Thursday, June 6, 2013

Parsha Korach, Story and the Lubavitcher Lecture

Parsha Korach

This is the ET TU Brutus Parsha for Moshe. For up until now, the Leviim did not interfere or oppose Moshe but suddenly the picture changes and he has a full rebellion on his hands. Why did I take Shakespeare’s Julius Caesar quote for Korach was a first cousin of Moshe and his rebellion was the worst cut of them all.

We have here a misguided group of people. On one hand, it is natural for the Bechor to receive a larger inheritance portion and usually entitlement to the family leadership. In Moshe’s case, his father was further away from Levi than Korach’s father. The prince of the tribe of Levi was not Korach and he view Moshe and Aaron usurpers of his birthright.

On the spiritual level, Korach was on a very high Madrega (plane or level). He was a Levy and attached to the holiest items in the Mishkan. The holiness wore off on him. He saw the Novi Shmuel as one of his descendants as a leader with the caliber of Moshe and Aaron combined. Tehillim 99:6 Moses and Aaron among His priests, and Samuel among them that call upon His name, did call upon the LORD, and He answered them. The problem with Korach is that he did not realize that Shmuel would be born due to the fact that his children stayed out of the dispute and composed Psalms instead. That is why we see Tehillim of the Sons of Korach.

I am sure that it was more than one mitigating factor that moved Korach to do what he did. Certainly he was on a high level but he made of mess of everything. In fact he was on such a spiritually high level and merits of the tribe of Levi that Moshe prayed that his offer would not be accepted perhaps out of fear of his level or perhaps out of the ability to undermine the leadership of a humble man.

In 5770, I brought these points in my introduction to the Parsha: From Perkei Avos Chapter 2: He [Rabban Yochanan] said to them [his students]: Go out and see what is a good way to which a person should cleave. R. Eliezer said: A good eye. R. Yehoshua said: A good friend. R. Yossi said: A good neighbor. R. Shimon said: One who considers consequences. R. Elazar said: A good heart. He said to them, I prefer the words of Elazar ben Arach over your words, for included in his words are your words.

R. Yossi said: A good neighbor – Our Sages say that woe to the wicked and woe to his neighbor. Next to Reuven and Gad was the Kohat family of Leviim. Korach did not have to make too much of an effort to convince Datan and Aviram to rebel against Moshe. Had they have had a better neighbor with perhaps a favorable eye for Moshe; they would have never participated in a rebellion.

The Zohar mentions the spiritual Realm of the rebellion. Leviim represented the left side of HASHEM and the Cohanim the right side. Korach tried to mess up the higher spiritual order by mixing up the left and the right. 

In 5767 I brought down the introduction as follows with some revision: Rebellion after rebellion can best summarize the few stories that we have seen in the last few weeks and with Korach. First was the boredom that caused the meat rebellion, then the slander of the spies and the refusal to believe Moshe. I always console myself when I cannot persuade individuals to be more religious is that a generation who witnessed the 10 plagues, splitting of the sea and the giving of the commandments on Sinai rebelled than whom am I with my terrible Hebrew skills and my half-forgotten English to try to convince people on Shabbos, Kashrus or Family Purity. For even Moshe had a person who violated Shabbos after a year, gluttons who ate the Slav birds raw or semi-raw that they died and above all in our modern age with exposure to all sorts of promiscuity there is not much more than I can do to keep myself clean and pray that my family does not fall victim. So there you have in a nutshell my problems with Shabbos, Kashrus and Taharos HaMishpacha. If Moshe, who could split the sea, announce the 10 plagues in advance, bring water out of a stone, etc. had problems with the people is it a surprise that I have one very zealous woman friend trying to fight for Israel on Facebook on Shabbos and she Poskens for herself Pekuach Nefesh. As good as she tries to be, who am I to explain to her the damage she causes to the IDF and others through her violation of Shabbos with my inability to show things that Kabbalists could show to ordinary people.

From what stemmed Korach’s rebellion? It stemmed from a combination of things. Korach was next in the tribe of Levi after Moshe and Aaron, so he should have been appointed prince of Levi. They were from Kehas and Amram while he was next being the son of Yitzchar but instead Elizaphon the son of Uziel was chosen as prince of the tribe of Levi. He felt that Elizaphon being the leader was an affront to him. He then went to two personal enemies of Moshe – Datan and Aviram from the tribe of Reuven who were more senior in inheritance from Yacov Avinu than Levi. Reuven was the first born. Korach’s greatest mistake was to think that Moshe appointed himself leader and Aaron priest over the first born or priority born of other tribes and within the many families. It short Korach’s logic was based on pride and the emotion of disappointment (see editorial two about pride, arrogance, etc.). His rebellion was not for the sake of heaven but for a worldly honor. As he is alive as the earth swallows him up, he realizes his mistake and yells: “Moshe Emmes v’Toraso Emmes” {Moshe speaks the truth and his Torah is true} (where the second T in each word would be a soft TH in Korach’s pronunciation). This bit of Teshuva the last minute kept Korach’s soul alive with that of his followers but not enough to atone for using priestly vessels without permission from G-D. These souls are suspended until the final judgement but they are on a level where they hear Torah of the Beis Medrash from heaven but cannot enter heaven. Korach’s sons went on to follow Moshe and one of them sired Shmuel HaNovi.

16: 1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men;

The key word is took. Saddam took over power in Iraq. The idea is to usurp power and not obtain the position from merit. The Torah could have written something like given power. G-D gave to Moshe the two Tablets. And Moshe had horns of light shining from his forehead.

