Thursday, March 13, 2014

Parshiyos Vayikra, Tzav, soul dynamics, stories

Rabbi if the store washes the lettuce, spinach, kale, broccoli, cauliflower, etc. well why must I check for bugs insects? Well the Rabbi now shows you the reason:

1) This week right before Purim we have Parsha Zachor to remember Amalek. It is time for us to wake up to the new more subtle anti-Semitism. It does not come in the form of an inquisition and the Jihad works against non-Jews too. No it comes as anti-Stranger or anti-Israel. In Europe it is getting worse and worse. The rising Muslim Population does not command enough numbers yet to threaten the Christian Community but enough along with latent Nazis to threaten the Jewish Population. In Detroit and other areas the Muslim Population is growing and their influence is spreading. Sometimes indoctrination starts in the American Jails especially among blacks into being Muslim. It is sad because in the 40’s, 50’s and early 60’s it was the Jews that helped the blacks the most and gave them breaks.

2) The Charedim by natural forces and encouragement were integrating into Israeli Society quite successful both by working and in the Israeli Army. But comes along this bully Lapid who wants to force them into the army and to be cheap labor for the rich due to their lack of education and lower the average pay in Israel. He succeeded what other could not succeed in and that is to unite Chabad, other Chassidim, Litvaks, Yekes, Yemenite and Sephardim together against him. This year there is a ban on children dressing up in soldier’s uniforms for Purim. My grandson who was talking about getting married, joining the army and being educated with a degree is now talking about going to jail rather than join the army. A great success on the part of Lapid and his ingenious Party consisting of former Shin Bet head and a Police Chief famous for beating Charedi Demonstrators in Yerushalayim. My wife and I could not remove the counter Lapid Propaganda from his head now no matter what.

3) Aviv Geffen and others from the left never served in the IDF but the newspapers always blame the Charedim but look here the able bodied left makes trouble:

4) On Facebook this week in my ‘other’ box I got a scathing letter full of hate against Charedim. I did not know whether to ignore it or answer it. In the end I decided to answer it. I happened to have worked in the defense industry along with many-many Charedim. I also served 20 in the IDF with a good number of Charedim. I do not appreciate your language .החניוקים-טפילים-חרדים (Charedi parasites +) as that is not becoming. My grandson was talking about joining the army after a number of years in Yeshiva in intelligence  but thanks to Lapid and the words that you use, he would now rather go to jail. You can win over more people with persuasion than you can with hatred and force. Love begets love and hate begets hate.

Parsha Vayikra Part 2

This week we continue with the definition of the Korbanos and the added incident of a warning. For example he was warned that it was Shabbos and he was plowing the field but did not know that plowing was a Melacha, he has to bring a Korban but is not guilty of violating the Shabbos with intent. It would only be if he was warned that it was Shabbos and it is forbidden to plow on Shabbos. Or he knew that plowing, sowing, removing stones, etc. was forbidden on Shabbos or he forgot that it was Shabbos then he brings the sacrifice.  

I came across this from 5771 and thought it would be nice to bring down again because if I forgot what I wrote and I gained about 700-800 more weekly readers since then I said why not:

Rabbi Shlomo Mimran Shlita brought down a few words on the Korbanos from Daas Zekaynim on the Baal HaTosfos.
What are Korbanos they are essentially a device to clean the slate of a person who has sinned. To what is this like? It is like a person who got a stain on his garment and he puts it into the wash and cleans it. However if he would have several stains such as ketchup, mustard, tahini and something else that fell on the garment one begins to say so what the garment is so dirty. That is why the Korban has to be offered up as soon as possible before the person becomes used to the sin or sins.

The Kabbalah on the Offerings

I ask my vegetarian readers to bear with me on this and read this through to the end.

There is a big misunderstanding if one looks at the Sacrifices from this physical world. One thinks the Korbanos are just psychological atonement for either the Nation or Individuals. To really understand the Korbanos one must look into the spiritual elements involved. Thanks to the Drasha of HaRav Barak Kochavi Shlita.

First we have to go into the four Kabbalistic elements involved in life.
1)   Domeim = Inanimate: The minerals and ground of the planet, the Sun, Moon and Stars are the elements here.
2)   Tsemach = Plant Life: Algae, grass, fruits, vegetables and various leaves that feed the higher life forms.
3)   Chaya = Animal Life:   Fish, invertebrates such as plankton, birds, mammals which feed on the lower plant life.
4)   Midaber = Speaking:   Humans

When a plant absorbs minerals from the world it brings into a life form substance to the inanimate. Fish, Birds and land Animals feed on the plants and mankind eats both of these. When a Jew slaughters an animal for food by saying a blessing “…WHO has commanded us on the mitzvah of slaughter” the soul of the animal is raised. [If one recalls the story of the two butchers who repented in the days of the Shah HaKodesh as I wrote in the name of Rabbi Yehuda Yosefi Shlita. The animals that needed slaughtering were human souls who had reincarnated in the form of animals to atone for terrible sins. The kosher slaughtering with the blessing and the blessing over the meal was enough to make atonement for them to return to human form. I don’t want to go into souls that are so bad that they become trapped in Domaim or Tzemach forms. Now can you imagine a poor soul in a sheep just waiting to be kosher slaughtered and the Tikun becomes a Korban before HASHEM what rejoicing of the lost soul.]

For if one were to look only like an observer from outer space of an animal being slaughtered and bleeding one could see no difference except between the relaxed animal that was slaughtered al pee Halacha and the grimace of the animals electrocuted, head chopped off or shot dead by the non-kosher methods. Both had blood spilling, both have to be flayed and the sight is not pleasant. However if the outer spaceman had a Neshama measuring device, he would see a halo of joy in the kosher slaughtered Neshama vs. a darkish light of the non-kosher slaughtered animal or human Tikun soul.

The whole purpose of life in this world and the management of man over that life is not eat, drink and be merry for tomorrow we die. Rather, humans are placed in this world to bring it up to a spiritual level. Man was created from the ground and from the Image of G-D. Man is to make the mundane into the spiritual. He can harness nuclear power, make metal into automobiles, grow massive amounts of food and even make luxuries for this life – but the whole purpose in the end is that all which is harnessed raise the physical into the spiritual. If one harnesses electricity to run a brothel he has failed in his mission on this world but if the same electricity is used to cook for and light up a Beis Medrash and Maturity Ward, he has succeed in his mission in this world.

