G-D Rains Down Divine Retribution Upon Detractors of Israel

Breaking Israel News

“And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me; then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins.” Leviticus 26:23-24 (The Israel Bible™)

Margot Wallström, Sweden’s Minister of Foreign Affairs and Deputy Prime Minister, has earned a reputation for Israel-bashing. The first blatant anti-Israel offense came in 2014, when she became the first European Union foreign minister to recognize the state of Palestine.

After the horrifying terror attacks in Paris last November, she came out with a statement linking Islamic anger to the lack of a two-state solution. Even worse, after months of terror in which Palestinians were attacking Israelis in the streets on an almost daily basis,  she accused Israel in January of carrying out “extrajudicial executions”.

Israel reacted through diplomatic channels, but a more powerful force stepped in. Three days after Wallström accused Israel of executing Palestinians, it was revealed that she had jumped to the head of an eight-year waiting list for apartments owned by a labor union. Stockholm is suffering from a serious shortage of housing and this was viewed by the Swedish public as an egregious misuse of her position. Anti-corruption prosecutors are investigating the case now to determine if it constitutes bribery, which carries a potential two-year prison term.

This type of instant karma is the rule and not the exception when it comes to politicians that treat Israel badly. One of the clearest examples of divine slap-down came on January 21, 1998, when US President Bill Clinton gave Israeli Prime Minister Benjamin Netanyahu a decidedly cold reception at the White House, and Secretary of State Madeleine Albright refused to have lunch with Netanyahu. Things looked grim for Israel, but later that day, the Monica Lewinsky scandal broke out, ultimately resulting in Clinton’s impeachment.

President George H.W. Bush signed the Oslo Accords on October 30, 1991, setting the stage for the disastrous “Land for Peace” process. The very next day, a hurricane dubbed “The Perfect Storm” hit the east coast of the United States, destroying Bush’s house in Kennebunkport, Maine.

Occasionally, divine intervention can take an ironic turn. As president, Jimmy Carter was not nearly as involved with Israel as he has been since leaving office. In his book, Palestine: Peace not Apartheid, he blames Israel’s “colonization of Palestinian land” as being “the primary obstacle to a comprehensive peace agreement”.

Carter was a proponent of Boycott, Divestment, and Sanctions (BDS) since it seemed to produce results and bear pressure on Israel to negotiate. He has also met with many leaders of Hamas and during the 2014 war in Gaza, called for Israel to negotiate with Hamas.

One year later, he was diagnosed with cancer and melanomas were found in his brain and liver. After only a few months of treatment, the doctors  pronounced him cancer-free. Pembrolizumab, a drug developed in Israel, was a key element in his treatment. His adherence to boycotting Israeli products and innovations obviously had its limits.

Carter’s miracle cure may not have been solely attributed to Israeli science. His sins against the Jewish people may have been forgiven in December 2009, when Carter published an open letter apologizing for any words or deeds that may have upset the Jewish community. In the letter, he said he was offering an Al Het, a prayer of repentance, said on Yom Kippur, the Jewish Day of Atonement.

Divine retribution is not restricted to non-Jews. Ariel Sharon had achieved almost legendary status in Israel. After a spectacular army career, he entered politics and, at the head of the Likud party, was elected prime minister in 2001. He endorsed the Roadmap for Peace and began plans to remove the Jewish population of Gush Katif from the Gaza Strip. The dismantling of the Jewish settlements was scheduled for August 15th, 2005, the day after Tisha b’Av, the anniversary of both Jewish Temples being destroyed.

In July, one month before the IDF dismantled Gush Katif and evicted almost 9,000 Jews from their homes, Rabbi Yosef Dayan, a member of the nascent Sanhedrin who can trace his lineage back to King David, led a group of ten rabbis in performing an obscure, ancient Kabbalistic ceremony, the Pulsa diNura, on Sharon. The Pulsa diNura invokes the angels of destruction to block heavenly forgiveness of the subject’s sins, causing all the curses named in the Bible to befall him and resulting in his death.

Sharon’s health deteriorated, and by January, he suffered a hemorrhagic stroke, entering a vegetative state from which he never recovered. Rabbi Dayan also led rabbis in the Pulsa diNura against Prime Minister Yitzchak Rabin a few months before he was assassinated. Rabin was shot and killed in 1995 by Yigal Amir, an extremist who  opposed Rabin’s peace initiative and particularly the signing of the Oslo Accords.

Rabbi Dayan told Breaking Israel News that none of these events were simple coincidence, but divine justice. “Today, there isn’t prophecy. God presents circumstances for us to try to understand him, to express our belief in him,” he explained. “These aren’t things that happen by chance or coincidence. This is not just true for politics, but it is also true for politics. Politicians are, after all, simple servants of God, no less or more than the rest of us.”

