21 June 2026
Thousands Of Haredi Jews Clash With Police Over Military Draft In Jerusalem | APT
Haredi Jew Protest:Thousands of ultra-Orthodox Jewish demonstrators gathered in Jerusalem after a member of the Haredi community was jailed for refusing military service, reigniting one of Israel's most divisive domestic debates.
Footage showed protesters praying, chanting and clashing with police as they condemned the imprisonment of the draft refuser. Demonstrators argued that compulsory military service threatens the ultra-Orthodox way of life and religious traditions, with some saying Torah study should not be treated as a crime.
The issue of military conscription for Haredi Jews has become increasingly controversial in Israel, particularly as legal challenges and security pressures have intensified calls for broader military service requirements.
Meanwhile: “SHE WILL REGRET HER ACTIONS”:
…….. Chacham Nissim Ben Shimon Leads Emergency Gathering Over Arrests Of Bnei Torah
Dozens of Sephardi rabbanim, roshei yeshiva, and heads of mosdos gathered Thursday at the Halichos Moshe Bais Medrash in Bnei Brak for an emergency meeting led by Chacham Nissim Ben Shimon and Chacham Shlomo Machpud.
The purpose of the gathering was to express a clear and firm position on behalf of the Sephardi Torah world and to protest the arrests of yeshiva bochurim and kollel avreichim.
Rabbanim, roshei yeshiva, and community leaders who addressed the gathering spoke about the importance of safeguarding the honor and standing of Torah and called for unity and a public outcry over what they described as ongoing disrespect toward lomdei Torah.
In his address, Chacham Nissim Ben Shimon cited the Chazal that, “Whoever disgraces Torah scholars has no remedy for his affliction.” He then referred directly to Attorney General Gali Baharav-Miara and said that by next week she is expected to feel unwell and come to regret her actions. He concluded by calling on the public to strengthen itself and awaken to the situation.
At the conclusion of the gathering, a joint decision was made to hold a mass public rally in Bnei Brak on Motzaei Shabbos Parshas Balak. According to the organizers, the event is expected to be attended by rabbanim, roshei yeshiva, roshei kollel, and leading Torah figures from across the city.
Organizers said the rally is expected to include significant declarations, and that far-reaching steps regarding the future public response of the Sephardi Torah world may be presented.
(YWN World Headquarters – NYC)
BREAKING: Gog Umagog Just Entered Its Final Stage
Actually, just the “next” step in the process. We are watching a lot of maneuvering on the world stage (Hashem moving the chess pieces for the next big event). Recommend reading this Purim opinion: https://shiratdevorah.blogspot.com/2026/06/its-all-written.html
Rebbetzen Tziporah: The Moshe In You
Dear friends,
It happened many years ago. One of my kids brought home cute little chicks from Machane Yehuda. They were soft and yellow – really adorable. The problem (or more correctly, my problem), was that they didn’t die. Needless to say, the kids got tired of them once they reached the awkward adolescent stage, (as happens to many “parents”) and their care, feeding, and the cleanup that goes with them became my job. They outgrew their box, and I moved them to the porch. The new reality of life at the Hellers began to feel normal. (I am sure lots of people have half-grown chickens on their porches.) …Until the Guest From South Africa came. She was very civilized….
The guest room adjoined the porch. When she wanted a bit more air, she opened the door and They came in on a search and destroy mission. When she called me (“So sorry to trouble you, but…” was how she began), I was in a real quandary. I couldn’t chase them back onto the porch and close them in. It was shabbos, and trapping animals is forbidden. I explained the situation as best as I could. I tried shooing them on to the porch and bribing them with food to stay there, but to them it was a no-go. I will save the end of the story for another letter, (suffice to say it wasn’t one of the “And that’s how I came to Neve and became frum” stories), but the part that is relevant to us now is the fact that Judaism is not always easy to explain.
The Sefer HaChinuch divides the mitzvos into three categories paralleling the ability of humans to use their capacities to serve Hashem in each aspect of what makes us ourselves. The first category is called Mishpatim, judgements: mitzvos that our minds affirm easily as moving you beyond the limitations of the animal self (which only wants survival and pleasure). An example of this kind of commandment – not speaking lashon hara. Anyone can see how much more positivity is generated. Another category is called Eidos: mitzvos that create memories from which deeply spiritual emotions are born. Eating matzah makes you remember Hashem’s presence and His love and His miracles in ways that just reading the haggadah will never do on its own. The last category is Chukkim, literally laws that are “engraved” into reality. There are reasons, but not ones that the human mind can grasp easily.
No chok is harder to unlock than the one about sacrificing a red cow, throwing in cedar and hyssop, and many, many more details none of which are easily explained. To make things even more complicated, those who were involved in the offering were defiled, but the ashes purified.
A WORD OF WARNING – PROCEED WITH CAUTION
A chok is meant to be seen as a decree, and when you obey it, it changes your relationship with Hashem, not in spite of the fact that you don’t see how obeying the law in question benefits you rationally or emotionally, but because, at least at the time, you worship Hashem and not your own ego.
Explanations can describe the effect of keeping the chukkim. The effect that you can see or experience, and the cause are not the same thing. One effect of a rational law, such as not speaking lashon hara, is that it prevents degradation and negativity, but it also makes you more aware of the creativity and destructive power of speech and many other effects that you may or may not have already noticed. Hashem’s intent may be far wider and definitely is far deeper than your ability to track down the effect and “translate” it as being the cause.
Sforno points out that sin is comparable to death, in that by its nature you are cut off from the source of all life, Hashem. Each sin generates a specific kind of blockage. Changing without getting at the character trait that generates the sin can be like cutting weeds without uprooting them – they grow back.
How do you “uproot” a bad character trait (and by “bad,” it goes without saying the intent is “misused” in a way that generates spiritual blockage)? Sforno quotes the Rambam, who tells us that all excessive expression of character traits ends up being a blockage. An example is that too much thrift becomes stinginess; too much reaching out to others (disguised as kindness) can degenerate into promiscuity.
