Thursday, April 25, 2013

Parsha Emor, Avos and more

Sam asked me to put up the link to the Drasha every week as he can only read half on his cellphone and then searches: www.rabbipauli.blogspot.com

Last week with my following of the events in Boston, I forgot to make a note that the Seder dealing with the holidays is called Seder Moed. I originally confused the Seder with the question one is asked in the next world after passing – Did you set aside time to learn Torah? Also I added a few words at the end of the sentence - Seder Zerayim is at the end of Vayikra regarding Shmita and in a lot of Devarim before entering Eretz Yisrael where the Mitzvos apply.  

The lighter side of Inyanay Diyoma: Many years ago Kellogg’s Flakes had Tony the Tiger and Exxon had put a tiger in your tank. But going to the tank and meeting a tiger is a whole different ball game: http://on.aol.com/video/circus-tiger-escapes--roams-ladies-restroom-517754578?hp=1&playlist=127158&icid=maing-grid10%7Chtmlws-main-bb%7Cdl27%7Csec1_lnk3%26pLid%3D302752


Parsha Emor

Last week, we started with the word Daber in Hebrew which is speak a more forceful word. Emor is a milder word like converse with the Cohanim.

21:1 And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people; 2 except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother;

except for his relative: [The expression שְׁאֵרוֹ] “his relative” refers only [here] to his wife. — [Torath Kohanim 21:5; Yev. . 22b]

3 and for his sister a virgin, that is near unto him, that hath had no husband, for her may he defile himself.

Who is close [to him]: [This expression is] to include the sister who was betrothed [but not yet married] - [Torath Kohanim 21:5; Yev.. 60a] ... for her, he shall defile himself: [This is] an obligation [for him to do so]. — [Torath Kohanim 21:8; Sotah 3a]

A Cohain is holier than the rest of the nation. He deals with Taharos all the time and cannot contact Tuma without justification. In fact I attended a funeral for a Cohain where the sons asked the brother-in-law to identify the body before Burial even in our times so that they could be ready for a Korban immediately. Regarding the sister, we see that if she is married or has children it is assumed that from the children or husband’s side somebody will attend to the burial. The only exception to this is Meis (Mem + Sof)  Mitzvah. An unattended boy such as a soldier on a battle-field, a Jew who died on the way, etc. Nowadays we have police, photographs, and pathology labs that the Cohain becomes exempt from dealing with this situation.   

4 He shall not defile himself, being a chief man among his people, to profane himself.

Rashi comes to bring down a Chiddush here regarding the wife. For if she was a Halutza (refusing Levirate Marriage), convert, a Maumzer, prostitute, adopted child with no known parentage, a divorcee, a non-Jew or forbidden relative; he is forbidden to attend to her. However, if she was married as a child by her mother or older brother and did Miyoun (refusal at the age of 12 to be married to the husband), she may marry a Cohain!

[But] a husband shall not defile himself for [a wife who causes] his desecration, [while she is] among his people: He may not defile himself for his [deceased] wife who was unfit for him, and by whom he was desecrated [from his status,] while she was with him. — [Torath Kohanim 21:10; Yev.. 22b] And this is the simple meaning of the verse: “A husband shall not defile himself” for his relative [i.e., his wife], while she is still “among his people,” i.e., while she has [non- kohen] relatives who can attend to her burial, for she is therefore not under the category of an unattended deceased. And which relative [i.e., wife] are we dealing with here? [With a wife] “through whom he becomes desecrated (לְהֵחַלּוֹ),” i.e., [because she was unfit to marry him,] he subsequently becomes desecrated from his kehunah [and is unfit to perform the Holy Service].

5 They shall not make baldness upon their head, neither shall they shave off the corners of their beard, nor make any cuttings in their flesh.

An average Jew should not make cuttings on his flesh either. I would rule out bloodletting if the practice existed at the time of the giving of the Torah for a lot of things that we tribute to a more modern era goes back further to ancient times. Rather it appears to be as Shia do in Lebanon at certain times cutting themselves with razors and that is how Rashi describes this act and not bloodletting.

They shall not make bald patches on their heads: for a deceased. But are not [all] Israelites warned against this (see Deut. 14:1)]? However, when referring to the Israelites, Scripture says, “[You shall not…make any baldness] between your eyes [for the dead]” (Deut. 14:1). Thus, one might think that one is not liable [for making bald patches] anywhere else on the head. Scripture, therefore, says [regarding Kohanim] “[They shall not make bald patches] on their heads” [teaching us that the prohibition applies to the entire head]. And we can extrapolate from Kohanim to all Israelites through a Gezaira shavah [i.e., a Rabbinical tradition linking the laws of two otherwise unrelated verses or passages through common key words or phrases, as follows]: Here [regarding Kohanim] Scripture uses the expression קָרְחָה - bald patches, and there regarding Israelites, Scripture [also] uses the expression קָרְחָה - bald patches. Thus, just as here [regarding Kohanim, the prohibition applies to] the entire head, so is it understood further [regarding all Israelites], [that the prohibition applies to] the entire head, wherever one makes a bald patch on the head, [not just “between the eyes”], and just as there [regarding all Israelites, the prohibition applies to making bald patches only as a gesture of mourning] over a dead person [(see Deut. 14:1), “You shall not…make any baldness…for the dead”] - so, here [regarding Kohanim, the prohibition applies to making bald patches only as a gesture of mourning] over a dead person. — [Torath Kohanim 21:11; Mak. 20a] nor shall they shave the edge of their beard: Since it is stated in reference to all Israelites, “and you shall not destroy [the edge of your beard]” (Lev. 19:27), one might think that if one removed [the hairs] with tweezers or with a plane, one would be liable [to lashes]. Therefore, it says [here], “nor shall they shave,” [meaning] that one is liable only for something called “shaving” (גִּלוּחַ) with “destruction” (הַשְׁחָתָה) involved in it - that being a razor. — [Mak. 21a] nor shall they make cuts in their flesh: יִשְׂרְטוּ שָׂרֶטֶת, lit. “nor shall they cut a cut in their flesh.” [Why the double language?] Since regarding [all] Israelites, Scripture states (Lev. 19:28), “You shall not make cuts in your flesh for a person [who died],” one might think, that if someone made [several, e.g.,] five cuts, he would be liable for [having transgressed] only one [negative commandment]. Scripture, therefore, states, “nor shall they cut a cut,” to make one becomes liable for every individual cut made. For this word שָׂרֶטֶת is superfluous and thus is to be expounded [as above], as Scripture could have [merely] written, “nor shall they cut,” [in which case] I would have known that it means [not to cut] a cut. [Hence, the superfluous שָׂרֶטֶת was written to make one liable for each individual cut.]- [Torath Kohanim 21:12]

6 They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy.

They shall be holy: [Since Scripture does not state “They are holy,” but rather “They shall be holy,” it means that if Kohanim wish to defile themselves over the dead and thereby desecrate their holiness]-against their will, the court must [prevent them from doing so, and thereby] sanctify them in this respect. — [Mizrachi; Torath Kohanim 21:13]

One of Korach’s Bamidbar 16:3 claims came from the fact that in last week’s Parsha 19:2 that we are a holy people! However, the Cohanim are holier than holy and the Cohain Gadol is the holy of holies. 