Rashi: Korah… took. He took himself to one side to dissociate himself from the congregation, to contest the [appointment of Aaron to the] kehunah. This is what Onkelos means when he renders it Vaetpaleg, “and he separated himself.” He separated himself from the congregation to persist in a dispute. … the son of Izhar the son of Kohath the son of Levi. [The verse] does not mention, “the son of Jacob,” because he [Jacob] prayed not to be mentioned in connection with their quarrel, as it is stated, “my honor, you shall not join their assembly” (Gen. 49:6). And where is his name mentioned in connection with Korah? In (I) Chron. (6:22, 23), where their genealogy is traced for the service of the Levites on the platform [in the Temple], as it says, “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.” - [Midrash Tanchuma Korach 4, Num. Rabbah 18:5] Dathan and Abiram. Since the tribe of Reuben was settled in the south when they camped, thus being neighbors of Kohath and his children who were also camped in the south, they joined with Korah in his rebellion. Woe to the wicked, and woe to his neighbor! Now what made Korah decide to quarrel with Moses? He envied the chieftainship of Elizaphan the son of Uzziel whom Moses appointed as chieftain over the sons of Kohath by the [Divine] word. Korah claimed, “My father and his brothers were four [in number]” as it says, “The sons of Kohath were…” (Exod. 6:18). Amram was the first, and his two sons received greatness-one a king and one a kohen gadol. Who is entitled to receive the second [position]? Is it not I, who am the son of Izhar, who is the second brother to Amram? And yet, he [Moses] appointed to the chieftainship the son of his youngest brother! I hereby oppose him and will invalidate his word (Midrash Tanchuma Korach 1, Num. Rabbah 18:2). What did he do? He went and assembled two hundred and fifty men, heads of Sanhedrin, most of them from the tribe of Reuben, his neighbors. These were Elitzur the son of Shedeur and his colleagues, and others like him, as it says, “chieftains of the congregation, those called to the assembly.” And further it states, “These were the chosen ones of the congregation” (1:16). He dressed them with cloaks made entirely of blue wool. They came and stood before Moses and asked him, “Does a cloak made entirely of blue wool require fringes [’tzitzith’], or is it exempt?” He replied, “ It does require [fringes].” They began laughing at him [saying], "Is it possible that a cloak of another [colored] material, one string of blue wool exempts it [from the obligation of techeleth], and this one, which is made entirely of blue wool, should not exempt itself?

Just Pilpul (literally pepper to mean a flavored talk, discussion, explanation) to incite his small band against Moshe over a trifle play on words, empty words with no real backing. Moshe stuttered and was an elderly man and he was a great speaker and like a rock star appeal to crowds but he only had empty words. That is a Tzaddik speak a little and deliver a lot – Avraham Avinu and the 3 Arabs visiting his tent vs. Bilaam who would speak a lot and deliver nothing. 

2 and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown; 3 and they assembled themselves together against Moses and against Aaron, and said unto them: 'Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?'

You take too much upon yourselves. You took by far too much greatness for yourselves. are all holy. All of them heard [the] words [of the commandments] at Sinai from the mouth of the Almighty. - [Midrash Tanchuma Korach 4] So why do you raise yourselves. If you have taken kingship for yourself, you should not have chosen kehunah for your brother. Not only you heard at Sinai, “I am the Lord, your God” ; the entire congregation heard it. - [Midrash Tanchuma Korach 4]

Their basic problem was not accepting that HASHEM chose the Shepherd Moshe by the burning bush to be the Shepherd of Am Yisrael. They thought that he also made it up for himself. Some people are chosen for greatness by their deeds like Moshe and George Washington but he did not want to rule for too long because he had over thrown an oppressive outside Monarchy and did not want to establish an American Aristocracy although John Adams and John Quincy Adams, the Kennedy’s and Bush family seem to have had something and Teddy and his Nephew Franklin Delano and Benjamin and William Henry Harrison were up there in politics. Even the father of Nancy Pelosi and daughter were in congress. However, the vast majority did not produce more politicians in the family. Interesting enough Moshe’s children did not become great but the sons of Korach were famous for their Psalms and Shmuel was a Novi equal before Am Yisrael to both Moshe and Aaron. Korach saw this for future generations but did not realize that he was dooming himself.

4 And when Moses heard it, he fell upon his face.

The Zohar notes that the Shechina contains both the tree of life and the tree of death. By prostrating himself and Aaron in a Tachanun before the Shechina he was facing the tree of death. Basically if you want Korach then kill me but if you want me to be your faithful shepherd then take care of him as I cannot fight a battle which involves my personal honor. I cannot be a judge when I am on trial before Am Yisrael. Rashi brings down the Midrashic interpretation here:

because of the rebellion, for this was already their fourth offense. [When] they sinned with the calf, “Moses pleaded” (Exod. 32:11); by the episode of the complainers, “Moses prayed” (11:2); with the spies, “Moses said to God, ‘But the Egyptians will hear…’ ” (14:13), but now, at Korah’s rebellion, he became disheartened [literally, his hands were weakened]. This is comparable to a prince who sinned against his father, and his [father’s] friend placated the king on his behalf, once, twice, and three times. When he offended the fourth time, the friend became disheartened, and he said, “How much more can I trouble the king? Perhaps he will no longer accept my petition.” - [Midrash Tanchuma 4, Num. Rabbah 18: 6]

5 And he spoke unto Korah and unto all his company, saying: 'In the morning the LORD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him.

