Thursday, February 7, 2013

Daniel the Prophet, Parsha Mishpatim, Stories

B”H thanks to the prayers of everybody, Aiyahu ben Sonia Silvie no longer needs an operation or our prayers.


News Analysis occurs from the Newspapers all the time:,7340,L-4339435,00.html I therefore think it is time to make a Torah assessment of the situation in the Middle-East as I perceive it.
2:29 as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that reveals secrets hath made known to thee what shall come to pass. 30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou may know the thoughts of thy heart. 31 Thou, O king, saw, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible. 32 As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, 33 its legs of iron, its feet part of iron and part of clay. 34 Thou saw till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces. 35 Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth. 36 This is the dream; and we will tell the interpretation thereof before the king. 37 Thou, O king, king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory; 38 and wheresoever the children of men, the beasts of the field, and the fowls of the heaven dwell, hath He given them into thy hand, and hath made thee to rule over them all; thou art the head of gold. 39 And after thee shall arise another kingdom inferior to thee; and another third kingdom of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shall be strong as iron; forasmuch as iron breaks in pieces and beats down all things; and as iron that crushes all these, shall it break in pieces and crush. 41 And whereas thou saw the feet and toes, part of potters' clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the firmness of the iron, forasmuch as thou saw the iron mixed with miry clay. 42 And as the toes of the feet were part of iron, and part of clay, so part of the kingdom shall be strong, and part thereof broken. 43 And whereas thou saw the iron mixed with miry clay, they shall mingle themselves by the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay. 44 And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever. 45 Forasmuch as thou saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.'
According to the teachings of the Chofetz Chaim, the Lubavitcher Rebbe and my own teachers Rabbi Dov Zvi Korrellenstein Shlita, Rabbi Yerachmiel Boyer Shlita and the late London Brothers and the great Tzaddik Rabbi Glixman we are in the times before the Moshiach. We are now based on the most recent news at the stage of the governments of clay. Obama is dismantling the strength of the USA and leading from behind, Syria and Egypt are falling apart, Libya is in an unknown state of turmoil and Algeria and Tunis are being undermined. Russia today is not the same Soviet Union of Iron that it was and Iran has internal decent. Europe has a 5th Column of Islam within and everything that was solid after WWII is now clay and falling apart. 

It is unfortunate that I cannot dream like Daniel or have Angels come to me to explain everything and I must rely upon what I see around me such as “The evil that comes out of the North” and perhaps Iran in the Northwest. This seems to be Yechezkel and Yeshaya and eventually the “splendor of G-D” like Iyob 37:22 but that is much later. The Malbim speaks of the initial phase of Gog and Magog where Esav (Western World) fights Yishmael. The second phase is the hard phase for us where they make peace between each other and say that the whole war was because of Israel and then make war on us and attack Yerushalayim as in Zechariah. In the end after much death and destruction worldwide, tiny Yisrael will win but only with miracles that rival or surpass the miracles of the days of Moshe Rabbaynu. “On that day we will say ‘Here is ELOKAYNU ZEH’ “– Yeshaya. “On that day, HASHEM EHUD U’SHEMO EHUD” – Zachariah! But until then we have to put in our effort of preparing for the war, praying, giving charity and repenting. For not everybody who reads this today will be around then. Our Sages feared for the days prior to the Moshiach as awesome and terrible but we must go through them to get to the great light and final redemption. The Beis HaMikdash will be restored as in days of old and perhaps some technological breakthrough that will allow the nation to witness the Cohain Gadol slaughtering the various Korbanos on Yom Kippur on large screens in solid-state HD for those who cannot be close enough.

Nobody knows when the war or wars of Gog and Magog will start but the rumblings of the war are clearly near.      We are also in the days before the final Judgement. France and England are moving towards same sex marriage the world is turning into one be Sodom. In Egypt with the sanctions of clerics of the Muslim Brotherhood female protesters are set upon by gangs of 25 men who stand in line to abuse them – source Israel Broadcasting Authority.

Parsha Mishpatim

Moshe was judging the people but we never saw the laws. Now for the first time, the Torah starts mentioning laws between a person and his friend/neighbor. Last week we also had a commandment “You should not steal”. This week we learn it is stealing a human being and the punishment is death (see below).  In Judaism we have three types of steal – of human beings, out and out violent robbery, theft via a sneak thief or embezzlement and the last two are dealt elsewhere in the Torah.   

21:1 Now these are the ordinances which thou shalt set before them. 2 If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing.

And these are the ordinances: Wherever it says, “these” [in the Torah,] it [(this word) is used to] separate from what has been stated previously. [Where it says,] “And these,” [it means that] it is adding to what has been previously stated (Tanchuma Mishpatim 3). [Thus] just as what has been previously stated [namely the Ten Commandments,] were from Sinai, these too were from Sinai. Now why was the section dealing with laws juxtaposed to the section dealing with the altar? To tell you that you shall place the Sanhedrin adjacent to the Beth Hamikdash (other editions: the altar). — [From Mechilta]

There are two ways a person becomes a Jewish Slave/Servant. He can be caught stealing and he is sold for compensation of the person he stole from. Another way is during a famine or hard times he sells himself into servitude.

 3 If he come in by himself, he shall go out by himself; if he be married, then his wife shall go out with him.

A Ben Yisrael married to a Bas Yisrael.