7 They shall not take a woman that is a harlot, or profaned; neither shall they take a woman put away from her husband; for he is holy unto his God.

Who is a prostitute: Heb. זֹנָה, [a woman] with whom an Israelite who is forbidden to her, has cohabited, for example, [relationships] punishable by excision (see Lev., Chapter 18), or a nathin [a descendant of the Gibeonites who were converted at the time of Joshua (see Josh., chapter 9) and who were forbidden to marry into Israel for all generations], or a mamzer [a product of a forbidden union]. — [Torath Kohanim 21:14; Yev. 61b] who is desecrated: Heb. חֲלָלָה, [a woman] who was born from one who is unfit for the kehunah, for example, the daughter of a widow from a Kohen Gadol or the daughter of a divorcee from an ordinary kohen [the children of such unions becoming “desecrated” from the kehunah]. Also, [the term חֲלָלָה includes a woman] who becomes desecrated from the kehunah through relations with one of those who are themselves disqualified for the kehunah. — [Kid. 77a]

In Meseches Shabbos it is written that if a woman had a lesbian relationship even if we consider it only friction since she was in body contact with another person, she is forbidden to a Cohain for it is liken unto harlotry. However, Halacha Le Maaseh today is that we brush over this and a woman who had relations out of wedlock but the original request was to have the Cohain marry a virgin for starters! Whoever goes according to this shall be blessed. The three exceptions from the Torah are his Yevama (dead brother’s wife and they had no children), a widow, the wife of his brother who died and had no children (Yevama) and a minor who did Miyoun. 

8 Thou shalt sanctify him therefore; for he offers the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.

You shall sanctify him: Against his will- [meaning], that if he refuses to divorce [such a woman, lash him and chastise him until he divorces [her]. — [Yev. 88b; Mizrachi; Torath Kohanim 21:19] he shall be holy to you: Treat him with holiness, e.g., he should be the first to commence any matter, and to [be the one who] begins the blessings at a meal. — [Gittin 59b]

What can we do today in modern society to a Cohain who marries a divorcee in a civil court, marry a Goya or any one of the forbidden women.

9 And the daughter of any priest, if she profanes herself by playing the harlot, she profanes her father: she shall be burnt with fire.

If [a kohen’s daughter] becomes desecrated through adultery: Heb. כִּי תֵחֵל. [The word תֵּחֵל here, stems from the word חִלּוּל, desecration, and not from the word הַתְחָלָה, beginning, and thus, the phrase here means:] If she becomes desecrated (תִּתְחַלֵּל) through a forbidden union, whereby she had a marriage-bond to a man and she committed adultery-whether [this bond had been] a betrothal or a marriage. And our Rabbis differ with regards to the matter [i.e., as to which stage of marriage-bond is referred to here]. All agree, however, that Scripture did not speak of a single woman. — [Sanh. 50b-51a] she desecrates her father: She has desecrated and degraded his honor, for [people] will say of him, “Cursed is he who fathered this one! Cursed is he who raised this one!” - [Sanh. 52a]

A normal female who enters a forbidden union does not deserve death but an adulteress does deserve death by stoning but not the stronger death by fire.

10 And the priest that is highest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;

he shall not leave his hair unshorn: Heb. לֹא יִפְרָע. He shall not leave his hair unshorn as a gesture of mourning. — [Torath Kohanim 21:27] Now what is considered “leaving one’s hair unshorn?” More than thirty days. — [Sanh. 22b]

The Cohain Gadol had a special haircut and it was so short that the hair before touched the root of the next hair something like a number 1 or number two cutter in height..

11 neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

And [he shall not come] upon any dead bodies: [i.e., he shall not enter] the tent [or house, etc., wherein] the dead person [lies]. — [Torath Kohanim 21:28] dead bodies: [This comes] to include [the law that] revi’ith [a “quarter” of a log] of blood [issued] from a dead person, defiles [anything found] in the tent. — [Sanh. 4a] he shall not defile himself for his father or his mother: [Since the Kohen Gadol, unlike the ordinary kohen (see verse 2 above), is forbidden to defile himself for any dead body, even for his parents, this seemingly superfluous statement here comes only] to permit him [to defile himself] for a מֵת מִצְוָה, a dead person for whom there is no one to attend to [his burial]. — [Torath Kohanim 21:28; Nazir 48a]

12 neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the LORD.

He shall not leave the Sanctuary: He shall not [leave the precincts of the Sanctuary to] follow the funeral procession [even of a relative]. — [Sanh. 18a] Furthermore, from here, our Rabbis learned that a Kohen Gadol may offer up sacrifices [even] if he is an onen [i.e., if his close relative died on that day]. [The following, therefore], is its meaning [i.e., the meaning of the verse]: Even if his father or mother died, [the Kohen Gadol] need not leave the Sanctuary, but he may perform the service. — [Sanh.. 84a] he will not desecrate the holy things: [meaning] that he does not thereby desecrate the Holy Service, for Scripture has permitted him [to perform the Holy Service under such circumstances]. However, an ordinary kohen who performs the Holy Service while being an onen, desecrates [it]. — [Sanh. 84a]

It takes a certain personality to live within such close confines for years. It is not a prison but his house for him with a wife or wives and family. Nowadays, except for the very elderly or infirm most people like to travel a certain distance even those families who never leave Yerushalayim at all.

13 And he shall take a wife in her virginity.

This is only for a Cohain Gadol for a regular Cohain can marry the Miyoun woman, Yevama and Widow. However, once he marries, he cannot be promoted to Cohain Gadol.

