Friday, February 7, 2014

Parsha Tetzaveh, one story

Received this from a teen in Canada: Praying again for my friend Yael Cohen again, she is in need of help.

Parsha Tetzaveh

Like last week’s Parsha, Moshe is still receiving the instructions on how to build the Mishkan it is in theory and planning and not in practical terms. Therefore this week we continuing with the building of the Mishkan and we will end with the clothing the Cohanim have to wear in the Beis HaMikdash. This Parsha is perhaps the only Parsha where I take my research on the gems used in making the Ephod and reuse this section again because unless one is a geologist like my daughter-in-law, one tends to have a short memory span on this (at least I if not my readers). Otherwise I like to try to renew different thoughts each year. We start out with the Menorah mentioned last week.

Last year before Pessach the Cohanim dressed in their garments and went to show how a Korban was done. This film is the first fitting of garments for a simple Cohain with the Avnet around the waist.

27:20 And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.

For this reason often people use olive oil to light the Shabbos Candles and Chanucha Candles but not the purest virgin olive oil to distinguish between the Beis HaMikdash and our private houses. Others use pure olive oil in memory but it is a matter of budget and many of us use wax candles for safety more than economy for I have seen much poorer Jews use olive oil and wealthier Jews use wax candles for among other times preparation time.

21 In the tent of meeting, without the veil which is before the testimony, Aaron and his sons shall set it in order, to burn from evening to morning before the LORD; it shall be a statute forever throughout their generations on the behalf of the children of Israel.

It was this miracle of the candles burning 8 days on a supply of one day when the Maccabees rededicated the Beis HaMikdash that we celebrate unto this day.

28:1 And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Itamar, Aaron's sons. 2 And thou shalt make holy garments for Aaron thy brother, for splendor and for beauty.

For the splendor of the glory of the garments will radiate the holiness. Here we have a nation dressed in drab working garments and covering garments. One does not send his flocks out to pasture or milk his cows dress in tuxedos but rather drab working clothes. So in contrast every morning at Shacharis and every evening at Mincha the nation in the wilderness of Sinai would see the Cohanim is these splendid garments and their glory would remind the people of G-D’s eternal glory.

3 And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to sanctify him, that he may minister unto Me in the priest's office.

Who is wise? – One who sees the birth or end result. These women and male tailors had Ruach HaKodesh within themselves to see the design. Just like Betzalel with the making of the engraven sections and the rest of the Mishkan (including the joining of the tabernacle boards and the way they were to be raised to their final height and anchored in place). If one knows a little about metal and wood work and the engineering of raising and lowering these giant planks of the Mishkan one needs great skills and coordination. The weaving of the garments which is beyond the knowledge and skills of most males not to mention Rabbis needed wisdom. How many of us have ever followed the conversion of flax unto linen or the shearing of the sheep into making wool just ready for the loom. Then comes the other skills designs and measurements. All we do is go into some store and buy a shirt and a pair of pants and shoes for a small amount of cash ignoring the raising of the flax or animal for the wool or leather for the shoe.

4 And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of checker work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest's office.

Ephod was a vest/apron for the Cohain over his checkered tunic. Each Cohain was to have a pair of pants to separate his nudeness from the altar. When the Americans captured Iraq the Israeli Television did not censor an Arab lifting up his robe and yelling this is what I have for you Saddam and exposing himself as it was the custom not to wear anything under the robe. Having pants was modesty and the girdle or belt to separate the heart from the nudeness. Halacha: When one prayers, he needs to have a belt or an elastic band separating his lower body part from the upper body part. Also while on the subject the minimum of the minimum dress for praying (let us say one fell asleep at the beach) is a bathing suit, tee shirt and sandals with some head covering. However, one should dress as one would meet a king or president. Just as one does not appear before the president in a bathing suit or scruffy work clothes so one should appear in descent dress or minimum everyday dress before appearing before the L-RD. The minimum is called B’De’evad (or because it would be lost otherwise – extenuating circumstances) and the second is called Le Chathilla or from the start.  

5 And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.

As I wrote above each color represented a different atonement and a different value among the highest heavenly spheres and should be understood by all this way.

6 And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skillful workman.

We are not dealing with golden colored thread but pure gold threat mixed with the rare dyes of blue, purple and scarlet. Royalty did not choose purple as the color for regents and kings but rather it was expensive and people under a certain level could not afford it or a thrifty and wise middle class person would not buy it. (Why buy a BMW or Mercedes Car when a Honda or Chevy will do the same job).

