Friday, January 18, 2013

Parsha Bo Part 1 up to preparing for the Sacrifice and Meal

Please re-add Tzvia Simcha bas Devorah Yachat.

A little boy got a vaccination and began talking funny but was luck to have a doctor to give him zinc to relieve the aluminum in his system. Amanda sent me this privately (not related to the little boy)

A miracle from the rain: The recent rains led to the collapse of a tunnel 1km long from Gaza to Kibbutz Nahal Oz. This could have been used to capture or kill soldiers or civilians like the capture of Gilad Shalit. The drainage of the excess water led to the exposure of the tunnel. Now the IDF is looking for more tunnels into Israel from Gaza. The tunnel had been fortified like a mine shaft.  And another Miracle

Parsha Bo

Yeshaya 46:4 Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver.
It is HASHEM who delivered us then and will deliver us again. We are partially in Eretz Yisrael and this is our blessing that enables us to renew the land slowly and prepare for the Geula. Our Pasha shows the liberation of slaves but it takes 40 years to build up a new free nation. We have now had 64 plus years as a reborn nation and maybe it is finally time for Moshiach.

10:1 And the LORD said unto Moses: 'Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them;

What a difference a bad translation can make. This old translation makes a joke out of the Hebrew Bo which means come and it implies that HASHEM Yisborach is telling Moshe to go there on your own and I am here giving you back up. Now Chabad has not only uses modern English but seeing the word come implies “Don’t worry Moshe, I am in all places and already there covering your back. Pharaoh is powerless to hurt you or the Bnei Yisrael. Just like a modern election it looks like the people are voting but it is I who controls ideas that go into people’s head for MY purposes. It is I that make coalitions strong or weak and change things around despite the public opinion polls.

The Lord said to Moses: "Come to Pharaoh, for I have hardened his heart and the heart of his servants, in order that I may place these signs of Mine in his midst,

That I may place: Heb. שִׁתִי, lit., My placing, that I may place. — [after the targumim] that I may place: Heb. שִׁתִי, lit., My placing, that I may place. — [after the targumim]

2 and in order that you tell into the ears of your son and your son's son how I made a mockery of the Egyptians, and [that you tell of] My signs that I placed in them, and you will know that I am the Lord."

I made a mockery: Heb. הִתְעַלַלְתִּי, I mocked, like “Because you mocked (הִתְעַלַלְתִּי) me” (Num. 22:29); “Will it not be just as He mocked (הִתְעַלֵל) them” (I Sam. 6:6), stated in regard to Egypt. It is not an expression meaning a “deed and acts (מַעִלָלִים),” however, for were that so, He would have written עוֹלַלְתִּי, like “and deal (וְעוֹלֵל) with them as You have dealt (עוֹלַלְתָּ) with me” (Lam. 1:22); “which has been dealt (עוֹלֵל) to me” (Lam. 1:12).

We learn from here the obligation of every parent to educate the child. The word son implies a father-son education and a mother-daughter education from generation to generation. The father should therefore teach his son Torah and if he can’t the burden falls upon the father to hire a teacher or choose a good school but it is the mother who gives the small child the warmth of the Torah and the encouragement to go and learn and usually has to spend time checking up if the child has done the homework or learned the lesson. Since children’s children are like children it also applies to the grandfather and he should take an active part and be an example for Torah learning. In my case it is also spoken English and comprehension – there was an article in the Israeli Paper about my young Swiss cousin who either is a Rabbi or still learning to be a Rabbi who can convey the Torah in six languages and this is quite important.

3 And Moses and Aaron went in unto Pharaoh, and said unto him: 'Thus says the LORD, the God of the Hebrews: How long wilt thou refuse to humble thyself before Me? let My people go, that they may serve Me.

G-D of the Hebrews and not the use of KING OF THE UNIVERSE for each people at this time had their own god and it had to be in a language that Pharaoh would understand as he had a god of this and a god of that. He could not relate to one G-D doing all the functions of good and evil, temptation and reward. For Pharaoh how could there be a G-D that created and controlled winds, rain, thunder-lightning, aridness, sun, moon, stars, planets as for him there were gods in charge of these functions.

to humble yourself: Heb. לֵעָנֹת, as the Targum [Onkelos] renders, לְאִתְכְּנָעָא, and it is derived from עָנִי. You have refused to be humble and meek before Me.

4 Else, if thou refuse to let My people go, behold, to-morrow will I bring locusts into thy border; 5 and they shall cover the face of the earth, that one shall not be able to see the earth; and they shall eat the residue of that which is escaped, which remains unto you from the hail, and shall eat every tree which grows for you out of the field;

The view of the earth: Heb. עֵין הָאָרֶץ, the view of the earth. And no one will be able: Heb. יוּכַל lit., and will not be able. The seer [will not be able] to see the earth, but [the text] speaks briefly.

Whatever food that you could use after the hail strike will be eaten up. This week in Israel, we saw the prices of vegetables skyrocket due to the rains and snow of last week so all the more so destruction of most of the crops. Now the remaining crops of Mitzrayim were to be destroyed. This would make every farmer poor and most of the population would suffer from lack of food and the inflation that would follow.

 6 and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; as neither thy fathers nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day.' And he turned, and went out from Pharaoh. 7 And Pharaoh's servants said unto him: 'How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God, know thou not yet that Egypt is destroyed?' (lost)

Don’t you yet know: Heb. הִטֶרֶם תֵּדַע, do you not know yet that Egypt is lost?-[Rashi and Rashbam from targumim]

8 And Moses and Aaron were brought again unto Pharaoh; and he said unto them: 'Go, serve the LORD your God; but who are they that shall go?'

At this point the advisors of Pharaoh are suggesting or even pleading with him that we are up against a G-D (since they were polytheists) and HE is angry why not let them have their prayers already and get things over with. Pharaoh views a mask attempt along with other advisors to make a break for freedom and end his slave based work force.