If you look at yourself honestly (which, as you know, is always a hassle), and you discover that you have crossed the line, Rambam tells you the way to go is to head towards the opposite extreme. The way this works is similar to what you would do if you planted a tree and saw that it was growing crooked. To keep it straight, you would put a stick on the other side and tie the tree to the stick to compensate for the imbalance. Of course, you would have to be careful not to tie it too tightly because if you do, you will break the tree. Your aim is the middle, but to get there you have to spend some time at the opposite extreme.
The cedar tree is very tall and is often used as a symbol of arrogance. Hyssop is close to the ground and can be seen as a symbol of self-destructive disbelief in yourself and your potential. They are both forces that can take you further and further away from your inherent closeness to Hashem. They belong in the fire where they become one, and now can be used for purification.
This is only one aspect of this sacrifice, and only one “face” of this aspect. Even Shlomo, the wisest of men, didn’t really understand this mitzvah entirely, but there was one person who did.
MOSHE, YOU, AND THE PARAH ADUMAH
Moshe is referred to frequently in the Zohar and other similar works as the Raya Mehemna, which literally means the faithful shepherd. The words can also be interpreted as meaning the shepherd of faith.
Keeping the chukkim doesn’t demand brilliance. It demands faith. Every one of you has a deep repository of faith. Before your soul entered a body, it was exposed to Hashem’s infinite light.
Can you see it now? Not consciously, but to use the words of the Zohar, “Your mazal sees it,” meaning the way Hashem leads you through your life gives you a glimpse of Who created you and where you came from.
This is expressed by focusing on the word emunah. It doesn’t mean faith in the sense of an intuitive desire to find meaning. It means faithfulness to something that is real and there within you. The way it finds expression is by letting go of your ego and keeping the mitzvos (especially the chukkim) because they were decreed by Hashem.
Moshe is never praised in the Torah for any trait other than his humility. That was the key to his understanding what the parah adumah is about. Something of Moshe is in the spiritual leadership of every generation, and there is even a bit of Moshe in ordinary people like us.
When do you see it? When you do something that demands that you see beyond yourself and serve Hashem with even a small degree of mesiras nefesh.
You really are a little bit like Moshe. I will give you a couple of examples of what that looks like.
1. My downstairs neighbors, the Diamond family (who really deserve their name), have a box gemach. What that means is that when people get their orders delivered from the local supermarkets, instead of throwing away the cartons they leave them in front of Diamond’s door. He then folds them, stores them in his machsan, and makes them available to anyone who is moving or needs boxes for other purposes. They recently expanded their “business” and now have a box in which you can put returnable bottles to be picked up by a woman who is in deep financial distress, who redeems them and can then put a few shekels in her pocket.
2. I was at a sheva brachos this Shabbos. I mentioned to my husband’s daughter, Chaya Baila (I hope she sees this), that the waiters were working so hard. They hardly had a moment to sit down. She told me that she noticed this a while back, and now when she goes to a simchah, she takes a few really good chocolate bars for the waiters.
3. Another neighbor, Rabbi Gedalya Elfenbein zt”l, was weakened severely in the course of his final illness and was unable to stay up Shavuos night as he had done for many years. He “made up” for having missed many recitations of Kaddish and Kedushah by going to the local minyan factory (Imrei Shefer) for a few hours the next day to give himself the chance to praise Hashem as much as possible.
Did you notice that none of these deeds made the news? That’s what galus haShechinah is about. We don’t see the Shechinah. We are busy with Trump and more....
Hearing about the Moshe in other people makes it easier to see it in yourself. Please send me some of your Moshe moments, with or without names.
Love,
Tziporah
20 June 2026
Yahrzeit of Aaron HaCohen z"l on Rosh Chodesh Av
"Let Aharon be gathered to his kin"
(Numbers 20:24)
Tammuz 4, 5786/June 19, 2026
"Let Aharon be gathered to his kin." (Numbers 20:24) So begins
one of the Torah's most poignant descriptions: the final moments of Aharon's life on earth.
He is brought up to Mount Hor by Moshe and Elazar, his son. HaShem tells Moshe, "Strip Aharon of his vestments and put them on his son Eleazar. There Aharon shall be gathered unto the dead. Moshe did as HaShem had commanded. They ascended Mount Hor in the sight of the whole community. Moshe stripped Aharon of his vestments and put them on his son Eleazar, and Aharon died there on the summit of the mountain. When Moshe and Eleazar came down from the mountain, the whole community knew that Aharon had breathed his last. All the house of Israel bewailed Aharon thirty days." (ibid 20:26-29)
Aharon's death is not the first of the deaths of the three siblings
who led Israel out of Egypt.
Miriam's death is recorded earlier in the parasha, albeit the description of her passing was quite succinct: "The children of Israel arrived in a body at the wilderness of Tzin on the first new moon, and the people stayed at Kadesh. Miriam died there and was buried there." (ibid 20:1)
The announcement of Miriam's death comes as a shock. The brevity of the Torah's announcement of her demise reflects the brevity of life itself. We are here today, and, literally, gone tomorrow. The lesson imparted in the account of Aharon's death teaches us a more comforting lesson. Aharon dies, but his legacy lives on in his children.
Elazar inherits Aharon's garments and replaces Aharon as the Kohen Gadol. Want to live forever? Have children. Teach them well.
While Miriam's death comes as a shock, the same cannot be said about the death Aharon and Moshe. Although Moshe's death will not be described by the Torah until the conclusion of the book of Deuteronomy, both he and Aharon received their death sentence at the precise same moment:
"But HaShem said to Moshe and Aharon, “Because you did not trust Me enough to affirm My sanctity in the sight of the children of Israel, therefore you shall not lead this congregation into the land that I have given them.” (ibid 20:12) While it is true that we have been forewarned about the deaths of Moshe and Aharon, the reason for HaShem's thunderously swift decision to end their time on earth does come as a shock. Yes, Moshe erred, striking the rock when he was instructed to talk to it.
"But HaShem said to Moshe and Aharon, “Because you did not trust Me enough to affirm My sanctity in the sight of the children of Israel, therefore you shall not lead this congregation into the land that I have given them.” (ibid 20:12) While it is true that we have been forewarned about the deaths of Moshe and Aharon, the reason for HaShem's thunderously swift decision to end their time on earth does come as a shock. Yes, Moshe erred, striking the rock when he was instructed to talk to it.
