Sunday, November 27, 2005

LESSONS IN TANYA: Monday, November 28, 2005

B"H

Cheshvan 26, 5766 * November 28, 2005

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L E S S O N S I N T A N Y A
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Today's Lesson:

Kuntres Acharon
Essay One
---------------

[The contents of this Kuntres Acharon al Kamah Perakim - "Later Booklet on Several Chapters" are not near as homogeneous as one might expect.

The ninth printing (1) of the Tanya, which included Iggeret HaKodesh and Kuntres Acharon for the second time, was introduced by an "Approbation of the ... sons of the illustrious author." (2)

This Approbation describes Kuntres Acharon as a work based "on certain chapters, which he (the Alter Rebbe) wrote when he composed the Sefer Likutei Amarim" (i.e., the first part of Tanya).

It (Kuntres Achron) is described as consisting of "profound discussions and insights in passages in the Zohar, Etz Chayim and Pri Etz Chayim, which appear to contradict one another, and in his understanding spirit (the Alter Rebbe) resolves each passage according to its context as explained in Likutei Amarim."

As the Rebbe notes, however, close to half of the essays printed in current editions under the heading of Kuntres Acharon, beginning with Essay 6, appear to be letters of the Alter Rebbe that are quite unconnected with matters discussed in Tanya, Zohar, Etz Chayim, etc., and hence, seemimgly out of place in Kuntres Acharon.

And, indeed, when Iggeret HaKodesh and Kuntres Acharon were first included in Tanya (in the eighth edition; Koenigsburg, 1811), these essays were in fact not printed as part of Kuntres Acharon, but were grouped with Iggeret HaKodesh.

The first essay of Kuntres Acharon answers two questions:

(a) How does a Jew become connected with Supernal Wisdom
(Chochmah of Atzilut) by reading the narratives of the Torah?

(b) What is meant by the statement of the Zohar that "thought
accomplishes nothing"? (I.e., that if one merely thinks about
words of Torah but does not articulate them vocally, he does
not effect an "arousal from below" that elicits an "arousal
from above.")

As to question (a): We can readily understand how when a Jew studies the reasoning and the laws of the Torah he is connected with Supernal Wisdom, for the Torah is "G-d's Will and Wisdom."

But what of the narrative passages?

True enough, in addition to their truth as narrative (for "A verse never departs from its plain meaning" (3)), these passages of course simultaneously allude to spiritual truths in the higher worlds.

But if a reader knows nothing of this beyond the simple story, how is he thereby connected with Supernal Wisdom?

The Alter Rebbe answers this query by quoting Sefer HaKavanot of the AriZal, who states that at the very same moment at which a Jew is engaged in Torah in this world, the "likeness" of Supernal Man above (the source of the soul of this Jew) is also engaged in Torah.

The source of this individual's soul is thus bound up with Supernal Wisdom.

Now, this applies when this individual merely meditates upon words of Torah, in silence.

When, however, he actually verbalizes them, then the sound of these words pierces the heavens, and ascends to the spiritual level to which that sound is related, i.e., the level which matches the level of service of the person involved.

If he is a tzaddik who, like a chariot, has no independent will but waits to be steered by its Rider, then the sound of his Torah study rises to the World of Atzilut (as explained in Tanya, chapter 39);

If he serves G-d with intellectually-generated love and awe, the sound of his Torah study rises to the World of Beriah;

If his love and awe of G-d are innate, the sound of his Torah study rises to the World of Yetzirah (as explained in Tanya, chapter 16).

As to question (b), regarding the inability of unvoiced thought (on words of Torah) to elicit an illumination from above, the Alter Rebbe will presently explain that it is nevertheless expressly thought that can elevate one's Torah study and one's performance of the commandments to the higher realms.

This, however, appears to be contradicted by a teaching in the Zohar, (4) that the kind of "arousal from below" that draws down the reciprocal "arousal from above," is effected specifically by "deed and speech," as distinct from unvoiced thought.

