Thursday, July 23, 2015

Parsha Devarim, Avos, story, news

Prayers for Men: Eliezer David HaCohain ben Naomi, Avraham HaCohain ben Yocheved, Asher ben Esther Malka, Avraham ben Devorah, Zvi Yechezkel ben Leah, Yehuda ben Gittel Perel, Shalom Charles ben Gracia, Yoel ben Esther, Yehonatan ben Malka, Zvi ben Chava, Shlomo Chaim ben Basya Raizal, Yosef ben Shifra, Liab’l ben Perel, Menachem Mendel ben Michal, David Zvi ben Sarah Leah, Daniel ben Rivka, Nehemiah Arieh Liab Peretz ben Esther Rachel, Eliyah ben Chana, Reuven David ben Rachel, Shmuel Carmi ben Ita,

Women: Karen Neshama bas Esther Ruth, Chaya Melecha Rachel bas Baila Alta, Rachel bas Chana, Hodaya Nirit bas Mazel, Rivka bas Idit, Kayla Rus bas Chaya Rachel, Tsvia Simcha bas Devorah Yachad, Miriam bas Irene Taita Malka, Henshi bas Nashe, Basya bas Chaya Miriam. Ayala bas Ruth, Gila bas Francis, Tsipora bas Gila, Kayla bas Chana

The following person is recovering from long term non-threatening injuries and need Psalms. Binum Benyamin Tuvia ben Chana Friedel,

We are now starting the last Sefer, Devarim, of the Torah.

Parsha Devarim

These are the last 40 days of Moshe’s life and he introduces over 200 Mitzvos in this Sefer. You can almost feel the High Holidays upon us as Sefer Devarim only is finished at Simchas Torah.

There is a continuation of the theme in Parsha Massei for the travels are mentioned. Moshe opens up the first speech with the movement around Har Seir and then to Kadesh-Barnea. There appears to be some lapse in our geography today of the places known by these names as the mountains of Edom are towards Aqaba today and the modern Kadesh Barnea is between modern Gaza or Aza and Eilat. Anything is possible and our geography is correct. What we call Har Sinai today is known to the Arabs as Jabil Moussa or the mountain of Moshe. It does meet the requirements of the mountain in that the legend has that the rocks there are a sort of Mica that splits in half looks the same as the Sneh Bush aka the burning bush. One thing for sure the is that we do not even know if the original Har Sinai was anywhere close to where we think it today. Two exiles and three thousand years have destroyed what remains of the 12 giant stones in the Yarden River and the writing on the rocks by Schem. They are either long buried or not. The spot of the crossing of the Yarden was known in Talmudic times as three stones still stood there.   

1:1 These are the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-Zahav.

Modern scholars have tried to name some of these places and the last is located in modern times near the Eilat – Sinai border. The area of modern Paran and Arava any tourist traveling to Avdat and Mitzpeh Ramon knows that area and the Arava is the modern Jordan River Valley from Eilat to the Dead Sea and I assume that they are the same areas. As for the king of Arad which we discussed a few Parshiyos ago, he may or may not have been in that walled city which was excavated west of the modern Arad. Di-Zahav is a reference to the Egel HaZahav.

Rashi brings down the reason these places are named as a rebuke to Am Yisrael for they are places where they rebelled. We see that in the next few sentences about the spies and wandering in the wilderness a total of 40 years.

These are the words: Since these are words of rebuke and he [Moses] enumerates here all the places where they angered the Omnipresent, therefore it makes no explicit mention of the incidents [in which they transgressed], but rather merely alludes to them, [by mentioning the names of the places] out of respect for Israel (cf. Sifrei). To all Israel: If he had rebuked only some of them, those who were in the marketplace [i.e., absent] might have said, “You heard from [Moses] the son of Amram, and did not answer a single word regarding this and that; had we been there, we would have answered him!” Therefore, he assembled all of them, and said to them, “See, you are all here; if anyone has an answer, let him answer!” - [from Sifrei] Rashi goes on to explain the sin at each place from “in the plain” = Baal Peor backwards.

2 It is eleven days journey from Horeb unto Kadesh-barnea by the way of mount Seir. 3 And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke unto the children of Israel, according unto all that the LORD had given him in commandment unto them;

And it came to pass in the fortieth year, in the eleventh month, on the first of the month [… Moses spoke]: This teaches us that he rebuked them only a short while before his death. From whom did he learn [to do] this? From Jacob, who rebuked his sons only a short while before his death. He said, “Reuben, my son, I will tell you why I have not reproved you [for your shortcomings] during all these years: So that you would not leave me and join my brother, Esau.” And for four reasons, one should not reprimand a person except shortly before one’s death: So that one should not rebuke and again have to rebuke him, so as not to cause his friend to feel ashamed when he sees him; etc. These appear in Sifrei . And similarly, Joshua rebuked Israel only shortly before his death (cf. Joshua 24:1-29), and so, Samuel, as it is said, “Behold, testify against me” (I Sam. 12:3) and so, also, David rebuked his son Solomon only shortly before his death (see I Kings 2:1-10).

4 after he had smitten Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt in Ashtaroth, at Edrei; 5 beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:

The Torah is reviewing history as one has to be able to draw the lessons from the past in order to live in the present and plan for the future. If not you are a boor who thinks that 57 varieties of food means 57 States and 77 years after the Munich Agreement of “peace in our times” you repeat the same mistakes. 96% + of my readership were not around in 1938 and others were mere children but the lessons of Munich I grew up with.

6 The LORD our God spoke unto us in Horeb, saying: 'Ye have dwelt long enough in this mountain; 7 turn you, and take your journey, and go to the hill-country of the Amorites and unto all the places nigh thereunto, in the Arabah, in the hill-country, and in the Lowland, and in the South, and by the sea-shore; the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. 8 Behold, I have set the land before you: go in and possess the land which the LORD swore unto your fathers, to Abraham, to Isaac, and to Jacob, to give unto them and to their seed after them.'

Behold! I have set [the land before you]: With your own eyes you can see [this]: I do not tell you this from guessing or hearsay (Sifrei). Go in and possess [the land]: No one will contest the matter, and you will not need to go to war. If they [the Israelites] had not sent the spies, [but had trusted God] they would not have needed weapons of war (Sifrei). Tto your forefathers: Why does he [Moses] further mention Abraham, Isaac, and Jacob [when the reference“your forefathers” clearly indicates them]? [Their names are mentioned to show that] Abraham is worthy [of God’s oath] by himself, Isaac is worthy by himself, [and] Jacob is worthy by himself (Sifrei).