4 If his master give him a wife, and she bear him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.

He has the right to be married by his master to a Canaanite Slave Girl (or other Gentile) and she delivers children they are non-Jewish slaves for the Master and property. The man can upon freedom go and purchase them and free them. Immediately they become Jewish for she has gone to the Mikvah from before. (Oral Torah)

If his master gives him a wife: From here we deduce that his master has the option to give him [the slave] a Canaanite maidservant [in order] to beget slaves from her. Or, perhaps this means only an Israelite woman? Therefore, Scripture says: “The woman and her children shall belong to her master.” Thus, He is speaking only about a Canaanite woman, for a Hebrew woman she, too, goes free after six [years], and even before six [years], when she develops signs [of puberty], she goes free, as it is said: “your brother, a Hebrew man or a Hebrew woman [that one shall serve you for six years]” (Deut. 15:12). [This] teaches [us] that a Hebrew [maidservant] also goes free after six [years]. — [From Mechilta, Kid. 14b]

5 But if the servant shall plainly say: I love my master, my wife, and my children; I will not go out free;

He should work for money to purchase his wife and children but instead he has no trust that HASHEM will give him a good paying income he wants to continue with his security rather than be free. (Think about a lot of people on food stamps and welfare – in this case the man is working but he has his food, clothing and shelter from his master)

6 then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him forever.

to the judges: Heb. אֶל-הָאֱלֹהִים, to the court to consult his sellers, for they sold him [the slave] to him [to his master]. — [From Mechilta] to the door or to the doorpost: I might think that the doorpost is [a] qualified [place] on which to bore [the servant’s ear]. Therefore, Scripture says: “and you shall thrust it into his ear and into the door” (Deut. 15:17), [meaning] “into the door,” but not “into the doorpost.” What then does or to the doorpost mean? [The text is] comparing the door to the doorpost. Just as the doorpost is upright [i.e., attached to the house; otherwise it is not called a doorpost], so is the door upright. [A detached door may not be used for the ritual of ear boring.]-[From Mechilta, Kid. 22b] and his master shall bore his ear: [I.e.,] the right [ear]. Or perhaps it means the left one? Therefore, the Torah states אֹזֶן “ear,” here and אֹזֶן [elsewhere] for [the purpose of making] a גְזֵרָה שָׁוָה, [which means two places having similar wording, which indicates that the rulings pertaining to one situation also apply to the other]. It is stated here: “and his master shall bore his ear,” and it is stated regarding the mezora [person with the disease of zara’ath]: “the cartilage of the right ear of the one who is becoming pure” (Lev. 14:14). Just as there the right [ear] is specified, here too the right [ear] is meant. Now, why was the ear chosen to be bored out of all the organs of the body? Rabban Jochanan ben Zakkai said: The ear that heard on Mount Sinai, “You shall not steal” (Exod. 20:13) and [then] went and stole, shall be bored. And if [the text is referring to] one who sold himself [into servitude, the reason is that] the ear that heard, “For the children of Israel are slaves to Me” (Lev. 25:55) and [then] went and acquired a master for himself, [this ear] shall be bored. Rabbi Shimon used to interpret this verse [in a beautiful manner] like a bundle of pearls [or a great amount of perfume in this way:]-why were the door and the doorpost singled out from all the fixtures in the house? The Holy One, blessed is He, said: The door and the doorpost were witnesses in Egypt when I passed over the lintel and the two doorposts, and I said, “For the children of Israel are slaves to Me; they are My slaves,” but [they are] not slaves to slaves, and [yet] this one went and acquired for himself a master-[his ear] shall be bored before them [for everyone to see]. — [From Kid. 22b] and he shall serve him forever: Heb. לְעֹלָם, until the Jubilee year [the fiftieth year of the cycle]. Or perhaps it means literally forever, as its apparent meaning? Therefore, the Torah states [in reference to the Jubilee year]: “and each man to his family you shall return” (Lev. 25:10). [This] informs [us] that fifty years are called עֹלָם. But [this does] not [mean] that he must serve him [his master] the entire fifty years, but he must serve him until the Jubilee year, regardless of whether it is near or far off. — [From Mechilta, Kid. 15a]

