Friday, May 5, 2017

Parshiyos Acherei Mos - Kiddushim and a wonderful story

Shmuel Carmi ben Ita after becoming better from the initial medical problem suddenly has a worse problem please pray.

Quote of the week, month or even year came from Naomi D. McEvoy: You know you are mature when you do not blame your problems on your parents, your genes, your ex's or the president and a good night is an early night.

Parsha Acharei Mos – Kedoshim

After we were diverted from the deaths of the Sons of Aaron with Kashrus, a woman giving birth and Tsoras, we return to the tragedy. Previously, I skipped over the problem of Baal Kerry, Zav and Zava. There are so many Mitzvos in these two Parshiyos that I simply will skip over to Chapter 18 and then in 18, 19, 20 only certain Mitzvos.

Some of the Mitzvos are logical in these chapters like close relatives even though the Pharaohs liked to keep the power within the family, most families were naturally repulsed by incest. In breeding could produce a Ptolemy and a Cleopatra or gene defects which happened in small communities in Eastern Europe with close cousins marrying like Tay-Sachs and come diseases in N. Africa.

I am skipping over the Yom Kippur ceremony and that one should keep away from the Teva except on Yom Kippur. For the Ark of the Covenant is too holy to visit on ordinary days except for maintenance of the area and then not to look at the Teva. For a few paragraphs on the scapegoats:

18:1 And the LORD spoke unto Moses, saying: 2 Speak unto the children of Israel, and say unto them: I am the LORD your God. 3 After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.

Like both the idol worship and incest marriage of the Pharaohs. Rashi writes that Northern Egypt was one of the worse places:

Like the practice of the land of Egypt […and like the practice of the land of Canaan]: [This verse] informs [us] that the deeds of the Egyptians and the Canaanites were more corrupt than those of all other nations, and moreover, that the [Egyptians residing in that] region [of Egypt] in which the Israelites had dwelt, were the most corrupt of all. — [Torath Kohanim 18:138] And observe My statutes: These are the “King’s decrees” [without apparent rationale to man], against which the evil inclination protests, “Why should we keep them?” Likewise, the nations of the world object to them. Examples are: [The prohibition of] eating pig and wearing shaatnez [a mixture of wool and linen] (see Lev. 19:19), and the purification procedure effected by purification water [the mixture including the ashes of the red cow] (see Num., Chapter 19). Therefore it says, “I am the Lord.” I have decreed [these] upon you; you are not permitted to exempt yourselves [from fulfilling them]. — Torath Kohanim 18:140] To follow them: Do not take leave from [studying] them, i.e., you shall not say, “I have learned the wisdom of Israel-now I will go and learn the wisdom of the [other] nations.” - [Torath Kohanim 18:141]

4 Mine ordinances shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God. 5 Ye shall therefore keep My statutes, and Mine ordinances, which if a man do, he shall live by them: I am the LORD.

You shall observe My statutes and My ordinances: [This comes to include other details of [laws pertaining to] this passage, that Scripture did not mention explicitly. — [Torath Kohanim 18:142] Another explanation: [This clause, “You shall observe My statutes and My judgments, which a man shall do,” was added,] in order to apply “observance” (שְׁמִירָה) and fulfillment (עֲשִׂיָּה) to statutes, and to apply “observance” (שְׁמִירָה) and “fulfillment” (עֲשִׂיָּה) to ordinances. For [up till now,] Scripture had mentioned only “fulfillment” regarding ordinances and “observance” regarding statutes (see previous verse). - [Torath Kohanim 18:134] And live by them: in the World-To-Come. For if you say [that the verse refers to living] in this world, does he not eventually die? [Torath Kohanim 18:134] I am the Lord: faithful to pay a reward [an attribute represented by the Name 'ה ]. — [Torath Kohanim 18:134]

Perhaps we should make a general rule in that when the Torah says live by them or increase your days such as honoring your father and mother or the bird's nest that it is for the length of days in the next world. 

6 None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.

No man shall come near: Heb. תִקְרְבוּ לֹא. [This comes] to admonish the female as [it does] the male. Therefore, it is stated in the plural form.  — [Torath Kohanim 18:136] I am the Lord: faithful to pay a reward [not only for fulfilling positive commandments but also to the one who saves himself from sinning]. — [Torath Kohanim 18:145]

Regarding Rashi’s warning to females: Unfortunately, in my adult life, I have come across a number of women who were wreaking from lust even more so than many rogue males that I was surprised. Fortunately, the vast majority of women are not like this but woe to a man pursued by one of these both in this world and the next.

