Friday, March 23, 2018

Parsha Tzav, Short Drasha, Story

Moshe Eliyah ben Chana passed away last week so please remove him from the prayer list.

Parsha Tzav

Last week, we had the strange work “Vayikra” or calling unto Moshe. We continue the conversation from HASHEM with “spoke” or “said” unto Moshe that is normally used in the Torah. Up until now, Moshe was commanded about the sacrifices in general. Now we start off with the firewood and the command  that the Cohanim must be modest and therefore underpants or long johns had to be warn when ascending the Mizbayach.

6:1 And the LORD spoke unto Moses, saying: 2 Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby. 3 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt-offering on the altar, and he shall put them beside the altar. 4 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

The Cohain was to serve the Korban on the Mizbayach with one garment and then have another ready for removing the ashes. This might not be the same Cohain. For the burnt offering took time.

5 And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest shall kindle wood on it every morning; and he shall lay the burnt-offering in order upon it, and shall make smoke thereon the fat of the peace-offerings.

No go out because of negligence. However, we sinned and have been vanquished, and therefore the fire was extinguished by force.

6 Fire shall be kept burning upon the altar continually; it shall not go out. 7 And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar.

Our generation has a reverse problem in that we it too much refined flour and this causes many problems. Before HASHEM we want to bring the finest which is the finest of virgin olive oil and ground-sifted and reground and sifted farina flour.

8 And he shall take up therefrom his handful, of the fine flour of the meal-offering, and of the oil thereof, and all the frankincense which is upon the meal-offering, and shall make the memorial-part thereof smoke upon the altar for a sweet savor unto the LORD.

This is the meal offering that accompanies a Korban. The handful is actually a very small part of a fist full with the pinky straight and the next three fingers folder over with thumb chopping off excess flour. The amount is very tiny.

And he shall lift out of it: i.e., out of what is attached, meaning that [the amount of the mixture from where he lifts out,] should be a complete tenth [of an ephah,] at one time, namely at the time of the scooping. — [Torath Kohanim 6:27]  In his fist: [This teaches us that] he may not make a measure for a fistful [but rather, he must use his fingers directly]. - [Torath Kohanim 6:27]  From the fine flour of the meal-offering and from its oil: [Now, we already know that the flour to be scooped up is mixed with oil, so why does the verse specifically mention oil here?] From here, we learn that the fistful [must be taken] from a place [in the meal- offering] where there is an abundance of its oil [i.e., where the oil is mixed thoroughly with the flour]. — [Sotah 14b] The meal-offering: [I.e., from that particular meal-offering;] it must not be mingled with another [meal-offering]. — [Torath Kohanim 6:27]  And all the frankincense that is on the meal-offering, and he shall cause to [go up in] smoke: [meaning] that he must gather up [all] its frankincense after the scooping, and cause it to go up in smoke. And since Scripture specifically stated this law only in one case of the meal-offerings mentioned in וַיִּקְרָא (see Lev.2:2), Scripture found it necessary to repeat this section [including this law], to include all [kinds of] meal-offerings, in accordance with their law.

9 And that which is left thereof shall Aaron and his sons eat; it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it.

In a holy place: And which place is this? In the courtyard of the Tent of Meeting. — [Torath Kohanim 6:32]

Without leaven – in fact most of the Korbanos with the exception of Todah or thanksgiving offering which had loaves. The others were without leaven. This were probably like the Iraqi Lafah that is baked on the walls of an oven and is complete in less than a minute. It is softer than our modern Matzos sometimes thin and crispy but often thin

10 It shall not be baked with leaven. I have given it as their portion of My offerings made by fire; it is most holy, as the sin-offering, and as the guilt-offering.

A repeat to emphasize the necessity of the meal offering being a form of Matzo. Since this is a command, we do not ask why but do it. It might be because Matzos are made with extra care and we have to bring Korbanos extra pure, no blemish and with extra Kavannah. Rashi uses the terse words “extra care” for the Korbanos.

It shall not be baked leavened. [As] their portion: [literally, “It must not be baked leavened, their portion.” I.e., from the juxtaposition of these words, is derived the law that] even the leftover portions [of the meal-offering, which go to the kohanim,] are prohibited to be leavened. — [Men. 55a] Like the sin-offering and like the guilt-offering: [This refers to two different cases:] “Like a sin-offering” refers to the meal-offering of a sinner. [How is this sacrifice like a sin-offering? Insofar as just as the sin-offering must be sacrificed for that specific purpose, so too, the חוֹטֵא מִנְחַת] if [the kohen] performed the scooping while having in mind that should not be for the purpose of this sacrifice, it is invalid. And “like a guilt-offering” refers to a meal- offering brought as a voluntary donation. Therefore, if [the kohen] performed the scooping while having in mind that it should not be for the purpose of this sacrifice, it is still valid. — [Torath Kohanim 6:35]

11 Every male among the children of Aaron may eat of it, as a due for ever throughout your generations, from the offerings of the LORD made by fire; whatsoever touches them shall be holy.

One must be extra pure. The level of Tuma for a normal and careful Jew is second degree Tuma purity. For eating Teruma is third degree and for a Korban fourth degree. The Gemara explains the procedure in detail. For our purpose if the Mikdash was to be built, it would be enough to go to the Mikvah and in our day, when we are all Tuma from contact with the dead, we could still offer up a Korban Pessach. However, this year we did not put the Sheep aside Erev Rosh Chodesh as was done in Mitzrayim (Shemos 12). So we have missed out this year.

12 And the LORD spoke unto Moses, saying: 13 This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed: the tenth part of an ephah of fine flour for a meal-offering perpetually, half of it in the morning, and half thereof in the evening.

This is the plain meal offering or Koban Mincha.

14 On a griddle it shall be made with oil; when it is soaked, thou shalt bring it in; in broken pieces shalt thou offer the meal-offering for a sweet savor unto the LORD. 15 And the anointed priest that shall be in his stead from among his sons shall offer it, it is a due for ever; it shall be wholly made to smoke unto the LORD. 16 And every meal-offering of the priest shall be wholly made to smoke; it shall not be eaten.
17 And the LORD spoke unto Moses, saying: 18 Speak unto Aaron and to his sons, saying: This is the law of the sin-offering: in the place where the burnt-offering is killed shall the sin-offering be ritually slaughtered with the proper knife, blessings and thoughts before the LORD; it is most holy.

The Parsha covers the Korban Chatas followed by the Korban Asham. Both are a high degree of Kedusha.