The Alter Rebbe therefore clarifies:

It is true that the Zohar here teaches that thought alone cannot draw down the flow of Divine light.

That is why, even when one serves G-d with love and fear through the spiritual toil of the soul, he will not have fulfilled his obligation to perform the accompanying mitzvah unless these spiritual emotions find simultaneous expression in actual deeds or words (cf. Tanya, ch. 35).

For the soul descended into this world in order to draw down Divine light, and thereby to refine and rectify the body and the animal soul.

(The Divine soul itself is by definition not in need of rectification.)

And it is only through "deed and speech" - the actual performance of mitzvot or articulated Torah study, for (5) "the movement of the lips is also a [minor] deed" - that one draws the Divine light down into this world.

However, when it comes to the separate task of elevating one's Torah study and performance of the commandments, this is accomplished specifically by means of positive thoughts, which include one's devout intent (kavanah), and one's love and awe of G-d.]

Examine (6) Likkutei Amarim, chapter 40

[The Alter Rebbe explained (7) in chapter 40 that the love and fear of G-d are mere "wings" (8)

Though wings enable a bird to fly aloft, they are not its essence.

Indeed, even "if its wings were removed, [a bird] is kosher," (9) so long as its head and body are intact.

So, too, Supernal Unions (yichudim) are effected through Torah and mitzvot themselves.

Love and awe, which are their wings, merely elevate the Torah and mitzvot to that spiritual level where a particular union is to take place.

It is at that level that there is revealed within one's Torah and mitzvot an infinite Divine illumination that cannot be revealed in this physical world.

Thus, on one hand we say that love and fear do not bring about a Supernal Union, for they are mere "thought" and intent.

On the other hand, we also say that it is specifically through one's intent that one's Torah and mitzvot are elevated to a height they could never ascend to unaided; once there, they bring about a Supernal Union and its resultant diffusion of Divine light.]

To understand how a person reading narratives in the Torah becomes connected with Chochmah Ila'ah ("Supernal Wisdom"):

[When a Jew studies Torah intellectually, it stands to reason that he is then bound up with Supernal Wisdom - the Sefirah of Chochmah (the loftiest Divine emanation) in the World of Atzilut - for Torah law is "G-d's Will and Wisdom"; the rationale underlying a law is G-d's wisdom, while the ruling itself is G-d's will.

This is explained in chapter 5 of Tanya:

"It so arose in His will that if, for example, Reuven would claim thus and Shimon thus, such and such should be the verdict between them."

Even if this litigation should never come to pass, still it is G-d's will that in such an instance the verdict should be such and such - in accordance with His will.

The very knowledge of the ruling thus makes one aware of G-d's will.

Suppose, however, that instead of studying legal issues one merely reads the narratives of the Torah.

While it is true that these narratives allude to spiritual matters in the higher worlds, (10) yet since he perceives nothing beneath their seemingly simplistic surface, how is he thereby connected with Supernal Wisdom?

When, for example, the Alter Rebbe looked at the verse, (11) "And Jacob kissed Rachel and lifted up his eyes and wept," he saw (12) that Jacob, who represents the attribute of Mercy of Atzilut, arouses compassion from the Supernal Source of Mercy upon Rachel, who personifies Malchut of Atzilut, the fount of all souls.

However, when one is unaware of the inner meaning of this verse, and merely follows the simple story, how is he then bound to Supernal Wisdom?]

[This matter may be understood] in the light of what is written in the Kavanot, p. 16 (13) - that just as a man is engaged [in Torah study] below, so too is the likeness of the Supernal Man [engaged in Torah study] above.

[As the Alter Rebbe will soon explain, this "likeness" refers to the source of a man's soul, which is rooted in the Sefirot above.

This is known as Supernal Man, for in the Kabbalah a complete configuration - a partzuf (lit., "visage") of ten intellective and emotive Divine Sefirot - is referred to as a "Man". (14)

Supernal Man occupies Himself in Torah above, at the same time that mortal man does so below.