7 The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. 8 The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness. 9 The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. 10 The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness. 11 The nakedness of thy father's wife's daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.

Even the Bnei Noach are required to observe these laws but each year social workers around the planet have to deal with children and sometimes detoxing parents. One such girl refused to bathe that she had to be institutionalized to deal with her trauma. One time a friend of mine dealt with a family of 12 or 13 children that needed so much help. B”H most people are normal but the consequences even in this world can become tragic.

12 Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman. 13 Thou shalt not uncover the nakedness of thy mother's sister; for she is thy mother's near kinswoman. 14 Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.

Even though the day before she married your uncle she was permitted to you, now she is forbidden forever. The same applies to your son’s wife or brother’s wife except in the case of Yebum (Levirate Marriage).

15 Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son' wife; thou shalt not uncover her nakedness. 16 Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness. 17 Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son's daughter, or her daughter's daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.

Besides confusing the generations, it is horrible to place a mother or daughter to compete with her daughter or mother for your love. The same goes with two sisters at the same time. Since Yacov was married to Leah and Rachel which was before the giving of the Torah this practice has stopped.

18 And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime. 19 And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.

This is something practiced by the Bnei Yisrael but not necessarily by the nations of the world for Family Purity and Niddah is known in Yisrael but not Tuma and Tara among the nations.

20 And thou shalt not lie carnally with thy neighbor's wife, to defile thyself with her.

We already had the prohibition of Adultery but what happens is that a number of times a week one can say good morning or chat with the neighbor’s husband or wife and that can lead to excess friendliness and familiarity. Therefore, the Torah gives a specific warning here.

21 And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.

For Molech: A form of idolatry, named Molech, and this was the manner of its worship, that one would hand over one’s child to the pagan priests, who would make two huge fires. The child was then passed through on foot between these two fires. — [Sanh. 64b, see Rashi there.] And you shall not give: This refers to the handing him over to the pagan priests. To pass through for Molech: This refers to passing [the child] between the fire[s].

There was a custom in North Africa that the midwife would pass a new born over a fire and the Rabbis put a stop to it as it appeared to them to come from Molech worship of old.

22 Thou shalt not lie with mankind, as with womankind; it is abomination.

In the last 20 or so years around the world this abomination has become popularized from a few sick individuals or boys and girls in dormitories to be considered as ‘normal’ Gay Pride and other nonsense. This was the ways of the worse of the Roman Emperors who became bored with all sorts of things with women and wondered off to men and children. Sure one has a better conversation and discussion with a person or persons of one’s own sex but that is not what the world was created for. Normal procreation was the first Mitzvah given in Beresheis.

23 And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.

Such perverse things are found in people in repressive societies or out-lying areas so the Torah warns us about this. The Torah warns the Bnei Yisrael whether near or far from the opposite sex against these two prohibitions.

24 Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you. 25 And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.

I am bringing you into the land. But know this that in inanimate land of Eretz Yisrael has Kedusha that you will be cast out for it will vomit out these lusty, abominable and perverse acts.

26 Ye therefore shall keep My statutes and Mine ordinances, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourns among you—

This Mitzvos apply to the born Yisrael and to the Convert.

27 for all these abominations have the men of the land done, that were before you, and the land is defiled—

However, the violation will have the land vomit you out unless you have special Mitzvos and then the vomiting process is delayed a little and a chance for repentance.

28 that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.

You now know from this Pasuk that you are inheriting the land because the land is vomiting out the nation of Canaan.

29 For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people.

The punishment of Gallus is not enough in this world but you will be cut off in the next. This is a hint of a punishment worse than Gehennom. For Kaf Keller can be for years for bad sins and not the months of Gehennom.

30 Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God.

If we refrain from doing abominations and perversions, then we can become holy. We now turn to a theme of holiness.

19:1 And the LORD spoke unto Moses, saying: 2 Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.

We should emulate HASHEM. We should not turn away from the Mitzvos.

3 Ye shall fear every man his mother, and his father, and ye shall keep My Sabbaths: I am the LORD your God.

When it is written honoring, the father comes first for the child calls out for mommy and therefore the command goes favoring the father. When it comes to fearing the parents which are natural to love, the mother is placed first for the father is stronger and generally more of a disciplinarian. Society needs rules and regulations otherwise as written in Avos every man would eat his fellow alive.