7:1 And this is the law of the guilt-offering: it is most holy. 2 In the place where they kill the burnt-offering shall they ritually slaughtered with the proper knife, blessings and thoughts the guilt-offering: and the blood thereof shall be dashed against the altar round about. 3 And he shall offer of it all the fat thereof: the fat tail, and the fat that covers the inwards, 4 and the two kidneys, and the fat that is on them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys. 5 And the priest shall make them smoke upon the altar for an offering made by fire unto the LORD; it is a guilt-offering. 6 Every male among the priests may eat thereof; it shall be eaten in a holy place; it is most holy. … 11 And this is the law of the sacrifice of peace-offerings, which one may offer unto the LORD.

Shlamim from the word Shalom hence Peace offering in English. In addition, the Korban Todah or thanksgiving offering of one who crossed the sea in peace or large deserts in peace is a form of Shlamim and so is the Pessach. (In the times when the Temple stood, Pessach was used for the Korban and the Chag Ha Aviv or Chag Yetzias Mitzrayim was used.)

12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers spread with oil, and cakes mingled with oil, of fine flour soaked. 13 With cakes of leavened bread he shall present his offering with the sacrifice of his peace-offerings for thanksgiving.

As I mentioned above, this is the only Korban that contained Leaven. For this reason we say the daily Mizmor Le Todah every weekday except Erev Pessach and Chol HaMoed Pessach.

14 And of it he shall present one out of each offering for a gift unto the LORD; it shall be the priest's that dashed the blood of the peace-offerings against the altar. 15 And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten on the day of his offering; he shall not leave any of it until the morning. 16 But if the sacrifice of his offering be a vow, or a freewill-offering, it shall be eaten on the day that he offered his sacrifice; and on the morrow that which remains of it may be eaten. 17 But that which remains of the flesh of the sacrifice on the third day shall be burnt with fire.

One had two nights to enjoy the Korban with family and friends. After that time, the left overs had to be burned.

18 And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offered it; it shall be an abhorred thing, and the soul that eats of it shall bear his iniquity. 19 And the flesh that touches any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, every one that is clean may eat thereof.

Yesterday, one was clean and eating in the proper place and time. Now one has either gone over the time limit or outside of Yerushalayim making the Korban Pigul. Or eating in an impure aka Tumay state becomes abhorrent before HASHEM. One must be expedient and Tahor when eating a Korban.

20 But the soul that eats of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, having his uncleanness upon him, that soul shall be cut off from his people.

Instead of bringing oneself closer to HASHEM, they have cut themselves off from the Jewish People in the next world.

21 And when any one shall touch any unclean thing, whether it be the uncleanness of man, or an unclean beast, or any unclean detestable thing, and eat of the flesh of the sacrifice of peace-offerings, which pertain unto the LORD, that soul shall be cut off from his people. 22 And the LORD spoke unto Moses, saying: 23 Speak unto the children of Israel, saying: Ye shall eat no fat, of ox, or sheep, or goat.

Chelev is forbidden and like the Korban Tamay brings about Kares from the Jewish People.

24 And the fat of that which dies of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it.

Trafe food is forbidden. Parsha Shemini will deal with Kosher and non-Kosher Animals.

… 35 This is the consecrated portion of Aaron, and the consecrated portion of his sons, out of the offerings of the LORD made by fire, in the day when they were presented to minister unto the LORD in the priest's office;

Moshe ordained the Cohanim as in Chapter 8:

36 which the LORD commanded to be given them of the children of Israel, in the day that they were anointed. It is a due for ever throughout their generations. 37 This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings; 38 which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings unto the LORD, in the wilderness of Sinai.
6 And Moses brought Aaron and his sons, and washed them with water. 7 And he put upon him the tunic, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skillfully woven band of the ephod, and bound it unto him therewith. 8 And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim. 9 And he set the mitre upon his head; and upon the mitre, in front, did he set the golden plate, the holy crown; as the LORD commanded Moses. 10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. ... 23 And when it was slain, Moses took of the blood thereof, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 24 And Aaron's sons were brought, and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great toe of their right foot; and Moses dashed the blood against the altar round about. …31 And Moses said unto Aaron and to his sons: 'Boil the flesh at the door of the tent of meeting; and there eat it and the bread that is in the basket of consecration, as I commanded, saying: Aaron and his sons shall eat it. 32 And that which remains of the flesh and of the bread shall ye burn with fire. 33 And ye shall not go out from the door of the tent of meeting seven days, until the days of your consecration be fulfilled; for He shall consecrate you seven days. 34 As hath been done this day, so the LORD hath commanded to do, to make atonement for you. 35 And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of the LORD, that ye die not; for so I am commanded. 36 And Aaron and his sons did all the things which the LORD commanded by the hand of Moses.

Shabbos HaGadol Drasha

It is not unusual for a person to travel from his home to a hotel for Pessach. There are many reasons from the wife is wife is after childbirth or one of the couple recovering from an illness or just from the fact that they don’t want to cook. 30 days before Pessach, one is required to search their house for Chametz. One who leaves his home for Pessach can sell the whole apt or all Chametz in a house for Pessach.

If one has more than one home and is going to be elsewhere, he must search each. I will take an example. Let us say I have a Jewish man named Donald, who is wealthy. He is at his white house after Purim so he must search that. He then flies down to play a few rounds of gold at his Mar Largo home. He must search that house too. Finally, he goes to Glatt Kosher Seder in Miami Beach with his family. However, he chooses to arrive on he 13th of Nisan, He must search his hotel room too.