Ancient Genealogical Records Prove King David’s Descendants Are Alive Today

Breaking Israel News

“Then I will establish the throne of thy kingdom over Yisrael for ever; according as I promised to David thy father, saying: There shall not fail thee a man upon the throne of Yisrael.” I Kings 9:5 (The Israel Bible™)

It might come as a shock to many to learn that hundreds of descendants of King David are alive today, with verifiable family trees dating back 90 generations, and that the royal Davidic dynasty could potentially be established today in Israel.

Though some may be skeptical of the genealogical proof, many secular researchers of genealogy have studied the line of David. The research is facilitated by the fact that a number of European monarchs throughout history have gone to great lengths to prove family ties to the Davidic Dynasty, and a solid ancestry has been established.

Within the Jewish community, genealogical studies have shown several families that can claim descent ben akhar ben (father to son) in a direct line, most notably the Dayan, Shealtiel and Charlap/Don Yechia families. Most of these families come from Aleppo, Syria.

Susan Roth (Davidic Dynasty)
Susan Roth (Davidic Dynasty)

Susan Roth founded the Davidic Dynasty organization in 2000 to gather and reunite Davidic descendants in the Holy City of Jerusalem. Roth has a personal interest as well, tracing her lineage back to King David through Rabbi Shlomo Yitzchaki, the preeminent 11th century French Torah scholar known by the acronym Rashi.

Her registry currently lists approximately 150 descendants who have verifiable descent to King David. However, efforts to introduce this reality into mainstream Judaism have met with surprising resistance.

When she first compiled her list, Roth contacted Israel’s Chief Rabbinate to inform them of her registry but, surprisingly, they expressed no interest.

“They were shocked, but they never followed up. My interest was simply to do God’s will, but they understood it as a political agenda. They don’t want King David’s dynasty and they don’t want Moshiach (Messiah),” Roth told Breaking Israel News.

“Even though it is clear Moshiach is here. He is just hiding,” she added.

Mitch Dayan claims descent from King David. (Courtesy)
Mitchell Dayan  (Courtesy)

One of her discoveries was Mitchell Dayan. In 1983, Dayan was mourning for his brother. Amazed at the number of visitors who claimed to be from his family, he began to research his genealogy. Dayan’s research led him to a book called Yashir Moshe, a commentary on Song of Songs written in 1864 by Rabbi Moshe Dayan. In the prologue to the book, the rabbi lists his genealogy, leading back to King David. In this list, Mitchell found the name of his great grandfather from Aleppo.

Another genealogic list was found in the Cairo geniza, a storehouse of over 300,000 Jewish documents discovered in the late 1800’s. The two lists were almost identical, despite the Cairo list being compiled hundreds of years earlier. Through these sources, Mitchell Dayan was able to verify his lineage back 87 generations to King David.

“The actual descendants may not know it but there are descendants of King David alive today,” Dayan told Breaking Israel News. “This was prophesied in the Bible but it is also fact. Politics are irrelevant. It is going to happen, one day or another.”

For thus saith Hashem: There shall not be cut off unto David a man to sit upon the throne of the house of YisraelJeremiah 33:17

In 2005, another Dayan, Rabbi Yosef Dayan, was recognized by the nascent Sanhedrin as a direct descendant of King David and, as such, a candidate to re-establish the Davidic Dynasty. Similar to Mitchell Dayan, his discovery came as a result of a death in the family.

Soon after he immigrated to Israel in 1968, Rabbi Dayan buried his grandfather in Jerusalem. He was surprised to see inscribed on the headstone the words “M’Bet David” (from the house of David). Rabbi Dayan discovered that this inscription was a family custom dating back to their origins in Aleppo.

Several years later, Rabbi Dayan received an antique document from a cousin which lists his genealogy, showing him to be the 89th generation from King David. This document was verified by Rabbi Mordechai Eliyahu, the former Chief Sephardi Rabbi of Israel.

“This concept of family tradition is not surprising,” Rabbi Dayan told Breaking Israel News. “The Kohanim (priests) have a family tradition that they are descended from Aaron the Priest, well before King David, and this tradition is totally accepted by the rabbis. This tradition has been proven accurate by DNA testing.”

Rabbi Dayan is disappointed by the lack of acceptance by rabbinic authorities and mainstream Judaism.

Rabbi Yosef Dayan. (Screenshot)
Rabbi Yosef Dayan. (Screenshot)

“Just as the Kohanic tradition is accepted, the same should be true for the descendants of King David, but even more so,” Rabbi Dayan said. “We have written family trees, and our tradition is engraved on gravestones for the offspring to take note of their ancestry.”

Breaking Israel News asked Rabbi Dayan why he thought there exists so much resistance to acknowledging the Davidic Dynasty.

On why there exists so much resistance to acknowledging the Davidic dynasty, Rabbi Dayan explained, “There is a basic error in understanding the Kingdom of David.

