‘On the right side of history’

Special article by US Ambassador David Friedman, one year since the transfer of the US embassy to Jerusalem.


Arutz Sheva Staff, 12/05/19 10:39


US ambassador:

‘On the right side of history’

Special article by US Ambassador David Friedman, one year since the transfer of the US embassy to Jerusalem.

Arutz Sheva Staff, 12/05/19 10:39
David Friedman

David Friedman

Yonatan Sindel/Flash90

US Ambassador to Israel David Friedman published an article in Israel Hayom Sunday morning on the occasion of the anniversary of the transfer of the US embassy to Jerusalem.

“On May 14, 2018, the United States finally opened its Embassy in Israel’s eternal capital, Jerusalem. In making the courageous decision to take this historic step, President Trump not only fulfilled a 23-year-old mandate from the United States Congress, but he also recognized a 3,000-year-old truth that Israel’s enemies have long sought to erase.”

He continued: “America has been fascinated by Jerusalem since the early days of our republic. In 1844, Warder Cresson, the first Consul General, announced after his appointment by the Secretary of State that the United States was thereby extending its protection to the Jews of Jerusalem. The first permanent consular presence opened just inside the Jaffa Gate in 1857, and diplomatic presence has remained constant in and around the Old City ever since. President Lincoln, just before his death, told his wife how he longed to visit Jerusalem. And President Ulysses Grant and Mark Twain both visited Jerusalem in the mid-19th century and wrote extensively about their experiences.”

“Neither Grant nor Twain were all that impressed with Jerusalem in those days. It was poor, inhospitable and undeveloped. The Old City of Jerusalem remained that way well into the 20th Century, whether under the rule of the Ottoman Empire until 1917, the British Mandate until 1948, or the Kingdom of Jordan until 1967.

“In 1967, Jerusalem was reunified as a single city under Israeli rule. Almost immediately, Jerusalem began to bloom, to flourish and to become, for the first time in its history, a free city open to the worshipers of all three Abrahamic faiths. Many in the United States took notice and, in 1995, Congress, by overwhelming majority votes, passed the Jerusalem Embassy Act, recognizing Jerusalem as the capital of the State of Israel and requiring the relocation of the U.S. Embassy from Tel Aviv to Jerusalem.

“Presidents Clinton, Bush and Obama all found reasons to avoid the implementation of this law. All in all, more than 40 presidential waivers were signed delaying the move of the Embassy. And then came President Donald Trump.

“President Trump recognized the truth – that Jerusalem was, is and will always be the capital of Israel. He saw the dishonest and shameful efforts of UNESCO and the United Nations Security Council to deny Israel’s biblical, historical and practical connection to Jerusalem. And he refused to pursue a foreign policy based upon anything short of the truth. President Trump, like other Republican and Democratic candidates before him, had promised during his campaign to move the Embassy. Unlike his predecessors, President Trump kept his promise.”

He concluded: “The United States Embassy in Jerusalem has now been open a full year. We have a beautiful campus in the Arnona and magnificent facilities on Agron Street in downtown Jerusalem. Well more than 100 American diplomats come to work every day, working hand in hand with Israelis and Palestinians, and American and foreign tourists visit every day just to take a picture or say a prayer. Contrary to all the negative predictions, the Jerusalem Embassy has been an extraordinary success, advancing peaceful coexistence, bilateral cooperation and cultural exchange between and among Israelis, Palestinians and Americans.”

“Most of all, the United States Embassy in Jerusalem stands for the truth – the bedrock of all successful policies. Moving our Embassy places the United States firmly on the right side of history.”

US Muslim children are taught Islamic Jew-hatred

Arutz Sheva – Israel National News

Dr. Andrew G. Bostom, 08/05/19 01:11

It’s not just in Philly. The virulent antisemitism intrinsic to Islam is being taught to Muslim children all over the USA. The failure of Jewish “leadership” to even identify Islam’s sacralized Jew-hatred will lead to disaster.



Chilling videos surfaced this past week (here; here) from an April 17, 2019 event sponsored by the mainstream, traditionalist Muslim American Society (MAS)—“one of the nation’s major Islamic groups”—at their Islamic Center in Philadelphia. Dubbed “Ummah [Global Muslim Community] Day,” the celebrations featured Muslim children intoning “you need force and the Koran,” then paying tribute to jihad murder martyrdom—sacrificing their “bodies and souls…without hesitation”—to kill “Zionists”, i.e., Jews. These “liberating” murderous actions—beheadings [Koran 8:12; 47:4]—would further cause their Jewish victims eternal Koranic [4:5455, and 98:56; glossed, 4:5455 and 98:56] damnation:

“We will chop off their heads, and we will liberate the sorrowful and exalted Al-Aqsa Mosque. We will lead the army of Allah fulfilling His promise, and we will subject them to eternal torture.”
We will chop off their heads, and we will liberate the sorrowful and exalted Al-Aqsa Mosque. We will lead the army of Allah fulfilling His promise, and we will subject them to eternal torture.

Only on May 3rd, after exposure of these videos in the national press did the MAS provide a statement, transparent in its mendacity. The songs and declarations recorded for posterity and placed triumphantly on the MAS Philadelphia affiliate’s Facebook page, in all their ugliness, were “not properly vetted.”

A spokesperson for the national MAS insisted on Sunday May 5th the video “does not represent our understanding of Islam, nor the understanding of the mainstream Muslim community,” and in response to media backlash, its Philadelphia affiliate’s Facebook page was shut down.

However, on May 6, 2019 the Middle East Media Research Institute revealed another video from the MAS Philadelphia affiliate’s Facebook page, uploaded two years earlier, May 28, 2017, with children also calling for jihad murder “martyrdom.”