Honoring the Young by R. Yerachmiel Tilles

When Reb Shmelke, the son of Rebbe Moshe Leib of Sassov, was still a young man he set out once for Mezhibuzh. There he wished to study at the feet of Rabbi Avraham Yehoshua Heschel, the "Ohev Yisrael", who was later renowned as the rav and rebbe of Apta.
As soon as his attendant informed the tzadik that the son of Reb Moshe Leib had arrived, he was instructed to bring a chair next to that of the rebbe, to light extra candles in the suspended candelabrum, and to bring the tzadik the coat which he usually wore only in honor of Rosh Chodesh. When the young guest was admitted to the rebbe's presence, the tzaddik approached him and, after extending a cordial welcome, invited him to sit next to himself.
Reb Shmelke was embarrassed by the honor being shown him. He could hardly decline though, so he carried out the wish of his illustrious host.
The tzadik explained himself: "I am under obligation to how you respect because it was your father Reb Moshe Leib who brought me to the true service of G-d. Let me tell you how it all came about.
"I was once the rav of a small town called Kolbasov where my life consisted of the uninterrupted study of the Torah. One day when I was sitting with my books, I observed two men approaching my house, one short and thin and the other quite large. I saw at once that they were men of stature. But so intense was my thirst for increasing my knowledge of the Torah that I did not take the time even to ask them who they were. I only greeted them, offered them a drop of vodka and some light refreshments, and returned to my books.
"They stayed on after they had partaken of what was on the table and continued talking to each other. Their conversation of course distracted me a little from my studies, but since they were clearly no common folk I said nothing, and simply concentrated harder. I gained the impression that they were speaking of lofty matters, but I told myself: 'What's all that to do with me: For this isn't my accustomed path in the service of the Creator.'
"Late in the afternoon it was time to go off to the synagogue for Minchah prayers and then for the Maariv service. I went, and they went too. They then asked me if there was a place to sleep. I certainly had no free space but somehow we managed to find them a nook. When I rose at midnight for the lament of Tikkun Chatzos they rose too. We then continued as on the previous day: I sat and studied alone, and they resumed their discussion. At daybreak they took their leave and took to the road.
"Just before it was time for morning prayers I spent a few quiet minutes on my veranda, reflecting on this strange visit. I then recalled snippets of their conversation that I had overheard while I was studying. These were sublime thoughts indeed. 'Whatever came over me?' I asked myself. 'Why didn't I ask them who they were and what brought them to my home?'
Day by day more of their conversation came to mind. The ideas they spoke of were as sweet as honey, and enabled me to pray more earnestly. I regretted intensely my not having made their acquaintance.
"Two weeks later, likewise before my morning prayers, when I had just taken off my hat and was wearing only my yarmulke, I was again relaxing on the veranda deep in thought. Suddenly I saw a wagon trundling past with those same two men seated in it! I never go out of doors with my head covered only by a skullcap, but I was at once so overjoyed and overawed that I quite forgot that I wasn't wearing my hat. I ran after them to greet them.
"They returned my greeting - but very coolly. They said they were in a hurry, I asked them what I could do for them; they said I could buy them some bagels. Forgetting everything, I ran down the street myself to buy them, and while running I saw that they had already resumed their journey.
"I called out towards my home, asking that someone should quickly bring me my hat and my tefillin. Then I ran after them, calling them to draw their reins. But they didn't want to stop, and the wagon lurched straight ahead. The horses continued to gallop. I was drawn after them, running as fast as I could behind them, for quite a long distance - until at long last they had pity on me. They drew to a halt and waited till I caught up to them and then helped me to climb up to join them.
"When we reached a nearby village we first stopped there to pray, and then they wanted to send me back home. 'No' I said, 'wherever you go I shall go.'
They refused my request, and said: 'Although we were sent by the Maggid of Mezritch, your place is not with us but with the saintly Rebbe Elimelech in Lyzhinsk. Make your way there, seek him out, and find peace in his protective shadow. We came here only in order to show you the path which you should follow.'
"I followed their advice and eventually found my place in the circle led by the tzadik of Lyzhinsk."
R. Abraham Yehoshua Heschel now concluded his story: "Those two men were Rebbe Levi Yitzchak of Berditchev and Rebbe Moshe Leib of Sossov. And now, my dear Reb Shmelke, since your father was one of those who guided me to the Chasidic path in the service of G-d, I am under obligation to show his sons every possible mark of respect."
Source: Adapted by Yerachmiel Tilles from A Treasury of Chassidic Tales (Artscroll), as translated by R. Uri Kaploun from Sipurei Chasidim by Rabbi S. Y. Zevin.
Biographical notes (in order of appearance):
Rabbi Moshe-Leib of Sossov [of blessed memory: 5502-4 Shvat 5567 (1745- Jan. 1807 C.E.)] was the leading disciple of Reb Shmelke of Nicholsburg. He also received from the Maggid of Mezritch and from Elimelech of Lyzhinsk. Subsequently a Rebbe in his own right with many followers, he was famous primarily for his love of his fellow Jews and his creative musical talent. His teachings are contained in the books, Likutei RaMal, Toras ReMaL Hashalem, and Chidushei RaMal.
Rabbi Avraham Yehoshua Heschel [of blessed memory: 5515 - 5 Nissan 5585 (1755 -March 1825 C.E.)], the Apter Rebbe, was a main disciple of the Rebbe Elimelech of Lizhinsk. He is also often referred to as "the Ohev Yisrael," both after the title of the famous book of his teachings, and also because its meaning ("Lover of Jews") fits him so aptly. The Kapishnitzer Chasidic dynasty descends from him.
Rabbi Elimelech of Lizensk [of blessed memory:5477 - 21 Adar 5547 (1717 - March 1787 C.E.)], was a leading disciple of the Maggid of Mezritch, successor to the Baal Shem Tov, and the leading Rebbe of the subsequent generation in Poland-Galitzia. Most of the great Chassidic dynasties stem from his disciples. His book, Noam Elimelech, is one of the most popular of all Chassidic works.
Rabbi Dov Ber [of blessed memory: c.5460 - 19 Kislev 5533 (c.1700- Dec. 1772 C.E.)], the son of Avraham and Chava, known as the Maggid of Mezritch, succeeded his master, the Baal Shem Tov, as the head of the Chasidic movement. Most of the leading Chasidic dynasties originate from his disciples and his descendents. The classic anthologies of his teachings are Likutei Amarim and Torah Ohr (combined by Kehas Publishing as Maggid Devorav l'Yaakov), and Ohr HaEmmes.
Rabbi Levi Yitzchak (Deberamdiger) of Berditchev [of blessed memory: 5500 - 25 Tishrei 5571 (1740 - Oct. 1810)] is one of the more popular Rebbes in chasidic history. He was a close disciple of the Maggid of Mezritch, successor to the Baal Shem Tov. He is best known for his love for every Jew and his perpetual intercession before Heaven on their behalf. Many of his teachings are contained in the posthumously published Kedushat Levi.

Connection: Wednesday, Nissan 5, is the 193rd yahrzeit of the Apter Rebbe.

The Bnei Anusim are going to hold rallies in 70 cities in honor the 70th Anniversary of Israeli Independence.

Natan Shiransky wins the Israeli Prize.,7340,L-5178225,00.html

The Austin Bomber was caught and he committed suicide. The speed in which he was caught is good news.

Ira Michaelson and a Noachide discuss on Arutz 7 46minutes of audio: “Can a non-Jew observe Pessach?” I will not discuss this but as a neutral observer I ask the following question – if they have not bound themselves with Am Yisrael then how can they observe “Slaves we were in Egypt” and “In every generation… What G-D did for Me when I went out of Egypt”. A Ger Tzeddek is considered part of the Nation. If you want to listen during Pessach Cleaning or cooking:

This could endanger IDF Soldiers and other Security Personalities as Facebook comes under investigation.,7340,L-5190965,00.html

Inyanay Diyoma

Israeli police arrest Jew instead.

Nixon overruled all to help Israel.

Jews died fighting for Black Civil Rights and this is our thanks source not verified.

From David: Austria challenges Poland regarding Holocaust.

Plan of action against Iran.

Warning to Iran – we bombed the Syrian Nuke site.

Palestinian propagandist gets time for slapping soldier in plea deal.

Is Islam compatible with the west?

