Please note I have placed within
a link to the Torah.org references on the laws of Purim and therefore the www.rabbipauli.blogspot.com is out
earlier this week.
It is a Mitzvah to save a life
even by violating the Shabbos even for a person who is on his deathbed. What
about treating a non-Jew? I asked Rabbi Simcha HaCohain Kuk Shlita when I was
at the border by the “Good Fence” back in 5736. He told me if I could let a
non-religious soldier do it then fine but if not do it. As usual Israel is a
bunch of brutal Zionist but somehow we treated these wounded Arabs on Shabbos: http://www.jpost.com/Defense/Article.aspx?id=303458
Parsha Tetzaveh
We are going up in holiness.
Moshe received the instructions for the Mishkan in last week’s Parsha. This
week he receives the instructions for what oil is used with the Menorah and the
administrating garments of the Cohanim and concludes with the incense. The
Jewish Prophets and Philosophers have dealt with the questions does HASHEM need
Korbanos, a lit Menorah or Prayers? Rather the whole idea of a Mishkan, Beis
HaMikdash or even a Synagogue is to inspire people to gather together to praise
and trust in HASHEM. We are built with a DIVINE Neshama as all animals have
Nefesh (soul), Ruach (spirit), Neshama (breath) and the rest of mankind Chaya
(DIVINE life) which brings them closer to G-D and observing our required
portion of the 613 Mitzvos (some are for Cohanim, some Leviim, some like the
redemption of a Donkey we may never do, etc.) we obtain spiritual elements for
the 5th component Yechida (singularity) aka joining together with
HASHEM. Thus the whole purpose of congregating Am Yisrael in the service of
HASHEM is to raise our level and thus the spiritual level of all mankind for we
are the light unto the Goyim. The
Chassidic masters speak of two distinct souls that vitalize the human being: an "Animal Soul" and a
"G-Dly Soul." The Animal Soul is
driven by the quest for self-preservation and self-enhancement; in this, it
resembles the soul and self of all other creations. But we also possess a G-Dly
Soul"--a soul driven by the desire to reconnect with its Source.
May it be the will of HASHEM that soon these obscure objects of
the Mishkan and Beis HaMikdash become practical again and in full use and view
of Am Yisrael and the Cohanim and Leviim.
27:20 And thou
shalt command the children of Israel, that they bring unto thee pure olive oil
beaten for the light, to cause a lamp to burn continually.
I love it when I can relax and a friend like Sophia B. look up and write: The Jewish people are likened to the olive, at it states in Jeremiah (11:16): "An evergreen olive tree, beautiful in fruit and form, did the L-rd call your name." In the same way that all other liquids can be mixed together, whereas oil always floats to the top, so too is it impossible for the Jewish people to fully assimilate among the nations of the world. And when Jews carry out G-d's will, they merit standing above the entire world. (Midrash Rabbah)
21 In the
tent of meeting, without the veil which is before the testimony, Aaron and his
sons shall set it in order, to burn from evening to morning before the LORD; it
shall be a statute forever throughout their generations on the behalf of the
children of Israel.
28:1 And bring thou near unto thee Aaron
thy brother, and his sons with him, from among the children of Israel, that
they may minister unto Me in the priest's office, even Aaron, Nadab and Abihu,
Eleazar and Ithamar, Aaron's sons. 2
And thou shalt make holy garments for Aaron thy brother, for splendor and for
beauty. 3 And thou shalt speak
unto all that are wise-hearted, whom I have filled with the spirit of wisdom,
that they make Aaron's garments to sanctify him, that he may minister unto Me
in the priest's office.
The word Cohain here has an added Vav for
Tiferes and the Hey in the sentence for Malchos is a variation of the DIVINE
NAME.
4 And these are the garments which
they shall make: a breastplate, and an ephod, and a robe, and a tunic of checker
work, a mitre, and a girdle; and they shall make holy garments for Aaron thy
brother, and his sons, that he may minister unto Me in the priest's office.
a choshen: An ornament opposite the heart. an
ephod: I did not hear (that it was a garment) [i.e., I have no
tradition concerning the ephod], and I did not find the explanation of its
pattern in the Baraitha [Melecheth HaMishkan]. My heart tells me that he [the
Kohen Gadol] was girded with it [the ephod] from behind, its width being like
the width of an [average] man’s back, similar to a kind of apron called porzent
[or pourceint], [a kind of] belt, [like an] apron [back to front] that
princesses wear when they ride horseback. So it was made from below [i.e., for
the lower part of the body], as it is said: “and David was girded with a linen
ephod” (II Sam. 6:14). [Thus] we learn that the ephod was a belt. It is
impossible, however, to say that it was only a belt, because it is said: “and
he put the ephod on him,” and afterwards, “and he girded him with the band of
the ephod (בְּחֵשֶׁב הָאֵפוֹד) ” (Lev. 8:7), which Onkelos renders: בְּהֶמְיַן אֵפוֹדָא.
[Thus] we learn that the חֵשֶׁב was the band and the ephod was a separate
decoration. It is also impossible to say that because of the two shoulder
straps in it, it is called ephod, for it is said: “the two shoulder straps of
the ephod” (verse 27). [Thus] we learn that the ephod was a separate entity,
the shoulder straps were a separate entity, and the band was a separate entity.
Therefore, I say that because of the apron below it is called ephod because he
decorates and adorns himself with it, as it is said: “and he decorated him with
it” (Lev. 8:7); the חֵשֶׁב is the band above it, to which the shoulder straps
were attached. Moreover, my heart tells me that there is evidence that it is a
kind of garment, for Jonathan rendered “and David was girded with a linen
ephod” (II Sam. 6: 14) as כַּרְדּוּט דְּבוּץ and he renders likewise מְעִילִים
as כַּרְדּוּטִין, in the narrative of Tamar, Absalom’s sister, “for in this
manner the king’s virgin daughters dressed, in robes (מְעִילִים) ” (II Sam.
13:18). a robe: Heb. מְעִיל. It is a kind of tunic, as is
the כְּתֹנֶת, only that the כְּתֹנֶת is [worn] next to his flesh and the מְעִיל
is [what is] called the outside robe. of
checker work: Heb. ךְתַּשְׁבֵּץ. Made of boxes (מִשְׁבְּצוֹת) for beauty. The
boxes are similar to holes made in gold jewelry as a setting for precious
stones and pearls, as it is said regarding the ephod stones: “enclosed in gold
settings (מִשְׁבְּצוֹת) ” (verse 11), and in Old French it is called
cha(s)tons, settings. [I.e., the boxes of the checker work on the tunic are
like settings for precious gems.] a cap: Heb. מִצְנֶפֶת,
a type of dome-shaped hat, called cofia in Old French, because elsewhere (verse
40) [the Torah] calls them מִגְבָּעוֹת, and the Targum [Onkelos] renders: כּוֹבָעִין.
and a
sash: This is the belt on the tunic, and the ephod is the belt on the
robe, as we find in the order they were put on: “and put upon him the tunic,
girded him with the sash, clothed him with the robe, put upon him the ephod”
(Lev. 8:7). holy garments: From the offering sanctified for My name
they shall make it.