Yes, Moshe was wrong to so severely castigate the children of Israel, calling them "rebels." (ibid 20:10) But after all that Moshe has done for Israel, how can HaShem, who called Moshe "My servant Moshe; most trusted throughout My household," (ibid12:7) so summarily call it a day for Moshe? And Aharon? How was he implicated in Moshe's misstep?
Our sages have struggled with all these questions and every attempted explanation, while insightful and meaningful, ultimately come up short. We mortals simply can't see things as HaShem sees things. And as troubling as that might be at times, ultimately, it is a comfort. We live our lives, we do our best and we accept our fates.
Perhaps the greatest comfort is what we are taught at the beginning of this week's parasha, Chukat: the commandment of the red heifer, whose ashes remove the impurity of death from the living. Every bit as incomprehensible as death itself, and quite possibly intentionally so, the carefully prepared ashes of the red heifer guarantee, not only purity for the living, but also transmit the message that death itself is not an end.
There is life after death. And though we do not know what awaits us in the world to come, and we are even forbidden, Maimonides teaches us, to speculate on what might await us, we nevertheless are allowed a glimmer of that divine promise through the ashes of a simple, uncomprehending cow, whose hairs happen to be red, (edom, in Hebrew), like the earth, (adamah) of which we are formed.
If it all seems bewildering, perhaps it is meant to. Death, as is life, is G-d's decision. He decides at what moment we enter the world and He decides what moment we exit. What is up to us, and this is the most important thing in G-d's eyes, is how we live our lives, to what purpose do we dedicate our days on earth.
By the merit of Miriam Israel was provided with fresh water all throughout her desert sojournings. When she died the well disappeared, but tradition holds that Miriam's well's final resting place is beneath the Sea of Galilee (the Kinneret), where it continues to provide life for Israel. When Aharon died, we are told that the clouds of glory which hovered over Israel and protected Israel from harm, also vanished. But those clouds of glory are most certainly found today in the skies over Israel, guarding over HaShem's children.
And Aharon's children, to this day bless every morning the children of Israel with the priestly blessing first uttered by Aharon, as they anxiously await the moment they will be called once again to serve haShem in the Holy Temple. And every aspect of our lives, indeed, of our civilization, is imbued with the teachings of Moshe, who died with his one greatest wish, to enter into the land promised by G-d, the land to whose border he led Israel, unfulfilled. Take comfort, Moshe. We are here today by your merit.
Life, like the red heifer, is full of contradictions, of puzzles, of unanswered questions. We are told that King Solomon,the wisest man on earth, sought to understand the statute of the red heifer and threw himself into its study, only to come up empty handed. But at the end of his search Solomon did come up with this sage advice: "The end of the matter, everything having been heard, fear G-d and keep His commandments, for this is the entire man." (Ecclesiastes 12:13) And that, truly, is the answer to all our questions.
19 June 2026
Rabbi Wein: Parsha Chukat
WEEKLY PARSHA FROM THE DESTINY ARCHIVES
Chukat 5768/2008 - Israel
Moshe is finally done in by the requests of the Jewish people in the desert – this time again for their water supply. In his exasperation about their constant litany of complaints and grumblings, he transgresses over G–D’s commandment to speak to the rock and instead he strikes the rock with his staff. His punishment for this act is swift and dramatic. He will not step into the Land of Israel but only be able to glimpse it from afar.
There are many questions and difficulties raised regarding the narrative of this incident in the Torah. Firstly, complaints about the lack of water are certainly legitimate complaints. Human beings cannot survive without water and now that the miraculous well of Miriam disappeared with her passing, the pressing need for a replacement water supply was obvious.
So, why does Moshe become so angry with them and describe them as a rebellious mob? And another perhaps greater and more difficult question is why this sin is the one that seals Moshe’s fate? Does the punishment really seem to be commensurate with the crime? All of the commentators to Torah over the ages have dealt with these two questions and have advanced a wide variety of insights and explanations regarding the issues raised. It is apparent that the Torah somehow wished these issues to be further explored and studied and therefore it left its own description of the matter somewhat vague and mysterious – hiding in the narrative more than it was willing to reveal.
Maimonides and other scholars throughout the ages see the events of this week’s parsha as the concluding part of a continuing and cumulative pattern of behavior, both on the part of the people of Israel in the desert and of Moshe as well. Moshe realizes, as do the people, that they require water to sustain them. But this request and the manner that it is presented to Moshe is part of their long- running, nagging behavior pattern in the desert.
For the Jewish people, there is still a vestige of resentment against G–D for redeeming them from Egypt. There they had water in abundance, and it was natural not miraculous water. Miraculous water binds them to a commitment to G–D and His Torah – a commitment that a portion of the people is always attempting to wriggle out from.
With their seemingly reasonable request for water, Moshe senses all of this background music. They really want to opt out of the entire mission of Sinai, which results in Moshe’s extreme display of displeasure. And Moshe’s anger again undoes him. There is an entire literature of rabbinic study about the moments and causes of Moshe’s anger that appear throughout the Torah.
For Moshe, the greatest of all human beings, it is agreed that this is his one failing. And, therefore, Moshe unwittingly becomes the model and example of the dangers involved in falling into the pit of emotional anger. The incidents of his anger – past and present - were now cumulatively judged by Heaven and the punishment is not for this one incident alone. Anger is a character trait to be avoided at almost all cost.
Shabat shalom, Rabbi Berel Wein
Rabbi Glatstein July 5 - 9 New Trip
NEW TRIP OPPORTUNITY WITH RABBI DANIEL GLATSTEIN!
For more information please call: 516.777.9007 or email: select@lalechet.com
Reb Neuberger: Zechus Imahos
ZECHUS IMAHOS
When I was growing up among the assimilated Jews of New York City, one of the central credos of our liberal outlook was what we called, “separation of church and state.” In America, the “church” cannot govern! We thought that “religion” was naïve. The Existence of G-d was a fantasy of people who lived in a world of unreality. We were supposed to create the “Rules of Life” through our own logic. Ethics and morality were the subject of debate, where each person could be correct and yet each person could have different standards.