Tailor Force Act:

Advisors work at the pleasure of the president. This is very good for the president as McMaster was a holdover from a job at the Obama Administration. Maybe now there will be less leaks unless the leak comes from the source as Roosevelt did “off the record”.

Wiki-leaks shows Clinton paid money to the campaigns of low energy Republicans against Trump but that did not help.

Israeli Intelligence failure caused a last minute panic in the government.,7340,L-5190824,00.html

Belgistan antisemitic text book.,7340,L-5190584,00.html

Rachamim Pauli

Friday, March 16, 2018

Parsha Vayikra, many stories, Pessach Medicine Guide

Prayers for­ Men: Yoel HaCohain ben Henya, Shalom Charles ben Gracia, Yosef ben Esther, Daniel ben Rivka, Moshe Eliyah ben Chana, Moshe ben Briendel,

Women: Karen Neshama bas Esther Ruth, Chaya Melecha Rachel bas Baila Alta, Rachel bas Chana, Hodaya Nirit bas Mazel Yaish, Rivka bas Idit, Tsvia Simcha bas Devorah Yachad, Miriam bas Irene Taita Malka, Shulamis bas Etta, Chana Friedel bas Sara, Drorah Rivka bas Chana, Zahava bas Sara, Esther bas Alice, Sara Naomi bas Gittel, Rena Leah bas Chana Friedel

The following persons are recovering from long term non-threatening injuries and need Psalms. Binum Benyamin Tuvia ben Chana Friedel, Avraham HaCohain ben Yocheved, Melech David ben Sulah Pearla,

Please note next week is Parsha Tzav. After that Eretz Yisrael will have Parsha Shemini on the 8th day of Pessach followed by Tazria-Metzora. Rather than write rapidly Tzav and Shemini together before Pessach, I will probably go for three Parshiyos to keep up with Eretz Yisrael. Questions can be sent directly to my e-mail or my Facebook account. if the https does not work used the link without it.


Parsha Vayikra

To get a perspective to time. Sefer Beresheis covered approximately the first 2,368 years of creation to the last of the sons of Yacov. Sefer Shemos condenses the time in Mitzrayim to the first 80 years of Moshe into the first Parsha in Shemos. From then on the time period is one year. In Vayikra, the whole Parsha and then some of Bamidbar takes place within a month.

Sefer Shemos ends with the raising up of the Mishkan. We continue now with the dedication and days of the filling in by Moshe the first week until the Cohanim have practiced and can take over.

Sefer Vayikra is called Toras Cohanim as most of the Sefer deals with Korbanos and the dedication of the Mishkan and holiness in matrimony especially for the Cohain. G-D has given us chances and channels to repent, the Korbanos are one of them. Always remember that G-D is around. If HE did not answer your prayer with a yes - then perhaps a no is the best for your development.

I would like to bring down from 5769 what I wrote in my introduction: We start with a new book of Torah this week Sefer Vayikra (Leviticus) which is the only book in the Bible Code that has the DIVINE NAME hidden in it at intervals of 7 – the TETRAGRAMATION. Vayikra deals with a lot of Mitzvos like not putting a stumbling block before the blind or cursing the deaf even against incest, bestiality and homosexual relations. However the first part deals mainly with the Korbanos (Sacrifices) and the dedication of the Mishkan (Tabernacle) described in Shemos (Exodus).

I would like to discuss the Sacrifices which some people today find archaic and even barbaric. To get a proper perspective of the time of the giving of the Torah in the year 2448, we have to look back at how the people lived. Today you might say that if I give 10 to 20% of my earnings to charity that is a Korban for me. But then, people earned money by growing crops and raising animals. The death of an animal instead of a human for a Korban, Olah, Olah v’yared, Chatas, etc. were instead of the person receiving death by the hands of heaven or some other punishment. Families often lived in one room houses and although it was rare an accidental relationship could occur between a close family member and the man. [Some examples like his mother is named Rachel, wife Rachel, Sister-in-law Rachel, Daughter-in-law Rachel etc., you don’t have to be a genius to figure out that an accident could occur. The sacrifices were brought only for unintentional sins like accidentally today ripping toilet paper, turning on or off a light, writing, etc. because one had forgotten that they were forbidden Melachos (mistranslated work) on Shabbos or eat forbidden fat from the tail or above the kidneys of an animal and thinking that it was just a piece of fat from the animal’s legs, etc.)]

There were other types of Korbanos such as the first born cattle or sheep being given to the Cohanim or a sheep instead of breaking the first born donkey. There were other Korbanos that the Baal HaBeis (owner) ate. The Korban Todah (Thanksgiving) which we bench the Gomel Prayer instead for crossing the ocean, desert, etc. {I had a recent case in which a boor and Am HaAretz went up to the Torah and benched Gomel because he drove from Arad through the desert to the hotel at the Dead Sea – that was not the desert mentioned in the Torah or even today in Death Valley National Park where we have modern highways and communications unless one is attacked by a rattle snake, wolf, scorpion, etc.).  We would bring a sacrifice if we happened to be standing next to the car that only partially exploded in the city of Haifa on the previous Saturday night (see miracle below). We had the three Korbanos of the three holidays which were eaten at that time and of course the Korban Pessach where 35 to 50 males participated in a family or friends group to eat of the sacrifice in one night. Now we are not talking gluttony but if a whole sheep or goat weighs so and so with its bones, head, hooves, skin, wool, tail, forbidden fat, etc. so the amount of lamb left over to share among 35 to 50 people is a very small portion. In fact usually this was eating with the holiday sacrifice – Korban Chagigah. For my vegetarian readers in truth in the times of Tenach, not much meat was eaten by the people.

Taken from my weekly Drasha four years ago minus the Kabbalistic reason for the sacrifices as I have over 200 new comers who are meeting Torah Judaism for the first time: How are we to view an animal sacrifice? Based on a barbaric rite from the past? An outdated thing in modern times? Or as Yaffa wrote in her Parsha this week: The animal sacrifice is the act by which we are taught the idea of subordination of nature to the Creator. The sacrificed beast, the wood to feed the flame on the altar (Mizbayach) and the salt which accompanies every sacrifice symbolize the animal, plant and mineral realms, everything converges with the aim of serving the Al-mighty and only exists for this purpose. Yaffa continued stating that the animal sacrifice substituted an animal for a human sacrifice. Almost every culture had that up to the advent of Avraham Avinu and even then there was the Akeda.

Yaffa goes into the psychological and spiritual message behind the Korban that make it quite practical if we had the Beis HaMikdash today: The person who offers the sacrifice must picture the sacrifice of the animal part of him, of his brute instinctive will, and nullify it before the Al-mighty's will. In this way, we can arrive at desiring only what is agreeable to G-d. Ultimately our wishes will not aspire to anything but His will.

