Friday, June 26, 2015

Parsha Chukkas, stories and more

Shmuel Carmi ben Ita will be undergoing an operation that failed on his first eye but with a different method he will need prayers for a few weeks until I ask for stoppage.

The Medrash says that man was created in Eretz Yisrael and despite all the East Africa Politically Correct nonsense we have proof. Is the dating off or is Parsha Beresheis given to us so ancient man could fathom it time wise.,7340,L-4670215,00.html

Parsha Chukkas

Last week and the previous week we saw people who rebelled against Moshe as the Prophet of HASHEM dying. This week’s Parsha starts off with what to do when a person comes in contact with a dead body. Perhaps it is preparation for what comes next with the passing of Miriam and Aaron and the Gezaira that Moshe will die outside of Eretz Yisrael proper. Not being able to fully enter the land of Yisrael only the southern Negev of today down towards Eilat, the Bnei Yisrael go up the side of the Yarden towards the southern Golan Heights. We see the conquest of what Tel Arad is today and the southern Golan. 

19:1 And the LORD spoke unto Moses and unto Aaron, saying: 2 This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke. 3 And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face. 4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times. 5 And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt. 6 And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.

The burning of expensive scarlet may have been symbolic of saying that the deceased were beyond value. No reason is given for this process or why a red heifer with no blemish is unknown to us.

7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even. 8 And he that burns her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. 9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin. 10 And he that gathers the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourned among them, for a statute forever.

The wisest man that lived, HaMelech Shlomo, could not figure out why the clean (Tahor) became unclean (Tamay) and the unclean becomes clean. This was something from heaven which was spiritual in nature and beyond him.

11 He that touches the dead, even any man's dead body, shall be unclean seven days; 12 the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean.

He shall cleanse himself with it: With these ashes. - [Sifrei Chukath 39]

The purification only works with a well spring of water not a standing body. One can build a Mikvah on the side of the well-spring and as long as it is connected used it but for spiritual reasons one has to bathe on the third and seventh day to purify himself. Aka dip in the Mikvah with the sprinkled ashes.

13 Whosoever touches the dead, even the body of any man that is dead, and purifies not himself--he hath defiled the tabernacle of the LORD--that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. 14 This is the law: when a man dies in a tent, every one that cometh into the tent, and everything that is in the tent, shall be unclean seven days.

The Rabbis view this as a spiritual tent. Thus just as the Ohel Moed (tent of meeting) was spiritual so that one who ‘kills’ himself learning Torah this is the Chok or law of what a man should do.

15 And every open vessel, which hath no covering close-bound upon it, is unclean. 16 And whosoever in the open field touches one that is slain with a sword, or one that dies of himself, or a bone of a man, or a grave, shall be unclean seven days. 17 And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel. 18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave. 19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even. 20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean.

If a person becomes unclean…: If “Sanctuary” is stated [here], why need it say “ Mishkan …” [in verse 13]? The answer is that if it would say “ Mishkan,” I would say that the person is punished with excision only if he enters the Mishkan in a state of uncleanness because the Mishkan was anointed with the anointing oil, but if he enters the Temple in a state of uncleanness, he would not be punished since the Temple was not anointed with the anointing oil. If it would say, “Sanctuary,” denoting the Temple, I would say that only for entering the Temple in a state of uncleanness, would he be punished by excision because its sanctity is permanent, but for entering the Mishkan in a state of uncleanness, he would not be punished because its sanctity was temporary. Therefore, it was necessary to mention both,]… as it is stated in [Tractate] Shevuoth [16b].

Obviously this applies to trespassing with Tuma in the Mikdash. It does not apply today when all of us are considered Tuma Shel Mais (having contacted a dead body). 

21 And it shall be a perpetual statute unto them; and he that sprinkles the water of sprinkling shall wash his clothes; and he that touches the water of sprinkling shall be unclean until even. 22 And whatsoever the unclean person touches shall be unclean; and the soul that touches him shall be unclean until even.

The Torah now undergoes either in the previous chapter or now a time warp of 37-8 years and we are now in the 40th year since Yetzias Mitzrayim (exodus).

