06 November 2026
The Invaders Who Became Petitioners: The Unbelievable Story Threatening to Destroy Kfar Tarfon
The Invaders Who Became Petitioners: The Unbelievable Story Threatening to Destroy Kfar Tarfon
Kfar Tarfon is an Israeli farming outpost located near the Arab village of Atara in Area B in the western Binyamin region.
Arabs who illegally occupied a historical site dating back to the Second Temple period were evacuated, only to return to the scene of their crime. They then petitioned Israel’s High Court of Justice. They demanded that it order the state to provide security for their criminal activities and evacuate the nearby Jewish hilltop.
Instead of bringing them to justice, the High Court accepted their claims, and the state rushed to carry them out.
This is the theatre of the absurd currently unfolding above the pioneering Jewish settlement in the Binyamin region.
Source: Elisha Yered, Settlement Activist
HaRav Moshe Sternbuch Shlit"a - Chayei Sarah
WITHSTANDING TRIALS
“And Sarah died in Kiryas Arba …” (23:2).
Rashi quotes the Medrash that Sarah’s soul departed after hearing that Yitzchak had been prepared for slaughter, and she died before having been informed that in the end he had in fact been saved from the Akeidah (see Sifsei Chachamim). Why was Sarah so distressed about the news of the Akeidah? She was on a higher level of prophecy than Avraham, and her whole life had been dedicated to keeping mitzvos, so why would she not have been as willing to give up her son at Hashem’s request as Avraham had been?
Our forefathers and foremothers knew that they were the pillars and prototypes for all future generations of the Jewish nation and that their own experiences would be replicated time and again in the lives of their descendants. When Sarah heard about the Akeidah, in which two righteous and holy individuals had to endure a terribly difficult trial, she realized that, in the future, even her most righteous descendants would also have to endure extremely challenging experiences, such as the many persecutions that the nation in fact suffered over the succeeding millennia, and that not even the tears and supplications of the angels could avert these events (see Rashi on 27:1). She thus began to cry ceaselessly, wondering whether her descendants would be able to withstand such enormous tests, until her soul departed due to her great distress.
MARTYDOM
Alternatively, the Maggid Meisharim says that the Beis Yosef, Rav Yosef Karo, was promised by the maggid (angelic teacher) that he would merit dying a martyr’s death al Kiddush Hashem. Towards the end of his life, when he was already well into his 80s, the Beis Yosef expressed his surprise to the maggid that even though he had put into practice all the preparations that the maggid had taught him for the purpose of meriting this form of death, it had not yet happened. The maggid responded that he should not be upset since he had merited an even greater mitzvah than a martyr’s death: he had dedicated himself completely, day in and day out, to fulfilling the Will of the Creator. Dying a martyr's death, as great a mitzvah as it is, only consists of a one-time act of self-dedication, but you, he told him, have performed endless acts of self-dedication throughout your life.
Similarly, Sarah was distressed that her son had had to die al Kiddush Hashem (as she understood from the messenger), so that he would be in a situation where he would no longer be able to sanctify Hashem's name in this world, and would consequently no longer be able to achieve a higher level of Kiddush Hashem than he could by being offered up on the altar. Her soul departed from shock and distress upon hearing this, at the thought that the whole of Klal Yisroel had suffered a grievous loss in light of the fact that Yitzchak would no longer be able to be mekadesh Hashem in this world.
Rav Sternbuch was with Rav Dessler during World War II when Rav Dessler heard about the fate of his fellow Kelmers.
(See Rav Dessler’s letter to his son in Michtav M’Eliyahu, which describes their martyrdom.)
Rav Dessler asked how this could have been considered an incident of Kiddush Hashem, since they had not been given the choice of saving their lives by abandoning their religion or transgressing a commandment. He answered that since they had not attributed their deaths to natural causes or complained that Hashem had abandoned them, but had rather accepted the Divine decree lovingly and gone to their deaths with the feeling that this was Hashem’s Will, and that they were performing it, they had sanctified the Divine Name because Kiddush Hashem means acting for the sake of Hashem’s honor.
Based on this, we may suggest that by agreeing to be bound on the mizbeach, Yitzchak had demonstrated his willingness to give up his life for the sanctification of the Divine Name with joy and complete faith, and Sarah could therefore not understand why Yitzchak actually needed to die, since the act of Kiddush Hashem had already been accomplished by the very fact that he had joyfully consented to die Al Kiddush Hashem.