Were brought back: They were brought back by a messenger, whom they [the Egyptians] sent after them, and they returned them to Pharaoh.

9 And Moses said: 'We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds we will go; for we must hold a feast unto the LORD.' 10 And he said unto them: 'So be the LORD with you, as I will let you go, and your little ones; see ye that evil is before your face. 11 Not so; go now ye that are men, and serve the LORD; for that is what ye desire.' And they were driven out from Pharaoh's presence.

just as I will let you… out: and surely I will not let the flocks and the cattle out as you said. See that evil is before your faces: [Understand this] as the Targum [Onkelos] renders it. I have [also] heard an Aggadic midrash, however [which explains the passage as follows]: There is a star named Ra’ah [i.e., רָעָה meaning evil]. Pharaoh said to them [Moses and Aaron], “With my astrology I see that star ascending toward you in the desert [where you would like to go], and that is a sign of blood and slaughter.” When the Israelites sinned with the calf, and the Holy One, blessed be He, sought to kill them, Moses said in his prayer, “Why should the Egyptians say, ‘With Ra’ah He took them out…?’” (Exod. 32:12) This is what he [Pharaoh] said to them, “See that Ra’ah [evil] is opposite your faces,” [implying that their blood would be shed in the desert]. Immediately, “The Lord repented of the Ra’ah [the sign of the star]” (Exod. 32:14), and He turned the bloodshed [symbolized by this star] into the blood of the circumcision, for Joshua [in fact] circumcised them. This is the meaning of what is said: “This day I have rolled away the reproach of the Egyptians from you” (Josh. 5:9), for they were saying to you, “We see blood over you in the desert.” -[from Midrash Shir Hashirim, Wertheimer 1:2]

Was there a near-by pass of an asteroid or comet that would be coming close enough to earth to cause the sea to slip to the left and the right of the Bnei Yisrael and the winds to roar causing the split sea to freeze in position for a short time? Was it a nearby pass of the planet mars? Somehow the astrologers missed seeing 600 chariots and soldiers dying in the sea pursuing the Bnei Yisrael also.

12 And the LORD said unto Moses: 'Stretch out thy hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.' 13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locusts.

East of Egypt is Sudan and other places on the African Continent and usually the Sudanese Desert protects Egypt from a major plague like this but tremendous winds can push swarms of locusts for miles. Rashi comments later on, that there had been a border dispute between Egypt and another country and when the locusts ate up the crops in Egypt and not on the other side of the border, the lines were clearly delineated.

14 And the locusts went up over all the land of Egypt, and rested in all the borders of Egypt; very grievous were they; before them there were no such locusts as they, neither after them shall be such.

and after it, there will never be one like it: And the one [the locust plague] that took place in the days of Joel, about which it is said: “the like of which has never been” (Joel 2:2), [from which] we learn that it was more severe than that of [the plague in the days of] Moses-namely because that one was [composed] of many species [of locusts] that were together: arbeh, yelek, chasil, [and] gazam; but [the locust plague] of Moses consisted of only one species [the arbeh], and its equal never was and never will be.

15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left; and there remained not any green thing, either tree or herb of the field, through all the land of Egypt. 16 Then Pharaoh called for Moses and Aaron in haste; and he said: 'I have sinned against the LORD your God, and against you. 17 Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that He may take away from me this death only.' 18 And he went out from Pharaoh, and entreated the LORD. 19 And the LORD turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea; there remained not one locust in all the border of Egypt.

Into the Red Sea: I believe that the Red Sea was partly in the west, opposite the entire southern boundary, and also east of the land of Israel. Therefore, a west wind thrust the locusts into the Red Sea [which was] opposite it [the west wind]. Likewise, we find this [written] regarding the boundaries [of Israel] that it [the Red Sea] faces the east [of Israel], as it is said: “from the Red Sea to the sea of the Philistines” (Exod. 23:31). [This signifies] from east to west, because the sea of the Philistines was to the west, as it is said concerning the Philistines, “the inhabitants of the seacoast, the nation of Cherithites” (Zeph. 2:5). [Rashi is apparently referring to the Gulf of Suez and the Gulf of Eilat, which are both branches of the Red Sea and thus are included in the expression “Red Sea.” The latter is the eastern boundary of the Holy Land, while the Gulf of Suez is Egypt’s eastern boundary. Since the Philistines dwelt on the Mediterranean seacoast, the Red Sea mentioned in that context was surely the Gulf of Eilat. The Red Sea mentioned here is the Gulf of Suez, where the locusts were deposited.] Not one locust remained: Even the salted ones [locusts] which they [the Egyptians] had salted for themselves [to eat]. — [from Exod. Rabbah 13:7; Midrash Tanchuma, Va’era 14]

Rashi implies a wind coming from the west but it appears to me west-south-west heading north-east where we find the gulf of Suez. The position of Eretz Yisrael was to play an important part in choosing the hour for opening the Yom Kippur War for the Syrians wanted at sunrise where the Israelis would be blinded by the sun in the Golan and the Egyptians wanted at sunset when the Israelis would be blinded by the Suez Canal. In the end they chose closer to midday for the attack. When such a plague occurs usually the people eat the locusts fried or salted for preserving to make do with what they have until the new crops can grow and now even they were blown away. Rashi implies a wind coming from the south-west heading north east.

20 But the LORD hardened Pharaoh's heart, and he did not let the children of Israel go.

An ordinary person after a few plagues that did not have magic back up would have decided to let the people go, instead he refused only because HASHEM made it so.