20:1 And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there.

This is around the current Israeli – Egyptian Border road 10 east-west and the southern point of road 211.,34.4967065,13z?hl=en

2 And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron.

Had no water: From here [we learn that] all forty years they had the well in Miriam’s merit. — [Ta’anith 9a]

Miriam was a righteous woman who had delivered and saved babies of the Bnei Yisrael and followed Moshe in his little Teva as an infant. She had lots of merits and when she died, the well water disappeared.

3 And the people strove with Moses, and spoke, saying: 'Would that we had perished when our brethren perished before the LORD!

Thirsty people begin to lose their senses. It is a phenomena known among dehydrated Bedouins.

If only we had died: We wish that we had died. — [Onkelos] With the death of our brothers: With the death of our brothers from plague. This teaches us that death from thirst is more dreadful than it [death by plague]. With the death: Heb. בִּגְוַע אַחֵינוּ. This is a noun, like בְּמִיתַת אַחֵינוּ, with our brothers’ death [that is, in the way they died]. But it is incorrect to explain it as meaning, ‘when our brothers died’ for in that case, Scripture would have punctuated it בִּגְוֹעַ.

4 And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle? 5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.'

Evil Place: This is in the middle of nowhere and we are parched and dying of thirst and our beasts too. We all will die soon if we do not get water to drink. We don’t see any of the fruit trees that you promised us nor a land flowing with milk and honey.

6 And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them.

For approximately 38 years or the time from Korach’s rebellion until now there was really not much in the complaint depart. But the threat of dying of thirst unsettled this. This falling down is more prostrating before the L-RD than Tachanun. Moshe and Aaron are thirsty too at this point.

7 And the LORD spoke unto Moses, saying: 8 'Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.'

And their livestock: From here we learn that the Holy One, blessed is He, has regard for the property of Israel. — [Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]

You should speak to the rock. Since Moshe was supposed to only speak and water was to come out, it would make a Kiddush HASHEM instead, he hit the rock.

9 And Moses took the rod from before the LORD, as He commanded him. 10 And Moses and Aaron gathered the assembly together before the rock, and he said unto them: 'Hear now, ye rebels; are we to bring you forth water out of this rock?' 11 And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.

At first he spoke and a trickle came out so he became frustrated as the Am pressed him and he smoke the rock instead of making a greater Kiddush HASHEM by talking to it.

12 And the LORD said unto Moses and Aaron: 'Because ye believed not in ME, to sanctify ME in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.'

This is criticism for both Moshe and Aaron and not allowing them because of this to enter Eretz Yisrael.

13 These are the waters of Meribah, where the children of Israel strove with the LORD, and He was sanctified in them.  14 And Moses sent messengers from Kadesh unto the king of Edom: 'Thus says thy brother Israel: Thou know all the travail that hath befallen us; 15 how our fathers went down into Egypt, and we dwelt in Egypt a long time; and the Egyptians dealt ill with us, and our fathers; 16 and when we cried unto the LORD, He heard our voice, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border. 17 Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king's highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.' 18 And Edom said unto him: 'Thou shalt not pass through me, lest I come out with the sword against thee.' 19 And the children of Israel said unto him: 'We will go up by the highway; and if we drink of thy water, I and my cattle, then will I give the price thereof; let me only pass through on my feet; there is no hurt.' 20 And he said: 'Thou shalt not pass through.' And Edom came out against him with much people, and with a strong hand. 21 Thus Edom refused to give Israel passage through his border; wherefore Israel turned away from him.

We were hoping to be treated as brothers or cousins but instead worse than strangers who can become guests. We, on the other hand, did not want to fight and kill relatives no matter how bad they behave.