What also is interesting here that in the Decalogue Shabbos comes before honoring one’s parents, here the emphasis of the Halachos is between man and man and not man and G-D so Shabbos comes afterwards. Shabbos is the day when we renew our Nefesh and body by resting. Shabbos is called an Oneg or pleasure for G-D all the more so for mankind.

4 Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God. …

In Meseches Sanhedrin of the Talmud Bavli, the story is told of Rebbe Meir (Baal HaNes). Rebbe Meir knew well the Din (law) that previous generations should be honored and each generation being further from our holy forefathers was weaker. He went to the Beis Medrash to make fun of the idol worshipping king Menashe. He called out “Our Colleague Menashe”. That night Menashe appeared to him in a dream. Menashe said, “Because the Sanhedrin of Shimon HaTzaddik (Avos) removed the Yetzer HaRa for Avoda Zara, you talk like this. Had you been in my generation, you would have run after me to clutch my robe to worship my idols.” Once the Yetzer was removed along with the Tuma, we have no understanding how these folks could worship stones and wood. (I have no understanding how people flock to Mecca to surround a black stone when they are essentially monotheistic. I have also heard Catholics in NYC talk about ‘the miracle in the rain’ when one of the statues in the church was wet. I guess those who believe will believe.)

10 And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.

One is to leave over the gleamings and fallen fruit for the poor. Otherwise it is stealing and dealing falsely with them, unless there is an elderly or disabled poor person that one gathers for out of Chessed.

11 Ye shall not steal; neither shall ye deal falsely, nor lie one to another. 12 And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD.

We return to the theme of the Decalogue but this time in a court of law in order to rob a person whom we have a financial dispute.

13 Thou shalt not oppress thy neighbor, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning.

Today we contract out work or hire by the week or month, but we are to pay the worker on the date due for he and his family depend on it.

14 Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD.

Ha-ha a big joke to make fun of the deaf or tripping up a blind person or perhaps placing a stick or wrench in the wheels of a walker or wheelchair. This is Achzar (cruel) and the way of Amalek. Sometimes the situation is funny as is and hard not to laugh. The elderly man had trouble understanding something the woman told him so he said, “Who” and she replied “What” and perhaps a youth will giggle at this but it is not Achzar but one should be more serious about the deterioration as one ages.

15 Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favor the person of the mighty; but in righteousness shalt thou judge thy neighbor.

Being a Rabbinical Judge requires one to realize that an unfair judgement will open up the pit of Gehennom before him. One should weigh things carefully.

16 Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbor: I am the LORD.

Our Rabbis taught that one who embarrasses his fellow it is as if he shed blood and a gossip monger starts with one or two people and it spreads like the great Chicago Fire that burned the town down on one frozen day in the 1800’s ...