Garments of the High Priest various sketches for
different garments: http://images.search.yahoo.com/search/images?_adv_prop=image&fr=chr-greentree_ff&sz=all&va=garments+high+priest
One thing is for sure the
Mitre had written on it “Kodesh L’ HASHEM”. Some of the sketches show the Yom
Kippur Dress, weekday type of dress, etc. One has the Hebrew Name of the Jews
written but not the names of the tribes.
5 And they shall take the gold, and
the blue, and the purple, and the scarlet, and the fine linen.
Up until this point everything is new from
this year. I wanted to revise my research from last year and found that when my
Computer was attacked this summer parts of my work from 5770 to 5772 were lost.
I am lucky to have the blog spot as back I wanted to bring down last year’s
research on the Gems.
Reprinting what I wrote in 5772
This week
is one of those rare occasions when I have to repeat myself on the
identification of the Breast Plate Stones but I hope this year to add some of
the mystical properties of the stones. We have to remember that the Onyx
Stones places on the top of the Apron of Aaron had engraved on them the name of
six tribes on each one for each shoulder. This week we have 12 stones
representing 12 tribes on the Breast Plate.
Last week we saw the engineering design for the Mishkan. In this
week’s Parsha, we continue but this time with the oil used for the sacrifices
and the garments of the Kohanim. Moshe is at this point either physically on
Mt. Sinai or has ascended before the Divine Throne. There is a nice Midrash
which states that the Angels came against Moshe: “What is man that you should
consider him?” - Psalms. G-D tells Moshe to reply to the fire breathing Angels
and he tells G-D that he is afraid. So HASHEM tells him to hold on to the
Throne. Moshe then replies, “Have you been slaves in Egypt? Do you have a
Yetzer Hara to commit Idol Worship? Do you desire to commit adultery? Violate
the Shabbos? Etc. “Immediately the Angels give him presents including the Angel
of Death with the secret of the Ketores (Incense).
One aspect of our Pasha is the clothing of the Cohanim. The Cohain
had to be Kadosh (holy) in mind and body. He had pants for modesty so even the
stones of the altar could not view his nakedness during the service. His
garments as Rav B. Wein Shlita points out in the name of Rabbi S. R. Hirsh
Ztzal this week were for honor and glory not only for the Kahuna but for Am
Yisrael to obtain honor and glory by the presence of the ALL MIGHTY. Each
garment had its special powers. The Katones (tunic) had the power to atone for
sins with blood such as causing people to bleed, injuring a person, killing an
animal on Shabbos and accidental manslaughter perhaps also accidental relations
when the wellsprings of Niddah opened up. This came from the blood on the
Katones of Yosef HaTzaddik. The Tzitz of the Cohain Gadol did atonement for
most sins especially on Yom Kippur. The bells on the garment of the Cohain
Gadol with their noise nullified and voided idle talk, Lashon Hara, tale
bearing, rumor spreading, general falsehoods, etc. In past years I mentioned
the healing of the stones on the breast plate and the Onyx Stones uniting the
tribes together. The modesty of the belt separating the heart from the body
atoned for immodest behavior and even lewd gestures. Each piece of the holy
garments on the purified and holy Cohain made up for raising the spiritual
level of Am Yisrael.
DISCLAIMER: My source is the internet and not the Zohar or other
Kabbalistic Work and my word here is only research and should be taken with a
grain of salt. On the other hand HASHEM give properties to everything and the
inanimate objects is one of the four kingdoms or domains of Kabala so please
keep an open mind just take my word as one who has copied and pasted the
information.
Rabbi Shraga Simmons Shlita started off this week by discussing
that while in Gan Eden Adam and Chava were naked and saw each other as Neshamos
with the body as a capsule but after eating from the tree, they saw the nudeness
of the body and the physical. The Cohain Gadol in my opinion takes the
Gashmiyus Cloth and Stones and turns it into Ruchnios. His garments consist of
three of the four forms on this planet. Inert nature in the stones, plants in
the cloth and animal in the wool and he represents the fourth or talking
creature. This is essentially a reverse process from the original Gan Eden
Process. "Do not consider his appearance or his height, for I have
rejected him. The Lord does not look at the things people look at. People look
at the outward appearance, but the Lord looks at the heart." (1 Sam. 16:7)
HASHEM rejects only physical appearance but with the Cohain Gadol
it is different for the clothes make the man holy when combined with his
intentions.
27:20 And thou shalt
command the children of Israel, that they bring unto thee pure olive oil beaten
for the light, to cause a lamp to burn continually.
Israel is
compared to an olive until beaten the finest and purest does not come out.
21 In the tent of
meeting, without the veil which is before the testimony, Aaron and his sons
shall set it in order, to burn from evening to morning before the LORD; it
shall be a statute forever throughout their generations on the behalf of the
children of Israel.
From evening to morning: Give it its measure so that it will burn from evening to
morning. And the Sages estimated [that this is] a half of a log [between 6 and
10.6 fl. oz.] for the long nights of Teveth, and similarly for all the nights.
If any of it remains, it does not matter. [from Men. 89a]
28;1
And bring thou near unto thee Aaron thy brother, and his sons with him, from
among the children of Israel, that they may minister unto Me in the priest's
office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. 2 And thou
shalt make holy garments for Aaron thy brother, for splendor and for beauty. 3
And thou shalt speak unto all that are wise-hearted, whom I have filled with
the spirit of wisdom, that they make Aaron's garments to sanctify him, that he
may minister unto Me in the priest's office.
To sanctify him, [so] that he
serve Me [as a kohen]: Heb. לְקַדְּשׁוֹ
לְכַהִנוֹ-לִי, to sanctify him, to
initiate him into the kehunah through these garment [so] that he would be a
kohen to Me. The expression of kehunah means service, serjanterie [or
serventrie] in Old French.
Shlomo HaMelech wrote, Proverbs
7:4 Say unto wisdom you are my sister. Moshe found some women of valor to make
the garments.
4
And these are the garments which they shall make: a breastplate, and an ephod,
and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall
make holy garments for Aaron thy brother, and his sons, that he may minister
unto Me in the priest's office. 5 And they shall take the gold, and the blue,
and the purple, and the scarlet, and the fine linen.
G-D as planner
has just given a general description of the materials involved in the making of
the garments. Also the name and type of garments were described above. The
girdle was more like a very wide type of sash. I would assume that it was at
least 4 inches or 10 cm wide this would be understood by those living at the
time. It was 32 Amos long (cubits) and 32 in Gematria is Lamed Bet or Lev
(heart)* and therefore would atone for the sins of the heart. Below is the
specific description. (Gematria thanks to Rav Yossi Jankovits Shlita)
6
And they shall make the ephod of gold, of blue, and purple, scarlet, and fine
twined linen, the work of the skillful workman.
A Choshen: = breastplate An ornament opposite the
heart. An ephod: = apron I
did not hear (that it was a garment) [i.e., I have no tradition concerning the
ephod], and I did not find the explanation of its pattern in the Baraitha
[Melecheth HaMishkan]. My heart tells me that he [the Kohen Gadol] was girded
with it [the ephod] from behind, its width being like the width of an [average]
man’s back, similar to a kind of apron called porzent [or pourceint], [a kind
of] belt, Avnet in Hebrew
[like an] apron [back to front] that princesses wear when they ride horseback.