Philly fanatics


Later that same day, May 6, 2019 Fox News chose to air an uncontested Islamic takiya (Islamic dissimulation) about the video presentation pronounced by so-called “reformist” Muslim Qanta Ahmed. Ms. Ahmed had the temerity to claim—again, without anyone to challenge her dishonest assertions that:

“It is absolutely anathema to Islam…This is completely not what Islam teaches. Islam sees Christians and Jews as legitimate believers who are party to paradise, who have a true message from God, and they are our brethren. We cannot be Muslim unless we believe in the Bible and the Torah.”

The unchanged toxic reality of how U.S. Muslim children are educated, vis-à-vis Jews, can be gleaned by re-examining a March 30, 2003 New York Daily News exposé (free full-text here), entitled, appositely, “Sowing the seeds of hatred.”

The 3-month long NY Daily News 2003 investigation of textbooks widely used in New York city area Islamic schools demonstrated that antisemitic archetypes—based on central motifs in the Koran, and the traditions of the nascent Muslim community under Muhammad (i.e.,  the “hadith”, and earliest pious Muslim biographies of Islam’s prophet, or “sira”)—were rampant in the texts being used to instruct American Muslim students. Amongst the examples provided were these:

  • In Long Island City, Queens, fifth- and sixth-graders at the Ideal Islamic School on 12th St. learn that Allah has revealed [pace Koran 2:61/3:112] that “the Jews killed their own prophets and disobeyed Allah.” …Yet a third book, in use at the Ideal school, describes the hostile relations between Jews and the [Muslim prophet] Muhammad in Medina in the 7th century. “The reasons for Jewish hostility lies in their general characteristics,” the book says. Numerous Koranic citations follow with negative references to Jews – for example, “You will ever find them deceitful, except for a few of them.” [3:71; 4:46]
  • On Jewish hostility to Islam: “The reasons for Jewish hostility toward the Muslims of 7th century Medina lies in their general characteristics described in the Koran.” Example: “You will find the most implacable of men in their enmity to the faithful are the Jews and the pagans.” [Koran 5:82; from a textbook “The Messenger of Allah,” p. 34; targeting Grades 6-9]
  • On Jews wanting to kill Jesus, who in Islam is “Isa,” an exclusively Muslim prophet, preaching Islam: “The Koran states that the Jews did not kill Jesus [“Isa”] nor did they crucify him. Allah states, however, that the Jews thought they did it.” [Koran 4:157, 158, 159; from “What Islam Is All About,” targeting Grades 6-8]  

Yahiya Emerick, then head of a Queens-based nonprofit curriculum development project for the Islamic Foundation of North America, and author of one of the texts examined [“What Islam Is All About,”], when questioned for the 2003  NY Daily News story, defended the language in these books, denying they were inflammatory. Emerick opined,

“Islam, like any belief system, believes its program is better than others. I don’t feel embarrassed to say that…[The books] are directed to kids in a Muslim educational environment. They must learn and appreciate there are differences between what they have and what other religions teach. It’s telling kids that we have our own tradition.”

A more conciliatory tack was adopted by Dr. Abidullah al-Ansari Ghazi, creator of the IQRA (= “recite”) Educational Foundation, whose textbooks were also examined—and inculpated. Mr. Ghazi for 11 years running, since its inaugural issue in 2009, has been listed as one of the  “The World’s 500 Most Influential Muslims,” per the assessment of “The Muslim 500,” a yearly publication by a mainstream Islamic think tank epitomizing “Islamic moderation.” Promising future “revisions,” Ghazi made the following candid admission about textbook materials he produced:

“And, to tell you the truth, I based it on the classical sources, which are much harsher than what I wrote here.” [as reported in 2003].

Fast forward 13 years. The 2016 version of Ghazi’s “Mercy to Mankind: Madinah Period” was edited into a caricature apologetic of Muhammad’s interactions with the Jews of Medina.  Islam’s prophet “tried hard to live in peace” with these Jews, despite, the textbook alleges, “their chiefs” having broken “their agreement with him.” Accordingly, the Jews were “defeated and moved out of Madinah” by Muhammad and his Muslim coterie, but “treated with fairness.”

There is no mention (as depicted in the authoritative “classical” sources) of the gruesome political assassinations of individual Jews Muhammad orchestrated, or Muhammad labeling the Jews of the Banu Qurayza with the Koranic epithet [5:60] “apes and pigs,” prior to personally beheading some 600-900 of their adult males, and enslaving their women and children, to “celebrate” his victory over them.

Notwithstanding these misrepresentations, albeit conveyed in a mellowed tone, the concluding message to Muslim schoolchildren is identical:  The Jews are untrustworthy (“break agreements”) and must be subdued (by violence if required) to establish an ideal Sharia-based order of Islamic domination, as achieved by Muhammad: He [Muhammad] brought the Sharia which treats all human beings equally.

Moreover, IQRA’s website currently promotes a “classical” source redolent with Jew-hating “classical”-cum- modern Koranic exegeses, Justice Sheikh Taqi Usmani’s, 2010 “The Meanings of the Noble Quran.” Usmani, who served as a Judge on the Sharia(t) Appellate Branch of the Supreme Court of Pakistan for two decades (1982-2002), is 6th overall, and 2nd amongst “scholars and preachers” in the 2019 “Muslim 500.” This highly esteemed “leading scholar of Islamic of Islamic jurisprudence,” per the assessment of the “Muslim 500,” composed the following Koranic glosses on central verses characterizing the Jews:

[Koran 3:112/2:61]: “That disgrace has been stamped over [i.e., indelibly] the Jews has also been mentioned in in [verse] 2:61.”