21 And the LORD said unto Moses: 'Stretch out thy hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.' 22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days; 23 they saw not one another, neither rose any from his place for three days; but all the children of Israel had light in their dwellings.

and there was thick darkness… for three days, etc.: Thick darkness in which they did not see each other for those three days, and another three days of darkness twice as dark as this, so that no one rose from his place. If he was sitting, he was unable to stand, and if he was standing, he was unable to sit. Now why did He bring darkness upon them [the Egyptians]? Because there were among the Israelites in that generation wicked people who did not want to leave [Egypt]. They died during the three days of darkness, so that the Egyptians would not see their downfall and say, “They too are being smitten like us.” Also, the Israelites searched [the Egyptians’ dwellings during the darkness] and saw their [own] belongings. When they were leaving [Egypt] and asked [for some of their things], and they [the Egyptians] said, “We have nothing,” he [the Israelite] would say to him, “I saw it in your house, and it is in such and such a place.” -[from Jonathan; Tanchuma, Bo 3; Tanchuma, Va’era 14; Tanchuma Buber, Bo 3] and there was thick darkness… for three days, etc.: Thick darkness in which they did not see each other for those three days, and another three days of darkness twice as dark as this, so that no one rose from his place. If he was sitting, he was unable to stand, and if he was standing, he was unable to sit. Now why did He bring darkness upon them [the Egyptians]? Because there were among the Israelites in that generation wicked people who did not want to leave [Egypt]. They died during the three days of darkness, so that the Egyptians would not see their downfall and say, “They too are being smitten like us.” Also, the Israelites searched [the Egyptians’ dwellings during the darkness] and saw their [own] belongings. When they were leaving [Egypt] and asked [for some of their things], and they [the Egyptians] said, “We have nothing,” he [the Israelite] would say to him, “I saw it in your house, and it is in such and such a place.” -[from Jonathan; Tanchuma, Bo 3; Tanchuma, Va’era 14; Tanchuma Buber, Bo 3]

Not an ordinary air pollution or darkness but it could be felt for it came out of Gehennom.

 24 And Pharaoh called unto Moses, and said: 'Go ye, serve the LORD; only let your flocks and your herds be stayed; let your little ones also go with you.' 25 And Moses said: 'Thou must also give into our hand sacrifices and burnt-offerings, that we may sacrifice unto the LORD our God. 26 Our cattle also shall go with us; there shall not a hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.' 27 But the LORD hardened Pharaoh's heart, and he would not let them go. 28 And Pharaoh said unto him: 'Get thee from me, take heed to thyself, see my face no more; for in the day thou see my face thou shalt die.' 29 And Moses said: 'Thou hast spoken well; I will see thy face again no more.'

Pharaoh wants to hold all the property of the Bnei Yisrael hostage if he cannot hold the children and without any wealth, the Bnei Yisrael cannot exist as an independent nation. At this point Moshe will not see Pharaoh any more especially since he announces the last plague in detail.

11:1 And the LORD said unto Moses: 'Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence; when he shall let you go, he shall surely thrust you out hence altogether. 2 Speak now in the ears of the people, and let them ask every man of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.' 3 And the LORD gave the people favor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

During the plague of darkness the Egyptians were blinded and the Bnei Yisrael could see where they had hid their jewelry so if we did not steal it then you can trust us with it now. The Pshat is that they wanted to heap presents on the Bnei Yisrael so as not to anger the L-RD and find favor.

4 And Moses said: 'Thus says the LORD: About midnight will I go out into the midst of Egypt;

Why about midnight when it will be precisely at midnight? Rather that the astronomers and astrologers were not as accurate as an atomic clock and errors could easily occur.

5 and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sits upon his throne, even unto the first-born of the maid-servant that is behind the mill; and all the first-born of cattle. 6 And there shall be a great cry throughout all the land of Egypt, such as there hath been none like it, nor shall be like it any more. 7 But against any of the children of Israel shall not a dog whet his tongue, against man or beast; that ye may know how that the LORD doth put a difference between the Egyptians and Israel. 8 And all these thy servants shall come down unto me, and bow down unto me, saying: Get thee out, and all the people that follow thee; and after that I will go out.' And he went out from Pharaoh in hot anger.

We already saw in Parsha Shemos that Pharaoh was warned that Yisrael is MY first born 4:22 so the threat existed already and now it would be carried out.

9 And the LORD said unto Moses: 'Pharaoh will not hearken unto you; that My wonders may be multiplied in the land of Egypt.' 10 And Moses and Aaron did all these wonders before Pharaoh; and the LORD hardened Pharaoh's heart, and he did not let the children of Israel go out of his land.

The hardening of the heart was caused by HASHEM on Pharaoh and his advisors so that there would be a big Kiddush HASHEM in the end.

12:1 And the LORD spoke unto Moses and Aaron in the land of Egypt, saying: 2 'This month shall be unto you the beginning of months; it shall be the first month of the year to you.

The Bnei Yisrael will not have a calendar like the Goyim starting in January or the annual day that the Nile rises to flood but according to the months of moon. It will be more accurate than the solar calendar.

3 Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers' houses, a lamb for a household; 4 and if the household be too little for a lamb, then shall he and his neighbor next unto his house take one according to the number of the souls; according to every man's eating ye shall make your count for the lamb.

Today if the Beis HaMikdash was to exist we would eat the Korban Chaggiga first and then the Korban Pessach on a full stomach. What we would need to eat from the lamb would be something like the size of a meat ball. However, the original Korban Pessach was to be a large portion. The calculation would be also for the first Korban the women of the house and underage children. When the Temple will be rebuilt not all women and children will participate in the Korban due to the rules of Taharos but some would. To make thinks simple the average sheep has Y kilograms of meat and we would have to take into consideration the participants at the table how much each would normally and festively eat. Y = Z1 + Z2 + Z3 etc. and it might be that one or more families would have to get together.

5 Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats; 6 and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk.