Every man has a choice to be a flesh eater or a vegetarian but if the vegetarian munches on the fruit of the ground or the tree without making a blessing, he has failed miserably in his mission on this earth. While the flesh eater who eats a kosherly slaughtered animal and blesses HASHEM for it has succeed in his purpose in this world.

I would like all my readers now to look at Vayikra, Tzav and Shemini as one great Parsha for they are all dealing with the dedication of the Mishkan.

27 And if any one of the common people sin through error, in doing any of the things which the LORD hath commanded not to be done, and be guilty:

Up until now the Parsha was telling us about the sins of the public or public figures now it is time for an erring individual (remember ‘kill’ written here is ritual slaughter with a special knife or by the Cohain for a bird and with a blessing and intent for atonement and for which Korban and sin).

28 if his sin, which he hath sinned, be known to him, then he shall bring for his offering a goat, a female without blemish, for his sin which he hath sinned. 29 And he shall lay his hand upon the head of the sin-offering, and kill the sin-offering in the place of burnt-offering. 30 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar. 31 And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall make it smoke upon the altar for a sweet savor unto the LORD; and the priest shall make atonement for him, and he shall be forgiven.
32 And if he bring a lamb as his offering for a sin-offering, he shall bring it a female without blemish. 33 And he shall lay his hand upon the head of the sin-offering, and kill it for a sin-offering in the place where they kill the burnt-offering. 34 And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar. 35 And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of peace-offerings; and the priest shall make them smoke on the altar, upon the offerings of the LORD made by fire; and the priest shall make atonement for him as touching his sin that he hath sinned, and he shall be forgiven

5:1 And if any one sin, in that he hear the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity; 2 or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean; 3 or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knows of it, be guilty;

A man sinned by accident – he was not careful and ate fat later on he found it was forbidden fat Chelev or one forgot that the product contained dairy and he ate it after a meat meal or during a meat meal and then realized that he goofed. [I had an incident a few months ago about 2 hrs. after a meal I felt hungry and ate a drop of a dairy product since it was a time difference and less than an olive’s bulk it would not merit a Korban also the time period is a Minchag and not Halacha but still it happens by not thinking twice and that is what we call Shogeg. It happened to a religious soldier in my army unit who bought an ice cream after a meat meal so it is not limited to an age group but forgetfulness as the non-religious soldiers were buying the ice cream instead of a fruit popsicle.]

4 or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things; 5 and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned; 6 and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin. 7 And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering. 8 And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder. 9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering. 10 And he shall prepare the second for a burnt-offering, according to the ordinance; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven. 11 But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering. 12 And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering. 13 And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remnant shall be the priest's, as the meal-offering. 14 And the LORD spoke unto Moses, saying: 15 If any one commit a trespass, and sin through error, in the holy things of the LORD, then he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation in silver by shekels, after the shekel of the sanctuary, for a guilt-offering. 16 And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the guilt-offering, and he shall be forgiven.
17 And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity. 18 And he shall bring a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest; and the priest shall make atonement for him concerning the error which he committed, though he knew it not, and he shall be forgiven. 19 It is a guilt-offering--he is certainly guilty before the LORD.
20 And the LORD spoke unto Moses, saying: 21 If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbor; 22 or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; 23 then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found, 24 or anything about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertains shall he give it, in the day of his being guilty. 25 And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest. 26 And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.

The Korban removes the accidental sins and vows but not the sins made with intent.

Parsha Tzav

This week’s Parsha is a continuation of last week’s Parsha with one exception and that is the instructions to the Cohanim on what to wear and how to act for the Korbanos. Also the anointing of the Cohanim which was a one-time affair, as the Cohanim once anointed transfer the kahuna to their children without anointing. 

Whether it is a good habit or bad habit I don’t know but I found myself this week bring down the stories before the Parsha and the answering of the letter that I received below about why we bury the dead as soon as possible and essentially what happens to the Neshama as it goes from the living body in this world into the next world. Therefore I brought down again both this week’s Parsha and Parsha Zachor from 5771.

For your information Tzade Vav is to command and that is our Parsha but sounding the same is Tzade Bet and that means Turtle.