So it was made from below [i.e., for the lower part of the body], as it is
said: “and David was girded with a linen ephod” (II Sam. 6:14). [Thus] we learn
that the ephod was a belt. It is impossible, however, to say that it was only a
belt, because it is said: “and he put the ephod on him,” and afterwards, “and
he girded him with the band of the ephod (בְּחֵשֶׁב הָאֵפוֹד)” (Lev. 8:7), which Onkelos renders: בְּהֶמְיַן אֵפוֹדָא. [Thus] we learn that the חֵשֶׁב was the band and the
ephod was a separate decoration. It is also impossible to say that because of
the two shoulder straps in it, it is called ephod, for it is said: “the two
shoulder straps of the ephod” (verse 27). [Thus] we learn that the ephod was a
separate entity, the shoulder straps were a separate entity, and the band was a
separate entity. Therefore, I say that because of the apron below it is called
ephod because he decorates and adorns himself with it, as it is said: “and he
decorated him with it” (Lev. 8:7); the חֵשֶׁב is the band above it,
to which the shoulder straps were attached. Moreover, my heart tells me that
there is evidence that it is a kind of garment, for Jonathan rendered “and
David was girded with a linen ephod” (II Sam. 6: 14) as כַּרְדּוּט דְּבוּץ and
he renders likewise מְעִילִים as כַּרְדּוּטִין, in the narrative of Tamar, Absalom’s sister, “for in this
manner the king’s virgin daughters dressed, in robes (מְעִילִים)” (II Sam. 13:18). A robe: Heb. מְעִיל. It is a kind of
tunic, as is the כְּתֹנֶת, only that the כְּתֹנֶת is [worn] next to his
flesh and the מְעִיל is [what is] called the outside robe.
Of checker work: Heb. ךְתַּשְׁבֵּץ. Made of boxes (מִשְׁבְּצוֹת) for beauty. The boxes
are similar to holes made in gold jewelry as a setting for precious stones and
pearls, as it is said regarding the ephod stones: “enclosed in gold settings (מִשְׁבְּצוֹת) ” (verse 11), and in
Old French it is called cha(s)tons, settings. [I.e., the boxes of the checker
work on the tunic are like settings for precious gems.] A cap: Heb. מִצְנֶפֶת, a type of dome-shaped
hat, called cofia in Old French, because elsewhere (verse 40) [the Torah] calls
them מִגְבָּעוֹת, and the Targum [Onkelos] renders: כּוֹבָעִין And a sash: This
is the belt on the tunic, and the ephod is the belt on the robe, as we find in
the order they were put on: “and put upon him the tunic, girded him with the
sash, clothed him with the robe, put upon him the ephod” (Lev. 8:7). Holy garments: From the offering
sanctified for My name they shall make it.
The simple Cohain wore a Kipa or Yarmulke
as opposed to that of the Cohain Gadol who wore a Mitre similar to that which
the Papal imitation looks like but the Tzitz was written Kodesh Le HASHEM.
From OU Torah Tidbits 5762 [SDT] The letters of
CHOSHEN rearrange to spell NACHASH, meaning "snake" but also meaning
divination through the occult and black magic, powers in this world which are
anathema to Torah and Judaism. L'havdil, the Choshen is one of our legitimate
tools for revealing hidden things. Significant that these opposite
"forces"are actually two sides of the same coin.
CLARIFICATION The yarn for the Ephod and Choshen was produced as follows: Six stands of T'cheilet-dyed wool (blue, opinions vary as to the shade) were twisted with a strand of gold to produce a thread. The same was done with Argaman-dyed wool (purple, blue-purple, other opinions) and gold, Shani-dyed wool (red, crimson) and gold, Sheish (white linen) and gold. Each thread was made of 7 strands - 6+1 of gold. Then the four threads were twisted together to form the yarn from which the Eifod and the Choshen were woven.
Note that these garments (and some of the others) were Shaatnez. Yet rather than be forbidden, it was a mitzva for the Kohen Gadol to wear these garments. No contradiction here. He Who said not to wear Shaatnez, commanded the K.G. to wear these garments. He who said that it is forbidden to slaughter an animal on Shabbat, commanded that the daily korbanot and the Musaf be done on Shabbat. He is the Boss. Forbidding something in general and commanding the same thing in a specific situation underscores the idea of G-d's mastery of all.
CLARIFICATION The yarn for the Ephod and Choshen was produced as follows: Six stands of T'cheilet-dyed wool (blue, opinions vary as to the shade) were twisted with a strand of gold to produce a thread. The same was done with Argaman-dyed wool (purple, blue-purple, other opinions) and gold, Shani-dyed wool (red, crimson) and gold, Sheish (white linen) and gold. Each thread was made of 7 strands - 6+1 of gold. Then the four threads were twisted together to form the yarn from which the Eifod and the Choshen were woven.
Note that these garments (and some of the others) were Shaatnez. Yet rather than be forbidden, it was a mitzva for the Kohen Gadol to wear these garments. No contradiction here. He Who said not to wear Shaatnez, commanded the K.G. to wear these garments. He who said that it is forbidden to slaughter an animal on Shabbat, commanded that the daily korbanot and the Musaf be done on Shabbat. He is the Boss. Forbidding something in general and commanding the same thing in a specific situation underscores the idea of G-d's mastery of all.
of gold, blue, purple, and
crimson wool, and twisted fine linen: These five kinds [of substances] were twisted into each thread.
They [the workers] flattened the gold into a sort of thin plate and cut cords
out of them [the plates] and spun them, one thread of gold with six threads of
blue wool, and one thread of gold with six threads of purple wool, and
similarly with the crimson wool, and similarly with the linen, for the threads
of all the kinds were doubled six fold, and one thread of gold was [twisted]
with each one [kind of thread]. Afterwards, he would twist them all together.
Thus, their threads were doubled into twenty-eight strands. This is explained
in tractate Yoma (72a), and it is derived from the following verse (Exod.
39:3): “They flattened out the sheets of gold and he cut cords [out of them],
to work (the gold cords) into the blue wool, into the purple wool, etc.” We
learn that a thread of gold was twisted with every kind [of thread]. the work of a master weaver: Heb. מַעִשֵׂה חוֹשֵׁב. I have already explained (Exod. 26:1)
that this is the weaving of two “walls,” [and] that the figures of its two
sides are unlike one another.
Besides the nice physical look all these materials had spiritual
elements to them.
7
It shall have two shoulder-pieces joined to the two ends thereof, that it may
be joined together.
At both its ends: [I.e.,] to the width of
the ephod. For its width was only against the Cohen’s back, and its height
extended opposite his elbows, which are called coudes in French, as it is said:
“they shall not gird themselves in a place that sweats” (Ezek. 44:18). [I.e.,]
they should not gird themselves in a place of perspiration, [namely] neither
above their elbows nor below their waists, but opposite their elbows. -[from
Zev. 18b] and it shall be entirely
connected: the ephod with those two
shoulder straps of the ephod. He shall connect them [by sewing them] with a
needle below [the shoulder straps] to the band, and he shall not weave them
[together] with it, but weave them separately and then connect them.