NO GRABBING
“And Avraham weighed out the silver for Efron” (23:16).
Efron in this pasuk is spelled without a vav. The Medrash applies the following pasuk in Mishlei (28:22) to Efron: “He who has an evil eye which hastens after riches and does not know that want shall come upon him.” Efron did not realize that his attempt to overcharge Avraham so much would result not only in the loss of the unlawful gain, but also in many other losses.
When Rav Sternbuch was a child, Rav Elchonon Wasserman once came to his family for a Shabbos meal. Rav Sternbuch's mother, who had been left a widow with nine young children, asked Rav Wasserman the following: “I have to have trust in Hashem, but, on the other hand, I have to make a living to support my children, and doing that takes up a lot of my time. What am I supposed to do?”
Rav Elchonon responded that he could not tell her how much time to spend on her work, but one thing he could tell her: there is no chapping (grabbing) in this world, and someone who imagines that by working harder he will earn more and be happier is only deluding himself. Even if he does, in fact, make money, he may end up losing it, along with his other possessions, his wife or children may suffer health problems, etc., so that it will turn out that his chapping got him nowhere. Whatever is meant to be his will become his in any case, and the main thing is always to bear in mind that we are on the way to our eternal existence, and have to prepare ourselves for that, instead of trying to grab some illusory, ephemeral benefits. Rav Elchonon concluded by telling Mrs. Sternbuch that she should do whatever she had to do to make a living, without forgetting that her main duties were always in spiritual matters, in leading a life of Torah, and in educating each child in the path of Torah, day in and day out.
SHABBOS WITH RAV MORDECHAI POGRAMANSKY
“And Avraham said to his servant, the elder of his house, who ruled over all that was his, ’Please place your hand under my thigh ...’” (24:2).
The pasuk mentions in this context that Eliezer had free rein over Avraham’s property. This brings home the point that although Avraham trusted Eliezer completely with regard to his material assets, when it came to spiritual matters, such as finding a spouse for Yitzchak, he did not rely on him. Rather, he insisted that Eliezer take an oath not to take a wife for Yitzchak from the inhabitants of Canaan.
Rav Sternbuch recalls the time when he was visiting Rav Mordechai Pogramansky in Paris in the 1940s after the War. It was Erev Shabbos and Rav Sternbuch told Rav Pogramansky that he had met a chareidi-looking Jew, who had told him that although he could not sell him meat for Shabbos, since there was nothing available of a sufficiently high kashrus standard, he could sell him some fish, grape juice and challot. Rav Sternbuch asked Rav Pogramansky whether he could rely on this person and buy food from him. Rav Pogramansky responded by asking Rav Sternbuch whether he would entrust this stranger with a large sum of money. Rav Sternbuch replied that he was not sure. Rav Pogramansky answered, “Well, when it comes to spiritual matters we have to be even more careful about trusting other people!”
In practice, if something is very important to a person, he deals with it himself. For example, he will not let anyone else run his business. When it comes to material matters, one often does not trust anyone else, but when it comes to significant spiritual issues such as insisting on the best hechsher or educating children, some people willingly compromise on their kashrus standards, or entrust their children’s education to others, without taking sufficient interest in their children’s spiritual situations.
Rav Pogramansky concluded by telling Rav Sternbuch that he should not buy from that person, but rather join him for the Shabbos meals. During that Shabbos, Rav Sternbuch had the privilege of witnessing Rav Pogramansky’s exacting standards. He would check the kashrus of every food and drink before partaking of them. He would not eat ordinary bread, fearing that it had been touched by someone who had not done Al Netilat Yadayim. He would not eat fish in case it had worms, and would only eat fruit if he was sure that it was not from Eretz Yisroel because of terumos, ma’asros, and orlah. He would not drink grape juice in case it had been touched by someone with heretical views, and therefore asked Rav Sternbuch to help him squeeze grapes on Friday to make grape juice for Kiddush. During Shabbos, Rav Sternbuch noticed how particular his host was about borer, not just with regard to food but also with regard to utensils, clothes and books. Rav Pogramansky feared sin as much as the Angel of Death!