[Koran 5:51]: “The Jewish tribes, despite having a treaty of mutual cooperation with the Muslims, conspired against them. At the same time, they developed friendship with some Muslims in order to spy on them. Verse [5]:51 therefore forbade the Muslims from having close relations with the Jews…”

[Koran 5:64; Note—This is the terse, ancient Koranic antecedent to “The Protocols of the Elders of Zion,” and helps explain why that Czarist Russian forgery of conspiratorial Jew-hatred resonates across Islamdom]: Jews experience “divine punishment for their rebellious attitude toward the truth [Islam]…They frequently intend to wage war against the Muslims…they [also] adopt other ways to spread their mischief, like speaking ill of the Muslims before new converts, conspiring against them, preventing people form accepting Islam, and presenting [a] distorted version of the Torah.”

[Koran 5:82]: “Since…greed is the main hurdle in accepting the truth [Islam], they [Christians] are not as arrogant and hostile to the Muslims as the Jews…”

Not surprisingly, given such opprobrium, Usmani’s gloss on Koran 9:29 also concurs with this permanent, classical Koranic jihad war injunction that the Jews must be brought under the Sharia jurisdictions by force if they do not submit peacefully:

“[T]hey must submit to the Sharia in all civil and criminal matters…to be imposed on all non-Muslim citizens of an Islamic State”

Canonical Islamic Jew-hatred, as elucidated by an authoritative theologian such as Usmani, and conveyed by a respected educator like Ghazi, is promulgated throughout U.S. mosques, and Islamic education centers [here; here; here; here], to adults and children alike. Sowing this hatred has reaped a measurable harvest of disproportionate extreme antisemitism within the U.S. Muslim community.

The Anti-Defamation League, applying their scale of extreme Antisemitism (i.e., agreeing with at least 6 of 11 Antisemitic stereotypes), has determined that the prevalence of this severe extent of Jew-hatred was 34% amongst U.S. Muslims, vs. only 14% in the general U.S. population, a 2.4-fold greater excess.

Since September 11, 2001, as one tangible manifestation of this Muslim Jew-hatred, there have been four murderous attacks by Muslims targeting Jews, resulting in 6 deaths. Moreover, during the past 5-month period, alone, four (three + one) potentially mass murderous attacks by Muslim jihadists on American Jews have been thwarted by U.S. law enforcement, in Montana, Georgia, Ohio, and California. One of the attacks prevented involved a convert to Islam “inspired” by the Pittsburgh Tree of Life synagogue mass shooting.

Nidra Poller observed that when the 23 year-old Parisian Jew Ilan Halimi was being tortured to death in February 2006, his Muslim torturers, “…phoned the family on several occasions and made them listen to the recitation of verses from the Koran, while Ilan’s tortured screams could be heard in the background.” Ilan Halimi’s Muslim torturers/murderers, in the heart of Western Europe, did not invoke any non-Islamic sources of anti-Jewish hate, only the Koran.

Disingenuous Muslim obfuscation of Islam’s canonical Jew-hatred, by even much ballyhooed Muslim “reformers,” bolsters Islam’s mainstream theological supremacism. Till now, American Jewish political, religious, academic, and media elites have also chosen to ignore, or deny the virulent antisemitism intrinsic to Islam. The failure of Jewish “leadership” to even identify Islam’s sacralized Jew-hatred has already had tragic consequences for U.S. Jews, which are destined to become calamitous if this cowardly denial persists.

Parshat Emor (V’Yiqrah – Leviticus 23.22)

The following is an Addendum to my previous post, “The Mishneh Says“-

Been studying Parshat Emor (V’Yiqrah – Leviticus 23.22) (as my birthday is coming up) – “When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the L-RD, your G-D.”

The Mishneh (Peah 1:1) says, “These are the precepts that have no prescribed measure: ‘the corners “Peah” of your field [which must be left for the poor] – the firstfruit offering (“Bikkurim“), the pilgrimage, acts of kindness, and Torah study.”

The Sages instituted that 1/60th of a field must be left (azav) for the poor. (mathematically – 60 is fairly divided by 5, which equals 12, [as in the 12 Tribes]; or if you will, 60 divided by 3 equals 20 [20=Keter, crown or Kook, statute] and 20 divided by 5 equals four – there are four cubits each person is entitled to; moreover, if you divide 60 by 2 it equals 30 and 30 divided by 2 equals 15 which in Gematria equals Yah! 15 is further divided by 3 which is a fifth, as in Yoseph’s “kook” – statute: B’rashith (Genesis) 41.34 – “Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven years of plenty.” It is also related to the warning not to oppress the stranger and the poor person: “I am the L-RD, your G-D.” [meaning – I am faithful to reward or punish -] “or the thing which he hath gotten by oppression […] he shall even restore it in full, and shall add the fifth part more thereto ….” V’Yiqrah 5.20-26.) In Gematria 60= Samech which means “support” as in, “He supports all the fallen, and uplifts all those bowed down.” Tehillim (Psalms) 145.14.

The Samech is the only letter of the Aleph-Bet that is missing from [the passuk – verse] V’Yiqrah 23.22!

There is a debate in the Mishneh between Baith Hillel and Baith Shammai as to which is more significant: Peah (Corners) of V’Yiqrah 19.9, 10 (the poor and the stranger) or Peah of Devarim (Deuteronomy) 24.19 (the widow, orphan and the stranger). There is also a debate as to whether two or three are leket (gleanings): Hillel says two are leket and three are not, while Shammai says three are leket and four belong to the owner!

I say (and this is only my opinion, not that of the Mishneh) that Shammai creates a case of doubt, and the Mishneh says, doubtful leket is leket! One cannot evenly divide 15 – it must be divided by three (as Shammai says, “One for the widow, one for the orphan and one for the stranger” Devarim 24.19) for there to be a fair distribution of 60 which is five or a fifth of 60 which equals the twelve tribes…. If one divides 15 by two, one has 7.5 and one cannot evenly (viz, “fairly”) distribute or allot Peah, Leket or Shichichah (forgotten sheaves) to 7.5 people.


PLO Recruitment of Child Mercenaries: A War Crime!