7 It shall have two shoulder-pieces joined to the two ends thereof, that it may be joined together. 8 And the skillfully woven band, which is upon it, wherewith, to gird it on, shall be like the work thereof and of the same piece: of gold, of blue, and purple, and scarlet, and fine twined linen. 9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel: 10 six of their names on the one stone, and the names of the six that remain on the other stone, according to their birth.

The OU Torahtibits or for this Parsha has had a special section in the past that dealt with which tribe was on which shoulder and the arrangement of the stones and tribes on each stone very worth reading and also a good deal of work and thought went into it.

11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Israel; thou shalt make them to be enclosed in settings of gold. 12 And thou shalt put the two stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel; and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. 13 And thou shalt make settings of gold; 14 and two chains of pure gold; of plaited thread shalt thou make them, of wreathen work; and thou shalt put the wreathen chains on the settings. 15 And thou shalt make a breastplate of judgment, the work of the skillful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it.

Besides the beautiful garments of the average Cohain, the Cohain Gadol was to have extra garments to help in the atonement and judgement of Am Yisrael. Again combining the quality of the Siferos such as we do with Gevurah within Chessed (Severity within Mercy) during the counting of the Omer but done automatically by the power of the garments and the right combination of stones in the Chosen Mishpat.

11 With the work of an engraver in stone, like the engravings of a signet, shall thou engrave the two stones, according to the names of the children of Israel; thou shall make them to be enclosed in settings of gold. 12 And thou shall put the two stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel; and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. 13 And thou shall make settings of gold; 14 and two chains of pure gold; of plaited thread shall thou make them, of wreathen work; and thou shall put the wreathen chains on the settings. 15 And thou shall make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shall make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shall thou make it. 16 Four-square it shall be and double: a span shall be the length thereof, and a span the breadth thereof.
17 And thou shall set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row;
Hebrew: אֹדֶם פִּטְדָה וּבָרֶקֶת Now the Carnelian or Odem is on the top right corner per the model that I have before me and is colored more pink than red but the Wikipedia calls it: Carnelian (also spelled cornelian) is a reddish-brown mineral which is commonly used as a semi-precious gemstone. Similar to carnelian is sard, which is generally harder and darker. (The difference is not rigidly defined, and the two names are often used interchangeably.) Both carnelian and sard are varieties of the silica mineral chalcedony colored by impurities of iron oxide. The color can vary greatly, ranging from pale orange to an intense almost-black coloration.. Rashi comments later on every one according to his name: According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them.  The stone can be clear, blue or even an orange-red hue. The Medrash indicates that on the Odem was also the names of Avraham, Yitzchak and Yacov but most commentaries I have seen seem to hold the same way as Rashi. Shimon’s stone was white in nature. And Levy bareket was green and the Hebrew Wikipedia calls it in English an Emerald as it appears to me.
18 and the second row a carbuncle, a sapphire, and an emerald;
Hebrew: נֹפֶךְ סַפִּיר, וְיָהֲלֹם Nofach is for Yehuda and a Yellow Diamond. Yissachar is the sapphire they have is not the dark blue but purple in hue so I am not a gem expert but am uncertain to the little model that I have at home and certainly my model has the wrong order of things because the Yaalom or clear Diamond is way down in the wrong row clear cut diamond. I went and googled the Sapphire for example and got this: Sapphire (Greek: sappheiros) refers to gem varieties of the mineral corundum, an aluminium oxide (Al2O3), when it is a color other than red, in which case the gem would instead be a ruby. Trace amounts of other elements such as iron, titanium, or chromium can give corundum blue, yellow, pink, purple, orange, or greenish color. Pink-orange corundum are also sapphires, but are instead called padparadscha.
19 and the third row a jacinth, an agate, and an amethyst;
Hebrew: לֶשֶׁם שְׁבוֹ, וְאַחְלָמָה The Leshem or jacinth is light sky blue in color and is of the tribe of Yosef, the Shavu is very orange brown in color and is used as a camaya (charm) for pregnant women that they should not have a natural miss abort and the tribe of Benyamin where Rachel died in childbirth hence the camaya.  Achlamach is a darker purple than the sapphire and is of the tribe of Dan.
20 and the fourth row a beryl, and an onyx, and a jasper; they shall be enclosed in gold in their settings.
Hebrew: תַּרְשִׁישׁ וְשֹׁהַם, וְיָשְׁפֵה Tarshis is ivory white and the tribe of Naphtali. Onyx or Shoham is jet black like the shoulder pieces and is the tribe of Gad. Yispah or Jasper was a darkish brown and the tribe of Asher.
21 And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes.