7 And if a man sells his daughter to be a maid-servant, she shall not go out as the men-servants do.

Rashi explains the Oral Torah regarding a Jewish Servant Girl. Sometimes a poor but good family has to sell their daughter for food. She grows up in the house of the rich man and he can free her to marry his son and raise her social status too: Now if a man sells his daughter as a maidservant: Scripture is referring [here] to a minor girl. I might think that even if she develops signs [of initial puberty, the father may sell her]. [But] you must agree that a kal vachomer [the inference of a major rule from a minor rule] applies here namely if she who is already sold goes free with signs [that is, when she has signs of initial puberty], as it is written: “she shall go out for nothing, without money” (Exod. 21:11), which we interpret as referring to the signs of initial puberty, does it not make sense that she who is not sold [and has initial signs of puberty] should not be sold [at all]? -[From Mechilta, Arachin 29a] [At the moment when a female has two pubic hairs, usually when she is twelve years old, she is no longer considered a minor. She is then called נַעִרָה. She is, however, still under her father’s jurisdiction until six months later, when her breasts have developed to a certain stage. Then she is called בּוֹגֶרֶת, a mature girl. In the case of a Hebrew maidservant, the father may sell her only when she is a minor, not after she has become a נַעִרָה she shall not go free as the slaves go free: [I.e.,]-like the emancipation of Canaanite slaves, who go free because of [the loss of] a tooth or an eye. [See below, verses 26, 27.] This one [a Hebrew maidservant], however, will not go free because of [the loss of] a tooth or an eye, but she will work for [her complete] six years or until the Jubilee year or until she develops signs [of initial puberty]. Whichever comes first will be the first [event] to effect her emancipation, and [her master] will reimburse her for the value of her eye or the value of her tooth. Or perhaps this is not so [i.e., the intention of the verse], but “she shall not go free as the [male] slaves go free” [meaning] after six years or in the Jubilee year? Therefore, the Torah states: “Should your brother, a Hebrew man or a Hebrew woman, be sold to you…” (Deut. 15:12). This compares the Hebrew woman to the Hebrew man in regard to all the ways he can be emancipated: just as a Hebrew man goes free following six years [of service] or in the Jubilee year, so too does a Hebrew woman go free following six years [of service] or in the Jubilee year. What then is the meaning of “she shall not go free as the slaves go free” ? [This means] she shall not go free with [the loss of] the tips of her limbs, as do the Canaanite slaves. I might think [then] that [only a Hebrew maidservant does not go free due to the loss of the tips of her limbs, but] a Hebrew man does go free with [the loss of] the tips of his limbs. [Therefore, the Torah] compares the Hebrew man to the Hebrew woman: just as the Hebrew woman does not go free with [the loss of] the tips of her limbs, neither does the Hebrew man go free with [the loss of] the tips of his limbs. — [From Mechilta]

8 If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her.

If she is displeasing to her master: [Meaning] that she does not please him to the extent that he would [want to] marry her. — [From Mechilta] who did not designate her: For he should have designated her and married her, and the money paid for her purchase is the money of her betrothal. Here Scripture hints that it is a mitzvah [for the master] to perform יִעוּד, designation for marriage, [with the maidservant] and it hints that she would not require any other betrothal. [I.e., neither money nor articles of value would have to be given to the girl’s father in order to marry her. The money the father originally received for selling his daughter now would become the money of betrothal from her master.]-[From Kid. 19b] he shall enable her to be redeemed: [This means] he [the master] should give her the opportunity to be redeemed and go free, for he too assists in her redemption. Now what is this opportunity that he gives her? That he deducts from her redemption, according to the number of years that she worked for him, as if she had been hired by him [and was not a slave]. How so? Let us say that he bought her for a maneh [one hundred zuz], and she worked for him for two years. We say to him, “You knew that she would ultimately leave at the end of six years. This means that you bought each year’s work for one-sixth of a maneh, and she has worked for you for two years, which equals one-third of a maneh. Accept two-thirds of a maneh [from her, to pay for the remaining four years] and let her leave you.” -[from Kid. 14b] to another person: Heb. לְעַם נָכְרִי. [Meaning] that neither the master nor the father has the right to sell her to anyone else. — [from Kid. 18a] when he betrays her: If he [the master] comes to betray her and not fulfill the commandment of designation, and the father, too, since he betrayed her and sold her to this one.

There was a double purpose of the sale. 1) To obtain money for the poor family (2) To marry off the girl into the rich family! I can imagine at that time when schooling was not available for girls to have her trained in the house of the rich man to marry off his son. Females were married, unlike today, between the ages of 12 and 16 they were expected to be able to take care of animals, cook, knit, sew, clean and raise children. Boys were trained in a trade and married off between the age of 13 to the ripe old age of 18. So a man taking a 6 year old female servant to be trained by his wife for his 8 to 10 year old son would not be unreasonable and it was quite financially sound.

9 And if he espouse her unto his son, he shall deal with her after the manner of daughters. 10 If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.

The whole idea of female servitude was to find financial security for the girl. Nothing is mentioned about romance, prince charming or living happily ever after. Marriage was of convenience and often like Rivka and Yitzchak genuine love would follow. Divorce was rare there was no time for luxuries and the husband would learn soothing words and sweet talk to tell the wife from his Torah classes on marriage based on tradition and advice from his father. Getting back 33 centuries into the future with in some places over a 50% divorce rate, I am not so sure that our methods of romance work so well and perhaps the “father knows best method” is more reliable although there were divorces and sometimes a man taking another wife. Dr. Phil always asks “How is this working for you?” So perhaps the Torah system of parents choosing for their children is not any worst than finding a random strange perhaps with a very different background and education and values and trying to form one household.