US Lawmaker Calls to End Military Aid to Israel, Claims Abuse of Palestinian Children

Outrageous! Democratic Congresswoman Betty McCollum introduced legislation opposing what she describes as Israel’s “state-sponsored child abuse designed to intimidate and terrorize Palestinian children and their families.”

Congresswoman Betty McCollum (DFL-Minn.) has introduced legislation— the Promoting Human Rights for Palestinian Children Living Under Israeli Military Occupation Act, H.R. 2407 — amending a provision of the Foreign Assistance Act known as the “Leahy Law” to prohibit funding for the military detention of children in any country, including Israel, according to a press release posted on her website.

“The bill also establishes the “Human Rights Monitoring and Palestinian Child Victims of Israeli Military Detention Fund,” authorizing $19 million annually for non-governmental organization (NGO) monitoring of human rights abuses associated with Israel’s military detention of children.

“The Fund also authorizes qualified NGOs to provide physical, psychological, and emotional treatment and support for Palestinian child victims of Israeli military detention, abuse, and torture.”

The press release quotes anti-Israel NGOs including B’tzelem and Human Rights Watch.

“Israel’s system of military juvenile detention is state-sponsored child abuse designed to intimidate and terrorize Palestinian children and their families,” McCollum alleged while calling for an end to military aid to the Jewish state.

“It is equally outrageous that U.S. tax dollars in the form of military aid to Israel are permitted to sustain what is clearly a gross human rights violation against children,” she declared, claiming that “more than 10,000 Palestinian children have been arrested, detained, abused, and prosecuted by Israeli security forces in the Israeli military court system since 2000.”

While making these shocking claims, the congresswoman, who has a history of anti-Israel activism, made no mention of Palestinian state-sponsored incitement to terror, including children’s educational programs promoting violence and anti-Semitism and its financial support for terrorists and their families.


An unlawful combatant, illegal combatant or unprivileged combatant/belligerent is a person who directly engages in armed conflict in violation of the laws of war or is fighting outside of internationally recognized military forces. An unlawful combatant may be detained or prosecuted under the domestic law of the detaining state for such action.

[Articles 8(2)(b)(xxvi), (e)(vii) of] the Rome Statute of the International Criminal Court (1998) defines the recruitment of children under the age of 15 as a war crime.


Such legislation would undermine the Taylor Force Act and rewrite American Law!


Taking legal action in the International Criminal Court against the PLO/PA for the recruitment of child mercenaries would pressure the “Palestinians” into ending the Pay for Slay policy of the PLO!

Will Trump expose the UN fraud on former Palestine boundaries?

Arutz Sheva – Israel National News

The UN published a propaganda study filled with selective information in 1978, this in order to cast doubt on Israel’s legality.


David Singer, 29/04/19 07:04 | updated: 16:30


President Trump appears set to expose more than forty  years of deceptive and misleading information disseminated by the United Nations (UN)  in relation to the boundaries of former Palestine.

This welcome development comes with President Trump’s Special U.S Envoy Jason D. Greenblatt telling Sky News in Arabic on 19 April:

“There is no reason to use the term ‘two-state solution,” the reason being that, “every side sees it differently.”

The UN must take responsibility for creating such confusion by perpetuating intellectual and political fraud originating with its 1978  publication: “The Origins and Evolution of the Palestinian problem“(Study)

Part 1 of the Study covering 1917-1947 was trashed by Israel’s then Ambassador to the UN – Yehuda Blum – on 16 November 1978:

“Even the most cursory reading of this document can leave no doubt that the means and machinery of the United Nations have been misused once again to disseminate highly selective and tendentious information under the guise, in this instance, of what purports to be a scholarly study.

“The history of international conflicts, and particularly those with complex historical origins, can only be properly written by objective historians who enjoy complete academic freedom. The practice of writing and rewriting history according to the transient interests of a political body is of course characteristic of certain regimes. It is regrettable that the United Nations has now been drawn into that pattern.”

Blum then told the UN General Assembly on 30 November 1978:

“At the end of the first part of the publication, ostensibly dealing with the period of the Palestine Mandate, there appear a number of maps. The one map that is conspicuously absent is the official map of the Palestine Mandate which, until 1946, included Transjordan on the east bank of the Jordan River. This map was omitted because it does not fit into the PLO’s own scheme, as it would show too clearly that a Palestinian Arab state has already been in existence for 32 years on more than three quarters of the territory of mandated Palestine – that is, the state now called Jordan. That embarrassment is eliminated in this purportedly scholarly and impartial publication by the simple expedient of eliminating the map.”

Blum was not finished – pointing out to the General Assembly on 20 December 1978  that Part 2 of the Study covering 1947-1977:

“Taken in conjunction with the first part, it is clear that this pseudo-scientific “study” is designed to give currency, under the emblem of the United Nations, to a completely misleading version of the history of the Arab-Israel conflict.

“Put briefly, that version has it that the League of Nations Mandate over Palestine was illegal, and all subsequent events, including the establishment of the State of Israel, are null and void. This wholly distorted view is set out in almost as many words in article 20 of the so-called PLO’s basic document, the “National Covenant”, and it forms the underlying thesis of the United Nations Secretariat publication in question. It completely ignores the Jewish people’s inalienable rights to self-determination, national independence and sovereignty in its homeland, the land of Israel.

“Thus, what purports to be a scholarly study, supported by what appears to be a scientific apparatus, is no more than a crude piece of propaganda.”

Two  States exist in former Palestine today: Arab Jordan – created in 1946 in about 78% of former Palestine –  and Jewish Israel – created in 1948 in about 17% of that territory. These two states remain pivotal to ending the 100 years old Jewish-Arab conflict.

Trump may be ready to set the UN fabricated record straight when his peace plan is released.

Dry Bones: UN Fraud


Author’s note: The cartoon—commissioned exclusively for this article—is by Yaakov Kirschen aka “Dry Bones”- one of Israel’s foremost political and social commentators—whose cartoons have graced the columns of Israeli and international media publications for decades. His cartoons can be viewed at Drybonesblog

Who Knows 50?