Every one according to his name: According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them.

22 And thou shalt make upon the breastplate plaited chains of wreathen work of pure gold.

For the choshen: Heb. עַל-הַחשֶׁן, for the choshen, to fasten them with its rings, as is explained below in the [section devoted to this] topic [below, verses 23-28]. Chains: Heb. שַׁרְשֹׁת, a word related to [the word for] the roots (שָׁרְשֵׁי) of a tree, which are held to the tree, so it is held and inserted into the earth. These [chains] would also hold the choshen, for with them it [the choshen] would be suspended on the ephod. They are the two chains mentioned above (verse 14) in the [section devoted to the] topic of the settings. Menachem ben Saruk interpreted שַׁרְשְׁרֹת (verse 14) as well as an expression of roots (שָׁרָשִׁים). He said that the [second] “reish” (ר) is superfluous like the “mem” (מ) in שִׁלְשׁוֹם, [meaning] the day before yesterday (Exod. 5:8, 21:32, 36) [the word being derived from שָׁלשׁ, three], and the “mem” in רֵיקָם, empty (Gen. 31:42) [usually רֵיק, without the mem, is used] (Machbereth Menachem, p. 182). I do not agree with his statement, however, but [I hold that], שַׁרְשֶׁרֶת in Hebrew [of the Torah] is like שַׁלְשֶׁלֶת in the language of the Mishnah (Kelim 14:3). at the edges: Heb. גַּבְלֻת This is מִגְבָּלֹת mentioned above (verse 14), [signifying] that you shall insert them into the rings that will be on the edge (גְּבוּל) of the choshen. Every [instance of] גְּבוּל is an expression denoting an end, as(s) omayl in Old French, end, limit. of cable work: Plaited.

23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.

For the Choshen: Heb. עַל-הַחשֶׁן. For the Choshen, in order to affix them onto it. It is, however, impossible to say that they [the two golden rings] shall be made on it [the Choshen] from the outset, for if so, what is [the meaning of] what [the text] repeats and says, “and you shall place the two rings” ? Are they not already placed on it? At the beginning of the verse, Scripture should have written, “And you shall make on the ends of the Choshen two golden rings.” Also, regarding the chains, you must interpret [the text] in this manner. On the two ends of the Choshen: On the two corners opposite the neck, on the right and on the left, which are opposite the shoulder straps of the ephod.

24 And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate.

And you shall place the two golden cables: They are the chains for the edges, mentioned above (verse 22). [The Torah] did not delineate [there] where they were to be affixed on the Choshen. Now it explains to you that they should be inserted into the rings. You should know that they are indeed [referring to] the first ones, for in the Parsha of אֵלֶה פְּקוּדֵי [i.e., in Exod. 39:15-19, where the Torah relates how the Choshen was made], they were not doubled.

As mentioned above the best materials were used before G-D probably without the command on what materials the sages would have learned out gold. Did Aaron for his own self need to parade around with the heavy ornaments and gold a heavy metal? The answer of course is no but as Rabbi Ari Kahn Shlita in the link below describes that he had a heart of gold.

25 And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof.

The Ephod was essentially an apron and was joined together in the middle with the Onyx Stones embedding there with the names of the tribes.

And the two ends: of the two cables, i.e., the two ends of each one. you shall place upon the two settings: They are the ones mentioned above, between the section dealing with the Choshen and the section dealing with the ephod (verses 13 and 14), but [the Torah] did not explain their necessity or their place. Now it [the Torah] explains that he should insert into them the ends of the chains which are inserted into the rings of the Choshen on the right and on the left beside the neck. The two ends of the right chain he inserts into the right setting, and similarly with the left one, the two ends of the left chain. And [these] you shall place: the settings. Upon the shoulder straps of the ephod: One [setting] on this one [shoulder strap] and one on that one. Thus the shoulder straps of the ephod hold up the Choshen so that it does not fall, and it is suspended on them. Yet the bottom edge of the Choshen moves in and out and knocks on his [the Kohen Gadol’s] stomach and is not fastened to him well. Therefore, two more rings were needed for its lower part, as [the Torah] proceeds to explain. On its front part: [The front part] of the ephod, [meaning] that he should not place the settings on the side of the shoulder straps that is toward the robe, but instead [he should place the settings] on the upper side, which is toward the outside. That is called “on the front part” of the ephod, because the side that is not seen is not called the front [lit., the face].