14 A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife.

a woman who is desecrated: [The terms וַחֲלָלָה זֹנָה are not to be connected to mean a חֲלָלָה who is a זֹנָה, but rather, they should be read as two separate items, וַחֲלָלָה and then זֹנָה Thus, חֲלָלָה here refers to a woman] who was born from those unfit for the kehunah. — [see Rashi verse 7 above; Torath Kohanim 21: 34]

15 And he shall not profane his seed among his people; for I am the LORD who sanctify him.

Being extra holy, he was to only put his seed in a fitting vessel.

And he shall not desecrate his offspring: But, if he does marry one of those [women listed in the verse as] being unfit [to marry a Kohen Gadol], his offspring from that woman are desecrated from the holiness of the kehunah [and are permitted to defile themselves for the dead, and they may marry a widow or a divorcee]. — [Nachalath Yaakov; Torath Kohanim 21:34]

16 And the LORD spoke unto Moses, saying: 17 Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.

Rashi explains because he eats G-D’s food. I view it more as a servant and representative for the nation. You do not designate as your representative to offer up a Korban a child,  a blind person, limping person, Deaf-mute, a person out of his mind or a person who is senile. Rather you take the best Korban and the best person. Others can flay the Korban, slice the Korban into portions for the other Cohanim  but are not the best of the best. Nowadays, a person who had stitches might be considered blemished or he might not depending on the Sanhedrin and if viewable.

18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long, 19 or a man that is broken-footed, or broken-handed, 20 or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed; 21 no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God. 22 He may eat the bread of his God, both of the most holy, and of the holy.

The Pasuk lets us know that he can eat the Korgan and the holy bread but just not approach the Mizbayach.

23 Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them. 24 So Moses spoke unto Aaron, and to his sons, and unto all the children of Israel.

Now the Cohanim are being commanded how they must keep the holy items away from the reach of ordinary Bnei Yisrael. Also a Bas Cohain looses her holiness if she marries outside of the Kehuna and a Cohain who has a Tuma is forbidden to eat of the holy things.


22:1 And the LORD spoke unto Moses, saying: 2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto Me, and that they profane not My holy name: I am the LORD. 3 Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD. 4 What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out; 5 or whosoever touches any swarming thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; 6 the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water. 7 And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread. 8 That which dies of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD. 9 They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD who sanctify them. 10 There shall no common man eat of the holy thing; a tenant of a priest, or a hired servant, shall not eat of the holy thing. 11 But if a priest buy any soul, the purchase of his money, he may eat of it; and such as are born in his house, they may eat of his bread. 12 And if a priest's daughter be married unto a common man, she shall not eat of that which is set apart from the holy things.

A slav e of a priest is allowed to eat if he is ritually pure as this is what the Cohain can do with his property to take a physical property and give it to a living person that he owns.

13 But if a priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she may eat of her father's bread; but there shall no common man eat thereof. 14 And if a man eat of the holy thing through error, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing.

There is an involuntary transgression fee of an  added fifth to the value of the holy food and a person who violates with intent is subject to Kares and whipping.

15 And they shall not profane the holy things of the children of Israel, which they set apart unto the LORD; 16 and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things; for I am the LORD who sanctify them.

The next section deals with vows of the general public and what they can bring before the L-RD and the quality there off as well as the required purity.

17 And the LORD spoke unto Moses, saying: 18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them: Whosoever he be of the house of Israel, or of the strangers in Israel, that bringeth his offering, whether it be any of their vows, or any of their free-will-offerings, which are brought unto the LORD for a burnt-offering; 19 that ye may be accepted, ye shall offer a male without blemish, of the beeves, of the sheep, or of the goats. … 32 And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you, 33 that brought you out of the land of Egypt, to be your God: I am the LORD.

23:1 And the LORD spoke unto Moses, saying: 2 Speak unto the children of Israel, and say unto them: The appointed seasons of the LORD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.

Speak to the children of Israel…The Lord’s appointed [holy days]: Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]- [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi , Nachalath Ya’akov , Sefer Hazikkaron , Yosef Hallel , Chavel]

3 Six days shall work be done; but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work; it is a sabbath unto the LORD in all your dwellings.

[For] six days…: Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh ; Torath Kohanim 23:144]

The Torah is not a math or spelling drill text book. When the Torah repeats over and over not to commit adultery and to observe Shabbos and Yom Tov it is because there is a big Yetzer HaRa and also a big reward and punishment involved. We do not know the reward and the punishment is specified in the Torah at least we know what happens in this world but of course not the next.

4 These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season.

These are the Lord’s appointed [holy days, holy occasions, that you shall designate]: In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] - [Torath Kohanim 23: 146]

Only on HASHEM’s appointed seasons do we refrain from Melacha. Days like Purim, Chanucha, Yom HaShoah, Yom HaAtzmaut and Yom Yerushalayim are non-Torah holidays but work is permitted. On Tisha B’Av we try our best to refrain from working in the morning prior to midday but this is not possible all the time.

5 In the first month, on the fourteenth day of the month at dusk, is the LORD'S Passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD; seven days ye shall eat unleavened bread. 7 In the first day ye shall have a holy convocation; ye shall do no manner of servile work. 8 And ye shall bring an offering made by fire unto the LORD seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work.

Meseches Rosh Hashanah designates Nissan as the new year for kings rule, first of the months for holidays and the first month. There is a dispute whether the world was created on the 25th of Elul or the 25th of Adar and if the deluge occurred in Mar Cheshvan or Iyar.

9 And the LORD spoke unto Moses saying: 10 Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest unto the priest. 11 And he shall wave the sheaf before the LORD, to be accepted for you; on the morrow after the Sabbath the priest shall wave it.

The counting of Omer starts with the evening after the first day of Pessach according to the Jews. The Karites use the Shabbos as the first night if the Chag started on Friday night or  Motzei Shabbos Chol HaMoed and this in most years throws off their Pessach from the Jewish Pessach.

12 And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt-offering unto the LORD.

you shall offer up [an unblemished lamb in its [first] year]: It comes as obligatory for the omer [not as part the additional offerings of Passover

The following is the laws of Omer and the counting of the weeks until Shavous including the mention of what Korbanos are brought, the bringing of the Bikurim (first fruits) and the command of giving to the poor.