You shall not go around as a gossipmonger: Heb. לֹא תֵלֵךְ רָכִיל. I say that, since all those who instigate quarrels and speak evil talk go (הוֹלְכִים) into their friends’ houses in order to spy out (לְרַגֵּל) what evil they can see there, or what evil they can hear, to tell in the market-place, they are called הוֹלְכֵי רָכִיל, [which is the same as] הוֹלְכֵי רְגִילָה, - “those who go about spying” ; espiement in Old French, spying. A proof for my words is that we do not find [anywhere in Scripture] where the term רְכִילוּת is used without expressing it in terms of הֲלִיכָה, “going”; [for instance here,] לֹא תֵלֵךְ רָכִיל, “You shall not go around as a gossipmonger,” and, “going tale bearing (הוֹלְכֵי רָכִיל) (Jer. 6:28); [like] copper and iron.” With any other expression for evil talk, however, Scripture does not mention the term הֲלִיכָה, “going”; [for instance,], “He who slanders his fellow in secret” (Ps. 101: 5), and, “you deceitful tongue” (Ps. 120:3), and, “the tongue that speaks great things” (Ps. 12:4). Therefore, I say that the expression רָכִיל is an expression of “going around and spying מְרַגֵּל,” whereby [the letter] כ [of the word רָכִיל] is interchanged with [the letter] ג [so that the word רָכִיל is equivalent to רָגִיל]. For all letters which stem from the same source are interchangeable with one another [i.e., letters by the same speech organs, namely, the lips, tongue, teeth, palate, or throat]. [For example], [the letter] ב [is interchangeable] with פ or ו [as they are all labials; the letter] ג [is interchangeable] with כ as is [the letter] ק [since they are all palatals; the letter] נ [is interchangeable] with ל [because they are both linguals, and [the letters] ר and ז [are interchangeable] with צ [as they are all dentals]. Similarly, [the following verses illustrate how רָגַל is employed in connection with slander, just as is רָכִיל in our verse:], “And he slandered (וַיְרַגֵּל) your servant” (II Sam. 19:28), [lit.,] he spied deceitfully to say evil about me, and [likewise], “He did not slander (רָגַל) with his tongue” (Ps. 15:3). And likewise, [the term] רוֹכֵל means a merchant who goes around spying out (מְרַגֵּל) merchandise; [similarly,] one who sells perfumes with which women beautify themselves, since he constantly goes around in the towns, he is called a רוֹכֵל, equivalent to the term רוֹגֵל -one who spies. And the Targum renders [the phrase in our verse, לֹא תֵלֵךְ רָכִיל, as]: לָא תֵיכוּל קוּרְצִין, [lit., “You shall not eat the food of winking,” a figurative expression for slandering], as, וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא [lit., “and they ate their food of winking concerning the Jews” (Dan. 3:8), i.e., they informed against the Jews], and, אֲכַל בֵּהּ קֻרְצָא בֵּי מַלְכָּא [lit., “he ate the food of winking, concerning him, to the king’s palace” (Ber. 58a), i.e., he informed against him to the king. And why is the expression “eating the food of winking” used to signify slander?] It appears to me that it was the practice of these [informers and slanderers] to eat some sort of small snack at the house of those who listened to their words, for this [eating] acted as a [gesture of] final reinforcement, that the slanderer’s words were indeed well-founded and that he maintained them as the truth. This snack, then, is referred to as אֲכִילַת קוּרְצִין, [where the term קוּרְצִין is] denoted by [Scripture’s description of a faithless man], “He winks (קוֹרֵץ) with his eyes” (Prov. 6:13), for so is the way of all those who go around speaking evil talk, to wink with their eyes, thereby alluding to their slanderous words by innuendo, so that any other people listening will not understand.

17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbor, and not bear sin because of him.

At first tale bearing or Lashon HaRa does not look related to the second Pasuk but they are. Instead of tale bearing and hating our neighbor, we should rebuke them and correct them but not gossip about them.

18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD.

Just as you would not want somebody gossiping and trying to undermine you, you should love your neighbor or not do unto him what you don’t want others to do unto you.

19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.

This Pasuk is the basis for the laws of Shatnez not to have an ox plow with a donkey or linen and wool together. Or cross breed a donkey and a horse to make a mule or various fruits that they create today. One can use a mule or eat such fruits but not wear diverse garments.

You shall observe My statutes: They are the following: “You shall not crossbreed your livestock with different species, etc.” [The term] חֻקִּים, “statutes,” refers to the decrees of the Divine King, which have no rationale. And a garment which has a mixture: Why is this stated? Since Scripture says, “ You shall not wear a mixture of wool and linen together” (Deut. 22:11), I might think that one may not wear [even] shearings of wool [beaten together with] stalks of linen. Therefore, Scripture says, “a garment” [thus excluding pieces of wool and linen combined together, which do not form a “garment”]. And how do we know that included [in this prohibition is also] felt [although it is not a garment, but only a belt]? Because Scripture employs the term שַׁעַטְנֵז, [an acronym of the terms] שׁוּעַ, combed, טָווּי, spun, and נוּז, woven. And נוּז, twisted. [i.e., even if the material in question is] “combed,” “spun” and “twined together” [although it does not form a garment]. And I say that [the term] נוּז denotes a material [made from fibers which have been] stretched and twined together in order to join it together; mestier in Old French, and similar to [the term employed by the Talmud], “…fit for use because of the hard [dry] seeds נַאֲזֵי that they have” (Moed Katan 12a), a term which we explain as meaning “hardened” [just as the fibers of the נוּז cloth become hardened when they are intertwined together]; flestre in Old French, wilted. And with regards to the actual term שַׁעַטְנֵז, Menahem [Ben Saruk] explains it to mean: “A combination of wool and linen.”

… 27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.

The prohibition is against shaving with a razor but not cutting with a scissors or an electric cutter. I do not shave but if one is a surgeon and needs to for work he must cut with a scissors or chemicals. Rashi writes according to his tradition about the head and it seems to be describing a Roman type of cut as for the beard he describes the points.