BAALEI TESHUVA
“Please place your hand under my thigh.” (24:2)
Since Eliezer was not born into a home of kedushah, the evil inclination had an especially strong hold on him and fought him about all sorts of matters. Therefore, Avraham was afraid that the evil inclination would overcome him and convince him not to travel a great distance, but rather take a wife from Canaan for Yitzchak. That is why Avraham insisted that Eliezer take an oath, so that he would be forced to overcome his yetzer hara and fulfil his master’s wishes.
Sometimes a ba’al teshuvah is on a higher level than a Jew born into a religious home because he has to overcome many trials. We therefore have to draw ba’alei teshuvah close to us, since they are people of great courage.
WHAT TO LOOK FOR IN SHADDUCHIM
“She . . . will be the one whom you have determined for your servant, Yitzchak” (24:14).
The Brisker Rav once noted that the efforts we put into finding a partner do not always seem to bear fruit, and the real zivug appears like a lost object at the appropriate time. On the other hand, he also noted that Eliezer did not rely on the miracles he experienced on the way, such as a kefitzas haderech, in order to determine whether this was indeed Yitzchak’s zivug. Instead, he made a point of examining thoroughly whether Rivkah’s acts of chesed were on a sufficiently high level for his master’s son. We too must surely examine the middot of any potential marriage partner as much as possible.
The Chazon Ish told Rav Sternbuch that the main quality to look for in a girl is that she should be easygoing and not stubborn, since such a character trait can cause a marriage to fail. Eliezer, too, only checked what Rivkah’s middot were like, rather than her hashkafot or yiras Shamayim, for example, because her conduct proved that she had a yielding nature and would therefore be likely to follow her righteous husband’s path and views.
Furthermore, choosing a wife is a decision which is decisive for a person’s future in this world and the next, and, unfortunately, sometimes a girl wants to marry a ben Torah like all her friends but, in practice, wants her husband to spend time with her after the wedding going out for entertainment and the like, so that his time is taken away from his meleches Shamayim, until he eventually loses his superior qualities as a talmid chacham or even a ben Torah. Therefore, in these matters, one cannot rely on rumours, and one must rather examine very carefully whether the girl intends to genuinely dedicate herself to Torah.
DATING
“And she said, ‘Drink, my lord.’ And she hastened and lowered her pitcher to her hand, and she gave him to drink” (24:18).
This shidduch took place with great speed. As the Brisker Rav points out, even though Eliezer only reached Aram Naharayim towards evening, before sunset he prayed, “Please cause to happen to me today” (24:12), i.e. that Hashem should arrange matters so that he would find the shidduch already before sunset that very same day. Tzaddikim treat shidduchim with great alacrity. Hence, when Rivkah hastened to lower her pitcher, that was proof that she was a worthy wife for Yitzchak, because speed and a lack of obstacles are signs of a true zivug.
Both long engagement periods and too many meetings during the engagement period should be avoided (Rav Sternbuch is also very opposed to having many dates in the period before the engagement). People think that these meetings are conducive for a better relationship after marriage, but, in reality, in addition to modesty-related problems that can arise during such meetings, they can also be harmful to the relationship between the couple. Every person has drawbacks and deficiencies that only become noticeable once one gets to know him or her better. In the marital situation a couple can usually deal with this, and sort things out between themselves, but before marriage this can lead to unnecessary tensions. Therefore, it is better to keep the engagement period as short as possible and to only meet at irregular intervals.
MELAMDIM
“And he said, ’I am Avraham's servant’” (24:34).
Eliezer was not merely Avraham’s servant, he “ruled over all his belongings” (see above: 24:2). Why did Eliezer choose to refer to himself by a more modest title? In reality, “Avraham’s servant” is the most honorable title he could have chosen for himself, because serving Avraham and assisting him was a much greater merit than ruling over all his belongings, and that is why Eliezer introduced himself using such a title.
To be meshamesh a tzaddik or talmid chacham seems a less honorable task than helping him in other ways, but, in truth, it is the greatest privilege, and someone fortunate enough to hold such a position should be proud of it, not embarrassed.
On a similar note, Rav Moshe Schneider told Rav Sternbuch that when people started to treat cheder rebbes with contempt in Lithuania, Rav Yitzchak Elchonon Spector started signing his name “Yitzchak Elchonon – melamed” in order to boost the morale of the melamdim. When he was asked how he could humiliate himself like that, he replied simply that “Hashem also refers to Himself as a melamed, as we say in the Birkat HaTorah: ‘who teaches (melamed) Torah to His nation Yisroel’, and what could bring greater honor to a person than emulating Hashem? I am happy to have such an honorable title”.
