Thursday, January 16, 2014

Parsha Yisro, stories, leaving Concentration Camps this week is dedicated to the memory of Felix ben Yitzchak Pauli who passed away on the 23rd of Shevat which will be next Thursday Evening and Friday.

Parsha Yisro

Finally a shorter Parsha which gives a Rabbi less to choose from but one can also cover a higher percentage of the Parsha. This week we have just passed through the Sea of Reeds are eating Mann and left Rephidim where we were attacked by Amalek.

18:1 Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel His people, how that the LORD had brought Israel out of Egypt.

The Pshat is that Yisro comes to bring Tziporah and children back to Moshe Rabbaynu. Obviously there was a messenger to this effect. From the Messenger Yisro hears what has happened. Rashi came to answer the question why did Yisro come seeing that he was an advisor to a Pharaoh before Moshe was born from the Medrash? They did not see the fruit of his advice and only that of Bilaam as Iyob ran away and for this Iyob suffered what he did. 

Now…Jethro…heard: What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek. — [from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer] Jethro: He was called by seven names: Reuel, Jether, Jethro [i.e., Yithro], Hobab, Heber, Keni, [and] Putiel (Mechilta). [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21). [He was called] Jethro (יִתְרוֹ) [to indicate that] when he converted and fulfilled the commandments, a letter was added to his name. [He was called] Hobab (חוֹבָב) [which means lover] because he loved (חִבָּב) the Torah. Hobab was indeed Jethro, as it is said: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). Others say that Reuel was Jethro’s father. [If so,] what [is the meaning of] what it [Scripture] says [referring to the daughters of Jethro]: “They came to their father Reuel” (Exod. 2:18)? Because [young] children call their grandfather “Father.” [This appears] in Sifrei (Beha’alothecha 10:29). Moses’ father-in-law: Here Jethro prides himself on [his relationship to] Moses, [saying,] “I am the king’s father-in-law.” In the past, Moses attributed the greatness to his father-in-law, as it is said: “Moses went and returned to Jether, his father-in-law” (Exod. 4:18). [from Mechilta] for Moses and for Israel: Moses was equal to all of Israel. [Mechilta] all that…had done: for them with the descent of the manna, with the well, and with Amalek. that the Lord had taken Israel out…: This was the greatest of them all. — [from Mechilta]

2 And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her away,

Moshe sent her away because he feared for her safety and that of the children as often in many benighted lands they become political hostages.

After she had been sent away: When the Holy One, blessed be He, said to him in Midian, “Go, return to Egypt” (Exod. 4: 19), “and Moses took his wife and his sons, etc.” (Exod. 4:20), and Aaron went forth “and met him on the mount of God” (Exod. 4:27), he [Aaron] said to him [Moses], “Who are these?” He [Moses] replied, “This is my wife, whom I married in Midian, and these are my sons.” "And where are you taking them?" he [Aaron] asked. “To Egypt,” he replied. He [Aaron] retorted, “We are suffering with the first ones, and you come to add to them?” He [Moses] said to her [Zipporah], “Go home to your father.” She took her two sons and went away. — [from Mechilta]

3 and her two sons; of whom the name of the one was Gershom; for he said: 'I have been a stranger in a strange land'; 4 and the name of the other was Eliezer: 'for the God of my father was my help, and delivered me from the sword of Pharaoh.'

And rescued me from Pharaoh’s sword: When Dathan and Abiram informed [Pharaoh] about the incident of the Egyptian [whom Moses had slain], and he [Pharaoh] sought to slay Moses, his [Moses’] neck became [as hard] as a marble pillar. — [from Exod. Rabbah 1:31, Deut. Rabbah 2:27]

5 And Jethro, Moses' father-in-law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of God;

To the desert: [We too know that he was in the desert [without the text stating it explicitly], but the text is speaking of Jethro’s praise, that he lived amidst the greatest honor of the world, but his heart prompted him to go forth to the desert wasteland to hear words of Torah. — [from Mechilta]

6 and he said unto Moses: 'I thy father-in-law Jethro am coming unto thee, and thy wife, and her two sons with her.'

Yisro wants to remind Moshe that without his daughter he would not have these two sons for it appears that he was childless or a bachelor before he met her.

And he said to Moses: through a messenger. — [from Mechilta, view of Rabbi Eleazar the Modite] I, Jethro, your father-in-law…: If you will not come out for my sake, come out for your wife’s sake, and if you will not come out for your wife’s sake, come out for the sake of her two sons. — [from Mechilta]

7 And Moses went out to meet his father-in-law, and bowed down and kissed him; and they asked each other of their welfare; and they came into the tent.

Moshe was now head of State for a nation with 600,000 men perhaps twice or more that children, elders and at least 600,000 women so he was busy. Moshe did have an assistant name Yehoshua Bin Nun but he was also a general and was not your standard secretarial staff that a leader today has. So Moses went out: Jethro was afforded great honor at that time. Since Moses went out, Aaron, Nadab, and Abihu also went out, and who [was it who] saw these [men] going out and did not go out? [Thus, everyone went out to greet Jethro.]-[from unknown midrashic source similar to Mechilta and Tanchuma Yithro 6] Moshe, the humblest of all men that walked the earth does not conduct himself like a king but before his elder relative grants him the greatest honor and: Prostrated himself and kissed him: I do not know who prostrated himself to whom. [But] when it says, “one another (אִישׁ לְרֵעֵהוּ),” [lit., a man to his friend,] who is called "a man"? This is Moses, as it is said: “But the man (וְהָאִישׁ) Moses” (Num. 12:3). [from Mechilta]

8 And Moses told his father-in-law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, all the travail that had come upon them by the way, and how the LORD delivered them.

Moses told his father-in-law: to attract his heart, to draw him near to the Torah. — [from Mechilta]  All the hardships: By the sea and [the hardship] of Amalek. — [from Mechilta] The hardships: Heb. הַתְּלָאָה. “Lammed aleph” comprise the root of the word. The “tav” is both formative and basic and sometimes is omitted from it. Similarly, separation (תְּרוּמָה), waving (תְּנוּפָה), rising (תְּקוּמָה), removing (תְּנוּאָה). 

 9 And Jethro rejoiced for all the goodness which the LORD had done to Israel, in that He had delivered them out of the hand of the Egyptians. 10 And Jethro said: 'Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians. 11 Now I know that the LORD is greater than all gods; yea, for that they dealt proudly against them.'

I don't usually take exception to Rashi. However, Midian was from Avraham and should have been monotheistic. Yisro therefore in my humble opinion should have just gotten a boost in his faith. However, Rashi had a tradition and a basis that cannot be ignored. As I wrote in the past in a dispute between Rashi and myself, I am not on the generation level to argue with him but I am entitled to my opinion which I bring down here.

Now I know: I recognized Him in the past, but now [I recognize Him] even more. — [from Mechilta] Than all the deities: This teaches us that he [Jethro] was knowledgeable about every type of idolatry in the world, and there was no pagan deity that he did not worship. — [from Mechilta] For with the thing that they plotted, [He came] upon them: Heb. זָדוּ. [To be explained] according to its [Aramaic] translation. [Onkelos renders: For with the thing that the Egyptians plotted to judge Israel, with that He judged them.] With water, they planned to destroy them, and they [themselves] were destroyed with water. That they plotted: That they planned wickedly. Our Rabbis, however, interpreted it [זָדוּ] as an expression related to “Now Jacob cooked (וַיָזֶר)” (Gen. 25:29) [and thus to infer that] in the very pot in which they cooked, they themselves were cooked. [from Sotah 11a]

12 And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God.

Burnt offering[s]: Heb. עֹלָה. As its apparent meaning, because it [the offering] was completely (כֻּלָּה) burned [on the altar].And [peace] offerings: Peace offerings.  And Aaron came: And where did Moses go? [Why is he not mentioned here as partaking of the feast?] He was standing and serving them. — [from Mechilta, Jonathan] Before God: From here [we learn] that if one derives pleasure from a feast at which Torah scholars are seated, it is as if he has derived pleasure from the splendor of the Shechinah. — [from Ber. 64a, Mechilta]

One thing for sure is that Yisro physically brought the animals. The question remains if Aaron slaughtered them and put them on the Mizbayach or Yisro did that? From the wording one is not sure. It could be that Aaron did so as priest or perhaps since it was before the full giving of the Torah, Yisro being Cohain Midian performed the Korbanos to the MOST HIGH G-D. I don’t think that I will have so many years before Eliyahu HaNovi can explain this to me.

13 And it came to pass on the morrow, that Moses sat to judge the people; and the people stood about Moses from the morning unto the evening.

It came about on the next day: This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta]

The Pshat that I learned is that Yisro came before the giving of Torah and left prior to Rosh Chodesh Sivan. Rashi knew that people like myself would not buy the tradition of judging the people after Yom Kippur as Pessach is in Nissan and the giving of the Torah Sivan and Yom Kippur only occurs in Tishrei therefore he has to answer that question that I first before continuing and also the tradition of him leaving prior to Rosh Chodesh Sivan.

That Moses sat down…, and the people stood: He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta]  From the morning until the evening: Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a]

I am not a congregation Rabbi and like Moshe get questions in the course of a day and I lose out on my study time with no compensation in this world yet that is the job of a Rabbi to teach educate and Poskin things even if only on line to many others whom he may never see or even hear their voices.

