28 May 2017


The Rasha – Wicked & Corrupted Ideology From A Reform “Rabbi” From London who Promotes Homosexuality
[and other damaging anti-Torah Concepts]

The Shiur opens with shocking revelations. Rabbi Mizrachi was advised by esteemed Rabbis in London to expose a terrible scourge. Most of the first half of this shiur is devoted to alarming his audience and beyond of someone/something to be aware of.

Just after this section the Rabbi goes into extremely interesting facts about twins, and other matters, before leading us into Shavuot.

26 May 2017

Shabbat Shalom and Chodesh Tov Sivan

Chodesh Tov–Parsha and Current Events: Balance and Equality
Nature does not relish or encourage imbalance or inequality.
by Rabbi Nachman Kahana

The most elementary atom and molecule achieve stability through their equal number of positively charged protons and negatively charged electrons. However, when they become positively ionized by losing a negative electron, for example, they readily bond with an atom or molecule which became negatively ionized by losing a positive proton in order to regain stability.

Hashem created nature as a duality of equal parts, which when taken together create uniformity, equilibrium, and symmetry; imbalance in any of nature’s systems creates havoc.

Doctors cannot always understand why one’s immune system suddenly fails to function and serious disease ensues.

I suggest that the cause is a deep emotional crisis such as anger, sorrow or any of the many negative aspects of one’s personality which in turn create imbalance of the system. As in the words of the illustrious Ramban in his letter to his son Nachman: “One who is angry all sorts of Gehennom abound in him”.

In the same vein of thought, two people who first meet sense a feeling of equality and mutual respect. if A should do a favor for B, then the equality is breached. B becomes beholden to A either legally or morally with an accompanying feeling that the relationship is no longer one of total equality. The feeling of equality can be restored only when B returns the favor to A.

This certainly holds true also with our relationship with Hashem, the Creator. Every pleasure, favor or miracle delivered to us by Hashem generates a requisite obligation upon Am YIsrael.

The God-given emotion of love creates the responsibilities inherent in marriage. The delight in giving birth to a child is accompanied with the responsibilities of bringing up the child. Great wealth provided by Hashem obligates the recipient to share the blessing with those who are less fortunate.

Hashem’s bestowing of a miracle on Am Yisrael is not a freebie, with the resultant obligations equal to the intensity of the miracle.

The exodus from Egyptian slavery was accompanied with the obligation to fulfill the mitzvot of the Torah. When we miraculously entered Eretz Yisrael, three mitzvot obligated the nation: to anoint a king, to destroy Amalek and to erect the Bet Hamikdash.

The miracles of Chanuka and Purim brought in their wake all the halachot which accompany these festive days of thanksgiving.

When the Medina was established in 1948, the obligation to return home came into force on every Jew in the galut. But they did not come. And because of this the obligation stands before the heavenly throne demanding the punishment of those who discarded their God initiated national and religious commitments.


In 1967, Hashem blessed the Jewish nation with the greatest miracle since the dividing of the Red Sea - the sovereignty we now enjoy over Yerushalayim. It is Hashem’s gift to his loyal sons and daughters, and evokes upon us the obligation to develop the holy city in all its physical and spiritual aspects, and protect and defend our sovereignty at all costs. Did Hashem not say: “I will not enter the heavenly Yerushalayim until I have entered the earthy Yerushalayim (Taanit 5a)!”

The gentile world has always been cognizant of what is important for the survival of the Jewish nation at any particular time.

The Greeks prohibited the offering of sacrifices, the fulfillment of Shabbat and holidays, prohibited circumcision, and required the Jews to eat non-kosher food.

The Romans prohibited the Jews from having independent batei din (courts of law), from reading from the Torah, consuming matza on Pesach and praying in a bet knesset (synagogue).

The European Christians confiscated our holy books and burn them in the public square, for they knew that in these volumes lay the secret of Jewish survival.

The majority of nations today do not recognize Yerushalayim as the capital of Israel. A baby born to American parents in Yerushalayim will have stamped in his or her passport Jerusalem as the city of birth; but it will not say Israel. Most nations today including the USA do not recognize Yerushalayim as even a part of the Jewish state. The Gentile knows that the centrality of Yerushalayim connects all the dots of the Jewish nation, so Yerushalayim is the target point of the anti-Semite.

On Wednesday of this week we shall celebrate the unbelievable victory of Tzahal in the Six Day War. All the previous miracles wrought by Hashem for his nation Yisrael pale before what transpired in those six days between Monday and Shabbat. What took Yehoshua Bin Nun 7 years to accomplish, Tzahal did in 6 days. Then on Wednesday at 10:30 AM, the breathtaking announcement was made on the radio that General Mota Gur has just declared: “The Temple Mount is in our hands. Hold your fire.”

I lack the words to describe the greatness of those days. Emotions are overpowering, but unfortunately, they cannot accurately be put into words.

As unique and unprecedented as the Six Day War was, it was only a preview of what is yet to transpire here in Hashem’s holy land.

The next series of miracles that Hashem has in store for his loyal and dedicated children in Eretz Yisrael will be played out not in the limited region of the Middle East. They will be boundless and sweep across national borders in order to exhibit to the world that there is a Creator who is a “Religious Zionist”, and Am Yisrael is indeed His chosen people.

Shabbat Shalom Chodesh Tov

Shabbat Shalom - Parshas Bamidbar from 2010

Ruth amid the corn reaping

Moses receiving the Law on Sinai and the Feast of Shavuot

Good Shabbos - Parshas Bamidbar
Shavuos 6 and 7 Sivan - Wednesday & Thursday 19-20 May

An excellent shiur by Rabbi Chaim Richman of The Temple Institute

"Can these bones become alive?"

(Ezekiel 37:3)
Iyar 28, 5770/May 12, 2010
43rd day of the Omer

Jerusalem Day 5770

This week Jews around the world begin the book of Numbers, in Hebrew, Bamidbar, literally, "in the wilderness." The opening chapters of the book describe in detail how the tribes of Israel are to array themselves in the desert. Three tribal encampments on each of the four directions, east, south, west and north, create an outer perimeter around the Tabernacle, which, situated in the center of the encampment, is flanked by an inner perimeter formed by the encampment of the tribe of Levi, according to their family divisions.