BENEFITING FROM THE IGNORANT
“I will not eat until I have spoken my words” (24:33).
On the plain level, Eliezer did not want to eat before saying what he wanted, since he was worried that after eating, he would feel an emotional connection with his hosts and would feel bribed into thinking that this was a good shidduch. That is why he wanted to talk about the shidduch first before eating.
Alternatively, the Gemara says in Sanhedrin (52b), “How is the talmid chacham looked upon by the ignorant (am ha’aretz)? At first, he appears to him like a golden jug (Rashi: whilst the talmid chacham is still behaving honourably, and does not need the am ha’aretz, the talmid chacham is dear in the eyes of the am ha’aretz); if he holds a conversation with him, he appears like one of silver; and if he accepts a benefit from him, he appears like one made of clay, which, once broken, cannot be mended. Here too, Eliezer refused to obtain any benefit from Betuel and Lavan before speaking, since he was concerned that if he were to benefit from them, he would lose his esteem in the eyes of these amei ha’aratz.
LEAVING THE BEIS HAMEDRASH FOR WEDDINGS
“And Yitzchak was on his way, coming from Be'er Lachai Ro'i” (24:62).
Rav Moshe Shmuel Shapira brings in the name of Rabbeinu Avraham ben HaRambam that the Torah mentions this detail to teach us that it was only because the time had come anyway for Yitzchak to return from Be'er Lachai Ro'i (where he engaged in his avodas Hashem) that he could go to meet his kallah, since this involved no bittul Torah or tefillah. Otherwise, he would not have gone to meet her.
A ben Torah can only burgeon into a gadol beTorah if he is completely immersed in his learning and does not spend time even going to weddings.
Rav Sternbuch’s Rosh Yeshivah, Rav Moshe Schneider, would only allow a limited number of bachurim to participate at their friends’ weddings. Even if the chatan urged his friends to come so that his simchah would be complete, Rav Schneider would still not let more than a limited number of boys go. He explained that although it was a big mitzvah to be mesameach a chatan, the departure of a large group of bachurim from the Beis HaMedrash would weaken the learning of the remaining boys, thereby causing a public bittul Torah. Consequently, the mitzvah of being mesameach a chatan and kallah does not override the mitzvah of Talmud Torah derabbim.
MATCHMAKING
“And Yitzchak was on his way, coming from Be'er Lachai Ro'i” (24:62). Rashi: He had gone to bring Hagar to Avraham, his father, that Avraham could marry her.
Perhaps the reason that Yitzchak went specifically at this point in time to bring Hagar to his father is that he was forbidden to leave Eretz Yisroel since he had the status of an olah temimah (a complete burnt offering). Hence, he could not leave the country to look for a wife himself, and therefore Avraham was forced to send Eliezer instead. However, Yitzchak wanted to take whatever steps he could on his own to help himself, so he went to arrange a shidduch for his father, in order to arouse merits in Shamayim for a good shidduch for himself. Hashem’s conduct works measure for measure. The effort one expends to help a fellow Jew in a particular area arouses merits in Heaven, enabling him to obtain the same benefit for himself from Hashem.
Yitzchak thereby taught us that if someone wants to find a zivug for himself or his children, he should endeavor to help others find theirs, and thereby obtain merits in Heaven to find an appropriate zivug for himself or his children.
Moreover, Rav Sternbuch heard from the late Belzer Rebbe, Rav Aharon, that looking for shidduchim for others is a segulah for meriting worthy children. This appears to be because a person helping others to build a Jewish home, will also be privileged to establish his own home based on foundations of Torah and yirah, by having worthy children. A shadchan is privileged to fulfill the mitzvah of tzedakah, because it says in Parashas Re’eh, “If there will be among you a needy person, from one of your brothers in one of your cities … you shall lend him sufficient for his needs, which he is lacking” (15:7-8), on which Rashi comments, “What is lacking for him? This refers to a wife (i.e., you should help him marry a wife)”.
The Chazon Ish was very involved in shidduchim, and Rav Sternbuch heard that during the last year of his life, he helped establish 100 (some say 200) Jewish homes.