“The Moshiach is already here. Moshiach in Hebrew means ‘anointed’. It is not a miracle. The family of David exists and is waiting for Israel to choose one and anoint him.

“By claiming incorrectly that there are no living descendants of King David, the Moshiach becomes dependent upon a miracle from heaven, thereby absolving the rabbis from any responsibility for taking action to bringing the Messiah.”

False Prophets

Avodas Kochavim 5:6                                                                            

“A prophet who prophesizes in the name of idols” is one who says that a certain idol or star told him that we are commanded to do or not to do a certain thing. This is so even if he states the law accurately, such as by declaring something impure to be impure and something pure to be pure.

If a false prophet was given warning beforehand, he is liable to death by strangulation. Deuteronomy 18:20 says, “The prophet who speaks in the name of other gods shall die.” The prohibition against this appears in Exodus 23:13, “Do not mention the name of other gods.”

Avodas Kochavim 5:7

We are not allowed to engage an idolatrous prophet in discussion or debate. We may not ask him to give us a sign or to perform a wonder; if he does so on his own, we may not pay any attention to it. Whoever considers such a person’s tricks, thinking they might be a sign that he is true, violates the prohibition of “Do not listen to the words of that prophet” (Deuteronomy 13:4).

A false prophet is executed by strangulation. He is executed even though he speaks in the name of God and doesn’t add to or subtract from the mitzvos, as per Deuteronomy 18:20, “The prophet who dares to speak in My name that which I did not command him shall die.”

Daniel prophesied about Muhammad

I think Daniel prophesied about Muhammad:

“he shall think to change the law and seasons”

“he shall not honor the desire of women” and

“he shall not honor the gods of his fathers” and

“he shall honor the god of war”

“he shall speak blaspheme against the Most High”

“he shall wear out the righteous of HaShem”

“he shall put down three rulers”

Never Forget Yathrib!

Parsha VaYak’hel – “Moshe assembled….”

1 And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the L-RD hath commanded, that ye should do them. Shmoth (Exodus) 35.1

“These are the words that the L-RD commanded לַעֲשֹׂת אֹתָם [to complete, or finish] to make.”

The Parsha begins “Moshe assembled” – yet the Torah immediately warns of the “Sanctity of the Shabbat” taking precedent over הַמְּלָאכָה (the work or construction) of the Mishkan.

“These are the הַדְּבָרִים (the [prophetic] words) that the L-RD commanded to make” (to make – to finish, complete). la’Asoth לַעֲשֹׂת Make the Shabbat and the Mishkan!

First, the Torah tells us, “don’t work on Shabbat” and only after the warning not to work on Shabbat are we told of the construction of the Mishkan and it’s accoutrements.

“So what is melakhah? Rabbi Dr. Moshe Sokolow, one of my earliest teachers of parshanut and a student of Nechama Leibowitz, identifies melakhah as sharing a root with the word “malakh” or emissary. In contrast, avodah – or labor, shares a root with “eved” – slave. An emissary fulfills a mission as a free agent. A slave’s labor belongs to another. The Torah describes our labors as slaves in Egypt as “avodah.” Slaves never engage in melakhah.” Vayakhel 5774 The Mishkan and the Wide World Beyond; by Rabbi David Wolkenfeld.

The reason for all the Commandments, but specifically to rest on Shabbat is given in Parsha Tetzaveh 29.45, 46 “in order that I may dwell in their midst” –

“I will dwell in the midst of the children of Israel and I will be their G-D. They will know that I, the L-RD, am their G-D, Who brought them out of the land of Egypt in order that I may dwell in their midst; I am the L-RD, their G-D.”

In the Torah there are three words which mean “make or create” – “Ba’ra, Yetzer and Ashoth” – the First, means to make, or create something from nothing, the Second means to form from something created; and the Third means to finish the created work!

In the latter case, it is connected to the finished work of the Mishkan: 39.43 “And Moses saw all the work, and, behold, they had done it; as the L-RD had commanded, even so had they done it. And Moses blessed them.”

The construction of the Mishkan parallels the Creation of the Universe:

For instance, Tehillim 104.2 says, “Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;”

“In Pirkei D’Rabbi Eliezer we read:

In ten sayings the world was created…and in three it was finalized. And these are they: Chochmah (Skill), Tevunah (ability), and Da’at (Knowledge); as it is stated: “The Eternal with Chochmah founded the earth, by Tevunah established the heavens, by His Da’at the depths were split asunder” (Proverbs 3:19-20). With the same three, the Mishkan was made, as it states [about Bezalel the craftsman for the Mishkan]: “I have filled him with the spirit of God, in Chochmah, Tevunah, and Da’at” (Exodus 31:3). With the same three qualities the Temple was built; “His mother was from Naftali, his father from Tyre, and he was filled with Chochmah, Tevunah, and Da’at.” (I Kings 7:14)”

Even as “HaShem blessed the Seventh Day and Sanctified it” (B’rashith 2.3), Moshe blessed them and sanctified the raising up of the Mishkan. (Shmoth 40.9)

Now where is it written that the Children of Yisrael made (past tense) the Shabbat?