22 And they journeyed from Kadesh; and the children of Israel, even the whole congregation, came unto mount Hor. 23 And the LORD spoke unto Moses and Aaron in mount Hor, by the border of the land of Edom, saying: 24 'Aaron shall be gathered unto his people; for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the waters of Meribah. 25 Take Aaron and Eleazar his son, and bring them up unto mount Hor. 26 And strip Aaron of his garments, and put them upon Eleazar his son; and Aaron shall be gathered unto his people, and shall die there.' 27 And Moses did as the LORD commanded; and they went up into mount Hor in the sight of all the congregation. 28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount; and Moses and Eleazar came down from the mount. 29 And when all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.

Moshe and Elazar watched at the mouth of the cave as the Shechina came and kissed Aaron on the lips and drew out his soul as he smiled. He was the man who made Shalom Beis between husband and wife and they cried a lot over this.

21:1 And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim;

Translated as the Caravan route and would sound like Avdat or a similar town.

and he fought against Israel, and took some of them captive.

Did he do this as he heard that Aaron had died or was this more like I suggest in a few sentences?

2 And Israel vowed a vow unto the LORD, and said: 'If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.' 3 And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and the name of the place was called Hormah.

There is a time problem for me in the narrative here. For Tel Arad is on the way towards the Dead Sea a bit north of route 31 today. It would appears that the people travelled from Kadesh to Paran and then to Nahal Zin which runs between Ein Avdat and Kibbutz Sde Boker. The route down below towards the Arava and Yarden is clear to the observer and easy for sheep, cattle and the tribes. The people then cross over below the Dead Sea to the modern Jordanian side. Then they travel in the direction north towards where Aaron passed on at Har Ha Hor.

The King of Arad would have to go down either via the current road or near Masada or by way of the Maale Akravim (full of scorpions) route. At his point he would attack them. However, it seems to me that the route must not have been via Nahal Zin but the Bnei Yisrael traveled north from Sde Boker towards the Dimona Highway and were going to descend via Maale Akravim where the snakes were. Aaron was still alive. Melech Arad came and attacked them the straight route via the current Nevatim Air Base to Dimona. (This makes sense) He gathers from the rear captives and the Bnei Yisrael having been attacked, respond in kind. The fort of Tel Arad could hold perhaps a few thousand soldiers at best and I think I am exaggerating. 600,000 foot soldiers attack the city and sack it regaining the captives and not one remained alive. After this they journeyed to Har Ha Hor and then southwards so that in the future Eilat would become part of Eretz Yisrael. This makes place sense but otherwise if I go with the narrative, they would have had to go down 1100 meters in depth and travel north and come back up to wage war with Arad.

4 And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way. 5 And the people spoke against God, and against Moses: 'Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loathed this light bread.' 6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.

The poisonous Lashon HaRa brought about the poisonous snakes it was measure for measure.

7 And the people came to Moses, and said: 'We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.' And Moses prayed for the people. 8 And the LORD said unto Moses: 'Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he sees it, shall live.' 9 And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.

This has become the international sign for a doctor.

10 And the children of Israel journeyed, and pitched in Oboth. 11 And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is in front of Moab, toward the sun-rising. 12 From thence they journeyed, and pitched in the valley of Zered. 13 From thence they journeyed, and pitched on the other side of the Arnon, which is in the wilderness, that cometh out of the border of the Amorites.--For Arnon is the border of Moab, between Moab and the Amorites; 14 wherefore it is said in the book of the Wars of the LORD: Vaheb in Suphah, and the valleys of Arnon, 15 And the slope of the valleys that inclines toward the seat of Ar, and leans upon the border of Moab.-- 16 And from thence to Beer; that is the well whereof the LORD said unto Moses: 'Gather the people together, and I will give them water.' 17 Then sang Israel this song: Spring up, O well--sing ye unto it-- 18 The well, which the princes digged, which the nobles of the people delved, with the sceptre, and with their staves. And from the wilderness to Mattanah; 19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 20 and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looked down upon the desert.

They found springs and wells for travelers along the road. The people then come to the Golan Heights not wanting the land but rather to use it as a route into Eretz Yisrael. However these people were allies of those tribes and peoples in Eretz Canaan. Therefore they could not be sued for peace and attacked.