14 And when Moses' father-in-law saw all that he did to the people, he said: 'What is this thing that you do to the people? why sit you thyself alone, and all the people stand about thee from morning unto even?'

The problems of a few million people are too much for one man to deal with.

15 And Moses said unto his father-in-law: 'Because the people come unto me to inquire of God;

But my father-in-law the people seek the Torah and the Emmes and I must provide them answers and a true judgement.

16 when they have a matter, it cometh unto me; and I judge between a man and his neighbor, and I make them know the statutes of God, and His laws.'

If any of them has a case, he comes to me: The one who has the case comes to me.

As a Rabbi, I am required to be a teacher and guide of the Torah laws.

17 And Moses' father-in-law said unto him: 'The thing that you do is not good.

First of all you are burning yourself out and secondly the people are getting restless waiting for so long for an answer to their problems, cases or understanding.

18 Thou wilt surely wear away, both thou, and this people that is with thee; for the thing is too heavy for thee; thou art not able to perform it thyself alone.

You will surely wear yourself out: Heb. נָבֹל ךְתִּבָֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers (כִּנְבֵל עָלֶה) from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out. Both you: גַּם-אַךְתָּה lit., also you. [This comes] to include Aaron, Hur, and the 70 elders. Is too heavy for you: Its weight is greater than your strength.

In German and Hebrew the word for heavy and difficult are the same. It is weighing you down and you are becoming exhausted.

19 Hearken now unto my voice, I will give thee counsel, and God be with thee: be you for the people before God, and bring thou the causes unto God.

I will advise you, and may the Lord be with you: in [this] counsel. He [Jethro] said to him [Moses], “Go, consult the Lord [as to whether my advice is sound].” -[from Mechilta] [You] represent the people before God: [as a] messenger and an intermediary between them and the Omnipresent, and one who inquires of Him concerning the ordinances. — [from Onkelos] The matters: The matters of their quarrels. — [from Jonathan]

20 And you shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do.

You will have to rely upon lesser Rabbis and let them bring up the questions through the other skilled Rabbis unto you and then you will have much less questions and the people will get most of their answers quicker.

21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

But you shall choose: with the holy spirit that is upon you. — [from Mechilta] men of substance: Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism. — [from Mechilta] men of truth: These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed. — [from Mechilta] who hate monetary gain: Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b] leaders over thousands: They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a] leaders over hundreds: They were six thousand. — [from Mechilta, Sanh. 18a] leaders over fifties: Twelve thousand. — [from Mechilta, Sanh. 18a] and leaders over tens: Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.]

I mentioned to Rabbi Mimran Shlita that when he judges he should be wary of mistakes lest he open up the pit of Gehennom before himself for a slick tongue of the wicked and the stuttering of the righteous might destroy the truth for there are cunning liars out there and innocent victims. Was it not the cunningness of  snake that got mankind and the world into a big mess!

22 And let them judge the people at all seasons; and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee.

By being able to judge small disputes and easy Halachos what we call frequently asked questions that will free the other judges for more difficult questions.

23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.'

And the Lord commands you, you will be able to survive: Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure. — [from Mechilta] and also, all this people: Aaron, Nadab, and Abihu, and the 70 elders who now accompany you. — [from Mechilta]

The Judge should not work until he drops and should not do things beyond his strength. Therefore do what you can humanly possible and delegate your powers to others.

24 So Moses hearkened to the voice of his father-in-law, and did all that he had said. 25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

And they would judge: וְֹשָפְטוּ. [Onkelos renders:], וְדַייְנִין יַתעַמָּא, And they judge the people. [Unlike this word in verse 22, which denotes the imperative, this denotes the present.] They would bring: Heb. יְבִיאוּן. [Onkelos renders:] מַייְתִין, they bring [in the present tense and not in the future tense]. They themselves would judge: Heb. יִשְׁפּוּטוּ, same as יִשְׁפֹּטוּ, and similarly [we find the verb תעבורי,], “neither shall you go away (לֹא תַעִבוּרִי)” (Ruth 2:8), like לֹא תַעֲבוֹרִי. The Targum [Onkelos] renders: דַּייְנִין אִינוּן, they judge. The earlier passages(verse 22) were in the imperative form. Therefore, they are rendered: וִִידוּנוּן, יַיְתוּן, יְדוּנוּן, but these passages [here in verse 26] are expressions of doing [and are not imperative].

27 And Moses let his father-in-law depart; and he went his way into his own land.

This is the Pshat and it appears to contradict the Rashi on Pasuk 13. On one hand it is impossible to ignore Pshat and on the other hand Rashi had a tradition. The question is won’t it be possible for Yisro to travel back and forth and see Moshe and the people also after Yom Kippur? My idea is feasible, believable and does not contradict Pshat or part of Rashi.

Moshe is about to run up and down the mountain a few times as a go between for the Bnei Yisrael and the L-RD. I also read a few questions by archeologists where exactly was Mt. Sinai is it the one which the Arabs call Jabil Moussa or Mt. Moshe or a few other Jabil places in the Sinai Desert all of whom were reachable including one near Kadesh Barnea. Picture an 80 year old man walking up and down a mountain each day.  Even though I saw my 88 year old step father take a jump of about a foot or more in height it is unusual to say the least.

19:1 In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 2 And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount.

This is Rosh Chodesh Sivan. The months were not named in the times of the Tanach. Chodesh Ha Aviv is what we call today Nissan. The modern Hebrew Names for months occurred during the 70 years of Gallus Bavel. Just as we have taken upon us the Roman Months in our day as a convenient international standard. Nobody believes our current month is a double faced goddess but we use it for convenience.

Opposite the mountain: [This means] to its east. And wherever you find [the word] “opposite (נֶגֶד),” it means facing the eastern side. — [from Mechilta] [This signifies that they were facing west, toward the eastern side of Mount Sinai.]

3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying: 'Thus shalt thou say to the house of Jacob, and tell the children of Israel:

The males were to listen, the females were to take care and educate the children. Each marriage is a full partnership and everybody has his job cut out for him. The both male and female were created by HASHEM and this is what HE had in mind at the time of creation.

4 Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto Myself.

You have seen: This is not a tradition that you have. I am not sending you this [message] with words; I am not calling witnesses to testify before you, but you [yourselves] have seen what I did to the Egyptians. They were liable to Me for many sins before they attacked you, but I did not exact retribution from them except through you. — [from Mechilta] And [how] I bore you: Heb. וָאֶשָׂא. This is [alluding to] the day that the Israelites came to Rameses-because the Israelites were scattered throughout the land of Goshen. And in a short time, when they came to start on their journey and leave, they all gathered in Rameses (Mechilta). Onkelos, however, rendered וָאֶשָׂא as וְאַטָלִיתיַתְכוֹן, and I caused you to travel, like וָאַסִּיעַ אֶתְכֶם He [Onkelos] amended [the translation of] the passage in a way respectful to the One above. On eagles’ wings: Like an eagle, which carries its young on its wings, for all other birds place their young between their feet since they fear another bird flying above them. The eagle, however, fears only man, lest he shoot an arrow at it, because no other bird flies above it. Therefore, it places them [its young] on its wings. It says, “Rather the arrow pierce me and not my children.” I [God] too did that: “Then the angel of God…moved, …And he came between the camp of Egypt, etc.” (Exod. 14:19, 20), and the Egyptians shot arrows and catapult stones, and the cloud absorbed them. — [from Mechilta]

I have wondered if the eagle wings were not referring to our own return unto Eretz Yisrael via aircraft which was unimaginable and only a parable in the time of Moshe and Rashi nobody could have foreseen air flight prior to a little over 100 years ago when the internal combustion engine was invented.

5 Now therefore, if ye will hearken unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;

And now: If now you accept upon yourselves [the yoke of the commandments], it will be pleasant for you in the future, since all beginnings are difficult. — [from Mechilta] And keep My covenant: which I will make with you concerning the observance of the Torah. A treasure: Heb. סְגֻלִֵּה, a beloved treasure, like “and the treasures (וּסְגְלִֵּת) of the kings” (Eccl. 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations (Mechilta). Now don’t think (lit., and do not say) that you alone are Mine, and [that] I have no others besides you. So what else do I have, that [My] love for you should be made evident? For the whole earth is Mine, but they [the other nations] mean nothing to Me.

One of the treasures of HASHEM is the Shabbos and it is about to be given to a treasured people.

6 and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.'

And you shall be to Me a kingdom of princes: Heb., מַמְלֶכֶתכֹּהִנִים, princes, as it is said: “and David’s sons were chief officers (כֹּהִנִים)” (II Sam. 8:18). -[from Mechilta] These are the words: No less and no more. — [from Mechilta]

7 And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him. 8 And all the people answered together, and said: 'All that the LORD hath spoken we will do.' And Moses reported the words of the people unto the LORD.

And Moses took the words of the people back…: on the next day, which was the third day, for he ascended early in the morning (Shab. 86a). Did Moses [really] have to [bring back to God an] answer? Rather, the text comes to teach you etiquette from Moses-he did not say, “Since He Who sent me knows, I do not have to reply.” -[from Mechilta]

What is this likened to a boss who sends his secretary into to waiting room while he watches a security camera and sound up of the visitors and the secretary reports back to the boss what they said.

9 And the LORD said unto Moses: 'Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee forever.' And Moses told the words of the people unto the LORD. 10 And the LORD said unto Moses: 'Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments, 11 and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.