And if he designates her for his son: [I.e., if] the master [chooses her as a wife for his son]. [This] teaches [us] that his son also stands in his [the master’s] place to designate her if his father so desires, and he does not require another betrothal, but he [can] say to her, “Behold, you are designated to me with the money your father received [originally] for your value.” -[From Kid. 18b]

11 And if he do not these three unto her, then shall she go out for nothing, without money.

His investment in time and money in making this girl “My fair lady” has failed and she now goes out an one educated in upper class manners. She is now available to marry as a well-bred and educated woman of 12. (Up until about a century ago most lifespans were younger than I am today and it was pretty rare that people reached my age or older. Bismarck made the retirement age at 65 because the average life-span was much shorter)

12 He that smites a man, so that he dies, shall surely be put to death.

One who strikes a man so that he dies: Several verses have been written in the section dealing with murderers, and I will explain what I am able to explain [about] why they [these verses] are needed. One who strikes a man so that he dies: Why was this said? Because it says: “And if a man strikes down any human being, he shall surely be put to death” (Lev. 24:17), I understand [that even if he deals him] a blow without death. Therefore, the Torah says: “He who strikes a man and he dies,” meaning that he is liable only for a blow causing death. If it said: “He who strikes a man,” and it did not say, “And if a man strikes down any human being,” I would say that one is liable only if one strikes a man. If one strikes a woman or a minor, how do we know [that one is liable]? Therefore, the Torah says: “if [a man] strikes down any human being,” referring even to a minor or even a woman. Also, if it said: “He who strikes a man,” I would understand that even a minor who struck and killed [someone] would be liable. Therefore, the Torah [specifically] says: “if a man strikes down,” but not a minor who strikes [someone] down. Also, “if… strikes down any human being” implies even a nonviable infant. Therefore, the Torah [here] says: “He who strikes a man,” implying one is liable only if one strikes a viable infant, one [who is] capable of becoming a man [i.e., an adult]. -[From Mechilta]

This has nothing to do with manslaughter, self-defense, going to war, etc. rather than plain murder. The Sanhedrin does not like to put people to death there I ask the question if a punch of a person my age or a youth is strong enough to kill an average man or does it have to be a serious of blows or a blow like that of heavy weight champion that would make a person culpable. For surely a fist of an 80 year old woman or a light weight youth is not the same as that of a person in their prime with muscles.

13 And if a man lie not in wait, but God cause it to come to hand; then I will appoint thee a place whither he may flee.

But one who did not stalk [him]: He did not lie in wait for him, and he did not intend [to kill him]. -[From Sifrei, Num. 35:22]

He threw a punch because the other person provoked him but had no intention of killing or evening maiming but the other person was weak. This does not include the husband in Eilat who pounded his wife to death for not cleaning the house but rather an axe broke off or the hammer flew out of his hand or he was doing target practice and the deceased ran across the firing range in the times of the Torah, spears, arrows, sling shots or even rocks. (I will never forget my classmate and later on a good friend Larry. In the second grade he had undergone a kidney operation and was weak. He had a hot temper and 7 years will be 7 year old boys. I was one of the more pacifistic types but he provoked me so that I came up to him to hit him or wrestle him and flipped him over. From then on I left Larry alone and perhaps he feared me at that time for how strong is a 7 year old.

14 And if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from Mine altar, that he may die. 15 And he that smites his father, or his mother, shall be surely put to death.

These two cases deserve the death penalty for destroying the highest creation of G-D in one case and for rebellion in the second.

16 And he that steals a man, and sells him, or if he be found in his hand, he shall surely be put to death.

To sell him into slavery.

17 And he that curses his father or his mother, shall surely be put to death.

Not something like “You are an old-fashioned fool”, “You are stupid” or “I hate you” but a curse with the NAME.

And one who curses his father or his mother: Why was this said? Since [Scripture] says: “any man, any man who curses his father [or his mother shall surely be put to death]” (Lev. 20:9). [From there] I know only that if a man curses his father [he is liable to death]. How do I know that if a woman curses her father [she too is liable to death]? Therefore, Scripture says [here]: “And one who curses his father or his mother….” It makes an unqualified statement, meaning whether it is a man or a woman. If so, why does it say, “any man who curses” ? [In order] to exclude a minor. -[From Mechilta] shall surely be put to death: By stoning. Wherever it says: “his blood is upon him,” [it means that he is to be put to death] by stoning. The model for all of them is “with rocks they shall stone them; their blood is upon them” (Lev. 20:27). Regarding the one who curses his father, it says: “his blood is upon him” (Lev. 20:9). -[From Mechilta; Sanh. 66a; Sifra, end of Kedoshim]

18 And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; 19 if he rise again, and walk abroad upon his staff, then shall he that smote him be quit; only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.

He has to pay for healing costs, damages, loss of work, embarrassment and pain but not the awards that some courts give today.

20 And if a man smite his bondman, or his bondwoman, with a rod, and he die under his hand, he shall surely be punished. 21 Notwithstanding if he continue a day or two, he shall not be punished; for he is his money.  22 And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman's husband shall lay upon him; and he shall pay as the judges determine. 23 But if any harm follow, then thou shalt give life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burning for burning, wound for wound, stripe for stripe. 6 And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye's sake. 27 And if he smite out his bondman's tooth, or his bondwoman's tooth, he shall let him go free for his tooth's sake.

These are various laws for damages. A Par = Bull and a Shor = Ox in Hebrew/English the difference between the two is that the Ox has been fixed-up. The Shor here has a temper which would seem to me that he has not been fixed-up. Today we usually remove horns of these animals with chemicals. However beef cattle or even regular ones sometimes stubs remain. It once happened on a Kibbutz on the outskirts of Modiin or the man was from this Kibbutz that he had raised a calf which used to nudge him in the stomach. He went away and the calf had grown up the calf came up to him moved the head back and forth and gorged the poor man to death out of love!

28 And if an ox gores a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit. 29 But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.

For he surely should have caged in the animal or sent it out to slaughter for we learnt in Baba Kama that a continuous goring Ox is one who gores three times.