During the days of the Dedication of the Mishkan, Moshe went over each Korban with the Cohanim and how and where to slaughter it and place it on the Mizbayach (altar). I began thinking about all the different Korbanos and their effect on the Sefiros in the Spiritual World. For each sin causes a negative reaction in Chessed, Gevurah, Tiferes, etc. so each atonement via the Offerings causes the Spiritual World to elevate by the true repentance. I am not learned enough to say that this Korban or that one will effect a rise in Chessed or Malchus, etc. I can only guess about the Yom Kippur Korbanos and each one and an educated guess is not the Emmes (truth).
6:1 And the LORD spoke unto Moses, saying: 2 Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goes up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby.
I want to reiterate at this point the elevation of Tsemach world of the wood to be on the Mizbayach and the Chai, the animal Korban burning over the wood all by the hand of Midaber (talker). 
3 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt-offering on the altar, and he shall put them beside the altar.
I have mentioned a number of times that the pants of the Cohain under the gown/robe were a symbol of modesty as most men from Arabia through Scotland do not wear underwear under their gowns, tunics or kilts. Pants and underpants among men and women are a symbol of modesty which at that time was only required by the Cohanim but later became part of the Jewish People.
4 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
The ceremony of inauguration the Mishkan was similar to the Yom Kippur Ceremony in the changing of the garments between each Korban. Here we see nothing about bathing between Korbanos.
5 And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest shall kindle wood on it every morning; and he shall lay the burnt-offering in order upon it, and shall make smoke thereon the fat of the peace-offerings. 6 Fire shall be kept burning upon the altar continually; it shall not go out.
An Eternal Flame which is carried on in many cultures like at the tomb of the Unknown Soldier.
7 And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar. 8 And he shall take up therefrom his handful, of the fine flour of the meal-offering, and of the oil thereof, and all the frankincense which is upon the meal-offering, and shall make the memorial-part thereof smoke upon the altar for a sweet savor unto the LORD. 9 And that which is left thereof shall Aaron and his sons eat; it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it. 10 It shall not be baked with leaven. I have given it as their portion of My offerings made by fire; it is most holy, as the sin-offering, and as the guilt-offering. 11 Every male among the children of Aaron may eat of it, as a due for ever throughout your generations, from the offerings of the LORD made by fire; whatsoever touches them shall be holy.
Even the simple meal offering requires to be eaten in holiness.
… 22 And the LORD spoke unto Moses, saying: 23 Speak unto the children of Israel, saying: Ye shall eat no fat, of ox, or sheep, or goat.
This is not fat upon the muscles but Chelev which is forbidden fat which is on the internal organs and the tail fat (Aliyah) is forbidden elsewhere.
24 And the fat of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it. 25 For whosoever eateth the fat of the beast, of which men present an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.
This is one of the 36 Kares prohibitions which is cutting off from the nation in the next world. FYI violations of Shabbos, Family Purity, Adultery, Incest etc. are parts of this category.
26 And ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. 27 Whosoever it be that eats any blood, that soul shall be cut off from his people.
Not only did we have the blood libel for centuries but we are forbidden to eat blood with the penalty of Kares.
Parsha Zachor – Rabbi Meir Kahane HY”D
After what happened to the murders of the sleeping Fogel Family last week how could we forget! HY”D Reminder 3 years ago two Arabs entered their house in Itamar and murdered the parents and three children in the night and snuck out of the Yeshuv. Miraculously they missed one child and two were out of the house at the time they are now (5774) being raised by the maternal grandparents.  
Remember what Amalek did to you, on the way, when you were leaving Egypt, that he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d. It shall be that when Hashem, your G-d, gives you rest from all your enemies around, in the Land that Hashem, your G-d, gives you as an inheritance to possess it, you shall wipe out the memory of Amalek from under the heaven – you shall not forget!” (Deut. 25:17-19, Maftir of Shabbat Zachor)
 Amalek’s sin is the great and eternal sin of those who refuse “to know Hashem” and to accept His yoke upon themselves, and who thereby desecrate His Name. The Children of Israel were on the way, and the word ba-derekh (“on the way”) appears here twice, indicating that they were both on the way out of Egypt and on the way to the Land of Israel: both of these components together prove G-d’s power and might in the eyes of the nations, so that they would accept the yoke of His sovereignty. And now Amalek, the foremost and most brazen representative of “I do not know Hashem” launches himself against Israel, in an attempt to demonstrate both to Israel and to the rest of the world that G-d has no power, and that He is not the G-d of history. (Peirush HaMaccabee, Sefer Devarim, Chapter 25)
This is the key to understanding why G-d was angrier at Amalek than at any other nation. . This was the awful sin of Amalek, regarding which it is said (Ex. 17:16), “The hand is on G-d's throne. The L-rd shall be at war with Amalek for all generations”.
Our sages also comment (Pesikta Rabbati, Ch. 12):
“The hand is on G-d's throne”: R. Levi said in the name of R. Chama of the school of R. Chaninah, “So to speak, as long as Amalek's offspring are on earth, G-d's name is not complete [In the verse, “G-d” is represented by the short form yud-kei], neither is His throne complete [represented by kes rather than kisei]. Once Amalek's seed is uprooted, G-d's throne is complete and His name is complete”.
King David said, “Enemy! The waste places are come to an end forever, and the cities which you did uproot, their very memorial is perished” (Ps. 9:7). What follows? “But the L-rd is enthroned forever. He has established His throne for judgment.”
Amalek set out to annihilate Israel, as our sages said (Tanchuma Yashan, Yisro 4), “Why was it called 'Amalek'? Because it is am lak, 'the nation that licks'. Amalek set out to lap up Israel's blood like a dog.”
Even more than this, however, Amalek came openly to insult G-d and blot out His name. Mechilta (Ibid, Parsha 1) comments regarding (Ex. 17:8), “Amalek arrived”: “Amalek came openly. In all their other attacks they came in stealth...but not here.”
Amalek attacked G-d's throne, as our sages said (Tanchuma, Ki Tetzel, 11):
One verse reads, “You must obliterate the memory of Amalek” (Deut. 25:19), and another reads, “I will totally obliterate the memory of Amalek” (Ex. 17:14). How can the two verses coexist? Until Amalek attacked G-d's throne, Israel were commanded to obliterate them. Henceforth, however, G-d said He would do so Himself. Can flesh and blood attack G-d's throne? Rather, because they destroyed Jerusalem, of which it says (Jer. 3:17), “At that time they shall call Jerusalem the throne of the L-rd”, G-d said He would obliterate them.
Amalek's sin is the waging of brazen warfare against G-d, as they did when Israel left Egypt. Yet when any other nation, as well, curses and fights G-d, Amalek's sin clings to them and they become like Amalek.
Thus, although Amalek, the nation, did not destroy Jerusalem, our sages say that Jerusalem's destruction constituted Amalek attacking G-d's throne. This teaches that whoever attacks G-d's throne is called Amalek. We must understand and remember this principle for our own times.
Since, in the nations' eyes, Israel's weakness and lowliness, and their suffering at the nations' hands, are interpreted as G-d's weakness and inability to save His people, and that is a Chillul Hashem, it follows that Israel's power, exaltation and victory over their own enemies and the blasphemous enemies of G-d is a Kiddush Hashem.
Do you want to know how the Name of G-d is desecrated in the eyes of the mocking and sneering nations? It is when the Jew, His people, His Chosen, is desecrated! When the Jew is beaten, G-d is profaned! When the Jew is humiliated – G-d is shamed! When the Jew is attacked – it is an assault upon the name of G-d!
What he [the non-Jewish persecutor] is really saying is: “There is no L-rd, there is no G-d of Israel and if there is, He is an impotent and helpless god. For if He truly existed as the Omnipotent and All-powerful Sovereign of the Universe, His people would not be in exile, they could not be at my mercy, they could not be beaten and shamed and humiliated by me.”
This is the desecration of G-d's name.
Every pogrom is a desecration of the Name. Every Auschwitz and expulsion and murder and rape of a Jew is the humiliation of G-d. Every time a Jew is beaten by a gentile because he is a Jew, this is the  essence of Chillul Hashem.
An end to Exile – that is Kiddush Hashem. An end to the shame and the beatings and the monuments to our murdered and our martyred. An end to Kaddish and prayers for the dead. A shaking off of the dust of the Exile and its shame and a return to a Jewish state of our own created with the fire and the spitting of Jewish guns. A Jewish fist in the face of an astonished gentile world that had not seen it for two millennia. This is Kiddush Hashem. Reading angry editorials about Jewish “aggression” and “violations” rather than flowery eulogies over dead Jewish victims. That is Kiddush Hashem. The State of Israel came into being not because the Jew deserved it, but because the gentile did. It came into being not because the Jew was worthy of it but because the Name of G-d had reached its fill of humiliation and desecration. “I do this not for your sake, O House of Israel, but for Mine holy Name's sake which ye have profaned among the nations”. [...]
G-d established a principle that as long as Israel possesses a sovereign government with the power to blot out Amalek's memory, it is a mitzvah and a duty for them to do so.
For this reason our sages said (Sifri, Reeh, 67):
Israel were commanded regarding three Mitzvos for when they entered the Land: to appoint a king, build the Temple and destroy Amalek's seed. I would not know which one comes first if not for Scripture saying, “The hand is on G-d's throne. The L-rd shall be at war with Amalek for all generations” (Ex. 17:16). As long as a king sits on G-d's throne, we destroy Amalek's seed. How do we know that “G-d's throne” refers to a king? It says (I Chronicles 29:23), “Solomon sat on G-d's throne to reign”.
We must understand that today, with G-d kindly having restored our land and sovereignty, we must once more share with Him in blotting out Amalek if its existence is clear to us.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rabbi Meir Kahane, HY”D, with quotes from his books “Peirush HaMaccabee, Sefer Devarim” (translation by Daniel Pinner), and  “Listen World, Listen Jew”
" Zachor "Sabbath of "Remember"
This is the only Shabbat each year that (according to most authorities), every man and woman are obligated by Torah law to go to Synagogue. On this day, the three verse passage [Deut. 25:17-19] that starts "Zachor" is appended to the weekly Torah reading. By hearing it read publicly on the Shabbat, immediately preceding Purim, we fulfill the Torah commandment in it, "Remember what Amalek [the ancestor and inspiration of Haman, the villain of Purim] did to you."