Night is a time of drunkenness for us, and it is improper to appear before Him. His real intention was to delay, with the hope that they might retract [their opposition]. - [Midrash Tanchuma 5]

The night is dark and a bigger miracle and Kiddush HASHEM will occur in broad daylight. Here we are dealing with the honor of men but as for HASHEM, HE redeemed us at midnight from Egypt and the crossing of the sea was at night.

6 This do: take you censors, Korah, and all his company;

Why did he see fit to speak to them thus? He said to them, “Among the nations, there are various forms of worship and many priests, and they do not all gather in one temple. We, however, have only one God, one ark, one Torah, one altar, and one kohen gadol, but you two hundred and fifty men are all seeking the kehunah Gedolah ! I too would prefer that. Here, take for yourselves the service most dear-it is the incense, more cherished than any other sacrifice, but it contains deadly poison, by which Nadab and Abihu were burnt. Therefore, he warned them, ”and it will be the one whom the Lord chooses-he is the holy one“ [meaning,] that he is already in his [state of] holiness. Is it not obvious that [the one] who is chosen is the holy one? Rather, Moses told them,”I am telling you this so that you should not be found guilty. For the one He chooses will survive, and the rest of you will perish." - [Mid. Tanchuma 5, Bamidbar Rabbah 18:8]

7 and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.'

[interpreted Midrashically as:] I have told you a very great thing. Were they not fools? For he warned them about it and they [still] took upon themselves to offer [the incense]. They sinned at the cost of their lives, as it says, “the censers of these who sinned at the cost of their lives” (17:3). But what did Korah, who was astute, see [to commit] this folly? His vision deceived him. He saw [prophetically] a chain of great people descended from him: Samuel, who is equal [in importance] to Moses and Aaron. He [Korah] said, “ For his sake I will be spared. [He also saw] twenty-four watches [of Levites] emanating from his grandsons, all prophesying through the holy spirit, as it says, ”all these were the sons of Heman“ (I Chron 25:5). He said, ” Is it possible that all this greatness is destined to emanate from me, and I should remain silent?“ Therefore, he participated [in the rebellion] to reach that prerogative, for he had heard from Moses that they would all perish and one would escape [death]: ”the one whom the Lord chooses-he is the holy one.“ He erred in thinking that it referred to him. He, however, did not ”see" properly, for his sons repented [and thus did not die at that time]. Moses, however, foresaw this. - [This is found in Mid.] Tanchuma [Korach 5, Num. Rabbah 18:8] you have taken too much upon yourselves. [The simple interpretation is:] You have taken too great a task upon yourselves, to rebel against the Holy One, blessed is He.

When HASHEM appoints a Prophet it is not a political appointment or a popularity contest or a book of tricks to stay in power by avoiding elections.

8 And Moses said unto Korah: 'Hear now, ye sons of Levi: 9 is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them; 10 and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? 11 Therefore thou and all thy company that are gathered together against the LORD--; and as to Aaron, what is he that ye murmur against him?' 12 And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: 'We will not come up;
From here we derive that one should not persist in a dispute, because Moses sought them out to conciliate them with peaceful words. — [Mid. Tanchuma Korach 10, Sanh. 110a] We will not go up. Their own mouths caused them to stumble, [to say] that they would have only a downfall. - [Mid. Tanchuma Korach 6, Num. Rabbah 10] There is a limit one can bend over backwards to compromise for the sake of peace, if it does not work then a conflagration is unavoidable. 
13 is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us? 14 Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.' 15 And Moses was very wroth, and said unto the LORD: 'Respect not Thou their offering; I have not taken one ass from them, neither have I hurt one of them.' 16 And Moses said unto Korah: 'Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;
The accusation was that Moshe was a talker and idle promise maker. The difference was that Moshe could not bring them into the land because of the spies who rebelled against G-D and the L-RD swore that the generation would die in the wilderness. This is quite different from the idle words of Korach.
 17 and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.'

The Kabbala describes Korach’s actions as follows. He did what many a crooked salesman and propagandist does. He makes things appear just the opposite. Something similar to the over righteous British boycotts against Israel on human rights but not Chavez or Iran. Aaron and the Priesthood represented the right-side and the Leviim the left side facing HASHEM. Korach turned the world topsy-turvy and wanted to make the Leviim and first born the right side and Aaron and family on the left side. Rav Yehuda said that Korach wanted to change the whole order both in the above world and this world and thus he perished in both. (see comments below) Korach took Shalom and quarreled with it. Up until his outburst both the heavenly and earthly abodes were at peace with each other. He destroyed that peace. Hillel stated that one should be like a student of Aaron pursue peace, love peace, etc. Rav Yose said that the HOLY NAME is called SHALOM and Korach went against the Torah (Tehillim 3:17) “And all her paths are peace.”

18 And they took every man his fire-pan, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron. 19 And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation.

Aaron was on the side of Grace before HASHEM but Korach upsetting the worlds put himself on the side of Judgement. For Aaron was Holy and pure and Korach was only Pure (Tahor) which was not enough for him to complete the sacrifice.

20 And the LORD spoke unto Moses and unto Aaron, saying:

Hey you idiot – you are listening to Moshe on this so why can’t you listen to Moshe all the time. Mrs. Peleg ben On realized this and kept her husband away by drink. Peleg was now subservient to Moshe and tomorrow to Korach so what difference would it make. A wise and righteous woman can save a wicked man from his own foolish designs.