We now slaughter the lamb after the Korban Mincha of the Tamid offering. During the times of the Temple there were 600,000 sacrifices with 35 to 50 participants and the Cohanim were working quickly and the Korbanos coming in for slaughter in 3 shifts of a few of the representatives of the various families for each Korban. On Erev Shabbos the sacrifices would take place early in the afternoon for slaughter and starting of roasting well before Shabbos 58A. The discussion takes place starting with Pessachim Chapter 6 on 65B on whether one can slaughter on Shabbos. On other Erev Chaggim it would be prior to 3/4th of the day. Talmud - Pessachim 58A: MISHNAH. THE [AFTERNOON] TAMID IS SLAUGHTERED AT EIGHT AND A HALF HOURS AND IS OFFERED AT NINE AND A HALF HOURS. ON THE EVE OF PASSOVER IT IS SLAUGHTERED AT SEVEN AND A HALF HOURS AND OFFERED AT EIGHT AND A HALF HOURS, WHETHER IT IS A WEEKDAY OR THE SABBATH. IF THE EVE OF PASSOVER FELL, ON SABBATH EVE [FRIDAY], IT IS SLAUGHTERED AT SIX AND A HALF HOURS AND OFFERED AT SEVEN AND A HALF HOURS, AND THE PASSOVER OFFERING AFTER IT.

7 And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it.

This was only for Pessach in Mitzrayim but for all other generations not so rather the blood drips off from Korbanos and the floor drains of the Beis HaMikdash are plugged for the sprinkling of a sample on the Mizbayach and the rest is allowed to run off in the drains. All the sacrifices therefore occur on planks above the normal flooring of the Temple and the first of three groups leave with their animals after the slaughter.

8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.

I do not intend to describe the whole Haggada of Pessach but the initial recipe for the night of the Seder is given.  

9 Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.

Also how it is eaten and the roasting is specified in the Torah. In short, each generation eats (not nowadays for we roast not on the Seder Night) the same basic meal that our forefathers ate in Mitzrayim and the bitterness of the last minutes of slavery and the sweet savor of freedom.

Its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֹתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֹתָם, as they are, this too means [they should roast the animal] as it is, all its flesh complete.

10 And ye shall let nothing of it remain until the morning; but that which remains of it until the morning ye shall burn with fire.

And whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another Midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b]

11 And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste--it is the LORD'S Passover.

Your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta] in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15). — [from Onkelos] it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse]
To be continued…

Tu BeShevat is report card time in Israel and also the Knesset Birthday It will take place on Lail Shabbos Kodesh 25th of Feb to their count after the meal. Raisins, olives, pomegranates. figs, dates, wine are part of the Seder and some do both white and red the whole ceremony drives you nuts and some even eat a carob for the fun of it.

A surprise for me in Schul

Usually I go to Chabad to hear the Drasha on Friday night of Rav Barak Kokavi Shlita who is around the age of my oldest son. He tells some Parsha Gems each week and sometimes I bring them down here. This week I was disappointed when he did not talk but I noticed some literature in English which is always a pleasure for me to read. So I picked up the above article and came across this: As a fourth-generation American descendant of Reform Jews who emigrated from Germany before the U.S. Civil War, Which made me wonder if I was related to the author because how many Reform Jewish families who lived in the States from before the civil war still are Jewish? I looked at the name of the author and I realized that she was my second cousin, Hanna, who had become a religious Jew.

The route of every Jew who becomes observant is unique. One of the turning points on my journey occurred at a large Iowa university with a minuscule Jewish population, where during my freshman year of 1963–64 I was the only undergraduate female who identified herself as Jewish.
Among my roommates during my first term was a junior taking a child development class on cultures. She decided to join the committee researching the Jewish culture because she had a ready-made resource to interview—me. As a fourth-generation American descendant of Reform Jews who emigrated from Germany before the U.S. Civil War, I didn’t know much about Judaism, but I did my best to answer her questions. The relief that I felt when she finished questioning me was short-lived, however. Every term after that, the child development professor gave my name to the committee studying Judaism. To meet this challenge, I would have to learn something about my heritage.
The college library had two shelves of books on Judaism. I started at one end of the upper shelf and began reading. They gave me basic information about Jewish history, tradition and beliefs. With the help of the books, I managed to get through the questions during the winter term. Then, in the spring of my freshman year, I met Janet.
Janet was a Southern Baptist from a small town in Iowa. Like many students at college, she came from a family for whom church was a major focus. Her beliefs guided her behavior in all aspects of her life.
I was the first Jewish person she’d ever met. She told me that she had chosen to write about the Jewish culture because she wanted to learn about the origins of her faith. Could she come with me to synagogue?
The town had a small Reform congregation that met Friday evenings in the parlor of one of the churches. I agreed to take her, and as we strolled through the quiet streets, she asked me about my religious life. “Where do you eat?” she asked suddenly.
Mystified, I gave the name of the dorm dining hall.
“How do you manage?” she asked.
“What do you mean? I just eat.”
With an edge to her voice she said, “How can you ‘just eat’? We get ham, pork or shellfish three or four nights a week, and most of the rest of the time there’s meat and milk at the same meal.”
“Oh,” I said confidently, “You mean kosher. I’m Reform, and we don’t keep kosher.”
“You don’t keep kosher? But from everything I've read, kosher is one of the cornerstones of Judaism. Why don’t you keep it?”
I shrugged. “I don’t know; we just don’t.”
Janet stopped and turned to face me, hands on her hips. I can still picture her standing there in the light of a street lamp, dressed the way she would for church, in a navy suit, a small white hat and white gloves. She looked me up and down as though I were a bug on a pin. Then she said words that still reverberate through my mind: “If my church told me to do something, I’d do it.”
In the long silence that followed, I rolled the words over and over through my mind. And I wondered, why did the Reform movement say keeping kosher wasn’t important? I decided to find out.
The next day I found, on one of those shelves of Jewish books, a history of the Reform movement. Breaking bread with others, said the book, is a universal gesture of friendship and goodwill. Keeping kosher prevents Jews and non-Jews from breaking bread together; thus it prevents casual communion between “us” and “them.” When Jews stop keeping kosher and eat non-kosher with their neighbors, anti-Semitism will end and Jews will be fully accepted into mainstream society.
I thought of the Jewish history I’d been reading, of Moses Mendelssohn and the Emancipation; of my mother’s family, which hadn’t kept kosher in at least four generations; and I thought of the Holocaust, which began in Mendelssohn’s and my great-great-grandparents’ homeland, Germany. I turned to the title page of the book and saw that the book had originally been published in German, in Berlin, in 1928.
Maybe in 1928 German Jews could say that eating with non-Jews would end anti-Semitism. But they were about to be proved disastrously wrong. Could I continue to eat in a non-Jewish fashion, when the reasoning for permitting Jews to eat non-kosher was based on a complete fallacy?
If my church told me to do something, I’d do it. Janet’s words took one end of my Yiddishe neshamah (Jewish soul), and the book’s glaring fallacy took the other end, and they shook me until I had to sit down, right there on the floor beside the library stacks. When I stopped shaking, I knew that until I could find a good reason, a true reason, to not keep kosher, I had no choice. I was a Jew, and the Jews kept kosher. It was that simple.
My complete transformation from a secular Jew to a Torah-observant one took many years, and many more lessons in faith. But my first big step began that Shabbat night, when a Christian girl challenged me to stand up and act like a Jew.