Anyone, who is unable to be present at this reading, should make an extra effort to hear the Torah reading [Ex.17] that takes place immediately before the morning Megillah reading on Purim, or at least to hear "Zachor" read when it comes up in the Shabbat cycle of Torah readings, as the final verses of the portion, Ki Teitze.

Amalek is the national embodiment of baseless, irrational challenge.
Only when the Jewish people had succumbed to the "Amalek" within them, could they be threatened by the armies of Amalek the nation, as when Amalek attacked Israel "on the road, on the way out of Egypt" as they were headed toward Mt Sinai to receive G-d's Torah, and their mandate as His people. It was when the Jewish people challenged G-d, saying "Is G-d amongst us or not?", Then came Amalek and attacked Israel".

This is why Amalek and what he represents, constitutes the arch enemy of the Jewish people and their mission in life. Truth can refute the logical arguments offered against it. Truth can even prevail over man's baser instincts, over his selfish drives and desires: for intrinsic to the nature of man is the axiom that "the mind rules over the heart", that if a person truly understands and appreciates a truth, it is within his power to implement it in his behavior and ingrain it in his character. But man's rational powers are not equipped to counter the onslaught of an Amalek who brazenly mocks the truth and cools man's most inspired moments with a casual "so what?"

Amalek the embodiment of self gratification, greed, anger, the quest for power and lust may get the better of us. As long as we are imprisoned in our own personal [Mitzrayim], Egypt where our truth was enslaved along with our souls, we face being attacked over and over again by this fierce
So how do we respond to Amalek?
How is one to deal with the apathy, the cynicism, the senseless doubt within?

With Faith, not to be attained, but only to be uncovered, as it is already woven into the very fabric of the soul's essence. Through Faith in G-d, one can transcend Amalek in its totality. Through truth of G-d, one can cast Amalek down to the abyss and win over our own personal AMALEKS inside each and everyone of us.

The Jew's response to Amalek is to "remember", to call forth his soul's reserves of super-rational faith, a faith which may lie buried and forgotten under the mass of his mundane involvement's and entanglements. A faith which, when remembered, can meet his every moral challenge, rational or not.

"Remember what Amalek did to you,
Do not forget."
Sources: Exodus 17:7-8, Zohar 111 P.224a, Tanya ch.12, Maimonides' Laws of Repentance 10:2, Deuteronomy 25:17-19.
"Beyond all of the differences that stand between us, we are all the children of Abraham, Isaac, and Jacob. We are all one family, with one land, and one destiny."
Best recorded image of a Jew in Shushan after Hama was hung:

Rabbi Elchanan Wasserman HY”D (1875-1941)

The Chazon Ish once testified that Reb Elchanan totally fulfilled the principle “I placed G-d before me at all times.” In a generation renowned for its many great Roshei Yeshivos, he was distinguished not only for his great learning but for the impact his personality made on his students.
Reb Elchanan was born in Birz, Lithuania. He studied in the Telshe Yeshiva under R. Shimon Shkop. In 1897, he met R. Chaim Brisker and became his disciple. Whereas R. Shimon was concerned with the “why” R. Chaim said “One has to know what is stated, not why”. Reb Elchanan was deeply influenced by both but eventually developed his own approach.
A new era began for Reb Elchanan when he met the Chofetz Chaim in 1907. Though he had already served with noted success as Yeshiva head of Amtchislav and was now a mature man of 32, he joined the Kodoshim Kollel of the Chofetz Chaim. Reb Elchanan viewed the Chofetz Chaim as a living Torah and trembled in his presence. The Chofetz Chaim became Reb Elchanan’s lifetime role model. In 1910, he became a Rosh Yeshiva in Brisk until the outbreak of the war in 1914. In 1921, he became head of the Yeshiva Ohel Torah in Baranovitch, where he remained for the rest of his life. Because of his great influence the Yeshiva grew and, in spite of its abysmal poverty, attracted many hundreds of disciples.
Besides his role as yeshiva head, Reb Elchanan was deeply involved in communal matters, and was active in Agudas Israel. In addition to his lectures and Talmudic writings, he was also a thinker and interpreter of contemporary events and his ideas were published in a book of essays (Kovetz Maamorim). He maintained that just as the Torah provides guidance in strictly halachic matters, it also provides illumination of the era in which we live. Thus, for example, his essay, The Footprints of the Messiah, presented a sweeping view of modern life. Two of his main points are the rapid pace with which the world is developing in contrast to previous generations and the idol of nationalism which he saw as striving to replace Torah as the central factor of Jewish life.
He visited America in 1939 and though he could have remained and avoided the imminent catastrophe, he never considered it as a possibility. He felt that he must return to his Yeshiva and be with his students.
While on a visit to Kovno the Germans declared war on Russia and Reb Elchanan was unable to return to the yeshiva. On July 6, 1941, Reb Elchanan was studying in the house of R. Avrohom Grodzensky, in the company of a group of scholars, when four armed Lithuanians came in shouting and taunting. It was obvious that the end was near and Reb Elchanan spoke his last words:
“Heaven apparently considers us righteous people, for it wants us to atone with our bodies for Jewry as a whole. So we must repent now...if we repent, we will thereby save the remaining Jews, our brothers and sisters, so that they will be able to carry on as the remnant of Jewry.”
M.G. The connection with this week is Parsha Zachor