9 And I spoke unto you at that time, saying: 'I am not able to bear you myself alone; 10 the LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.-- 11 The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!—

At that juncture in time when the army was set up and trained and the Mishkan had been erected, we were ready to enter the land.

12 How can I myself alone bear your cumbrance, and your burden, and your strife? 13 Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.' 14 And ye answered me, and said: 'The thing which thou hast spoken is good for us to do.' 15 So I took the heads of your tribes, wise men, and full of knowledge, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, tribe by tribe. 16 And I charged your judges at that time, saying: 'Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him. 17 Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God's; and the cause that is too hard for you ye shall bring unto me, and I will hear it.'

I set up a series of lesser Rabbis and guides to handle the people from just a Minyan until a leader of one thousand men and members of the great Sanhedrin which essentially worked out to close to 10,000 men in each tribe give or take.

18 And I commanded you at that time all the things which ye should do. 19 And we journeyed from Horeb, and went through all that great and dreadful wilderness which ye saw, by the way to the hill-country of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea. 20 And I said unto you: 'Ye are come unto the hill-country of the Amorites, which the LORD our God giveth unto us. 21 Behold, the LORD thy God hath set the land before thee; go up, take possession, as the LORD, the God of thy fathers, hath spoken unto thee; fear not, neither be dismayed.'

There was no need to send out spies for you could have conquered the land via faith alone.

22 And ye came near unto me every one of you, and said: 'Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.'

This detail was missing in Parsha Shelach Lecha that the people demanded the spies. This is a further rebuke.

And you approached me-all of you:: in a state of disorder. But further on (Deut. 5:20-21) it says, “You approached me, all the heads of your tribes and your elders, and you said, Behold [the Lord, our God] has shown us [His glory and His greatness].” That approach to me was proper-young people respecting their elders, sending these before them. Here, however, you approached me all of you, in a state of disorder, the young pushing aside their elders, the elders pushing aside their heads. And bring us back word: [meaning that they will report] which language they [the Canaanites] speak By which route we shall go up: There is no road without a crooked portion. And to which cities we shall come: first, to capture (Sifrei).

23 And the thing pleased me well; and I took twelve men of you, one man for every tribe;

And the matter pleased me: “It pleased me, but it did not please the Omnipresent.” But if it pleased Moses, why does he mention it in his rebukes? This may be compared to a man who says to his friend, “Sell me this donkey of yours.” He replies to him, “Yes.” “Will you give it to me to test it?” He replies, “Yes.” “May I test it on mountains and hills?” Again he replies, “Yes.” When he sees that his friend does not withhold anything from him, the purchaser thinks to himself, “This man is certain that I shall not find any defect in the donkey,” and he immediately says to him, “Take your money; I need not test it now.” I too, consented to your words, thinking that you would perhaps reconsider when you saw that I do not withhold it from you, but you did not reconsider (Sifrei) So I took… from you: from the select that were among you, of the finest that were among you (Sifrei). Twelve men… one man for each tribe: [This] tells [us] that the tribe of Levi was not with them. (Sifrei).

24 and they turned and went up into the mountains, and came unto the valley of Eshcol, and spied it out. 25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us back word, and said: 'Good is the land which the LORD our God giveth unto us.'

And brought it down to us: This tells us that the land of Israel is higher than all other lands (Sifrei). And they said, The land… is good: Who were the ones who spoke about its goodness? Joshua and Caleb (Sifrei).

Obviously not physically as Ararat and the Himalayas are physically higher. Rather Eretz Yisrael has a higher spiritual quality.

26 Yet ye would not go up, but rebelled against the commandment of the LORD your God; 27 and ye murmured in your tents, and said: 'Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.

You murmured: Heb. וַתֵּרָגְנוּ. This is an expression denoting slander. It is similar to (Prov. 18:8)“The words of a נִרְגָּן ” i.e., of a slanderer. Because the Lord hates us: Really, however, He loves you, but you hate Him. A common parable says: What is in your own heart about your friend, [you imagine] is in his heart about you (Sifrei). Because the Lord hates us, He took us out of the land of Egypt: His taking us out was due to hatred [they claimed]. This may be compared to a mortal king who had two sons and two fields, one well irrigated, the other dependent upon rain only. To the son he loved, he gave the well irrigated field, and to the one he hated, he gave the one dependent upon rain only. The land of Egypt is a well irrigated country, for the Nile rises and irrigates it, while the land of Canaan is dependent upon rain only. He took us out of [the irrigated] Egypt to give us the arid land of Canaan (Num. Rabbah 17)

28 Whither are we going up? our brethren have made our heart to melt, saying: The people is greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there.'

In my mother’s generation there were stories of the buggy man coming to take children away to keep children from talking to strangers. Here these were former slaves afraid of their shadows and afraid to fight. Some were not cowards but the majority so used to the slave mentality that they forgot the fact that they were now free and strong men in a formidable fighting force. [Many of the heroes of the war of liberation, 1956, 1967 and perhaps 1973 wars were former slave laborers under the Nazis but this time the gas chambers had given these men the lessons of history and they fought bravely.]

29 Then I said unto you: 'Dread not, neither be afraid of them. 30 The LORD your God who goes before you, He shall fight for you, according to all that He did for you in Egypt before your eyes; 31 and in the wilderness, where thou hast seen how that the LORD thy God bore thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place. 32 Yet in this thing ye do not believe the LORD your God,

Yet regarding this matter: that He promises you to bring you to the Land, you do not believe Him.

33 Who went before you in the way, to seek you out a place to pitch your tents in: in fire by night, to show you by what way ye should go, and in the cloud by day.'

Had that generation listened they would have been buried in Eretz Yisrael or still alive today and you would be tilling the land. But no they complained and grumbled and went against the L-RD.

To enable you to see: Heb. לַרְאוֹתְכֶם, like לְהַרְאוֹתְכֶם, and similarly,“to cause it to lead them (לַנְחֹתָם) on the way” (Exod. 13:21) [like (לְהַנְחֹתָם)] and also, “To proclaim (לַשְׁמִעַ)) thanksgiving with a loud voice” (Ps. 26:7), [like לְהַשְׁמִיעַ], and so,“to go to tell (לַגִּיד) in Jezreel” (II Kings 9:15), [like לְהַגִּיד].