You shall not round off the corner of your head: This refers to someone who [cuts his hair in such a way that he] makes [the hair on] his temples even with that behind his ear and on his forehead [i.e., the front hairline], thereby causing [the hairline] surrounding his head to become a circle, since the main hairline behind the ears is at a much higher level than [the hair on] his temples. — [Mak. 20b] The edge of your beard: [meaning:] The end of the beard and its borders. And these are five: two on each cheek at the top [edge of the cheek] near the head, where [the cheek] is broad and has two “corners” [i.e., extremities, one near the temple and the other at the end of the cheek bone towards the center of the face]-and one below, on the chin, at the point where the two cheeks join together. - [Torath Kohanim 19: 74; Mak. 20b]

28 Ye shall not make any cuttings in your flesh for the dead, nor imprint any marks upon you: I am the LORD.

The first is beating a knife on the head as the Shiites do in one of their ceremonies or making tattoos which is the second half. People used to tattoo themselves for the idols or a modern equivalent is for the M-13 gang which believes in drugs and murder rather than HASHEM.

You shall not make] cuts [in your flesh] for a person [who died]: This was the practice of the Amorites: to make cuts in their flesh when a person [related] to them died. Etch a tattoo: Heb. וּכְתֹבֶת קַעֲקַע, an inscription etched (מְחֻקֶּה) and sunken (שָׁקוּע), never to be erased, for one etches it with a needle, and it remains permanently black. Etched: Heb. קַעְקַע. Similar to the expression [found in the verses], “and hang (וְהוֹקַע) them” [lit., “and sink them”] (Num. 25:4), and, “and we will hang them (וְהוֹקַעְנוּם) ” [lit., “and we will sink them”] (II Sam. 21:6). They would thrust a pole into the ground, and hang the [guilty people] on it; in this way, [the ones hanged would appear as if] inserted and thrust into the ground [and thus the word קַעְקַע denoting “etched in and sunken” into the skin]; porpoynt in Old French [according to Greenberg, porpoint according to Gukovitzki].

29 Profane not thy daughter, to make her a harlot, lest the land fall into harlotry, and the land become full of lewdness.

In the ancient world daughters did not plow the field but some did tend the sheep. They were considered a burden. Harlotry has unfortunately always been a lucrative business for a certain period in a woman’s life until she loses all her alluring features.

30 Ye shall keep My Sabbaths, and reverence My sanctuary: I am the LORD.

Rashi places the sanctity of the Shabbos higher than the sanctity of the Mikdash.

And revere My Sanctuary: One may not enter [the Temple Mount] with his [walking] staff, his shoes, with his money belt, or with the dust on his feet.[Yev. 6b] And although I warn you regarding the [holiness of the] Sanctuary, [says God,] nevertheless-“You shall observe My Sabbaths”-the construction of the Sanctuary does not supersede [the laws of the] Sabbath. — [Yev. 6a].

… 37 And ye shall observe all My statutes, and all Mine ordinances, and do them: I am the LORD.
… 20:9 For whatsoever man there be that curses his father or his mother shall surely be put to death; he hath cursed his father or his mother; his blood shall be upon him.

Up until now we have had commands to honor and fear one’s parents now we are warned against cursing them. It can come in the teen years or the adult years and one must restrain himself as the Torah requires as not every parent is good or completely free of mistakes.

The following laws were stated in Perek 18 above. So the question arises were these two chapters stated over time or was it emphasis on the same day. For I have heard non-Jewish Preachers use this tactic. One of the last speeches of the late Dr. Rev. Martin Luther King was “I have been upon the mountain and seen the promised land.” At his funeral Rev. Abernathy said to the crowd. “But this I know (pause) But this I know (crowd says yeah) But this I know (yeah, yeah) that when Martin comes down from the mountain.” So was this repeat the same day or over time? For all of Sefer Vayikra appears to be at the dedication of the Mishkan and the dedication ends with Naso or slightly into the next Sidra.

The answer will appear that this is not a repetition if we examine the wording carefully for there is a Chiddush. So what is new? For if one goes and rereads the above it appears the Torah is saying no-no you shouldn’t be lewd, abominable or perverse. Perhaps Kares but not judgement by Beit Din. Our language below is clear and that for incest, adultery, homosexual male acts or bestiality there is a death penalty in the court. The only exception is a wife who is a Niddah. Unless there is an out and out rape of one party the death penalty is involved for both and the beast will be killed in any case and not put to use at all!