This tribal deployment is but the latest stage in the development of the people of Israel from a formless band of freed bondsmen to a great and independent nation. The first transformation occurred at Mount Sinai where the children of Israel received Torah, and as a nation thereby acquired a soul. The second transformation was achieved by the building of the Tabernacle and the inauguration of the Divine service, in effect implanting a living, beating heart, animated by the soul, within the nation. And now, with the deployment of the tribes, each according to its own banner, a body is formed around the heart which is animated by the soul. Each tribe, each individual being assigned his own unique purpose to fulfill, as part of the whole.

The modern rebirth of the nation of Israel upon the land that G-d promised to Avraham, Yitzchak and Yaakov, and their descendants, can be seen to be transpiring in reverse fashion. With Israel's declaration of independence in 1948, an army, consisting of refugees from the four corners of the earth had to be formed in order to defend the people and the land from the seven invading Arab armies. Only nineteen years later, on the 28th day of the month of Iyar, (June 7, 1967), whose Hebrew anniversary we are celebrating today, was ancient Jerusalem and the Temple Mount, the place of the Holy Temple, liberated. And thereby Israel reacquired its heart.

Just as in the prophecy of Ezekiel, the bones of the two thousand year exile, which ended in the furnaces of the Holocaust, were laid over with sinew, and upon the sinew new flesh has grown. So too Israel has returned to life back in the land G-d has promised. And now having regained Jerusalem, the heart of the nation that feeds nourishment to the entire body of Israel, Israel is searching for its soul, for that animating and guiding force rooted in G-d's will, which will inspire and direct the reborn nation.

Israel has made dramatic achievements throughout its short (modern) history. Her accomplishments in agriculture, science, medicine, humanitarian aid, literature, the arts, high tech, and the military have earned her great, if sometimes begrudging, universal admiration. What is less visible to the foreign eye is the intensive spiritual revolution that is occurring today in Israel and in the heart of Israel - Jerusalem. As in all true revolutions, the Torah revolution taking place today in Israel is intended to through off the yoke of foreign rule. Two thousand years of being oppressed strangers, of laboring in fields that were not theirs, has left an indelible mark upon the soul of Israel. But what looks like so much turmoil and dissent from the outside is, in fact, the first signs of Israel returning to its spiritual inheritance here in the land of Israel, as G-d intended it when He first set Israel upon eagle's wings, and brought them our of Egypt.

So it can be said that Israel today, having physically redeployed itself in the land, and having regained the heart of the nation, is marching toward Sinai in search of its soul. The celebration of Jerusalem Day, situated on the calendar six weeks after the Passover exodus, and two weeks after Yom Atzmaut - Israel Independence Day - and one week before the holiday of Shavuot, which marks the receiving of Torah at Sinai, could hardly be more propitious. From this privileged vantage point we can see with confidence what lies ahead: The rebuilt Holy Temple, the living, beating heart, which will house the soul of Israel, the Divine Shechinah - the indwelling of G-d's presence here on earth which will spread through the arteries and reanimate the nation of Israel in true holiness and attachment to G-d.

May the day come soon when Israel will no longer be in the docket of the travesty of what today is cynically called international "justice,' which is nothing more than the politically correct and self serving law of Sodom. May the day come soon when these same nations which today sit in judgement of Israel will turn their eyes and their hearts to Jerusalem in anticipation of His word:

"And many peoples shall go, and they shall say, 'Come, let us go up to the L-rd's mount, to the house of the G-d of Yaakov, and let Him teach us of His ways, and we will go in His paths,' for out of Zion shall the Torah come forth, and the word of the
L-rd from Jerusalem." (Isaiah 2:3)

A Graphic Artist's rendition of the Third Beit HaMikdash

The Yahrzeit of Dovid HaMelech and The Story of Ruth his Great Grandmother

The book of Ruth was recorded by the prophet Samuel. It is appropriate to read the book of Ruth on Shavuot, for two reasons: First, because Shavuot is a harvest festival, and the book of Ruth gives us a picture of the harvest, and how the poor were treated in the harvest season with sympathy and love. Secondly, because Shavuot is the yahrzeit of King David, and in the book of Ruth we are shown the origin of the house of David. For King David was a great-grandson of Ruth and Boaz.

But perhaps the main reason for our reading the Book of Ruth on this festival is because Shavuot is also known as the “Time of the Giving of Our Law,” and we get such a vivid picture of the perfect ger tzedek, the proselyte, in this book. For we were all more or less in that category prior to the giving of the Torah; and when we received it, we too, like the ger tzedek, pledged ourselves to accept the Torah and fulfill its 613 mitzvot.

Ruth was a Moabite princess of very fine character. She was dissatisfied with the idol-worship of her own people, and when the opportunity arose, she gladly gave up the privileges of royalty in her land and accepted a life of poverty among people whom she admired.
Here is how it all came about:

It was in the days when the Judges ruled in Israel. The children of Israel had become lax in their observances of the Torah, and had called G‑d’s punishment down upon themselves. A great famine reigned in the Land of Israel.

There was a certain man in Judah named Elimelech. He was a wealthy merchant who was not used to hunger and poverty, and so he thought he could escape from the misery by moving elsewhere. He therefore took his wife, Naomi, and their two sons, and went to live in Moab.

Ruth became friendly with this Jewish family. She learned to admire their laws and customs. The dissatisfaction which she had already felt at the meaningless idol-worship of her own people now turned to positive objection. And so, when one of the sons asked her to marry him, she was happy and proud to accept. She did not feel any pangs of regret at what she was giving up: her life of luxury at the palace, her royal title, her prospects of wealth and honor in the future. All she saw was the selfishness and mercilessness of her own people, and the difference of the Jews to whom she now had attached herself.

Elimelech and his two sons died, and Naomi was left, a poor widow, not knowing what to do or whither to turn. She therefore said to Ruth and to her other daughter-in-law, Orpah (also a Moabite):

“My daughters, I must go away, and I have decided to return to my hometown, to Beth-Lechem. Things cannot be too good there, and there is no reason why you should suffer too. Take my advice, therefore, and go back to your parents’ homes. Your husbands are dead, and perhaps if you remain in your own country, you may find other men to marry you. I have lost my sons forever, but you are young; you can get other husbands.”