The result was chaos, not just political and moral, but psychological chaos. People’s lives were ruined. There have never been more insane and unhappy people than there are in the “Age of Freud.” Freud himself was a rebel Jew who set out to divorce the world from our only Rock of Stability, our connection with the Master of the Universe.
Divorce from Hashem became a “religion” in itself, and the world plunged downward, as morality and the concept of brotherhood were abolished. The Torah tells us that we are all descended from one father and mother, Adam and Chava. But Darwin, lehavdil, tells us we are descended from apes. Aping Darwin (apologies for the pun!), mankind has forgotten our Divine origin.
There are no real kings in the world today because the idea of an earthly king works only if we understand that there is a King of the Universe. When we try to imitate Hashem, Who governs His world with justice and benevolence, then there is life and peace. Otherwise, there is only chaos, “tohu vavohu.”
And that is what surrounds us today.
This week we initiated the month of Tammuz. Summer is a fearsome season. In the hot, dry months – dry especially in the Land of Israel – our most tragic days occur. What is more fearsome than the days leading up to Tisha B’Av, when the Holy Nation was scattered to the Four Corners of the Earth and the Bais Hamikdosh was set ablaze by subhumans whose entire life was a rebellion against the King of the Universe.
What hope is there in this dark season?
I saw this passage in the Sefas Emes. “In what merit will the Final Redemption be hastened? Whereas the redemption of Egypt was accelerated in the merit of the patriarchs – what we call “zechus Avos” – this merit may no longer be available for contemporary generations. Chazal tell us (Shabbos 55a) that the merit of the Patriarchs has been exhausted by previous generations in times of distress….”
This is frightening. We do not descend from apes; we descend from holy Patriarchs whose merit has sustained their children through the millennia. As Hashem said to Avraham Avinu, “By Myself I swear ... that since you have … not withheld your son, your only one, I shall surely bless you and greatly increase your offspring like the stars of the heavens and like the sand on the seashore. And your offspring shall inherit the gate of its enemy and all the nations of the earth shall bless themselves by your offspring!” (Beraishis 22:16ff)
What if that incredible bracha has expired, G-d forbid! What if we no longer have the protection that has shielded us against seemingly impossible odds throughout the millennia! How will we survive? The Sefas Emes continues ….
“However, the final redemption will still occur in the merit of the Matriarchs, the Mothers of the Jewish People! Hashem will ‘skip over the hills’ (see Shir ha Shirim 2:8) – the obstacles to Moshiach’s arrival -- in the merit of the gentle compassionate women who built and nurtured the Jewish People, for their merit is inexhaustible!” (Artscroll, Sefas Emes on the Three Festivals)
This is a fountain of hope whose bubbling water can sustain us forever, just like the gushing waters which sustained our ancestors in the Midbar through the merit of Miriam! What a powerful source of hope for us!
An amazing thought occurred to me: what is the Final Golus, our last challenge before Moshiach? Golus Yishmoel, the worldwide explosion of hatred emanating from our half-brother Yishmoel.
What is the difference between us and Yishmoel?
One thing and one thing alone: our mothers!
Our mother is Sarah; Yishmoel’s mother was Hagar.
Zechus Imahos! The merit of the Matriarch Sarah, who raised Yitzchak with a holy soul, versus the heritage derived from the pagan, Hagar the Egyptian, whose son thrives on violence and cruelty. The zechus of the mothers is what will sustain and save us in the Final Battle of History! How amazing is this!
“Rav Avira expounded: In the merit of the righteous women who lived in that generation, the Children of Israel were redeemed from Egypt.” (Sota 11b) And our gadolim tell us that the Final Redemption will follow the pattern of Yetzias Mitzraim.
So there is abundant hope, my friends! The zechus of our imahos is inexhaustible! We are awaiting the advent of Moshiach ben Dovid, whose ancestor Rus arose from the degraded society of Moav.
“Thus said Hashem: a voice is heard on high, wailing, bitter weeping. Rachel weeps for her children. She refuses to be consoled… for they are gone. Thus said Hashem: restrain your voice from weeping and your eyes from tears, for there is reward for your accomplishment – the word of Hashem – and they will return from the enemy’s land, and your children will return to their border.” (Yirmiah 31:14ff)
GLOSSARY
Bais Hamikdosh: the Holy Temple
Bracha: blessing
Chazal: the rabbis of the Mishnah and Gemara
Gadolim: great rabbis
Golus: exile
Imahos: the matriarchs of the Jewish People: Sarah, Rivka, Rochel & Leah
Midbar: the desert, specifically the Biblical Sinai Desert
Tohu vavohu: the primordial chaos at the beginning of Creation
Yetzias Mitzraim: the Exodus from Egypt
Yishmoel: the half brother of Isaac, our primordial enemy, father of the Arabs
Zechus: spiritual merit
How Jewish Matchmaking Got Me Engaged in Two Weeks (And Why It Worked)
She makes it sound so exciting.
My experience was, in fact, talking to Hashem as my matchmaker. Yes i’ve been talking to Hashem for yeeeeaaarssss! And yes He Made my match.
“ Anyone Who Persecutes Bnei Torah May Lose Their Share In Olam Haba”
A harshly stated letter was published in the Hamodia newspaper in Israel (which is affiliated with the Gerrer chassidus) on Wednesday in response to the recent wave of arrests of lomdei Torah, including a Gerrer chassid who was arrested and sentenced to military prison.
The Gerrer chassidus announced on Tuesday that a protest will be held outside Military Prison 10 on Wednesday afternoon. According to the plan, thousands of Gerrer chassidim will participate in the protest, which has been coordinated with the police.
The letter, written at the personal request of the Gerrer Rebbe, was signed by senior Rabbanim from across the Chareidi spectrum, including HaGaon HaRav Meir Tzvi Bergman and HaGaon HaRav Yitzchak Yosef, and numerous other Rabbanim, poskim, and Roshei Yeshivos.