10 And the man that commits adultery with another man's wife, even he that commits adultery with his neighbor's wife, both the adulterer and the adulteress shall surely be put to death. 11 And the man that lies with his father's wife--he hath uncovered his father's nakedness--both of them shall surely be put to death; their blood shall be upon them. 12 And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them. 13 And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them. 14 And if a man takes with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. 15 And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast. 16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. 17 And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity. 18 And if a man shall lie with a woman having her sickness, and shall uncover her nakedness--he hath made naked her fountain, and she hath uncovered the fountain of her blood--both of them shall be cut off from among their people. 19 And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister; for he hath made naked his near kin; they shall bear their iniquity. 20 And if a man shall lie with his uncle's wife--he hath uncovered his uncle's nakedness--they shall bear their sin; they shall die childless. 21 And if a man shall take his brother's wife, it is impurity: he hath uncovered his brother's nakedness; they shall be childless.

Chilul HASHEM – when any one of these acts happen even to a boorish Am HaAretz this is a disgrace to the NAME. All the more so when somebody plays Tzaddik HaOlam (righteous of the world). After getting cancer and being incarcerated, he finally confesses.

22 Ye shall therefore keep all My statutes, and all Mine ordinances, and do them, that the land, whither I bring you to dwell therein, vomit you not out.

For this the land will vomit you out. It is interesting to note that many of the grandchildren of the first non-religious Zionists are neither in Eretz Yisrael and some are not even part of the Jewish People anymore due to intermarriage.

23 And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them.

This final warning is not to accept the barbaric and idol practices of the people in the land before us. For they were vomited out for a reason and we were given the land for our holiness. Note the language I abhorred them – This tells me that HASHEM is repulsed by these lewd acts. The Yetzer for being fruitful and multiply was given to a man and women to procreate the world that the population will not die out. For without this why would one want to have children and raise them, educate them from years and enslave oneself unto them. However, the same Yetzer that makes the male and female soul unite under the Shechina can be distorted by the acts that are lewd and perverse (the Torah’s words).

From Rabbi Salid Shlita: We hear a great deal about ecology and preservation of the earth. The Torah gave us the formula for maintaining the land thousands of years ago! In this weeks Parsha we are clearly told that if we follow the promiscuous ways of the Canaanites, the land will vomit us out.

It is noteworthy that these crimes are not only offensive to G-d, but seem to pollute the land as well. The same is true of murder and idolatry. Every day we read in the Shema that if we worship idols, will be expelled. In Parsha Massei, we are told that bloodshed renders the land "wicked".

Only 6 Words – by Rabbi Yerachmiel Tilles

A Jewish family lived in a village in a home that belonged to an important Count. The father of the family owed the count lots of money but had no way of repaying the debt. The count's patience wore thin and he sentenced the entire family to rot the rest of their lives in prison.
A while passed and the family suffered terribly, but then they had a new problem. Although, they hoped, perhaps this new development could be the turn of fortune they so desperately needed. The wife had just given birth to a baby boy and they very much wanted to the brit Mila(circumcision) at the age of eight days.
Sure enough, a number of influential personalities convinced the cruel count to allow this to happen. Under the watchful eyes of many armed guards, they were released to fulfill this important mitzvah. They quickly gathered ten men from the surrounding area and performed the circumcision, which was then followed by a celebratory meal.
Present at the affair was the local chief of police. As the meal wore on, the alcohol flowed freely and loosened some tongues. Highly intoxicated, the police chief offered a few wealthy Jews at the party a daring proposal: "I have three extremely fast horses that run like deer, if you all pay me well, I will take the Jew and his family away to a distant place and no one will ever know what happened to them."
They agreed, and paid the policeman a hefty sum. It was a long winter night and the roads were icy, so a chase would be very difficult and the escapees would be able to cover a large distance without pursuit.
After making sure that the guards were completely intoxicated, the police chief led them into the night.
A short while into their dangerous journey the parents came to a horrifying realization; the baby had been left behind! Weeping bitter tears, they begged their gentile benefactor to turn around and pick up the infant. However, the man refused to do this; he felt it would endanger his life if the guards awoke and discovered them to be missing.
The horses galloped on as planned and they arrived at the city before daybreak. He bid them farewell and rode off into the distance towards home.
At midnight the guards had shaken off the effects of the strong drinks and were wide awake when they realized that the prisoners had made a run for it. They quickly told the count what had happened and he ordered his men to take the fastest horses and conduct a manhunt far and wide to locate the escapees. However, as thoroughly as they searched they were not able to locate the vanished Jews. Meanwhile, they informed the count about their shocking discovery of a bundle that was left behind in the courtyard, which was in fact the little baby boy.
Despairing of recapturing the baby's parents, the count decided that he would keep the infant and raise him to be his servant.
When the chief of police returned home and got wind of the whole incident, he passionately pleaded with the count to allow him to adapt the baby as his son, because he and his wife were childless. The count was very fond of the chief of police and agreed to relinquish the boy.
* * *
As the years passed on, this little boy grew up believing that this policeman and his wife were his real parents. When he reached the age of eight they taught him how to herd cattle, which he did diligently.