馃捀讜讜讗讜 诪讟讜专祝 - 讗讬讱 诪讙讬讬住讬诐 72 诪讬诇讬讜谉 讚讜诇专 转讜讱 砖注讛? 住讬讻讜诐 讜讜注讬讚讛 讛讛讬住讟讜专讬转 注讘讜专 诪讜住讚讜转 专讛"讬 讛讙专"砖 讗诇转专
$72,275,000—this is the total sum raised at the 'Chavruta' conference for benefactors and supporters in Florida. The funds are designated for the establishment of the 'Pnei Menachem' Global Torah Center—led by the Rosh Yeshiva, the great Torah luminary Rav S. Alter *shlita*—which will be built in the very heart of Jerusalem. Watch the video recap of the conference, an event entirely dedicated to Torah.
Documentation credit: Davar Emet
Jonathan Pollard: The burning of Jewish holy sites
Tomb of Eleazar torched: The burning of Jewish holy sites demands more than condemnation
The burning of a biblical tomb in Samaria exposes a dangerous failure to protect Jewish heritage sites and demands permanent Israeli control.
By Jonathan Pollard
When an ancient Jewish tomb is set ablaze in the heart of Samaria, the issue is no longer simply vandalism. It is whether Israel is prepared to assume permanent responsibility for protecting the physical foundations of Jewish history, or whether these irreplaceable sanctuaries will remain exposed to those determined to destroy them.
The recent arson attack at the tomb of Eleazar the Priest, in the Samarian village of Awarta, represents another disturbing chapter in this ongoing failure.
The burial place traditionally identified with the son of Aaron the High Priest is not merely an archaeological monument but a sacred link connecting the Jewish people to their ancestral homeland.
Equally troubling is the absence of any meaningful international outcry. U.S. Ambassador Mike Huckabee, historically a forceful defender of Jewish biblical and historical claims to Judea and Samaria, should be among the first to demand accountability for this desecration.
His longstanding recognition of the region’s significance to the Jewish people makes his voice particularly important at this moment.
A pattern of desecration
This latest attack is hardly an isolated incident. In August 2025, vandals defaced Eleazar’s Tomb with Arabic graffiti, including the name of a Palestinian terrorist organization, requiring Jewish volunteers to undertake a nighttime restoration operation.
Equally troubling is the absence of any meaningful international outcry. U.S. Ambassador Mike Huckabee, historically a forceful defender of Jewish biblical and historical claims to Judea and Samaria, should be among the first to demand accountability for this desecration.
His longstanding recognition of the region’s significance to the Jewish people makes his voice particularly important at this moment.
A pattern of desecration
This latest attack is hardly an isolated incident. In August 2025, vandals defaced Eleazar’s Tomb with Arabic graffiti, including the name of a Palestinian terrorist organization, requiring Jewish volunteers to undertake a nighttime restoration operation.
Yet Jewish access frequently requires military coordination, while permanent protection remains woefully inadequate.
The fundamental failure of Oslo
For decades, the security arrangements established under the Oslo Accords have failed to provide these sanctuaries with the protection they deserve.
Under the Oslo framework, Area B falls under Palestinian Authority civil administration, with Palestinian police responsible for public order among Palestinians, while Israel retains responsibility for protecting Israelis and confronting terrorism.
This division leaves Jewish holy places dependent upon coordinated security arrangements and periodic military intervention rather than permanent Israeli administration and a continuous protective presence.
The IDF can enter these areas, investigate attacks and pursue suspects. But arriving after an ancient tomb has been vandalized or burned is no substitute for preventing its desecration in the first place.
The international community routinely demands respect for religious heritage and freedom of worship. Yet when Jewish holy places are attacked in the very land where Jewish history unfolded, the response is frequently one of indifference.
Permanent protection requires permanent control
The time has come to replace temporary security arrangements with a permanent solution.
Jewish heritage sites throughout Judea and Samaria should immediately be transferred to full Israeli civil and security administration through their incorporation into Area C, together with substantial protective zones around their boundaries.
This would allow permanent IDF positions, effective security perimeters and reliable access for Jewish worshipers.
Although such a transfer would undoubtedly raise diplomatic complications, those difficulties must be weighed against the continuing failure to protect religious monuments that cannot be replaced once destroyed.