30 If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him. 31 Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. 32 If the ox gore a bondman or a bondwoman, he shall give unto their master thirty shekels of silver, and the ox shall be stoned. 33 And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein, 34 the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his. 35 And if one man's ox hurt another's, so that it dies; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide. 36 Or if it be known that the ox was wont to gore in time past, and its owner hath not kept it in; he shall surely pay ox for ox, and the dead beast shall be his own. 37 If a man steal an ox, or a sheep, and kill it, or sell it, he shall pay five oxen for an ox, and four sheep for a sheep.

If you never own or owned an Ox or had/have a Jewish Servant or Canaanite Slave these are Mitzvos of the 613 that you will not be able to perform.

22:1 If a thief be found breaking in, and be smitten so that he dies, there shall be no bloodguiltiness for him.

This is self-defense defined in the Torah and the second type of thievery.

2 If the sun be risen upon him, there shall be bloodguiltiness for him--he shall make restitution; if he have nothing, then he shall be sold for his theft.

There were two ways a person became a Jewish Servant or Slave and that was by a voluntary sale of oneself because of extreme poverty and another because of a theft which appears to be the more usual case.

3 If the theft be found in his hand alive, whether it be ox, or ass, or sheep, he shall pay double. 4 If a man cause a field or vineyard to be eaten, and shall let his beast loose, and it feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. 5 If fire break out, and catch in thorns, so that the shocks of corn, or the standing corn, or the field are consumed; he that kindled the fire shall surely make restitution. 6 If a man deliver unto his neighbor money or stuff to keep, and it be stolen out of the man's house; if the thief be found, he shall pay double. 7 If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbor's goods. 8 For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one says: 'This is it,' the cause of both parties shall come before God; he whom God shall condemn shall pay double unto his neighbor.

The double fine was to stop theft to be “crime does not pay” and cattle or sheep rustling.

…15 And if a man entice a virgin that is not betrothed, and lie with her, he shall surely pay a dowry for her to be his wife.

The Torah allows for the passion of youth to get the better of a couple and they can marry.

If a man seduces: Heb. יְפַךְתֶּה, he speaks to her heart until she yields to him. And so is its Aramaic translation: וַאִרֵי יְשַׁדֵּל. שִׁדּוּל in Aramaic is the equivalent of פִּךְתּוּי in Hebrew [and both signify persuasion]. he shall provide her with a marriage contract: He shall stipulate for her a dowry, as is the custom of a man to his wife, that he writes for her a kethubah, and he shall marry her. -[From Mechilta]

16 If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.

according to the dowry of the virgins: which is fixed at fifty silver shekels in the case of one who seizes a virgin and forcibly lies with her, as it is said: “The man who lay with her shall give the maiden’s father fifty silver shekels” (Deut. 22:29). -[From Keth. 10a]

This can only be a female who has not reached the age of twelve years and a day. For after that age she is considered an adult in every respect. I was brought up with modern western culture and I see pre-teens and teens as children but when I was a teen I did not think that way. Contrary to modern western law, ancient Greeks and Romans, the Torah, Islam, Hindus, Buddhists do not view betrothal and marriage of somebody under age as a crime. Of course preferably a young boy with a young girl and not as one polygamist cult in America had a 50 year old Warren Jeffs taking a 12 year old as his wife.  There is alive in Israel today a woman who married at the age of 12 in Iraq and mothered 11 or 12 children.

… 24 If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest. 25 If thou at all take thy neighbor's garment to pledge, thou shalt restore it unto him by that the sun goes down; 26 for that is his only covering, it is his garment for his skin; wherein shall he sleep? and it shall come to pass, when he cries unto Me, that I will hear; for I am gracious.

I, HASHEM, have made you rich enough to be able to loan money; therefore I am the guarantor of the poor man. It once happened that there lived in a small Chassidic Stiebel a miser who did not give charity to the regular collectors of the community. Nobody wanted to give the man an Aliyah to Torah and he had no family. When he died the towns people did not want to mourn him but the Rabbi told them that he would give a Chesped for the deceased. All the people came to hear what the Rabbi would say. He said that the old miser as people thought was really a hidden Tzaddik but did not want honor and praise and preferred to be off to the side and do things quietly. Once a man came to the miser for a loan to start a business. The miser demanded a security guarantor. The man answered only HASHEM can guarantee the loan. Time passed and the loan was due but the man was lax and asked for a bit longer. When he came with the payment the miser just smiled and said the loan had been repaid for your guarantor had paid me back on the loan with great interest. So it was for orphans, poor brides and even part of the Synagogue maintenance and repair.  

… 30 And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.

This was the reward given to dogs for not barking when the Bnei Yisrael left Mitzrayim.

23:1 Thou shalt not utter a false report; put not thy hand with the wicked to be an unrighteous witness. … 7 Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked. 8 And thou shalt take no gift; for a gift blinds them that have sight, and perverts the words of the righteous

Keep away from falsehood, wickedness and bribery and you will live a long life.

. …19 The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God.

This is the Mitzvah of Bikurim starting Shavous until Sukkos.

Thou shalt not seethe a kid in its mother's milk.

This is the first of three times in the Torah that this law is mentioned and it refers to prohibition of cooking meat and milk together.

20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. … 23 For Mine angel shall go before thee, and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I will cut them off.