34 And the LORD heard the voice of your words, and was wroth, and swore, saying: 35 'Surely there shall not one of these men, even this evil generation, see the good land, which I swore to give unto your fathers, 36 save Caleb the son of Jephunneh, he shall see it; and to him will I give the land that he hath trodden upon, and to his children; because he hath wholly followed the LORD.' 37 Also the LORD was angry with me for your sakes, saying: Thou also shalt not go in thither; 38 Joshua the son of Nun, who stands before thee, he shall go in thither; encourage thou him, for he shall cause Israel to inherit it.

Beware of the lesson of the previous generation so that you will live like Yehoshua and Calev.

39 Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it. 40 But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea.' 41 Then ye answered and said unto me: 'We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us.' And ye girded on every man his weapons of war, and deemed it a light thing to go up into the hill-country. 42 And the LORD said unto me: 'Say unto them: Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.' 43 So I spoke unto you, and ye hearkened not; but ye rebelled against the commandment of the LORD, and were presumptuous, and went up into the hill-country. 44 And the Amorites, that dwell in that hill-country, came out against you, and chased you, as bees do, and beat you down in Seir, even unto Hormah. 45 And ye returned and wept before the LORD; but the LORD hearkened not to your voice, nor gave ear unto you. 46 So ye abode in Kadesh many days, according unto the days that ye abode there.

The modern area supports Bedouin Tribes who graze their animals as I saw on my border patrol.

2:1 Then we turned, and took our journey into the wilderness by the way to the Red Sea, as the LORD spoke unto me; and we compassed mount Seir many days. 2 And the LORD spoke unto me, saying: 3 'Ye have compassed this mountain long enough; turn you northward. 4 And command thou the people, saying: Ye are to pass through the border of your brethren the children of Esau, that dwell in Seir; and they will be afraid of you; take ye good heed unto yourselves therefore; 5 contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir unto Esau for a possession. 6 Ye shall purchase food of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. 7 For the LORD thy God hath blessed thee in all the work of thy hand; He hath known thy walking through this great wilderness; these forty years the LORD thy God hath been with thee; thou hast lacked nothing.' 8 So we passed by from our brethren the children of Esau, that dwell in Seir, from the way of the Arabah, from Elath and from Ezion-geber.

We are told the reason why we avoided conflict with Esav. There are certain merits that Esav had and that he was from Avraham and Yitzchak and protected by two of the three fathers of Am Yisrael. But Yacov mentioned that he would come to Har Seir son when will this be? The Prophet Ovadia says that when the Moshiach comes, Har Esav will be judged!

And we turned and passed by the way of the wilderness of Moab. 9 And the LORD said unto me: 'Be not at enmity with Moab, neither contend with them in battle; for I will not give thee of his land for a possession; because I have given Ar unto the children of Lot for a possession.

Lot clung to Avraham and the Moshiach would come from Ruth of Moav so both Moav and Ammon were exempt from actions by Am Yisrael until a future date.

10 The Emim dwelt therein aforetime, a people great, and many, and tall, as the Anakim; 11 these also are accounted Rephaim, as the Anakim; but the Moabites call them Emim. 12 And in Seir dwelt the Horites aforetime, but the children of Esau succeeded them; and they destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.-- 13 Now rise up, and get you over the brook Zered.' And we went over the brook Zered. 14 And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as the LORD swore unto them.

During these 38 years, the army trained, the people learned Halachos but even the amount of population of the people did nothing externally like trying to drive a car full gas in neutral.

15 Moreover the hand of the LORD was against them, to discomfit them from the midst of the camp, until they were consumed. 16 So it came to pass, when all the men of war were consumed and dead from among the people, 17 that the LORD spoke unto me saying: 18 'Thou art this day to pass over the border of Moab, even Ar; 19 and when thou come nigh over against the children of Ammon, harass them not, nor contend with them; for I will not give thee of the land of the children of Ammon for a possession; because I have given it unto the children of Lot for a possession.-- 20 That also is accounted a land of Rephaim: Rephaim dwelt therein aforetime; but the Ammonites call them Zamzummim, …

Moshe went through 38 years of history and its consequences quickly and I skipped the resent events and the consequences of Sichon. The people did see that the short Moavim did manage to destroy the giant Rephaim and Anakim as mentioned here. 

3:1 Then we turned, and went up the way to Bashan; and Og the king of Bashan came out against us, he and all his people, unto battle at Edrei. 2 And the LORD said unto me: 'Fear him not; for I have delivered him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sichon king of the Amorites, who dwelt at Heshbon.'

Do not fear him: In the case of Sihon [however] it was not necessary to state, “Do not fear him.” But [in the case of Og,] Moses feared lest the merit that he [Og] had rendered service to Abraham might stand by him, as it says, “And the fugitive came” (Gen. 14:13), and this was Og.

3 So the LORD our God delivered into our hand Og also, the king of Bashan, and all his people; and we smote him until none was left to him remaining. 4 And we took all his cities at that time; there was not a city which we took not from them; threescore cities, all the region of Argob, the kingdom of Og in Bashan.

[All] the territory of Argob: This is rendered in the Targum as כָּל בֵּית פֶּלֶךְ טְרָכוֹנָא, “the province of Trachona,” and I saw the Targum Yerushalmi of Megillath Esther, which calls a palace טְרָכוֹנִין. Hence, I derive from this that חֶבֶל אַרְגֹּב means“the province of the royal palace,” denoting that the province is called after its name. [Consequently] I learned that the province אַרְגּוֹב is the province of the king’s palace, i.e. [the province] after which the kingdom was named. Similarly, the אֶת אַרְגּוֹב found in (II) Kings (15:25) means that near the king’s palace, Pekah the son of Remaliah killed Pekahiah the son of Menahem.