Who Knows 50?

Aish HaTorah


Who Knows 50?

The distinguished number of transcendence.

Excerpted from the just-published book Jewish Wisdom in the Numbers.

The number 50 is the distinguished number of transcendence. The count up to 50 is composed of two essential and distinct stages.

The first phase is the step-by-step progression rising from 1 up to 49. As the square of 7 (7²=49), 49 denotes the complete cycle within the physical universe.1 This is a natural development, one that reaches the extremities of the outer boundaries. This may be the furthest limit as far as nature is concerned – but it is not the endpoint. But the ultimate destination of a Jew is his arrival at the second phase – one where he somehow manages the supernatural leap from 49 to arrive at the transcendental quality of 50.

The progression from 49 to 50 has, as its precedent, the stepping stone from 7 to 8. The soul is likened to the 7th center of holiness within the body that sanctifies the 6 directions of the physical world toward spiritual pursuits.2 Through this process, the soul is able to elevate itself, and the body with it, toward perfection.3 In number terms, the 7 is elevated beyond to reach 8, which is synonymous with entry onto the higher transcendental plane.4 And the arrival at 50 similarly marks the entry into this exalted state.

A Passage to Sinai

Perhaps the count toward the number 50 finds its most well-known historic expression in the Exodus and its aftermath. – exodus: 50

The momentous event that commemorates the birth of the Children of Israel as a nation was the exodus from Egypt. Not only is there a twice-daily remembrance of this milestone,5 but much of mitzvah observance is marked by repeated references to the Exodus. Its central importance is due to this event celebrating the Jewish People’s brand-new state of existence.

Their deliverance was not only from physical slavery but also from the Egyptian worldview. The Exodus released them from an outlook constrained by the natural realm.6 The redemption catapulted Israel into an alternate state of reality. They exchanged the restricted for the unrestricted, the natural for the supernatural, and the ordinary for the extraordinary. It was the seminal event that would define what Israel had now become: God’s Chosen People. Their transcendental quality was now evident in the aftermath of their trailblazing liberation.

The historic event of the Exodus is mentioned in the Torah a total of 50 times.7 And the redemption process which started on the first day of Pesach finally reached its completion stage 50 days later at Sinai. Indeed, God freed the Children of Israel in order that they accept the Torah. The Divine instruction given to Moshe at the burning bush was to lead Israel out of Egypt and bring the nation to serve God at that mountain.8shavuot: day 50

The 50 stages of redemption required a minimum 49-day interval for their national metamorphosis. Prior to their liberation, the Children of Israel had sunk to the nadir of spiritual impurity: the 49th level of impurity. The Exodus introduced a spiritual cleansing process. Israel embarked upon a gradual path of ascension, one level after another. Theirs was a phenomenal rise from their degraded position on the 49th gate of impurity up to the 49th gate of purity.9 Finally, they arrived at the highest spiritual pinnacle on the 50th day.10

This period bridges the Festivals of Passover and Shavuot. The journey is alluded to in the mitzvah that famously links this time frame: the 50-day Counting of the Omer, from date of the cutting of an Omer measure of the new crop of barley, which was brought up as an offering on the second day of Pesach: You shall count for yourself … 7 weeks that shall be complete until the morrow after the 7th week – it shall be 50 days ….11torah: 50

Shavuot is the only Festival not referenced by a specific date in the Jewish lunar calendar. Its classification as the time of the giving of Torah is recorded as Day 50 after the Exodus. This firmly establishes Shavuos as the climax of the Exodus. In the relationship between God and Israel, the giving of Torah at Sinai is termed on your wedding day.12

Marriage celebrates the total commitment of two parties to each other. The obligations of a Jewish marriage arrangement are recorded in the ketubah, the wedding contract. The set monetary settlement allocated to a maiden was 50 silver shekels (equivalent to 200 zuz/dinars in Mishnaic currency).13 This sum finds its perfect parallel in the giving of the Torah, where the contractual duties of Israel’s wedding day came into effect on the 50th day after the Exodus.

Here God showered His beloved nation with the best wedding gift of them all: the gift of Torah. The metaphysical quality of Torah often sees its depiction as qualities of the Divine intellect. Its transcendental nature is over and above the physical existence of This World. Appropriately, Torah was given at the beginning of the 8th week after the Exodus. It taps into the symbolism of 8 transcending the natural realm epitomized by the number 7. In this respect, 50, which follows the cycle of 7 weeks each consisting of 7 days, shares the “out of this world” quality of the number 8.14

As the 50th day after Egyptian deliverance, in the 8th week, Shavuot relates to the transcendental nature of Torah.15 In the singular form, the word Torah is said to occur 50 times in the Torah.16

Parallel to the number 8, the 50th level relates to that which is “out of this world.”17 The Mishkan, Sanctuary, and subsequently the Beis HaMikdash, Temple, revolved around Torah as represented by the Luchos, Tablets, housed in the Kodesh HaKodashim, Holy of Holies. (In itself, the construction of a House of God served to immortalize the giving of Torah at Sinai.18) The purchase of the Temple site took effect through the 50 shekels of silver paid by each tribe.19 The maximum age for a Levi to serve in the Temple was 50 years old.20 In particular, the innermost chamber, the Kodesh HaKodashim relates to this 50th transcendental level.21 And there were 50 golden hooks upon the roof spread directly above the curtain cover at the entrance of the Kodesh HaKodashim.22

Above Nature

We have noted that 50 represents the full journey toward acceptance of Torah in the 50 days bridging Pesach and Shavuos. The passage through life calls for the Jew to emulate the national passage to Sinai. He must proceed until the natural end – and then go beyond it. He must transcend the finite and touch the sublime 50th gate that belongs over and above the natural rules of This World.2350: at a distance

The number 50 is used as the measure that places something at a distance. The Talmud notes the use of a rope measuring 50 cubits for matters such as measuring the 2,000-cubit distance of techum Shabbos, the distance beyond the city one may travel on Shabbos.24 Because of the negative impact of a granary, leather tannery, and cemetery, these were not halachically permitted to be located within 50 cubits of the city.25 Of course, the 50-day journey from Egypt to Sinai ensured that Israel was no longer under the sinful influence of their idolatrous past.