Orpah looked sad, kissed her mother-in-law, and bade her goodbye. But Ruth clung tearfully to Naomi and begged her to allow her to go with her. With these touching words she implored her, saying:

“Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy G‑d my G‑d; where thou diest will I die, and there will I be buried; the L‑rd do so to me, and more also, if aught but death part thee and me.”

Ruth knew full well what she was doing. Naomi had reminded her of the difficulties which confronted the Jew at all times, yet Ruth was adamant in her determination to follow her mother-in-law, and to cling to the faith of her adoption, which had become so dear to her.

The future was to prove that Ruth would be justly rewarded for her high resolve; but even in her poverty, Ruth had no regrets.

It was harvest time as Ruth and Naomi came to the land of Judah. They were both worn out from their journey, and Ruth prevailed upon Naomi to rest, while she herself would go out into the fields of Beth-Lechem and see what she could find to sustain them from hunger.

Ruth entered a field where many men were busy cutting barley, others were binding it into sheaves, while others were piling them onto wagons and carting them away.

A little hesitatingly, but spurred on by her hunger and by the thought that she must get something for her dear mother-in-law, Ruth went into the field and sat down for a while to rest and to see what luck she might have here.

Suddenly she was startled to hear a voice saying to her, kindly and gently: “G‑d be with you, stranger! Come along into the field. Do not be bashful. Gather some ears of corn, and satisfy your hunger!”

It was Boaz himself, the owner of the field, who thus addressed Ruth.

Ruth thanked him and plucked some ears of grain. She then was going to depart, when the same kind voice urged her to stay awhile and gather pe’ah.

“What is pe’ah?” asked Ruth.

“Our Torah tells us that when the owner of a field has his grain cut, he is not to cut the corners of the field, but to leave them for the poor, the needy and the stranger to come and reap for themselves,” answered Boaz.

“How wonderful!” exclaimed Ruth. And so she stayed and cut the corn from a corner of the field, and was then again about to go away.

“You do not need to go yet,” urged Boaz. “Why not stay and benefit from leket (gleanings)?”

“What does leket mean?” again asked Ruth.

“According to our law, if a reaper misses some grain with his scythe, or drops some, he is not allowed to go back to gather that grain, and this must be left for the poor and the stranger,” explained Boaz patiently to Ruth. He was finding her more and more attractive, and thought he had never seen such a noble-looking lady.

Ruth said nothing, but saw no reason for refusing to take advantage of the laws of the Torah, which she herself had so gladly embraced.

When she gathered a whole basketful, she went up to Boaz, thanked him very sincerely for his kindness, and got ready to depart.

“There is no need for you to go yet,” coaxed Boaz. “There is still shikchah (forgotten sheaves) which you can take.”

“The Torah is indeed limitless in its care of the less fortunate ones,” said Ruth. “Now please tell me, what is shikchah?”

“When the owner of a field is taking his load of grain to his granaries, it is possible that he may have forgotten some sheaves in the field. Well the Torah forbids him to go back and get them; he must leave these forgotten sheaves for the poor, the widow, the orphan and the stranger.”

Ruth was so happy with her good fortune. She had gathered almost more than she could carry. She and Naomi were now well provided for some time. She again thanked Boaz, who made her promise to come again. In the meantime Boaz had made enquiries about the attractive stranger who had captured his heart, and he discovered that she was the widowed daughter-in-law of Naomi.

Ruth was full of excitement as she hastened to her mother-in-law and related all that had happened to her in the fields of Boaz. Naomi was happy that Ruth had been so successful and had found favor in the eyes of Boaz, the wealthy landowner. And so, when Boaz asked her to marry him, Naomi urged her to do so.

Now Ruth was unexpectedly rewarded with wealth and happiness. She and Boaz were blessed with children who became famous in history. She lived long enough to see her great-grandson David, who became the L‑rd’s anointed and beloved king of all the Jewish people.

For Ruth and Boaz had a son named Obed, who became the father of Jesse. And David, as you know, was the youngest son of Jesse.

Whenever our sages want to point to a shining example of Jewish womanhood, of self-sacrificing devotion to the higher things in life, of loyalty and modesty and excellence of character, they speak of Ruth.

The strange thing about this great woman, whose story we read on the festival of Shavuot, is that she was not really a Jew by birth, but a Moabite princess. Yet, perhaps in this fact lies one of the most important lessons that we are to learn from Ruth. By her own strength of character and genuine love for the Jewish people and the holy Torah, she became one of the greatest Jewish women, the ancestor of King David, from whom, in turn, the Redeemer will stem.

How did it come about that the princess of one of the not-so-friendly neighbors of Israel became an example of Jewish womanhood?

Well, for one thing, even long before Ruth had ever met any Jews, she had become disgusted with the idol worship of her own people, which was one of the lowest and most cruel. For among the gods whom the Moabites worshipped was Moloch, in whose honor young children were thrown into the fire. Ruth realized soon that no mercy, or kindness, or justice could be expected from such idol worship, and she searched for a new religion.

Then, one of the ten worst famines in all of mankind’s history hit the Land of Israel. Elimelech, one of the notables of Judah, came to Moab, where he hoped to find food and an easier life. Ruth became acquainted with the Jewish family and with their religion. Princess Ruth was happy to marry one of the two sons of Elimelech, even though it meant that she had to give up the comforts and honor of her royal position to join the household of a Jewish refugee.