What's A Nice Cosmo Girl Like You Doing With An Orthodox Husband?
Once upon a time, she lived in Beverly Hills, wrote for Teen Magazine and had a personal trainer. by Andrea Kahn

Seven years ago, had I encountered the woman I am today, I would have pitied her: long sleeves and an ankle-length skirt in the middle of summer; no driving, writing, talking on the phone or cooking from sundown Friday until sundown Saturday; recently married to a man she'd never touched -- not so much as a peck on the cheek -- until after the wedding. I'd have cringed and dismissed this woman as a Repressed Religious Nut. Now my pity -- or at least a patient smile -- is for that self-certain Southern California girl I was at 25.
I grew up in Tucson, the older of two daughters, in a typically upper-middle-class, well-educated, liberal Jewish family. My dad is a physician, my mother active in the local Jewish community. My religious and ethnic identification consisted of fund-raising for Jewish causes, Israeli dancing and Sunday brunch: bagels and lox.
As a gawky 13-year-old, I had a bat mitzvah, along with the obligatory party at a posh country club. If God was there, I didn't notice. The most religious person I knew was my high school English teacher, a Southern Baptist for whom I wrote polemical essays questioning all religious beliefs. Through my research and experience (which consisted mostly of listening to Bob Dylan and Pink Floyd, skimming the "Marx-Engels Reader" and having deep, earnest discussions with friends), I concluded that religion was, at best, irrelevant in an enlightened, late 20th century world. At 16, I joined the group American Atheists.
But, generally, I did what teenagers do. I spent the scorching Arizona summers watching soap operas and lying by the pool at my friend Annie's house, comparing tan lines. We crossed the border into Mexico to buy tequila, sneaked into dance clubs with fake IDs, philosophized about life and boys, felt immortal.
I continued my liberal pursuits in college in Philadelphia, and after graduation, I drove my Honda with its "I'm Pro-Choice -- And I Vote!" bumper sticker to California. I took advantage of all Los Angeles had to offer: I ate sushi and gelati, played beach volleyball, studied Kabbalah, and once went to a "Nam-myoho-renge-kyo" chanting session, where a skinny woman with bleached blond hair swore that the incantation had secured her her latest role, as Victim in a new slasher film.
At the time, I was living in a Beverly Hills basement with a gay friend, working for the National Organization for Women, helping organize pro-choice rallies. I also did stints as aerobics instructor, waitress, cashier, SAT tutor. Finally, I entered USC as a graduate student in journalism. In the next few years I wrote for the Los Angeles Times about miniskirts, paisley and the plight of L.A.'s lovelorn. Then I worked for Teen magazine, penning endless variations of "how to get/dump your guy" stories and answering hapless teenage girls'
letters in teen's "Dear Juli" column. While I loved my spacious office with its view of the city, I also found the job mind-numbing and depressing. How many ways, I wondered, could I teach a girl to flirt?
I moved to a "Beverly Hills-adjacent" apartment, complete with ceiling fans and high arches. There I was -- 25 years, finally having achieved what should "do it": a promising career, friends, things. Yet I felt as though something was profoundly lacking -- as if I were a Ferrari engine stuffed into a VW Bug.
Though I was at times excited, even ecstatic, I rarely remember being content or truly joyful. Though I believed in spirituality, religion was the "opiate of the masses," a crutch for emotional and intellectual weaklings and conservative Republicans. I favored Tarot card and palm readers and a particular psychic who told me I was Napoleon in a past life.
Then one night, a friend and I dropped in on an Orthodox Jewish gathering near my apartment -- not so much to find enlightenment as to meet guys. I don't recall what, exactly, but something the rabbi said resonated. I decided to take a class. I certainly had no intention of becoming -- ick! -- religious. I just wanted to learn more about Judaism's philosophy and mysticism. As for those archaic laws? How dare anyone tell me I'm restricted from certain activities because I'm a woman or that I have to dress a certain way to protect my dignity.
I'm a passionate person. During the past seven years, however, I've decided that it may be easier to be passionate about the wrong things than the right ones. I thought I was open-minded, thoughtful, yet I really just believed what every other liberal, educated, cultured person I knew believed. I was tolerant of everything except "intolerance." My only absolute was that there are no absolutes.
Yet, as much as I fought and rebelled, I was drawn to the Orthodox world. I recognized something profound there -- the values, the consciousness, the sensitivity to others. I examined my worldview and myself in a different way. I began to see that in a society in which individuality, self-determination and freedom of choice are the highest values, I had, in fact, been limited by pressures I didn't even recognize. I had been conforming to what's considered "normal," its definition changing every few years. Now, for the first time, I understood what I had always felt, that I had an essence, a soul. I glimpsed a higher meaning to life and the infinitely deep layers of existence leading to the Ultimate Existence: insight into which a 25-year-old -- even one with a personal trainer and her own advice column -- might not be privy.
To the shock of my family, which was half-sure I'd been sucked in by a cult, I quit my job, sublet my beautiful apartment and traveled to Israel to continue my studies. The Torah and its volumes of commentary address every aspect of the human condition. It proscribes, prescribes and describes in amazing depth and detail. And it infuses people with the bigness of character and soul I had always admired but rarely experienced.
I spent many months grappling with the "female" question. So much of what I saw in the religious way of life seemed at odds with what I thought I knew. But at one point I had to ask myself: What have I been told by my schooling and my society, and what do I really see in the world? What is my experience? My answer: Men and women are significantly, dramatically different, emotionally and physically (and now, I realize, spiritually). Judaism addresses these differences. I looked -- really looked -- at the religious women around me. I had never met stronger, more emotionally and spiritually refined, capable, loving, non-neurotic women. Or more sensitive, respectful, devoted men. Or more happy, physically intact, cared-for children. I wanted that.
Everywhere, I see people driven by external achievement; I see the pain, the struggles, the Prozac nation. Becoming observant does not make a weak person strong. It is not a quick fix for a lifetime of emotional damage. But the Torah's guidelines provide the boundaries and tools for inner healing and transformation. Now, being "religious" frames everything I do, say and strive for. I knew that the man I would marry and I must share the same priorities and values.
My husband and I met in New York, through a mutual teacher who knew us well. I'd spent plenty of time engaged in the rites of Los Angeles-style dating. This was a whole different ritual. In venturing into this Shidduch -- which, loosely translated, means "date" -- we had agreed to an express purpose. We were to decide if we were a match -- and with far less dillydallying than in most modern courtships.
Aaron and I spent hours together eating Chinese food, playing miniature golf and pinball, ice-skating, boating in Central Park. I came to respect his integrity, his strength and his constant striving to do and be better. (And he's cute!) Four months after we met, we began a 10-week engagement. (My mother, who had spent a year planning my sister's nuptials, was aghast.) We never touched, but got to know each other, unclouded by the bond of physical intimacy, which so often super-glues the wrong people together.
People look at Orthodox women as repressed. But I often think about a truer definition of repression. When I see women in skimpy clothing, intimately involved with men they barely know, I think: "Wake up, girlfriend! You think men are seeing your soul? Thinking about your needs? About who you are? Your body has become your self." The real feminine mystique consists of a woman's private side, the richness of her inner world.
I had been living the Cosmo fantasy. Now I feel as if I've awakened from a long, sweaty dream. Once I aspired to make it as a writer, and perhaps get married and have a kid or two along the way. Today, although I still work as a freelance writer, it is not my identity. I live in a religious community outside Manhattan, full of the type of people I used to look at with pity, even contempt. My goal is to become like these women: sensitive, strong, fantastic wives and mothers -- not, as I once thought, because they had been subjugated for centuries and didn't know better or because they were lacking self-esteem, but because they recognize that the most important thing a person can do is to develop character by giving, building and supporting another.
A Jewish wedding revolves around making the bride and groom happy. After the ceremony, but before the dancing -- what exuberant, unabashed dancing! -- Aaron and I went to a separate room to spend a few private moments. There, he held my hand for the first time. That small gesture had a richness and intimacy I could never have imagined.
"This article originally appeared in the Los Angeles Times Magazine, June 11, 2000."