The letter states, in part: “To Acheinu Bnei Yisrael: With the intensification of the persecution of the Torah world and Yahadus by state authorities who seek to uproot Yavneh and its sages and Batei Medrash from Yisrael, chalila, and who don’t hesitate to use any means to harm Lomdei Torah, including harming their parnashah, children, and every aspect of life.
“Recently, they have gone even further and launched a campaign of hunting down our precious Torah scholars, uprooting them from their Batei Medrash and throwing them into prisons for their ‘sin’ of wanting to engage in Limmud Torah, and maintain kedushah without foreign influences. The honor of Torah has been trampled, while new decrees are enacted to restrict the steps of Lomdei Torah. Those who dwell in the tents of Torah are being plundered, and the Shem Shamayim is desecrated to the utmost when a Jew throws another Jew into prison for this ‘offense.’ Such a thing isn’t found even among the nations where Acheinu Bnei Yisrael live.
“We hereby declare the Da’as Torah l’halachah that there is great reason to fear that there will be Heavenly retribution upon anyone involved in these persecutions and in the arrests of avreichim and bnei yeshivos engaged in Limmud Torah—lest he inherit Gehinnom and lose his share in Olam Haba.”
“The Rambam has already ruled (Hilchos Talmud Torah, Perek 1, Halacha 11): “Anyone who disgraces the Chachamim has no share in Olam Haba, and is included in the verse ‘for he has despised the word of Hashem.’ And Chazal warned (Shabbos 119b): “Rav Yehuda said in the name of Rav: Anyone who disgraces Talmidei Chachamim — there is no cure for his wound… What is the meaning of ‘Do not touch My anointed ones’? These are the Tinokos shel Beis Rabban. ‘And do not harm My prophets’ — these are the Talmidei Chachamim.”
“We are confident in the koach of Torah and rely upon the Giver of the Torah, that the Divine promise will be fulfilled for us: ‘No weapon formed against you shall prosper, and every tongue that rises against you in judgment you shall condemn; this is the heritage of the servants of Hashem, and their righteousness is from Me, says Hashem.’” (Yeshayahu 54:17).”
(YWN Israel Desk—Jerusalem)
🚨 "אין יהודי שלא כואב לו!" • משא מרן הגר"ד לנדו בעצרת האלפים במונסי
🚨 זעקת התורה ממונסי: דבריו המרטיטים של מנהיג הדור מרן ראש הישיבה הגאון רבי דב לנדו שליט"א בעצרת הרבבות המרכזית למען קרן עולם התורה תיעוד מיוחד ומעורר התרגשות מעצרת האלפים ההיסטורית שהתקיימה בעיר מונסי שבארצות הברית, במסגרת מסע החיזוק וההצלה למען עולם התורה בארץ ישראל. במשאו הנוקב והמרגש, מתאר מרן ראש הישיבה הגר"ד לנדו שליט"א את הכאב העצום השורר בקרב יהדות העולם לנוכח הגזירות והקשיים העוברים על בני הישיבות ואברכי הכוללים בארץ הקודש. בדבריו הוא מדגיש כי בכל מקום אליו הגיעו, פגשו יהודים מכל החוגים והעדות אשר לבם נשבר למראה מצוקת לומדי התורה, וכל אחד שואל את עצמו: "מה אני יכול לעשות למען לומדי התורה בארץ ישראל?" מרן משבח את נדיבי העם הנושאים בעול עולם התורה, וקורא לכל יהודי להיות שותף בהחזקת התורה הקדושה באמצעות קרן עולם התורה, כל אחד לפי כוחו ויכולתו. 📖 לפניכם התמלול המלא של המשא: מורי ורבותי, אנחנו הולכים ממקום למקום להשמיע את זעקת התורה, ואנחנו רואים שאין יהודי בעולם, שאינו כאוב מהגזרות כנגד לומדי התורה בארץ ישראל. ואפילו כעת, בפניא דמעלי שבתא, מתקבצים יהודים מכל החוגים והעדות לשמוע את זעקת התורה, ואין יהודי אשר ליבו חם לתורה ולומדיה, שאינו שואל את עצמו – "מה אני יכול לעשות למען לומדי התורה בארץ ישראל?" ברוך השם ישנם יהודים צדיקים, שהתשובה ברורה להם. יש להם יכולת, והם נותנים נתינות בסכומים עצומים למען "קרן עולם התורה", נתינות שלא היה כמותם באופן מופלא עד מאד. אבל יש כאלו שאין להם יכולת לתת סכומים גדולים. וגם הם שואלים את עצמם, כל אחד ואחד – "מה אני יכול לעשות למען לומדי התורה השרויים בצרה בארץ ישראל?" אבל כל אחד צריך להתאמץ ולתת כפי יכולתו ויותר מכפי יכולתו ל"קרן עולם התורה", וכל אחד לא יפחות מהחזקת אברך אחד לכל הפחות, וכל המרבה הרי זה משובח. מי שנותן לקרן עולם התורה לא יפסיד, אלא ירוויח כפליים ויותר. אנחנו עומדים ערב שבת מברכין, יהי רצון שנתברך כולנו משמים לחיים, שתהא בנו אהבת תורה ויראת שמים, חיים שימלא השם משאלות לבנו לטובה. 🚨 The Cry of Torah from Monsey – Rav Dov Landau's Powerful Address at the Historic Mass Gathering A moving and historic address delivered by the leading Torah sage, Rosh HaYeshiva Rav Dov Landau shlit"a, at the central mass gathering in Monsey, New York, during the campaign to strengthen and support the Torah world in Eretz Yisrael. In his heartfelt remarks, Rav Landau spoke about the pain felt by Jews around the world over the hardships facing yeshiva students and kollel families in Israel. He described how, wherever the delegation travels, Jews of every background ask themselves the same question: "What can I do to help the Torah learners in Eretz Yisrael?" Rav Landau praised the generous supporters of Keren Olam HaTorah and encouraged every Jew to participate according to their means in sustaining the world of Torah learning. Watch this powerful and inspiring address from one of the foremost Torah leaders of our generation. 👇 איזה משפט מתוך דבריו של מרן הגר"ד לנדו חיזק אתכם במיוחד? כתבו לנו בתגובות! 📢 התרגשתם מהתיעוד? כל לייק, תגובה ושיתוף נותנים לנו את הכוח להמשיך ולהביא לציבור את הרגעים הנדירים מעולם התורה. 🔔 כדי להיות הראשונים לצפות בתיעודים חדשים הירשמו לערוץ "גדולי הדור" ולחצו על הפעמון. 📩 יש לכם תיעוד או הצעה לסרטון? שלחו למייל: gdoleyhador@gmail.com האשטגים
מדוע אשה בגמיטריא דבש? דרשת מרן הגר"י זילברשטיין בשמחת נישואי נכדת הרב משה גפני על מעלת אשה הכשרה
#היהדות #הרבזילברשטיין #ערךהאישה #חינוךיהודי #גימטריה #מסורת
מרן רבינו שליט"א השתתף השבוע ונשא דברים בשמחת נישואי נכדתו של יו"ר דגל התורה ח"כ הרב משה גפני, באולמי קונקורד בבני ברק, להלן מתוך כתבי רבינו:
"ידוע, "אשה" בגימטריה "דבש", כדברי רבינו החיד"א (פני דוד פר' תזריע): "מצא אשה, גימטריה דבש, שהיא מתוקה במדות טובות ונאות, מצא טוב".