When one is engaged in Torah, be it even in the narratives of the Torah, he is thus connected with Supernal Wisdom, inasmuch as his "likeness" above is bound up with Supernal Wisdom.

According to this explanation, however, he is connected with Supernal Wisdom only by virtue of his connection with his likeness above, and not through his actual study.

The Alter Rebbe therefore now goes on to state that this is so only when his study of the Written Torah remains in the realm of thought.

If, instead, the individual verbalizes the words audibly, the very sound of his voice enables the letters here below to ascend even to the highest of levels, the World of Atzilut.

This [vicarious connection] applies [only] when one is thinking about the written letters [of the Torah's narratives].

But as to articulated speech, we may say that it pierces and ascends to the actual [World of] Atzilut;

[The Alter Rebbe here seeks to distinguish between "the actual World of Atzilut," and the highest level (the "relative Atzilut") within each of the lower worlds.

As explained above, the uttered words of a consummate tzaddik - like the rest of his Torah and mitzvot - ascend to the actual World of Atzilut.]

Alternatively, [the articulated speech of one's Torah study rises] to Beriah, [the world of comprehension], when impelled by intellectually- generated love and fear [i.e., a love and fear of G-d that result from comprehending Him]; or else [this speech rises] to Yetzirah, [the world of emotions], when motivated by the innate awe and love of G-d [that are the heritage of every Jew].

[This refers to the level of "concealed love" (ahavah mesuteret) that also includes fear.]

And through Scripture, [i.e., when its words are merely uttered out of an acceptance of G-d's yoke, without any of the above three levels of motivation, this speech] rises from This World to the Ten Sefirot of Asiyah, [the level that relates to Torah and mitzvot that are performed merely out of acceptance of G-d's yoke], (15) for "it pierces the atmospheres..." (16) [between physical and spiritual Asiyah].

In contrast, one's [unvoiced] thought [does not ascend to the higher worlds; it affects] only the "likeness" which is the source of his soul..., [and which at that time is also engaged above in Torah, thereby connecting him with Supernal Wisdom].

As to the statement in the Zohar, Vol. III, p. 105, that "thinking achieves nothing,..." i.e., not even a beneficial effect, [if the "arousal from below" of deed or speech are lacking, examine closely there, as well as p. 31b.

[Speaking of thought, the Zohar there refers to *improper* thoughts that "achieve nothing."

For it is only when one actually speaks (and not merely thinks) of mundane matters on Shabbat (17) that he causes a blemish in the spiritual realms, since his speech ascends aloft and introduces mundanity within the sanctity of Shabbat above.

In the same way, the Alter Rebbe adds, thought alone - unless it is accompanied by words or deeds - has no positive effect above.

The Zohar says there that in order to receive the sanctity and joy of the Jewish festivals, there must first be an "arousal from below" through deed or speech.

It then goes on to say that mundane talk during Shabbat will cause a blemish above, though not mundane thoughts.

We thus see that the Zohar is speaking of the inability of thought alone to produce either positive or negative effects.

The same is true of the statement in Zohar III, 31b, that a deed below inspires a deed above.

A holy deed brings forth an arousal of holiness from above that descends upon the doer, while a deed stemming from impurity causes a spirit of impurity to descend upon him.

The Zohar concludes there, that whatever depends upon action affects action, while whatever depends upon speech affects speech.

This, too, indicates that both a positive and a negative impact can be made only through action or speech, and not through disembodied thought alone.

Now, if thought alone "accomplishes nothing," how does this square with the earlier statement that when one reads the narratives of the Torah, even if he does so only in his thought, he causes the "likeness" of Supernal Man to study Torah, and thereby the person involved is united with Supernal Wisdom?

The Alter Rebbe resolves this seeming contradiction as follows:

The Zohar only means that thought has no effect in drawing down illumination from above: it is true that it is not an "arousal from below" that elicits an "arousal from above." However, thought does have a vital effect above: one's thought and intention are indispensable in elevating one's Torah study and performance of the commandments, and in effecting the consequent Supernal Unions.