The shoulder stripes of this garment had the Onyx Stones in the
middle and were not bans like suspenders but wider similar one would see on a
slash like the boy and girl scouts wear. It was probably between 5 to 10 cm = 2
to 4 inches wide at the shoulders and the larger number seems closer to the
required width.
8
And the skillfully woven band, which is upon it, where with to gird it on,
shall be like the work thereof and of the same piece: of gold, of blue, and
purple, and scarlet, and fine twined linen. 9 And thou shalt take two onyx
stones, and grave on them the names of the children of Israel: 10 six of their
names on the one stone, and the names of the six that remain on the other
stone, according to their birth.
According to their births: According to the order in which they were born [i.e.,]: Reuben,
Simeon, Levi, Judah, Dan, Naphtali, on the one; and on the second one, Gad,
Asher, Issachar, Zevulun, Joseph, Benjamin spelled full, [בִּנְיָמִין], for so it is written in the place of his
birth (Gen. 35: 18) [totaling] twenty-five letters on each one [stone].
11
With the work of an engraver in stone, like the engravings of a signet, shalt
thou engrave the two stones, according to the names of the children of Israel;
thou shalt make them to be inclosed in settings of gold. 12 And thou shalt put
the two stones upon the shoulder-pieces of the ephod, to be stones of memorial
for the children of Israel; and Aaron shall bear their names before the LORD
upon his two shoulders for a memorial. 13 And thou shalt make settings of gold;
14 and two chains of pure gold; of plaited thread shalt thou make them, of
wreathen work; and thou shalt put the wreathen chains on the settings. 15 And
thou shalt make a breastplate of judgment, the work of the skillful workman;
like the work of the ephod thou shalt make it: of gold, of blue, and purple,
and scarlet, and fine twined linen, shalt thou make it. 16 Four-square it shall
be and double: a span shall be the length thereof, and a span the breadth
thereof. 17 And thou shalt set in it settings of stones, four rows of stones: a
row of carnelian, topaz, and smaragd shall be the first row;
Taken from 3
years ago: Hebrew: אֹדֶם פִּטְדָה וּבָרֶקֶת Now the Carnelian or
Odem is on the top right corner per the model that I have before me and is
colored more pink than red but the Wikipedia calls it: Carnelian (also spelled cornelian)
is a reddish-brown mineral which is commonly
used as a semi-precious gemstone. Similar to
carnelian is sard, which is generally harder and darker. (The difference is not
rigidly defined, and the two names are often used interchangeably.) Both
carnelian and sard are varieties of the silica mineral chalcedony colored by impurities of iron oxide. The color can vary greatly, ranging
from pale orange to an intense almost-black coloration.. Rashi
comments later on every one according to his
name: According to the order of their [the
progenitors of the tribes] births shall be the order of the stones, odem for
Reuben, pitdah or jade for Simeon, and similarly for all of them. The stone can
be clear, blue or even an orange-red hue. The Medrash indicates that on the
Odem was also the names of Avraham, Yitzchak and Yacov but most commentaries I
have seen seem to hold the same way as Rashi. Shimon’s stone was white in
nature. And Levy bareket but the translation yields Agate. Carnelian improves analytic abilities and clarifies perception. It sharpens concentration and dispels mental lethargy. Protects against envy, rage and resentment. Calms anger, banishes emotional negativity and replaces it with a love of life. Carnelian boosts fertility. Carnelian treats lower back problems, rheumatism, arthritis, neuralgia and depression. It regulates the kidneys, and accelerates healing in bones and ligaments. Improves vitamin and mineral absorption and ensures good blood supply to organs and tissues. Jade is a symbol of serenity and purity. It signifies wisdom gathered in tranquility. It increases love and nurturing. A protective stone, Jade keeps the wearer from harm and brings harmony. Jade attracts good luck and friendship. It stabilizes the personality and promotes self-sufficiency. Soothes the mind, releasing negative thoughts. Stimulates ideas. A “dream stone”, Jade brings insightful dreams. It aids emotional release, especially of irritability. Jade encourages you to become who you really are. Jade aids the body’s filtration and elimination organs. It is excellent for treating kidney problems and adrenal glands. Jade removes toxins, rebinds skeletal and cellular systems, and heals stitches. It assists fertility and childbirth. Jade balances body fluids. Green Emerald is known as the “stone of successful love”. It brings loyalty and provides for domestic bliss. It enhances unconditional love, unity and promotes friendship. Keeps partnerships in balance and can signal unfaithfulness if it changes colour. Emerald stimulates the heart chakra, having a healing effect on the emotions as well as the physical heart. It ensures physical, emotional and mental equilibrium, bringing harmony to all areas of one’s life. Focusing intention and raising consciousness, it brings in positive actions, eliminating negativity and enhancing the ability to enjoy life to the fullest. Emerald enhances psychic abilities, opens clairvoyance, and stimulates the use of greater mental capacity. It helps bring awareness of the unknown to conscious recognition, imparting reason and wisdom. Emerald assists in inciting activity and focus in ones actions. It strengthens memory and imparts clarity of thought. It inspires a deep inner knowing, promoting truth and discernment. Emerald treats disorders of the heart, lungs, spine and muscular system. It aids in recovery after infectious illness, helps sinuses and soothes the eyes, improving vision. It has a detoxifying effect on the liver and alleviates diabetes and rheumatism. (This is also the color of Islam)
18
and the second row a carbuncle, a sapphire, and an emerald;
Hebrew: נֹפֶךְ סַפִּיר, וְיָהֲלֹם Nofach is for Yehuda and a Yellow Diamond. Yissachar is the
sapphire they have is not the dark blue but purple in hue so I am not a gem
expert but am uncertain to the little model that I have at home and certainly
my model has the wrong order of things because the Yaalom or clear Diamond is
way down in the wrong row clear cut diamond. I went and googled the Sapphire
for example and got this: Sapphire (Greek: sappheiros) refers to gem varieties of the mineral corundum, an aluminium oxide (Al2O3), when it is a color other than red, in which
case the gem would instead be a ruby. Trace amounts of other
elements such as iron, titanium, or chromium can give corundum blue, yellow, pink, purple,
orange, or greenish color. Pink-orange corundum are also sapphires, but are
instead called padparadscha.
Yellow
Diamond: Makes
us more considerate and thoughtful and also symbolizes purity. The Blue
Sapphire is traditionally associated with purity and love. It assists you to
stay on the spiritual path, releasing blockages and providing strength. Blue
Sapphire facilitates self-expression, assisting in communication and expressing
your truth and beliefs. It opens and heals the thyroid and the throat chakra
and has a calming and balancing effect on the nervous system and also
represents wisdom. Emerald - a mind stone. Enhances memory,
promotes clear and quick thinking, and right action stemming from right
thought.
19
and the third row a jacinth, an agate, and an amethyst;
Hebrew: לֶשֶׁם שְׁבוֹ, וְאַחְלָמָה The Leshem or jacinth or opal is light sky blue in color and is
of the tribe of Yosef, the Shavu is very orange brown in color and is used as a
camaya (charm) for pregnant women that they should not have a natural miss
abort and the tribe of Benyamin where Rachel died in childbirth hence the
camaya. Achlamach is a darker purple than the sapphire and is of the tribe of
Dan.