Shmoth 31.16, 17:  “Wherefore the children of Israel made the Shabbat, to observe the Shabbat throughout their generations, for a perpetual covenant. 17 It is a sign between Me and the children of Israel for ever; for in six days the L-RD made heaven and earth, and on the seventh day He ceased from work and rested.” {S}

35.21 Every man whose heart uplifted נָדְבָה him came, and everyone whose spirit inspired him to generosity brought the תְּרוּמַת (offering) of the L-RD for לִמְלֶאכֶת (the work) of the Tent of Meeting, for all its service, and for the holy garments. 22 The men came with the women; every generous hearted person brought bracelets and earrings and rings and buckles, all kinds of golden objects, and every man who waved a waving of gold to the L-RD.

35.29 Every man and woman whose heart inspired them to generosity to bring for all הַמְּלָאכָה (the work) that the L-RD had commanded to make, through b’Yad בְּיַד (the hand – prophetic authority) of Moshe, the children of Israel brought a ne’davah נְדָבָה (gift) for the L-RD.”

In the words of the Mishneh, there are 39 types of work that are prohibited on the Shabbat and Yom Kippur:

“The principal kinds of work are forty minus one.”

Here is the list of the 39 Melachot (main activities) prohibited on the Shabbat as listed in the Mishneh Shabbat 73a:

1. Zoreah – Sowing (seeding), 2. Choresh – Plowing, 3. Kotzair – Reaping (cutting),

4. M’amair – Gathering (bundling sheaves), 5. Dush – Threshing, 6. Zoreh – Winnowing,

7. Borer – Sorting (selecting, separating), 8. Tochain – Grinding, 9. Miraked – Sifting,

10. Lush – Kneading, 11. Ofeh / (Bishul) – Baking/cooking, 12. Gozez – Shearing,

13. Melabain – Whitening (bleaching),14. Menafetz – Disentangling, Combing,

15. Tzovayah – Dyeing, 16. Toveh – Spinning, 17. Maisach – Mounting the warp (stretching threads onto loom),

18. Oseh Beit Batai Neirin – Setting two heddles (preparing to weave), 19. Oraig – Weaving

20. Potzai’ah – Separating (removing) threads (Unweaving), 21. Koshair – Tying a knot,

22. Matir – Untying a knot, 23. Tofair – Sewing, 24. Ko’reah – Tearing (unsewing – ripping)

25. Tzud – Trapping, 26. Shochet – Slaughtering (Killing), 27. Mafshit – Skinning,

28. M’abaid – Salting/tanning process, 29. Mesharteit – Tracing (scratching) lines,

30. Memacheik – Smoothing / scraping, 31. Mechateich – Cutting (to shape),

32. Kotaiv – Writing two or more letters, 33. Mochaik – Erasing two or more letters,

34. Boneh – Building, 35. Soiser – Demolishing, 36. Mechabeh – Extinguishing (putting out a flame),

37. Ma’avir – Kindling (making a fire), 38. Makeh B’Patish – Striking the final blow (Finishing an object),

39. Hotza’ah – Transferring (transporting) from domain to domain (carrying).

So where is the TORAH source for the 39 Me’lachah (39 prohibited labors of the Shabbat)?

Rabbi Dr. Yoel Bin Nun, in The Textual Source for the 39 Melachot of Shabbat 

cites Midrash HaGadol which derives the 39 Me’lachah from the items used in the construction of the Mishkan, the Kohen HaGadol’s Service Vestments and the clothing worn by Aharon’s sons:

“Rabbi Shaul Baruchi, showed me that the idea had already been anticipated by R. Menachem Mendel Kasher, who found it in the Midrash HaGadol of David bar Amram al-Adani (14th century Yemen).[19] (Although the work is late, it is an exceedingly important collection of midrash that preserves some very early midrashim that survive nowhere else.)

In truth, Midrash HaGadol does bring the list of 39 Tabernacle items, exactly as I did above, although only citing the list from Vayakhel.

The Midrash HaGadol adds the following:

These 39 commands [to create these items for the Tabernacle in Exod. 35:11-19] correlate with the 39 categories of labor forbidden on Shabbat. From where do we know that the Israelites were commanded to create these 39 items? The commands were stated earlier (in the parashiyot of Terumah and Tetzaveh).

[19] See: Torah Sheleima vol. 23, Supplements to Parashat Pekudei, pp. 118-119.”