No less than 50 stages of redemption – parallel to the 50 times the Exodus is recorded in the Torah – were required to achieve a clean break from the past. Now, on the 50th day, Shavuos, the shackles of bondage were finally broken. This is recorded in the mention of the Exodus in the opening verse of the 10 Commandments: I am Hashem your God Who took you out of the land of Egypt from the house of slavery.2650: gates of understanding

The creation of Israel in the 50 days between Passover and Shavuot ties into another aspect of symbolism found in this number. God created the universe with the 50 Gates of Understanding.27 The 50 Gates relate to the ascending spiritual levels within the world through which man must pass in order to uncover the inner secrets of creation and in order to comprehend the powers, capabilities, and life forces within.28

In a sense, the 50 Sha’arei Binah signify the distance of how far removed man is from God’s wisdom. It is incumbent upon man to pass through these Gates of Understanding in a journey to uncover the Divine wisdom hidden in the words of Torah. This often involves the deductive reasoning of understanding, (“bina” in Hebrew) to derive “one thing from something else.”29 “Bina” is cognate to “bein”, between,30 which indicates the gap that man must bridge in order to approaches his

The 50 days of the Omer parallel the 50 Shaarei Binah.31 The word binah further relates to “binyan”, building.32 The count of the Omer toward Shavuot is the process of building where the Jew builds himself up from the lowly level of an animal up to the spiritual heights of a Godly being.33 It is his bid to traverse the 50 gateways of Divine wisdom. He endeavors to transcend the natural and to touch the supernatural realm where he will gain a clearer perception of God.

The highest level humanly possible is 49 gates; it is God Who enables a person to make the final leap from 49 to 50. The human being who passed through the full 49 gates was Moshe.34 However, the final 50th gate still lay beyond his grasp. The secret of this ultimate step would lie within the secret nature of Yovel.35yovel: year 50

The 7 weekly cycles of 7 days lasting until the 50th day, Shavuot, has its obvious parallel to the 7 Shemittah, Sabbatical cycles of 7 years that culminate in the 50th year, Yovel, Jubilee Year.36 Yovel marked the cumulative conclusion of an epoch. Everything that had occurred previously – even something termed as lasting l’olam, forever37 – comes to an end. The slate is wiped clean. It returns to its original pristine state to enable the process to begin anew.

Shemittah is classified both as holy, and as Shabbos; Yovel is Holy of Holies, and “Shabbos of Shabbosos.”38 Actually, Yovel’s description as Shabbos of Shabbosos is shared by the festival of Yom Kippur, Day of Atonement.39 On this date, the Jewish nation was forgiven for the sin of the Golden Calf that had undermined the Torah given on Day 50. A new era began as Israel was given the second set of Tablets, delivered by Moshe on Yom Kippur.40 This signaled that God had forgiven Israel, affirming that He would not destroy them.

The process of teshuvah, repentance – itself related to binah41 – is such that sin is eradicated. What happens? A person relates to his transcendental roots, returns to God, and emerges as a new creation.42 Interestingly, there is a total of 50 days of teshuvah from Rosh Chodesh Elul (29 days) until the end of Hoshana Rabbah (21 Tishrei).43

The word yovel also refers to the shofar-horn of a ram.44 Indeed, the 50th year assumed the status of the Jubilee year only once the shofar was sounded.45 The yovel/shofar was blown on Yom Kippur46 of the 50th year. It would herald that people and objects would revert to their original position. Sold fields returned to their original owners. Jewish slaves were released from their captivity.47 Here they freely return to their true identity.

Yovel replicates the impact of the shofar to awaken man toward repentance.48 The freedom of Yovel was unhindered by any constraints. It denotes the transcendental point that stretches above any prior attachment to what came before. – 50: all-in-1

In This World, there can be no independent human expression on the 50th level. It remains the ultimate, yet unknowable Godly dimension. It can be characterized as elevated or apart, from everything that precedes it. It transcends the natural world and human experience.49

In one respect, the 50th is the uncountable number. The Omer period lasts for 50 days – yet only 49 are to be counted. The counting of 49 automatically leads to the arrival of the 50th. This elevated state was reached at Sinai. It truly surpassed everything that came before it.50 It was on the 50th day, Shavuot, that the union between Israel and God, like a marriage, was solemnized.51

With this act the Jewish nation supernaturally transcended worldly existence to become one with God.52 Israel achieved this unity when they arrived at Sinai to encamp in a unified state: like a single person with a single heart.53 The names of the 12 Tribes of Israel, which were engraved upon the Stones worn by the Kohen Gadol, have a total of 50 letters,54 merged as one entity with their Creator.

Thus, the 50th is the point of arrival. This is where man has come “all the way.” This is the ultimate level; man has successfully completed the requisite stages of the natural passage and progressed to transcend up to the Godly level of eternity. This is the dimension of Torah, of Divine understanding, of true freedom. It is where Israel transcends to truly become one with God.