Only with such a disposition of mind can we assimilate the substance of the Commandments. Otherwise, how is it possible, for example, to fulfill the precept of "do not covet"? How can one control jealousy or covetousness? The answer is that the prohibition of stealing must be so self-evident, so deeply felt by us, that we could not come to steal even in thought by a covetous desire.
Attaining this spiritual level is tantamount to the sacrifice of our animal nature. We identify ourselves with G-d's will and we only act in accordance with it.

Sacrifice is acceptable only if it comes from a person dedicated to his brothers as well as to G-d. But he who is self-centered and aims at always taking for himself and giving nothing to others is unable to fulfill the essential condition of a sacrifice, which symbolizes the total offering of his being. His offering cannot be a sincere one and is therefore of no value.

5771: Vayikra means calling. It is the calling of Moshe and the Cohanim. It is called by many as Toras Cohanim. This week we start off with the Mishkan completed and being dedicate. Moshe was about to complete his role as Priest as well as King and from now on only King and Prophet while Aaron and sons would be Priests. As for prophecy some others such as Eldad and Medad would also receive prophecy.
Last week as Moshe finished the construction of the Mishkan: Shemos 40:34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 35 And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.

1:1 And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:

Rashi brings down the change in language from the usual HE spoke unto Moshe etc. but calling is different: And He called to Moses: Every [time God communicated with Moses, whether it was represented by the expression] וַיְדַבֵּר, “And He spoke,” or וַיֹּאמֶר; “and He said,” or וַיְצַו, “and He commanded,” it was always preceded by [God] calling [to Moses by name] (Torath Kohanim 1:2-3). [קְרִיאָה] is an expression of affection, the [same] expression employed by the ministering angels [when addressing each other], as it says, “And one called (וְקָרָא) to the other…” (Isa. 6:3). To the prophets of the nations of the world, however, He revealed Himself through expressions denoting coincidence and impurity, as the verse says, “and God happened to [meet] (וַיִּקָּר) Balaam” (Num. 23:4). - [Bamidbar Rabbah 52:5] [The expression וַיִּקָּר has the meaning of a coincidental happening, and also alludes to impurity. [See Deut. 23:11, regarding the expression מִקְרֵה לַיְלָה.]
The [Divine] voice emanated and reached Moses’ ears, while all [the rest] of Israel did not hear it. One might think that for each new section [representing a new topic], there was also [such] a call. Scripture, therefore, states, “and [the Lord] spoke (וַיְדַבֵּר) [to him],” [denoting that] only for speech, [i.e., when God “spoke” to Moses, or “said” to him, or “commanded” him,] was there a call, but not at the subsections. [For when these expressions are employed, they demarcate the beginning of major sections, i.e., when God first called to Moses and then proceeded with the prophecy at hand, unlike the beginning of each separate subsection, when God simply continued His communication to Moses without “calling” him anew. Now, if each subsection in the Torah does not represent a new beckoning from God to Moses, ushering in a new prophecy, then] what is the purpose of these subsections? To give Moses a pause, to contemplate between one passage and the next, and between one subject and another. [And if this pause for contemplation was given to the great Moses when being taught by God, then] how much more [necessary is it] for an ordinary man learning [Torah] from another ordinary man [to be allowed pauses between sections and subjects, to carefully contemplate and understand the material being learned]. — [Torath Kohanim 1:3]
Heb. אֵלָיו [That is, God spoke only to Moses. This phrase comes] to exclude Aaron. Rabbi Judah [Ben Betheira] says: “Thirteen times in the Torah, God spoke (וַיְדַבֵּר) to both Moses and Aaron together, and, corresponding to them were thirteen [other] occasions [when God spoke only to Moses] precluding [Aaron], to teach you that they were not said [directly] to Aaron, but to Moses, that he should say them to Aaron. These are the thirteen cases where [Aaron was] precluded: (1) ”To speak with him…,“ (2) ”…speaking to him…,“ (3) ”…and He spoke to him“ (Num. 7:89); (4) ”I will meet with you [there at set times], etc. …“ (Exod. 25:22) All of them can be found [in the above dictum of Rabbi Judah] in Torath Kohanim (1:4). Now, [even though it was Moses who exclusively heard the prophecies,] one might think that they [i.e., the rest of Israel, nevertheless] heard the sound [of God] ”calling“ [to Moses preceding the prophecy]. Scripture therefore, says: [not ”He heard] the voice [speaking] to him (לוֹ),“ [but] ”[he heard] the voice [speaking right up] to him (אֵלָיו)“ (Num. 7:89). [This verse could have used the word לוֹ, ”to him,“ rather than such an exclusive expression as אֵלָיו, ”right up to him." However, it uses this expression in order to teach us that only] Moses heard [the Divine voice calling him], while all [the rest] of Israel did not hear [it]. — [Torath Kohanim 1:4]
This teaches us that the [Divine] voice stopped and did not project itself beyond the Tent [of Meeting]. One might think that this was because the voice was low. Scripture therefore says, “[And when Moses came into the Tent of Meeting, he heard] the voice” (Num. 7:89). What is the meaning of “the voice” [with the definite article]? It is the voice referred to in Psalms (29:4-5): “The voice of the Lord is in strength; the voice of the Lord is in beauty. The voice of the Lord breaks cedars.” If so, why does it say, “[and the Lord spoke to him] from the Tent of Meeting” ? [To inform us] that the [Divine] voice stopped. A case similar to this [where a powerful sound uttered within the Holy Temple was not heard outside,] is: “And the sound of the cherubim’s wings was heard up to the outer courtyard…” (Ezek. 10:5). One might think that the sound was low. Scripture therefore states [further in that verse]: “…as the voice of the Almighty God when He speaks!” Why then does the verse say, “[the sound…was heard] up to the outer courtyard” [and not further, if this sound was indeed so mighty]? Because when it reached there, it stopped. — [Torath Kohanim 1:5]
[And the Lord spoke to him] from the Tent of Meeting, saying: One might think [that God spoke to Moses] from the entire house [that is, that the Divine voice emanated from the entire Tent of Meeting]. Scripture therefore states, “[and he heard the voice speaking to him] from above the ark cover” (Num. 7:89). [If so,] one might think [the voice emanated] from the entire ark cover. Scripture therefore states [further in that verse], “from between the two cherubim.” - [Torath Kohanim 1:5]   Saying: [God told Moses:] Go forth and say to them [the children of Israel] captivating words, [namely:] “For your sake God communicates with me.” Indeed, we find this is so for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed especially to Moses, for it says, “So it was, when all the men of war had finished dying from among the people, that the Lord spoke to me saying …” (Deut. 2: 16-17). [Only then was] the Divine speech [again] addressed specifically to me. Another explanation [of לֵאמֹר is that God says to Moses]: “Go forth and tell them My commandments, and bring Me back word whether they will accept them,” as the verse says, “and Moses reported the words of the people back to the Lord” (Exod. 19:8). - [Torath Kohanim 1:6]

2 Speak unto the children of Israel, and say unto them: When any man of you brings an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock.