21 'Separate yourselves from among this congregation, that I may consume them in a moment.' 22 And they fell upon their faces, and said: 'O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?' {S} 23 And the LORD spoke unto Moses, saying: 24 'Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram.' 25 And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. 26 And he spoke unto the congregation, saying: 'Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.' 27 So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.

their wives, their children, and their infants. Come and see the severity of dispute. The earthly courts do not punish until [an accused] has two [pubic] hairs, and the heavenly court does not punish until one reaches the age of twenty, but here even nursing babes were punished. - [Midrash Tanchuma Korach 3] How did the sons of Korach survive. They were saying Tehillim and stayed by the side of Moshe as they had seen the first three rebellions against HASHEM and remembered the Golden Calf. They were pure in their understanding of Torah and service and did not look for glory like the other families. Humility and Yeras Shemayim saved them.

28 And Moses said: 'Hereby ye shall know that the LORD hath sent me to do all these works, and that I have not done them of mine own mind. 29 If these men die the common death of all men, and be visited after the visitation of all men, then the LORD hath not sent Me. 30 But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.' 31 And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them. 32 And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. 33 So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly. 34 And all Israel that were round about them fled at the cry of them; for they said: 'Lest the earth swallow us up.' 35 And fire came forth from the LORD, and devoured the two hundred and fifty men that offered the incense.

As I wrote the Neshama of these men did not die. Some were misguided into believing that what they were doing was for the sake of heaven. What about the utensils that these people used in the service?

Many miracles are done by natural things but it is the precise timing that makes it a miracle. When a Kassam it the Levi house and landed where four members were sleeping and did not explode and it was one of the few out of tens of thousands that did not explode make it a miracle. Earthquakes occur along the Syria-African rift but to swallow up Korach and his congregation alive and leave the rest of the camp of Am Yisrael unscathed is the miracle. Precise timing makes the miracle. Of course the MOUTH OF THE EARTH might have been a onetime miraculous phenomena that without seeing the playback of the video we can never tell. 

17: 1 And the LORD spoke unto Moses, saying: 2 'Speak unto Eleazar the son of Aaron the priest, that he take up the fire-pans out of the burning, and scatter thou the fire yonder; for they are become holy; 3 even the fire-pans of these men who have sinned at the cost of their lives, and let them be made beaten plates for a covering of the altar--for they are become holy, because they were offered before the LORD--that they may be a sign unto the children of Israel.'

They have become willful sinners against their own lives for they opposed the Holy One, blessed is He.                                                                                             

4 And Eleazar the priest took the brazen fire-pans, which they that were burnt had offered; and they beat them out for a covering of the altar, 5 to be a memorial unto the children of Israel, to the end that no common man, that is not of the seed of Aaron, draw near to burn incense before the LORD; that he fare not as Korah, and as his company; as the LORD spoke unto him by the hand of Moses.

This stiff necked people just don’t learn. Jews are always the main complainers when they think there is an injustice or unfairness. However, going against HASHEM Yisborach is a very-very dangerous thing. (Privately one is permitted to ask: MASTER of the Universe why have you done this to me? But to go publically against the Gadol HaDor is another thing.)

6 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying: 'Ye have killed the people of the LORD.' 7 And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared. 8 And Moses and Aaron came to the front of the tent of meeting. 9 And the LORD spoke unto Moses, saying: 10 'Get you up from among this congregation, that I may consume them in a moment.' And they fell upon their faces. 11 And Moses said unto Aaron: 'Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.'

And atone for them. This secret was given over to him by the angel of death when he went up to heaven, that incense holds back the plague… as is related in Tractate Shabbath (89a).

Samael the Angel of Death had given this knowledge to Moshe on Mt. Sinai at the giving of the Torah. Shabbos 88-89 and Medrash Rabbah.                                                                                                                                                                                                                                                                                                  

12 And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people. 13 And he stood between the dead and the living; and the plague was stayed. 14 Now they that died by the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korach. 15 And Aaron returned unto Moses unto the door of the tent of meeting, and the plague was stayed.
16 And the LORD spoke unto Moses, saying: 17 'Speak unto the children of Israel, and take of them rods, one for each fathers' house, of all their princes according to their fathers' houses, twelve rods; thou shalt write every man's name upon his rod. 18 And thou shalt write Aaron's name upon the rod of Levi, for there shall be one rod for the head of their fathers' houses. 19 And thou shalt lay them up in the tent of meeting before the testimony, where I meet with you. 20 And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.' 21 And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers' houses, even twelve rods; and the rod of Aaron was among their rods. 22 And Moses laid up the rods before the LORD in the tent of the testimony. 23 And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds. 24 And Moses brought out all the rods from before the LORD unto all the children of Israel; and they looked, and took every man his rod.

This will be a sign to the children of Yisrael for all generations that Aaron has been given the Kahuna and the Leviim shall be servants to the Cohanim and in the Mishkan and eventually the Beis Hamikdash.
25 And the LORD said unto Moses: 'Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.' 26 Thus did Moses; as the LORD commanded him, so did he.