5 All these were fortified cities, with high walls, gates, and bars; beside the unwalled towns a great many. 6 And we utterly destroyed them, as we did unto Sichon king of Heshbon, utterly destroying every city, the men, and the women, and the little ones. 7 But all the cattle, and the spoil of the cities, we took for a prey unto ourselves. 8 And we took the land at that time out of the hand of the two kings of the Amorites that were beyond the Jordan, from the valley of Arnon unto mount Hermon-- 9 which Hermon the Sidonians call Sirion, and the Amorites call it Senir—

The Sidonians call Hermon, etc.: But in another passage, it states, “Until Mount Sion, which is Hermon” (Deut. 4:48). So we see that it had four names [Hermon, Sirion, Senir, and Sion]. Why was it necessary for all of them to be written [in the Scriptures]? To extol the praise of the land of Israel, that there were four kingdoms priding themselves in it-one saying, “It shall be called by my name,” and another saying, “It shall be called by my name.” Senir: This means “snow” in German and Slavish. (See Berliner, p. 427.)

They were powerful kings and had fortified cities but with the help of HASHEM this was nothing for the Bnei Yisrael and they were defeated and completely wiped out. The Bnei Yisrael were to learn from this that they were easy to defeat, so should all the cities and armies of Canaan. 

10 all the cities of the plain, and all Gilead, and all Bashan, unto Salcah and Edrei, cities of the kingdom of Og in Bashan.-- 11 For only Og king of Bashan remained of the remnant of the Rephaim; behold, his bedstead was a bedstead of iron; is it not in Rabbah of the children of Ammon? Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.—

[Only Og… was left] from the remnant of the Rephaim: whom Amraphel and his allies killed in Ashteroth-Karnaim [see Gen. 14:5], and he [Og] escaped from the battle, as it is said, “And the fugitive came” (Gen. 14:13), and this is Og. — [Niddah 61a] [Only Og… was left] from the remnant of the Rephaim: whom Amraphel and his allies killed in Ashteroth-Karnaim [see Gen. 14:5], and he [Og] escaped from the battle, as it is said, “And the fugitive came” (Gen. 14:13), and this is Og. — [Niddah 61a] according to the cubit of a man: I.e., according to the cubit of Og [from the elbow to the end of the middle finger].

The bed being the length of 9 cubits or approximately 18 inches 45 centimeters x 9 or 13.5 feet or 4.05 meters. Now a normal bed leaves room for a man to stretch his legs and arms which would place Og as being possibly between 10 to 11 feet at the most and probably as wide as a normal man with a wife or two in his bed at any time hence the 6 foot or 1.8 meter breadth of the bed or a normal king size bed width. DISCLAIMER. Last year or the year before that I gave an internet reference to a photo of a person with a skeleton of about 16 feet in length at an archeological site. Now this past year I read that the photo was doctored of the man next to this. This leaves two possibilities that either the photo was doctored or an Atheist wanted to spread this rumor about the photo. One thing is for sure that the Torah is Emmet (Truth)! If the Torah gives the length of a bed as 13.5 feet long, that discludes a giant of 16 feet high. There is also another inconsistency on the internet with the so-called finds by one Christian Archeologist that discovered not only Noach’s Teva, Aron HaBris, and other things. It is impossible for one archeologist to be so great as to find 15 or 20 items in different places. It is nice to find all these great things and the 12 great stones in the Jordan River or other missing things from the Tenach but if we never find these the Torah still will be Emmet.

12 And this land we took in possession at that time; from Aroer, which is by the valley of Arnon, and half the hill-country of Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites; 13 and the rest of Gilead, and all Bashan, the kingdom of Og, gave I unto the half-tribe of Manasseh; all the region of Argob--all that Bashan is called the land of Rephaim. 14 Jair the son of Manasseh took all the region of Argob, unto the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth-jair, unto this day.-- 15 And I gave Gilead unto Machir. 16 And unto the Reubenites and unto the Gadites I gave from Gilead even unto the valley of Arnon, the middle of the valley for a border; even unto the river Jabbok, which is the border of the children of Ammon; 17 the Arabah also, the Jordan being the border thereof, from Chinnereth even unto the sea of the Arabah, the Salt Sea, under the slopes of Pisgah eastward. 18 And I commanded you at that time, saying: 'The LORD your God hath given you this land to possess it; ye shall pass over armed before your brethren the children of Israel, all the men of valor. 19 But your wives, and your little ones, and your cattle--I know that ye have much cattle--shall abide in your cities which I have given you; 20 until the LORD give rest unto your brethren, as unto you, and they also possess the land which the LORD your God giveth them beyond the Jordan; then shall ye return every man unto his possession, which I have given you. 21 And I commanded Joshua at that time, saying: 'Thine eyes have seen all that the LORD your God hath done unto these two kings; so shall the LORD do unto all the kingdoms whither thou goest over. 22 Ye shall not fear them; for the LORD your God, HE it is that fight for you.'

Therefore fear not as we have conquered these peoples so to we shall conquer the land! Today we say in the prayer for the State of Israel “HASHEM will fought your enemies to save you and say: Amen!” We had hints as this in the miracles that have occurred both to our soldiers and civilians in the last few wars and terror attacks.

15. Rabbi Yannai would say: We have no comprehension of the tranquility of the wicked, nor of the suffering of the righteous.

The Baal HaTanya deals immediately with this problem. Tzaddik and the Ra (evil) belongs to him. This means that the person is over-all righteous but he has a minor sin here or there and perhaps he does not sin but his thoughts and Yetzer drive him up a wall. Such a person has this evil that belongs to him. While the murderer who killed his enemy in this world and is stealing to accumulate wealth is very happy in this world. The difference is what happens in the next world.

Rabbi Matya the son of Charash would say: Be first to greet every man. Be a tail to lions, rather than a head to foxes.

The Rav who is greater should greet the ordinary man to raise up his level. The second half is a both a statement describing a physical situation and a political statement. The first example that I can give is that the Lion is the symbol of Yehuda and the wolf the symbol of Rome but the word was changed to fox for obvious reasons existing at the time of Mishnah where Rabbi Akiva, Rabbi Yishmael and other 8 martyrs met with horrible deaths and Rabbi Shimon bar Yochai barely escaped death. The other example is Rabbi Lustig Shlita vs. Cardinal Lustige. The Rabbi is known by his students here and there and colleagues but never made the headlines. The Cardinal was one of the princes of the Church of Rome and made of lot of headlines. He was a Jew who was hid in a church in WWII and rose to be close to becoming the Pope. That is what the statement is about. For in the end the lion of Yehuda will shine forth while the fox or wolf of Rome will be put down.

16. Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come. Prepare yourself in the antechamber, so that you may enter the banquet hall.

What does a real lady do before entering the Royal Ball in the foyer she checks her make-up and dress in the mirror. The Jew must check up on his Mitzvos and Torah Knowledge in this world and build a large bank account of Malachim from the words of Torah. (Every time we say a word of Torah or learn a word also Talmud we create an angel who is positive and the reverse with create an accusing angel or in modern terms build up the dark side of the force) Our place in the Kingdom is not necessarily in this world but in the next. Ah but you say that Yacov had camels, sheep, goats and cattle and plenty of luxuries but they were just tools to doing Mitzvos and learning Torah and his true wealth is his children ruling the land some 3500 plus years later.

17. He would also say: A single moment of repentance and good deeds in this world is greater than all of the World to Come. And a single moment of bliss in the World to Come is greater than all of the present world.

Imagine this a known murderer Hertzel S. broke out of prison. He had not been in contact with a woman. He and his companion broke into a house with a family. They knew whom he was. He saw the young wife in her mini-skirt. What did he do? He asked her to go and cover herself. He will have to pay for the murder of Shemaya Angel in the next world but this act removed I do not know how much of it and it built up a Malach that we defend him and give him some sort of a place in the next world. Some people earn their portion in the world to come over a life time and others in a few minutes. This explains the first half and the spiritual bliss outweighs the physical bliss of this world as it is written in Talmud Bavli Berachos: Sleep is 1/60th of the next world and marital relations is 1/60th the pleasure of the next world.

18. Rabbi Shimon the son of Elazar would say: Do not appease your friend at the height of his anger; do not comfort him while his dead still lies before him; do not ask him about his vow the moment he makes it; and do not endeavor to see him at the time of his degradation.

When my wife and I get angry it might not be enough “I’m sorry” so the best thing is silence and take the wrath which will subside for to react may just provoke a longer tirade “Now you’re sorry look what you did!” These are wise words of Rabbi Shimon ben Elazar for while I was giving a eulogy for my late step-father who passed away at close to 101 years of age I cried for the man who did not raise me and I knew from visits only. One cannot be placated or comforted in these moments and looking at your friend during the degradation is bad. Former PM Olmert opened up his mouth at Shula Zaken who was his loyal secretary “She is a convicted criminal”, she could have avoided conviction but her loyalty caused her not to take a plea deal. At this point she broke down and spilled the beans on a few more bits of hanky-panky the former PM did. Looking at a friend at the time of his/her degradation is perhaps the worst thing for that person.

19. Samuel the Small would say: "When your enemy falls, do not rejoice; when he stumbles, let your heart not be gladdened. Lest G-d see, and it will displeasing in His eyes, and He will turn His wrath from him [to you]" (Proverbs 24:17-18).

Why is he called Shmuel Ha Katan? Because he was humble and would make himself smaller before others. When Rabban Gamliel complained of somebody who had garlic breath, he left so to give others a chance to leave even though he had good breath. With him walked out the Beis Medrash that day. Do not be over-joyed when your enemy falls but in the case of the song by the sea where HASHEM fought for us, then praises to HASHEM were due. However one’s own reaction or smirk can bring a change in the Gezaira.

20. Elisha the son of Avuyah would say: One who learns Torah in his childhood, what is this comparable to? To ink inscribed on fresh paper. One who learns Torah in his old age, what is this comparable to? To ink inscribed on erased paper.

This Rabbi is called Acher (outsider) as he broke away from the yoke of Torah and Mitzvos. However, when he was a Rabbi and Chaver (friend or member of the Rabbis) he made the statement and it is always better to try to teach the yuoungster as the older man has his own opinions and other data.

Rabbi Yossei the son of Judah of Kfar HaBavli would say: One who learns Torah from youngsters, whom is he comparable to? To one who eats unripe grapes and drinks [unfermented] wine from the press. One who learns Torah from the old, whom is he comparable to? To one who eats ripened grapes and drinks aged wine.

Both Menashe and I learned tractate Pessachim and Shabbos Mishnayos together but I have my life experiences that I add and Menashe 10 years of life. If I explain a Mishnah you have my life experiences behind me but Menashe will give you only the meaning as a 10 year old understands. The chapter about the ewes going out with their tails up on Shabbos or a piece of leather covering their area Menashe can repeat it but I would explain seasonal reasons or this or that while Menashe will just repeat the facts.

Said Rabbi Meir: Look not at the vessel, but at what it contains. There are new vessels that are filled with old wine, and old vessels that do not even contain new wine.

Still there are empty-headed fools that are old and younger men that are learned and wise so Rabbi Meir who was Elisha was Rabbi Meir’s teacher or Rebbe when he was younger he was dynamic and taught Torah when he destroyed himself, so in his youth he was like a vessel filled with old wine and in his old age he was like a jug of wine that was empty.

21. Rabbi Elazar HaKapor would say: Envy, lust and honor drive a man from the world.

Always look at your friends and neighbors and bless them if you have a few millions bless them with tens of millions or if they have tens of millions and you are poor let them have theirs seeing that HASHEM has given them that for you do not know their reward or test for being rich or your reward and test for being poor. For there are rich men who have their money so tied up that they have in their heads IOU’s to charity and there are poor men who give what they can on time and are blessed with a bigger reward.

22. He would also say: Those who are born will die, and the dead will live. The living will be judged, to learn, to teach and to comprehend that He is G-d, He is the former, He is the creator, He is the comprehender, He is the judge, He is the witness, He is the plaintiff, and He will judge. Blessed is He, for before Him there is no wrong, no forgetting, no favoritism, and no taking of bribes; know, that everything is according to the reckoning. Let not your heart convince you that the grave is your escape; for against your will you are formed, against your will you are born, against your will you live, against your will you die, and against your will you are destined to give a judgement and accounting before the king, king of all kings, the Holy One, blessed be He.

Be humble before HASHEM and know the end of all human no matter how rich or famous you are your life is limited and the end is in sight not only for you but for your enemies so be humble and don’t complain of your lot for as we said everybody has his day in the sun.