21 And Israel sent messengers unto Sihon king of the Amorites, saying: 22 'Let me pass through thy land; we will not turn aside into field, or into vineyard; we will not drink of the water of the wells; we will go by the king's highway, until we have passed thy border.' 23 And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel. 24 And Israel smote him with the edge of the sword, and possessed his land from the Arnon unto the Jabbok, even unto the children of Ammon; for the border of the children of Ammon was strong. 25 And Israel took all these cities; and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof. 26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto the Arnon. 27 Wherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established! 28 For a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, the lords of the high places of Arnon. 29 Woe to thee, Moab! thou art undone, O people of Chemosh; he hath given his sons as fugitives, and his daughters into captivity, unto Sihon king of the Amorites. 30 We have shot at them--Heshbon is perished--even unto Dibon, and we have laid waste even unto Nophah, which reacheth unto Medeba. 31 Thus Israel dwelt in the land of the Amorites. 32 And Moses sent to spy out Jazer, and they took the towns thereof, and drove out the Amorites that were there. 33 And they turned and went up by the way of Bashan; and Og the king of Bashan went out against them, he and all his people, to battle at Edrei. 34 And the LORD said unto Moses: 'Fear him not; for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, who dwelt at Heshbon.' 35 So they smote him, and his sons, and all his people, until there was none left him remaining; and they possessed his land.

22:1 And the children of Israel journeyed, and pitched in the plains of Moab beyond the Jordan at Jericho.

They went all the way north to the Golan Heights and conquered it and returned down south just north of the Dead Sea on the east bank of the Yarden opposite Yericho.

Two Orphans and their Wedding Presents by Yerachmiel Tilles
Each of the unexpected guests presented himself as a relative of one of the orphans. They were received with much joy, for no one knew that the couple had these relatives. Connection: Weekly Reading-Num. 21:1-3 + commentaries (rescuing captives)