Opal is an emotional stone and reflects the mood of the wearer. It
intensifies emotions and releases inhibitions. Encourages both freedom and
independence. Opal enhances cosmic consciousness and induces psychic and
mystical visions. It stimulates originality and creativity. Helps to release
anger and claim self-worth, aiding in accessing and expressing one’s true self.
Opal strengthens memory. It encourages an interest in the arts. Wearing Opal
brings loyalty, faithfulness and spontaneity. Opal strengthens the will to live
and treats infections and fevers. Purifying the blood and kidneys, Opal also
regulates insulin. It eases childbirth and alleviates PMS. Agate is an
excellent stone for rebalancing and harmonizing body, mind and spirit. It
cleanses and stabilizes the aura, eliminating and transforming negativity.
Agate enhances mental function, improving concentration, perception and
analytical abilities. It soothes and calms, healing inner anger or tension and
creates a sense of security and safety. Agate heals the eyes, stomach and
uterus; cleanses the lymphatic system and the pancreas; strengthens blood
vessels and heals skin disorders. There is a loan fund in Bnei Barak for
pregnant women of this gem to prevent natural abortion of a fetus.
20
and the fourth row a beryl, and an onyx, and a jasper; they shall be inclosed
in gold in their settings.
Hebrew: תַּרְשִׁישׁ וְשֹׁהַם, וְיָשְׁפֵה Tarshis is ivory white and the tribe of
Naphtali. (I found a translation which calls in the Aquamarine.) Onyx or Shoham
is jet black like the shoulder pieces and is the tribe of Gad. Yispah or Jasper
was a darkish brown and the tribe of Asher. There is another opinion brought down by the OU Torah Tidbits in 5759 as follows: The name of Binyamin was engraved on the stone known as YASHFEI, jasper. The g'matriya of the name of the stone is 10+300+80+5 = 395. The g'matriya of Binyamin ben Yaakov is 2+50+10+40+ 10+50 (162) + 2+50 (52) + 10+70+100+2 (182) = 396. (apparently, +1 or -1 doesn't ruin a G'matriya match.) The name of Binyamin was engraved on the stone known as YASHFEI, jasper. The g'matriya of the name of the stone is 10+300+80+5 = 395. The g'matriya of Binyamin ben Yaakov is 2+50+10+40+ 10+50 (162) + 2+50 (52) + 10+70+100+2 (182) = 396. (Apparently, +1 or -1 doesn't ruin a G'matriya match.)
Mystical Properties: In Ancient Rome Beryl was used to treat liver and eyes diseases. Romans also believed that this stone promotes matrimonial love and glorifies the owner. The Onyx - one could be a master of his own fate and control his Yetzer. Aquamarine is a stone of courage. Its calming energies reduce stress and quiet the mind. Aquamarine has an affinity with sensitive people. It can invoke tolerance of others and overcomes judgmentalism, giving support to those overwhelmed by responsibility. Clarifies perception, sharpens the intellect and clears confusion and is good for the throat and thyroid. Jasper is known as the “supreme nurturer”. It sustains and supports through times of stress, and brings tranquility and wholeness.
21
And the stones shall be according to the names of the children of Israel,
twelve, according to their names; like the engravings of a signet, every one
according to his name, they shall be for the twelve tribes.
Every one according to his
name: According to the order
of their [the progenitors of the tribes] births shall be the order of the
stones, Odem for Reuben, pitdah for Simeon, and similarly for all of them.
From the 5761
Torah Tidbits: Rashi, however
arranges the names in order of birth, so Reuven, Shimon, Levi, and Yehuda are
on the same stones, as are Yosef and Binyamin. Rashi puts Dan, Naphtali, Gad,
and Asher before Yissocher and Zevulun.Rambam has the same arrangement as Chizkuni, but he puts the names Avraham, Yitzchak, and Yaakov on the Reuven stone, and the words Shivtei Y'ah on the Binyamin stone.
Note that in
addition to the names of the tribes, there are additional letters that spell
the names Avraham, Yitzchak, Yaakov, and Shivtei Yeshurun (another name for
Bnei Yisrael). These additional letters are added to each successive stone so
that each stone will end up with six letters engraved on it (according to
Chizkuni).
All letters of the
Alef-Bet are now represented, so that the Kohen Gadol can receive Divine
communication via the Urim V'Tumim and the letters on the stones of the Choshen,
which were illuminated and then interpreted by the K.G.
From 22
And thou shalt make upon the breastplate plaited chains of wreathen work of
pure gold. … until 30:8 is skipped this year.
30:8 And when Aaron
lights the lamps at dusk, he shall burn it, a perpetual incense before the LORD
throughout your generations. 9 Ye shall offer no strange incense thereon, nor
burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon.
You shall offer up on it: On this [golden] altar. Alien incense: Any donated
incense; they are all alien except for this one. -[from Men. 50a, b] Burnt offering, or meal offering: Neither burnt offerings nor meal offerings. A burnt offering
is one of an animal or fowl. A meal offering is one of bread.
10 And Aaron shall
make atonement upon the horns of it once in the year; with the blood of the
sin-offering of atonement once in the year shall he make atonement for it
throughout your generations; it is most holy unto the LORD.'
Parsha Zachor
Devarim 25:17
Remember what Amalek did unto thee by the way as ye came forth out of Egypt; 18 how he met you by the way, and
smote the hindmost of thee, all that were enfeebled in thy rear, when you were
faint and weary; and he feared not God. 19
Therefore it shall be, when the LORD thy God hath given you rest from all your
enemies round about, in the land which the LORD thy God gives you for an
inheritance to possess it, that thou shalt blot out the remembrance of Amalek
from under heaven; thou shalt not forget.
This is one 6 Remembrances in our
Siddur. We are in the end of days required to destroy all remembrance of
Amalek. HASHEM uses the word KES instead of KEYSAY for HIS Throne of Glory for
it is incomplete without. Amalek is the epitome of cruelty and hatred. Yisrael
is just the opposite. The story goes that the Chofetz Chaim had a broken chair
and he was happy with it. One day his family chipped in to buy him a new chair
and he was very upset. He said, “HASHEM sits on a broken chair and how can I
sit on this one while Amalek is still around in this world.”
Purim
When I was 9 years old the first time I came across the
word Purim and the whole knowledge of it was from the Reform ‘Temple’ that I
was learning at. It was supposed to be a day of joy and fun and my mother
bought for the first time in my life Hamantashen (literally from Yiddish the
purse of Haman) and nowadays in Hebrew it is called “OZNAY HAMAN” or the ears
of Haman. Being basically close to the only Jew on my block (my buddy Carl
being brought up without Judaism until High School) did not dress up on Purim
and there was no sending of gifts one to his friends even though half my
classmates in Public School were Jewish. In fact sometimes I would walk the
five blocks to play with Martin, Eddie and Marvin even though they were very
religious aka Conservative Jews.