What a guaranteed blessing for following HASHEM.

… 12 And the LORD said unto Moses: 'Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that you may teach them.' 13 And Moses rose up, and Joshua his minister; and Moses went up into the mount of God. 14 And unto the elders he said: 'Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.' 15 And Moses went up into the mount, and the cloud covered the mount. 16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 17 And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 18 And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.

The Baba Sali heals as told to me by the son of Katriel

He is a youth who in his early Yeshiva Years was hit by a brick to the head and spent two years in Beit Levenstein. During his stay and recovery process, he met a young girl who had been there for five years. She was saved from a brain injury but her hands moved back and forth from side to side and her head too that she had to be physically restrained to be fed. For quite some time he saw the girl. Then one day the Baba Sali personally came to Beit Levenstein. He ordered the girl to stand-up. She said that she could not he insisted oh yes you can either on the second or third requested she forced herself up and at the same minute the moving the hands from side to side stopped. The girl was then moved into a different section from where she was released!

The fellow when I say son of is 48.5 years old. I got to speak to him he is quite lucid and has intelligence just his physical movements are limited. Yet he manages with great care to dress and undress himself and attends the gym. He told me are you “rich or wealthy”? The Hebrew is Ayin Shin Yud Resh he then said Ayin is for Anayim aka eyes,  Shin is for Shenayim aka teeth, Yud is for Yadayim aka hands and Resh is for Reglayim aka legs and this comes from a fellow partially paralyzed in a hand and leg and knows the value of them. He is all and all a religious fellow who does his utmost to guard his health.

Victim of  the Inquisition by Esther C.

Luis de Carvajal the Younger, Spain, Mexico, Inquisition martyr, 17 Kislev 5357

Luis de Carvajal the Younger (also Luis de Carabajal) died at the stake in the Inquisition on Dec. 8, 1596, after being tortured and denouncing (and then recanting his confessions) his entire family.

De Carvajal has been the subject of many books, and even an opera (“Carvajal“) in recent years, because of his story’s drama and because he left behind significant written materials, including a memoir and Jewish poems, that were hidden in the Mexican Inquisition’s archives for more than 300 years before being released.

As a result of those writings, de Carvajal is today acknowledged to be the first Jewish author in the New World.

De Carvajal was a member of a distinguished family of Mexican “anusim” (crypto-Jews). His uncle of the same name was Spain’s governor of the New Kingdom of León, all of today’s Mexico and part of the present day U.S.A., before he was denounced as a crypto-Jew. His youngest brother, Miguel, who with another brother escaped to Salonika, Greece, became a celebrated rabbi under the name of Jacob Lombroso.

De Carvajal’s extended family was involved in founding the city of Monterrey, which still bears Jewish heritage, including popular Sephardic family names like Garza, local festivities, and particularly cuisine (cabrito – roasted goat, and semitas – small sweet rolls like challot even possibly used in some form in crypto-Jews’ Passover Seders, although semitas’ ties to Jews are disputed).

De Carvajal was first tried in Mexico City in 1590 and was sentenced to perpetual imprisonment in an insane asylum, but eventually released.

In his secret writings, probably dating around 1591 or 1592, de Carvajal identified himself as Joseph Lombroso, the Enlightened one, which was also code referring to the biblical Joseph, himself a form of crypto-Jew in Pharaoh’s courts.

De Carvajal in his autobiography wrote of the time when he was released from prison and claimed to be a devout “New Christian.” Yet, when he studied in monastic houses to pay off the Inquisition’s fines he would not eat the monks’ food, because he would not defile himself with their non-kosher meals. Obeying the laws of kashrut, insofar as he understood them, he would only eat the bread he himself brought along.

De Carvajal wrote of his loathing of the monks. The alienation and disgust were so great that he not only wanted to eat by himself but preferred the company of beasts in the stable, particularly the horses.

Back on trial in 1596, de Carvajal was shown a manuscript beginning with the words: “In the name of the Lord of Hosts” (a translation of the Hebrew invocation, “b’hem Adonai Zevaot”), which he acknowledged as his autobiography. He and his brother Balthazar had also composed hymns and dirges for Jewish fasts.

He was put on the rack from 9:30 a.m. until 2 p.m. on his last day and denounced no less than 121 persons, including his immediate family, though he afterward repudiated his confession. He threw himself out of a window to escape further torture, but he did not die.

Shortly before his death in the auto-da-fe, he wrote his monotheistic principles, partly modeled after Maimonides’ “Thirteen Principles of Faith.”

I believe in the one and only God, almighty and true, Creator of heaven, earth, and sea

I believe that God our Lord and universal Creator is one and no more

I believe that the law of God our Lord, which the Christians call the dead law of Moses, is alive and everlasting, as recorded in the holy Pentateuch

The fourth belief of mine is that it is a sin to worship idols and images.

I believe that the Sacred Sacrament of Circumcision is eternal.

I believe that Christ (literally “the anointed,” as in Hebrew Moshiach) the true Father of the future son, Prince of Peace, real son of David, possessor of the scepter of Judah has not arrived

I believe in what relates to the mysterious vision of the holy Daniel

Tenth: I believe that King Antiochus, whom the Holy Scriptures called root of sin, because he was the persecutor of God’s people and of His holy law, represents the kings of Spain and Portugal…from which originate the branches of the inquisitions and the persecutions of the blessed martyrs…true Jews (whom they call) Judaizing heretics. However, Judaizing is not heresy but is living according to the Commandments of God our Lord.