There once was an innkeeper who employed two assistants, a young boy and girl who happened to be orphans. When they grew a little older the innkeeper thought that it would be a good idea for them to marry each other, a plan to which they both agreed. As they were very poor and lacked the money to make the wedding and to set up their new home, the kindly innkeeper provided them with a large sum to cover their expenses. The young couple took the money and traveled to a nearby town to make their purchases.
As they approached the village they heard a loud commotion. When they asked the local townspeople what was going on they were told that a particular family had not paid its rent to the poritz (landowner) for quite some time. As a result, the entire family was being led to prison.
The orphaned bride and groom were overcome with pity. They immediately decided to try to ransom the poor family with the money they had been given, which happened to be the exact amount the family owed the poritz. The grateful family was released, and the young couple returned to their own town. They told the innkeeper that robbers had attacked them on the way to the store and had stolen all the money. The innkeeper then gave them more money to replace what had been stolen.
The date for the wedding was set and guests from the surrounding area were invited. On the appointed day, just a short time before the chupa was to take place, a carriage full of unexpected guests arrived. Inside were several Jews of regal and majestic bearing, who were obviously Torah scholars. These were, unbeknownst to anyone, the Baal Shem Tov and some disciples.
Alighting from their carriage the Baal Shem Tov addressed the groom, although without revealing his own personal identity: "Mazal tov to you, nephew. I am your uncle. I came as soon as I heard you were to be married today." One of the Baal Shem Tov's disciples introduced himself as an uncle of the bride. Another explained that he was the groom's cousin. Each one of the guests presented himself as a relative of the orphaned couple, who came to take part in their simcha. They were received with much joy, for no one had known that these relatives existed.
As was the custom of the time, part of the wedding revelry consisted of publicly announcing the gifts that were being bestowed on the newly married couple. When the Baal Shem Tov was asked what he was giving, he replied: "I hereby bequeath to them the poritz's village!" This announcement caused the celebrants to laugh, for everyone thought he must have had nothing to give and merely wanted to amuse the bride and groom, One disciple said he was giving the couple another poritz's mill; a second disciple announced the gift of a different poritz's river, and yet a third said he was giving a fourth poritz's forest as a gift. Each announcement drew a ripple of laughter from the happy crowd, all of whom was having a merry time at the wedding celebration.
A short time after the wedding the kindly innkeeper suggested that the young couple open their own inn in a neighboring village. Again he generously provided them with financial assistance and helped them set up their own business.
Not long after the inn was opened, the couple was awakened one night by a knock at the door. Standing outside was a gentile peasant, who explained that he was the servant of a very wealthy and powerful landowner. He was sent on a hunting expedition with the landowner's son, and unfortunately they met with an accident. The horse pulling the huge winter carriage had slipped and fallen into a deep ravine, dragging the wagon and the young boy inside down into the gully. The horse and wagon were stuck in the snow -- could the young innkeeper please help him rescue the child?
The young man immediately threw on his overcoat, reached for this lantern and shovel, and followed the servant off into the night. Together, the two of them managed to free the horse and carriage. The innkeeper carried the half-frozen child back to his house, changed his clothes, gave him warm food and drink to revive him, and put him to bed.
The next morning, the boy was well enough to go home, accompanied by his father's servant. When they reached the poritz's estate they were given the most joyous welcome, for the landowner had sent out a search party to look for the boy, but had met with no success. Relieved by his son's reappearance the poritz nonetheless called for a doctor to examine the boy, who pronounced him fit, although weakened by the experience. He ordered that the youth rest in bed for a few weeks to regain his strength.
After the boy had totally recovered, the poritz decided to throw a party to celebrate. He invited many of his fellow landowners and sought out the young Jew who had saved his son's life, to invite him to the celebration as well. After the assembled landowners all had more than their share of fine wine, they decided to show their gratitude to the Jew who had been instrumental in the rescue by presenting him with their gifts.
The poritz, the father of the boy, got up and announced that he was giving one of his villages (the very village which had been promised by the Baal Shem Tov) to the astonished young man. Another landowner, not wanting to be outdone, stood up and declared that he would give his mill (the specific mill promised by the Baal Shem Tov's disciple) as a gift. Another presented the young man with the deed to his forest, another, his river. Each gave the young orphan the exact gift that had been promised by one of the mysterious guests who had arrived the day of the wedding. The struggling orphaned couple had now became very rich.
This was, of course, the young couple's just reward for the precious mitzvah of redemption of the prisoners, a deed that the saintly Baal Shem Tov had seen with his holy vision.
Source: Adapted by Yerachmiel Tilles from the rendition in "Extraordinary Chassidic Tales" (Volume 1) by Rabbi Rafael Nachman Kahn, as translated from Hebrew by Basha Majerczyk.

Biographic note:
Rabbi Yisrael ben Eliezer (18 Elul 1698-6 Sivan 1760), the Baal Shem Tov ["master of the good Name"], a unique and seminal figure in Jewish history, revealed the Chassidic movement and his own identity as an exceptionally holy person, on his 36th birthday, 18 Elul 1734. 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.

Rashi’s Partner in Heaven

Years ago I heard this story I cannot recall who told me it. Rashi was the greatest Torah Scholar of his generation. He knew that in the next world he would have a learning partner. He prayed and fasted that he might meet him in this world.

After some time had passed it was revealed to Rashi (either by a dream or Eliyahu HaNovi) that such and such a person was to be his learning partner in heaven. Rashi undertook the journey from Worms Germany to a coastal town in Spain. He arrived and was directed to the man who was quite wealthy. The man was happy to see the Torah Scholar and invited him into his large villa. Rashi discussed things with the man but saw that he was very ordinary no great Torah Scholar to sharpen and match Rashi’s mind.

Rashi was sad and disappointed but asked the man what good deeds he had done in his lifetime. The man’s mind went blank. As Rashi was about to depart, the man said that he remembered one good deed that he had done but it was a bit ordinary logical thing to do.

Rashi pressed him what was the deed and so he told it. (He told it in first person but I am writing it in the third person)

“There was a pirate captain who came to town to sell his wares. The captain seeing the rich Jew told him that he had two prisoners a youth and a maiden whom he planned to sell into slavery. They were Jewish and for the same fee, the man could have them. Without hesitating or trying to raise money, the man redeemed them and used them for his servants and fed and clothed them in servant’s uniforms and treated them well.