Rabbi Dr. Yoel Bin Nun lists the following as the 39 Melachah necessary for the construction of the Mishkan, the Kohen HaGadol’s Service Vestments and the clothing worn by Aharon’s sons:

Vayakhel (35:11-19)[14]                                    Pekudei (29:33-41)
1. The Tabernacle                                                        They brought the Tabernacle to Moses
2. its tents                                                                    with the tent
3. and its coverings                                                     and all its furnishings
4. its clasps                                                                  its clasps
5. and its planks                                                          its planks
6. its bars                                                                     its bars
7. its posts                                                                    its posts
8. and its sockets                                                         and its sockets
9. the ark                                                                     the covering of tanned ram skins
10. and its poles                                                          the covering of tachash skins
11. the cover                                                               and the curtain for the screen
12. and the curtain for the screen                              the Ark of the Pact
13. the table                                                                and its poles
14. and its poles                                                          and the cover
15. and all its utensils                                                 the table
16. and the bread of display                                       and all its utensils
17. the lampstand for lighting                                   and the bread of display
18. its furnishings                                                        the pure lampstand
19. and its lamps                                                         its lamps—lamps in due order
20. and the oil for lighting                                          and all its fittings
21. the altar of incense                                                and the oil for lighting
22. and its poles                                                           the altar of gold
23. the anointing oil                                                    the oil for anointing
24. and the aromatic incense                                     the aromatic incense
25. and the entrance screen for the entrance            and the screen for the entrance
of the Tabernacle                                                        of the Tent
26. the altar of burnt offering                                    the copper altar
27. and its copper grating                                           with its copper grating
28. its poles                                                                  its poles
29. and all its furnishings                                            and all its utensils
30. the laver                                                                the laver
31. and its stand                                                          and its stand
32. the hangings of the enclosure                               the hangings of the enclosure
33. its posts                                                                  its posts
34. and its sockets                                                       and its sockets
35. and the screen for the gate                                    the screen for the gate
of the enclosure                                                           of the enclosure
36. the pegs for the Tabernacle                                   its cords
37. the pegs for the enclosure                                    and its pegs
38. and their cords                                                      all the furnishingsfor the service of the
Tabernacle, the Tent of Meeting
39. the service vestments for officiating                     the service vestments for officiating
in the sanctuary                                                     in the sanctuary

[14] All translation of biblical verses follow the NJPS translation with some adaptations.

“An Alternative Approach: Using Gematriot
The Jerusalem Talmud contains a pair of derashot that derive the number 39 from gematria. The first is the suggestion of R. Chanina of Sepphoris (j. Shabbat 7:2). He bases the derasha upon the gematria (numerical value) of the phrase (Exod. 35:1), “these are the things (אלה הדברים).” “Things” is plural, so that equals 2. “The things,” with the addition of the definite article, equals 3. The word “these (אלה)” has a numerical value of 36 (alef = 1, lamed = 30, hey = 5). 36 from “אלה”+ 3 from “הדברים” = 39 melachot.[12]  

An even more forced interpretation than the above is that of the Rabbis of Caesaria that comes as a response to R. Chanina of Sepphoris. They say that there is no need to use the extra 3 from “the things.” Instead, they say that the word אלה itself can be given a gematria of 39 since, following the Galilean pronunciation, the hey can be considered a chet. (In the Galilee, during the Talmudic period, all the gutturals were pronounced in the same manner.) Since the gematria of chet is 8, the missing 3 is made up and the number 39 reached. The Talmud then states that, “Rabbis don’t avoid treating hey like chet in derashot.” ”

[12] In Rashi’s understanding, this view appears in the Babylonian Talmud as well, once in the name of R. Nathan (Shabbat 70a) and once in the name of Rabbi [Yehudah HaNasi] (Shabbat 97b). See Rashi in both places, where he explains the Bavli’s more cryptic description along the lines of R. Chanina’s more explicit one in the Yerushalmi.

 

 

 

 

 

 

 

The State of Israel & Redemption

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Yanky55

Member

In a speech delivered at New York’s Yeshiva University forty four years ago by HaRav Aharon Soloveichik Zt”l on the 18th anniversary of the State several key arguments were addressed. What follows is an excerpt of this lecture from 1966 (printed in Gesher, Vol. 4) captivating the creative message so relevant to contemporary times as well.

“Those who do not recognize the importance of the establishment of the State of Israel (????? ?????) give several reasons. The first argument raised is that non-observant Jews led the movements which culminated in the establishment of the State. They argue that the results of such leadership cannot be of great historical significance for the Jewish people. These results cannot be considered a step towards redemption (?????), but rather as a step away from redemption.

Chapter seven of II Kings has a bearing on all these arguments. Samaria (??????), the capital of the northern kingdom of Israel, was besieged by the mighty armies of Syria and was in the throes of famine. Ordinary food was unobtainable and articles of food which, under normal circumstances, would have been considered repulsive were obtainable only at fantastic prices. Samaria seemed doomed.