Moshe was up the mountain, received the command to talk to the people went down and came up again with a report and is about to go down again warning the people to prepare themselves.

12 And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever touches the mount shall be surely put to death; 13 no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram's horn sounded long, they shall come up to the mount.'

Not up the mount, but up to the fence surrounding the mount.

14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments. 15 And he said unto the people: 'Be ready against the third day; come not near a woman.'

Be ready for three days: For the end of three days. That is the fourth day, for Moses added one day of his own volition. This is the view of Rabbi Jose [who says that the Torah was given on the seventh of Sivan]. According to the one who says that the Ten Commandments were given on the sixth of the month, however, Moses did not add anything, and “for three days” has the same meaning as “for the third day.” [from Shab. 87a] do not go near a woman: [to have intimacy with her] for all these three days [of preparation], in order that the women may immerse themselves on the third day and be pure to receive the Torah. If they have intercourse within the three days, the woman could [involuntarily] emit semen after her immersion and become unclean again. After three days have elapsed [since intercourse], however, the semen has already become putrid and is no longer capable of fertilization, so it is pure from contaminating the [woman] who emits it. — [from Shab. 86a]

The dead seed will pass out of the woman and there will be no emissions on the day of the giving of the Torah.  

16 And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. 17 And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount. 18 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

The entire Mount Sinai smoked: Heb. עָשַׁן. This word עָשַׁן is not a noun, because the “shin” is vowelized with a “pattach.” But [it is] the past tense of a [singular] verb in the form פָּעַל, like אָמַר, said, שָׁמַר, watched, שָׁמַע, heard. Therefore, its targum is ךְתָּנַן כּוֹלֵית, and [Onkelos] did not translate ךְתְּנָנָא [which would mean: was all smoke]. All [instances of] עָשָׁן in Scriptures are vowelized with a “kamatz” because they are nouns. the kiln: [used for the baking] of lime. I could think that it means [Mount Sinai smoked] like the kiln and no more. Therefore, [to clarify this,] Scripture states: “[the mountain was] blazing with fire up to the heart of the heaven” (Deut. 4:11) [meaning that the fire was far greater than in a lime kiln]. Why then does the Torah say "kiln"? In order to explain to the [human] ear what it is able to hear, [i.e., to give the reader a picture that can be imagined]. He gives the creatures [humans] a sign familiar to them. Similar to this [is the description in reference to God:] “He shall roar like a lion” (Hos. 11:10). Who but Him gave strength to the lion? Yet the Scriptures compare Him to a lion? But we describe Him and compare Him to His creatures in order to explain to [humans] what the ear is able to hear. Similar to this [is], “And its sound [the voice of God] was like the sound of abundant waters” (Ezek. 43:2). Now who gave the water a sound but He? Yet you describe Him and compare Him to His creatures in order to explain to [humans] what the ear is able to hear. — [from Mechilta]

19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice. 20 And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up.

Moshe has gone up the mount for a third time into this fierce some setting.  

Grew increasingly stronger: It is customary for mortals that the longer one blows long notes [on a horn], the weaker and fainter its sound becomes. Here, however, it constantly grew stronger. Now why at the beginning was this so [i.e., a weak sound]? In order to let their ears hear what they were able to hear [and not shock them suddenly]. — [from Mechilta] Moses would speak: When Moses would speak and make the Decalogue heard to Israel-for they heard from the mouth of God only “I am…” and “You shall not have” (Mak. 24a)-the Holy One, blessed be He, would assist him [Moses] by giving him strength so that his voice would be strong and audible. — [from Mechilta] Would answer him with a voice: [This means] He would answer him concerning the voice, [and not with a voice. The ב in בְקוֹל is used], similar to [the ב in בָאֵשׁ in the phrase:] “that will answer with fire” (I Kings 18:24). [בָאֵשׁ means] concerning the fire, [i.e., signifying] to bring it [the fire] down [from Heaven]. — [from Mechilta]

21 And the LORD said unto Moses: 'Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. 22 And let the priests also, that come near to the LORD, sanctify themselves, lest the LORD break forth upon them.' 23 And Moses said unto the LORD: 'The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.' 24 And the LORD said unto him: 'Go, get thee down, and thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.'

Moshe goes down the mount again this is the third time.

25 So Moses went down unto the people, and told them.

We now come to the 10 sayings, Assera Debros.

20:1 And God spoke all these words, saying:

God spoke: Heb. אֱלֹהִים. [The word] אֱֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta] All these words: [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually. — [from Mechilta] To respond: Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.” -[from Mechilta]

2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before Me.

Who took you out of the land of Egypt: The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶי ? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5). out of the house of bondage: Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves. — [from Exod. Rabbah 43:5]

I took you, my children, out of Egypt not any other nation. As mentioned in 4:22 above you are my first born and will serve the KING you have inherited from ME my treasured Torah. I am the L-RD who reigns alone and you are my beloved and trusted people. I have no partners in creation but you are my Cohanim to dispense MY Torah throughout the world to all the peoples of the earth.

3 Thou shalt not make unto thee a graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;

This week a friend of mine visited King David’s Tomb (unknown if this is the real tomb) and he saw a statue of David playing the harp but there was no nose. This is because we cannot make a statue like a human figure.

4 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;

The most traumatic thing in my childhood was me passing by a church with a statue of a dead Jew whom the Romans had murdered and kneeling before it. It was scarier than the bullying I got from children of that congregation during my childhood years.

5 and showing mercy unto the thousandth generation of them that love Me and keep My commandments.

Perform loving-kindness: that a person does, to pay the reward until the two-thousandth generation. It is thus found that the measure of reward [from God] exceeds the measure of [His] retribution by [the ratio of] one to five hundred, for this one is for four generations, and that one is for two thousand [generations]. -[from Tosefta Sotah 4:1]

6 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that takes His name in vain.

That is why many-many Orthodox Jews use: G-D, HASHEM, L-RD, ELOKIM, KAIL, etc. instead of even the NAMES in the local language.

7 Remember the Sabbath day, to keep it holy.

Remember: Heb. זָכוֹר [The words] “remember (זָכוֹר)” and “keep (שָׁמוֹר)” (Deut. 5:12) were pronounced with one utterance. Similarly [the statements], “Those who profane it shall be put to death” (Exod. 31:14) and “And on the Sabbath day, two lambs” (Num. 28:9) [were said in one utterance], and similarly, “You shall not wear shaatnez,” and “You shall make tzitzith for yourself” (Deut. 22:11, 12). Similarly, [the phrases] “The nakedness of your brother’s wife [you shall not uncover]” (Lev. 18:16), [and] “Her brother-in-law shall come in to her” (Deut. 25:5) [were said in one utterance]. This [occurrence of God saying two phrases simultaneously in one utterance] is the meaning of what is said: “God spoke one thing, I heard two” (Ps. 62:12) (Mechilta). [The word] זָכוֹר is in the פָּעוֹל form, an expression of ongoing action, like “[Let us engage in] eating and drinking אָכוֹל וְשָׁתוֹ) )” (Isa. 22:13), [and] “walking and weeping הָלוֹ וָּבָכֹה) )” (II Sam. 3:16), and this is its interpretation: Pay attention to always remember the Sabbath day, so that if you chance upon a beautiful thing, you shall prepare it for the Sabbath (Mechilta).

8 Six days shalt thou labor, and do all thy work; 9 but the seventh day is a Sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; 10 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the Sabbath day, and hallowed it.

We are given a reason for why Shabbos is observed while no reason is given for not murdering, stealing, committing adultery etc. Shabbos is the Yom unto HASHEM. It is observed by refraining from work and having delicious foods and even delicacies. All this is honoring HASHEM and the Creation Process. REMEMBER commandments total 6 in all the Torah. Shabbos is the first and most important one and a very positive action. Others may be cautionary like Amalek and what happened to Miriam.

11 Honor thy father and thy mother, that thy days may be long upon the land which the LORD thy God gives thee.

It took 3 to produce you. Your father, your mother for the physical gene structure and THE HOLY ONE BLESSED BE HE for the DIVINE SOUL.  

12 Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbor.  13 Thou shalt not covet thy neighbor’s house; thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor’s. 14 And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off. 15 And they said unto Moses: 'Speak you with us, and we will hear; but let not God speak with us, lest we die.'

Rashi does not write anything here but in Meseches Shabbos 87 it states that the souls of the men would leave everytime they heard HASHEM’s voice and Angels had to revive them so they preferred Moshe to continue as intermediary for they were sore afraid.

16 And Moses said unto the people: 'Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.' 17 And the people stood afar off; but Moses drew near unto the thick darkness where God was. 18 And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven. 19 Ye shall not make with Me--gods of silver, or gods of gold, ye shall not make unto you.

You shall not make [images of anything that is] with Me: You shall not make a likeness of my servants who serve Me on high. — [from Mechilta, R.H. 24] Gods of silver: This [statement] comes to warn about the cherubim, which you make to stand with Me [in the Temple], that they may not be [made] of silver, for if you deviate to make them of silver, they are to Me as gods. — [from Mechilta] or gods of gold: This [statement] comes to warn [us] that one shall not add [more cherubim] to [the two, which is the number God required]. For if you make four [cherubim], they are to Me as gods of gold. — [from Mechilta] you shall not make for yourselves: You shall not say, “I will make cherubim in the synagogues and in the study halls, in the manner that I make [them] in the Temple.” Therefore, it says: “you shall not make for yourselves.” -[from Mechilta]

20 An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and your oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.