The young maiden matured nicely and was quite intelligent and attractive. The man’s wife suggested that she be betrothed to their son. The man put his servant to work and got a large wedding ready with the wealthiest and most influential men in town. He had a fine suit tailored for his son.

On the day of the wedding, the man saw his servant crying. He said to him, “Why are you so sad on this occasion?” The servant replied; “Master, I owe you my life so I cannot complain. I had been with the girl who was my intended bride when we were captured by the pirates. On one hand, I am very happy for her as I love her very much. However, I am going to lose her to your son!”

The man pulled his son aside and told him the story. He suggested that the son give away his groom costume to the servant and let the servant marry the young maiden and that he would find another who would make a wonderful intelligent wife for him. The son agreed and the large wedding which was planned went to the servants who received many luxury gifts from the participants and build a house in Israel.

A short time later the son got married and with the help of his wife they sired and raised a Torah Scholar.”

Rashi upon hearing the story hugged and kissed the man. “Happy am I to have such one as you as my learning partner in the next world as your good deeds excel my scholarship!”

The Kuwaiti Muslim who found out he was Jewish from Rabbi Mordechai Wecker Shlita: 7minutes.

11. Rabbi Elazar of Modi'in would say: One who profanes the Kedoshim ("holy things" consecrated for the service of G-d in the Holy Temple), degrades the Festivals, humiliates his friend in public, abrogates the covenant of our father Abraham (i.e., circumcision), or who interprets the Torah contrary to its true intent---although he may possess Torah knowledge and good deeds, he has no share in the World to Come.

These are all bad things starting with the first which is to make Chol what is Kodesh whether holy items or the holy days. Embarrassing a person in public is like killing him. In the days of the early Mishnayic Scholars the Greeks overran Eretz Yisrael. They placed beauty and the physical body over everything else. They had sporting events in the nude and men would try to stretch their foreskins to look uncircumcised and hide the bris. This is what the Sage is referring to. All of these people lose their Torah knowledge, deeds and their estate in the next world.

12. Rabbi Ishmael would say: Be yielding to a leader, affable to the black-haired, and receive every man with joy.

Be kind and respectful to all and encourage the youth with positive actions and be joyful to all mankind.

13. Rabbi Akiva would say: Jesting and frivolity accustom a person to promiscuity. Tradition is a safety fence to Torah, tithing a safety fence to wealth, vows a safety fence for abstinence; a safety fence for wisdom is silence.

Jesting too much will lead to sin. Jesting to open up the heart for Torah learning is one thing for a brief moment but telling ‘dirty’ jokes will lead to sin. He goes on to advise how to guard Torah knowledge for his and future generations. Charity donations protects ones wealth as HASHEM sees that he is a giver and he receives more to give. [Read the book The Light From The West published by Feldheim on the Chatam Sofer and his wealthy brother-in-law]. The last two are also good advice and by being silent one does not put his foot into his mouth.

14. He would also say: Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it is says, "For in the image of G-d, He made man" (Genesis 9:6).

Man was created alone and he was the essence of HASHEM in this world from a spiritual standpoint.

Beloved are Israel, for they are called children of G-d; it is a sign of even greater love that it has been made known to them that they are called children of G-d, as it is stated: "You are children of the L-rd your G-d" (Deuteronomy 14:1). Beloved are Israel, for they were given a precious article; it is a sign of even greater love that it has been made known to them that they were given a precious article, as it is stated: "I have given you a good purchase; My Torah, do not forsake it" (Proverbs 4:2).

If we have to honor our fellow men then all the more so the Bnei Yisrael.

15. All is foreseen, and freedom of choice is granted. The world is judged with goodness, but in accordance with the amount of man's positive deeds.

In Judaism there is no vicarious atonement. You are free to do what you want and you are supposed to want to do good. You will be judged accordingly and with your positive deeds. However, do not sin for nobody dies for your sin except yourself.