13 And the meal-offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savor; and the drink-offering thereof shall be of wine, the fourth part of a hin. 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute forever throughout your generations in all your dwellings. 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete; 16 even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD. 17 Ye shall bring out of your dwellings two wave-loaves of two tenth parts of an ephah; they shall be of fine flour, they shall be baked with leaven, for first-fruits unto the LORD. 18 And ye shall present with the bread seven lambs without blemish of the first year, and one young bullock, and two rams; they shall be a burnt-offering unto the LORD, with their meal-offering, and their drink-offerings, even an offering made by fire, of a sweet savor unto the LORD. 19 And ye shall offer one he-goat for a sin-offering, and two he-lambs of the first year for a sacrifice of peace-offerings. 20 And the priest shall wave them with the bread of the first-fruits for a wave-offering before the LORD, with the two lambs; they shall be holy to the LORD for the priest. 21 And ye shall make proclamation on the selfsame day; there shall be a holy convocation unto you; ye shall do no manner of servile work; it is a statute forever in all your dwellings throughout your generations. 22 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.


23 And the LORD spoke unto Moses, saying: 24 Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation. 25 Ye shall do no manner of servile work; and ye shall bring an offering made by fire unto the LORD. 32 It shall be unto you a Sabbath of solemn rest, and ye shall afflict your souls; in the ninth day of the month at even, from even unto even, shall ye keep your Sabbath.

I have skipped other holidays and moved on to the section concerning the placing of the Lechem HaPanim (Showbread).

5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake. 6 And thou shalt set them in two rows, six in a row, upon the pure table before the LORD. 7 And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD. 8 Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covenant. 9 And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.'

The next section deals with people who curse G-D and murder or maim people and their punishments.

… 10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp. 11 And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan. 12 And they put him in ward, that it might be declared unto them at the mouth of the LORD.
… 23 And Moses spoke to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses.

Horror Tales of Assimilation and intermarriage

It is not only Jews who face these tales. Christian number 1 married a Muslim and end up having him take her daughter away to be used in drugs and prostitution. Number 2 had her family’s property stolen from under her from a Muslim husband and is estranged from her children.

The Jewish Tales are not better to publish. J1 had a daughter who married a non-Jew who is doing drugs and cannot hold down a job so daughter has to support him and their child. The daughter does not want to leave such a wonderful person. The son was dating a non-Jew and the baby daughter is engaged to a non-Jew. J2 has fortunately a child in Eretz Yisrael but also a daughter who is married to an alcoholic and is having problems.

Why does some of this occur? Our people have two problems. 1) Trying to blend in with a non-Jewish culture. 2) Not observing Shabbos, Kashrus and Mitzvos. In the days of the Talmud it was forbidden to drink wine touched by a non-Jew if the wine was not cooked first. Allegedly to stop them from taking our wine and consecrating it to an idol or to a non-Jewish religion’s god, but in Tractate Avoda Zara the reason given is stronger so that we shall not become comfortable and marry their women. However, modern drinks like Gin and Whiskey were not known then and did not fall under the classification. Even Beer did not fall under this classification so it seems to be made for us to keep our distance.

The second reason which I want to emphasize is violation of Mitzvos that have Kares and this makes us lose our children within a non-Jewish world being cut off. This is caused by improper education and also violation of the Shabbos and Yom Tov. It is not for HASHEM’s good that you guard the Mitzvos of Shabbos and Yom Tov but for yourselves.    

Written by Daniel P:  In  just  under  four  weeks,  on  May  16th  and  17th,  Britain will  be  hosting ceremonies  up  and  down  the  country  to  memorialise  one  of  the  most  daring Royal  Air  Force  raids  ever  carried  out  against  Nazi  Germany,  using  one  of  the  most  ingenious  bombs  designed  during the  Second  World  War.

Seventy  years  ago,  on  the  night  of  May  16th-17th  1943,  nineteen  Lancaster bombers  of  617  Squadron  flew  to  the  Ruhr  Valley, Germany’s  industrial  heartland, where  the  bulk  of  the  Nazi  war  materiel  was  being  produced. The  British  aeronautical engineer  Barnes  Wallis had  invented  the  bouncing  bomb  specifically  for  use  against dams.  Barrel- shaped,  spinning at  500  r.p.m., they  were  dropped from  the  Lancaster bombers  flying  at  240  mph  (386  km/h), skimming  just  60  feet  (18.3  metres)  above  the  artificial lakes  created  by  the  dams.  The  4.2-ton bombs  bounced  across the  surface  of  the  water  for  425  yards  (389  metres)  like  pebbles  on  a  pond,  hit  the  dam,  and  sank  to  a  depth  of  30  feet  (9  metres)  when  a  hydrostatic fuse  ignited  the  bomb.

617  Squadron targeted  three  dams,  the  Moehne, the  Eder,  and  the  Sorpe. The  Moehne  and  the  Eder  were  destroyed, and  the  Sorpe  was  damaged.

The  damaged cause  was  immense. Factories,  roads,  railways, bridges,  and  farmland as  far  as  50  miles  (80  km)  away  from  the  dams  were  destroyed. More  than  that:  the  German method  of  steel  production  demanded 150  tons  of  water  to  produce  one  ton  of  steel,  so  the  factories which  depended  on  the  water  in  the  dams  for  steel  production were  rendered  useless until  the  dams  were  rebuilt and  the  valleys refilled  with  water, which  took  another month.

Hydroelectric  generation also  ceased  for  about  two  weeks.

Though  the  overall  effect on  the  war  was  fairly small,  the  famous Dambusters  raid  was  probably  the  single  most  devastating  blow  against  the  Third  Reich  caused  by  a  small  attacking  force.

(Incomparably  greater damage  was  caused by  bomber  raids  in  Cologne, Hamburg,  Bremen,  Dresden, Berlin,  and  other  German  cities, but  the  forces there  were  also  incomparably  greater –  1,000  or  more  bombers. The  1943  Dambusters raid  was  carried out  by  just  19  aircraft.)

In  the  Jewish  calendar, the  70th  anniversary of  that  famous –  almost  legendary –  raid  falls  this  week,  on  Sunday, 11th  of  Iyyar  and  Monday 12  Iyyar.

Just  four  hours  before the  Moehne  Dam  was  breached and  some  150  million  tons  of  water  swept  in  uncontrolled  fury  to  flood  the  Ruhr  Valley,  another equally  famous  and  far  more  desperate  battle was  finishing.