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  1. See “49: Full Measure.”
  2. See “7: A Holy Spark.”
  3. Ramchal, Derech Hashem 1:3. The reentry of the soul into the body after revivification is destined to propel man to a higher spiritual level than he could attain in life.
  4. See “8: Out of the World.”
  5. Berachos 12b.
  6. The root of the word מִצְרַיִם is related to the wordמֵיצַר , straits, as in the verse, ּall her pursuers overtook her within the straits (בֵּין הַמְּצָרִים) (Eichah 1:3).
  7. Zohar 2, 85b; 3, 262a. See Sfas Emes, Shabbos HaGadol 5634, for how the 50 references to the Exodus correspond to the 50 weeks and 50 Shabbosos in every year. See also Vilna Gaon, Tikkunei Zohar, p. 84.
  8. Shemos 3:12.
  9. See “49: The Full Measure.”
  10. Their development is beautifully symbolized in the 50-day ripening period of an apple – an allusion to receiving of Torah. The Midrash notes that the apple takes 50 days to ripen and this occurs in Sivan (Shir HaShirim Rabbah 2:2). This is a reference to the 50-day period between Pesach and Shavuos, when the Jewish nation embraced the Torah. (The apple symbolically relates to the declaration Na’aseh v’nishma, “We will do and we will hear” – Shabbos 88a. See Tosafos, ad loc. for how the apple refers to the esrog.)
  11. 1. Vayikra 23:15-16.
  12. Shir HaShirim 3:11 and Rashi ad loc.
  13. Mishnah, Kesubos 1:2. A divorced or widowed woman who remarries is entitled to half this sum: namely 100 zuz. The basic amount of 50 silver shekels for a maiden is derived from the laws of the penalty payable by a man who violates or seduces a maiden (Devarim 22:29; Kesubos 10a).
  14. Maharal, Tiferes Yisrael 25.
  15. Maharal ibid. Though the Omer count is stated to be for 50 days, only 49 are counted. One does not – indeed, cannot – count the 50th. It is not simply another day in succession to the 49 before it. It is separate and apart; it goes beyond the possible, beyond the countable.
  16. Rokeach, Devarim 6:7.
  17. See Tanchuma, Pinchas 15, about how Shemini Atzeres, the 8th day after the onset of Succos, should have ideally been positioned 50 days after Succos in the same way that Shavuos was placed 50 days after Pesach. See “8: Out of This World.”
  18. Ramban, Shemos 25:1 (Introduction to Terumah). See “410: First Temple.”
  19. Zevachim 116b. See also Succah 53a and Sifri, Nasso 42 for how David purchased the site of the altar for 50 shekalim.
  20. See Bamidbar 4:3, 23, 30, 35, 39, 43, 47.
  21. Maharal, Chiddushei Aggados, Rosh Hashanah 21b. See “8: Out of This World.”
  22. Shemos 26:6. See Rokeach, Shemos 26:6, p.141, for how the 50 golden hooks attaching the curtains parallel the 50 times the word Torah is mentioned in the singular in Chumash.
  23. See Maharal, Nesivos Olam, Nesiv HaTorah 1 for how the 50th is uncountable, as it belongs to the ethereal, elevated world that is not subordinate to time.
  24. Eruvin 57b.
  25. Bava Basra 24b-25a. See Rambam, Hilchos Beis HaBechirah 7:13.
  26. Shemos 20:2.
  27. Rosh Hashanah 21b; Nedarim 38a. “The 50 occasions Exodus is mentioned in the Torah correspond to the 50 Gates of Understanding” (Vilna Gaon, Aderes Eliyahu, Balak).
  28. Ramban, Introduction to Sefer Bereishis. See also Vilna Gaon, Safra D’Tzniusa 1.
  29. See Rashi, Shemos 31:3.
  30. Ibn Ezra, Shemos 31:3; R’ S.R. Hirsch, Bereishis 41:33.
  31. Vilna Gaon, Aderes Eliyahu, Balak.
  32. See Niddah 45b.
  33. The Omer brought on Pesach was an offering of barley, a grain that is used for animal feed. By contrast, the 2 Breads of Shavuos were made of wheat, a human food. This symbolizes the spiritual transformation from a non-spiritual beast to a spiritual human. See Sotah 15b; Maharal, Tiferes Yisrael 25.
  34. Rosh Hashanah 21b. See “49: The Full Measure.” Parallel to Moshe’s inability to attain all 50 Gates of Understanding, he was unable to pass over the River Jordan, whose width is said to be 50 cubits (Tosafos, Sotah 34b) and pass onto even 1 cubit of the ground of the Holy Land (see Baal HaTurim, Devarim 3:25 and Rokeach ad loc.).
  35. Ramban, Introduction to Sefer Bereishis.
  36. Vayikra 25:8-13.
  37. Shemos 21:6; Kiddushin 21b. This refers to a Jewish servant who rejected going free after his original 6 years of enslavement.
  38. Maharal, Chiddushei Aggados, Rosh Hashanah 21b.
  39. Vayikra 23:32.
  40. See Taanis 26b expounding the verse, the day of His wedding (Shir HaShirim 3:11). See Rashi ad loc.
  41. In the Amidah, the blessing of teshuvah is juxtaposed to binah (Megillah 17b). See Shelah HaKadosh, Chullin, Torah Ohr 63, Shelah Toldos HaAdam, Beis Chochmah (2nd) 24. See R’ Tzadok HaKohen, Pri Tzaddik, Tu B’Av, 6, as to how the level of 50 Gates of Understanding is the level of knowledge given to a penitent.
  42. See R’ Yitzchak Hutner, Pachad Yitzchak, Yom HaKippurim 1. See Shelah Toldos HaAdam, Beis Chochmah (2nd) 24, as to how Yom Kippur is a source of binah, returning the past year back to its roots and source.
  43. See Panim Yafos, Vayikra 16:30.
  44. Rosh Hashanah 26a and Rashi, Shemos 19:13. In the acceptance of Torah at Sinai, an extended blast from the yovel (shofar) indicated that the Shechinah had departed and the people could now ascend the mountain (Shemos 19:13). This, too, relates to the cessation of a phase.
  45. Rosh Hashanah 9b.
  46. See Minchas Chinuch, Mitzvah 335.
  47. Vayikra 25:10-13. See also “9: Where to Turn?”
  48. On Yom Kippur the 50th and most profound of all gates is opened, the closest level to gain insight into the ways of God (Sfas Emes, Yom Kippur 5653).
  49. Incidentally, we can explain with this the reason that, in the Purim narrative, Haman constructed a gallows that was specifically 50 cubits high (Esther 5:14). Symbolically, the wicked Haman presented himself as a deity who “supposedly” was not subject to the natural law of the land – namely, that he was on the transcendental 50th level (Maharal, Ohr Chodosh, Esther 5:14). See also Maharal, Ohr Chodesh, p.175 and Be’er Hagolah 4:14 for the symbolism of this 50-cubit gallows being constructed from the wood of Noach’s Ark (Yalkut Shimoni, 1056). See also R’ Tzadok HaKohen, Pri Tzaddik, Purim, 2, for how Haman’s gallows of 50 cubits corresponds to the 50 Gates of Understanding.
  50. Maharal, Rosh Hashanah 21b, Chiddushei Aggados.
  51. One who assaults a maiden must give her 50 coins of silver to marry her (Devarim 22:29). This is parallel to Israel receiving Torah on Shavuos, the 50th day after leaving Egypt (Rokeach, Bereishis 32:11).
  52. See Tikkunei Zohar, end of Tikkun 22.
  53. Shemos 19:2 and Rashi ad loc.
  54. The 12 Tribes of Israel were represented on the Avnei Shoam, the stones affixed to the shoulders of the High Priest’s Apron. There were 6 names, consisting of 25 letters, on each of the 2 stones, a total of 50 letters (Sotah 36a-b).