Things became even worse when G‑d punished Elimelech for not having stayed with his own people in Judah to share their sorrow and plight and to help them, instead of running away to Moab. Elimelech and his two sons died far from their home. Elimelech’s wife, the beautiful Naomi, was left a widow without children. She decided to return to her homeland, where her late husband at least owned some land. Naturally, she would not think of asking her two Moabite daughters-in-law, Orpah and Ruth, to go with her to share in her poor, joyless life, and she asked them to return to their homes. But, as it turned out, only Orpah, after much persuasion from her mother-in-law, turned back to her own people. Ruth, however, had become so convinced of the truth and beauty of the Jewish religion and customs that under no circumstances would she now part from Naomi to return to her royal home and live as an idol worshipper. Her mother-in-law tried hard to dissuade her, but all her arguments that she had nothing to offer her, while here she had so much to gain, were in vain. Ruth’s reply, the highest and noblest of all expressions of faithfulness, was:

“Entreat me not to leave thee,
And to return home from following after thee;
For whither thou goest, I will go;
And where thou lodgest, I will lodge;
Thy people are my people, and thy G‑d, my G‑d.
Where thou diest, will I die, and there be buried;
May G‑d do so to me, and more also,
If aught but death part thee and me.”

Thus spoke this noble young woman, and these words have become the immortal slogan of those who have learned to appreciate the truth and beauty of the Torah.

Little concerned over the prospect of poverty and hunger, Ruth accompanied Naomi to the land of her late husband, putting her hope and faith in G‑d that He would not forsake them in their need.

When Naomi and Ruth arrived in Beth Lechem, the city of Judah where Elimelech had come from, it was the time of the barley harvest. The famine had passed, and the soil was again yielding its fruit. The two women had nothing to eat. Elimelech’s possessions had meanwhile been taken over by his relatives, and it would take some time to regain them and sell them. The natural thing would have been for Naomi to go out and get some food, for after all she was well known here at home, and the people would surely help her. Were they not greatly moved by her words, “Call me no longer ‘Naomi,’ the Sweet One, but ‘Mara,’ the Bitter One, for G‑d has dealt very bitterly with me”?

However, Ruth would not hear of letting her mother-in-law go out in search of food. She herself insisted that Naomi stay behind, while she went into the fields, like all the other poor, to gather barley left behind, forgotten or fallen aside during the cutting and binding of the barley. For the poor and needy were not forgotten during the harvest.

G‑d surely was with Ruth. The owner of the fields she happened to visit in search of food was none other than Boaz, or Ibtzan, the tenth of the judges of Israel who ruled after Joshua.

Boaz was a wealthy and very good-natured man. He greeted the woman in a most friendly way. Recognizing that she was not a common beggar, he ordered his workers to treat her with respect. Ruth got her full share of the leket (gleanings from the cutting), pe’ah (the corner of the field left uncut for the poor), and shikchah (forgotten sheaves in the field).

Ruth was overjoyed. Full of good cheer, she returned to Naomi and showed her the rich harvest she had brought. Ruth told her mother-in-law of the friendliness of the owner of the fields where she had searched for food. To her surprise, she learned that Boaz was a close relative of her late husband, and second in line as redeemer of Elimelech’s properties. The redeemer was also duty-bound to marry the widow of his deceased kinsman.

On Naomi’s advice, Ruth visited Boaz and entrusted her fate and that of her mother-in-law to him. Boaz was very much touched by this turn of events, and Ruth, with her gentle manner and nobility of character, found great favor in his eyes. Although he pointed out to his newly found relative that not he, but another and closer kinsman, was first in line to redeem Elimelech’s property, he promised to do what he could and stand ready to fulfill this obligation, if the other man refused.

This was exactly what happened. The man who was first in line did not claim his rights, and so Boaz not only redeemed the property of Elimelech, but married the modest and gentle young woman who had given up her royal palace to live as a Jewess.

Boaz (a descendant of the courageous prince Nachshon of the tribe of Judah, who was first to jump into the high waves of the Red Sea) was the most important person of the Jewish people in his days. He and Ruth were blessed with children, and Ruth lived long enough to see her great-grandson David become king of Israel.

Source: The Jewish Woman

25 May 2017

UPDATE: Hebron Day – 50th Anniversary of Liberation

LIVE LINK:  https://www.youtube.com/watch?v=YNA6JQgcwI4
Join the festivities

Hebron Day - May 25th 2017 (29 Iyar) – Join Government Ministers, Members of Knesset, Rabbis, public figures, Israeli heroes, and many thousands of visitors in the holy city of Hebron to celebrate the 50th anniversary of its liberation

10:30am: Panel discussion with Hebron veterans who returned after 1967.

Register for day tours of Hebron with Rabbi Simcha Hochbaum featuring new sites, the 4D Museum Experience, visiting Ma’arat HaMachpela, meeting residents, and more!

6:30pm Exclusive cocktail reception with VIP’s*
*RSVP to the Hebron Fund office. Reception open to Honorary Citizens of Hebron and their families. To become an honorary citizen of Hebron (medallions will be mailed).

8:00pm- 50th Anniversary Main Event and Concert at Hebron’s Field of the Machpela featuring: Israeli music superstars, special programming & fireworks display
(warm attire recommended)
Concert tickets - 25 shekel

Cant join us? Stay connected!
Become an Honorary Citizen of Hebron and receive a special edition 50th anniversary medallion.
Please allow 14 days for delivery.

For more information email info@hebronfund.org or call 718 677 6886

Trump Has Not Accepted Middle East Reality - YET

Trump has not accepted Middle East reality - yet
This political chess game has just begun, and the opening moves have given the Muslim world an advantage. Israel, beware.
by Meir Jolovitz

Trump’s ‘magnum opus’: the inability to accept reality

The irony was hard to miss. The headlines throughout the free world this week were quite similar, each a version of the following: President Trump asks the Muslim world to unite against terror. His thirty-five minute speech was the essence of the inability to accept reality. In what is sure to be called by some his ‘magnum opus,’ it was rather a case of historical amnesia.

With the lights shining brightly on his much-anticipated visit to the Middle East, Trump addressed the leaders of fifty Muslim-majority nations gathered in Saudi Arabia and decided to distance – and divorce – himself from the ‘apology tour’ untaken eight years before by his predecessor. For those who wanted so much to see a new American foreign policy as a road to peace, it required the suspension, or loss, of objectivity. And many seemed willing. For the moment.

But those Muslim nations who attended the Arab Islamic American Summit will not long be willing to suspend their thinking. They will simply argue that Israel wasn’t offering enough concessions, and that Trump had not pressed them enough. 