This was taken from a lecture 62 years ago on my fourth Hebrew Birthday. So in honor of my birthday and this week’s Parsha, I bring it down here:
The story of Aaron’s blossoming staff is told in our Parsha. Korach and his rebellious faction had contested Aaron’s right to the kahuna Gedolos (high priesthood). In order to reiterate His choice of Aaron to serve Him in the Sanctuary as the representative of the Jewish nation, G‑d instructed Moses:
“Take . . . a staff from each of [the tribes’] leaders . . . and write each one’s name on his staff. Write the name of Aaron on the staff of Levi . . . and the man whom I shall choose, his staff will blossom . . .”
Moses placed each staff before G‑d in the Sanctuary. On the next day . . . behold, the staff of Aaron was blossoming: it brought forth blossoms, produced fruit and bore ripe almonds. (Numbers 17:16–24)
In a talk delivered by the Lubavitcher Rebbe on Shabbat Korach (the Shabbat on which the Torah section of Korach is read) of 1991, the Rebbe cited the above incident as a classic example of what he called a “natural miracle.” G‑d did not simply make almonds appear on Aaron’s staff. Rather, He stimulated in it the full natural process of budding, blossoming, and the emergence and the ripening of the fruit—as the above verses relate, signs of all these stages were seen on Aaron’s staff. Aaron’s staff defied nature’s laws and restrictions, yet it conformed to the phases of growth that the almond naturally undergoes. It transcended nature, but did so on nature’s own terms.
In other words, said the Rebbe, there are two types of miracles:
  1. A confrontational miracle, which overpowers and displaces the natural norm, creating a reality that is completely contrary nature’s laws.
  2. A natural miracle, which, though it may be no less “impossible” by the standard norms, and no less obvious a display of the hand of G‑d, nevertheless occurs by natural means, employing natural phenomena and processes to achieve its end.
To understand the difference between these two types of miracles, we need to examine the purpose of miracles in general.
The Hebrew word for miracle, nes, means “aloft” and “elevated.” The regularity and predictability of nature creates so-called “laws”: this is the way it is, says the natural order, and you cannot but conform to this defined and bounded reality. The truth, however, is otherwise—that man and his world have been imbued by their Creator with the potential to raise and elevate their existence, to go beyond what is dictated by the “way things are.” A miracle, with its open display of divine power, has an uplifting effect on those who experience it, enabling them to see through the façade of nature, and inspiring them to transcend the perceived limitations of their own nature and the accepted norms of their society.
At first glance, it might seem that the natural miracle’s “need” to resort to natural processes makes it less of a miracle. In truth, however, a miracle that works through nature is even more elevating (i.e., more “miraculous”) than a miracle that supersedes it. A sudden, shattering change has not transformed nature, but only gone beyond it; but when a miracle is integrated into the workings of nature, nature itself is elevated. A supra-natural miracle liberates the person who experiences it from the natural order; a natural miracle liberates the very substance of the natural order itself.
The Day the Sun Stood Still
The Parsha of Korach is usually read in the first week of the month of Tammuz. The Shabbat on which the Rebbe spoke about the miracle of Aaron’s staff was the 3rd of Tammuz, and the Rebbe found two more historical examples of “natural miracles,” both occurring on that date.
On the third of Tammuz of the year 2488 from creation (1273 BCE), Joshua was leading the Jewish people in one of the battles to conquer the Land of Israel. Victory was imminent, but darkness was about to fall. “Sun,” proclaimed Joshua, “be still at Givon; moon, at the Ayalon Valley” (Joshua 10:12). The heavenly bodies acquiesced, halting their progress through the sky until Israel’s armies brought the battle to its successful conclusion.
Our sages have said that “G‑d does not perform a miracle in vain.” Why, then, the drastic astronomical changes effected at Joshua’s behest? Would it not have sufficed to perform a more limited miracle, such as merely illuminating the battle site at Givon by some other supra-natural means?
But a miraculous engineering of “artificial” light would have meant that the laws of nature were merely superseded, not transformed. To inspire the people of Israel to not only transcend their natural self but also to transform and sublimate it, G‑d insisted that the miraculous light provided them should be natural sunlight—even if this meant creating a new natural order in the heavens.
A Miracle in Phases
The second natural miracle associated with the 3rd of Tammuz occurred on that date 3,199 years later—this time in even more natural (and thus, even more miraculous) terms.
The 3rd of Tammuz, in the Jewish year 5687 (1927), was the day on which the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880–1950), was released from the Spalerna prison in Leningrad (today Petersburg).
Rabbi Yosef Yitzchak was arrested by agents of the GPU (Soviet secret police, forerunner of the KGB) and the Yevsektzia (“Jewish section” of the Communist Party) because of his efforts to sustain and promote Jewish life under communist rule. He was sentenced to death, G‑d forbid, but international pressure compelled the Soviet regime to commute this first to a sentence of ten years of hard labor in Siberia, and then to a three-year term of exile in Kostroma, a town in the interior of Russia. On the 3rd of Tammuz he was released from prison and sent to exile. (See The Rebbe’s Prison Diary.)
Nine days later, on the 12th of Tammuz, came a further phase of the Rebbe’s liberation—an order freeing him to return to his home in Leningrad. Several months later, he was allowed to leave the country. From outside Russia’s borders, the Rebbe continued to direct his underground network of emissaries and activists who provided, and provide to this very day (though no longer clandestinely), spiritual and material support to Jews in every corner of the former Soviet empire.
In a letter written for the first anniversary of his release, Rabbi Yosef Yitzchak states: “Not only myself did G‑d redeem on this day . . . but also everyone who goes by the name ‘Israel.’” Rabbi Yosef Yitzchak had taken on the all-powerful Party, and had prevailed. Those who sought to destroy Jewish life in the Soviet Union were themselves forced to concede that they had no right to prevent a Jew’s practice of his faith.
Now—concluded the Rebbe in his 1991 address—after more than six decades, we have been privileged to witness a further realization of the Rebbe’s, and Russian Jewry’s, victory. The miraculous transformation now underway in that country is the continued unfolding of the miracle we saw on the 3rd of Tammuz of 1927.
Here we have a “natural miracle” of the highest order. On the one hand, this is a chain of events that transcended all natural laws and norms. To suggest, in the darkest years of Stalinism, that a single individual could contest the all-powerful Party’s “right” to uproot Judaism in the Soviet Union, and persevere; to suggest that Communism’s stranglehold over hundreds of millions of souls would shrivel away; in other words, to have predicted 1991 in 1927—would have been tantamount to saying the sun would change its course. At the same time, however, this was a “natural miracle,” as emphasized by the fact that: a) the Rebbe’s salvation involved the acquiescence of those who first arrested and sentenced him (a change from within, as in the recent events in that country); and b) that the victory was not immediate and complete, but came about in phases, and continued to unfold over the course of many years.
The 3rd of Tammuz was the day that a new reality supplanted the old. Yet this new reality came into being by wholly “conventional” means, in the gradual and incremental manner that is the hallmark of a natural development.
Lofty and Lesser Examples
This, said the Rebbe, is the lesson of the 3rd of Tammuz: not to be intimidated by the limits of natural norms, but also not to disavow them. Instead, we should work within them to broaden and expand them. Rather than seeking to liberate ourselves of the circumstances of nature, we should seek to liberate and elevate the nature of nature itself.
The story is told of a Chassid who was walking home from a late-night farbrengen (Chassidic gathering) many hours after the curfew imposed on his war-torn region of Eastern Europe. A policeman, noticing the solitary Jew, shouted, “Halt! Who goes there?!” The Chassid, immersed in his farbrengen-induced thoughts, replied: “Bittul goes!” This Chassid had so completely internalized the Chassidic doctrine of bittul (self-abnegation) that this was his instinctive reaction to a demand that he identify himself.
Man’s most basic instinct is the preservation and fulfillment of self. So bittul, which is the negation of self before a greater reality, goes against the very grain of human nature: the attainment of bittul is a “miracle,” a supernatural transformation. Nevertheless, for this Chassid, bittul did not imply the obliteration of identity; rather, it was the slow, gradual divestment of the “I” of its egocentric tendencies and its reorientation toward a higher, bittul-suffused identity. In the “supernatural miracle” mode, bittul means lack of identity; as a “natural miracle,” bittul is the person’s identity.
But the same lesson can be applied to our “lesser” miracles as well. We must never accept the invincibility of any status quo; at the same time, our norm-transcending approach should not result in accomplishments which remain outside of who and what we are. Rather, we should strive to make miraculous the very nature of life.