An altar of earth: Attached to the ground, [meaning] that it should not be built on pillars or on a block of wood (another version: [on] a base). [According to the Mechilta and Rashi on Zev. 58a, the reading is “archways.”] Alternatively, [מִזְבַָּח אִדָמָה means] that he [Moses] would fill the hollow of the altar with earth when they [the Israelites] encamped. [from Mechilta]

The creation that I made at the end of the sixth day from earth will honor me with earth as his Mizbayach.

21 And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it. 22 Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.

Measure for Measure

Terrorist pilot Mohammad Atta blew up a bus in Israel in 1986. The Israelis captured, tried and imprisoned him. As part of the Oslo agreement with the Palestinians in 1993, Israel had to agree to release so-called 'political prisoners.'

However, the Israelis would not release any with blood on their hands.
The American President at the time, Bill Clinton, and his Secretary of State, Warren Christopher, 'insisted' that all prisoners be released.

Thus Mohammad Atta was freed and eventually thanked the US by flying an airplane into Tower One of the World Trade Center . This was reported by many of the American TV networks at the time that the terrorists were first identified. It was censored in the US from all later reports. 

Baba Basra on Charity thanks to Rabbi Tobesman Shlita for the source

R. Yehuda b. Shalom lectured: As the yearly household expenses for one are appointed (in Heaven) on each Rosh Hashana, so are his losses. If he is worthy, he will act according to the beginning of the verse cited; but if not, the last portion of this verse, "the afflicted souls," will be the members of his own house. So Rabban Yochanan b. Zakkai had seen in a dream that his nephews would lose in the current year seventeen hundred dinars, and he made them distribute this amount for charity. However, seventeen dinars remained with them, and on the eve of Atonement the government took them away from them. Then R. Yochanan said unto them: "Fear not; seventeen dinars were taken from you, and you will lose no more." To the question: "Whence do you know?" he answered: "I have seen it in a dream." And to the question: "Why did you not inform us, as then we would have distributed the entire amount to the poor?" he answered: "In order that you give charity only for the purpose of doing the heavenly will."
It happened to R. Papa that, while mounting steps, he slipped, and nearly fell (and would have been killed; but was miraculously saved). Then he said: If this had happened, my enemies would have accused me of being a violator of the Sabbath or an idolater. Said Hyya b. Rabh of Diphti to him: Perhaps a poor man called upon you and you paid no attention to him. As we have learned in the following Boraitha: R. Joshua b. Kar'ha said: He whose eyes are shut to charity is likened unto an idolater; and this is to be taken from an analogy of expression in the following verses: Concerning charity it is written [Deut. xv. 9]: "Beware that there be not Belial in thy heart"; and concerning idolatry, it is written [ibid., xiii. 14]: "There have gone forth children of Belial." Hence the expression Belial makes the two above-mentioned acts equal.
There is a Boraitha: "R. Elazar b. Jose said: Charity and kindness done by Israel in this world, are defenders and peacemakers between them and their heavenly Father; as it is written [Jer. xvi. 5]: 'For thus hath said the Lord, Enter not into the house of mourning, neither go to lament nor to condole with them; for I have taken away my peace from this people, says the Lord, yea, kindness and mercy.' Kindness means bestowing of favors, and mercy means charity (hence, because these were taken away, therefore is the peace also taken away)."
There is another Boraitha: "R. Joshua said: Grace is charity, which nears the redeeming; as it is written [Is. lvi. 1]: 'Thus hath said the Lord, Keep ye justice and do zedaka 1 (charity).' The same used to say: Ten hard things were created in the world: A mountain is hard, iron cuts it; iron is hard, fire softens it; fire is hard, water extinguishes it; water is hard, the clouds bear it; clouds are hard, the winds spread them; the wind is hard, the body tolerates it; a body is hard, shaking breaks it; shaking is hard, wine dispels it; wine is hard, sleep removes it; death is harder than all of these, and charity saves from death; as it is written [Prov. X. 2]: '. . . but zedaka will deliver from death.' "
R. Dusthai b. Yannai lectured: Come and see how the manner of the Holy One, blessed be He, is not as the manner of human beings. When a human being brings a present to the king, there is a doubt whether it will be accepted or not; and if it be accepted, whether he will see the king. But the Holy One, blessed be He, is not so; if a man gives a coin to a poor man, he is rewarded and experiences the appearance of the Shekhinah; as it is written [Ps. xvii. 15]: "As for me, in zedek (charity) shall I behold thy face.
R. Elazar used to give a coin to a poor man before praying, quoting the above verse [ibid., ibid.]: "I shall be satisfied, when I awake, with contemplating thy likeness." What does it mean? Said R. Na'hman b. Itz'hak: "It means that scholars who keep sleep from their eyes in this world, the Holy One, blessed be He, satisfies them with the appearance of the Shekhinah in the world to come." R. Johanan said: It is written [Prov. xix. 17]: "He lends to the Lord, that is liberal to the poor." If this were not written, it would be impossible of conception; for it appears as if He becomes a servant to the lender; for it is written [ibid., xxii. 7]: ". . . and the borrower is servant to the man that lends." R. Hyya b. Abba, in the name of R. Johanan, said: It is written [ibid., xi. 4]: ". . . but zedaka will deliver from death"; and [ibid., X. 2]: "Treasures of wickedness will not profit aught; but zedaka will deliver from death." What do the two zedakas mean? One, that it saved him from an unnatural death; the other, that it saved him from Gehenna. Which of them speaks of Gehenna? The one from chap. xi., as there is there mentioned the day of "wrath"; as it is written [Zeph. i. 15]: "A day of wrath is that day," etc., meaning Gehenna. And what kind of zedaka saves one from an unnatural death? If he gives, and knows not to whom, and he who receives it knows not from whom (if he gives his donation to the treasurer of charity). "Gives and knows not to whom" excludes the acts of Mar Uqba (who used to put four zuz every day in the slot underneath the door for one poor man, so that the poor knew not from whom he received it, but Mar Uqba knew to whom he gave it). "The receiver does not know from whom" excludes the acts of R. Abba, who used to wrap up some dinars in his handkerchief and, coming among the poor, stretch his hand containing it behind him, and the poor would take it out; so that he knew not who took it, but the poor knew who was the giver. An objection was raised from the following: What shall one do that he should have male children? R. Elazar said: He should distribute his money among the poor. R. Joshua said: He should enjoy his wife before he has intercourse with her. And R. Eliezer b. Jacob said: He shall not give a coin for the treasury of charity unless the treasurer is like unto R. Hananya b. Theradion. (Hence one must not always give to the treasury of charity?) The above Boraitha meant also when the treasurer was of that kind. R. Abuhu said: Moses said before the Holy One, blessed be He: "Lord of the Universe, how may the horn of Israel be raised?" To which He answered: "You should take charity from every one of Israel who is to be counted" [Ex. xxx. 12]. The same said again: King Solomon b. David was questioned: How great is the power of charity? and he answered: Go and see how David, my father, explained this [Ps. cxii. 9]: "He distributes, he gives the needy: his righteousness endures forever; his horn shall be exalted in honor." Rabha, however, said, from the following verse [Is. xxxiii. 16]: "He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given him; his water shall be sure." And it is to be interpreted thus: "Why shall he dwell on high," etc.? Because to the poor he has given his bread, and to the down-trodden his water was sure. R. Abuhu said again: Solomon was questioned: Who is supposed to be the man who has a share in the world to come? And be answered with the verse [Is. xxiv. 23]: " . . . and before his ancients in glory" (which means him who is respected in his old age for the wisdom which he gathered during all his life. As it happened to Joseph b. R. Joshua, who was in a state of catalepsy, and when he awoke his father asked him: What have you seen in the upper world? And he answered: I have seen a reversed world: he who is here highly esteemed is there considered of the lowest class, and vice versa. His father rejoined: Not a reversed world, but a rational one, have you seen. He continued questioning: And how are we considered there? And he answered: The same as in this world. I also heard a saying: Happy are they who come here with their study in their hands. I also heard that those who were killed by the government, none of the creatures could approach them (because of their high standing).
Who is meant by those who were killed by the government? Shall we assume that R. Akiva and his comrades are meant? Is it only because they were killed? (They were the greatest men of the generation, aside from this.) It meant them who were killed in Louda. (See Tract Taanith, pp. 45-46.)
There is a Boraitha: Rabban Johannan b. Zakkai questioned his disciples as to the meaning of the verse [Prov. xiv. 34]: "Zedaka exalts a people; but the disgrace of nations is sin." And R. Eliezer answered: "Zedaka exalts a people" means Israel, as it is written [II Sam. vii. 23]: "And who is like thy people, like Israel, the only nation on the earth?" And "the disgrace of nations is sin"--all the zedaka and kindness of the nations, if they indulge in them only for the purpose of becoming great or gaining a good name, is a sin for them. R. Joshua (one of the disciples) answered the first half-verse same as R. Eliezer; and the second half: If the nations do so even in order that their kingdom shall continue to exist for a long time, as in the case of Nebuchadnezzar [Dan. iv.]. Rabban Gamaliel answered the first half of the verse as above; the second half: It is a sin for the nations if they do so solely to pride themselves thereon against other nations. So he who is proud without cause falls into Gehenna, as it is written [Prov. xxi. 24]: "The presumptuous and proud, scorner is his name, who deals in the wrath of presumption." And by wrath is meant Gehenna, as mentioned above. Said R. Gamaliel: For the right interpretation of this verse we are still in need of the Modiin; as R. Eliezer b. Modiin interpreted it thus: The first part as above, and the second part: If the nations art doing so only for the purpose of insulting Israel; as it is written [Jer. xl. 3]: "Now the Lord hath brought it . . . because ye have sinned," etc., which was said by Nebusaradan. R. Ne'hunia b. Hakana, however, answered. This verse is to be interpreted thus: Zedaka and kindness exalt a nation, meaning Israel; but to the nations it is considered a sin-offering. Their master, R. Johannan b. Zakkai, rejoined: It seems to me that Ne'hunia's interpretation is better than yours and mine. "Than mine! Did he also say something about this?" Yea as we have learned in the following Boraitha: "Said to them R. Johannan b. Zakkai: As a sin-offering atones for Israel, so does charity atone for all other nations."
Iphra Hurmiz, the mother of King Sabur, sent four hundred dinars for charity to R. Ammi, and he did not accept it, but forwarded it to Rabha, who accepted it, in order to have peace with the royal house. R. Ammi, however, became angry, and said: Does Rabha not accept the verse [Is. xxvii. 11]: "When its boughs are withered, they shall be broken off; women will come and set them on fire; for it is not a people of understanding," etc.?
But why does R. Ammi become angry? Did he not want to maintain the peace with the royal house? He thought that this money ought to be distributed among the Gentile poor only. Rabha also did so, but R. Ammi was not aware of it.
There is a Boraitha: It was said about Benjamin the Upright, who was a treasurer of charity, that at one time a woman came to him in the years of famine, asking him to feed her. And he told her: I swear that there is nothing in the treasury of charity. But she rejoined: Rabbi, if you will not feed me, you will find a woman with her seven children dead. He then fed her from his own pocket. At a later time he became sick and was near to death; the angels said before the Holy One, blessed be He: "Lord of the Universe, Thou hast declared that he who saves one soul of Israel is like unto him who has saved a whole world; and Benjamin the Upright, who has saved a woman with her seven children, should he die in his prime?" Immediately the adverse decree was torn, and a Boraitha states that twenty-two years were added to his life.
The rabbis taught: It happened with the King Monbas, who had distributed his treasure and that of his parents, in the years of famine, that his brothers and the whole household murmured against him, saying: Your parents saved and always added to the treasure of their parents, and you are distributing all this! And he rejoined: My parents saved their riches in this world, and I save in the heavenly treasury. As it is written [Ps. lxxxv. 12]: "Truth will grow up out of the earth, and righteousness will look down from heaven." My parents saved in their treasury, which brought them no interest, and I have saved in such a treasury as does bring interest. As it is written [Is. iii. 10]: "Say ye to the righteous, that he hath done well; for the fruit of their doings shall they eat." My parents have saved in a place which can be reached by a hand, but I have saved in a place that can be reached by no hand. As it is written [Ps. lxxxix. 15]: "Righteousness and justice are the prop of thy throne: kindness and truth precede thy presence." My parents have saved for their descendants, and I have saved for myself. As it is written [Deut. xxiv. 13]: ". . . and unto thee shall it be as righteousness before the Lord thy God." My parents have saved money in their treasury, and I have saved souls in my treasury. As it is written [Prov. xi. 30]: "The fruit of the righteous is of the tree of life; and the wise draws souls to himself." My parents have saved for this world, and I have saved for the world to come. As it is written [Is. lviii. 8]: ". . . and before thee shall go thy righteousness; the glory of the Lord shall be thy reward."