You can bet your last petro-dollar on it.

For the moment, the Americans believe they have secured a unified group of partners. Any reputable historian (this already seems to disqualify a large number of them) or political analyst with critical thinking skills (now, we’ve really thinned the herd), might wonder how a collection of despotic nations can be so readily willing to turn their very religious/ideological foundation on its head. We will soon find out that they are not.

President Trump’s well-scripted and carefully-read speech – clearly the result of endless hours of rewrites – was meant to deliver a stern anti-terrorism message without offending the intended audience. It offended the truth.

The audience of dignitaries, shrouded by opulence, listened patiently if not dispassionately, knowing that the US president (and American military hardware) was their meal ticket to repelling any future Iranian military threat. Trump was the antidote to Obama’s prostitution in service to a Shiite world. For those who attended, it was the art of the deal. And accordingly, the Sunnis applauded the message.

There is background. The Muslims had already leveraged the president and his State Department. Playing their trump card, several Arab leaders were uniform in delivering their own message prior to his visit, most recently in Washington by Palestinian Authority president Mahmoud Abbas and Jordanian monarch Abdullah II. It was a rather simple one: peace was possible. But, if the United States would recognize Jerusalem as Israel’s capital, and move its embassy there, it was certain to create a violent reaction throughout the Muslim world and scuttle any hopes of a peace process; and with it, the peace agreement that the new US president had boastfully promised. It was a card that the Arabs intended to use any time – every time – it was needed.

When the US president reneged on his promises to Israel, the Arabs’ table was set.

With Trump reeling domestically from the twin offensive launched against his presidency by the Democrats and the media, and with the relentless calls for investigations in search of scandals, he needed a victory on another front. A successful visit to the Middle East, beginning with the Riyadh Summit, was the perfect countermeasure. Trump needed to appear more than simply presidential; he needed to appear to be the statesman that Obama was not, notwithstanding his Nobel Peace Prize for potential participation.

If everyone was made to feel a part of the great design, Trump’s advisors reasoned, a peace agreement between Israel and the Palestinian Arabs would be possible – given the consent of the larger Muslim world.

To be sure, Israel’s enemies understood that quite well. Facing four and possibly eight years of a pro-Israel president, with tongue in cheek they rehearsed and schemed for weeks flattering the man who was desperate to be flattered. 

Consult your Islamic dictionary. Look up taqiyya.

And it worked. With each party ostensibly satisfied that it had won, the Israelis must take care not to be the losers. Credit them this: Prime Minister Bibi Netanyahu, no less than his Arab counterparts, understands that Trump needs to be flattered, a painful undertaking given the disappointments that proponents of a strategically secure Israel had already suffered. In the next four – or eight years – there was a greater goal. Preventing a two state solution.

This political chess game had just begun, and the opening moves have given the Muslim world an advantage. Israel, one imagines, is reluctantly willing to sacrifice the pawn today to gain leverage tomorrow when the peace process fails to produce a peace agreement. There is a looming expiration date. Count on it.

The Israelis have to cleverly expose the myth of Muslim compliance to a US president who is intoxicated with the hope that the applause of Riyadh would continue during his presidency. It will not. The more pervasive myth that is perpetrated by the Arab states is that the “core issue” that underscores the Arab-Israeli conflict is the Palestinian issue. It is a lie as transparent as the fact that the entire Arab world refuses to recognize Israel’s right to exist as a Jewish State. Abbas’s PA confirmed as much the day before the Trump visit, as it competes with Hamas for the hearts and minds of its citizens. It is a lie as transparent as the misbegotten belief that the Muslims would partner with the US to combat terrorism. Many, after all, still sponsor it.

Asking the Islamic world to serve as agents against terror! Was the Obama promise that the Islamic Republic of Iran could be trusted to work to prevent a military nuclear capability any more unrealistic?

The Muslim leaders who politely tolerated Trump’s remarks represent a block of nations where there are no free elections, no freedom of speech, where the violation of basic human rights is the rule rather than the exception, where corruption is endemic, and where non-Muslim religious life is less often tolerated than it is persecuted.

American common sense is sacrificed on the altar of expectation. Rather like the mosquito in a nudist camp, advocates of Israel, the only democracy in the Middle East, know what they need to do, but don’t know where to begin. Donald Trump’s advisors have misled him to believe that it began in Riyadh, in May 2017. It did not.

Just imagine. Asking the Islamic world to serve as agents against terror! Was the Obama promise that the Islamic Republic of Iran could be trusted to work to prevent a military nuclear capability any more unrealistic? Hell, why didn’t someone think to recruit Charles Manson to a neighborhood crime watch?

Fifty-plus Muslim entities, representing an Islamic world with a history of terror that requires several volumes to catalog. Fine print, single spaced. And Team Trump is willing to bet his presidential reputation on it. Really? It raises one’s eyebrows, and reminds us that the only lesson of history is that there seem to be no lessons to be learned from history.

With apologies to Mark Twain and his comment about newspapers, we paraphrase: 

"If you didn’t read the Koran, you are uninformed; If you spoke to Abbas, or Abdullah, or King Salman, you are misinformed.”

But, if you did read the Koran, you are fully informed. And history will not be kind.

The clash between Islam and western civilization is undeniable, unless you suspend objectivity. During the festivities the evening prior to the speech, the president and Secretary of State Rex Tillerson each danced with a ceremonial sword in hand, as did their moderate hosts. They are the same scimitar sabres used to behead Saudi citizens on a regular basis – a policy that was resumed when the president continued with the second stage of his foreign excursion.

In 2016, candidate Donald Trump offered that “radical Islam is anti-woman, anti-gay, and anti-American,” and referred to Islam as “a hateful foreign ideology.” 

Oscar Wilde infamously said:  “The only way to get rid of temptation is to yield to it.” 

President Trump, a good man who is not accepting reality, has taken it a bit further: the only way to defeat terrorists is to partner with them. Just study the roster of those who attended. Has that populist and unapologetic common sense that set candidate Trump apart vanished, lost to a false applause?

He was right about one thing. It is a struggle between good and evil. Yes, the irony was hard to miss.