Heb. יַקְרִיב כִּי, when he brings. [That is, Scripture is not dealing here with an obligatory sacrifice, in which case it would have said, “a man shall bring ….” Rather,] Scripture is speaking here of voluntary sacrifices [and thus says, “When a man …brings a sacrifice”]. — [Torath Kohanim 1:12] Heb. אָדָם. Why is this term used here [as opposed to “ אָדָם ”]? [It alludes to Adam, the first man on earth, and teaches us:] Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property. — [Vayikra Rabbah 2:7]  Animals: Heb. מִן הַבְּהֵמָה. One might think that wild beasts are also included [since sometimes wild beasts are included in this term, and therefore may be offered up as sacrifices]. Scripture therefore states [here], “from cattle or from the flock.” - [Torath Kohanim 1:16]
You shall bring: Heb. תַּקְרִיבוּ [The plural form of the verb] teaches [us] that two people may donate a voluntary burnt offering in partnership. — [Torath Kohanim 1:19] Your sacrifice: Heb. קָרְבַּנְכֶם [The plural form] teaches us that [a burnt offering] may also be offered as a voluntary gift from the community (Torath Kohanim 1:20). This sacrifice was called עוֹלַת קַיִץ הַמִּזְבֵּחַ, “the burnt-offering which was provision for the altar.” [Every year, each twenty-year old male was taxed to give a silver half-shekel for communal sacrifices. See Exod. 30:11-16. This voluntary sacrifice] was purchased with any money remaining [from the previous year’s collection of half-shekels, and was offered as a communal burnt offering when there were no individual offerings brought, in order to prevent the altar from being bereft of sacrifices. Thus, the name “provision for the altar”]. — [Shev. 12a]

We only can use clean animals for Korbanos and no other type of animal or bird for a sacrifice. Unlike other nations, there was no human sacrifice. We are not a nation of Shachidim. We have had too many die by the enemies of HASHEM to become a Kiddush HASHEM. We use blood in our sacrifices only in respect that the blood that is the soul of the sacrificed animal is dashed on the Mizbayach but never eaten or used in a drink and lost too many lives to the nonsense of the blood libel. The root of it comes from their eating Matzos with wine for the “blood” of their god. In recent years, the Arabs have revived this accusation to come against is with.

3 If his offering be a burnt-offering of the herd, he shall offer it a male without blemish;

Kayn’s mistake after leaving Gan Eden was not offering up the choicest offering without blemish and fat but offering up an average or low grade offering while Hevel offered up the best of the best that he could find before the L-RD. Rashi explains the concept further:
Male: but not a female. When Scripture repeats later (verse 10) [that the burnt-offering must be] “a male [animal],” it appears unnecessary to state that [since Scripture has already taught us that it must be a male animal and not a female. Therefore, this repetition of the word “male,” comes to teach us that a sacrifice must consist of a completely] male [animal], not an animal of indeterminate gender or a hermaphrodite. — [Bech. 41b]   Unblemished: Heb. תָּמִים, perfect, without a blemish.

 …10 And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish. … 14 And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons.

The burnt offering was based on the financial ability of a person to pay.

2:1 And when any one brings a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon. 2 And he shall bring it to Aaron's sons the priests; and he shall take there out his handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof; and the priest shall make the memorial-part thereof smoke upon the altar, an offering made by fire, of a sweet savor unto the LORD. 3 But that which is left of the meal-offering shall be Aaron's and his sons'; it is a thing most holy of the offerings of the LORD made by fire.

The poorest of the poor would bring less than a fist full of flour and some oil with incense. During the Holocaust, the Klausenberger Rebbe used bribery to get a small amount of flour into the Concentration camp. He mixed the small amount of dough and their were two Matzos baked Erev Pessach for the Seder. One was eaten by the Rebbe and the other he divided among the inmates to give them a taste of Pessach. The rest of the food was the Trafe slop in the soup that kept them barely alive.

4 And when thou bring a meal-offering baked in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers spread with oil. 5 And if thy offering be a meal-offering baked on a griddle, it shall be of fine flour unleavened, mingled with oil. 6 Thou shalt break it in pieces, and pour oil thereon; it is a meal-offering.

The Parsha commentary stops here this year for more time devotion to Pessach and the laws thereof.

Rosh Chodesh Nissan and Parsha HaChodesh

The time is running out. My daughter has finished cleaning the upper cabinets in her kitchen and some of the lower ones. My grandchildren have helped her with spring cleaning of the toys and drawers in their room. Next Motzei Shabbos, my oldest son converts his Kitchen from Chametz to Kosher Le Pessach. I set the custom after one year doing things the last minute and knocking myself out the last minute in the year 5733. I was still young, just before my 26th birthday. I said to myself, “Never Again”. Thus it has been from that time onwards. My second son, who was born on Yom HaAtzmaut that year, has never known me to go into Pessach with bated breath. It is better to be like I and do things very early than knock oneself out later. Remember dust is annoying and so are cobwebs on the ceiling, but they are not Chametz.

Before Danny Shoeman was bullied off the internet by Charedim, he used to write Halachos that I often brought down. This one is for Chol HaMoed.
Now tell the following Halacha to your employer: The intermediary days of Pessach and Sukkot are known as Chol HaMoed. Some types of work are permitted, others are forbidden. Chazal (our Rabbis of blessed memory) have some harsh words for those who don't honor Chol HaMoed properly. Honoring Chol HaMoed includes eating meals and wearing clothes that are closer to Yom Tov standards than regular weekday standards.

On Chol HaMoed one may do all work needed to prevent a monetary loss. Preparing food for Chol HaMoed or the last days of Yom Tov is allowed. Gardening is forbidden besides for picking fruit for Chol HaMoed or Yom Tov, and to prevent plants dying, e.g. if they need to be irrigated. Planting is forbidden. Cutting hair is forbidden on Chol HaMoed. Cutting nails is only allowed if one also cut them before Yom Tov.
Writing is only allowed in cases of need: Writing down information so that it won't be forgotten is allowed. Writing letters to friends and family is allowed.
The custom is to write the first line at an angle as a reminder that writing is only partially permitted
- If it was impossible to launder before the Moed (e.g. one was locked up in jail) then one may launder on Chol HaMoed - Baby clothes that continuously get soiled and need to be changed many times a day may be laundered on Chol HaMoed. When laundering on Chol HaMoed one must ensure it's done in private. All medical procedures are allowed on Chol HaMoed. If one has the opportunity to borrow money and there's reason to believe that after Yom Tov the money will no longer be available, then one may borrow the money on Chol HaMoed (even if it means writing an IOU), even if it's for a post Yom Tov business deal. Source: Kitzur Shulchan Aruch 104 – Danny

It is also a Mitzvah to be happy on Shabbos and Yom Tov this includes Chol HaMoed. STORY: One time I had just finished patrolling the Syrian Border from the western side of Mt. Hermon to Quneitra for a week on a 24/7 patrol and alert status. I was sort of promised the next Shabbos off but I was transferred to a different tank unit in the same 188 Brigade that needed a paramedic. I was very down from lack of sleep. But that all changed as soon as I finished praying the Maariv Prayer as I made Kiddush for our unit. My eyes and being were aglow with the extra soul of Shabbos and I became happy and vibrant again which was an amazing transformation down and out from disappointment to the Simcha and rejoicing of Shabbos. That my readers is the power of the extra soul on Shabbos.