An unsung story of a soldier – Roy Anthony Meyers Lt USMC he was partially Jewish and was in contact with a local Rabbi. I never asked the fellow on which side. He was a Marine Helicopter gunner during the days of Viet Nam. His Helicopter like many others was shot down. He landed probably in the Mekong River in Cambodia and swallowed fuel and water but fortunately was saved this left him with one functioning lung a bad heart also his kidneys suffered from Agent Orange. He took an officers course and completed it but had to give up the Marines to take care of his dying father. During his life he made mistakes in his marriages and married the wrong women who could not deal with a man who had pangs of conscience at shooting at anything that moved from the air as he did not know if he had hit civilians. His third wife cheated on him but refused to divorce him for financial reasons. He had a service dog named bowser, who was aging and I began looking how he could get a replacement. I saw the not so old soldier on Skype with his oxygen mask trying to talk to me and set up a more private site than Facebook which uses pictures and information of others. He lost two fine Marine boys of his children one in Iraq and one in Afghanistan. He fell pray to his own brothers using his ID and some posers as ex-Marines. He had a home because he worked hard and fortunately was not a homeless Viet Nam Vet like many. Above all he always worried about his honor and at all costs doing the right thing. When I mentioned the word wounded war hero he did not want to hear the word hero for he know too many dead heroes. He was just another soldier with pangs of conscience that perhaps he had killed civilians when he shot towards targets in the jungles there. He had been on the heart-lung transplant list for a few months but at the age of 56 the soldier faded away in his sleep. He passed away in a small town near Duluth MN may his memory at that of many forgotten soldiers be blessed. I was told that the mirrors in the house were covered for sitting Shiva so he may have been more than just a brother in arms. 

Problems in intermarriage land: Two of my friends in CA have daughters married to non-Jews. One of the girls is married to a man on drugs and the other an alcoholic. I am not saying that Jews are all like a Techeles Tallis and most of us including myself have our flaws but usually Jews don’t fall prey to the abuse of substance. In both cases the girls have not woken up and see the light and someday I hope that they will. 

Harry sent me a longer poem but I thought that I would use this little part here: After you enter the Land, are three things to do, must rebuild Temple, destroy Amalek, and appoint Judges over you

Rabbi Ovadia Yosef suffers a minor stroke:,7340,L-4331436,00.html

Religious women whose daughter was spat on by fanatics complains about the left attacking religious Jews via her daughter:

This is not new to me and Yad LeAchim is battling the nonsense floating around:

A vote for B. Netanyahu is a vote for the left:

Obama gets his vengeance on Netanyahu he criticizes him as namby-pamby before the elections. Perhaps not those words for they are mine but he is a man so cautious and afraid to make real leadership decisions.