Source: ArutzSheva: Meir Jolovitz is a past national executive director of the Zionist Organization of America, and formerly associated with the Institute for Advanced Strategic and Political Studies.

Geulah, Moshiach, WW III and Tefillah

Geulah, Moshiach, War III and Tefillah
What is the difference between Geulah and Moshiach?
[this was submitted in a comment and worthy to appear separately. any errors are mine in transcribing]

Rabbi Zecharia Wallerstein explains, “The Geulah is not a moment. Rather, it’s a process.” As the Zohar1 states, “The redemption is not to happen all at once, but rather a little at a time.” 

Which will come first: Moshiach or World War Three? 
It’s a matter of dispute. There are those who say that the war of World War III will be before the revelation of the Moshiach. Others say that Moshiach will first reveal himself and then there will be World War III.2 

Regardless of which happens first, how can one be spared fromWorld War III? 

If a person wants to be saved from the birth-pangs of Moshiach, he should involve himself in Torah and acts of kindness.3 

How do we merit to SEE the redemption? 

Rabbi Yechezkel Levenstein says, “Those who are yearning for the redemption will merit seeing it.4

What about those who don’t yearn for the redemption?

Rabbeinu Tzidkiyahu 5 states, “Even if a person will be alive when the redemption arrives, one will be written in the group of the wicked who do not believe and are not fit for the redemption, as we find by [the redemption from] Egypt that all those who did not believe in the redemption6 died during the three days of darkness and did not merit to leave Egypt.”7-8

Similarly, the Final Redemption depends upon our yearning!9 As we say every morning, “By the end of Days He will send our Messiah, to redeem those longing for His final salvation.”10 

Secondly is emunah(faith). Rebbe Shimon bar Yochai said, “...When Hashem decides to bring the Geulah He will look down on the world and see if there is a tzaddik who is worthy of bringing the redemption. Hashem will see that there is no one who has sufficient merit for this, and He will need to bring great tribulations on the Jewish people, in order that the Geulah should take place.At the same time, happy is this generation, for someone who passes the tests of this trying period with strong emunah will merit to see the light of Hashem.”11

How does one accomplish both tasks?

Learn Days Are Coming by Rabbi Moshe Silberstein.12

What is the seiferabout? It’s an In-Depth Analysis of the Practical Halachos Relevant to Visiting the Bais HaMikdash. By studying this seifer, one is imbuing himself with faith that Hashem will redeem us. Secondly, a person should designate some type of article of clothing–i.e. suit, shirt, hat, belt or shoes etc., that he/she has designated to wear when Moshiach reveals himself.

As the Sefer HaChinuch13 says, “A person is fashioned by his deeds.” Conversely, the Rambam14 says, “Anyone who does not believe inMoshiach15oranticipate his revelation–as we said earlier–denies [the pronouncements] of the prophets; even worse than that, he rejects the Torah and Moshe our Teacher.”

Why do we want the redemption?

The Vilna Gaon16 says that the purpose of the redemption is the sanctification of G-d’s Name…17 18

What is the purpose of Moshiach?

The Rambam19 says, “Moshiach will correct the entire world to worship G-d together, as it says, ‘For then I [G-d] will turn to the peoples a pure language, that they may all call upon the name of the Hashem, to serve Him with one consent.’”20 Yet, the Gemara states, “Moshiach appears21when not expected.”22 However, once Moshiach reveals himself, the Ramban23 says "that teshuvah24 is no longer a possibility.” 

Where Moshiach reveal himself from?

Then the Mashiach will arise from the Garden of Eden, from that place which is called “TheBird’sNest”. He will arise in the land of Galilee25 and on that day the whole world shall be shaken and all the children of men shall seek refuge in Caves and rocky places. Concerning that time, it is written: “And they shall go into the holes of the rocks and into the caves of the earth, for fear of the L-rd and for the glory of his majesty, when He arises to shake terribly the earth.”26

“The glory of his majesty” refers to the Moshiach shall reveal himself in the land of Galilee because in this part of the Holy Land the desolation (Babylonian exile) first began, therefore he will manifest himself there first27 and from there begin to war against the world….At that time, the Holy One shall show forth his power before all the nations of the earth, and the Messiah shall be manifested throughout the whole universe, and all the kings will unite to fight against him, and even in Israel there will be found some wicked ones who shall join them in the fight against the Messiah. Then there will be darkness over all the world, and for fifteen days shall it continue, and many in Israel shall perish in that darkness.28 Concerning this darkness, it is written: “Behold, darkness covers the earth and grossdarkness the peoples.” 29

Approximately 762 years ago, there lived a man who wrote a commentaryto the Torah known as Rabbeinu Bachayei. He writes the following:30 “Even though the time of the redemption had arrived, they weren’t worthy of being redeemed. However, once they all cried out in unison from the work that they were undergoing, their tefillos were accepted…” This is to teach you that the tefillah of a person is only complete when one cries out from the pain and stress that are contained within one’s heart. This type of tefillah is more accepted by Hashem then mere lip service.”

Every morning we say, “He responds to His people at the time they cry out to Him.”“When Israel went out of Egypt, they looked back and saw the Egyptians chasing after them... When Israel saw, they were surrounded on all sides –the sea in front of them blocking their path, their enemy chasing after them, and wild animals on both sides in the desert –they lifted their eyes up to their Father in Heaven, and cried out to the Holy One Blessed be He, as it is written: ‘...and Bnei Yisroel cried out to Hashem.’ Why did Hashem do this to them? Because Hashem yearned for their tefillos.”31

The same was with our Matriarchs. Why were they barren?

Because Hashem desired their tefillos.32

If tefillah has such tremendous power, then why don’t we utilize it properly? The answer is found in the Gemara:33 “There are things that stand in heights of the universe,but which people treat lightly.” An exampleof this is tefillah which rises up to Heaven.34 A few pages later, the Gemara35 says that tefillah is one of the four activities which require strengthening. Rashi36 explains,“A person should strengthen himself in this constantlywith all his energy.”As Dovid HaMelech37 states, “Hope to Hashem, strengthen yourself and He will give you courage and hope to Hashem.” This means that one must constantly strengthen himself during prayer to insure proper concentration.38 Is it just tefillah?