Desperate as the situation of the inhabitants of Samaria was, the condition of the four lepers outside the city (II Kings 7:3, above) was infinitely worse. According to our Sages, these four lepers were none other than Gechazi (????) and his three sons who were afflicted with physical leprosy as a penalty for their spiritual leprosy [described by Rambam as heretics]
[??????????? ????? ??? ??????? ??? ??? ????????? ??????? ??????? ?????? ???? ????????? ???? ??????????? ????????? ??????????? ??? ???? ???????? ??????????? ?????? ???????? ????? ????????? ??????????? ????? ?????????:] Consequently, they entered the city of Samaria and conveyed the good tidings to the inhabitants. We thus see that the miracle of deliverance of the inhabitants of Samaria was carried out through the medium of four lepers: physical lepers, yes, but above all, spiritual lepers.

The first argument as to how any relief to the Jewish people could be realized through the medium of heretics can easily be rebutted by the precedent of the deliverance accorded to the people of Samaria through the medium of the four lepers. This episode shows that no Jew can be excluded from the grace of G-d, that “????? ??”? ????, ????? ???”, and that there is an innate tendency towards altruism even in the hearts of spiritual lepers; it also shows that G-d does not exclude any Jew from salvation and He may therefore designate even spiritual lepers as the messengers of relief and deliverance for the people of Israel. Consequently, we cannot ignore the significance of the establishment of the State of Israel simply because Jews who stand a substantial distance from any form of observance of Mitzvot were in the forefront o the movements which established the State and are in the forefront of the State itself. Perhaps the fact that non-observant Jews are in the forefront today is a penalty for Orthodox Jewry’s failure to play the most important part in the formation of the State.”

In a subsequent passage, Harav Aharon Soloveichik Zt”l continues

“The State of Israel represents not the “break of dawn” (“???? ????”) of redemption, but the “appearance of the morning star” (“???? ????”) of redemption. The “???? ????” of redemption must be part of the actual day of “?????”. Unfortunately, we have not yet attained that. Perhaps, if in the course of the last fifty years all observant Jews had dedicated themselves to the up building of the land and would not have allowed spiritual lepers to take the lead, then we might have attained the “???? ???? ?? ??????” (“the dawn of redemption”) and perhaps even more.”

EDITED

Parsha Ki Tisa

Rabbi :
Shalom.
I read the article “Who Wrote the Ten Commandments” By Benjamin D. Sommer, which you linked on Shikul Da’at:
<http://www.jtsa.edu/who-wrote-the-ten-commandments>

As I understand this “apparent” dichotomy; HaShem wrote the Ten Sayings on the “blank tablets” (which Moshe “shaped” from raw stone) with His “finger” as a guide for each “Saying” and then Moshe carved (chiseled) each and every “Saying” into the surface of the Tablets. Thus, there is no contradiction between 34.1 and 34.28. Both did the “writing” – while in the second case of the Luchot, only Moshe did the “carving,” engraving, or chiseling of the “Ten Sayings” – a little imagery is necessary to explain why Moshe had to spend 40 days and nights on Har Sinai a second time….
HaShem was Moshe’s Teacher (Moreeh) patiently waiting while he carved each saying and again explained the Oral Torah (“she ba’al peh” which was written on the first set of tablets).

Shema Yisrael Torah Network –

“Horav Aharon Soloveitchik, zl, explains that one can acquire something in one of two methods: kibbush and chazakah. With respect to taking possession, kibbush refers to acquisition through the medium of brute force – such as a war. Chazakah refers to acquiring something slowly, meticulously, through the peaceful process of cultivation. Concerning educational knowledge, kibbush is manifest in the approach whereby a student is overwhelmed by a multiplicity of data all being taught at once, whereas chazakah is embodied by a slow, systematic process of teaching one thing at a time, allowing it to “settle” and then build on it.”

HaShem did the “pointing” and Moshe did the “writing” ….

Shabbat Shalom,

Yochanan Ezra ben Avraham

Parsha Ki Tisa – The Half Shekel

In parsha Ki Tisa – Shmoth (Exodus) 30.12, 13 we read: “When you take the sum of the children of Israel according to their numbers, let each one give to the L-RD an atonement for his soul when they are counted; then there will be no plague among them when they are counted. This they shall give, everyone who goes through the counting: half a shekel according to the holy shekel. Twenty gerahs equal one shekel; half of [such] a shekel shall be an offering to the L-RD.”

From this passage, it can be easily deduced that the giving of the half shekel atones for the soul; and that a blood sacrifice is not necessary for atonement of the soul.

In fact, according to Hebrews 9.22 the word, (almost) σχεδόν schedon – readily admits there are exceptions to “atonement by blood sacrifices” – a flour offering atoned, (VeYikrah [Leviticus] 5.11), and a censer with incense atoned (B’midbar [Numbers] 17.12).