515  miles  (825  km)  almost  due  east,  the  SS  and  police  of  the  Third  Reich  were  levelling  the  Warsaw  Ghetto. SS  Bigadefuehrer (Major  General)  and  Generalmajor  der  Polizei  (Major General  of  the  Police)  Juergen Stroop  y”sh  reported on  Sunday  night, 12th  Iyyar  5703  (16th  May  1943)  that  “the  former Jewish  Quarter  of  Warsaw  no  longer  exists. With  the  blowing up  of  the  Warsaw  Synagogue, the  grand  operation was  terminated  at  20:15”.

Two  epic  battles,  two  totally  different battlefields,  two  seemingly unrelated  narratives,  which  happened  almost simultaneously.

The  Royal  Air  Force  had  among  the  best-trained personnel  in  the  world,  and  the  Avro  Lancaster  is  almost  universally acknowledged  as  the  best  bomber aircraft  of  the  Second  World  War.  Guy  Gibson,  who  commanded  617  Squadron,  hand-picked his  air-crews  for  the  Dambusters raid  from  the  best  that  the  Royal  Air  Force  had.

The  Jews  of  the  Warsaw  Ghetto were  fighting  against desperate  odds.  They  knew  that  they  were  destined  for  death,  and  their  hope  was  but  to  die  fighting,  to  sell  their  lives  as  dearly  as  they  could. The  Armia  Krajowa, the  Home  Army  (the  Polish resistance)  refused  to  aid  the  Jews  or  even  to  recognise  them  as  part  of  the  Underground,  and  consequently  the  Allies  (primarily Britain)  refused to  supply  the  Jews  of  the  Warsaw Ghetto  with  weapons or  ammunition  (as  they  armed  other  underground resistance  and  partisan forces  across  occupied Europe).

Yet  with  the  few  weapons  that  they  managed to  buy  and  steal,  the  Jews  of  the  Warsaw Ghetto  held  the  Nazis  off  for  as  long  as  Poland  had  done  in  September  1939,  longer  than  Greece  (which was  reinforced  with  British  Commonwealth forces).

There  is  a  seemingly immutable  law  of  history:  when  Jews  are  persecuted,  they  have  mortal allies  to  rely  on  apart  from  other  Jews.

The  Third  Reich  was  eventually  defeated by  a  military coalition  of  the  three  mightiest armies  in  the  world  –  Britain,  the  USA,  and  the  Soviet Union.  In  that  conflict  there  can  be  no  argument that  the  Allied Powers  were  on  the  side  of  the  angels.

But  let  there  also  be  no  mistake:  none  of  those  three  went  to  war  because  of  the  Holocaust. Britain  has  the  distinction  of  being  the  only  country in  the  entire world  which  voluntarily declared  war  on  Nazi  Germany; but  they  did  so  because of  a  treaty obligation  to  Poland and  fear  that  Germany  would  eventually  attack Britain,  not  because  of  persecution  and  murder  of  Jews.

When  the  USA  was  attacked  by  Japan  on  7th  December 1941,  they  responded by  declaring  war  on  Japan  the  next  day.  Even  at  that  stage  the  USA  did  not  declare war  on  Germany.  However on  8th  December Alfred  Jodl,  Chief  of  the  Operations  Staff  of  the  Wehrmacht  High  Command,  ordered the  German  Navy  to  attack American  ships  wherever they  found  them.  Three  days  later  Hitler y”sh  formally  declared war  on  the  USA  and  within  hours, President  Roosevelt  declared war  on  Germany.

The  USA,  left  to  their  own  devices, would  not  have  declared  war  on  Germany.  When  they  did,  it  certainly was  no  to  defend  the  Jews  of  Europe.

And  the  Soviet  Union  had  earlier been  a  military ally  of  Nazi  Germany  –  indeed  it  was  the  Ribbentrop-Molotov  Pact  of  23rd  August 1939  that  gave  Hitler  y”sh  the  confidence to  invade  Poland nine  days  later. Only  when  his  erstwhile  ally  launched  his  attack  on  the  Soviet Union  on  22nd  June  1941  did  Joseph  Stalin y”sh  mobilise  the  Red  Army  to  fight  against  the  Nazis.

For  sure  the  Allied victory  over  Nazi  Germany  was  a  day  for  every  Jew  to  celebrate.  But  it  is  a  testament of  the  poverty of  the  Jewish nation  that  we  had  no  army  of  our  own  at  our  hour  of  most  desperate need.  The  best  we  could  hope  for  was  to  die  fighting as  in  the  Warsaw  Ghetto (and  as  in  so  many  other  ghettos, concentration  camps,  forced-labour camps,  and  extermination camps  throughout  the  Third  Reich), or  that  powerful foreign  countries’  interests would  somehow  coincide with  our  own,  and  sometimes to  fight  in  the  ranks  of  those  armies  (as  did  some  1,500,000  Jews  in  the  British,  American, Soviet  and  other  Allied  armies).

As  the  Jews  of  the  Warsaw Ghetto  finally  succumbed to  overwhelming  force, they  could  not  have  known  that  just  a  few  hours  later  Britain  would  deliver  a  mighty  blow  to  the  Third  Reich. And  we  can  but  wonder: would  it  have  lifted  their  spirits  had  they  known? Would  they  have  felt  themselves brothers  in  arms  to  those  brave  airmen of  the  RAF?  Or  would  they  have  felt  bitterly betrayed  by  a  country  which  parachuted  materiel to  partisans  and  underground  fighting groups  throughout  the  Third  Reich, but  refused  that  lifeline  to  the  Jewish fighters?

And  they  could  not  possibly  have  dreamt  that  within  five  years,  we  would  be  fighting  in  our  own  independent  state, Israel  reborn  on  its  own  ancestral  soil.  Five  years  to  the  day  after  the  Warsaw Ghetto  was  vanquished, one  of  the  more  important battles  occurred  in  Israel’s  War  of  Independence. On  12th  Iyyar  5708  (21st  May  1948)  a  combined  force  of  the  Arab  Legion (Trans-Jordanian  army)  and  Moslem  Brotherhood attacked  Kibbutz  Ramat  Rachel,  just  south  of  Jerusalem.

The  battle flowed  back  and  forth.  Three  times  the  Arab  forces captured  the  Kibbutz, and  each  time  Jewish  forces (the  Irgun,  the  Palmach,  and  the  Etzioni Brigade  of  the  Haganah)  recaptured it.  The  cost  was  high:  40  soldiers and  thirteen  Kibbutz members  were  killed in  those  battles.

But  such  is  the  difference between  fighting  in  exile,  fighting to  die,  and  fighting  in  our  independent Land,  fighting  to  live.