Jews raised as gentiles discover their Jewish roots. Suddenly Jewish is the name of a beautiful little (126-page) book by Barbara Kessel, Director of Administration of the Board of Jewish Education of Greater New York. The subtitle of the book reveals its fascinating premise: Jews Raised as Gentiles Discover Their Jewish Roots. From Madeline Albright and other Holocaust descendants to crypto-Jews from Italy and Jamaica, the book describes the search for identity that characterizes the lives of all of us, but especially of those who discover that they are not really who they thought they were. Because of the Albright experience, the author placed an ad in the Sunday New York Times Book Review section asking: "For a book on identity, I would like to interview individuals raised as non-Jews who discovered that they are of Jewish descent." This book is the result of interviews with over 160 people who responded to her "author's query." This is a three-handkerchief book that is at points also hilariously funny. The author lets her subjects speak for themselves, never pontificates or is judgmental and presents this case study in the search for identity in its true and complicated light.
The reactions of the people to the discovery of their Jewishness varied greatly. Some were relieved, feeling that a deep gnawing monster that they somehow felt was living within them was now exposed and defeated. Others, like Albright, seemingly ignored the entire matter and continued on with their previous life as though nothing important had happened to them. Close to 30% changed their lives and became passionately Jewish in commitment and behavior.
The main sections of the book deal with the descendants of crypto-Jews, Sephardic in origin and living mainly in the southwestern United States; hidden Jewish children in the Holocaust who were raised as non-Jews by adoptive and foster families; and children of Holocaust survivors who were never told by their parents of their Jewish ancestry.
The author compares the stories of the "hidden children" -- Jewish children who were raised as non-Jews by protective Christian families during the years of the Holocaust -- to the biblical story of Moses who was raised in the palace of the Pharaoh and returned to lead the Jews out of Egyptian bondage. The "hidden children" fell into two types: "people who were psychologically injured by their experiences, and people who emerged from their traumatic backgrounds with enhanced strengths and talents." One of the most well known of the "hidden children" is Abraham Foxman, the feisty, observant, proactive, executive head of the Anti-Defamation League in America.
Abe Foxman was only five when his parents reappeared in 1945 to reclaim him from his Polish nanny who hid him successfully during the war. Abe was then a devout Catholic. "I wore a crucifix. I went to church regularly. I cried when they called me Jew. Now my father, the first time he took me to synagogue was on Simchat Torah. He figured I'd like it because it's a joyous festival full of singing and dancing. On the way there, I passed a church. I crossed myself, I greeted the priest, I kissed his hand, and my father understood. The Jewish children picked me up and danced with me, and I came home and told my mother, 'I like Jewish church.' Little by little, he took off my cross and replaced it with tzitzis 'fringes'. I used to say prayers in Latin; he taught me to pray in Hebrew. Both languages were Greek to me. I was happy. I had substitution. He just said, don't kneel. Becoming Jewish was a growing process. My parents had wisdom beyond the normal. If my parents had perished, I would have been raised to be a priest. My caretaker believed in the Church. I was a good Catholic."
Foxman continues: "I'm convinced there are thousands of Jews who don't know they are Jewish, especially in Poland. Poland was the worst. There were more Jewish children at risk [there] and therefore there were more opportunities to save them. Every day we lose potential Jewish souls there because their foster parents die without telling them that they had Jewish parents -- either because they don't want to discombobulate their lives or because of the stigma of having saved Jews or because they feel guilty for not having told them before. All these things conspire against truth telling. Our agency [for discovering 'hidden children'] tries to celebrate the idea of rescue in Poland. We try to make rescuing lives a value. We go there and applaud what they did so that it will be easier for the truth to come out. If the shame of helping Jews is removed, more revelations can surface. I've visited Poland three times, each time for a public effort to recognize Christian rescuers, and each time more Jewish children emerge."
Foxman ruefully concludes: "I joke that I'd like to put up signs that say, 'Don't be anti-Semitic; after all, you too, might turn out to be a Jew!'"
Pierre Sauvage is a prize-winning film director. He made the documentary film, Weapons of the Spirit, about the French town, Le Chamon-sur-Lignon, which hid 5000 Jews from the Nazis. Pierre's parents were among those 5000 and he was born there in 1944. His parents immigrated to New York after the war and completely hid their Jewish origins from their son. He was raised with a Christmas tree and attended a private French school in New York City. Finally, at age 18, as he was leaving to study in Paris, his parents told him that they were Jewish.
"Was it a shock? I don't remember. A surprise, for sure. They told me in such a way as to say, it's not important, and I accepted that characterization. Many years after my parents told me, I remained in hiding, in effect. I couldn't identify with it. It didn't feel like me. All those ten years in Paris, I never entered a synagogue. I had not one Jewish experience. As I made Weapons of the Spirit, I got to know the people of Le Chambon who saved my parents and so many others. It was those Christians who changed my view of religious people. The more I came to know and admire them, the more I came to realize that it was their strength of identity that made them act. They knew who they were. I am, perhaps [now] becoming a Jew, with the essential help of my [Jewish] wife and my eight year old son, and what I increasingly believe to be common sense: that one derives from being one's self, and that one's self is rooted, among other things, in one's heritage and one's history. When you erase your heritage, you rob your children of self-knowledge. That's an argument for religion, isn't it? The beliefs of your ancestors are part of you. They shaped you. To not know what shaped you is to be weakened."
The third section of the book deals with the children of Holocaust survivors. Kessel notes: "Children of survivors are exquisitely sensitive to their parents' history. They dare not add to their parents' abundant measure of anguish. Even into adulthood, these children are careful to shield their parents from bad news, from failure, from any more blows to the psyche. They instinctively know that if their parents have not been forthcoming with information, they are not to initiate a painful discussion, even if they come across indisputable evidence of the unmentionable past."
In an interview with the Dutch child of a mother who survived the Holocaust and then denied her Jewish roots, she records the following: "My mother met my non-Jewish father after the war. When he proposed, she told him that she was Jewish, but swore him to secrecy. Growing up we had a Christmas tree, but it had no religious significance for us. My father's study of human civilization convinced him that organized religion had done more harm than good over the centuries, but he was in no way against religious people. We did not even have a Bible in the house, and I was probably the only child in my public school who never heard of Abraham or Moses or the Exodus from Egypt.
"One day when I was 14, the newspaper was thrown through the mail slot in the door, and I heard my mother wail, 'Oh no, not again.' It was many years before I figured out what 'again' referred to. I instinctively turned to the paper she was staring at and read the headline, which was in much larger print than usual: 'ISRAEL AT WAR AGAIN.' I had never heard of Israel, but I read the paper, which had lots of background articles about modern Israeli history from 1948 to the present. I found it fascinating, so I went to the library and took out some books about Israel. It became a hobby for me, like stamp collecting. The history books referred back further and further, until I was reading about events of 2000 years ago. It took a year or two for me to figure out that this was the biblical period, and I decided to go right to the source. I also began corresponding at that time with an Israeli pen pal. I bought a Bible and ripped out the New Testament section. The way I understood it, the Old Testament was a historical account, and the New Testament was a religious document, and I knew from my father that organized religion led to no good... The next logical step was for me to learn Hebrew so I could read the text in the original... By the age 16, I had read the Old Testament all the way through six or seven times. It's hard to explain but I started to see a pattern in it. I mean, I started to see the hand of God. It was a slow process, but it became apparent to me that there was a metaphysical dimension to what I first thought only as stories."
The interviewee began to study with a rabbi and to consider conversion to Judaism. He stated: "One day I was in my room practicing the Hebrew Grace after Meals text when my mother walked in, looked over my shoulder at the page I was reading, and started reading it with me. It was the first time she had seen Hebrew since before the war. I didn't react, because I didn't connect it to her being Jewish. That was not a possibility in my mind. When she caught herself, she stopped short and sputtered that she had been an au pair to a Jewish family and had to learn Hebrew in order to help the children with their homework. I really thought nothing of it. [When I was in the army] I spent most weekends at home, and went to services at the local synagogue where I would join the hazzan for lunch and spend the afternoon with his family studying the Bible. It was a wonderful time for me. Until then I had only been reading, but those weekends were the first time I actually experienced Judaism, lived it in a community setting. I scheduled an inpatient circumcision, and two weeks before my conversion ceremony, I told my parents that I was about to convert. At that point, when she saw that it was truly going to happen, my mother sat me down and told me her story. It was a great, great shock. I was numb...She explained to me why she left Judaism which I, of course, understood. She made me promise not to tell anyone we knew. To this day, she tells people that the reason I live in Israel is because I married an Israeli girl. My rabbi likened my story to a tiny oven pilot light that's always on but waiting to be fueled into a blazing flame."
Barbara Kessel writes in her conclusion that perhaps the most encompassing and positive conclusion regarding the phenomenon of recovered heritage came from Paul Goldreich, who said, "Nine times out of ten, finding out who you are is the most life-affirming adjustment you can make."