26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward.

The rings were used to join the two sides of the Chosen together with the Ephod.

On the two ends of the Choshen: [I.e.,] they are its two bottom corners, to its right and to its left. On its edge that is toward the inner side of the ephod: Here you have two signs [for the placement of the rings]: One, that he should put them on the two ends of its [the Choshen’s] bottom, which is opposite the ephod, since its top is not opposite the ephod, for it is near the neck; whereas the ephod he placed on his waist. [The Torah] gives another sign, namely that he should not attach them on the Choshen’s outer side, but on the inner side, as it is said: “inner.” This side is towards the side of the ephod, since the band of the ephod girds the Kohen [Gadol], and the apron is folded in front of the Kohen [Gadol] on his waist and on part of his stomach from either side until it is against the ends of the choshen, and its ends lie on it [the ephod].

27 And thou shalt make two rings of gold, and shalt put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod. 28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the skilfully woven band of the ephod, and that the breastplate be not loosed from the ephod. 29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goes in unto the holy place, for a memorial before the LORD continually.

I believe the link below with the stone and the engraved names from the Temple Institute which spent millions to produce every item is worth mor than the copy and paste of the Rashi or my writing.

 30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goes in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

In my humble opinion one was like a top and the other a board with letters on it. However, the Temple Institute indicates the NAME of HASHEM was used. If and when we find the hidden treasures of the first Mikdash which somebody once saw in the desert and he covered it over but marked the spot we will know better.

31 And thou shalt make the robe of the ephod all of blue. 32 And it shall have a hole for the head in the midst thereof; it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail that it be not rent. 33 And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about: 34 a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. 35 And it shall be upon Aaron to minister; and the sound thereof shall be heard when he goes in unto the holy place before the LORD, and when he cometh out, that he die not.

The sound would indicate that the Cohain Gadol was entering and leaving the Kadoshei-Kedoshim (holy of holies). In the second Temple it was an indication that the Cohain was alive as there was corruption and many unscrupulous Cohanim were there and died on Yom Kippur. [The Goyim telling the episode of Yeshu and the money changers in the Mikdash was perhaps part of it although it is customary to charge a small fee for exchanging currency.]  

36 And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD. 37 And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. 38 And it shall be upon Aaron's forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. 39 And thou shalt weave the tunic in chequer work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the weaver in colors.

See the blending of colors in the virtual tour below.

40 And for Aaron's sons thou shalt make tunics, and thou shalt make for them girdles, and head-tires shalt thou make for them, for splendor and for beauty. 41 And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto Me in the priest's office.

Only Cohanim and Kings are anointed. According to one of the commentaries once a father is anointed the son and grandson need not be anointed either Cohain or King. However, Cohain Gadol may need anointing for he is higher in office than his brothers.

42 And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach.

This is for modesty so that even the stones of the Temple shall not view his nakedness.

43 And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute forever unto him and unto his seed after him.

Seed after him – this is one of the reasons why the next Cohain or King does not have to be anointed anymore. Perhaps the king as others might want to be in his place and therefore facts are created on the ground.

The following is a tour of what the Temple Institute has created now if the Cohain Gadol will be a bit heavy the garments will have to be refitted but the Ephod, Choshen, and Mitznefes, will not have to be refitted. The whole exercise was to relearn the dying process of the wool and the ancient colors used. Recently an example of Techeles from 2000 years ago so this may be updated soon. keep clicking next to view more.

29:1 And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest's office: take one young bullock and two rams without blemish, 2 and unleavened bread, and cakes unleavened mingled with oil, and wafers unleavened spread with oil; of fine wheaten flour shalt thou make them. 3 And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams. 4 And Aaron and his sons thou shalt bring unto the door of the tent of meeting, and shalt wash them with water. 5 And thou shalt take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod. 6 And thou shalt set the mitre upon his head, and put the holy crown upon the mitre. 7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. 8 And thou shalt bring his sons, and put tunics upon them. 9 And thou shalt gird them with girdles, Aaron and his sons, and bind head-tires on them; and they shall have the priesthood by a perpetual statute; and thou shalt consecrate Aaron and his sons.