Genocide of others marked: http://www.israelnationalnews.com/News/News.aspx/167401#.UXZQOFffrIU


1. Ben Zoma would say: Who is wise? One who learns from every man. As is stated (Psalms 119:99): "From all my teachers I have grown wise, for Your testimonials are my meditation."
Who is strong? One who overpowers his inclinations. As is stated (Proverbs 16:32), "Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city."
Who is rich? One who is satisfied with his lot. As is stated (Psalms 128:2): "If you eat of toil of your hands, fortunate are you, and good is to you"; "fortunate are you" in this world, "and good is to you" in the World to Come.
Who is honorable? One who honors his fellows. As is stated (I Samuel 2:30): "For to those who honor me, I accord honor; those who scorn me shall be demeaned."
2. Ben Azzai would say: Run to pursue a minor mitzvah, and flee from a transgression. For a mitzvah brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.
3. He would also say: Do not scorn any man, and do not discount any thing. For there is no man who has not his hour, and no thing that has not its place.
4. Rabbi Levitas of Yavneh would say: Be very, very humble, for the hope of mortal man is worms.
Rabbi Yochanan the son of Berokah would say: Whoever desecrates the Divine Name covertly, is punished in public. Regarding the desecration of the Name, the malicious and the merely negligent are one and the same.
5. Rabbi Ishmael the son of Rabbi Yossei would say: One who learns Torah in order to teach, is given the opportunity to learn and teach. One who learns in order to do, is given the opportunity to learn, teach, observe and do.
Rabbi Tzaddok would say: Do not separate yourself from the community. Do not act as a counselor-at-law (when serving as a judge). Do not make the Torah a crown to magnify yourself with, or a spade with which to dig. So would Hillel say: one who make personal use of the crown of Torah shall perish. Hence, one who benefits himself from the words of Torah, removes his life from the world.
6. Rabbi Yossei would say: Whoever honors the Torah, is himself honored by the people; whoever degrades the Torah, is himself degraded by the people.
7. His son, Rabbi Ishmael would say: One who refrains from serving as a judge avoids hatred, thievery and false oaths. One who frivolously hands down rulings is a fool, wicked and arrogant.
8. He would also say: Do not judge on your own, for there is none qualified to judge alone, only the One. And do not say, "You must accept my view," for this is their [the majority's] right, not yours.
9. Rabbi Jonathan would say: Whoever fulfills the Torah in poverty, will ultimately fulfill it in wealth; and whoever neglects the Torah in wealth, will ultimately neglect it in poverty.
10. Rabbi Meir would say: Engage minimally in business, and occupy yourself with Torah. Be humble before every man. If you neglect the Torah, there will be many more causes for neglect before you; if you toil much in Torah, there is much reward to give to you.
11. Rabbi Eliezer the son of Yaakov would say: He who fulfills one mitzvah, acquires for himself one angel-advocate; he who commits one transgression, acquires against himself one angel-accuser. Repentance and good deeds are as a shield against retribution.
Rabbi Yochanan the Sandal-Maker would say: Every gathering that is for the sake of Heaven, will endure; that is not for the sake of Heaven, will not endure.
12. Rabbi Eliezer the son of Shamua would say: The dignity of your student should be as precious to you as your own; the dignity of your colleague, as your awe of your master; and your awe of your master as your awe of Heaven.
13. Rabbi Judah would say: Be careful with your studies, for an error of learning is tantamount to a willful transgression.
Rabbi Shimon would say: There are three crowns--the crown of Torah, the crown of priesthood and the crown of sovereignty--but the crown of good name surmounts them all.
14. Rabbi Nehora'i would say: Exile yourself to a place of Torah; do not say that it will come after you, that your colleagues will help you retain it. Rely not on your own understanding.
15. Rabbi Yannai would say: We have no comprehension of the tranquility of the wicked, nor of the suffering of the righteous.
Rabbi Matya the son of Charash would say: Be first to greet every man. Be a tail to lions, rather than a head to foxes.
16. Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.
17. He would also say: A single moment of repentance and good deeds in this world is greater than all of the World to Come. And a single moment of bliss in the World to Come is greater than all of the present world.
18. Rabbi Shimon the son of Elazar would say: Do not appease your friend at the height of his anger; do not comfort him while his dead still lies before him; do not ask him about his vow the moment he makes it; and do not endeavor to see him at the time of his degradation.
19. Samuel the Small would say: "When your enemy falls, do not rejoice; when he stumbles, let your heart not be gladdened. Lest G-d see, and it will displeasing in His eyes, and He will turn His wrath from him [to you]" (Proverbs 24:17-18).
20. Elisha the son of Avuyah would say: One who learns Torah in his childhood, what is this comparable to? To ink inscribed on fresh paper. One who learns Torah in his old age, what is this comparable to? To ink inscribed on erased paper.
Rabbi Yossei the son of Judah of Kfar HaBavli would say: One who learns Torah from youngsters, whom is he comparable to? To one who eats unripe grapes and drinks [unfermented] wine from the press. One who learns Torah from the old, whom is he comparable to? To one who eats ripened grapes and drinks aged wine.
Said Rabbi Meir: Look not at the vessel, but at what it contains. There are new vessels that are filled with old wine, and old vessels that do not even contain new wine.
21. Rabbi Elazar HaKapor would say: Envy, lust and honor drive a man from the world.
22. He would also say: Those who are born will die, and the dead will live. The living will be judged, to learn, to teach and to comprehend that He is G-d, He is the former, He is the creator, He is the comprehender, He is the judge, He is the witness, He is the plaintiff, and He will judge. Blessed is He, for before Him there is no wrong, no forgetting, no favoritism, and no taking of bribes; know, that everything is according to the reckoning. Let not your heart convince you that the grave is your escape; for against your will you are formed, against your will you are born, against your will you live, against your will you die, and against your will you are destined to give a judgement and accounting before the king, king of all kings, the Holy One, blessed be He.
The content on this page is copyrighted by the author, publisher and/or Chabad.org, and is produced by Chabad.org. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with the copyright policy
1. Ben Zoma would say: Who is wise? One who learns from every man. As is stated (Psalms 119:99): "From all my teachers I have grown wise, for Your testimonials are my meditation."
Who is strong? One who overpowers his inclinations. As is stated (Proverbs 16:32), "Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city."
Who is rich? One who is satisfied with his lot. As is stated (Psalms 128:2): "If you eat of toil of your hands, fortunate are you, and good is to you"; "fortunate are you" in this world, "and good is to you" in the World to Come.
Who is honorable? One who honors his fellows. As is stated (I Samuel 2:30): "For to those who honor me, I accord honor; those who scorn me shall be demeaned."
2. Ben Azzai would say: Run to pursue a minor mitzvah, and flee from a transgression. For a mitzvah brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.
3. He would also say: Do not scorn any man, and do not discount any thing. For there is no man who has not his hour, and no thing that has not its place.
4. Rabbi Levitas of Yavneh would say: Be very, very humble, for the hope of mortal man is worms.
Rabbi Yochanan the son of Berokah would say: Whoever desecrates the Divine Name covertly, is punished in public. Regarding the desecration of the Name, the malicious and the merely negligent are one and the same.
5. Rabbi Ishmael the son of Rabbi Yossei would say: One who learns Torah in order to teach, is given the opportunity to learn and teach. One who learns in order to do, is given the opportunity to learn, teach, observe and do.
Rabbi Tzaddok would say: Do not separate yourself from the community. Do not act as a counselor-at-law (when serving as a judge). Do not make the Torah a crown to magnify yourself with, or a spade with which to dig. So would Hillel say: one who make personal use of the crown of Torah shall perish. Hence, one who benefits himself from the words of Torah, removes his life from the world.
6. Rabbi Yossei would say: Whoever honors the Torah, is himself honored by the people; whoever degrades the Torah, is himself degraded by the people.
7. His son, Rabbi Ishmael would say: One who refrains from serving as a judge avoids hatred, thievery and false oaths. One who frivolously hands down rulings is a fool, wicked and arrogant.
8. He would also say: Do not judge on your own, for there is none qualified to judge alone, only the One. And do not say, "You must accept my view," for this is their [the majority's] right, not yours.
9. Rabbi Jonathan would say: Whoever fulfills the Torah in poverty, will ultimately fulfill it in wealth; and whoever neglects the Torah in wealth, will ultimately neglect it in poverty.
10. Rabbi Meir would say: Engage minimally in business, and occupy yourself with Torah. Be humble before every man. If you neglect the Torah, there will be many more causes for neglect before you; if you toil much in Torah, there is much reward to give to you.
11. Rabbi Eliezer the son of Yaakov would say: He who fulfills one mitzvah, acquires for himself one angel-advocate; he who commits one transgression, acquires against himself one angel-accuser. Repentance and good deeds are as a shield against retribution.
Rabbi Yochanan the Sandal-Maker would say: Every gathering that is for the sake of Heaven, will endure; that is not for the sake of Heaven, will not endure.
12. Rabbi Eliezer the son of Shamua would say: The dignity of your student should be as precious to you as your own; the dignity of your colleague, as your awe of your master; and your awe of your master as your awe of Heaven.
13. Rabbi Judah would say: Be careful with your studies, for an error of learning is tantamount to a willful transgression.
Rabbi Shimon would say: There are three crowns--the crown of Torah, the crown of priesthood and the crown of sovereignty--but the crown of good name surmounts them all.
14. Rabbi Nehora'i would say: Exile yourself to a place of Torah; do not say that it will come after you, that your colleagues will help you retain it. Rely not on your own understanding.
15. Rabbi Yannai would say: We have no comprehension of the tranquility of the wicked, nor of the suffering of the righteous.
Rabbi Matya the son of Charash would say: Be first to greet every man. Be a tail to lions, rather than a head to foxes.
16. Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.
17. He would also say: A single moment of repentance and good deeds in this world is greater than all of the World to Come. And a single moment of bliss in the World to Come is greater than all of the present world.
18. Rabbi Shimon the son of Elazar would say: Do not appease your friend at the height of his anger; do not comfort him while his dead still lies before him; do not ask him about his vow the moment he makes it; and do not endeavor to see him at the time of his degradation.
19. Samuel the Small would say: "When your enemy falls, do not rejoice; when he stumbles, let your heart not be gladdened. Lest G-d see, and it will displeasing in His eyes, and He will turn His wrath from him [to you]" (Proverbs 24:17-18).
20. Elisha the son of Avuyah would say: One who learns Torah in his childhood, what is this comparable to? To ink inscribed on fresh paper. One who learns Torah in his old age, what is this comparable to? To ink inscribed on erased paper.
Rabbi Yossei the son of Judah of Kfar HaBavli would say: One who learns Torah from youngsters, whom is he comparable to? To one who eats unripe grapes and drinks [unfermented] wine from the press. One who learns Torah from the old, whom is he comparable to? To one who eats ripened grapes and drinks aged wine.
Said Rabbi Meir: Look not at the vessel, but at what it contains. There are new vessels that are filled with old wine, and old vessels that do not even contain new wine.
21. Rabbi Elazar HaKapor would say: Envy, lust and honor drive a man from the world.
22. He would also say: Those who are born will die, and the dead will live. The living will be judged, to learn, to teach and to comprehend that He is G-d, He is the former, He is the creator, He is the comprehender, He is the judge, He is the witness, He is the plaintiff, and He will judge. Blessed is He, for before Him there is no wrong, no forgetting, no favoritism, and no taking of bribes; know, that everything is according to the reckoning. Let not your heart convince you that the grave is your escape; for against your will you are formed, against your will you are born, against your will you live, against your will you die, and against your will you are destined to give a judgement and accounting before the king, king of all kings, the Holy One, blessed be He.
The content on this page is copyrighted by the author, publisher and/or Chabad.org, and is produced by Chabad.org. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with the copyright policy