OU General Rules with times for Tel Aviv Israel.

A swimming tip for life: by Rabbi Y. Tilles

During the 1960's, when Reb Avraham (not his real name) was a yeshiva student, he learned at the Vizhnitzer Yeshiva in Bnei Brak. Young Avraham had been orphaned at an early age, and his not having a father weighed heavily on him. As a result, he was a sensitive boy and often felt very homesick. Also, he found the yeshiva lacking in cleanliness and he didn't like the food and he became depressed as a result.

The Vizhnitzer Rebbe at the time, Rabbi Chaim-Meir Hager, author of Imrei Chaim, noticed that the boy was discomforted and unhappy. He took the boy under his wing and suggested that perhaps a little vacation from yeshiva would be a good idea. The Imrei Chaim arranged for Avraham to travel to Netanya, where he would spend a few days in the seaside town and visit the separate beach there [secluded, with separate half-day shifts for women and men].

Avraham went to the beach and walked around on the sand, but didn't enter the water. Others at the beach were swimming, but Avraham hung back and just watched wistfully.

It so happened that the Gerer Rebbe, Rabbi Pinchas-Menachem Alter, known as the Pnei Menachem, was also at the beach. At that time, he was not Rebbe, but rather Rosh yeshiva of Yeshiva Sefas Emes, the flagship yeshiva of Ger in Jerusalem, a position that he was appointed to in 1957 and held for 35 years before assuming the mantle of leadership of Ger in 1992.

He noticed the somewhat forlorn-looking yeshiva boy and went over to greet him. During the conversation, he asked Avraham why he wasn't going into the water like everyone else. Avraham answered truthfully, "I am an orphan. My father passed away when I was young before he was able to teach me how to swim. I am afraid to go into the water because I cannot swim."

The Pnei Menachem smiled and said, "Don't worry! I will teach you how to swim."

The Rosh Yeshiva then waded into the Mediterranean together with the orphaned boy and taught him how to swim. Once Avraham got the hang of it and he had sufficiently mastered the art of swimming, the Pnei Menachem felt that he could be left on his own. However, before returning to dry land, he gave Avraham one last piece of advice - six words that Reb Avraham says made such an impact on him that it has remained vividly etched in his mind for the fifty years since it was given.

The Pnei Menachem said (in Yiddish), "Just remember one thing:

'Zolstu shtendig halten der kop aroif.' --

'Always hold your head up…'"


Source: Adapted by Yerachmiel Tilles from the rendition of Rabbi Avraham Birnbaum in the April 28, 2017 email of the Yated Ne'eman, and posted on Shabbos Stories for the Parsha, Ekev 5777 (2017).

Biographical notes:
Rabbi Chaim-Meir Hagar, the Imrei Chaim of Vizhnitz [ 15 Kislev 5648 - 9 Nissan 5732] (Dec. 1887 - April 1972)], after the Holocaust moved to Bnei Brak in Israel where he established the post-war Vizhnitz community. He also became one of the main rabbinical leaders of Agudat Yisrael in Israel. Upon his passing, his two sons, Moshe-Yehoshua and Mordechai, became the Vizhnitz Rebbes in Bnei Brak and Monsey, NY respectively. Three of his Bnei Brak granddaughters are married to the current Rebbes of Skver, Belz, and Satmar.
Rabbi Pinchas Menachem Alter [Sivan 5686 - 16 Adar B, 5756 (June 1926 - March 1996)], also known as the Pnei Menachem after the works he authored, was the sixth Rebbe of Ger, a position he held for the last four years of his life. He was the only offspring of the second marriage of his father, Rabbi Avraham Mordechai Alter, the third Rebbe of Ger. The fourth Rebbe of Ger, Rabbi Yisroel Alter, and the fifth Rebbe, Rabbi Simcha Bunim Alter, were his much older half-brothers. In the 1950s, he was appointed rosh yeshiva of Sefas Emmes, the flagship yeshiva of Ger in Jerusalem. After his passing, he was succeeded as Rebbe by his nephew, Rabbi Yaakov Aryeh Alter (the current Rebbe as of this writing), son of Rabbi Simcha Bunim Alter.