Arab lies on kidnapped Jews. 1) Price Tag does not go out unarmed 2) Price Tag does not act during the day in broad daylight. 3) It was almost a lynch stopped in the nick of time.

Eish Kodesh Events of Shvat 5774 By William Eicoff From Rabbi Chaim Richman – The Truth about Eish Kodesh – Please Read and Repost!  There is a Link at the Bottom of this article

I have not made any entries or updates to my personal Facebook page for several months, and was not planning on doing so. I am simply too busy, and anyone who wants to reach me can always do so by email or through the Temple Institute's Facebook page. But after what transpired this past week concerning the tiny community of Eish Kodesh, and in the face of the lies that are being perpetrated in the media, I cannot remain silent. Of even greater concern is the complacency and prejudice of the general public, even among those who identify ideologically with the settlement movement.

Eish Kodesh is a growing, vibrant young community in the hills of the Benjamin region of Samaria, the heartland of the Land of Israel. The land upon which the community sits, by all accounts and even according to the maps of the extreme Left, is not contested by "Palestinian" ownership, but is acknowledged as Israeli land. My wife and I are involved with the community and intimately familiar with dynamics. The residents of Eish Kodesh are young and idealistic. Among its members are farmers, army officers, computer experts and other professionals, a variety of self-employed businessmen, and of course, Torah scholars and teachers. The community has grown to over 30 families with at least 100 children between them, the oldest of which is not yet bar mitzvah.

We are knowledgeable about all this from first-hand experience because we have two married daughters living there. Like all the young families who live at Eish Kodesh, our children have decided to live there and raise their children there at great personal cost and self-sacrifice…they truly live the mitzvah of living in Eretz Yisrael, and their very presence in this place is a constant sanctification of G-d's name.

The presence of the settlement of Eish Kodesh is begrudgingly acknowledged by the State of Israel, which considers its legal status – despite the universal recognition of the community having been established on uncontested land – as dubious. Because of the politicization of the settlement issue in general, pressure from the United States and the European Union, efforts made by the Israeli Left-dominated media to demonize and delegitimize the settlers, and constant Palestinian terror, encroachment, thievery, violence, harassment and intimidation, the lives of these young families are fraught with challenges that most of us cannot even imagine. But Eish Kodesh's residents are deeply rooted in faith in G-d and their Jewish heritage, and their love for the Land of Israel knows no bounds, so they rise to these challenges with bravery, integrity and aplomb.

Many incidents and instances of gross injustice, governmental duplicity and police brutality have been inflicted upon the families of Eish Kodesh, but the incidents of this past week are so horrific that all past experience pales.

On Tuesday, January 7th, large and numerous forces of police and army arrived at Eish Kodesh and destroyed the vineyards and orchards belonging to two of the residents of Eish Kodesh. The Palestinians of the adjacent village of Kusrah, who continually instigate violent confrontation with the Eish Kodesh residents, were emboldened by the State action against the settlers, and with a phalanx of police to 'protect' them they gleefully 'reclaimed' these lands immediately and within moments, ploughed the earth and declared their ownership. In addition to the destruction of the orchards and vineyards, the police also confiscated and/or destroyed privately owned farming equipment belonging to two of the residents, who together sustained over 80,000 NIS in damages and financial loss.

The feeling in the community, in the face of this government-sponsored pogrom, was one of abandonment and betrayal. This act of destruction, carried out by the government of Israel, was ordered by Defense Minister Moshe Yaalon.

MK Moshe Feiglin (who donated 600 new trees to Eish Kodesh in solidarity) addressed the incident in the Knesset and questioned the massive action's legality, and the strange, cruel and wanton way in which the destruction was carried out.

When word of the police action that was taking place in Eish Kodesh began to spread throughout the settlement communities, residents of other communities and many young people began to converge on Eish Kodesh to show their support and express their outrage in a universally-recognized democratic fashion.

The Palestinian locals were greatly emboldened by seeing the way in which the Jews of Eish Kodesh were treated by their own security forces. A large group of Jews, led by a resident of Eish Kodesh, decided to hike through the adjacent hills in order to show that they consider this area to be their home, they will not stop living here or live in fear. A number of weeks earlier, a similar hike had taken place along the same route without incident.

The hike was peaceful. The entire group was completely unarmed. The purpose of the walk was to declare: We live here. We will not be afraid. The participants in this hike had no intention whatsoever to commit any "price tag" act of revenge or intimidation against the local Palestinians. They did not walk to the village of Kusrah and had no intention whatsoever of entering the village.

Near the outskirts of the village the group was ambushed by a mob of hundreds of Arabs who blocked their way and set upon them. This mob forced the group into an unfinished building outside the village, where they bound them and proceeded to beat them with their fists as well as with clubs and pipes. One of the Jewish men lost consciousness (and was subsequently hospitalized…and arrested!). After 40 minutes, soldiers of the IDF arrived and 'convinced' the mob to release the group; until they were released the beatings continued under the noses of the soldiers, who did nothing to stop them. Some of the Jews were arrested; none of the members of the Arab mob were arrested, though they kidnapped and beat the Jewish group.

It is an absolute miracle that none of the hikers were killed. They suffered horrible beatings. Photographs of the bloodied and broken Jews, bound and prostrate, proudly taken and displayed by members of the Arab mob on their Facebook pages have been widely circulated.

Certain cynical, self-serving and manipulative Israeli politicians, quick to promote their own agenda and ever-ready to vilify the settlers, announced that the group was "from Eish Kodesh" and were "on their way to commit an act of 'price-tag' vandalism; why else would they enter into the Palestinian village of Kusrah?

But the young people in the group were not from Eish Kodesh, where the youngest child is still below bar-mitvah; they had no intention of committing any violence whatsoever, but wanted to demonstrate their presence in the Land; they did not intend on entering into the village, but were kidnapped and imprisoned there, where they were savagely beaten; the same hike route had been taken only a few weeks earlier.

It pains us greatly to see how the true version of these events is barely reported and is not widely believed. Those elements that have an anti-settler agenda are seizing this opportunity to besmirch Eish Kodesh and its residents; it pains us even more to see that many good people blindly believe what the media tells them. Indeed, if we did not have children there, how would we know the truth?