For the dedication of the Mishkan and the Cohanim special Korbanos (sacrifices) were use.

30:10 And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.'

A Pricey Pinch of Snuff by Rabbi Yerachmiel Tilles

Only in unusual cases would the Baal Shem Tov instruct him to increase his charity allotment. Connection: Weekly Reading (end) Ex. Ch. 30:1-10 - the Incense Altar
It happened when a certain very wealthy and highly respected individual was sitting in his honored place in shul. He took his fancy snuffbox from his pocket, opened it to take a sniff, and then offered to everyone seating close by to share the pleasure. At the far end of the shul sat a poverty-stricken man with a strong desire for some snuff. Approaching the rich man, he put out his hand toward the snuffbox, but in that instant its owner had snapped the lid shut. The poor man returned to his place, humiliated and deeply shamed.
From that day the fortune of the wealthy man tottered dramatically, while the impoverished man's mazal began a steady upsurge. In what seemed like no time at all, the poor man had become fabulously wealthy, while the rich man was reduced to a pauper knocking on doors. Because his name had been known far and wide, the townsfolk were accustomed to assist him generously. But he was too embarrassed to remain dependent on the people who knew him in his glory, so he began to travel from town to town in a group with other beggars.
One day the beggar band arrived in the town of the Baal Shem Tov. According to the prevailing custom, his attendant distributed a fixed sum to each needy person. Only in unusual cases would the Besht instruct him to increase the allotment. When the attendant proffered the coins to the formerly wealthy Jew, the latter refused to accept the money. He was accustomed to receiving more, he explained. The attendant told him he would speak to the Baal Shem Tov, and do according to his instructions. And indeed, upon his return from the Besht's room, he gave a considerable sum to the pauper, The man, however, was still not satisfied. He stubbornly demanded to meet the Baal Shem Tov personally.
When he was granted entrance, he told the Rebbe that he had once been very wealthy, but the wheel of fortune had turned against him. He asked for advice.
"Do you recall the episode in shul with your snuffbox and the pauper?" asked the Baal Shem Tov. The pauper remembered that Yes, from that day on his fortune waned. The Besht explained that it had been decreed in Heaven he would have to change roles with the poor man he had slighted.

"Is there nothing I can do?" asked the poor man.
"The advice for you," said the Baal Shem Tov, "is to request a pinch of tobacco from the rich man - the former pauper. If he doesn't honor your request, your wealth will be restored; if he honors it, the wealth will remain with him."
The pauper kept the matter to himself. He traveled alone to the city where the rich man resided. Soon, he learned, the rich man would be celebrating his daughter's marriage. He waited until the wedding, which he attended and found a place among the other beggars.
In the middle of the festivities, the rich man rose to dance with the other celebrators. "Now is the chance!" thought the pauper, drawing near to ask for some tobacco. The rich man stopped dancing at once and, taking his silver snuffbox from his pocket, offered some to the pauper. The latter fainted on the spot....
When they revived the pauper he told the wealthy man the whole story, including the words of the Baal Shem Tov. He concluded, weeping: "Evidently they've decreed that I remain a pauper..."
Said the rich man: "G-d forbid! I take full responsibility upon myself for all your needs." He immediately gave him a large sum of cash for his family expenses, and subsequently every week transferred a sum to cover all his expenditures.*
Source: Adapted by Yerachmiel Tilles from the translation of ? from Likutei Sippurim.
? Sorry, my records are confused. I don't recall whose rendition this is.
* Editor's note: According to another version (Klapholtz), instead of a weekly grant, he offered him a partnership in his business.
Connection: Weekly Reading (end) Ex. Ch. 30:1-10 - the Incense Altar
Biographical note:
Rabbi Yisrael ben Eliezer [of blessed memory: 18 Elul 5458- 6 Sivan 5520 (Sept. 1698 - June 1760 C.E.)], the Baal Shem Tov ["master of the good Name"-often referred to as "the Besht" for short], a unique and seminal figure in Jewish history, revealed his identity as an exceptionally holy person, on his 36th birthday, 18 Elul 5494 (1734 C.E.). He wrote no books, although many claim to contain his teachings. One available in English is the excellent annotated translation of Tzava'at Harivash, published by Kehos.

