survival is different. His mother beat him and he viewed her as a competitor for food. His father...ignored him. His brother was a stranger. Children in the camp were untrustworthy and abusive. Before he learned anything else, Shin learned to survive by snitching on all of them. Love and Mercy and Family were words without meaning. God did not disappear or die; Shin had never heard of Him.
While it is true that the North Korean gulag is not a genocide - there is no systematic effort to wipe out a people because of its ethnicity - and while I would, God forbid, do anything to belittle the horrors and atrocities of the Holocaust, something so deeply personal to me, still the present horrors of imprisonment committed by the North Korean regime against its own people in our day and age are in some ways worse than even that of Nazi Germany.
At the same time there is such widespread ignorance of it even though the North Korean gulags are easily identified in satellite photographs and that one is larger than the city of Los Angeles and houses about 200,000 people. Many people reacted to my article of last week with, "I've never heard of this" and I must confess, I was one of those people up until a couple of weeks ago myself. Which just makes the case even stronger that we need to make it our job to raise the awareness of this terrible humanitarian crisis so it does make it to the forefront of the world's consciousness. Campuses have Israel Apartheid Week, but no North Korean Concentration Camp Week. All over the world we are bombarded with every minor detail of the so-called poor Palestinians; it is high time that we make a more focused effort on shifting the spotlight on real human tragedy and suffering such as North Korea. And perhaps the first step is to educate ourselves about what is going on in this Orwellian nation by reading this riveting account.
Never Again is indeed a true declaration - we should never again allow some humans to oppress others in such a horrific and inhumane manner. As the survivors of the Holocaust age and first-hand testimony becomes less available, we need to double our efforts to ensure that the lesson of man's inhumanity to man is not lost - especially when it is happening today under our watch.
...Only to be confused
By the magnitude of the fury in the final hour
And when the sand was gone and the time arrived
In the naked dawn only a few survived
And in attempts to understand a thing so simple and so huge
Believed that they were meant to live after the deluge
-Jackson Browne
Rabbi Tzvi Nightingale Aish South Florida
(if you recall the Rav Shlita wrote an article about the liberation of his father from the Concentration Camp)
I think this is a different film than what I brought down in previous years of the 7th day of Pessach:
Attention for Baalei Teshuva and potential Gerim the following site and books are recommended by the RCA Beis Din and the starred ones are most important although I would also look more into the Code of Jewish Law as I use it almost before every Yom Tov since I purchased it around 44 years ago. The Mishnah Berura comes much later and is very detailed.
My friend Chaim O. is non-religious but he has that pintele Yid spark inside of him. Sing a long for the Seder
Obama blames the Jews and yet Jews still vote and support him:
What is not said is that the Minister Yossi Peled was a Holocaust Orphan from Belgium.
Inyanay Diyoma
Guess who has a weak negotiating team on Iran?
Look who is blaming the Jews could it be BHO?
Muslim Brotherhood is taking over Egypt
Terror threat from Sinai and to think years ago I patrolled the border in a flimsy jeep with canvass and plastic rain windows:,7340,L-4213343,00.html
America boots air defenses for Arab countries near Iran:
Strike your enemy before they strike you:,7340,L-4213580,00.html
When Ehud Barak says something sane for once it is worth that Obama listen too:
The Russian and the dirty tricks up their sleeves.
Obama and the Jews the letter did not make it past the fax machine before the reply was in the news:,7340,L-4214442,00.html
War games by the US opposite Iran
This a typical Arab peace plan for Israel or the west we should learn from it: War is only for victory peace is to secure victory,7340,L-4214512,00.html
What I notice in 1980 is still neglected today:,7340,L-4215314,00.html
Anti-Semites wanting to help the Arabs:
Israel has a way of greeting Maumzerim:,7340,L-4215834,00.html
Anarchists film a second half of an event where the IDF Officer was hit by the terrorist.
Solar Cycles & Volcanic Ash explain more about global warming or cooling than CO2 in the Atmosphere:
Islam’s check list for a take-over of the USA
Israel replies to the stab in the back by the Obama Administration:
India has, for the first time in its history, penalized a foreign defense vendor, Israel’s Military Industries (IMI), for alleged breach of contract and confiscated its $70 million guarantee - alone of the five defense vendors recommended to be blacklisted for alleged involvement in graft. An IMI dossier was filed with the Indian authorities countering the charge. India is strongly suspected in Jerusalem of cooling its defense relations with Israel to line up with Tehran and Moscow and their refusal to join sanctions against Iran.
Three old outposts to be recognized after close to 20 years for one as settlements wait for Hillary and company:
Who is educating your children in the public schools one more reason to go to a Jewish School:
Valerie C. A photo from this week’s news on Facebook: The Plague of hail might have been worst. In praise of HASHEM somethings that look like an exaggeration may not be this is hail the size of a melon in KS:
The politically correct army dismissed Lt. Col Eisner of his post but who gave these Euro-anarchists the right to tell us whose land is from HASHEM and what rights their friends the Muslims have to Eretz Yisrael:,7340,L-4217179,00.html
Is Israel about to go it alone?
I purposely waited for this week’s Good Shabbos Story but unfortunately it has not yet arrived and I am wondering if I will make it on time to my readers down under.
A wonderful Shabbos to all and for those outside of Eretz Yisrael I will be ahead in time during the coming weeks until you catch up. Stay healthy,
Rachamim Pauli for readable Hebrew