Israel is beginning to imitate the USA:

Exploiting an issue for public gain:,7340,L-4333148,00.html

Inyanay Diyoma

Noxious Nominations: The Four Horsemen of the American Foreign Policy Apocalypse By Barry Rubin

I did a lot of soul-searching before writing my latest article, “After the Fall: What Do You Do When You Conclude America is (Temporarily or Permanently) Kaput?” Of course, I believed every word of it and have done so for a while. But would it depress readers too much? Would it just be too grim?

Maybe U.S. policy will just muddle through the next four years and beyond without any disasters. Perhaps the world will be spared big crises. Possibly the fact that there isn't some single big superpower enemy seeking world domination will keep things contained.

Perhaps that is true. Yet within hours after its publication I concluded that I hadn't been too pessimistic. The cause of that reaction is the breaking story that not only will Senator John Kerry be the new secretary of state; that not only will the equally reprehensible former Senator Chuck Hagel be secretary of defense, but that John Brennan, the president’s counterterrorism advisor, will become CIA chief.

About two years ago I joked that if Kerry would become secretary of state it was time to think about heading for that fallout shelter in New Zealand. This trio in power—which along with Obama himself could be called the four horseman of the Apocalypse for U.S. foreign policy—might require an inter-stellar journey.

Let me stress that this is not really about Israel. At the end of Obama's second term, U.S.-Israel relations will probably be roughly where they are now. Palestinian strategy--both by the Palestinian Authority and Hamas--has left the United States no diplomatic or "peace process" option on that front. The problem is one of U.S. interests, especially the American position in the Middle East but also in other parts of the world.

You can read elsewhere details about these three guys. Here I will merely summarize the two basic problems:

--Their ideas and views are horrible. This is especially so on Middle Eastern issues but how good are they on anything else? True, they are all hostile to Israel but this isn’t the first time people who think that way held high office. Far worse is that they are pro-Islamist as well as being dim-witted about U.S. interests in a way no foreign policy team has been in the century since America walked onto the world stage.

Brennan is no less than the father of the pro-Islamist policy. What Obama is saying is this: My policy of backing Islamists has worked so well, including in Egypt, that we need to do even more! All those analogies to 1930s’ appeasement are an understatement. Nobody in the British leadership said, “I have a great idea. Let’s help fascist regimes take power and then they’ll be our friends and become more moderate! That’s the equivalent of what Brennan does.

--They are all stupid people. Some friends said I shouldn’t write this because it is a subjective judgment and sounds mean-spirited. But honest, it’s true. Nobody would ever say that their predecessors—Hillary Clinton, Robert Gates, and David Petraeus—were not intelligent and accomplished. But these guys are simply not in that category. Smart people can make bad judgments; regular people with common sense often make bad judgments less often. But stupid, arrogant people with terrible ideas are a disaster.

Translated from Makor Rishon

In his column last week, Hagai Segal wondered why the forced Evacuation/Compensation law for Jews was considered to be legitimate in Israel, but when this author proposes the application of the same principle – on a volunteer basis – for the Arabs, it is derided as unrealistic.

The reason for this seems clear: Money. There are many more Arabs in Judea and Samaria than Jews. Israel simply does not have the economic ability to create an "emigration package" for the Arabs of Yesha - Certainly not to the tune of half a million dollars per family. (By the way, I never proposed giving the Arabs half a million dollars to emigrate. What I did say was that instead of the money Israel spends per decade as a result of the Oslo Accords, we could invest half a million dollars per Arab family interested in emigration. Israel could invest in an emigration package that includes purchase of property, assistance with finding work abroad and also cash. We could offer less than half a million dollars and invest the rest of the money that we are pouring into the Oslo Accords into improving the quality of life for the elderly, for example).

For the sake of argument, we will stay with the proposal to pay half a million dollars to encourage the emigration of most of the Arab families in Yesha. Polls show that these Arabs are definitely interested in this option. We will not consider factors that are difficult to calculate, such as the expected decrease in the price of land and housing inside the Green Line after the application of this plan. These factors strengthen our premise, but are difficult to calculate.
Another small introduction: Our calculations will not use the true demographic data determined by Yoram Ettinger and his expert Israel-American team. Instead, we will use the inflated data provided by the Arabs of Yesha.
Being that I made the first calculations a number of years ago, and in addition, I am a concerned party, I asked my friend, Uri Noi – a meticulous, high-tech professional whose expertise is exact calculation, to examine this subject in depth. Uri enthusiastically researched this proposal and as he said, "At no stage of the preparation of this document did I peek at the results as they were forming. In other words, this document was written and examined thoroughly and impartially.
A week later, Uri presented the results of his research in a 12 page document. You can read the Hebrew version
here. The following is a quote from his conclusion:

Cost to Israel of the Oslo Accords:
1. Money transfers to the Palestinian Authority: 86 billion NIS (since Oslo- M.F.) and an additional 4.53 billion NIS annually.

2. General Security Service: 2.85 NIS and an additional 1.5 billion NIS annually.

3. Border Police in Judea and Samaria: 13 billion NIS and an additional 0.7 billion NIS annually.

4. IDF in Judea and Samaria: 57 billion NIS and an additional 3 billion annually.

5. Security guards everywhere: 68 billion NIS and an additional 3.57 billion annually.

6. Bypass roads: 20 billion NIS and an additional 1 billion annually.

7. Separation Wall: 4.7 billion NIS, one time expense.

8. Murder victims: 3.5 billion NIS in loss of productivity.
9: Defensive Shield Operation: 14 billion NIS, one time expense.

10. Loss of revenue from tourism: 129 billion NIS and an additional 1 billion annually.

11. Decrease in price of land for housing. Zero in the meantime.

In all, the Oslo Accords cost the Israeli public 423 billion NIS for Judea and Samaria alone. In addition, they continue to cost the tax payers 15.3 billion NIS annually, with no end in sight.
The 423 billion that we have already paid is one and one half times more then the 284 billion NIS that Feiglin proposes.