27 And the children of Israel spoke unto Moses, saying: 'Behold, we perish, we are undone, we are all undone. 28 Every one that cometh near, that cometh near unto the tabernacle of the LORD, is to die; shall we wholly perish?'

As we say in Hebrew Boker Tov or Good Morning now you finally wake up and get the point that G-D was trying to make from the beginning. Well better late than never, but we shall see that the people are still very fickle. The tribe of Shimon who fought against Dinah being used and abused sexually would fall into the very trap that their forefather fought against while Levy who thought of the holiness of this would stand up again and be counted in the future through Pinchas.

18: 1 And the LORD said unto Aaron: 'Thou and thy sons and thy fathers' house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood.

[God did not say directly to Aaron but] He said [this] to Moses to say to Aaron (Sifrei Korach 17) and caution him regarding regulations for the [benefit of the] Israelites, that they should not enter the Sanctuary. You, your sons and your father’s house. They are the sons of Kohath, who was Amram’s father. — [Midrash Aggadah] Shall bear the iniquity associated with the Sanctuary. I impose upon you the punishment of the outsiders who sin regarding the sacred objects entrusted to you; the Tent, the ark, the table, and the sacred vessels. You shall sit and warn any unauthorized person who attempts to touch [the sacred objects]. and you and your sons. The kohanim . shall bear the sin associated with your kehunah. For it is not given over to the Levites. You shall warn the Levites who might inadvertently err, that they may not touch you during your [performance of the] service.

In nice language please stand clear of the active Cohanim as they enter and leave the sanctuary. If a Cohain were to have a blemish such a broken bone or ripped earlobe, he could slaughter the beast and eat from the Korban and Teruma Gedolah but could not enter the sanctuary either. His status was higher than a Levy but due to circumstances was a non-Avoda Cohain but his children could be.                            

2 And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony. 3 And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye. 4 And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you. 5 And ye shall keep the charge of the holy things, and the charge of the altar, that there be wrath no more upon the children of Israel. 6 And I, behold, I have taken your brethren the Levites from among the children of Israel; for you they are given as a gift unto the LORD, to do the service of the tent of meeting. 7 And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; and the common man that draweth nigh shall be put to death.'
8 And the LORD spoke unto Aaron: 'And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever.

8. Behold I have given you. with joy. It [the word “behold”] is an expression of joy, as in “Behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart” (Exod. 4:14). This may be compared to a king who gave a field to his friend but did not write nor sign [a deed], and did not record it in court. A person came and contested [his ownership] of the field. The king said to him: [It seems that] anyone may come and contest your rights. Behold, I will write and sign [a deed] for you, and record it in court. Here, too, since Korah came and made a claim against Aaron regarding the kehunah , Scripture comes and gives him twenty-four ‘gifts’ of kehunah as an everlasting covenant of salt. This is why this section is placed here [after the rebellion of Korah]. — [Sifrei Korach 18, 19] the charge of My gift [offerings]. That you must keep them in a state of purity. - [Bech. 34a]

Anybody but a Cohain was a stranger in the sanctuary of the KING OF KINGS and therefore would get Kares or immediate death for violating such a prohibition. There was an exception and that was artisans to be partially blindfolded and in purity to repair the sanctuary and Holy of Holies in Temple times with the Leviim and skilled Cohanim given preference of course.