These same element who are attempting to put forward their agenda regarding the dismantlement of Eish Kodesh, on the grounds that its residents commit violence against its Arab neighbors, would scream "injustice!" from every rooftop if such a suggestion was made against truly hostile and dangerous Arab villages.

The radical, rabid "Peace Now" movement has called for the community of Eish Kodesh to be dismantled – even though Peace Now itself admits that their land is not Palestinian – on the grounds that its members commit "price tag" vandalism. But nothing can be further from the truth, and the members of this community are themselves the victims of a concerted attack against their legitimacy and basic human rights.

The needs of Eish Kodesh are great. You can show your solidarity and support by donating money to the community which is desperately needed for the development of the settlement as well as for legal defense. If you are interested in donating to Eish Kodesh (a US tax 501-C-3 tax deduction is available) contact me privately for details.

In addition to financial support you can help Eish Kodesh by speaking up and spreading the truth. Please repost this note and participate in forums and talk-backs that are engaged in spreading falsehood. And please write to members of the Israeli Knesset and register your outrage at the manner in which this community is treated.

Thank you and wishing you blessings.
Rabbi Chaim Richman

Are we prepared for the Gog and Magog quake?,7340,L-4476409,00.html

From Yochanan now if Charlie Daniels was Jewish he would sound like this:

69 years ago the camps were liberated now available on the net please watch and forward it is not a stroll in the park but should be told:

Hitler’s Guillotine for German Citizen:,7340,L-4476152,00.html

Stalin and the Doctor’s Plot: THIS DAY IN JEWISH HISTORY, 1953: An article published today in Pravda touched off a wave of virulent anti-Semitism throughout Russia. "The Doctor's Plot"

It is like July in Chile but hypothermia can occur at altitudes:,7340,L-4475637,00.html

Denise sent me this Yad Le Achim film explaining the false claim about Rabbi Kadouri:

The philosophy of the Rebbe: Yaakov Mark the Rebbe saw the hippies in the 60s and he loved them. He complimented them that they are speaking out about Peace and Love. The Rebbe appreciated the soul that was in those bodies. Because after all, Peace and love are soul talk. Sure they are in deep in Golus of thought and they lack a lot of knowledge. But at the end of the day, liberals are deeply passionate about caring for their neighbors. To them Communism means sharing. I have learned to complement these people on their ideals and focus their direction toward Torah in a gentle way. Why do you think they yell about Peace and Love? Because it is what they want. Study of Torah will bring them to lots of realizations about the world. Give them room and time.

Although I wrote about the good that Ariel Sharon did outweighed the bad, Naomi and other have felt the pains and suffering of 10,000 brothers and sisters and lest we completely forget:  This is heart-rending footage of the expulsion of Gaza's Jewish community at the hands of Ariel Sharon. Not only did live Jews have to leave, so did dead Jews, lest their bodies by dug up and mutilated by the 'peaceful Palestinians.' Much of this video is devoted to the 'evacuation' of dead Jews from Gaza. They were reburied on the Mount of Olives in Jerusalem. Israel Matzav: Ariel Sharon's handiwork

To live long drink a schnapps a day:,7340,L-4474542,00.html

From Noreen a little history of the US immigration debate: In January 1900, 17-year-old Lucy Nicolar traveled from her home on Indian Island in Penobscot County, Maine, to New York City where she attended a debate about immigration. Lucy, a Penobscot Indian, was also known as Princess Watahwaso.

The debaters concluded that immigration was dangerous and threatening to all true Americans. Lucy rose to speak:

“I believe I am the only true American here. I think you have decided rightly. Of all my forefathers’ country, from the St. John to the Connecticut, we have now but a little island one-half mile square. There are only about 500 of us now. We are very happy on our island, but we are poor. The railroad corporations, which did their share of robbing us of our land, are now begrudging us half-rate fare. But we forgive you all.”

The room fell silent. Then the president of the society announced there’d be no musical feature as the pianist was sick – unless someone volunteered. Lucy Nicolar sat at the piano, played selections from Chopin and sang a plaintive song that, according to a journalist, touched everyone in the room.

Princess Watahwosa would spend the rest of her life mixing entertainment with political activism. Read more:

There is yellow journalism involved in Israel about a Rabbi who was blackmailed by the Mafia and testified about a crooked Congressman to the FBI and is under investigation in Israel also with some policemen involved and a former minister. Until it becomes clear to me that there is hanky-panky involved I suggest that people in Israel who read about such scandals wait until somebody goes on trial and is jailed. I again warn that Rabbis have no business taking donations for giving blessings etc. I don’t trust the police and the newspapers besmirching Rabbis and once even I was taken to task for publishing something about an English Rabbi from somebody who had a vendetta against him. A true Rabbi will help many and be humble and not worry about donations or not. In all the years of this Drasha despite my appeal once a year for my Kollel both my Kollel and certainly not I have received as much as a penny yet I still try to help others and the same with Rabbi Mimran Shlita. Berachos are not a business for us and prayers for the ill are for free. It is permissible to accept donations for publishing of book and writing in the front or back cover in honor of so and so to help defray the publishing costs.  As written in this week’s Parsha: 18:21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. But you shall choose: with the holy spirit that is upon you. — [from Mechilta] men of substance: Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism. — [from Mechilta] men of truth: These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed. — [from Mechilta] who hate monetary gain: Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b] leaders over thousands: They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a] leaders over hundreds: They were six thousand. — [from Mechilta, Sanh. 18a] leaders over fifties: Twelve thousand. — [from Mechilta, Sanh. 18a] and leaders over tens: Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.]

Inyanay Diyoma

Maybe G-D will guide Kerry to spend time with these people from the “religion of peace”:,7340,L-4475441,00.html

Why does that wicked Kerry want us to talk to this even more wicked holocaust denier:

Amalek attacks you on the way remember what they did.

Sharon’s death celebration in the Arab Press:,7340,L-4476000,00.html

Netanyahu tells Biden who does not want to make peace:

Somebody leaked a private conversation with a top Defense Official to others in defense to the Yediot News Paper. The official stated that he hopes that Kerry gets a Nobel Prize for some other conflict because he has Compulsive Obsession Disorder and thinks he is the Moshiach of the Middle-East. Once he gets his prize he will leave Israel alone. We are only negotiating with the USA and the piece of paper on Defense Guarantees for the Jordan River Valley is not worth the ink on a piece of paper. There are no talks with the PLO.,7340,L-4476494,00.html translation:
Will General Allen and his 160 experts stop a suicide terror cell or missiles on Tel Aviv without an army presence? Will Plasma TV’s, Lasers and RPV‘s help?

From Yisrael Medad the author:

Aw poor baby:,7340,L-4476824,00.html The Americans demanded that Netanyahu fire Yaalon I demand that Barak Who Sane Osama get rid of his Muslim Bro. appointees and so does Egypt and also a few recess appointees behind the back of congress so he should shut his trap.,7340,L-4476824,00.html and’alon-apologizes-for-personally-offending-Kerry-but-does-not-recant

Europe lectures us if one terrorist is shot dead but lets the corpses pile up in Syria:,7340,L-4476756,00.html

The present administration in the US is very bad for both Israel and Egypt and is allowing extremist in Syria. We are getting closer and closer to the war of Gog and Magog (Armageddon) the world needs a lot of repentance and prayer. Iran will probably have a bomb in a year or so that can hit the USA and all of Europe.

Thanks to Janis: After losing Afghanistan, turning over Iraq and Libya to al-Qaida, pressuring Egypt to restore the Muslim Brotherhood to power, paving the way for a nuclear Iran, giving weapons to the jihadists in Syria, and alienating Pakistan, US President Barack Obama is going for the full betrayal of Israel.

Two of the three components of the Axis of Evil meet:,7340,L-4477220,00.html

Iron Dome works and we blast 4 stowage areas perhaps with their Shahidim into the next world.

Abductions and attacks thwarted by terrorist in prison:

Funny her husband gets millions in contracts from the government and she has that money to get re-elected and doesn’t came more than Dathan and Aviram about her own people:
RJC: Feinstein's Comments on Israel Are Outrageous and Baseless
California Senator claims bipartisan Iran sanctions bill allows Israel 'to determine when and where U.S. goes to war' 

Washington, D.C. (January 15, 2014) - Today the Republican Jewish Coalition strongly rejected California Senator Dianne Feinstein's suggestion that S. 1881, the bipartisan Nuclear Weapons Free Iran Act (Kirk-Menendez), would "let Israel determine when and where the United States goes to war". The RJC urged Senator Feinstein to retract and apologize for the remarks, made in a speech delivered on the Senate floor yesterday, which have already been amplified by anti-Israel and anti-Semitic commentators.

RJC Executive Director Matt Brooks said: "Senator Feinstein is within her rights to disagree with a bipartisan majority of her colleagues who support Kirk-Menendez, but her suggestion that those colleagues have ceded control over 'when and where the United States goes to war' to Israel is outrageous, inflammatory and completely baseless.

"The 'provision' of S. 1881 that Feinstein points to is carefully crafted and subject to a special additional provision making it clear that it does not provide an authorization for war in any contingency.

"Moreover, the language of the provision Senator Feinstein cited is identical to language contained in S. Res. 65, which passed the Senate unanimously - and which Senator Feinstein cosponsored!