וביאר גיסי רשכבה"ג מרן הגר"ח קניבסקי זצוק"ל, שהרי תכונת הדבש היא להפוך את כל הנופל אליו לדבש כמוהו (יעויין ברא"ש ברכות פ"ו סימן לה); כך גם האשה, בכוחה להפוך את בעלה לצדיק ותלמיד חכם, כי "חכמות נשים בנתה ביתה ואיוולת בידה תהרסנו" (משלי יד א).
וכמסופר במדרש (ב"ר יז): "מעשה בחסיד אחד שהיה נשוי חסידה אחת, ולא העמידו בנים זה מזה. אמרו, אין אנו מועילים להקב"ה כלום, עמדו והתגרשו. הלך האיש ונשא רשעה אחת, ועשתה אותו רשע, והלכה זאת ונשאת לרשע אחד, ועשתה אותו צדיק. הווי אומר - שהכל מן האשה".
Eliezer Meir Saidel: Chukat - Pig Out
Pig Out - Chukat
וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים מִקָּדֵשׁ אֶל מֶלֶךְ אֱדוֹם כֹּה אָמַר אָחִיךָ יִשְׂרָאֵל אַתָּה יָדַעְתָּ אֵת כׇּל הַתְּלָאָה אֲשֶׁר מְצָאָתְנוּ. וַיֵּרְדוּ אֲבֹתֵינוּ מִצְרַיְמָה וַנֵּשֶׁב בְּמִצְרַיִם יָמִים רַבִּים וַיָּרֵעוּ לָנוּ מִצְרַיִם וְלַאֲבֹתֵינוּ. וַנִּצְעַק אֶל ה' וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ. נַעְבְּרָה נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר נַעֲבֹר גְּבֻלֶךָ. וַיֹּאמֶר אֵלָיו אֱדוֹם לֹא תַעֲבֹר בִּי פֶּן בַּחֶרֶב אֵצֵא לִקְרָאתֶךָ. וַיֹּאמְרוּ אֵלָיו בְּנֵי יִשְׂרָאֵל בַּמְסִלָּה נַעֲלֶה וְאִם מֵימֶיךָ נִשְׁתֶּה אֲנִי וּמִקְנַי וְנָתַתִּי מִכְרָם רַק אֵין דָּבָר בְּרַגְלַי אֶעֱבֹרָה. וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה. וַיְמָאֵן אֱדוֹם נְתֹן אֶת יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֵּט יִשְׂרָאֵל מֵעָלָיו. (במדבר כ, יד-כא)
Am Yisrael were camped in Kadesh. Miriam had just died and the unfortunate episode of Mei Meriva had just occurred.
As opposed to Kadesh Barnea, which is in Midbar Paran, from where the spies were sent, the Kadesh above is the city of Kadesh in Midbar Tzin (רש"י במדבר לב, ח), on the border of the kingdom of Edom, south of Kadesh Barnea.
Geographically speaking, it is located (today) in the northeastern Sinai Peninsula, approximately parallel in latitude to Mitzpe Ramon. It is mamash in the "boondocks", far from civilization (GPS coordinates 30°38'54"N 34°25'20"E).
In parshat Devarim (דברים ב, ה) Moshe recalls that he was commanded by HKB"H to not provoke Edom because Edom is the inheritance of Eisav and HKB"H will not allow Am Yisrael to even set foot in Edom (Rashi, ibid. adds "without their permission"). In the previous passuk it says אַתֶּם עֹבְרִים בִּגְבוּל אֲחֵיכֶם בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְיִירְאוּ מִכֶּם וְנִשְׁמַרְתֶּם מְאֹד (שם, ד), that your brothers the sons of Eisav will greatly fear Am Yisrael and therefore וְנִשְׁמַרְתֶּם מְאֹד, do not provoke them.
Moshe, heeding HKB"H's directive, sends messengers to the king of Edom to ask for permission to pass through their land. Moshe uses the same language in speaking to Edom that HKB"H uses, כֹּה אָמַר אָחִיךָ יִשְׂרָאֵל, your brother Israel.
Moshe tells the messengers to relate what had happened to Am Yisrael, from when Yaakov went down to Egypt to the present, when they are now standing at the border of Edom. How the Egyptians mistreated them and how HKB"H sent a redeemer to take them out of Egypt.
Why did Moshe feel it was necessary to rehash this story to the king of Edom?
Sefer Be'er Mayim Chaim (על פירוש רש"י בראשית כט, יא) written by R' Chaim ben Betzalel (1520), the older brother of the Maharal, says that when Eisav sent Eliphaz to kill Yaakov as he was leaving for Charan, Yaakov convinced him not to, because of the prophecy given to Avraham כִּי גֵר יִהְיֶה זַרְעֲךָ (בראשית טו, יג), that the descendants of Avraham would have to be slaves in Egypt. If Eliphaz would kill Yaakov, that would result in Eliphaz's descendants being slaves in Egypt instead of Am Yisrael.