9 This shall be yours of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. 10 In a most holy place shall thou eat thereof; every male may eat thereof; it shall be holy unto thee. 11 And this is yours: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. 12 All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them. 13 The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be yours; every one that is clean in thy house may eat thereof. 14 Every thing devoted in Israel shall be yours. 15 Every thing that opens the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be yours; howbeit the first-born of man shall thou surely redeem, and the firstling of unclean beasts shall thou redeem. 16 And their redemption-money--from a month old shall thou redeem them--shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary--the same is twenty gerahs. 17 But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shall not redeem; they are holy: thou shall dash their blood against the altar, and shall make their fat smoke for an offering made by fire, for a sweet savor unto the LORD. 18 And the flesh of them shall be your, as the wave-breast and as the right thigh, it shall be your. 19 All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covenant of salt before the LORD unto thee and to thy seed with thee.'                                                   

He enacted a covenant with Aaron, with an object that is wholesome and lasting, and keeps other foodstuffs wholesome. — [Sifrei Korach 43] covenant of salt. Like a covenant made with salt, that it should never spoil. 20. and you shall have no portion among them. Even in the spoils of war. — [Sifrei Korach 45]                             

20 And the LORD said unto Aaron: 'Thou shall have no inheritance in their land, neither shall thou have any portion among them; I am thy portion and your inheritance among the children of Israel. 21 And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. 22 And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 23 But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 24 For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.' 25 And the LORD spoke unto Moses, saying: 26 'Moreover thou shall speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe. 27 And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press. 28 Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest. 29 Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it. 30 Therefore thou shall say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press. 31 And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting. 32 And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.'       
The lesson and conclusion from all this should be that everybody should know his place in society. There can be many Cohanim and Leviim but only one Cohain Gadol and Leviim were from the ages of 30 until 50 and no more or no less. One could be a Sage of 100 years old teaching all the Leviim and eating Maaseh but could not serve any more in the Mikdash. Also one could be a Yisrael and as smart as Aaron Kotler and Moshe Feinstein but could not serve in the Mikdash. The Chofetz Chaim was a Cohain but he was no better than any other Cohain in his day as there was no Temple then. All the more so for non-Cohanim and non-Leviim!

The Chief Rabbi of Israel and Napoleon's Throne by Yerachmiel Tilles

In the early 2000's, Rabbi Mordechi Eliahu, the Rishon L'Tzion (Sephardic Chief Rabbi of Israel), received an official invitation from the President of France, Jacques Chirac, to visit his country.
Mr. Chirac, before ascending to the office of President in 1995, had previously served two terms as Prime Minister and nearly 20 years as the Mayor of Paris. Throughout his career he was known as a hard line, pro-Arab leader who constantly pushed Israel to cede territories to the Palestinians, thus bringing French-Israeli relations to an all time low.
Rabbi Eliahu, on the other hand, was a very outspoken individual with little patience for the formalities that are the essence of French culture. So the members of the Israeli embassy there were understandably very tense and apprehensive that the Rabbi might say or do something that would make things even worse than they were.
However, when the Rabbi arrived they soon calmed down. His outgoing and friendly demeanor put everyone at ease, and it seemed obvious to the embassy staff that the meeting would be nothing other than formalities and smiles.
But they were wrong. For instance, at the first leg of the official tour when they visited the French National Museum, the Rabbi demonstrated what seemed to be a shameful ignorance and insensitivity to French heritage.
When he was shown the throne of Napoleon he asked if it was for sale; and if so, for how much; and how long ago did Napoleon live! Then when shown one of the rooms of King Louis the Fourteenth he asked if this King was a moral person, which caused everyone to blush and even laugh behind the Rabbi's back.
The tour guide explained that the chair of Napoleon was of great historical and national importance and was certainly not for sale and regarding King Louis; although he was not known to be a particularly moral person, nevertheless France is proud of him as part of their heritage.

Afterwards they returned to the office of the president for an official ceremony where, after many introductions and formalities, Rabbi Eliahu was invited to say a few words that would be simultaneously translated into French.