To return now to the above-quoted statement that "thinking accomplishes nothing"]:

We may say, that this [disability] refers only to arousing a reaction Above, to call forth a downward flow [of Divine light]; the thought [that rises above simply remains there], greatly increasing the illumination there.

[This] increased illumination in Atzilut is brought about through the verbal study of Scripture and the practice of active mitzvot in Asiyah, for the [consequent] Union takes place primarily above, [within] Atzilut.

Only [its] fruits reach this world, through the illumi-nation that is called forth in minute measure, here below, by speech and deed, [that serve as an "arousal from below" to draw down the "arousal from above."]

Through thinking [alone], however, nothing is called forth [below]: [the above-mentioned increased illumination remains entirely above].

Hence, [if one merely thinks the words of the Shema and does not verbalize them vocally], he has not fulfilled his obligation for which his soul descended into This World: viz., only to draw supernal illuminations into the lower world.

In the words of Etz Chayim, Shaar 26, [the purpose of the soul's descent is] "to call forth illumination."

[The G-dly soul does not descend into this world for its own sake, for it is not in need of any rectification.

Rather, it descends here in order to rectify and refine the body and the animal soul, by drawing supernal illumination down into this otherw ise dark world.]

But to elevate [oneÕs Torah and mitzvot] from below upward, there must be "good thought" - [the positive intent that stems from love and fear of G-d], for without awe and love, [his divine service in Torah and mitzvot] does not fly upward.

As is stated in Shaar HaNevuah, sec. 2, "And the good thought [is that which raises Torah and mitzvot aloft]."

[But here we appear to have a contradiction.]

Now, we have an expression, [quoted in the Zohar above, that the sound of Torah study] "pierces firmaments...," and this is true even when [the sound of Torah study] is without awe and love, by a fortiori reasoning from the case of idle words.

[If idle or mundane words spoken on the Sabbath ascend and cause a blemish above, surely holy words ascend, even when they are *not* accompanied by awe and love of G-d] (18) since (19) "the measure of good is more generous [than its opposite]."

[How are we to reconcile this with the statement that "without awe and love one's [Torah study] does not fly upward"?

The Alter Rebbe now answers]:

This refers only to "firmaments", meaning the chambers and abodes, [i.e., the external aspects of Supernal Man], but not the "body" of Supernal Man.

[I.e., if one's Torah study is not propelled by a love and awe of G-d, it does not ascend to the "body" of Supernal Man, which comprises the Ten Sefirot of the world involved.]

It certainly [does not ascend] to the Nefesh, Ruach and Neshamah [of Supernal Man, the light of Atzilut that illumines that world], even not of the Supernal Man of Asiyah, meaning the Ten Sefirot, both its lights and vessels.

[Without awe and love, one's Torah study cannot ascend even to this level.]

This is the intention of the Tikkunim, (20) that without fear and love it cannot ascend or stand before G-d.

[This means that it is capable of ascending to a higher world, but not before the G-dliness of that world, i.e., the Sefirot of that world. In order for it to ascend there, there must be awe and love.

Footnotes:

1. Shklov, 1814; see the Bibliographical Listing by the Rebbe,
reproduced (in Hebrew) in the Bi-Lingual Edition of Tanya, p. 714.
2. It appeared in the Shklov edition of 1814 for the first time. See
its English translation in Vol. I of the present series, p. 10.
3. Shabbat 63a.
4. III, 105a and 31b.
5. Sanhedrin 65a.
6. Note of the Rebbe: "[Examine], not simply See."
7. See Vol. II above, p. 558ff.
8. R. Chayim Vital, in Shaar HaYichudim, ch. 11.
9. Note of the Rebbe in He'arot veTikkunim: "In the Mishnah
(Chullin 3:4) we find, `If its wings were broken....' [From this
we learn that the same law applies] `when its wings were removed';
see the Bach and Taz, Shulchan Aruch, Yoreh Deah, beginning of
sec. 53."
10. Actually, this may be viewed the other way around: The real
subject of such a narrative is a spiritual truth; this is echoed
by the physical aspects of the corresponding episode as it took
place below. In the words of Asarah Maamarot (Maamar Chikur Din
3:22), "The Torah speaks on high and hints at matters below."
11. Bereishit 29:11.
12. Tanya, ch. 45.
13. I.e., Sefer HaKavanot of the AriZal (ed. Venice, 5380/1620).
14. Cf. Yechezkel 1:26.
15. Alternatively, it may be said that the degree of elevation varies
with the subject of one's study. If it is Kabbalah, which extends
no further "down" than Atzilut, then one's study is elevated as
far "up" as Atzilut. If it is Talmud, which extends down to
Beriah, then one's study is elevated as far up as Beriah. If
Mishnah, it is Yetzirah; if Scripture, it is Asiyah; - as the
Alter Rebbe explains in the Note at the conclusion of chapter 40
in Tanya. The Alter Rebbe makes a point of noting there, that in
fact all the above categories of Torah study belong in Atzilut,
except that Scripture emanates all the way downward until Asiyah,
Mishnah - only as far as until Yetzirah, and Talmud - until
Beriah, while Kabbalah remains within the World of Atzilut.
(See also Torah Or, p. 17a.)
16. Note of the Rebbe: "This expression is also found in
Et'haleich [Liozna], [which is a book of discourses that includes
these essays from Kuntres Acharon].
[However,] this warrants a critical comparison of early editions
and manuscripts, for in many places (Tanya, ch. 40; Zohar III, as
cited there; et al.), [the expression used is not `pierces
atmospheres' but `pierces] heavens.'"
17. Cf. Yeshayahu 58:13: If you honor it by...refraining...from
speaking [worldly] things...."
18. At this point, the standard edition of Kuntres Acharon
interpolates a phrase in brackets, followed by a publisher's note
that this phrase does not appear in certain manuscripts.
The interpolation means: "This is not the case, for there, too,
there is some measure of desire." In other words: The above proof,
which relates to idle talk on Shabbat, does not withstand
scrutiny, for there, too, there is some measure of desire.
Since this motivating desire counts as a certain measure of
spirituality, this speech is not an exclusively physical activity;
if it were, it would not be able to ascend to a spiritual world.
19. Sotah 11a.
20. Tikkun 10, p. 25b.

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DAILY MITZVAH (Maimonides): Monday, November 28, 2005

B"H

Cheshvan 26, 5766 * November 28, 2005

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D A I L Y M I T Z V A H (M A I M O N I D E S )
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Today's Mitzvot (Day 87 of 339):

Negative Mitzvot 105, 330, 331, 332, 333, 334
---------------------------------------------------------------------

Negative Mitzvah 105: We are forbidden to place frankincense on
the meal-offering of a Sotah

-Numbers 5:15 "Nor shall he put frankincense upon it"

We are commanded not to place frankincense (an herb which enhances
the aroma of the sacrifice when it is burnt) on the meal-offering
brought by a Sotah.

------------------------------------------------------------------

Introduction to Mitzvot 330-359:

Laws of Forbidden Marriages and Relations

A wedding is a very happy and joyous occasion.

Before singing and dancing with the bride and groom, we gather
together for the special ceremony - the "Chuppah".

Have you ever had the chance to get close enough to see what takes
place under that velvet canopy where the bride and groom stand?

In that joyful, yet serious ceremony, the groom puts a ring on
his bride's finger and says: Harei At Mekudeshet Li Kedat Moshe
V'Yisrael."

When the groom says this he is telling his bride that she is now
his wife. He uses the word "Mekudeshet" - showing that "Kedushah,"
holiness, is the most important part of a Jewish marriage.

The following Mitzvot are examples of forbidden marriages that can
never be considered holy according to Torah law.

------------------------------------------------------------------

Negative Mitzvah 330: Prohibition against marriage with one's
mother

-Leviticus 18:7 "She is your mother, do not act immodestly with
her"
It is forbidden to take your mother as a wife.