What’s the Gemara really trying to tell us?

Anything that’s a spiritual matter, people tend to throw to the side. About 178 years ago, a man named the Chofeitz Chayim said, “All the many troubles that have fallen upon us, from which we have still not been saved, are because we don’t scream and increase our tefillosin response to them. If we had prayedproperly, we would not have returned empty-handed... several times daily he must pour out his requests in solitude, in his house, from the depths of his heart... if each person would contemplate in solitude his own plight... then he would pour out his heart like water to Hashem. Such a prayer would emerge with very deep intent with a broken heart and with great humility. Such a prayer will certainly not go unanswered…’"39

Rav Yitzchak40 said, “The salvation of Israel depends only on crying... as it is written: ‘...with crying, they will comeand with lamentations, I will lead them.’” Likewise, the Medrash41 states, “Just like the first redemption from Egypt was caused through crying out toHashem,so too, our upcoming redemption will happen in the same fashion.” When an infant wants his parents to give him attention, he cries. If they don’t hear him or choose to ignore him, he cries, screams even louder or throws a tantrum, until his parents come and attend to his needs.

The Chofeitz Chayim says:42 “One must demandthe redemption, just as with the wages of a hired worker.43Failure to do so shows that this matter is clearly not that urgent to us!” With Hashem’s help, may we all merit, very soon, to witness the revelation of Moshiach Tzidkeinu, who will make our Creator’s Name GreatAgain!


1Volume 1, page170a.

2 Otzros Acharis HaYamim, chapter 5, Milchemes Gog U’Magog (http://bit.ly/2nM19w7)

3 Sanhedrin 98b and Nefesh HaChayim 4:17 by Rabbi Avraham Finkel zt”l, page 160. See also Berachos 5a, regarding Torah and acts of kindness. In addition, see Tehillim 18:51 and Sotah14a.

4 Seifer Ohr Yechezkel, Ma’amer Emunas HaGeulah.

5 see Shivlei HaLeket HaSholeim, Seider Taanis,page 260, chapter 274(http://bit.ly/2nbXhVz)

6 I.e. yearn for it.

7 see Shemos Rabbah 14:3.

8 In fact, Rashi says that eighty percent of Jews did not leave Egypt with Moshe (Shemos13:18 “וחמשים”

9 See note 30.

10 Birchas HaShachar “ישלח לקץ…”.

11 Volume 2, Shemos 7a “רבי שמעון זקף”.

12 http://bit.ly/2nYNqRX

13 Parshas Bo, Mitzvah#16.

14 Mishnah Torah by AvrahamYaakov Finkel z”l, Lawsof Kings, page 54.

15 Christians believe in yeishu to be the awaited Messiah and that he’s G-d. We know that to believe in another god or human being borders on idol worship (see The RealMessiah? by Aryeh Kaplan zt”l, page266). When the Rambam says that one must ‘believe in Messiah’ it sounds like he’s equating our Messiah to G-d, ח"ו?! Aryeh Kaplan zt”l, explains, “He is a leader of the Jews, strong in wisdom, power and spirit. It is he who willbring complete redemption to the Jewish people, both spiritually and physically. Along with this, he will bring eternal peace, love, prosperity and moral perfection to the entire world. The Jewish Messiah is truly human in origin, He is born of ordinary human parents and is of flesh and blood likeall mortals” (see The Real Messiah? by Aryeh Kaplan zt”l, pages 274–276 and Rav Schwab on Prayer, pages 495-497). Note: Christians believe yeishuto be the ‘Son of     G-d’. Again, they’ve corrupted the text of our Torah. For the Torah states, “You are sons of the living G-d” (Devarim14:1).

16 Vilna Gaon, Kol HaTor, chapter 4:1-3.

17 see also Mesillas Yesharim, chapter 19 “והנה החסיד כזה”; ArtScroll Mesillas Yesharim, pages 403-408 and Sefer Meir Einei Yisroel volume 1 byYisrael Meir HaKohein, page 236.

18 Rabbi Elchonon Wasserman zt”l, wrote in a letter: ‘Several times I heard from the holy Chofetz Chaim, that we can learn about the end of our exile from what happened at the end of our exile in Egypt...’(Redemption Unfolding by Alexander Aryeh Mandelbaum, page 78. See also Sefer Meir Einei Yisroelvolume 2 by Yisrael Meir HaKohein, page 460).

Roy Neuberger says the following: “What this seems to teach us is that the end of our own contemporary Exile will replicate events in Biblical Egypt. In other words, Hashem will desire once again to give us the Torah, but we may once again be submerged in a powerful foreign culture. That means that Hashem may once again have to do what He did then, namely, destroy that culture so that there is nothing left for His Children to cling to which will prevent us from embracing His Torah ‘with all our heart and all our souls and all our resources.’This may mean that the entire world and culture and society in which almost all Jews live today, whether it is the Western World or the Islamic World, may be destroyed so that we are forced to detach ourselves from it, the way our ancestors were forcibly detached fromEgypt.”

Around 125 years ago, a man named Rabbi Eliyahu Eliezer Dessler zt”l said the following:

The destruction of Edom [at the end of our last exile-i.e. America] will only come through the destruction of this world [as we know it]. The Holy One will cause the very foundations of life on earth to collapse. Tranquility will be disrupted, personal lives will be filled with worry, fear and suffering* and the entire world will cower in dread of destruction and devastation...Only then will the light of the Messiah be revealed ... ‘and the saviors shall go up to Mount Tzion to judge the mountain of Esau…’” (Michtav Me’Eliyahu volume 3, Galus V’Geulah, pages 204-205 “ירידתה של מלכות אדום”).  *The posuk says, “You will [literally] go insane from the sight of your eyes that you will see (Devarim28:34),amongst the nations you will not be tranquil, there will be no rest for the sole of your foot; there Hashem will give a trembling heart, longing of eyes and suffering of soul”(ibid. 28:65).I think all of us experience these pesukimin our lives.