Incorporation into Area C should not be confused with the formal application of Israeli sovereignty. The former would provide an immediate framework for stronger security and administration; the latter represents the larger issue that Israel must ultimately undertake.
A nation cannot claim responsibility for its ancestral heritage while accepting arrangements that repeatedly leave its sacred landmarks vulnerable to destruction.
Until Israel establishes permanent and effective control over these sanctuaries, our past will remain exposed to those determined to erase it.
And the next ancient Jewish tomb may once again burn in the dark.
Source: https://worldisraelnews.com/pollard-the-burning-of-jewish-holy-sites-demands-more-than-condemnation/
Bomb Plot Thwarted
The Shin Bet and Israel Police have thwarted a deadly terror plot in the Old City of Yerushalayim, with a severe indictment filed against a 19-year-old resident of Beit Hanina.
According to the investigation, the suspect planned to detonate a bomb at Lions’ Gate and then open fire on Jews and police officers on Har HaBayis, aiming to kill as many people as possible before escaping.
Investigators say the suspect conducted reconnaissance for approximately two years, including during Friday prayers, mapping the locations of security cameras and forces in the area.
He allegedly sought to obtain weapons through the dark web and trained in martial arts as a backup plan.
The suspect confessed to investigators that he decided to carry out the attack after watching footage of the October 7 massacre.
(YWN World Headquarters – NYC)
The Stories They Dont Tell You: Jihad by Sapling…..
Jihad by Sapling: Jordanian University Cells Funding Land Seizure in Area C
Picture above – Tree planting by Arabs in Gush Etzion after they were donated by the Al-Quds Committee of the University of Jordan (screenshot)
Hamas student cells in Jordanian universities, known as the “Jerusalem Committees” (Lajnat Al-Quds), are driving tree-donation campaigns that advance agricultural land seizures in Judea and Samaria. Working with the Jordan-based Arab Group for the Protection of Nature (APN), they fund plantings framed as “green resistance” and explicitly tied to jihad. A fatwa from the Jerusalem mufti declares agriculture on contested land a form of jihad.
The student cells plant trees in strategic spots such as Gush Etzion. They often mark them with the cells’ logos and sometimes dedicate them to terrorists. The groups glorify Hamas attacks and leadership while exploiting Civil Administration rules that protect cultivated land from state declaration. Despite clear Hamas affiliation, these cells remain unrestricted.
For a more detailed report: https://hilltopmaccabees.org/the-agricultural-jihad-from-jordanian-hamas-to-gush-etzion/
Source : Elchanan Groner and Meir Ettinger – Investigative Reporters
Published: Oct 19, 2026
HILLTOP MACCABEES
https://chat.whatsapp.com/GNDLHyNGINA4qECDQ9rZ2D
05 November 2026
The World Must Choose a Side | Rabbi Yom Tov Glaser
October 7th should have awakened the world's compassion for the Jewish people. Instead, it exposed a disturbing reality: antisemitism is being expressed more openly, and many no longer feel the need to hide it.
In this powerful message, Rabbi Yom Tov Glaser speaks about the moment of choice facing the world. Will you stand against antisemitism and stand with the Jewish people, or will you remain silent as hatred spreads? History is watching. The choice is yours. Which side of history will you be on?
Rabbi Wein: Chayei Sarah
Death is not only tragic for those intimately affected it also always poses problems of succession and reorganization of the family, company or institution. Avraham and Sarah, the founders of the Jewish nation pass from the scene in this week’s parsha. They are succeeded by Yitzchak and Rivka and in fact the majority of the parsha concerns itself with how Yitzchak marries Rivka and they establish their new home together.
In personality, temperament and action Yitzchak and Rivka differ markedly from Avraham and Sarah. Whereas Avraham and Sarah devoted themselves to reaching as many outsiders as they could and were actively engaged in spreading the idea of monotheism in the surrounding society, Yitzchak and Rivka seem to take a more conservative approach. They attempted to consolidate what they accomplished and to build a family nation rather than to try to attract more strangers to their cause.
As we will see in next week’s parsha the struggle of Yitzchak and Rivka is an internal family struggle as how to raise Eisav and Yaakov and guarantee the continuity of the ideas and beliefs of Avraham and Sarah through their biological offspring. Eventually it is only through Yaakov that Avraham and Sarah continue and become the blessing that the Lord promised that they would be. The world struggle that engaged Avraham and Sarah becomes a struggle within Avraham and Sarah’s family itself.