Despise the Rabbinute (meaning the honor) – Perkei Avos

Please do not think all Rabbis are like the corrupt ones for there are more who do things for the sake of heaven than not. However, I don’t try to sweep things under the rug to be confronted late. I would rather be confronted that I put out the truth than to be slapped in the face with it.

Thanks and praise HASHEM Yisborach that I am not a paid Rabbi! Last week there was a story of the Chief French Rabbi plagurizing. Not able to recover from the shock, the Chief Ashkenazi Rabbi being charged with plagurizing Pasak Dinim. A month or two ago there were charges brought against former Sephardic Chief Rabbi B. Doron. So I shook my head and lo and behold the Chief Rabbi of Haifa is being charged with taking bribes. ENOUGH! What a Chillul HASHEM is going on. Beitei Dinim are making mistakes because they are power hungry, ignorant and perhaps corrupt too. I am just plain sick of the goings on. It was on the day that my father passed away that I said to myself in order to honor his soul not to take money for learning and being a Torah Scholar. Not everybody can I know. It is a matter of fact that money tends to blind the eyes. I cannot stop people from getting salaries who work full time at being Rabbis but to be corrupt and destroy all the good that people like I do burns me up inside. One Chillul HASHEM throws back a lot of the work that I do. One bigot knocks out all the love that I have for my fellow Jew because they are Sephardi or Black or even Chinese. Everybody has discriminating tastes. Of course that is why some men eat chicken legs and others the breasts. My wife and I actually complement each other regarding the chicken so it is quite easy to buy a whole one.