19 Hilchos Malachim, chapter11.
20 Tzefanyah 3:9.
21 I.e. reveals himself.
22 Sanhedrin 97a.
23 Devarim 30:10 “וזהו מה שאמרו”.
24 Most people translate teshuvah to mean this fancy word called repentance. In simplified English, what does the word teshuvah mean? The word is derived from the posuk,-“[You shall] return to       G-d” (Devarim 30:10).
25 Zohar volume1, page119a and volume 2, page 7b.
26 Yeshayah 2:19.
27 Zohar volume II, Shemos 8b,220a and Otzar Midrashim, 466.
28 Ibid. Shemos 7b, source:http://bit.ly/1T0QUPm
29 Yeshayah 60:2
30 see Rabbeinu Bachayei al HaTorah, Shemos 2:23 “ויהי בימים הרבים ההם”. See also Yeshayah19:20.
31 Shemos Rabbah 21:5.
32 Bereishis Rabbah 45:4 and Yevamos 64a.
33 Berachos 6b.
34 Ibid., Rashi “עולםשלברומושעומדיםדברים”.
35 Berachos 32b.
36 Ibid.
צריכין חזוק”.37 Tehillim 27:14.
38 ArtScroll Berachos 32b, note 19.
39 see Redemption Unfolding by Alexander Aryeh Mandelbaum, page 82
40 Zohar volume 2, page 12b
לְזִמְנָא ,אָמַר רִבִי יְהוּדָה.41 Koheles Rabbah 1:9.
42 Sichos Chafetz Chaim, paragraph 14; quoted in Chafetz Chaim al Siddur HaTefillah, paragraph 168 (page 80).
43 see Bava Metzia 9:12 (111a).
44 see Rabbeinu Bachayei al HaTorah, Shemos 2:23 “ויהי בימים הרבים ההם”. See also Yeshayah 19:20.
45 Shemos Rabbah 21:5.
46 Bereishis Rabbah 45:4 and Yevamos 64a.
47 Berachos 6b.
48 Ibid., Rashi
עולם שלברו מושעומדים דברים  .49 Berachos 32b.
50 Ibid. “צריכין חזוק”
51 Tehillim 27:14.
52 ArtScroll Berachos 32b, note 19.
53 see Redemption Unfolding by Alexander Aryeh Mandelbaum, page 82.
54 Zohar volume 2, page 12b
לְזִמְנָא ,אָמַר רִבִי יְהוּדָה”.55 Koheles Rabbah 1:9.
56 Sichos Chafetz Chaim, paragraph 14; quoted in Chafetz Chaim al Siddur HaTefillah, paragraph 168 (page 80).
57 see Bava Metzia 9:12 (111a)

24 May 2017


This is the Courtyard of the Great Synagogue (near where I live)

This is King George in front of the Great Synagogue (bldg next to round roof top)

A Very Nice Aerial View of Israel’s Flag

Aerial View of the March down Agron toward Mamilla Mall and further to the Old City and the Kotel

YOM YERUSHALAYIM 5777 – Yom of Victory

Thousands pray at the Western Wall on Jerusalem Day
Israelis hold holiday prayers at Western Wall Plaza, celebrate 50th anniversary of Jerusalem's liberation with Chief Rabbis and city rabbi.
(please see footnote)

Commemorating 'Victory Day' around the world
Jews around the world commemorate Victory Day, on which Nazi Germany surrendered to the Red Army.


While we celebrate, the ‘partners for piece’– "'Teaching children peace,'Gaza protest calls for Trump assassination”

Ayelet Shaked: Political Power Passed to Bureaucrats

*****Highly Recommended*****

Bureaucrat Apocalypse:
Shaked: 'Political power has passed to the bureaucrats'
 'Clerks conduct political agenda under guise of neutrality and professionalism.’

The minister began by quoting a book, saying "the legislative branch is mistakenly perceived as the most central authority and responsible for determining national priorities. I claim the public bureaucracy inherited the primacy and became the central authority with countless powers and authorities, while the legislature became irrelevant in broad areas of life in everything connected with determining policy in practice and its actual execution.

"The legislative branch is supposed to enjoy the broadest base of legitimacy, because it is elected directly by the public and reflects public participation in its composition, but the popular maxim 'who votes - influences' is no longer necessarily true. In any case, it contains an illusion. Most of the crucial decisions regarding distribution of resources in society and formulation of public policy are made every day, every hour, by the public bureaucracy under the guise of neutrality and impartiality by bureaucratic professionals who are perceived as disconnected from the focus of struggles between various interest groups,”

[i.e., this describes the Deep State in the US, and groups such as JStreet, Media Matters, R. Lauder, Soros, etc.]

"I hope this quote caused you all to squirm uneasily in your chair; it is taken from the book "Bureaucracy in Politics", which came out in 2006 and authored by Ms. Dina Zilber, today Deputy Attorney General and then attorney in the High Court of Justice. At a time when the method of action and decision-making by the bureaucracy brings us to a situation where 'the voter does not influence,' as Zilber points out, the warning bells of our democratic structure are supposed to ring loudly.”

"Every time the ethical code implies that the bureaucratic level has an obligation, even to a certain degree, to act to advance the minister's policy, the document immediately emphasizes that the matter should be done 'with respect for the law.' Why? The answer seems clear: The Israeli politician, according to the ethical code, is automatically suspect until proven innocent, of seeking to promote an illegal policy,"

"In two weeks' time," the minister said, "the government will ratify the government's decision that was approved yesterday by the Civil Service Committee and led by my colleague, Minister Yariv Levin ... The decision is the first step in returning the government pendulum to the control of the political echelon in determining the policy of government ministries. Reducing the screening committees in the senior positions in the civil service to three members, and the more active involvement of the minister's representatives in their selection process, as the service committee approved yesterday, as well as the appointment of deputy directors-general of the government ministries as trust positions, greatly strengthen the ministers' ability to implement the policy for which they were elected and that the public who sent them to the ministries wish to see implemented.” ArutzSheva

[ed. Ayelet Shaked should be our next Prime Minister]

President Trump at the Kotel, and Family Members

Day 41 in the Counting of the Omer, Yesod b’Yesod, and the Yahrzeit of the Ramchal