Rabbi Pinchas Winston Shlita in the writes this week on Misappropriated Spiritual Energy:
One can subscribe to this years ago I received permission to reprint but remember: Text Copyright © 2015 by Rabbi Pinchas Winston and

These are the words which Moses spoke to all Israel on that side of the Jordan in the desert, in the plain opposite the Red Sea, between Paran and Tofel and Lavan and Hazeroth and Di Zahav. (Devarim 1:1)
The Shmittah year is almost over. Come Rosh Hashanah 5776, B”H, it will end once again. The issues will not, because produce that could have taken root in the Shmittah year against the halachah may only hit the markets over the next three years. It is particularly important, especially in the Diaspora, to pay attention to hechsherim on canned fruits and vegetables originating from Israel over the next couple of years. They should say that there is no issue of Shmittah produce.
A Shmittah year might always end as quietly as it began if were not for the Talmud. According to the Talmud, the process of redemption follows a Shmittah cycle, with a potential for war in the seventh year just before Moshiach comes in the eighth year (Sanhedrin 97a). It is amazing how many times war, or something war-like, has occurred in or close to the end of the seventh year of a Shmittah cycle, including at the last minute.
Or something dramatic has happened. For example, the market crashed rather unexpectedly in November of 2008, just after the Shmittah of 5768 ended. The World Trade Center was attacked and destroyed on September 11, 2001. The Shmittah of that year came to an end on September 15. The Yom Kippur War began just after a Shmittah year, and the Six Day War occurred during the summer of the Shmittah year. 
There are many other examples going back in time. This is causing some people, even those who are not religious, to predict that this September may be a dangerous time, especially for those living in the States and who own American currency. One person is actually warning people to be out of the States at that time and to get rid of their US dollars by September.
In the meantime, we have still yet to deal with Tisha B’Av, which has been pushed off this year until Sunday, because it calls on Shabbos. It is the day we remember all the calamities that have befallen the Jewish people since the Spies back in Moshe Rabbeinu’s time. It’s too bad the anti-Semites don’t do the same thing. Maybe it would inspire a little mercy for the Jewish people. 
Not likely. This is not because, once an anti-Semite, always an anti-Semite. This is true because calamity that falls the Jewish people, the Torah tells us, or the world in general, the Talmud tells us (Yevamos 63a), has to do with the Jewish people themselves. Somehow what we do when we shouldn’t or don’t do when we should negatively impacts the events of history, if not directly, then indirectly.
This is well known in the Torah world. What is not as well known, if at all, is how this works. People just assume that it only has to do with sin and punishment. The Jewish people sin and this causes God to get angry and punish the Jewish people. Or, He withholds His Divine light and the blessing necessary to sustain the world, and its peace dissipates until chaos ensues. Either way, it is the result of the Jewish people. 
The truth is that the system is more sophisticated than this. There are hints to it right in the Torah if you just ask the right questions. I am referring to something that we can call, “Misappropriated Spiritual Energy,” and it explains a lot. It is also a warning based upon the direction of history at this time. The following are some examples of this idea.
There were 10 generations from Adam to Noach to rectify the blemish of the damage of Adam HaRishon, to separate out all of the [good] traits. Then the Generation of the Flood would have been fitting to be given Torah, as it writes in the Midrash Rabbah (Shemos Rabbah 30) and the Zohar (Mishpatim 216b). The Nefesh of Moshe Rabbeinu was then there, as hinted to [by the word] “b’sh’gum” (Beresheis 6:3), which has the Gematria of “Moshe” (Rashi, Chullin 139b). They would have merited the Written Torah and the Oral Law, hinted to by what is written, “all the springs of the great deep were split” (Beresheis 7:11): springs of wisdom below, [and] “windows of Heaven,” i.e., gates of wisdom which opened Above (Zohar, Vayaira 117a). This would have rectified the blemish of the snake as will occur in the future. For this reason they angered Him and it was transformed into malicious waters, and they were washed away with the flood waters and no one remained except for Noach. (Pri Tzaddik, Noach 1)
The Pri Tzaddik is explaining that since Noach’s generation was the tenth since Adam HaRishon, it had special potential for rectification, and therefore to receive Torah. Noach could have been the Moshe Rabbeinu of his time because there was a spiritual energy in the world at that point to accomplish what Moshe did in his.
It didn’t happen. So what did God do with the spiritual energy? Take it back to Heaven? Apparently not. The energy instead became the waters of the Flood. The Written Torah, which Moshe Rabbeinu received over 40 days and 40 nights, turned into 40 days and 40 nights of Heavenly rains. Man cannot adjust even one letter of the Written Law; it is completely God. Likewise the rains came from Heaven only.
The Oral Law, the Pri Tzaddik explains, also comes from Heaven but is expanded upon by man. The principles are Divine but the application of those principles sometimes changes from generation to generation, especially as a result of technology. 
All of this is part of the Oral Law when it is based upon Torah and applied by leaders who completely accept Torah tradition and fear God. Their submission to Torah and their humility makes them a conduit for the word of God.  The light of the Oral Law originates in Heaven, but becomes revealed through man.
The light travels from God through the person’s soul level of Neshamah, then his Ruach, and finally his Nefesh. It is at that point that the person becomes aware of the law and can teach it. Since each level of soul, the Pri Tzaddik explains, has its own “50 Gates of Understanding,” the light travels through 150 levels before reaching the “surface.” Thus the waters from below that corresponded to the Oral Law surged for 150 days.
This was one example of the concept of misappropriated spiritual energy. The following is another example:
Resh Lakish said: It was well known beforehand to Him at Whose word the world came into being that Haman would one day pay shekels for the destruction of the Jewish people. Therefore He anticipated his shekels with those of the Jewish people. (Megillah 13b)
The “shekel” to which the Talmud refers is the mitzvah of “Machtzitz HaShekel” in Parashas Ki Sisa. In order to pay for the public sacrifices, everyone was commanded to contribute once a year, every year, a half-shekel to the Temple coffers. We still do this, at least symbolically, usually on Ta’anis Esther.
Apparently the first time the half-shekel was collected it bought more than public sacrifices for the Mishkan. It preempted Haman’s intended payment to Achashveros to purchase the right to destroy the Jewish people, saving them from Haman’s “Final Solution.”
The question is, why is such a connection even necessary? Why was it necessary to base a future salvation on a past mitzvah? Why was it not sufficient to thwart Haman with prayer and fasting at the time itself?
The answer is that it would not have been enough. Haman wasn’t simply buying the right to exterminate the Jewish people under his control. He was “purchasing” the right to use a spiritual energy that God had put into the world for the Jewish people, usually for the sake of redemption. Haman had thought that the energy had gone largely unused, and wanted to tap into for the sake of his evil plan. Had he been successful, he could have done to the Jews of his time what dictators like Hitler and Stalin, ysv”z, did to the Jews in their time. 
As the Talmud states, when it comes to the Jewish people, God usually makes the antidote before He afflicts the Jewish nation. This is a perfect example of this idea, since He had the Jewish people use that spiritual energy in advance, in the time of the Mishkan. Thus, by the time Haman came around looking to use it, it was no longer be available to him, fortunately.
The same idea can be used to explain the following as well:
“In the morning Bilaam arose, saddled his she-donkey and went with the Moabite dignitaries” (Bamidbar 22:21): From here [we learn] that hate causes a disregard for the standard [of dignified conduct], for he saddled it himself. The Holy One, Blessed is He, said, “Evil one, their father Avraham has already preceded you, as it says, ‘Avraham arose in the morning and saddled his donkey’ ” (Beresheis 22:3). (Rashi, Bamidbar 22:21)
Again, why the connection? Who cares now if Avraham “arose in the morning and saddled his donkey”? What he did then was a great mitzvah and to his credit, and what Bilaam was doing was a sin for which he was culpable. Why compare the two?
Both events are connected across time because they each took advantage of the same spiritual energy, or at least wanted. To us it merely looks as if Bilaam humiliated himself in his excitement to curse the Jewish people by getting up early and saddling his own donkey. On a deeper level, being the sorcerer that he was, he was trying to tap into a spiritual energy to increase his chances of success at his mission.
“Too late,” God said. “Avraham Avinu already took advantage of that energy. You’ll have to try something else.” 
There are more examples of this idea, such as Moshe’s concern about God accepting Korach’s sacrifice (Bamidbar 16:15). A really obvious one is in the following source:
“See that evil is before your faces” (Shemos 10:10): I have heard an Aggadic midrash however [which explains the verse as follows]: There is a star named “Ra’ah.” Pharaoh said to [Moshe and Aharon], “With my astrology I see that star ascending toward you in the desert [where you would like to go], and that is a sign of blood and slaughter.” When the Jewish people sinned with the calf and The Holy One, Blessed is He, wanted to kill them, Moshe said in his prayer, “Why should the Egyptians say, ‘With Ra’ah He took them out, etc.?’ ” (Shemos 32:12) This is what [Pharaoh] said to them, “See that Ra’ah is before your faces,” [implying that their blood would be shed in the desert]. Immediately, “God repented of the Ra’ah [the sign of the star]” (Shemos 32:14), and He turned the bloodshed [symbolized by this star] into the blood of circumcision, for Yehoshua circumcised them. This is the meaning of what is said: “This day I have removed the reproach of the Egyptians from you” (Yehoshua 5:9), for they were saying to you, “We see blood over you in the desert.” (Rashi, Shemos 10:10)
From this it seems that what Pharaoh saw was real. Using sorcery, which was authentic in his time, Pharaoh tapped into the future and was able to get somewhat of a glimpse of a potential destruction of the Jewish people in the desert. The spiritual energy was real, and he became aware of it.
His vision would have come true had Moshe Rabbeinu not used the power of prayer to mitigate the Mazal of the Jewish people. The energy however could not simply evaporate like the dew of the morning once it went unused. Somewhere, at some point, it had to have an application for good or for evil, and it hung over the Jewish people until it was used in Yehoshua’s time.
The point is made. Whatever evil that is perpetrated in history is really a spiritual energy that God puts into the world to facilitate rectification and bring redemption, the Final Redemption. If the Jewish people do not use it in this manner, then it can, potentially, be used against them, and often has been. 
Thus, taking Jews from all across Europe during the Holocaust and concentrating them in single locations sounds a lot like the ingathering of the exiles, but in a tragic way. Removing all external dissimilarities from the Jewish people and throwing them together sounds a lot like unity, but in a murderous manner. This is what it means that all punishment comes to the world because of the Jewish people. 
As we sit on the ground and mourn a history of terrible destruction this Tisha B’Av, we might consider which energies are being used by the enemy at this stage of history. They’re really meant for the Jewish people for the sake of redemption, and if we don’t take them back soon, they’ll worsen the exile.
May we instead merit to use what is rightfully ours to bring the Final Redemption, peacefully, mercifully, and speedily in our time.