16. He would also say: Everything is placed in pledge, and a net is spread over all the living. The store is open, the storekeeper extends credit, the account-book lies open, the hand writes, and all who wish to borrow may come and borrow. The collection-officers make their rounds every day and exact payment from man, with his knowledge and without his knowledge. Their case is well founded, the judgement is a judgement of truth, and ultimately, all is prepared for the feast.

This is a parable how the HOLY ONE, blessed be HE, works. One is living on borrowed time with a mission to raise the level of the world and then when Moshiach comes or after 120 years there will be a ‘feast’ perhaps of knowledge in the next world for there is no eating and drinking there.

17. Rabbi Eliezer the son of Azariah would say: If there is no Torah, there is no common decency; if there is no common decency, there is no Torah. If there is no wisdom, there is no fear of G-d; if there is no fear of G-d, there is no wisdom. If there is no applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.

One has to balance his life between this world and the world of Torah. Rabbi Eliezer ben Azariah was one of the richest men of his time. He balanced managing his wealth and his Torah learning. In short there must be a good balance between this world and the world of Torah for without Ruchanius and Gashmius the world cannot exist. We need proportionally a little of both.

He would also say: One whose wisdom is greater than his deeds, what is he comparable to? To a tree with many branches and few roots; comes a storm and uproots it, and turns it on its face. As is stated, "He shall be as a lone tree in a wasteland, and shall not see when good comes; he shall dwell parched in the desert, a salt land, uninhabited" (Jeremiah 17:6). But one whose deeds are greater than his wisdom, to what is he compared? To a tree with many roots and few branches, whom all the storms in the world cannot budge from its place. As is stated: "He shall be as a tree planted upon water, who spreads his roots by the river; who fears not when comes heat, whose leaf is ever lush; who worries not in a year of drought, and ceases not to yield fruit" (ibid., v. 8).

Therefore actions of Mitzvos speak louder than the words of Torah. Set an example and lead and guide through your deeds.

18. Rabbi Eliezer [the son of] Chisma would say: the laws of Kinin (bird offerings) and the laws of menstrual periods---these, these are the meat of Halacha (Torah law). The calculations of solar seasons and Gematria are the condiments of wisdom.

He distinguishes and praises the sources of Halacha and the Torah observance with learning other items for wisdom.

In a pre-publication from inside the Mossad on operations from the early ‘60’s to ‘80’s a story worth reading:,7340,L-4671127,00.html

Ed-Op on the internal left inspired dispute in Israel by the ungrateful artists and actors funded by the State.

As usual the police are getting out of hand until heaven forbid some black soldiers will bring weapons and grenades and we will have a revolution on our hands:

British Youths steal holocaust items:,7340,L-4671951,00.html

This week a religious girl became a pilot along with this former Yeshiva-Soldier who too became a pilot:,7340,L-4672928,00.html

Inyanay Diyoma

Stabbing attack becomes old news after a few hours, I barely found this but related to the Ramadan attack increase:,7340,L-4670755,00.html

US nuclear policy is waning in the wrong direction:

There has been a problem with the pro-Assad Druze on the Israeli Golan but now lynching to death a wounded Syrian and wounding an Israeli Military Dr. and Paramedic has gone too far.,7340,L-4672127,00.html

Secret Document reveals that the USA is out of their minds regarding Iran:

BDS please – please – please boycott this from Israel the Cancer vaccine.

What I hate about the mobs of people from Moshe’s times until now is first react and have mass hysteria and then learn the facts: Re: Baltimore Riots:

Viznitz Rebbe orders Chassidim to enlist in the IDF:

IDF retaliates to a few pieces of metal - the launcher and blows it up.,7340,L-4672041,00.html

70 year old Israel clubbed by illegal Arabs succumbs to wounds:

From Ben S. a brief insight into Islam:

From Diane who interviewed the new Israeli Justice Minister:

After rocket attack, Israel cancels entrance permits to Gazans:,7340,L-4672229,00.html

ISIS threatens E. Yerushalayim Christians come all ye faithful to Jihad Bethlehem:

Good Shabbos all and have a wonderful rest in health and happiness,
Rachamim Pauli