"We are deeply troubled to see Senator Feinstein making such incendiary and inaccurate remarks on the Senate floor. We call on her to retract this reckless and false charge and apologize to her colleagues and to the millions of Americans who support a comprehensive, robust strategy to prevent the Tehran regime from obtaining a nuclear weapons capability." 

The US fled Lybia, Egypt, Iraq, Afghanistan and leaving Iran in charge:

If we give up the Jordan River Valley guess who will be over thrown?

American Military Aide to anti-missile systems restored by Congress:

Now for M. Wolfberg’s Good Shabbos Story “The Rest of the Story”

  Good Shabbos Everyone.   Last week we began the amazing true story of a Jew named Hershel who observed the mitzvah of tefillin during the most difficult times of World War II. 
           At one point during the end of the war years, Hershel found himself hiding in a cave with several others.  One morning, just as Hershel had finished praying, and his Tefillin were being passed from hand to hand, they suddenly heard the barking of a dog and heavy footsteps approaching their underground hideout. German soldiers were on the prowl, with their bloodhounds.  Suddenly, the footsteps were directly overhead. Hershel and his friends froze with fear and held their breath. 
         The next moment, to their horror, a huge dog slid through the hidden entrance and appeared right in front of them. With bated breath they awaited the inevitable! But they could hardly believe their senses as they looked on and saw the dog standing there motionless, looking bewildered, as if it didn't know why it was there at all, and forgetting all it had been trained to do. Hershel shook himself out of his state of shock. Seeing that the dog made a turn for the exit, but found it hard to maneuver in the cramped space, Hershel made a sign to his friends to squeeze themselves together Hershel made a sign to his friends to squeeze themselves together, and with a gentle push helped their uninvited guest to make his exit, just as the armed Nazi "dogs" outside whistled for their four-legged comrade. 
         Soon the heavy footsteps of the Nazi soldiers began to fade in the distance. Hershel and his friends began to breathe more freely, and thanked G-d for the wonderful miracle of their escape. "That dog must have been an offspring of those Egyptian dogs that did not sharpen their tongues against the Jewish slaves marching freely out of Egypt when the hour of liberation from Egyptian bondage came for them," remarked Hershel to his friends, when they recovered from the terrible nightmare they had just experienced. 
         The days and weeks dragged slowly by. Hershel and his friends spent the long days in the cramped bunker, daring only at night to go out for a breath of fresh air and for food. They prayed long and earnestly -- they certainly had plenty of time. They also studied Torah, without the benefit of books. Fortunately, the Yeshivah students among them had not lost their memory during the years of suffering. They had studied well at the Yeshivah, and they could recite from memory whole passages from Torah and Talmud and discuss them. 
         The war was still raging and many areas were still under German occupation. But Romania was already in the hands of the Red Army since August of that year, and hundreds of Jewish refugees who had survived the Holocaust came to Bucharest, the Romanian capital. Hershel, too, decided to seek refuge there. 
         On his arrival in Bucharest, Hershel found there refugee Rabbis, Chassidic Rebbes who, with the aid of the American Joint and other relief organizations, were trying hard to restore the shattered life of the Jewish community and of the broken refugees -- broken in body but not in spirit. Kosher kitchens were set up, Torah schools for youngsters were organized, and Talmud classes for adults. Offices were set up to help refugees trace surviving relatives. There was so much to be done! Hershel threw himself wholeheartedly into the relief work. He was given the task, along with several other young men, of going to outlying towns, townlets and villages in search of Jewish children and bring them to Bucharest. 
         He would never forget -- he related later -- a certain incident, which convinced him again of the special protection G-d had shown him in the merit of his Tefillin. This happened when he, together with a friend, was taking a group of children by train to Bucharest. The train had left Debretzin and was speeding towards Grossvardein. Somewhere along the track the train suddenly turned a sharp curve. Hershel was standing on the open platform of the train, clutching his small valise in which he kept his Tefillin. As the train swerved, he lost his balance, and in trying to steady himself, his valise flew out! 
         Hershel was horrified. All through the war years he had guarded his Tefillin at the risk of his life, and now, suddenly he had lost them! Hershel immediately told his friend that he would have to take care of the children without him, for he was going to get off at the next station and walk back along the rail tracks to retrieve his valise with the Tefillin. Then he would follow on to Bucharest by the next available train. 
         His friend tried to dissuade him. "Where will you go to look for your valise?" he argued. "Who knows if you will find it? Besides, you will probably be able to get Tefillin in Bucharest. Please, think it over. Don't do it." 
         But Hershel remained firm in his decision. Hershel hoped and prayed that the next station would not be too far off. As if in answer to his prayer, the wheels of the train began to grind and screech to a sudden full stop. A red signal light had caused the train to halt in the middle of nowhere, until the line ahead would be clear for the train to continue on its way. 
         Hershel lost no time. He took the welcome opportunity to jump down from the train, then hurried back along the tracks. A few kilometers later, he spotted his little valise in the distance. He rushed forward, picked it up and hugged it with delight. Hershel walked back as fast as he could in the direction of Grossvardein, passing several small stations on the way. 
         The trains were not running regularly at that time, and it took him several days until he finally reached Grossvardien. At the railway station he found a fairly large crowd of refugees waiting for the next train to Bucharest. 
         Hershel was about to board the train when someone tapped him on his shoulder and took hold of his arm, saying, "Hershel, you dare not go to Bucharest." It was a friend of his from Bucharest, who had just come from there. The friend told him that secret Russian agents were waiting for him, keeping watch near his home. Several active young orthodox Jews had already been arrested on charges of working against the communist regime, and had not been heard of since. The Russians had begun establishing communist regimes in Romania and in other countries "freed" by the Red Army, and the secret police had begun to arrest anyone on the slightest suspicion of engaging in any "counter-revolutionary" activity. 
         Hershel grasped his friend's hand and said gratefully, "Thank G-d my valise fell out of the train; otherwise I would now be in their hands..." "What are you talking about?" said his friend, bewildered. "What has your valise got to do with this business?" 
         "I'm talking about my little valise with the Tefillin in it. Come, I'll tell you about it," replied Hershel mysteriously, taking his friend by the arm. They entered the Waiting Room and sat down in a corner. 
         Hershel told his friend how he had guarded his Tefillin all through the war years, and how he had lost his valise with the Tefillin when the train gave a sudden lurch, which made him leave the train to retrieve his valise. Had it not happened, he would have arrived in Bucharest a couple of days ago, right into the arms of the secret police! "See? The Tefillin saved my life again!" His friend remained silent and thoughtful for a few moments, then hesitantly said, "Hershel, I haven't yet put on Tefillin today. Would you allow me to use yours?" 
         "With the greatest of pleasure," said Hershel. He took out his Tefillin from the valise and also a small prayer book, and handed them to his friend, saying, "Go ahead. I'll be back in a few minutes." When Hershel returned about ten minutes later, he noticed that his friend's eyes were still wet. 
         "I must tell you the truth," he said to Hershel in a very serious tone, and his voice had the ring of deep regret, as he made his confession. "Since the murderous Germans sent me away to a Concentration Camp, I stopped putting on Tefillin. The Germans took away our Tefillin -- they did everything to break our spirit. When we were liberated, the few that had survived, the first thing many Jews asked for was a pair of Tefillin to put on; others, including myself, asked for food. I never got around to putting on Tefillin again. But from now on, you can be sure, I will never again miss putting on Tefillin," he concluded, his voice choking with emotion. 
         Just before parting, Hershel's friend said to him: "Everything happens by Divine Providence. You thought that our meeting here was arranged by Divine Providence in order to save your life. As it turns out -- it seems I had to meet you in order to save myself too. You see, your Tefillin brought you to me, and you brought me back to Tefillin." Hershel now lives in America. He is a respected businessman and a prominent member of his orthodox community. 
         Like many other survivors of the Holocaust, he does not like to talk about those terrible years; the experiences are too painful to recount, and words cannot describe them. However, he readily relates the story of his Tefillin during the Holocaust and the many instances when his Tefillin clearly saved his life. "Let Jews know," he says, "how to cherish the Mitzvah of putting on Tefillin daily. After all, it can be done so easily, without any sacrifice whatever."   (From "For the Sake of Tefillin, by Rabbi Nissan Mindel)
         The commentators tell us that Tefillin symbolize the chains of a servant.  It is no coincidence that Tefillin was one of the first mitzvahs we received upon leaving Mitzraim.  When the Jewish nation left Mitzraim, we left the servitude of Egypt and became the servants of Hashem.  Thus, as it were, we traded the chains of servitude of Pharaoh for the Tefillin straps which symbolize or servitude to Hashem.
         Tefillin today are readily accessible to almost everyone anywhere in the world.  Let us all be inspired to dedicate and rededicate ourselves to such a powerful mitzvah.
   Good Shabbos Everyone. .
M. Wolfberg is sponsored by: In Memory of CHAYA CHAVA BAS REB MOSHE YAKOV In memory of R' Yaakov ben Naftoly, of blessed memory In Memory of Reb Yitzchok ben Reb Shimon (Friedman) of blessed memory Refuah Shleima to Reb Mordechai Mendel ben Tziporah Yitta Refuah Shleima to Leah bas Tziporah

Have a wonderful and peaceful Shabbos,
Rachamim Pauli