Three Horses after three days by R. Yerachmiel Tilles

One of the principal French military chieftains of the First Crusade [1095-1100], the famous duke of Lower Lotharingia (Lorraine), Godfrey of Bouillon, heard rumors of the knowledge and wisdom of the rabbi of Troyes (about 25 miles from Paris), that even the gentiles sought his advice on monetary matters and marital law, and he used to reply in such an erudite manner that they would record his judgments in his name in the public record in Paris. This fabulous wise man was Rabbi Shlomo Yitzchaki, immortalized by the initials of his name as Rashi. 

In 1096, the duke summoned Rashi to his presence to consult with him about his mission of seizing Jerusalem from the "Ishmaelites," but Rashi refused to appear. Annoyed, Godfrey went to the rabbi's school,* accompanied by a number of his cavaliers. He found the gates all opened and the books upon the desks open, but the great building empty of people. Through the invocation of a holy Name, Rashi had made himself invisible, while he himself could still see everything.

"Where are you, Solomon?" cried the duke. "Here I am," a voice answered; "what does my lord demand?" Godfrey not seeing a living soul repeated his question, and always received the same answer. But not a man to be seen!

Utterly confounded, he left the building, whereupon he met a disciple of Rashi's. "Go tell your master," he said, "that he should appear. I swear he has nothing to fear from me." 

Rashi then revealed himself to him. "I see," Godfrey said to him, "that your wisdom is great. I should like to know whether I shall return from my expedition victorious, or whether I shall succumb. I have prepared one hundred thousand horses and two hundred great ships. I intend to capture Jerusalem, and this is quite feasible because the Ishmaelites are not warriors. And also Acre, where there are 10,000 cavalry ready to help us. Speak without fear." 

"You will capture the Holy City," Rashi replied, "and you will reign over Jerusalem for three days, but on the fourth day the Moslems will force you to flee, and when you return only three horses, including your own, will be left to you."