So obviously my concept of Purim back then and into my
early adulthood was all off course. The first real Purim that I encountered was
when I was in the Yeshiva and even then the celebration was subdued for I was
still in the first 30 days of mourning for my father of blessed memory. I did
not even have this simple rudimentary idea of the holiday of Purim: http://www.chabad.org/holidays/purim/article_cdo/aid/648312/jewish/Purim-2013-Guide.htm
This is already on a higher level: http://torah.org/learning/yomtov/purim/purimbasics.html For a more detailed observance see
“The Code of Jewish Law” by Rabbi Ganzfried and it is a Mitzvah to learn and
review these Halachos http://torah.org/learning/halacha/purim.html
As for drinking on Purim, I was once told that the a story
came before the Lubavitcher Rebbe of a woman who complained that her husband
was fine when he was sober but one Purim got drunk and beat her. From that day
on the Rebbe made a Gezaira that no more than three LeChaim was allowed among
the Chassidim. The Talmud tells a story of an Amorah who accidently slaughtered
his friend on Purim and had to work a miracle and prayers to revive him. The
next year his friend said nothing doing. THEREFORE it is a Mitzvah to take a
name or have a drink or so to make one happy and a bit out of one’s senses but
it is forbidden to be so soused that you can endanger yourself and others and
needless to say one needs a sober driver so as not to danger others on the
road.
Lastly as for Purim fun, jokes and clowning it is approved
see this: http://www.israelnationalnews.com/News/News.aspx/165313#.USCBB2dSFwQ
Sara sent me this film
of a Jewish Section of London https://www.youtube.com/watch?feature=player_embedded&v=-WIPQcRFiI4
My
opinion about making money from Torah knowledge
It is a Mitzvah to teach one
child Torah and Halacha. There for every boy and girl have to be educated. In
order to do this if the parent cannot home school because he or she or both are
earning money to maintain a home and a nest egg for when the child will grow up
and marry it is imperative to hire a teacher or tutor in Torah and if need be
pay for an institution of Torah Instruction.
It is also a Mitzvah to spread
Torah and one can do so by writing a book and earning money from its sale for
it is like any other writer selling a book. The same with a radio or TV show
for instructing Torah.
It is also possible to be a
Congregational Rabbi, Dayan, Kashrus Inspector or Certifier or a member of the
professional Burial Society and an accountant or bookkeeper to deal with all
the money transactions of the various things of the congregation and charity.
Perkei Avos: Chapter 4 Mishnah
7 "Rabbi Tzaddok said: Do not
separate yourself from the community. Do not act as a lawyer (in judgment). Do
not make the Torah into a crown with which to aggrandize yourself or a spade
with which to dig. Regarding
doing things in Yiddishkeit for money Shemos
23:8 And thou shalt take no gift; for a gift blinds them that have sight, and
perverts the words of the righteous. Devarim 16:19 You shalt not wrest
judgment; you shalt not respect persons; neither shalt thou take a gift; for a
gift doth blind the eyes of the wise, and pervert the words of the righteous. This is my opinion. A Rabbi is not supposed to go around
making a Kabbala Center and making an organization for such modest non-Jews to
learn the holy Kabbala like Madonna and Demi Moore. When a Rabbi is out to use
his Torah Knowledge to start making money in what we would call in English a
Big Bucks operation one has to watch out.
The Vilna Gaon, Ari Zal and Chida knew the
Kabbala quiet well and the students of the Gaon too. Rabbi Chaim Soleveichik
wrote “Nefesh HaChaim”. None of these great Rabbanim make a Kabbala Center and
tried to make big bucks from Jews and non-Jews from it. I don’t think that
Rabbi Chaim Soleveichik made more than a very small amount selling his book to
a few Talmidei Chachamim. All the great Rabbis lived very modestly and Rav
Shach TzZal instead of bookshelves had old fruit crates holding his books. He
had a learning desk and two chairs for guests that were very plain and his own
plain chair. The Chofetz Chaim’s wife sold salt for only a few hours a day to
earn a very – very modest income.
Elul 5761 a few days before Rosh Hashanah an
abstract of a story forwarded by Rabbi A.L.: Judy Braun was davening Shacharis on the balcony of her sister's
penthouse apartment in Battery Park City on the morning of September 11. A
newly-minted baalas Teshuva, Judy often looked to nature for inspiration, and
the intoxicating combination of the sunlit day, the shimmering river nearby and
the flirtatious breeze that ruffled her hair made her feel drunk on life. She
was pouring out her gratitude to Hashem for all the second chances she had been
granted, when the first plane whizzed by, just yards from where she stood. Her
body went liquid from fear as she watched it plunge into the South Tower of the
World Trade Center, and she screamed for her sister to call "911" to
report the accident. From AMI Organization Magazine.
Jewish Women
I heard a good word at the giving of a prayer book to my
grandson who is five and capable of reading and understanding the Hebrew
Prayers on his level. What is Iron Dome in Hebrew Iron is Barzel which stands
for the protection of Bilhah, Rachel, Zilpah and Leah! The prayers in the next
world of these four mothers of Yisrael for their children protect us. Our Sages
always say that it is a Yiddisher Mama that takes her child to the nursery
school and grade school and provides a basis for Torah and enables her husband
to learn.
Rabbi A. L. sent me this little note on motherhood I would
like the gals to hear what the Orthodox Rabbis and guides think of women: Dedicated to ALL Mothers: She works
24 hours a day. She is a Mum. She is an alarm clock. She is a cook. She is a
maid. She is a teacher. She is a nanny. She is a nurse. She is a driver. She is
a handyman. She is a security officer. She is a photographer. She is a
counselor. She is a comforter. She does not get any holidays, sick pay or days
off. She works through the day and night. And gets paid in hugs and kisses. In
my case I would like to say also a daughter and confident. My own daughter once
saw her husband slacking off in his learning she told him that he learns Torah
proper or he goes out and works. He got the message.
Rabbi Shalom DovBer Schneersohn 1860
– 1920 http://www.chabad.org/library/article_cdo/aid/272209/jewish/Rabbi-Sholom-DovBer-Schneersohn.htm
Previous Rabbis saw the danger of
Napoleon and assimilation with the emancipation coming on Am Yisrael by
weakening Yiddishkeit. He was the first Rebbe to fight communism but the strain
might have cost him his life.
At the young age of twelve, Rabbi Shalom DovBer began transcribing the discourses on Chabad Chassidic philosophy that his father delivered—a task usually reserved for distinguished elders. At the age of fifteen he married Rebbetzin Shterna Sarah, a match that had been arranged by his saintly grandfather, Rabbi Menachem Mendel of Lubavitch, prior to his passing in 1866.
Rabbi Shmuel passed away in 1882, at the young age of forty-eight; Rabbi Shalom DovBer was only twenty-one years old when he was orphaned. Though Rabbi Shalom DovBer began delivering original Chassidic discourses immediately following his father’s passing—traditionally an act reserved in Chabad for the Rebbe—he refused to officially take on the leadership of the movement, in deference to his older brother, Rabbi Schneur Zalman Aharon (known as “Raza”), himself an eminent scholar and worthy leader. Yet Raza, recognizing his younger brother’s holiness and leadership abilities, also refused to accept the position. It was only after Raza moved away from the town of Lubavitch in 1893, eleven years after the passing of their father Rabbi Shmuel, that Rabbi Shalom DovBer officially accepted the mantle of leadership.