I had a great voice that is still good for a 70 year-old. I could have been a star on Broadway but they put on shows on Shabbos. Sorry no Al Jolson and non-Jewish Gals for me. Here is a story of a High School Boy who was a great Boxer and he chose to make a Kiddush HASHEM in Israel. Undefeated but in second place. Full story and photo.
My name is Avishai Segal and I'm a 10th grade teacher at the Noam Yeshiva High School in Jerusalem. I wanted to share with you a story that happened to my student - Harel Tzion.
Harel has been practicing boxing for a long time. It began as a hobby and slowly began to move in the professional direction. A professional athlete requires many hours of training a week at the expense of other things.
This year Harel is in the 10th grade. The hours at the yeshiva high school are very long and almost every day ends in the late evening. At the beginning of the year Harel had a very difficult dilemma and he thought he would have to choose between continuing his yeshiva high school studies and boxing.
After he and the yeshiva performed a series of bureaucratic gymnastics, they managed to create a system that would suit him. This, of course, required Harel's willingness to invest more and more of his time and effort to close the learning gap for missed classes. (You have to see him come in to Thursday evening learning panting and sweating from his workout ...)
Two weeks ago, in Upper Nazareth, the Israel Junior Boxing Championship took place. The competition is organized by the State of Israel Boxing Association (not a private body), and the competition is divided according to weight and age. This is a very important competition, and as Harel puts it: "If someone wants to move forward, this is his chance. There, everyone's watching you."
Like with many sports competitions, the date for this competition was set for a Thursday-Friday-Saturday weekend. (Incidentally, last year the competition took place on the 14th day of Nissan, Pesach eve.)
Harel asked the organizers, "What happens if I get to the finals?" He was promised by the organizers that he could compete on Saturday night.
Harel is very talented (professional boxers say this about him as well), and he won the first rounds on Thursday. On Friday at 12:45, Shabbat Zachor eve, he won the semifinals and went on to the finals. He went to the organizers and told them, "I remind you that I'm a religious person and I can only compete on Saturday night."
They told him, "It's impossible, the games have an order and you can't change it; you have to compete on Saturday at noon." Harel told them that "he can't do it and if that's the way it is, he's going home."
The organizers didn't believe he would leave, and they told him "by the way" it would also hurt his future advancement.
Harel didn't give in; he returned to Jerusalem, arrived home three minutes before Shabbat and went to the synagogue.
Incidentally, there are three other small stories that illustrate how difficult it is for religious youth to compete in professional sports in the State of Israel:
Harel asked to compete while wearing tzitzit fringes. "My dream is to win the Olympics and to stand in the medals awarding ceremony wearing tzitzit," he said. Of course they didn't allow him to.
Last year when he came to a competition, the organizers told him he had to shave, and they handed him a razor blade. He told them, "No way, I do not shave that way; that's against halakha." They replied, "So you don't compete." No beseeching helped; he had to run to the barbershop to find a kosher shaver.(Jewish law forbids shaving with a razor, ed.)
Some of those who understand professional sports told him explicitly in a competition that "if he wants to move forward, he must leave religion."
When Harel first came to the meeting after the competition, I approached him curiously and asked him, "Well, what happened in the competition? You promised to update me." He showed me, "I came in second, but I didn't lose." I didn't understand, and asked him what he meant. Then he told me everything.
On the one hand, I was very excited; I was proud of his decision. Harel merited to sanctify Heaven, respect the Sabbath, and all of us in the yeshiva feel that way. It is possible to educate students to respect and preserve the holiness of the Sabbath by studying Halakhah, shiurim, conversations, etc., and it is possible to educate by sharing a story like this one.
On the other hand, this story is also infuriating. I serve not only as a high school yeshiva teacher but also a civics teacher. One of the things I try very hard to inculcate into the students is to see the State of Israel as a Jewish State, despite all the criticisms we have.
Can it be that in the State of Israel in its 70th year a religious person can't compete in professional sports?
Should someone in this type of situation have to face a dilemma - to be religious or a professional athlete?
What do you call this case, religionization or forced secularization?
Translated by Mordechai Sones.

In Portugal, the alheira chorizo is cherished as a national gastronomic wonder. “This is our traditional food,” Miguel Fonseca, manager of the trendy Ecork Hotel in Evora, told me as he pointed to one of the sausages, mixed into a frittata and displayed at the center of a festive smorgasbord of Portuguese tapas. Fonseca keeps the alheira on the menu at the hotel’s restaurant, where black pigs roam nearby among vineyards and cork trees, awaiting slaughter for the chef’s pork-based specialties.
But the alheira is not pork-based. In fact, it’s a sausage with a specifically Jewish history that dates back more than 500 years, when Portugal’s Jews cooked it up as a way to avoid torture, imprisonment, and slaughter during the Inquisition—or so the legend goes. Whether the story is entirely accurate or somewhat exaggerated, bringing this history to light is part of the country’s increasing awareness of its Jewish past and, perhaps, a nascent Jewish revival. The story continues in the article.

Israel and European Event: Total lunar eclipse                                                                                                            visible Duration:6 hours, 13 minutes, 51 seconds Duration of totality:1 hour, 42 minutes, 56 seconds  Penumbral begins: Jul 27 at 8:14:47 pm (darker than usual moon) Partial begins: Jul 27 at 9:24:27 pm (begin viewing the shadow) Full begins: Jul 27 at 10:30:15 pm Maximum: Jul 27 at 11:21:44 pm Full ends:  Jul 28 at 12:13:11 am Partial ends: Jul 28 at 1:19:00 am Penumbral ends: Jul 28 at 2:28:38 am

Modern Orthodox Rabbinical Leaders oppose the renegade Kashrus Certificates of radical liberal Orthodox Rabbis.

Rabbi Yosef’s daughter regrets what Deri did to Shass.,7340,L-5157825,00.html

Non-Charedi tells the truth. The IDF is not built to handle too many Charedi Soldiers.

Search and Rescue systems goes to Elbit.

In the protocols of the Yalta Agreement, FDR was willing to give over to the Arabs the 6,000,000 American Jews. He got the Jewish Vote but was not politically expedient for him to rescue Jews in the Holocaust. Prof. David S. Wyman who studied him passed away.,7340,L-5170185,00.html

Inyanay Diyoma

Dr. Martin Sherman video on the humanitarian crisis in Gaza.

IDF preparing for a fight with Sinai ISIS. We are already supporting Egypt.

Are elections on the horizon for Israel?

The riot mentioned at the end of the previous article resulted in the death of one terrorist.,7340,L-5154252,00.html

Joint US – Israeli defense drill on civil defense also has sirens going off.

B”H after all the miseducation over the years starting in the Vietnam War by the left, it is time for the US to re-instill national pride by the public in the people who risk their lives for the freedom of others.

After the Prime Minister realized that he could not get early elections when he wanted it for the current polls from the other parties a compromise with the Charedim worked out.

Egypt to start production of 50 T-90 Russian Tanks per year.

Facebook releases data protection app, used it for gathering data on users, pulled it upon outrage.,7340,L-3733765,00.html

Ed – Op by Diane W. Bederman: BDS is using old church hatred of the Jews and reviving it – my synopsis.
Also Progressives bringing us back to 1939.

Hundreds of Poles rally for the Jews.,7340,L-5157687,00.html

Former Liberal State Dept. Official says Israel will say yes and the PLO no to Trump Peace Plan.

Ed – Op Achievements cannot atone for corruption by Ben Dror Yemeni.,7340,L-5155645,00.html

Arabs planning “day of rage Fridays” until May 15th.­­

Joint Military Drill has ground forces in play.,7340,L-5163724,00.html

Ed – Op Azulay on Netanyahu’s poll following idea for new elections (which have been put off for now),7340,L-5161825,00.html

Common Sense keeps Coalition together:,7340,L-5164164,00.html

Even too fake for Liberal Jews. NY Times bluffs that Israel has never tried “land for peace”. Funny but the appeasement didn’t work.

Did Gazans shoot an anti-tank rocket?

Time to deport illegals but the court ruled against the State.

West condemns the Russian Nerve Gas attack.,7340,L-5169887,00.html

Israel has used laser cannon to neutralize large explosive devices.,7340,L-5169466,00.html

Dr. Martin Sherman Ed-Op Let their people go on Gaza.

Postponed Trump peace plan:

Hypocrisy as Stephen Hawking used the I-7 core processor developed in Israel but insisted on boycotting Israel.

Please note the situation is not critical but has deteriorated in the last couple months.

A good Chodesh and Shabbat Shalom all,
Rachamim Pauli