Rabbi Eliahu began by describing in detail his tour of the museum and his questions that caused everyone to laugh.
At this point Rabbinit Tzivia realized that the translator was not paying attention to every word her husband was saying and, realizing that her husband was making some sort of point, requested that the chief Rabbi of France, who was also present, should take over the task.
Rabbi Eliahu continued, "In my visit to the Museum I learned that the chair of Napoleon was not for sale because of its historical importance and that King Louis, although not a man of pure character is nevertheless revered and honored as a French hero.
"I noticed that you expected me to honor these men also and were surprised when I did not do so, even though I am not French and do not even live in France.
"If so, my dear friends, I ask the same thing from you: We Jews also have our founders: Abraham, Isaac, Jacob but not of two or three hundred years ago and of questionable character like yours but of three and four thousand years ago and of impeccable integrity and selflessness.
"Is it too much to ask that just as you expect us to respect your founders and kings, so you should in turn respect ours?
"For instance, over three thousand years ago Moses brought us to the Promised Land and some four hundred years afterwards our King David and King Solomon secured the city of Jerusalem.
"That is our history.
"Does it not make simple sense that just as you expect us to honor your heritage so you should honor ours? If the chair of Napoleon is not for sale then how can you expect us to sell parts of Israel and Jerusalem?"
The members of the Israeli embassy were in panic: this was exactly what they were afraid of! In the moment of silence that followed they were certain that Chirac would simply storm out of the room in a fury.
But they were in for a big surprise. All of the French officials present, including the President himself, stood and applauded!
Then Chirac warmly shook the Rabbi's hand, and immediately called one of his assistants and whispered something in his ear. The man left the room hurriedly and returned in just seconds with a small, velvet box.
Chirac asked for silence and then announced, "This medallion is usually reserved for visiting heads of state, but I have never heard anyone speak such clever words like these. They so impressed me that I am presenting this to you." And when he finished speaking the crowd gave the rabbi another standing ovation.
Source: Adapted and supplemented by Yerachmiel Tilles from the rendition of Rabbi Tuvia Bolton on // (based on Sichat HaShavua #1331).

Biographical note:
Rabbi Mordechai-Tzemach (ben Suliman & Mazal) Eliyahu (1929-25 Sivan 2010), the former Chief Sephardic Rabbi of Israel, was born in Iraq. A noted sage in all areas of Torah study, as well as a significant kabbalist, he was considered to be one of the leading authorities on Jewish law in Israel. His son, Rabbi Shmuel Eliyahu, is currently the Chief Rabbi of Tsfat.

Connection: Seasonal - the 3rd Yahrzeit of Rabbi Mordechai Eliyahu.

A little bit of Sarcasm. People have asked me recently my opinion of the women of the wall. About 40 years ago Rebbitzen Paley organized a Minyan for women with a Sefer Torah. It was for young mothers who could not come to Schul with young children and their husbands would return from Schul and they would pray in a private environment all women with a Sefer Torah and nobody protested. However, the provocative public display of the women of the wall has prompted me to give this bit of sarcasm: Maybe the women of the wall want to screen an XXX film too? Once upon a time in ancient history in my youth Americans were Patriots, marriage was marriage between a man and a woman, virtue was virtue, morals were morals and homosexuality, bestiality and other things were forbidden in Vayikra 18 and 20. Nobody told adults when to brush their teeth, comb their hair or eat. There was a dress code which was unwritten and laws against indecent exposure but alias these days are gone. I have nothing personal against a woman if she wants to put on Tephillin and Tallis in her house or a woman nude in her bathtub in her house. I  just don’t like these things displayed in public.

From Ricky: Israeli scientists develop bionic eye for people born blind A tiny camera receives visual information from the environment and transmits signals to a bionic contact lens. and from other sources:

Warning to Israelis near the Jordan River Valley - the sand flies which cause "Shoshanat Yericho" are attacking a lot of people be wary if you visit the Kinneret, dead sea etc. Barbara M. explained the disease as follows: The rose of Jericho.....but what the Rabbi is referring to is the end result. "Leishmaniasis is a disease caused by protozoan parasites that belong to the genus Leishmania and is transmitted by the bite of certain species of sand fly (subfamily Phlebotomies). Although the majority of the literature mentions only one genus transmitting Leishmania to humans (Lutzomyia) in the US, a 2003 study by Galati suggested a new classification for American sand flies, elevating several subgenera to the genus level. Elsewhere in the world, the genus Phlebotomies is considered the vector of leishmaniasis.[1]

Most forms of the disease are transmissible only from animals (zoonosis), but some can be spread between humans. Human infection is caused by about 21 of 30 species that infect mammals[citation needed]: the different species are morphologically indistinguishable, but they can be differentiated by isoenzyme analysis, DNA sequence analysis, or monoclonal antibodies.

Cutaneous leishmaniasis is the most common form of leishmaniasis. Visceral leishmaniasis is a severe form in which the parasites migrate to the vital organs."

In parts of Israel and Jewish Areas in the States the Missionaries are back trying to convert Jews. YOU NEVER SEE JEWS GOING DOOR TO DOOR SELLING JUDAISM nor do you see Bill Gates going door to door giving away $1000 to each household. Hmmm I wonder why? On the other hand heroin dealers sometimes give out free samples. They also pose as Jews but the truth comes out:

Moshe Yaalon is going against Lapid on the drafting of Charedi Jews. There is no reason to remove Jews from a Yeshiva those who do not learn or want to learn enlist. Last year over 1,500 such young men enlisted quietly and their number is growing. My own grandson’s Yeshiva Comrades are very-very patriotic and if they could not learn would do like my own son did when his learning fell to 8 hours a day or less and volunteer – in his time, he did Hesder.

Inyanay Diyoma

While the S-300 will not arrive in Syria before the middle of next year or be ready until next fall, a new deal is reached on MIG delivery:

This is a revolution that may eventually put the airlines out of business via different hubs.

In case you are wondering whose side HASHEM Yisborach is on:,7340,L-4388312,00.html

The new UN Ambassador from the US is a Harvard Scholar who is pro-PLO and has been against Israel in the past. Samantha Power, president's choice for UN ambassador, said in 2002 interview US should impose solution on Israel, Palestinians, advocated deployment of massive military force in Israel.,7340,L-4388848,00.html

The 100,000 illegal work seekers are to be deported slowly.

Something is rotten in DC and the stench moves upwards:

Certain strikes to be outlawed in the future:

Rachamim Pauli