De Carvajal concluded with a confession that sounds like a prayer recited on the Day of Atonement:

I again swear, in the name of the Almighty, to live and die for His faith. May it please Him, so that, imitating the zeal of Hananiah, Azariah, Mishael, and Matathias, I shall joyfully give away my soul for the faith of the Holy Testament for which they died.

I hope for strength from the Lord. I do not trust myself, since I am only flesh and of frail nature; and just as I have placed a mother and five sisters in danger for this faith, I would give away a thousand, if I had them, for the faith of each of His holy Commandments.

My Lord, look upon me with grace, so that it may be known and seen in this kingdom and upon all the earth that Thou art our God and that YOUR almighty and holy name, Adonay, is invoked with truth in Israel and among Israel’s descendants.

I commit this soul that Thou gave me to Thy holy hands, promising with Thy help not to change my faith till death nor after it.

I end happily the narrative of my present life, having lively faith in Thy divine hope of saving me through YOUR infinite mercy and of resurrecting me, when Thy holy will is accomplished, together with our fathers Abraham, Isaac, and Jacob and his faithful sons, for whose holy love I beg Thee humbly to confirm this and not to forsake me.

May it please Thee to send the angel Michael, our prince, to defend and help me.

O Lord, have mercy on the glory of Thy name, Thy law, and Thy people, and the world which Thou Thyself didst create; fill it with Thy light and the truthful knowledge of Thy name, so that heaven and earth will be filled with Thy glory and praise, amen, amen.

I again swear, in the name of the Almighty, to live and die for His faith. May it please Him, so that, imitating the zeal of Hananiah, Azariah, Mishael, and Matathias, I shall joyfully give away my soul for the faith of the Holy Testament for which they died.

I hope for strength from the Lord. I do not trust myself, since I am only flesh and of frail nature; and just as I have placed a mother and five sisters in danger for this faith, I would give away a thousand, if I had them, for the faith of each of His holy Commandments.

My Lord, look upon me with grace, so that it may be known and seen in this kingdom and upon all the earth that Thou art our God and that YOUR almighty and holy name, Adonay, is invoked with truth in Israel and among Israel’s descendants.

I commit this soul that Thou gave me to Thy holy hands, promising with Thy help not to change my faith till death nor after it.

I end happily the narrative of my present life, having lively faith in Thy divine hope of saving me through YOUR infinite mercy and of resurrecting me, when Thy holy will is accomplished, together with our fathers Abraham, Isaac, and Jacob and his faithful sons, for whose holy love I beg Thee humbly to confirm this and not to forsake me.

May it please Thee to send the angel Michael, our prince, to defend and help me.

O Lord, have mercy on the glory of Thy name, Thy law, and Thy people, and the world which Thou Thyself didst create; fill it with Thy light and the truthful knowledge of Thy name, so that heaven and earth will be filled with Thy glory and praise, amen, amen.

Excerpt taken from “Scorched Parchments and Tortured Memories: The ‘Jewishness’ of the Anusim (Crypto-Jews) by Moshe Lazar, a chapter in “Cultural Encounters: The Impact of the Inquisition in Spain and the New World.”

The anti-Charedi and Charedi are very split publicly.

From Samuel filmed Motzei Shabbos basically how to make music on Shabbos:

In Memorium Ed Koch first Jewish Mayor of NY.

NASA did not inform the astronauts or contact non-NASA engineers for a possible solution or ready a rescue shuttle:,7340,L-4339800,00.html

Chavez and the Jews:

Bring the largest soda bottles to the anti-Arab and anti-Bloomberg Rally

Inyanay Diyoma

More is coming out about Chemical Weapons and the Syrian Attack but also speculative:

Syrian Hackers going after Israelis:,7340,L-4339718,00.html

The Turks hate Syria but hate us more:,7340,L-4340049,00.html

Egypt sparks more turmoil with police brutality of protester:

Terrorist were planning to celebrate the New Year:,7340,L-4340380,00.html

Collecting Hamas terrorists leaders:,7340,L-4340655,00.html

Iran-Syria-Hezballah under an alert Israel Air Force nobody can deny hearing a lot of planes recently.

According to Channel 10 news, Obama is planning to land in Israel on March 20. The White House has not yet confirmed a date.  Deeper analysis

Now for M. Wolfberg's Good Shabbos Story "Milwaukee 13"