TODAY IN HISTORY 8 Adar II - THE LEADER OF THE KINGS OF LEON THE YEAR - 1126 - King Alfonso VII of León and Castile is crowned in Leon: Under the reign of King Alfonso, Christian Spain became, for a period, a refuge for the persecuted Andalusian Jews. The capital city of Toledo became a new center for Jewish learning. The major reason for this positive turn of fortune for the Jews was the king’s positive relationship with Yehuda Ibn-Ezra. After taking the fortress of Calatrava, the king appointed Ibn-Ezra as its commander in a reward for his bravery. Ibn-Ezra used his influence to create a refuge for the Jews who were fleeing Almohades, a fervent Berber Muslim dynasty that had crossed into Spain after successful conquests in parts of North Africa.

Purim Repeated in Persia by Y. Tilles
In their desperate plight, they decided to send a messenger to Rabbi Yitzchak Luria, the Holy Ari of Tsfat. Connection: Seasonal - PURIM!

Five hundred years ago there lived a king in Persia who was a descendant of King Achashverosh. He took interest in the history of his family and found out that the Jewish people had in its possession an old handwriting called "The Scroll of Esther". This scroll describes in detail the origin of his ancestor's royal dynasty.
The Persian king researched the details of the scroll. Among other interesting facts he found out that is said in the scroll that Haman had offered to pay King Achashverosh 10,000 silver ducats in order to do whatever he wanted with the Jews. In the end the money was not paid. Smiling, the Persian king worked out a smart idea.
He summoned the rabbis and the leaders of the Jewish community and asked them:
"Tell me - is everything written in the Scroll of Esther true?"
The Jews did not understand the intention of the king, but they of course assured him that everything written in Megillat Esther is true.
"If that is the case", said the king, "I command you to pay the 10,000 silver ducats you owe my ancestors!"
The Jewish rabbis tried to explain to the king that King Achashverosh remitted the money to Haman as it says: "The money is given to you", but the Persian king did not give in: "I am a descendant of King Achashverosh and you are the descendants of the Jewish people. I want the money within a month. If not, you will be expelled from your homes!"
The harsh decree shocked the Persian Jews. All over Persia the Jewish leaders proclaimed days of prayer and fasting. The synagogues were full of people reciting Psalms day and night, and large sums of charity were distributed.
The Jewish leaders started estimating how much money they would be able to collect. Within a few days they reached the conclusion that even if they were to sell all their properties, they would not reach the sum that the king requested. Since time was short, they were unable to send emissaries to the whole Jewish world in order to collect money from Jews outside of Persia.
In their plight, they decided that the best thing to do was to send a messenger to Rabbi Yitzchak Luria, the Holy Ari who resided in Tsfat in the Holy Land in order to ask for his blessing and advice.
The messenger set out on his trip on a fast camel and shortly arrived in Tsfat. He handed over the letter written by the Rabbis of the Jewish community in Persia and pleaded in tears for help, asking the holy Ari to pray on their behalf to our Father in Heaven.
The Holy Ari went into his private study for a while and then returned to the messenger, holding a small box in his hand.
The Ari said to him: "The Jews have repented with a full heart and the evil decree has been revoked. There is no need to pay the ransom money.
"Instead, on the day of payment, the leaders of the Jewish community are to hand over this box to the king. The box must not be opened by anyone but the king."
In the meanwhile, the king was very satisfied with his plan. If the Jews would pay him the money - all the better. If they did not pay him, he would confiscate their property after the expulsion and would make a profit in any case.
That night the king did not sleep well. He had a terrifying dream. In it a mighty storm was raging outside his palace. Suddenly the windows to his room burst open. A man clad in white with fiery eyes entered his room through the window. The king wanted to cry for help, but the words got stuck in his throat and he was unable to utter a word.
The white figure took him by the hand and led him outside through the open window. They passed houses and fields until they reached a forest. There was an open area between the trees.
The white figure turned to the king and asked him in a stern voice: "What do you see in the open place?"
"I see a high pole - and somebody is hanging from its top," the king said in fear.
They continued their walk another few steps, and again the figure in white asked the king what he saw.
"I see another high pole with somebody hanging from its top - and there is another one and yet another…."
"How many poles do you see?" the figure asked.
"I can see eleven poles with people hanging from the top - and over there is another pole - but nobody is hanging from it," said the king trembling with fear.
"The people hanging there are Haman and his ten sons," said the figure to the king. "The empty pole is meant for people who walk in their evil ways!"
A shiver went over the body of the king.
The white figure took the king by his hand and led him back to the king's palace. The figure made the king sit down next to his writing desk and said: "Give up all your claims against the Jews and sign the document with the royal seal!"
The king wrote the document with a trembling hand, signed it, and stamped the royal seal under his signature. He handed the document to the man in white who disappeared through the window.
Suddenly the king woke up from his nightmare. He found himself sitting next to his desk, shivering with fear and his face covered by cold sweat.
Outside there was a quiet summer night.
"What a strange dream I had," he thought and went back to sleep in his bed.
The following morning he still remembered the dream but dismissed it.
The messenger came back from Tsfat to the Jewish leaders in Persia with good tidings. The holy Ari had indeed helped! The Jews, however, correctly, did not rest the whole month. They studied much Torah, spent many hours in prayer every day, and took upon themselves to rectify everything that needed improvement. Especially they asked each other for forgiveness and increased dramatically in brotherly love.
When the designated day came, the leaders of the Jewish community took the box that they had received from the Holy Ari and approached the king.
"Where is my money?" the king roared.
"Your majesty, we have been instructed to bring this box for you," said the spokesman of the delegation and handed the box to the king.
The king took the box in his hand, opened it and found a signed document inside. When he started to read what was written there, he suddenly screamed in terrible fear and fell in a swoon to the floor.
The king's doctors who immediately were summoned finally managed to wake him up. Immediately his body began trembling uncontrollably.
"Oh no, it was not a dream!" he whispered in panic. "The next hanging pole was meant for me because of my behavior towards the Jews."
Nobody knew what he was talking about, but when he recovered somewhat he handed the document to the Jewish leaders and said, "Everything which is written in this document is hereby established in law. I give up all my claims regarding the debt. I promise not to harm any Jew from now on. You are released from all previous monetary claims."
"The Jews had light and joy and gladness and honor" (Esther 8:16). They immediately dispatched a special messenger in order to express their gratitude to the Holy Ari. All over Persia the Jews celebrated parties of thanksgiving to G-d for their wonderful delivery.
Source: Adapted by Yerachmiel Tilles from "Chassidic Gems" by Tuvia Litzman (who cites Torah Thoughts as his source).