-----------------------------------------------------------------

Negative Mitzvah 331: Prohibition against marriage with one's
step-mother

-Leviticus 18:8 "Do not act immodestly with your father's wife"

It is forbidden to take your step-mother as a wife.

------------------------------------------------------------------

Negative Mitzvah 332: Prohibition against marriage with one's
sister

-Leviticus 18:9 "Do not act immodestly...with your sister"

It is forbidden to take your sister as a wife.

------------------------------------------------------------------

Negative Mitzvah 333: Prohibition against marriage with one's
half-sister

-Leviticus 18:11 "She is the daughter of your father and your
father's wife...do not act immodestly with her"

It is forbidden to take your half-sister as a wife.

------------------------------------------------------------------

Negative Mitzvah 334: Prohibition against marriage with one's
son's daughter

-Leviticus 18:10 "Do not act immodestly with your granddaughter"

It is forbidden to take your son's daughter as a wife (Your
granddaughter born to your son and his wife).

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TODAY IN JUDAISM: Monday, November 28, 2005

B"H

Cheshvan 26, 5766 * November 28, 2005

=================================
T O D A Y I N J U D A I S M
=================================

* Laws * Customs * Jewish History * Daily Quote * Daily Study *

Today is: Monday, Cheshvan 26, 5766

===========
Daily Quote
===========

Between coldness and heresy stands an extremely thin wall. For it is written: "G-d is a consuming fire"--G-dliness is a blazing flame

- Rabbi Sholom DovBer of Lubavitch

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Daily Study
===========

Chitas and Rambam for today:

Chumash: Toldot, 2nd Portion Bereishit 26:6-26:12 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=11/28/2005&src=ds

Tehillim: Chapter 119, Verses 97-176
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/28/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/28/2005

Tanya: Kuntres Acharon, Essay 1
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=11/28/2005
• RealAudio:
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• Windows Media:
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Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=11/28/2005
• 1 Chapter: Gezelah va'Avedah Chap. 18
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/28/2005&rambamChapters=1
• 3 Chapters: Sotah Chap. 4, Issurey Bi'ah Chap. 1, 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/28/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=11/28/2005

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"TODAY'S DAY": Monday, November 28, 2005

B"H

Cheshvan 26, 5766 * November 28, 2005

=======================
"T O D A Y ' S D A Y"
=======================

Wednesday, Cheshvan 26 5704

Torah lessons: Chumash: Tol'dot, Revi'i with Rashi.
Tehillim: 119, 97 to end.
Tanya: To understand how (p. 593)...stressing before
G-d. (p. 595).

The true way is to know one's character, truly recognizing one's own deficiencies and one's good qualities.

And when one knows his deficiencies - he should correct them with actual Avoda, and not satisfy himself merely with bemoaning them. (1)

Footnote: 1. See Tevet 23.

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Compiled and arranged by the Lubavitcher Rebbe in 5703 (1943) from the talks and letters of the Previous Lubavitcher Rebbe. Note: day of week and Torah lessons indicated are from 5703 (1943).

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DAILY DOSE: Ultimate Knowledge

B"H

Ultimate Knowledge
------------------

Any reason we may suppose for G-d's will could not be the ultimate reason. The finite mind cannot begin to fathom an infinite wisdom -never mind that which brought forth wisdom from the Void.

The ultimate knowledge is that we do not know.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Cheshvan 25, 5766 * November 27, 2005

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A7news: Sharon Plans Massive Withdrawals

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Sharon Plans Massive Withdrawals
Reports are increasing that Prime Minister Sharon has drafted a plan for Israel's withdrawal from almost all of Judea and Samaria by 2008.
Full Story Below

Headlines:
 1. Sharon Plans Massive Withdrawals
 2. Government Convenes: Six Ministers from Likud, Six From Kadima
 3. Barghouti´s Popularity Spurs Campaign to Free Him
 4. Myriads in Hevron for Sabbath
 5. EU Wants Israel to Divide Jerusalem
 6. PA Opens Rafiah Border in Honor of ´Martyrs´
 7. Terrorists Wound Jerusalem Youth
 8. On A7tv: Singing in Memory of Reb Shlomo Carlebach

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Editor: Hillel Fendel
Sunday, November 27, 2005
25 Cheshvan 5766

 

1. Sharon Plans Massive Withdrawals
By Hillel Fendel

Reports are increasing that Prime Minister Sharon has drafted a plan for Israel's withdrawal from almost all of Judea and Samaria by 2008.