Israel defends right to West Bank settlements at UNSC

Jpost Arab-Israeli Conflict

Danny Danon will speak after a briefing to the UNSC by the Israeli Palestinian co-directors of the non-governmental group EcoPeace Middle East.

By Tovah Lazaroff

April 29, 2019 19:52

Israel’s Ambassador to the United Nations Danny Danon plans to defend Israel’s right to the Land of Israel, including the West Bank settlements when he addresses the United Nations Security Council this afternoon.

He will speak after a briefing to the UNSC by the Israeli Palestinian co-directors of the non-governmental group EcoPeace Middle East about environmental issues shared by Israelis, Jordanians and the Palestinians.

UN Under-Secretary General for Political and Peace Building Affairs RoseMary DiCarlo will also give an update on the situation in Gaza and the Palestinian territories.

Jewish rights to the land of Israel depends on four pillars, Danon said. This includes the bible, history, legality and the pursuit of international peace and security.

God gave the land to the people of Israel in Genesis, when he made a covenant with Abraham said Danon as he read from that passage.

“This is our deed to our land,” he said.

”From the book of Genesis; to the Jewish exodus from Egypt; to receiving the Torah on Mount Sinai; to the gates of Cana’an; and to the realization of God’s covenant in the Holy Land of Israel; the Bible paints a consistent picture. The entire history of our people, and our connection to Eretz Yisrael, begins right here,” Danon said.

The Bible is accepted by all three monotheistic religious, Danon said, adding that “The Quran itself accepts the divine deed of the Jewish people to the Land of Israel.”

Historically, there was a Jewish kingdom in the land of Israel, with Jerusalem as the capital and where the Jewish Temple was twice built and twice destroyed first by the Babylonians and second by the Romans.

“Even the Romans themselves admitted the land was ours. Those of you who have visited Rome may have seen that Emperor Titus famously commemorated his victory and the Jewish expulsion by building an enormous arch on the Via Sacra in Rome. If you look at the Arch, it includes an illustration of his men carrying away the menorah from the Jewish Temple,” Danon said.

The Romans attempted to destroy that link by renaming the land Palestina.

“This is how the narrow strip of land in Eretz Yisrael, nestled between Egypt in the south and Lebanon in the north, came to be called ‘Palestine,’” Danon said.

After the Romans, the land was conquered by the Crusaders and then the Ottoman Empire. A Jewish community remained in the land over the next 2,000 years, but the bulk of the Jewish people were in exile.
“For two millennia, Jews across the world continued to pray three times every day for our long- awaited return home to Zion and Jerusalem. As we just said on Passover last week, as we do every year, ‘Next year in Jerusalem!'” Danon said.

He then turned to the issue of international law, starting with the 1917 British Balfour declaration that set out “a national home for the Jewish people” in the land of Israel after Great Britain had taken over that territory from the Ottoman Empire at the end of World War I.

Danon explained that in presenting the document, British Foreign Secretary Lord Arthur Balfour wrote that the “declaration of sympathy with Jewish Zionist aspirations, which has been submitted to, and approved by, the Cabinet.”

“In 1922, the mandate of the League of Nations not only stated its support for the establishment of a Jewish national home, it encouraged and facilitated the return of Jews in the diaspora to our homeland. It confirms, and I quote, ‘the historical connection of the Jewish people with Palestine and to the grounds for reconstituting their national home in that country,’” Danon said.

He added that these documents were Zionist documents and showed that Zionism appeared in international law.

Danon also pointed to the 1945 UN charter which speaks of the right of peoples to self-determination and to the rights of member states to defend themselves from armed attacks.

In 1947, the UN partitioned the land into a Jewish state and an Arab state, with the Jews accepting the plan and the Arabs rejecting it and attacking the nascent Jewish state, Danon said.

The 1948 armistice lines that marked the end of the Independence War, “were never considered international borders. They were simply lines designating the end of the first battle in the Arab war against Israel,” Danon said.

“It was the Arabs who insisted that the armistice lines would not be permanent borders,” he added.

“Because these lines are not borders, the Jewish communities in Judea and Samaria, to this day, do not cross any international borders. They are built on strategic land for Israel’s security and, as agreed by the parties in the Oslo Accords, would be classified as final status issues,” he concluded.