Biographic note:

Rabbi Isaac Luria (1534-1572), renowned as the greatest Kabbalist of modern times, is commonly known as the ARI, an acronym standing for Elohi Rabbi Yitzhak - the G-dly Rabbi Isaac.  No other master or sage ever had this extra letter, standing for - Elohi - G-dly - prefaced to his name.  This is a sign of what his contemporaries thought of him.  Later generations, fearsome that this appellation might be misunderstood, said that this alef stood for Askenazi, indicating that  his family had originated in Germany, as indeed it had.  But the original meaning is the correct one, and to this day Rabbi Isaac Luria is universally referred to as the "Holy Ari."
The Ari was born in Jerusalem in 1534. By the time he was eight, he was recognized as a wonder child, a prodigy who already outshone the greatest minds of Jerusalem.  At this tender age, he had already mastered the intricacies of the Talmud and committed dozens of volumes to memory.
The Ari's father died while he was still a child. Under the pressure of poverty, his mother went to Egypt, where they lived with her brother, Mordecai Frances, a wealthy tax agent. The Ari's brilliance continued to shine. The young prodigy was placed under the tutelage of Rabbi Betzalel Ashkenazi (1520-1592), best known for his important Talmudic commentary, the Shita Mekubetzet (Embracing System).  There is also evidence that the young lad also studied under the great Radbaz, Rabbi David ben Zimri (1480-1573) who was then the chief rabbi of Cairo. By the time he was fifteen, his expertise in Talmud had overwhelmed all the sages in Egypt. According to a reliable account, the Ari himself also wrote a large Talmudic commentary around this time. Had he remained nothing more than a Talmudic scholar, he would have joined the ranks of the greatest of all times.
At this time he married his uncle's daughter. At age seventeen, he discovered the Zohar, obtaining his own manuscript copy. After, he spent fifteen years meditating, at first with his master, Rabbi Betzalel Ashkenazi, and then alone, reaching the highest levels of holiness. Eventually, he spent two years meditating in a hut near the Nile, utterly isolated, not speaking to any human being. The only time he would return home would be on the eve of the Sabbath, just before dark.  But even at home, he would not speak.  When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and only in the Holy Tongue.
It is accepted that the Ari became worthy of ruach hakodesh.  At times, Elijah revealed himself to him and taught him the mysteries of the Torah. Every night his soul ascended to heaven. Angels would escort him, asking which academy he chose to visit.  Sometimes it would be that of Rabbi Shimon bar Yochai. He also visited the academies of Rabbi Akiba and Rabbi Eliezer the Great, and on occasion the academies of the ancient Prophets.
At the end of this period he received a command to go to the Holy land, from Elijah the Prophet. He arrived in Safed during the summer of 1570, and began by concealing  his gifts completely.  He was only there a short time when the Ramak (Rabbi Moshe Cordovero 1522-1570), head of the Safed Kabbalists, died on June 26, 1570 (23 Tammuz, 5330). By identifying the heavenly pillar of fire that followed the great Kabbalists funeral procession, the Ari established himself as the new leader.
The Ari passed away on July 15, 1572 (5 Av, 5332), barely two years after he had arrived in Safed.  During his brief stay there, he had assembled a group of approximately a dozen disciples, with Chaim Vital at their head, and they continued to review his teachings.  For the most part, it was Rabbi Chaim who put them into writing.  The main works are the Etz Chaim (Tree of Life) and Pri Etz Chaim (Fruit of the Tree of Life), as well as the Eight Gates, which deal with everything from Bible commentary to divine inspiration and reincarnation.
The Ari also authored the liturgical poems "Azamer Bishvachin," "Asader Lisudata," and "Benei Heichala," sung at the three Shabbat meals respectively and included in nearly every Chassidic and Sephardic prayerbook.
The teachings of the Ari have been afforded status as a primary authority, on the same level as the Zohar itself.  Every custom of the Ari was scrutinized, and many were accepted, even against previous practice.  The great Polish codifier, Rabbi Abraham Combiner (1635-1683), author of the Magen Avraham (Shield of Abraham), takes the Ari's personal customs as legally binding precedents.  In deciding disputes that had remained unresolved for centuries, he often cites the Ari's custom as the final authority.  The fact that the Ari had acted in a certain manner was enough to convince this tough-minded legalist that this was the correct opinion.
There are a select number of individuals who live on a plane so high above the rest of humanity that it seems as if they are a completely different, higher species of being.  They teach, but we grasp but little, and from the few crumbs that we glean, we can build mountains.  Such a person was Rabbi Yitzhak Luria, the holy ARI, the Lion of Safed. (Compiled from Meditation and Kabbalah by Rabbi Aryeh Kaplan and from other sources)
Rabbi Chayim Chaim Vital writes in the Introduction to Shaar HaHakdamot:
The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, Pilpul, Midrash, Agadah, Ma'aseh Bereishit and Ma'aseh Merkavah. He was expert in the language of trees, the language of birds, and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. II, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people's thoughts, often before the thought even entered their mind. He knew future events, was aware of everything happening here on earth, and what was decreed in heaven.
He knew the mysteries of Gilgul [reincarnation], who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times. With these departed souls, he studied the true mysteries.
From a person's scent, he was able to know all that he had done. (See Zohar, Yenuka vol. III p. 188a). It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.
All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts. Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Eliyahu/Elijah would constantly reveal himself to him, speaking to him "mouth to mouth," teaching him these mysteries and secrets.
(Translated by Rabbi Moshe Miller)