Nowhere does the Torah say, without the shedding of blood there is no forgiveness:

Click here to listen to the Sin and Atonement Lecture by Rabbi Singer

The key to forgiveness is repentance, charity and good deeds!

The fact is, the people of Nineveh in the Sefer (Book) of Yonah (Jonah) were forgiven by “prayer and fasting” which turned away HaShem’s wrath ….

Word Study: Ahavah – “Love”

Let’s talk about ahavah (love), Biblical style! There are many stories of love in the Bible. Biblical love depicts God as the ultimate source and goal of all human love.

Ahavah means “love” in Hebrew. The Jewish mystics remark on the affinity between the word ahavah, “love,” and “echad,” one. The numerical value of their letters is the same: 13.

Oneness, unity, is the aspiration of love, and love emerges from a perception of unity.

This is what is meant by, “You are to know this day and take into your heart that HaShem is the Only G-D, in Heaven and On Earth.” The realization that the Law which governs the Universe is AHAVAH which emanates from, permeates and fills all things.

This insight is also expressed in the Shema: שְׁמַע, יִשְׂרָאֵל:  יְהוָה אֱלֹהֵינוּ, יְהוָה אֶחָד.

its first line declares God’s unity, and ends with the word “echad.” Then follows the mitzvah to love God. Love comes out of a sense of God’s unity pervading all things.

There are three commands to love in the Torah; First, “You shall love the Lord your God with all your heart, soul and resources” (Deuteronomy 6:4); second, “love your neighbour as yourself” (Leviticus 19:18); and, third, “love the stranger as yourself” (Leviticus 19:34).

The first letter of Ahavah, the Aleph is constructed of “two yuds and a straight nun!” That is, the Nun Sofit!  This is to teach that HaShem is the Same, Eternal Kindness (is His Name) [Shmoth 3.15 ] (Echad, Oneness which also begins with the letter Aleph,) Desires Yichud (Oneness), which is expressed by the Torah’s phrase, “at the mouth [‘singular’] of two witnesses, that is, their marital testimony must agree (to the Ahavah) that HaShem is the Same, Constant One Who, “In the Kingdom – As Above, So Also in the Kingdom Below” Continually Forgives and Supports all the Fallen; as it says, “The L-RD upholdeth all that fall, and raiseth up all those that are bowed down.” Tehillim 145.14

Ahavah – begins with an Aleph which is composed, as we said, of two yud’s and a nun sofit – which teaches that HaShem’s love is constant, (as above so below); the yud is the beginning of the Name (HaVaYah) in the world above, so also in the world below (olam hazeh). The Nun is the first letter of the word Notzayr (Shmoth – Exodus 34.6-7) “Preserver of Kindness for a Thousand Generations.” Notzayr – This word comes to teach: Nun Tzaddi Reish – Netzer (a Sprout, Shoot or Branch) Tzaddaka (Charity or Righteousness) and Ratzon (Will) – that is, “the Will of HaVaYah is that Charity should Spring forth from Ahavah (Love)!” (The branch of My Planting Isaiah 60.21)

Notzayr – This defines one of the Thirteen Attributes of Mercy – remember, we said that Ahavah and Echad have the numerical value of 13. The gematria or numerical value of Notzayr is 340 which is the equivalent of Sepher (Book). Thus, charity acts as a book of life to guard those who practice it!

Yichud describes the unification, or becoming one, of two bodies or souls. Echad describes what is CONSTANT, UNCHANGING, Eternally the Same! “I have Loved you with an Everlasting Love!!” Jeremiah 31.3

Yichud is thus the process of “bringing back together” the two lost halves of what was initially a single entity.

Zechariah 14.9 And the L-RD shall be King over all the earth; in that day shall the L-RD be One, and His name one. (His name one: “As Above, So Below.”)

In this process of unification, the oneness or singularity of complete Ahavah may best be manifest in the essay, True Singularity: On Being the ‘Am Segulah‘ describing the Ahavah Avinu Ya’acov had for Rachel. There, Rabbi David Etengoff describes the word Segulah as special, unique or singular: “The word ‘singular’ means ‘being only one,’ ‘exceptional,’ ‘extraordinary’ and ‘separate.’ The word segulah in Hebrew similarly connotes singularity.

“Segulah may also describe relationships between people. For example, Jacob loved Rachel but he did not hate Leah, despite the verse, ‘And the Eternal saw that Leah was unloved’ (senuah, Sefer Bereishit 29:31). His bond to her merely suffered by comparison with Rachel … his relationship with Rachel was singular.’ There was a segulah dimension in this special love. It involved an intertwining of souls, a union beyond verbal description. It was more than emotional love; it was a oneness achieved, which is the highest rung of identification.” (Adapted from the writings of Rav Joseph B. Soloveitchik zatzal (1903-1993).)