Middle East Newsline (MENL) reports in the name of "political sources" that Sharon has begun briefing senior U.S. officials of his intention to withdraw unilaterally from more than 95% of Judea and Samaria. Sharon is hoping to be elected Prime Minister for a third time - this time not in the Likud, however, but as head of his new Kadima Party.

One of the most valuable "acquisitions" of the Kadima Party, MK Chaim Ramon, formerly of Labor, said openly last week that Sharon will unilaterally
withdraw to final borders in Judea and Samaria if Palestinian terror continues. IMRA reported that Ramon said this on a live interview on Channel 10's "London and Kirschenbaum" news program just hours after he announced his decision to join Sharon's Kadima.

Ramon explained that Sharon will keep his plans secret until the elections because he wants to give the Road Map a chance.

Many public figures said, both immediately before and after Sharon's decision to quit the Likud, that this decision stems from his desire to carry out dramatic diplomatic moves that he knows the Likud would not approve. Among those who have said this are Binyamin Netanyahu, former Ashkelon Mayor and long-time Sharon confidante Eli Landau, Likud ministers, and others.

The MENL report indicates that Sharon would seek a U.S. and international security presence in Judea and Samaria, as well as yet another commitment for the dismantling of Palestinian terrorist groups.

Sharon's reported plan is to order a unilateral withdrawal, at first, from more than 90% of Judea and Samaria, while retaining control over air space. The pullout would be accompanied by a pledge of an additional withdrawal, as well as full Palestinian independence, once the PA dismantles terrorist groups and maintains security cooperation with Israel. The MENL sources said a version of the plan has already been drafted by Israel's National Security Council.

Though Sharon has denied that he plans any further disengagements, he pledged last week to "lay the foundation for a peace in which we set the permanent borders of the state, while insisting on the dismantling of the terror organizations."

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2. Government Convenes: Six Ministers from Likud, Six From Kadima
By Hillel Fendel

The government convened today in its new format - minus the Labor Party ministers, and split down the middle between Likud and Sharon-Kadima ministers. Peres may join Sharon.

It has been assumed that Sharon would appoint members of his new party as temporary ministers, to replace those from Labor who quit last week. The Likud ministers even said that they would not object to the appointments.

However, Sharon decided to wait until Dec. 8, when the government officially assumes "lame-duck" status and Sharon will then be able to appoint permanent ministers. In any event, they will serve only until the national elections, set for March 28, 2006.

Front-runners to be named as ministers are MKs Roni Bar-On and Ze'ev Boim - two stalwart Sharon-supporters whom the Prime Minister tried twice before to appoint as ministers. Both times, however, the Knesset turned him down, refusing to allow him to reward his supporters in this fashion.

Among the portfolios that Sharon, as Prime Minister, will now fill - until ministers are named - are Housing, Interior, Infrastructures, Communications, Science and Environment.

It was reported this morning that Shimon Peres, who served as Labor Party Chairman for close to 20 years over the course of several terms, is strongly considering joining Sharon's new Kadima party. Peres consulted over the weekend with Chaim Ramon, the only Labor MK who has joined Kadima so far. Peres also spoke with Sharon-confidante Uri Shani.

The Likud, meanwhile, continues to try to ferret out Kadima moles within its ranks. A top activist on behalf of front-running Likud chairman candidate Binyamin Netanyahu has suggested that private detectives be hired to track Likud members who are actually acting on behalf of Sharon.