Teachings
Famed for his phenomenal mind and analytical treatment of Chabad philosophy, Rabbi Shalom DovBer wrote and delivered some 2,000 Chassidic discourses over the thirty-eight years of his leadership. Rabbi Shalom DovBer became known as the “Maimonides of Chabad Chassidism,” for his ability to organize topics in Chassidic thought (much as Maimonides codified the Oral Law). He would often recite hemshechim (long series of discourses)—some that lasted for several years!—wherein he comprehensively covered the most abstruse Kabbalistic concepts.Simultaneously, Rabbi Shalom DovBer took great interest in the simple folk, and said many discourses specifically geared towards those with a limited knowledge of Chassidic thought. Rabbi Shalom DovBer wrote all his discourses prior to saying them, but none of them were published in his lifetime. His son, Rabbi Yosef Yitzchak Schneersohn, the sixth Chabad Rebbe, and Rabbi Menachem Mendel Schneersohn, the seventh Chabad Rebbe, worked on publishing his works. His works, filling tens of volumes, were all published by Kehot Publications, the publishing arm of the Chabad-Lubavitch movement.
Establishes School
In 1897 Rabbi Shalom DovBer established an institution of Jewish learning, a school whose curriculum included the study of Talmudic and legal courses as well as the mystical teachings of Chabad Chassidism. This school also placed special emphasis on prayer: students were encouraged to meditate while praying, to use the opportunity to open their hearts and souls to their Father in heaven.Rabbi Shalom DovBer named this innovative school “Tomchei Temimim.”
his school produced an army of learned, inspired and devoted disciples, who in the decades to come would be at the forefront of the effort to keep the flames of Judaism alive under Soviet rule and oppression. And these students then carried the torch to the West, where they actively battled the blight of assimilation.
The school was later replicated in countries all over the world. Today, the Tomchei Temimim Lubavitch school system is the largest network of Jewish schools, with branches in dozens of countries on six continents.
Leadership
Rabbi Shalom DovBer took an active role in assisting the Jews oppressed by the czarist government. For example, in 1891, when the Jews were expelled from Moscow, Rabbi Shalom DovBer established a factory for knitting, giving thousands a source of livelihood. He also took a lead in assisting the Jewish soldiers in the Russian army, particularly during the Russo-Japanese War of 1904–05, helping them secure their religious and spiritual needs. Rabbi Shalom DovBer was also in the forefront of the fight against Jewish “reformation” and all the other movements and “isms” whose ideologies ran contrary to traditional Jewish values.In what would become the prototype for Lubavitch outreach, Rabbi Shalom DovBer sent out emissaries to the largely ignorant “mountain Jews” living in the Russian Caucasian mountains. These emissaries worked on educating the youth, in the interest of creating educated leadership from within the ranks of the local communities.
Rabbi Shalom DovBer is the one who compared the Chassid to a lamplighter. “The lamplighter,” he explained, “walks the streets carrying a flame at the end of a pole. He knows that the flame is not his. And he goes from lamp to lamp to set them alight.”
His Passing
Due to the turmoil caused by the First World War, in the autumn of 1915 Rabbi Shalom DovBer moved from the town of Lubavitch to the city of Rostov on the Don River. There he was at the time of the 1917 Bolshevik revolution, and from there he started to wage a war against the Soviet Union’s attempt to squelch Jewish religious life. After his passing, this effort was continued and expanded by his son.Rabbi Shalom DovBer passed away in Rostov on the second day of the Jewish month of Nissan, 1920 (5680). Among his final words were: “I am going to heaven; the writings I leave for you . . . ,” a reference to the thousands of manuscripts that he penned.
He was immediately succeeded by his only son, Rabbi Yosef Yitzchak Schneersohn. There was a nice story about him fighting the Bolsheviks in issue 381 of www.livingjewish.net but for some reason it was not put up on the internet but it was enough to inspire me to copy and paste his biography.
Copy and Pasted this article: http://blogs.timesofisrael.com/entering-an-agunahs-story/
In a remarkably intimate atmosphere, one hundred Jerusalem
Anglos heard the riveting story of one of their own. Through the cooperation of
several organizations – Young Israel and the Jewish Agency, The Givat Sharett
Chesed Committee (Beit Shemesh) Simcha Gemach in memory of Feigel bat Tuvia
Nisan and the Orthodox Union’s Israel Center – residents and students in
Jerusalem were privileged to enter the life of a woman caught in an existential
struggle and listen to those who helped her.
For though we may hear lectures and read articles about the
“Aguna problem” as well as the problem of “get-refusal” which can affect
both men and women, more so coming up to “Aguna Day” which is marked on Ta’anit
Esther, we generally don’t understand the anguish of the Aguna. Emotional
comprehension comes when one’s life becomes intertwined with an Aguna – either
as a victim, a family member or as one called upon to get the get.
Dr. Tova Goldfine, is ordinarily recognized in Jerusalem as
one who helps others by relieving their physical pain as a Doctor of
Chiropractic. However, on Tuesday night, Feb. 19th, her
complimentary traits of a bubbly personality together with her innate
sensitivity, allowed a room full of strangers to comprehend her story of
metaphysical pain and need. Interviewed by Susan Barth, Tova led the audience
through her life’s journey as a young woman who, not knowing much about
Judaism, put her faith in two men and ultimately in Faith itself. The first
man, who wanted to wed her in an Orthodox marriage, eventually betrayed the
sacred bond by abandoning her and their child. The second man, an Orthodox
rabbi who in his wisdom was able to foresee the first’s betrayal, performed
that Orthodox ceremony. However, Tova’s faith in the rabbi was justified. For
in due course it became apparent that the rabbi prepared the grounds for the
invalidation of the sacred bonds of marriage within the marriage ceremony
itself. He had intentionally arranged a hidden legal flaw in the act of
sanctification.
As the story unfolded, it was punctuated by the account of
two individuals who had come to the assistance of a woman they did not know.
The first, Jerusalem attorney Yehuda Tatelbaum — who happened to sit next to
Tova on a bus when on his way to work as a legal intern– took upon himself to
represent this Aguna, negotiating the complex system of the Israeli Rabbinical
Courts. The second, myself – a Rabbinical Court Advocate, to’enet rabbanit,
who joined Tova’s small team, assisting until the reaching of a double resolution. For, after an
eleven year-long saga, which entailed a worldwide search for the absconding
husband, Aliyah to Israel, as well as trans-continental rabbinic deliberations
– the Rabbinical Court in Jerusalem ruled that in essence there was no
Jewish marriage in this case. This yearned-for but highly improbable ruling
came as a blessed surprise. But even more incredible was the fact that a short
while later the authorities of the State of Israel found the run-away husband
who was brought to the Rabbinical Court. Within a short period of time, Tova
received her official get, which sealed the case against any claims that
she was still a married woman.
Dr. Goldfine’s story is not as uncommon as one would think.
For the members of the average Jewish community do not like to take note of the
fact that there are Agunot living amongst them. It is much easier to regard
these women as “single-parent” families. In fact, it would be presumed as
prying if one were to inquire as to how it came about that a particular woman
became the single head of her household. Political correctness such as this
actually breeds aloneness in the heart of the Aguna as she interprets the
community’s attitude for what it commonly is – unconcern.
Dr. Tova Goldfine’s story is nevertheless exceptional
for a number of reasons. Her standing in Jewish law encapsulated both forms of iggun—the
classic Aguna whose husband simply disappeared with no knowledge of his
whereabouts or demise, as well as the modern-day Aguna who is a victim of get-refusal.