Another Charedi Brigade: http://www.ynetnews.com/articles/0,7340,L-4370723,00.html

I read about this in last Friday’s paper: http://www.israelnationalnews.com/News/News.aspx/167307#.UXP8Uspc2CM

Israeli wins a gold medal: http://www.ynetnews.com/articles/0,7340,L-4370001,00.html

Oklahoma where the anti-Semitic remark went sweeping down the plain: http://www.jpost.com/International/Oklahoma-lawmaker-apologizes-for-Jewish-sl

Anti-Semitism among Israeli leftists: http://www.jpost.com/Diplomacy-and-Politics/Parasites-comment-on-haredim-evokes-outrage-310932

Inyanay Diyoma

Debka is a bit behind Fox News but ahead on intelligence to the origins of the bombers. http://debka.com/article/22911/Two-Dagestani-brothers-nembers-of-Chechen-Wahhabi-cell-identified-as-responsible-for-Boston-terror

A very important deal because refueling tankers are the key to Iran. http://www.ynetnews.com/articles/0,7340,L-4369684,00.html

While it was Shabbos in Israel: http://www.israelnationalnews.com/News/News.aspx/167305#.UXLiSVffrIU  Al Qaeda and Russian Muslims with Saudi Money the Connection: http://debka.com/article/22914/The-Tsarnaev-brothers-were-double-agents-who-decoyed-US-into-terror-trap

Despite all the talk by the Defense Minister and Prime Minister: http://www.israelnationalnews.com/News/News.aspx/167310#.UXPQL1ffrIU

Gog & Magog Hagel arrives in Israel for a major deal. Israel talks Turkey re: Syria & Iran http://www.israelnationalnews.com/News/News.aspx/167327#.UXPXOlffrIU

Blind optimist http://www.ynetnews.com/articles/0,7340,L-4369574,00.html

Ref from Gary: Something stinks in DC http://shoebat.com/2013/04/18/exclusive-photo-of-alharbi-in-hospital-and-more-evidence-of-coverup/

Chicago – Chicago a wonderful town: http://www.jpost.com/Middle-East/US-teen-accused-of-seeking-to-join-al-Qaida-310533

Don't you just love Islamic hospitality on your property: http://www.israelnationalnews.com/News/News.aspx/167317#.UXP5I1ffrIU

Terror on Focus http://debka.com/article/22916/Boston-terror-focuses-Hagel-ME-trip-on-Syria-al-Qaeda---instead-of-Iran and contrary headlines: http://www.israelnationalnews.com/News/News.aspx/167367#.UXUwh1ffrIU

Illegals in Israel http://www.israelnationalnews.com/News/News.aspx/167347#.UXS2ecpc2CM

What is becoming of Syria: http://debka.com/article/22918/Gantz-Another-Afghanistan-in-store-for-Syria-Hizballah-brigades-fight-for-Assad-

Boston Suspect in triple murder in 2011: http://www.israelnationalnews.com/News/News.aspx/167402#.UXZTSFffrIU

IDF tells of Chemical Warfare in Syria: http://www.jpost.com/Defense/IDF-intelligence-research-head-Assad-used-sarin-gas-310773http://www.jpost.com/Defense/IDF-intelligence-research-head-Assad-used-sarin-gas-310773

Iran and Syria: http://debka.com/article/22920/Tehran-and-Assad-slide-past-US-and-Israeli-red-lines-–-nuclear-and-chemical

How can one believe that a Mosque would have ties to terror such a religion of peace! http://www.israelnationalnews.com/News/News.aspx/167442#.UXfc3lffrIU




Warning received this article from a source in FL north of me. The article had photographic evidence: NASA FIRING AMERICANS & HIRING MUSLIMS.... BY THE THOUSANDS
Administrator Charles Bolden and a delegation of several other NASA officials arrive in Saudi Arabia on Friday following a trip to Prague. From the Middle East, they will head next to Nepal where Bolden will give a keynote address at a climate change conference. Despite the fact Congress finally passed the three-year $58 billion NASA Authorization Act late Wednesday night, hundreds of space workers found themselves without jobs Friday.
Some could be blamed on the uncertainty that has hung over the space program for the past nine months, but most were because of the space shuttle's pending retirement.
United Space Alliance laid off 333 employees who worked here in the Johnson Space Center area Friday, as planned, and Bay Area Houston Economic Partnership President Bob Mitchell said "at least an additional 400" were being laid off at aerospace firms, big and small, all around the area as the week came to an end.
Jacobs Engineering laid off 129 employees at its Clear Lake offices just two weeks ago.
USA Communications Manager Kari Fluegel said Friday that her company had also laid off an additional 1,222 employees in Florida and Alabama. Almost 800 were terminated at Cape Canaveral. The Huntsville, Ala., newspaper reported that from 150 to 250 space workers were being laid off as NASA switched from one rocket program to another and that some were expecting to come back when work starts on the new program. That won't be all the layoffs at USA.
Fruegel said "we'll initiate the next layoff in January when another 200 to 300 will be laid off. We'll start that process in October with notices given out in about 60 days."
It is compelling that at the same time NASA Chief Bolden is reaching out to Muslims in Saudi Arabia, Americans by the thousands are being laid off as part of the Obama's retooling of the space agency.
Before It's News says America, meet your new Islamic Astronauts.
Three Muslims from the United Arab Emirates have been selected for space training at NASA, or what's left of it.

Mr Bani Malek , Hamad Rajab and Shamma al Qassim are from the Arab Youth Venture Foundation, an organization in RAK, for the Educational Associates program, which was previously reserved only for US citizens. While I have nothing against these people or the UAE, shouldn't Us Citizens come first?

When you add up benefits for illegal aliens and rights for terrorists, it seems US Citizens are always last in line in their own country.

America, welcome to your new Islamic Space Program -- courtesy of Barak Hussein Obama!


Have a great Shabbos,
Rachamim Pauli