Simply put, when people ask when Feiglin will be right, the answer is that the scenario that he outlined is already here.

Since the Oslo Accords were signed, instead of spending $500,000 on every Arab family that could be convinced to emigrate, we have spent $750,000. This sum is constantly increasing. It is a shame that we didn't listen to Feiglin earlier. He made this proposal years ago, and this week he simply repeated it."

If so, we remain with a question: Why is forced Evacuation/Compensation for Jews considered reasonable, while voluntary Evacuation/Compensation for Arabs is considered unrealistic?
This is where we touch upon the real price that we have paid for the Oslo Accords: An entire generation has come of age after Oslo and the recognition of the Arab claim to the Land of Israel – young people approximately 35 and under. These Israelis have grown up believing that the "salt of the earth" is the Arab, while the Jew is living here on borrowed time. An entire generation has grown up thinking it is a guest in its own land and that it has to pay and constantly bribe the "true sons" in order to justify its continued presence here.
All the solutions that spring up here on a daily basis surrender our essential claim to the Land of Israel as a land sanctified to Jews alone. "We have returned to our holiest of places, never to leave them again," said Moshe Dayan. The marriage vow, "You are sanctified to me," means to me, and no one else. There is no such thing as "you are sanctified to me - and also to the neighbor." There cannot be two states – two husbands – for one land.

The only relevant political party that has an explicit clause in its charter on sovereignty over all the Land of Israel in our hands is the Likud. This clause was written before Oslo. After Oslo and official Israel's ensuing estrangement toward the sanctity of the Land and its settlers, this clause could never have been written – not even in the Jewish Home party.

This is why the proposal to encourage emigration is considered unrealistic today. Not because it is not practical: it is the only practical plan. Not because there is no money to apply it: it saves money. Not because it is unethical: there is no plan more ethical. Not because the Arabs are not interested: they are very interested. Not because they have nowhere to go: they have a wide array of possible destinations.

It is considered unrealistic simply because we have stopped believing that this is our Land.
This is the real greatness of this plan. It is not the calculations and not the question if it will cost us half a million shekels or 300,000. It is the principle that dictates that when the movie ends, those who will be here will be the Jews. The greatness of this plan is that it gives the Oslo generation of "visitors" the political tools to once again develop their sense of belonging to their land.

Netanyahu froze the building so the PLO takes over:,7340,L-4331460,00.html

Schul in Talmon attacked and ransacked today:

I think the IDF would have done a more surgical job and more hostages saved:,7340,L-4333911,00.html

Israel comes first - Op-ed: Better to have a somewhat displeased American president than a terror-ridden country,7340,L-4333492,00.html

Hezballah behind last summer’s bombing in Bulgaria:

Now for M. Wolfberg’s  Good Shabbos Story “Time to pray”

 Good Shabbos Everyone.   In this week's Parsha, we read about the beginning of the redemption from slavery in Egypt.  Hashem speaks to Moshe telling him"...I have heard the groan of the Bnai Yisroel whom Egypt enslaves..." We see here that the redemption was largely due to prayer.  The following true story will inspire us all to pray with feeling. 
        From here we can see the power of prayer. Rabbi Abraham Yehoshua Heschel, the Rebbe of Kopischnitz (1888-1967) was a lover of his people. In post-WWII America, he carried the pain and suffering of countless individuals on his weak and frail shoulders. Indeed, often when he heard the problems of others he would break down in uncontrollable weeping. The grief of his fellow Jews tormented him much more than his own afflictions, and countless times the Rebbe put his name and honor at risk in an attempt to help others.
        Once a broken survivor of the Nazi inferno showed up at the Rebbe's door. He had just arrived from Europe and was hoping to settle in America. His wife, however, had been refused entry due to her ill health and was on Ellis Island awaiting imminent deportation. The man was inconsolable and indicated that if his wife was indeed deported, he wouldn't think twice about taking his own life. "Don't worry, please don't worry," implored the Rebbe. "I promise you that by next week your wife will be here together with you!"
         Upon hearing the Rebbe's words an immediate feeling of calm overtook the distressed man, and greatly relieved, he went away a new person. Rabbi Morgenshtern, one of the Rebbe's disciples who had witnessed the scene, gathered up his courage and asked the Rebbe how it was possible for him to make an outrageous guarantee like that with such ease. It was no less than promising a miracle!
        "You saw how desperate the poor man was," the Rebbe replied. "My first concern was to calm him down and thank G-d, I succeeded. At least for the next week he will feel better. If after a week he sees that I was wrong and his wife was deported, he will say, 'Avrohom Yehoshua is not a real Rebbe, Avrohom Yehoshua is a liar.' But at least for a week I succeeded in bringing some peace into his life."
        With that the Rebbe took his Tehillim (book of Psalms) and began to recite its verses with intense emotion. As the tears were streaming down his face he could be heard pleading, "Please, G-d, please, see to it that Avrohom Yehoshua didn't say a lie. I was only trying to help a Jew in a pathetic situation. Please don't let me be a liar..." In this fashion his prayers continued long into the night. The Almighty heard his prayers. The woman was granted permission to stay in America, and was reunited with her husband and they lived "happily ever after."  The Rebbe's prayers were answered!  Good Shabbos Everyone

M. Wolfberg is sponsored by: Sponspored by Ezra Solomon on behalf of the Solomon and Freidman families l’zecher nishmas their father and grandfather R’ Moshe Ben R’ Tzvi ZT"L whose yarzeit falls out on this Shabbos In memory of R' Yaakov ben Naftoly, of blessed memory, In Memory of Reb Yitzchok ben Reb Shimon (Friedman) of blessed memory, In Memory of Tziporah Yita bas Mordechai Mendel Refuah Shleima to Reb Mordechai Menachem Mendel ben Tziporah Yitta Refuah Shleima to Tsviah bas Bracha Leah

Good Shabbos and have a wonderful peaceful and joyous one,
Rachamim Pauli