The following questions came from Kathy G. who practices the 7 commandments of Noach. Concerning burial, I read that Jews believe as soon as the soul departs, it goes to the World of Truth. In another place, I read the soul is hesitant to leave it's body and therefore will linger to see what happens to it, which is why the dead body is treated with respect, so as not to cause the soul distress. Can you explain more on this, or tell me where I could find more info? I don't understand how the soul can be in the World of Truth and hanging around it's body at the same time, unless that's one of those things that's possible in the Afterlife but not here. I've been thinking Jewish belief about treating the dead body with respect has to do with Jezebel. The Bible says her body lay in the street 3 days and dogs ate her, and how can that be a punishment to a dead person unless they can see and be distressed by what happens to their body? The thing is, I've never read any Jewish commentary mentioning Jezebel, but I'm not really all that well read. DOES Jewish belief about the Afterlife have anything to do with the story of Jezebel?

To answer the questions one has to understand the dynamics involved of what happens to the soul after life. Stage one the soul is extracted from the body – how and by what process depends on the individual and his/her Mitzvos and Avairos (sins). The soul at this point undergoes a process in which its consciousness is sort of split between the body and the physical and the next world and spiritual. Since Adam was created from earth aka Adama and the IMAGE OF G-D so the soul in its nature is torn between these two worlds.

I have not come across the precise process of what happens and have pieced what I write below from the various oral stories that I have heard and written about in the past such as the two butchers in the time of the Shah as told by Rabbi Yehuda Yosefi Shlita. Various books even that of MD’s such as “Life after life” and “More of life after life by Dr. Raymond Moody which matches the Jewish, Talmudic, Aggadah and Zohar stories. There were dozens of lectures, tapes and even video stories that I have come across over the last 48 years that have formulated my opinion. The last chapter of Tractate Moed Katan deals with soul dynamics too and so does parts of Perek Chelek in Tractate Sanhedrin. So I answer with some tradition and authority backing up my ideas and even medical evidence of near death experiences.

Stage 1) The soul leaves the body. It is drawn like a moth to the light above via the Machpelah Cave in Chevron (the well of souls in Yitzchak’s room). Both the Arabs and Jews hold by this but this is oral tradition as I have not yet read it but then I have not read fully the works of Rabbis Chaim Vital or Moshe Chaim Luzatto. The soul then goes to a hall of beautiful crystal where it is judged. Sometimes a soul is waiting there and hears “move over for the Tzaddik so and so who just passed is coming through” however, most are judged. The souls are so scared that they forget their own Hebrew Name an article years ago in Yeted Neeman stated that one should find a Pasuk with the first and last letters of one’s name and say it after the Shemona Esray so as to have a hint that one remembers their own name. Of course there are stories about negative spiritual entities trying to steal the soul as it hovers near the body or going into a dark area and not see light.  

Stage 2) There is judgement if the person has a chance to return, it occurs before full death whether the person will live or die. However, if the person has fulfilled its mission in this world whether successfully or as a failure it occurs after burial – the soul can be judged to a place I the next world, a cleansing process called Gehennom, a pre-judgement process or partial judgement process called Kaf Keller and the lowest of all levels is a dark limbo where the soul waits until Moshiach to see if it will be savable or like Stalin, Saddam, Hitler, Himmler, etc. will be completely destroyed. There are various reasons why a soul might reincarnate with or without defects to repair a soul defect from a past life. Souls that were particularly bad to not come back as a human but can become an inanimate object or plant until humans have used them enough to have the soul go up the chain to be an animal. A Jew who was basically good but ignored the Mitzvos may reincarnate as a non-Jew so as to obtain the next world without punishment of violating 613 Mitzvos but observing 7 Mitzvos. Then after this Tikun (repair) return as a Jew the next time around.

Stage 3) Burial which may occur before state 2 mentioned above. 
Some souls have the problem of negative spiritual entities trying to attack it and mitzvah angels protect it.   
The soul may have a spark down below and one above especially if a Tzaddik. The soul hovers above the body and listens to the Chesped and likes very much the Yerushalayim custom of taking a chopped up coin and throwing it off in different directions and the Rabbi freeing it from being a member of any society in this world. After the last person leaves the grave, the soul if it has not gone above for judgement flies off for judgement.

Stage 4) After burial the soul comes back and forth between the next world and the place of Shiva to see the family and friends that come and then goes off. Again there is a possibility of the soul being in the next world and being conscious of what is going on in this world. After the 30th day the soul in many cases is released from Gehennom and after 30 days the soul can come to people in dreams.

Stage 5) Which actually starts slightly after burial is that the soul feels the pain of a worm like the pain of a needle in a live person – Tractate Moed Katan. Now regarding Jezebel aka Isabel aka Izevel, the dogs biting and digesting her flesh based on the previous statement is torture for the soul and also lying without prayers and Tehillim for days instead of immediate burial is torture. Note sometimes people are brought from the States to Israel or PM Sharon lied in State for honor to him and the country during this time prayers are said by the Chevra Kedisha for the soul so that is different than Izevel.    

 Leftover honors from WWII a nice series of clicks:

Oops Charedim with smart phones I guess in a freer society freedom reigns:

I was a buck sgt with almost a rank of staff sgt and my son a sgt. However besmuging the Torah World is against my principles and thousands of Charedim who were drafted of the course of the years of the State including Yacov Kram HY'D who died in the war of independence: Finally somebody speaks up for the Torah world against majority bullying tactics I wish that there were a few more.