   Good Shabbos Everyone.    Let us begin this week with a short piece from the Kabbalah. The holy Zohar teaches us, that "Anyone who keeps the Shabbos, it is as if he has fulfilled the entire Torah." (Zohar, Part 2, 92a) The only way truly to understand this piece of Kabbalah is for one to keep Shabbos. Because, keeping Shabbos empowers a Jew to reach the highest spiritual heights. A Jew can only reach his potential with Shabbos.
        We read about Shabbos this week in the 10 Commandments. As the Holy Torah commands us in the fourth commandment: "Six days you shall work… but the seventh day is Shabbos to Hashem, your G-d, you shall not do any work…" (Shemos 20:9-10) The Sages have taught us that more than the Jewish people have kept the Shabbos, Shabbos has kept the Jewish people.  The following true story about one woman's brush with Shabbos desecration, demonstrates the beauty of keeping Shabbos.
        "As I settled into my seat on Flight 1272 bound for Chicago, I glanced at the passengers filing down the aisle. My Jew-radar immediately went off; in addition to the business travelers toting their laptops and briefcases and the pleasure travelers wearing shorts and Walkmans, I spied several suede kippas, a chassidishe hat and ankle-length skirts.
        Despite our shared heritage, I didn't bother acknowledging them. They were strangers. And I live in New York, where strangers seldom exchange greetings, even if they recite the same prayers. The plane rolled toward the runway and I waited for takeoff. No such luck. The pilot announced the flight was being delayed three hours due to stormy weather conditions in Chicago.   After three long hours, the flight finally took off on its way from New York to Chicago.
        I glanced at my watch nervously. Usually, I avoid flying Friday afternoons for fear I won't arrive in time, but on summer weekends when Shabbos doesn't begin until 8 p.m., I figured I'd be safe. I figured wrong.
        But I calculated that I could just make it if I didn't claim my luggage and jumped into a taxi when we arrived in Chicago. I turned around to check on my co-religionists. Two kippas were examining their watches. The chasid was on the airphone.
        A half-hour before arrival, the pilot announced O'Hare Airport was shut down and we were landing in Milwaukee until we could continue on. My stomach sunk. Candle-lighting was an hour away. I'd never make it on time.
        Like most religious Jews who work in the secular world, I'd experienced my share of close calls. But I never knowingly violated the Sabbath. Now, I was stuck. By now, the kippas and religious women with long skirts were huddled in the back of the plane. They had been joined by others. Shabbos was bringing strangers together.
        It was time to introduce myself. We're going to get off in Milwaukee, a young man told me. The chasid had called Milwaukee's Chabad rabbi, who offered to host any stranded passengers for Shabbos.
        'Come with us,' he urged. I nodded with relief but returned to my seat crestfallen since I had planned this weekend with my family for months. My non-Jewish seatmate, noticing my despair, inquired what was wrong.
        When I told him the story, his jaw dropped. "Let me get this straight," he said, "You're getting off the plane in a town where you've never been with people you don't know to stay overnight with complete strangers?"
        For the first time that day, it occurred to me just how lucky I was. When the plane landed, the pilot announced we were disembarking for religious reasons. Passengers stared at us, dumbfounded. My seatmate bid me farewell as if he didn't think I'd survive.
        But I quickly realized I was among friends. As I attempted to carry my bags off the plane, a woman insisted on helping me. When we crowded into cabs to take us to the rabbi's house, the chasid insisted on paying for us.
        And when the cabs pulled up at the home of the Chabbad rabbi and rebbetzin, they ran outside to greet us as if we were long lost relatives. The sun set on Milwaukee as they ushered us into their home, where a long table was set for Shabbos with a white tablecloth, china and gleaming kiddush cups.  Ahhh, we made it just in time.
        When I lit the Shabbos candles, a wave of peace washed over me. With all that had transpired, I was warmed by the notion that the world stops with the first flicker of Sabbath light. Over a traditional Shabbos feast, the rabbi enchanted us with tales of the Baal Shem Tov and informed us that our re-route to Milwaukee was due not to the world of weather but of Divine providence.
        We lingered over our meal, enjoying our spiritual sanctuary in time after the stressful day. Zemiros (Shabbos songs) filled the room. We shared disappointments about our unexpected stopover.
        Most of the group was traveling to Chicago for their friend's aufruf ("calling up" the groom to the Torah on the Shabbos before a wedding) and wedding and were missing the aufruf. The chasid and his wife were missing a bar mitzvah. We pondered the meaning of the departure from our journey and marveled at the coincidences.
        I had attended camp with my roommate from the plane, a couple had conducted business with my father, a man had studied in yeshiva with my cousin, the chasid used to work in my hometown of Aurora, Ill., and I had once spent Purim in Crown Heights with my hosts relatives.
        Exhausted as we were, everyone was hesitant to leave the table to go to sleep. The next morning, a lively tefillah was followed by a leisurely meal where we exchanged stories about our lives, careers and dreams.
        We nicknamed ourselves the Milwaukee 15 and wondered if future generations would retell the story of the flight that didn't make it in time for candlelighting. Saturday night, we made a regretful journey to the everyday world. But before we began the final leg of our journey, I called my husband to tell him all that had transpired.
        "With whom did you spend Shabbos with?" he asked worriedly. I pondered how to explain who these former strangers were who had given me object lessons in Shabbos hospitality and in the power of Shabbos in bringing Jews together.
        And, then as swiftly as a 747 can leave the tarmac on a clear day, I realized the truth: miles away from my parents, husband and home, I had accomplished what I set out to do when I booked my ticket: I had spent Shabbos with family." (From "Home For Shabbos" By Deena Yellin,  Shabbos is a gift to the Jewish People. 
Good Shabbos Everyone.
M. Wolfberg and not my Drasha is Sponsored by In memory of R' Yaakov ben Naftoly, of blessed memory In Memory of Reb Yitzchok ben Reb Shimon (Friedman) of blessed memory Refuah Shleima to Reb Mordechai Mendel ben Tziporah Yitta Refuah Shleima to Leah bas Tziporah

A healthy, happy and wonderful Shabbos,
Rachamim Pauli