One day, while grazing the cattle, the young boy got into a quarrel with some of the other shepherds. Names and taunting were slung freely through the air, until eventually they teased him that he was actually a Jew boy and not a child of the honorable officer of the law.
Of course at first the boy didn't believe them and dismissed it as childish teasing, but they continued tormenting him about this and told him that the proof was that he was circumcised.
In private he decided to check. Realizing that indeed he was a Jew and these were not his real parents, he decided that he wanted to devote himself to discovering his true roots and find his father and mother. He began hatching a plan of how to escape.
The perfect opportunity arose when his adoptive parents left on a trip for a few days. Running with every ounce of strength, the boy arrived in a city that had a Jewish community.
After hearing his incredible story, the compassionate Jews stripped him of his gentile attire and dressed him like a good Jewish boy, complete with a talit katan (four-cornered garment) and tzitzit (strands) dangling from them.
For one year he remained in this city and learnt the Alef-Beit and to read, but then for fear of discovery he left to another town where he furthered his education and learned Chumash (Scripture), Gemara (Talmud) and had a proper bar mitzvah when he turned thirteen. At that point he felt it was time for him to leave once again, in order to find a larger town that had a proper yeshiva, and so he did.
* * *
After a few years of devoted study, he became an accomplished Talmudic scholar. The owner of the local tavern, a Jew who was a Chasid of Rabbi Michil of Zlotchov, hired the brilliant young man to tutor his children.

On one occasion, when the tavern owner was planning to travel to his Rebbe, R. Michil, he invited the young man to join him on the trip, if he so desired. The young man replied, "Why wouldn't I want to come along? In fact, this would be an excellent opportunity for this great man to help me find my parents."
When the young man was allowed to speak privately with R. Michil, he poured out his heart to the tzadik (holy man) and told him all that had happened, begging him for help in finding his true roots.
Reb Michel listened carefully to the whole story but didn't say a word, instead he took out a piece of parchment and wrote a few words on it. Turning to the young man and handing him the tightly rolled little scroll which he had sewn into a pouch, he said, "Take this and always keep it on you. But don't open it! On the day of your wedding, arrange for a qualified rabbi to tear open the stitching and read it. You will then be able to marry according to Jewish Law."
Following the tzadik's instruction explicitly, although without any comprehension of its meaning, the young man returned home and continued his lifestyle of teaching and learning.
At the age of nineteen he agreed to begin looking into different proposals for marriage. It so happened that his employer had a wealthy acquaintance who lived some distance away but from time to time would come to town, and they would do business together. This man noticed the teacher and was very impressed by what he saw; he felt this young man would be perfect for his daughter.
Everything went as the girl's parents planned and within a short time the engagement was celebrated. The rich man was very pleased with his son-in-law to be and brought him to his city amidst great honor and fanfare.
The day of the wedding arrived and hundreds of people gathered together to join in the festive occasion. Standing under the chupah/canopy, the groom suddenly remembered the scroll from Rebbe Michil. He turned to his future in-laws and told them, "The wedding mustn't take place today; it will have to be rescheduled for tomorrow. We need a knowledgeable rabbi here first."
He then went on to relate all the details of the meeting with Rebbe Michil. A messenger was quickly dispatched to a nearby town to bring the head of the rabbinical court, so that the festivities could go on.
The next day the young man handed over the mysterious scroll to the rabbi and waited with impatient curiosity. As soon as the rabbi opened it, he noticed that it had only six words written on it. It was inscribed: "How can a brother marry his sister?"
* * *
The rabbi was completely dumbfounded by what he read and had no idea what it could possibly mean. He showed it to the young groom who, much to the astonishment of the rabbi, became very joyous and began clapping his hands. He then set out running towards the house of his bride's family.