"It may be," replied Godfrey, irritated and disillusioned in seeing his future pictured in colors so somber. "But if I return with more horse than you say, even if only one, I shall wreak frightful vengeance upon you. I shall throw your body to the dogs, and I shall put to death all the Jews of France." 

The Crusaders took control of Jerusalem, in mid-July 1099. After several more years of fighting, Godfrey of Bouillon, ephemeral king of Jerusalem, was indeed forced to flee. He suffered heavy losses of men during the battles, and on the way back to France, many more died on the ships that were taking them home. By the time they landed on the shores of France, he was accompanied by the only three surviving cavaliers, each on his own horse. 

Altogether, then, there were four horses, one more than Rashi had predicted. Remembering the rabbi's prophecy, Godfrey determined to carry out his threat. But when he entered the city of Troyes where Rashi lived, a large rock loosened from the gate fell upon one of the riders, killing him and his horse. 

The duke was amazed at the miracle, and realized he had no choice but to recognize that Rashi's forecast to him was exactly correct. He decided to continue on to see him anyway, but to render him homage, rather than to execute him.

Before he even reached the Rashi's house, though, he was informed that that the rabbi had already died during the years of fighting. ** This grieved him greatly. 
Source: The primary source is Shalshelet ha-Kabbalah (The Chain of Tradition) by Gedaliah ibn Yahya (1526-1587), of Italy. My version is based on the French book, "Rashi," by Maurice Leiber, as translated into English by Adele Szold, and with some minor supplementing from // as well as the final endnote.

Biographical note:
Rabbi Shlomo Yitzchaki [4800 - Thursday, 29 Tammuz, 4865 (1040 - July 1105 C.E.)], immortalized by the initials of his name as Rashi, was a descendent of the royal family of King David. He is considered one of the greatest scholars and teachers in the history of Judaism. No Jew who studies the Torah or the Talmud does so without Rashi, the gentle teacher and unobtrusive commentator who simplifies, explains and inspires all who study Torah.

Connection: Seasonal -- The 910th yahrzeit of Rashi coincides with this Thursday.

Editor's notes: 
* Some say the visit took place in Worms, where till today a monument marks the location of Rashi's yeshiva.

** Historically, it would seem to have been a different French nobleman/ military officer that Rashi was involved with. Geoffrey of Bouillon died in Jerusalem, five years before Rashi. *** 

***Could Godfrey have known Rashi or known of him? The answer is probably yes. It would not have been difficult for him to travel from Bouillon to Troyes, a four- or five-day ride, or to have stopped there on his way home from the Paris military conference in February 1096….It is not likely that Godfrey himself directly accosted Rashi, especially with a strong military force. This would have been most offensive to the Count of Champagne; Troyes was his capital, and the Jews there enjoyed his protection. Two other possibilities are more plausible: first that the Godfrey of the story was Godfrey of Esch-sur-Siire (Ascha), a noble knight in Bouillon's service known to have served as his envoy. As a messenger he would be identified with his master and thus easily confused in the later retelling of the tale. A second choice might be Godfrey of Saint Omer, who left France with the Count of Champagne in 1104, while Rashi still lived, and returned in 1108 after Rashi died. He, too, might have been confused with the more famous Godfrey as time passed.

Don’t touch the big wigs on either side an unwritten rule like Arafat in the crosshairs in 1982:

Israeli Arab tax cheat who fled to PA caught:

Inyanay Diyoma

Congressman introduces bill to condemn Iranian deal not much hope for it but a nice gesture:

After 30 years in prison the Justice Dept. is thinking of letting Pollard out:

Body of Jewish MIA from WWII found at long last:,7340,L-4681289,00.html

Bank Robber in Israel wins a Darwin Award for 2015:,7340,L-4681606,00.html

Donald Trump got angry at McCain and made a bad statement but he did say that McCain did nothing to fix the broken VA Hospital and Medical System. He is being destroyed by the press on this statement made from anger. That is why our sages say a person who rules his anger is a hero.

From Rhonda M. In the middle-east it now has become rare for a Christian to thrive and go to church on Sunday:

Knesset approves harsher punishment to stone throwers:,7340,L-4682333,00.html

Kerry wants his Nobel Prize it will not matter to him if an Iranian Nuclear ICBM is pointing at his house or DC as he will be on his Yacht:

Ed- OP Iran is reaping the things that Barak Hussein sowed:

Austerity measures in the IDF playing with fire and in my opinion is very dangerous:,7340,L-4682344,00.html
I was listening to the 1/2 day news from Israel some idiot bureaucratic former leftist general wants to reinvent the IDF over the budget. Why not cancel all army service and see how the country survives? That reminds me of the efficiency expert who told me that my job after I left engineering aka purchasing parts for repairing aircraft was redundant. It must have been his efficiency was redundant as a commercial aircraft C check and D check station needed parts. In the end he was sent to pension and to this my former company repairs planes and turns passenger into freight planes after so and so many flights and although most of my old department members retired, it is still running. So much for efficiency. After all if you have no workers the company will not lose money but then again it will not make money. I prefer a smart person at the helm who can lead the workers.

Just my luck I can’t collect the $7,000,000 bounty on this Al Qaeda guy now:

Massive Stock Fraud using JPM via Russian Israelis and Americans:,7340,L-4682723,00.html

Finally an end to settlement freeze in sight perhaps because of the Iran deal?,7340,L-4682949,00.html

Ed-Op Iran’s compliance is voluntary it is a matter of business that conquers Europe for Islam in the end:

Ed-Op on world educational conference turning into a Palestine propaganda session:,7340,L-4682572,00.html

Clinton with oil $$$ attacks Israel I heard and saw this statement and thanks to Zahava:

The Egyptian Security Forces have been compromised by Hamas and ISIS. Islamic State affiliates in Sinai and Libya have banded together with the Palestinian Hamas rulers of the Gaza Strip for the shared goals of capturing northern Sinai from the Egyptian army and staging an assassination coup against President Abdel-Fatteh El-Sisi,:

Terrorists try to strangle an Israeli Soldier:

A major Arab Car Chop Shop busted mostly the work of the Shin Bet:

Have a good Shabbos and a fast that is productive to bring about Moshiach,
Rachamim Pauli