Today the Beis Din no longer has power to enforce a Get via a husband who refuses and mafia tactics have been used in some cases. However:

The first real movie with a black person mixing with white people may have been Hal Roach’s Our Gang when at the age of 3 Billy “buckwheat” Thomas was cast in 1934.

Baruch Dayan Emmes so young: This week a woman aged 38 died of a sudden blood clot in a hospital toilet after giving birth. And in the States a 37 year old Rebbitzen: Rashi Minkowicz, Chabad emissary to Fulton County, Ga., mother of eight and mentor to many, passed away suddenly on March 11. She was 37 years old. Together with her husband, Rabbi Hirshy Minkowicz, she built a vibrant community from the ground up since arriving in the Atlanta suburb of Alpharetta in 1998.
Full story:

From Barry Shaw the Jewish Genius:

Inyanay Diyoma

Syria was rambunctious on Friday but we were ready but a few hundred meters is very close for comfort:\

Terrorist used stolen passport numbers and somehow the computers did not pick this up:

Despite the fact that there are anti-Semites on both sides, Israel has mercy:

From Miriam: This time anti-Semitism in Central Europe:

Captured from the Klos- C: 400,000 bullets, 181 mortar shells, 40 missiles that can hit most of Israel with 175 kg of explosives

Israeli woman fabricates the origin of the Communist Holiday:

Hitler got 90% approval rating but Saddam and Kim did better:,7340,L-4497057,00.html

From Barry Shaw of the Jerusalem Post regarding the boycott: What's behind BDS?

Democrats in the Senate by a vote of 52 to 47 said no to the Dept. of Injustice:

Netanyahu silences debate on laws and gets a boycott at home:

Charedim will be less compassionate on settlers:

After they had their fun and games Al Qaeda makes a gesture on neutral people:

The inner workings of Al Qaeda a terrorist confesses his hatred but for family did not carry out the plot:

The article was the original report but a later report said that it could have been a ‘work’ accident:,7340,L-4497657,00.html

I was watching the 5 O'clock news before going to the Beis Medrash 5 rockets fired, 10, 20 then all in all 60. In between the rain tonight, I expect action people are told to remain in shelters in the south.,7340,L-4498290,00.html and

The reply from the IDF was not bombing empty buildings or storage rooms or bunkers only 29 targets hit:,7340,L-4498290,00.html

At the time of this publication they hit us as far as Ashdod and Gedera and we replied again in Raffia.–-the-Jihad-missile-offensive-–-continues- They thought that we could not find them in the rain they forgot about infrared

And now for M. Wolfberg’s Good Shabbos Story “To feel him”

  Good Shabbos Everyone.  In our portion this week Vayikra, the Torah describes the various korbanos - sacrifices which were brought in the tabernacle and later in the Holy Temple in Jerusalem. The root of the word korban - (sacrifice) is karov which means close. The essence of the korbanos was that they brought Jews closer to Hashem. The korbanos are sacrifices for Hashem. Our lesson this week is therefore the following: Whenever we make sacrifices for Hashem, we grow closer to Hashem and His Holiness. The following amazing and touching true story illustrates how one Jew grew closer to Hashem through an amazing "twist" of circumstances.
         Our story begins shortly after the Six-Day war. A young yeshiva student, a Chassid from Australia came to visit America. One Erev Shabbos, the Australian student joined his fellow yeshiva students who went out to put on tefillin on under- affiliated Jews.
         The Australian fellow, who we will call Avroham, announced that he would buy some refreshments for the road. He ran to the nearby grocery store, bought some Kosher cookies, fruit and drinks and jumped into the car with a bunch of fellows that were going to a nearby hospital and they were off. No one had eaten breakfast so he began pulling out food from his bag. But to his chagrin one thing he bought; a small box of Hamantashin (triangular cookies filled with fruit that are traditionally eaten on Purim) was avoided by everyone. Purim had passed almost three months ago! Needless to say no one even opened the box and the Hamantashin were left behind in the car untouched while they went to do the work of putting on Teffilin.
         They met with much success; many of Jews in the hospital agreed to put on Tefillin, some for the first time in years, and some for the first time since they had left concentration camps in Poland. But then they came up against Max. Max must have been close to ninety and as soon as they entered his room he shouted, "What do you want here? Get out! Go jump in the lake!!"  etc.   
         They explained that they were only asking people to put on Tefillin ....." But he didn't let them finish. "I'm just as close to G-d as you! I don't need your boxes and your rituals!! I have my own commandments. Now get out!!" And he rolled over with his back to them."      
         The young Chassidim didn't want to leave on such a bad note so one of them held out some of the fruit the Australian had bought and said in the most friendly way he could muster up, "Hey, no hard feelings. We're leaving, we're leaving! Okay? But maybe you'd like a piece of fruit before we leave?"     
         "Fruit?" The old man turned to them and scoffed. "What, you think they don't have fruit here? Why don't you bring me something good? You know what? You want me to put on Tefillin? Well then" he said mockingly, "bring me Hamantashen!! I haven't had a Hamantashen for forty years!! That's right! A Hamantashen from Purim."  
         He was sure that the last thing they would have was a three month old cookie. All the fellows stared silently and unbelievingly at Avroham who got the hint and ran from the room like a jet.  
         Less than five minutes later he returned, out of breath, with the box of old Purim cookies that he had almost thrown into the garbage. The old man couldn't believe his eyes as Avroham opened the box and handed him a Hamantashen. He took it, examined it, sniffed it (it was still edible!) and even took a small bite (the fellows reminded him which blessing to make beforehand) and, for the first time in forty years, actually began to smile... !   

The Chassidim broke out in a Purim song and danced. "Nu?" The old fellow said as he rolled up his sleeve. "I don't know where you got that hamantashin but you got me in a corner! Where are the Tefillin?"  
It was the beginning of a long friendship. Chassidim came to visit him every day thereafter until he announced that he bought a pair of Tefillin for himself.
  Good Shabbos Everyone.
M. Wolfberg is sponsored by: In Memory of Dov Behr ben Chaim Wolfberg In Memory of a fine person and a good 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 Shabbos,
Rachamim Pauli