It becomes abundantly clear that the main struggle of the Jewish people will be to consolidate itself and thus influence the general world by osmosis, so to speak. The time of Avraham and Sarah has passed and new times require different responses to the challenges of being a blessing to all of humankind. There are those in the Jewish world who are committed to “fixing the world” at the expense of Jewish traditional life and Torah law. Yet the simple truth is that for the Jewish people to be effective in influencing the general society for good there must be a strong and committed Jewish people. King Solomon in Shir Hashirim warns us that “I have watched the vineyards of others but I have neglected guarding my own vineyard.”
The attempted destruction and deligitimization of the Jewish people or the State of Israel, God forbid, in order to further fuzzy, do-good, universal humanistic ideas is a self-destructive viewpoint of the purpose of Judaism. Without Jews there is no Judaism and without Judaism there is no true moral conscience left in the world. It seems evident to me that the primary imperative of Jews today is to strengthen and support Jewish family life, Jewish Torah education and the state of Israel.
We are in the generations of Yitzchak and Rivka and therefore we have to husband our resources and build ourselves first. We have as yet not made good the population losses of the holocaust seventy years ago! If there will be a strong and numerous Jewish people then, the age of Avraham and Sarah will reemerge. The tasks of consolidation of Jewish life as represented by the lives of Yitzchak and Rivka should be the hallmark of our generation as well.
Shabat shalom.
Rabbi Berel Wein
This article is from 5770.
Mystical Adventures in the Cave of the Patriarchs With Rabbeinu Avraham Azulai on His Yahrtzeit
Mazal Tov to Rabbi Glatstein and family on the bar mitzva of their son Shlomo Glatstein!
Arab Rioters Ambush Jewish Resident .....Suspected Lynch Attempt
Arab Rioters Ambush Jewish Resident of Giv’at Gefen Ami in a Suspected Lynch Attempt
FULL VIDEO CAN BE VIEWED AT lynch attempt
A Jewish resident of Giv’at Gefen Ami, a small agricultural outpost established in 2025 near Beit Ummar in Gush Etzion, was ambushed by Arab rioters in what was described as a planned lynch attempt.
The resident was traveling along the western access road from Route 60 when he encountered a barricade of stones blocking his path. As he exited his vehicle, rioters hiding in nearby orchards attacked him with stones.
The resident called security forces, but before they arrived, fellow outpost residents confronted the attackers, whose numbers reportedly swelled to approximately 200, and drove them back toward Beit Ummar.
Footage showed rioters using slingshots, with one resident struck in the abdomen. Additional roadblocks were erected using burning tires. IDF forces subsequently searched the area, but no arrests were reported.
HIstoric Jewish Return to Yericho
a proper celebration of historical event for Eretz Yisrael
JEWISH FAMILIES COME HOME AFTER 30 YEARS!
An exciting new chapter in Jewish settlement is unfolding in Jericho!
Following a daring, secretive property acquisition operation, Jewish families moved into newly purchased homes near the ancient Hasmonean Palaces, marking a historic step toward renewed Jewish life in the Jericho area.
The operation, organized by the Nachala movement in cooperation with the Binyamin Regional Council, involved months of careful planning, property purchases, and security preparations.
Under the 1994 part of the Oslo peace process, Israel, under PM Yitzchak Rabin transferred control of Jericho to the newly established Palestinian Authority. Israeli civilians were subsequently prohibited from entering the city without special authorization, as Jericho became part of Area A, under Palestinian civil and security control. The restrictions were justified on security grounds, effectively preventing Jews living as Israeli civilians from establishing a residential presence in the city for more than three decades.
Located in Area C, the homes represent what organizers hope will be just the beginning of a much larger Jewish return to Jericho.
After three decades since the Oslo Accords, the dream of rebuilding Jewish life in this historic biblical city is taking another exciting step toward reality!
“We shall surely ascend and inherit it, for we are well able!” (Numbers 13:30)
JERICHO — WE ARE COMING HOME!
https://hilltopmaccabees.org/2026/11/04/historic-return-to-jericho/
Subscribe to:
Posts (Atom)