Rabbi Maurice Lamm defines the Jewish Way in Love and Marriage as an on-going process, a learning to love. Something more than an emotional attachment.

He writes, “There is much in our historic character, echoed in the Bible and Talmud, that calls for that mysterious, undefinable binding love between man and wife. The qualification is that the romantic component of love must be transposed into complete, fulfilled love. [….]

Jacob was willing to spend seven years heroically doing menial work in order to marry his beloved and he never argued with his father-in-law about the exorbitant cost of that love.

Yichud: A Jewish Concept of Love

Yichud, the word most descriptive of the Jewish ideal of love, is defined as “together,” “alone, with no one else present,” [….] Before we can fully understand Yichud, we must clarify what it is not by contrasting it with Ahavah, the word traditionally associated with love in general. [….]

When Ahavah is used in the context of married love, it does not express the uncomplicated Jewish ideal of marital love but only connotes a comparison – the loved one as opposed to the “hated” one, [….] For example Jacob loved Rachel (…). Surely here was deep, abiding love. But the term Ahavah is used in anticipation of the statement […] “and he loved Rachel more than Leah.”

Thus, Ahavah almost always connotes a unilateral love that deals with relationships requiring an act of faith, …. In contrast, Yichud bespeaks an intimacy, a balanced, mutual relationship, and a love that is simpler, more natural, and lasting – ….”

It might best be expressed or summed up in the words of Melech Shlomo (King Solomon – Shir HaShirim 1.2): “Thy Love is better than wine.” יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, כִּי-טוֹבִים דֹּדֶיךָ מִיָּיִן.

One may describe wine, but the love between Ya’acov and Rachel is something one can not describe which may be why Melech Shlomo said that the way of a man with a maiden was too wonderful for him to comprehend. Mishlay (Proverbs) 30.19

*(This Article initially linked a video which quoted a Christian scripture about love but because it quoted a Christian Source, I edited the video out of the article so as to avoid confusion!)

Muhammad, The Pedophile Prophet

How could anyone vote for someone (Ilhan Omar) who believes a pedophile (Muhammad) was a prophet? Muhammad “married” Aisha when she was 6 and consummated that “marriage” when she was 9 and still playing with her dolls.

The Islamic source materials state that Aisha was 9 when they consummated their marriage.

From the hadith of Bukhari, volume 5, #234

“Narrated Aisha: The prophet engaged me when I was a girl of six. We went to Medina and stayed at the home of Harith Kharzraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became all right, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, “Best wishes and Allah’s blessing and a good luck.” Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah’s messenger came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age.”

Bukhari vol. 7, #65:

“Narrated Aisha that the prophet wrote the marriage contract with her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: “I have been informed that Aisha remained with the prophet for nine years (i.e. till his death).””

From the hadith of Muslim, volume 2, #3309

Aisha reported: Allah’s Messenger married me when I was six years old, and I was admitted to his house at the age of nine….

From the hadith of the Sunan of Abu Dawud, volume 2, #2116

“Aisha said, “The Apostle of Allah married me when I was seven years old.” (The narrator Sulaiman said: “Or six years.”). “He had intercourse with me when I was 9 years old.”

From “The History of Tabari”, volume 9, page 131

“Then the men and women got up and left. The Messenger of God consummated his marriage with me in my house when I was nine years old. Neither a camel nor a sheep was slaughtered on behalf of me”…(The Prophet) married her three years before the Emigration, when she was seven years old and consummated the marriage when she was nine years old, after he had emigrated to Medina in Shawwal. She was eighteen years old when he died.

 

Muhammad got four historical facts wrong and therefore could not be a prophet:

1) He claims Miriam, the sister of Moshe was the mother of Yeshki (Jesus), Quran – Suras 19:27-28, 3:35-36, 66:12;

2) he claims Haman of Megillat Esther was in the “court” of Pharaoh; confusing the Building of the Tower of Babel with Haman and Pharaoh, Quran – Sura 40:36-37;

3) and he claims that Pharaoh used the Roman method of crucifixion as a form of the death penalty, Qur’an – Suras 7:124, 12:41, 20:71, 26:49; 38.12, 89:6-12;

4) and conflicting Islamic sources claim either Isaac or Ishmael was offered on the Altar by Avraham.

Al-Tabari, considered to be one of the premiere Islamic historians, lists the divergent views held amongst the Muslim umma (community) in regard to this very issue:

The earliest sages of our Prophet’s nation disagree about which of Abraham’s two sons it was that he was commanded to sacrifice. Some say it was Isaac, while others say it was Ishmael. Both views are supported by statements related on the authority of the Messenger of God. If both groups of statements were equally sound, then – since they both came from the Prophet – only the Quran could serve as proof that the account naming Isaac is clearly the more truthful of the two.” (2: p. 82).

 

Maimonides refers to Muhammad as hameshuga “that madman” in his Epistle to Yemen!