This convinced Eliphaz and he did not kill Yaakov. Instead, Eliphaz told his son Amalek to wait until Am Yisrael left Egypt before attacking them and trying to kill them.
By relating this, Moshe was testifying that indeed it was Am Yisrael who suffered in Egypt instead of Eisav's descendants as Yaakov had truthfully told Eliphaz, hoping that it would evoke sympathy from the king of Edom.
Moshe directed the messengers to request safe passage through the land of Edom. The Ramban (דברים כ, יט) says that Am Yisrael initially said that they would not trespass through fields or vineyards (but would pass through cities), travelling only on public roads, not veering left or right and not consuming any resources (water etc.).
However, the king of Edom refused and warned that he would attack Am Yisrael if they attempted to do so. The Ramban continues to say that the messengers then said to the king of Edom "We will not even pass through the cities, we will travel only on the main highway and if we do draw water from the rivers alongside the highway, we will pay full price for the water". The messengers said "until we pass out of your border", they didn't say "on our journey to the land HKB"H promised us", to not arouse the jealousy of the Edomites.
Despite these assurances and placations, the king of Edom refused and mustered his army. The Malbim (במדבר כ, כא) says that unlike Sichon who left his land and attacked Am Yisrael, Edom did not attack, they just mobilized their army on their border in a defensive posture, to prevent Am Yisrael from entering.
Since they did not receive permission to enter Edom, Am Yisrael changed course and took a detour, heading south-east and circumventing Edom from the east.
The Targum Yonatan (במדבר כ, כא) says that the reason HKB"H commanded Moshe to not provoke and wage war with Edom was because לָא מָטָא זִמְנָא לְמִתְיַהֲבָא נִקְמָתָא דֶאֱדוֹם בִּידֵיהוֹן, the time had not yet arrived when Am Yisrael would exact their revenge on Edom.
The Midrash (בראשית רבה, פרשה סה) compares Edom to a חֲזִיר, a pig that has one of the two simanim for a kosher animal – it has a cloven hoof but does not chew the cud. The pig flaunts its exterior siman, the cloven hoof as if to say "Look at me, I am kosher", meanwhile "inside" it is rotten. This is how Eisav behaved. On the outside he portrayed himself to his father Yitzchak as if he was a tzaddik, while in truth he was evil.
Another Midrash (ויקרא רבה יג, ה) says that Edom is called a חֲזִיר for a different reason, because שֶׁמְּחַזֶּרֶת עֲטָרָה לִבְעָלֶיהָ הֲדָא הוּא דִכְתִיב וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַה' הַמְּלוּכָה (עובדיה א, כא). It is from a different root, חֲזִיר מִלְּשׁוֹן חֲזָרָה, meaning to return. Edom in the time of Geulah will return the malchut to HKB"H and Beit David.
A third Midrash (מדרש הגדול, שמיני יא, ז) says the Romans ordered the Sanhedrin to present to them an exemplary scholar who would answer their numerous questions. The Sanhedrin sent R' Meir and why is his name R' Meir? שֶׁהוּא מֵאִיר פָּנִים בַּהֲלָכָה.
The Romans asked R' Meir why is a חֲזִיר called a חֲזִיר? R' Meir replied שֶׁהוּא עָתִיד לַחֲזוֹר. The Romans mistakenly understood this to mean that in the time of Mashiach, Edom will return (i.e. continue) to rule. So, they said to R' Meir דַּיֶּיךָ מֵאִיר אֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ, what kind of a chidush is that? (they believed they were going to rule forever).
The Or HaChaim HaKadosh (ויקרא יא, ז) says that this is not what R' Meir meant, he meant that when the Geulah arrives, הָחֲזִיר יַחְזוֹר לִהְיוֹת מוּתָּר, that in the time of Mashiach the pig will change its nature and will begin to chew the cud, this making it a kosher animal. On a deeper level it means that Edom will be חוֹזֵר בִּתְשׁוּבָה and serve HKB"H.
HaRav Jonathan Sacks zt"l proposed a fundamental premise which permeated many of his shiurim. That sefer Breishit is the template for all history, past, present and future and it is all based on sibling rivalry – Kayin and Hevel, Yitzchak and Yishmael, Yaakov and Eisav, the brothers and Yosef.
Chazal and many of the Rishonim equate Rome/Christianity with Edom (Ramban, R' Bachyei etc.), Islam with Yishmael (Rambam, Ramban, etc.) and the Far Eastern religions with the sons of the פִּילַגְשִׁים that Avraham sent קֵדְמָה אֶל אֶרֶץ קֶדֶם (בראשית כה, ו) (The Zohar חלק א, קלג ע"ב).
If you are interested in the history and evolution of the Christian religion, I suggest you read and listen to HaRav Tovia Singer שליט"א who is an expert in the subject and has thousands of hours of lectures on his Youtube Channel.
He is more erudite a Christian scholar than most Christian scholars and his exposure and analysis of all the falsifications and perversions of the Tanach to fit the Christian narrative is mind blowing. R' Singer is definitely a phenomenon, כָּל מָה שֶׁבָּרָא הקב"ה לִכְבוֹדוֹ בְּרָאתִיו.
The current exile we are in is galut Edom, which encompasses most of the Christian world – Europe, Scandinavia, Russia, North and South America, Australia, Canada and southern Africa. If anyone is doubtful that we are still in galut Edom, you need to examine the extent of dependency of the Jewish world (in Israel and in חו"ל) on Western powers. The answer to the question "How much can Bibi defy Trump?" will vividly illustrate the degree of this dependency.
Galut Edom, however, is waning. History has a nasty habit of repeating itself and what happened with the Barbarian "invasion" of the Roman Empire in the 5th century is again happening with the Edom "Empire" today.
Ancient Rome was not defeated on the battlefield by decisive military might, it was infiltrated by invading tribes, Goths, Franks, Saxons, Picts, Huns etc. who migrated into the Roman Empire because of climate change, seeking refuge from wars, seeking job opportunities, etc.