I am not expressing an opinion but a statistical fact: 12.5% of the Israeli Population will close off Israel’s roads if the government acts irresponsible instead of quietly it will backfire on them and all the roads in every city will be closed by riots similar to what happened in Egypt there are not enough policemen or jails for these people.,7340,L-4485598,00.html The Newsday photo of me on the Lebanese Border in 1977 is proof of my own service.

From Reuven K. This could not have happened to a nice traitor:

This happens when IDF men are confined to the same base with IDF women plus young boys with homosexuals.,7340,L-4484305,00.html

After hearing on the radio news that somebody was kicked out of the University for a Facebook Post I wrote this: Good Morning I just heard that somebody got kicked out of some University because of a status on Facebook. Must we play G-D and police others. I see a number of people on FB who are Jewish and from trips various time zones can figure out if they are observing Shabbos or not but I am not HASHEM to judge people. My job is to encourage people to observe Mitzvos. To be modest and dignified and proud to be a Jew or if non-Jewish a person formed in the image of G-D and not a monkey. However, there are those who prefer to think that they came from monkeys and that is their own monkey business to believe it.

This week I read of a ?Rabbi? Yonatan Ginsburg converted 75 people in Indonesia by himself with his witness in one day. The people were sent to Mikvah wearing tight fitting clothing where there should be no imposition between the body and the water. There were certain exceptions in Temple times of loose fitting clothing mentioned in the Gemara however on his Facebook page where he brags about the conversion one can view the converts in their garments. Besides that how can one man examine 75 potential converts individually in one day not to mention bloodletting for males! He was kicked out of a Conservative Synagogue in St. Paul, MN after a sexual assult charge for which he is being sued in a court at this time.  THE RABBINICAL ASSEMBLY DOES NOT ENDORSE HIS CONVERSIONS

Inyanay Diyoma

What type of friend is this? Do I need him at all?

Last night there were 5 Molotov Cocktails thrown in Yerushalayim and a Mafia hit in Ashkelon the first might or might not be terrorist related. In the meantime, Gaza is a thorn in our side as the Torah warned us.

Isn’t it time we build 50,000 homes in E1?

Now tell me why Israel can live with Arabs in Yaffo, Lod, Ramla, Nazareth, etc.

The Settlers would not fight "brothers" in Gush Katif and you have this wicked creep talking like this. Thanks to Reuven K.

The king of Jordan almost plotzed when he saw the Kerry security arrangements and after Obama and Kerry screwed Egypt they are in interested either:’s-Jordan-Valley-security-and-Jerusalem-plans-

Euro-Nazi hypocrites do as I say not as I do:

This is what Bibi and others consider criminal behavior while the mafia bumps off people in Petach Tikva and Ashkelon

Sometimes young soldiers in camps or on the borders are trigger ready too much. Tal Nahman killed by friendly fire.

The Israeli Right is pounding Kerry for his one-sided behavior and the evil empire strikes back:,7340,L-4484576,00.html

Somebody has brains in the Knesset. Sarah Netanyahu does not like Ruby Rivlin to be President after Bibi aka Pinocchio Netanyahu promised him. Chaim Katz and others are signing a petition to make him a candidate of the party and not anybody else. Miriam Regev is working to keep Yehuda and the Shomron from the PLO Terrorists or Hamas.

In his SOTU, Obama said he'd veto increased sanctions against Iran. Apparently, the Iranians very much appreciate his gesture and gave him one back...

For the public OK but not for the fearless “leaders”!

The right wing media doesn’t have to even publish what is public knowledge but when Reuven brings down this leftist rag and they publish it I think Kerry might even read it.

This is what happens when you give them citizenship,7340,L-4485241,00.html

Greetings from Gaza:,7340,L-4485698,00.html and further greetings from Gaza until we either go in or hit them so hard that they will not bother us for months.

Snowden interview that is hard to view anywhere:

This week’s satire Dry Bones and PA State without weapons is like a bun without the hot dog.


The Good Shabbos Story did not arrive yet so I wish everybody pleasant temperatures, good health, peace and it without saying a wonderful Shabbos,
Rachamim Pauli