Meanwhile, all the guests and family had become concerned by the odd behavior of the intended groom. They worried that he had gone crazy. When the rabbi arrived and saw the worry on the face of the bride's father, he turned towards the young man and asked for the meaning behind the mysterious words.
The young man agreed happily. He related his entire life story from beginning to end, concluding that he was certain that the words of the tzadik were there to help him find his family, and that the bride was none other than his sister, and her father, who was standing in front of him, was also his father.
After doing some research and asking some questions, all the dates and locations matched up. Everyone realized simultaneously that a miracle had just occurred.
Parents and son embraced emotionally after so many years of being separated from one another. The joy that day was much greater than any wedding would have been. Soon thereafter, the siblings both found excellent marriage mates.
Source: Adapted by Yerachmiel Tilles from the translation printed in "A Chassidisher Derher" by Shimon Helinger from "Sippurim Nora'im" by Rabbi Yaakov Caidanner, a leading chasid of whom the first three Lubavitcher Rebbes were very fond.

Biographical note:
Rabbi Yechiel-Michil of Zolotchov (1731-25 Elul 1786), son of Rabbi Yitzchak of Drohovitch, was introduced by his father to the Baal Shem Tov at a young age. He also became a disciple of the Maggid of Mezritch. It is said that his sermons consistently aroused his listeners to repentance. Many of his teachings are collected in Mayim Rabim.

This might be Yad LeAchim Story as Arab men sweet talk the girls of being queens and they end up slaves. From Levi C. Many of you know that I work for an amuta that helps rescue Jewish women from villages.
so here's a good story for Israel's independence day 
A young Jewish girl went to be with her Arab in his village. Needless to say the girl was abused and beaten daily. she wanted nothing more than to get out of the village and return to her people but was afraid
A trained counselor went into the village to try to bring her out. The daily schedule of the Arab was that he returned home from work at 3 p.m. so our counselor entered the village at 1 p.m. but on this day the Arab returned home also at 1 P.M. the counselor who was waiting outside saw what had unfolded and text her that she should go to the grocery store. 
But of the Arabs suspected that something was up and told her you want to go to the grocery store so you can escape from the village.
I will go to the grocery store instead of you and you will wait here in the apartment. well to make a long story short the Arab went to the grocery store and while he was gone the girl was able to leave with the counselor and flee the Village. 
Happy Ending.

Extreme Leftists Kibbutz Rebbe passes away at 94:

Modernizing Kashrus with monitoring cameras:

Change in the newspaper world in Israel as Editor-in-chief semi-retires at 66 -star reporter moves up.

Deri receives authority on Shabbos labor laws.

Inyanay Diyoma

Errors from last week copy and paste corrected: There will be no Iranian base on the Golan even at the cost of war.

The number of civilians murdered by terror or actions since 1860 in Israel is 3,117 and not as I wrote last week. Debka wrote 4,124 so what is correct?

More Jewish housing for E. Yerushalayim.,7340,L-4955184,00.html

Cellphone blockage near security prison effects citizens. This was done already in Tel Aviv during homicide bombs going off.,7340,L-4955364,00.html

US Forces take up positions between the Turks and Kurds as the Turks try to murder them.

Charedi Ceremony for fallen IDF Charedi Troops:

Ben Dror Yemeni with Zionists like that who needs Enemies:,7340,L-4953491,00.html On the German Foreign Minister:,7340,L-4955707,00.html

Regev calls for closing down the UN in Yerushalayim after UNESCO vote.

Senators urge President to demand the stopping of payments to terrorists:

Trump raised the issue of payment to terrorists.

Dr. Martin Sherman: THE DAY OSLO WAS SIGNED...

A video (in Hebrew) filmed on the day the Oslo Accords were signed.
A debate between then-Knesset member Hagai Merom (Labor) - on the right - and myself, on the future consequences of the agreement.

Included are some remarks by the late Maj-Gen. (res.) Meir ("Zaro") Zorea
I leave it to the viewers to judge whose foresight was the more accurate.

Israel worried if Putin and Trump allow for Iranians on Israel’s Golan Border:’s-border

German President will not meet with anti-IDF Group:,7340,L-4957612,00.html

Have a quiet and wonderful Shabbos and don’t forget to learn Perkei Avos,

Rachamim Pauli