These, coupled with corruption and decay in the highest echelons of power and the replacement of traditional Roman nationalist values with the new religion of Christianity and its "turn the other cheek" philosophy, were instrumental in the fall of the empire.
Today, as we speak, we are experiencing a similar phenomenon. The "modern" invaders of the Edom Empire are predominantly Islamic Muslims fleeing conflicts in the Middle east, many of them fundamentalist, other refugees from around the world seeking asylum, seeking job opportunities, because of climate change, etc.
Traditional Christian values in the indigenous Edom Empire are being replaced by the new "religion" of Woke, progressive liberalism. The birthrate of the indigenous populations of the Edom Empire in America and Europe is on the decline, while that of the "invading" immigrants is increasing exponentially. Europe, Canada and Australia have been overrun without a single shot being fired. Entire cities have been overrun, many of them capital cities.
Once world superpowers, like France, UK, Germany and Italy have been quietly overrun by Islamists. America is not far behind with foreign "invading" economic powers like Qatar and other Gulf states, infiltrating politics and university campuses with their petro trillions. Half or more of the Democratic and Republican parties are in their pockets.
The mayor of New York city is an Islamist. The so-called democratic political structure that once defined America is dead, being replaced by rotting decay and corruption, fueled by foreign influences trying to hasten its demise. America is just the upper deck of the Titanic. What happened in Europe, Australia and Canada is now also happening in America.
The affluent, decaying Edom Empire no longer has the stomach for conflict of any kind - they have forgotten what it means to fight. The rotting decay of progressive liberalism with its perverted values has eroded any nationalist and moral values, replacing them with perverted instant gratification narcissism. How can you fight evil if you can no longer identify evil?
When you are unwilling to sustain a conflict, it does not matter if you have superior military power, the opposing side who is willing to wait you out, for a year, four years, 47 years, even though militarily their navy may currently be at the bottom of the sea and their air force non-existent, they will eventually triumph, because they have the ideology and the patience and you do not.
Islam, with its imperialist ambitions and fundamentalist ideology is now quietly taking over the Western world. They are winning, not with military might, but with petro trillions and rugged, focused ideology and determination.
If this trend continues, in a few short decades the "West" will be gone, replaced by an Islamic fundamentalist global village and one remaining superpower – China. China is encouraging this world Islamist takeover and at the same time keeping it out of China. The Muslim population in China is under 2% and is not increasing one iota, China is repressing its expansion.
The once superpower that was Russia, a pale shadow of the former Soviet Union, led by an ex-KGB officer who thinks he is still living in the glorious Soviet Empire, which ceased to exist many decades ago, is so bogged down in his never ending war in Ukraine which is exposing the "naked king" of Russia for who he really is, a despot who cannot convince his own people and army to fight for him.
Where does that leave us? Am Yisrael?
Geopolitics do not concern me, they are the machinations of G-d, not man (as much as man would like to think he manages them). It is best to leave HKB"H's cheshbonot up to Him and not try second guess Him or play "chess" with Him. They say the Iranians invented chess, but HKB"H invented the Iranians, so in a chess game between HKB"H and the Iranians, who do you think is going to win?
All that should concern us is what HKB"H promised us, through the Avot and the נְבִיאִים. We must place our trust in HKB"H, not in flesh and blood, friendly as they may seem or favorable to our cause. If we are looking for strategic alliances, the One we should be most concentrating on right now is with HKB"H. David HaMelech stated this categorically in Tehillim (קמו), which we read every day in Shacharit. We would be wise to heed his advice.
HKB"H promised us that galut Edom would be the last exile and we can see the end of galut Edom materializing more and more every day in front of our very eyes. After galut Edom, is the everlasting era of the Mashiach and the Geulah. The rise of Yishmael is temporary and short lived and its purpose is to reestablish our alliance with the King of kings, HKB"H.
To shame us for straying so far from the path and to inflict pain and anguish on us to drive us back into His welcoming arms by doing teshuva, which Am Yisrael is doing – in droves, b"H. Now is the perfect time to concentrate on that. The rashei teivot of תמוז are זְמַנֵּי תְּשׁוּבָה מְמַשְׁמְשִׁים וּבָאִים.
Our parsha teaches us that the purpose of Edom is to "return". To return the malchut to HKB"H and Am Yisrael. For those neshamot who were originally neshamot of Am Yisrael that got swallowed up in Christianity and Islam over the centuries that have returned to the fold, like R' Akiva, Shmaya and Avtalyon, Onkelos and a myriad others, whose bond with HKB"H has been rekindled during our 1956 years of galut Edom and Yishmael, they too will return and reconnect with HKB"H.
Those of our "brothers", and they are our brothers – we share the same fathers Avraham and Yitzchak - who relinquish evil and accept the malchut of HKB"H, they will return and the חֲזִיר will begin to chew the cud and become a kosher animal. At the end of his life Yishmael did teshuva. Eisav's head rolled into Yaakov's lap in Me'arat HaMachpeila and is there to this day, which means that not all of Edom is evil, there is a part that are not. Those who do not return, will perish in מִלְחֶמֶת גּוֹג וּמָגוֹג.
Instead of trying to "double guess" HKB"H and depress ourselves with irrelevant details like an US-Iran deal, we should be concentrating on living each moment to the full, with simcha. Trying to make the right choice at each and every moment.
That is what life is – a long series of moments at which we make a choice. Each moment only has two possible choices – the right choice and the wrong choice. (General rule - the best of the worst choices also counts as a right choice and the easiest choice is usually the wrong choice). We encounter these "choice moments" multiple times a day, every day.
This is the way we make the only alliance worth having stronger - our alliance with HKB"H. Trusting HKB"H that He is orchestrating geopolitics for our benefit. Concentrating only on making ourselves worthy of His efforts.
I will leave you on an optimistic note. The gematria of –
וַיְמָאֵן אֱדוֹם נְתֹן אֶת יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֵּט יִשְׂרָאֵל מֵעָלָיו
is the same gematria as –
שֶׁבְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלּוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם
Shabbat Shalom
Eliezer Meir Saidel
Subscribe to:
Posts (Atom)