In addition, concerned individuals voluntarily safeguarded her and assisted her
with and without her knowledge. From the rabbi who officiated at her marriage –
who actually posthumously officiated at its invalidation – through the
do-gooder attorney and the supportive to’enet rabbanit, until helpers in
the Israeli Rabbinical Court – this sensitive, caring woman drew to her
good people who responded in kind. However, not every woman has the same
strength of character. Yet every woman needs protection. Actually, what Dr.
Goldfine has taught us (see her personal letter in last week’s blog “Aguna
After Aguna on Aguna Day”) is that the entire Jewish community needs protection
from the blight that rips away at our social fabric—get-refusal and iggun.
There are Halachic solutions available to the Aguna problem, which when
consensually agreed upon will afford that protection. But it takes every member
of that community to put that protection in place – for the community’s own
sake.
Why should an American Charedi
Rabbi or group care about the draft in is a fellow name Charlie asked
concerning this article: http://www.timesofisrael.com/haredi-rabbis-in-us-oppose-universal-draft-in-israel/
I served in the IDF front lines and so did my son. However let us
look at it from a different standpoint. An 18 year old Charedi boy is taken
into the army exposed to non-religious and females for the first time in his
life. He gets confused. Rav Steinerman said that there was something to talk
about at the age of 22 after being married for those who would not continue
learning. The age of 18 is very impressionable. My 16.5 year old grandson was
at first for Atzma LeYisrael until the Rosh Yeshiva and other boys talked to
him about United Torah Judaism that was only elections at home. Imagine modesty
problems, non-religious ideas. One summer I was mostly in the Kollel. Erev Rosh
Hashanah I went to gas station (petrol in the UK) and next to me filling up was
a woman in short-shorts stomach exposed and low cut blouse it was as if I had
been hit by a lightning bolt and I was in my 50's all the more so a youth.
HERE COMES THE JUDGE! I cannot tell you
when “Yom Ha who” or “THAT DAY” will be but this week I read that Europe
rejected calling Hezballah a Terrorist Organization and the UN is about to
remove sanctions from Iran as they close in on the BOMB. Time to reread Yeshaya
and Zachariah and prepare for Yechezkel 38.1 And
the word of the LORD came unto me, saying: 2 'Son of man, set thy face toward Gog, of the land of Magog, the
chief prince of Meshech and Tubal, and prophesy against him, 3 and say: Thus says the Lord GOD:
Behold, I am against thee, O Gog, chief prince of Meshech and Tubal; 4 and I will turn thee about, and put
hooks into thy jaws, and I will bring thee forth, and all your army, horses and
horsemen, all of them clothed most gorgeously, a great company with buckler and
shield, all of them handling swords: 5
Persia, Cush, and Put with them, all of them with shield and helmet; 6 Gomer, and all his bands; the house
of Togarmah in the uttermost parts of the north, and all his bands; even many
peoples with thee. 7 Be thou
prepared, and prepare for thyself, thou, and all thy company that are assembled
unto thee, and be thou guarded of them.
Last week I mentioned the picture of Rabbi
Yacov Baal HaTurim but actually the picture used was that of the Vilna Gaon
Rabbi Eliyahu ben Shlomo Zalman http://search.yahoo.com/search?p=vilna+goaon+photos&ei=UTF-8&fr=chr-greentree_ff&ilc=12&type=902615
Rabbi Engineer worked for the Mossad for two
years: http://www.ynetnews.com/articles/0,7340,L-4345371,00.html
From Pninah and also Shuli: Last week I
broached the subject here about a problem with those who want to make Bnei
Noach it into a religion and this Rabbi deals with it in detail http://www.mesora.org/BnaiNoahDanger.html
Science is supposed to be
objective but some scientists cannot see beyond their preconceived
notions. Last week when the Meteor Fell
in Russia the first claim was that it had nothing to do with the Asteroid but
then in Cuba they claimed a meteor might have fallen, Georgia and San Francisco
reported meteors the same day. Is it just me or do others see the link here. In
1968 I worked for the Smithsonian Astrophysical Observatory on the Prairie
Meteor Network. The meteor over Russia was 55 feet long and between 7000 to
10,000 tons according to CNN now a new tracking system of smaller astronomical
objects gets funding by NASA. http://www.khon2.com/content/news/editorschoice/story/NASA-approves-5-million-for-Hawaii-asteroid/ADFb_2jCqkWtekvUJ_SGNQ.cspx
Orthodox Jewish Families flee the immodest
carnival dress in Brazil: http://www.ynetnews.com/articles/0,7340,L-4345232,00.html
Crazies in the world and Israel has not been
left out of it. (Chances are that he is a Muslim) http://www.jpost.com/NationalNews/Article.aspx?id=303748
Missionaries working on Russian Jews closed
down: http://www.yadlachimusa.org.il/?CategoryID=192&ArticleID=854
Israel helps clean up river in India: http://unitedwithisrael.org/israeli-clean-tech-helps-india-save-polluted-river/
Is this Homeopathic Medicine or Avoda Zara
and even for Pekuach Nefesh would be forbidden: http://www.israelnationalnews.com/News/News.aspx/165461#.USSxkWeX_HE
Will the physical Universe end? http://www.huffingtonpost.com/2013/02/19/universe-lifespan-finite-unstable-higgs-boson_n_2713053.html?utm_hp_ref=mostpopular
Inyanay Diyoma
Yehuda and the Shomron: http://www.ynetnews.com/articles/0,7340,L-4345421,00.html
China becoming a bigger and bigger player in
the Middle-East Oil business: http://www.jpost.com/Magazine/Features/Article.aspx?id=303304
Iran points a finger at Israel http://debka.com/article/22769/Iran-points-finger-at-Israel-for-IRGC-general%E2%80%99s-death-vows-revenge
From deep down in his bunker: http://www.jpost.com/MiddleEast/Article.aspx?id=303461
Can Israel trust Obama’s word? Thanks to Steven: http://www.yated.com/connecting-the-dots-on-iran-in-the-middle-east.0-603-7.html
Is Gog and Magog just around the corner? http://debka.com/article/22771/US-plan-for-UN-to-endorse-Khamenei%E2%80%99s-fatwa-Shock-in-Jerusalem-
Guess who is sending more and more men to
help Assad: http://www.ynetnews.com/articles/0,7340,L-4346099,00.html
See who is a friend of Obama and we know who
he is: http://www.israelnationalnews.com/News/News.aspx/165357#.USHrdmdSFwQ
Assad withdraws from the Golan Heights and
leave the Jihad opposite Yisrael: http://debka.com/article/22775/Assad%E2%80%99s-troops-retreat-from-Golan-leaving-Islamist-rebels-to-confront-Israel-
The United Torah Movement after trying to
compromise with the Beit HaYehudi moves to the left. http://www.israelnationalnews.com/News/News.aspx/165411#.USOVmGeX_HE
Hagel is a danger and I hope on Purim or
Shushan Purim some good news: http://www.israelnationalnews.com/News/News.aspx/165454#.USShP2eX_HE
Next week I will be quite busy
but hope to get the Parsha out on time. All the best and have a healthy and
peaceful Shabbos to all,
Rachamim Pauli