Netanyahu will officially launch his campaign for Likud Party head today. His motto is: "Netanyahu - the leader of the true Likud", which can also be read as, "Netanyahu - the true leader of the Likud." Recent polls show that he will gain a plurality of the votes in the primaries to be held on Dec. 19, and will then beat Defense Minister Sha'ul Mofaz in a run-off a week later.

Netanyahu announced this morning that if elected to head the Likud, he will recommend that the party's ministers quit the government.

The Shinui Party is launching its election campaign today, with the motto: "Rule of Law. Shinui - home of the secular and middle class."

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3. Barghouti´s Popularity Spurs Campaign to Free Him
By Tzvi Ben Gedalyahu

Meretz/Yahad, a potential coalition partner for PM Sharon, has called for the release of jailed terrorist Marwan Barghouti. Foreign Minister Shalom vowed Barghouti would stay in jail.

Barghouti won a landslide victory Friday in Ramallah in the Palestinian Authority's Fatah Party primaries, taking 96% of the votes. Fatah voters in five major Arab towns - Shechem, Ramallah, Bethlehem, Jenin and Tubas - chose candidates to head the party's list in the Palestinian Legislative Council elections scheduled for January 25, 2006.

Barghouti is likely to lead the list of candidates for the ruling Fatah party, despite the fact that he is serving multiple life terms in an Israeli jail for murder and attempted murder.

"I think today there is no doubt that he is one of the top leaders in the Palestinian street," said Yossi Beilin, leader of the Meretz/Yahad party. Prime Minister Ariel Sharon has stated that if his new Kadima party forms the next government, Meretez/Yahad is a likely coalition partner.

Beilin backed up his calls for releasing Barghouti by claiming it would help promote democracy in the PA. "Barghouti heads one of the Palestinian camps that do want peace," he said, "and so this is the moment to end his sentence... in preparation for an historical peace agreement with Israel."

Beilin further said, "Barghouti will be released anyway in some future deal, so why not do it now?"

Foreign Minister Shalom replied, "We must not forget that he is a cold-blooded murderer who was sentenced by the court to five life sentences." National Religious Party (NRP) Knesset Member Sha'ul Yahalom declared that freeing Barghouti would encourage terror.

The media frequently have reported there are secret plans to release Barghouti from prison. The Israeli Hebrew daily Yediot Aharonot reported this past summer that a secret document has been prepared recommending Barghouti’s release. Similar rumors often have been linked to the possibility of the United States' releasing Jonathan Pollard. Pollard has insisted he will not agree to leave jail as part of a deal to release Arab terrorists.

Media reports on Saturday quoted an unnamed senior government official as saying, "It is common that peace agreements are accompanied by the release of prisoners, but even then it is not certain that he would be released."

Other jailed convicted terrorists also won positions as candidates in the PA elections Friday. Running third behind Barghouti is a jailed Al Aqsa Martyrs Brigades terrorist, and the Hamas terrorist organization stated that three of its members serving time in Israeli prisons also will run in the elections.

In Jenin, terrorist Jamal Abu Rob, who nicknamed himself "Hitler," won a high position on the slate of candidates, as did the head of Shechem's Al Aqsa Martyrs Brigades.

IsraelNationalNews' Baruch Gordon contributed to this story.

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4. Myriads in Hevron for Sabbath
By Hillel Fendel

Some 25,000 people participated in the annual Hevron Sabbath yesterday, praying and touring in the Machpelah Cave and elsewhere.


The Sabbath gathering is held annually to mark the public reading of the weekly Torah portion "Chaye Sarah." The portion recounts Abraham's purchase of the Machpelah Cave (Tomb of the Patriarchs) and the area around it as a burial plot for his wife Sarah; Abraham, Isaac, Rebecca, Jacob and Leah were later buried there as well.

Many prayer services were held throughout the Sabbath in the Machpelah Cave, the nearby Avraham Avinu synagogue, and elsewhere in the Jewish quarter of the ancient city. Tours, lectures and discussion groups were also held. The IDF was out in force to protect the many visitors.

"It was just an unbelievable Shabbat," said Hevron Jewish Community spokesman David Wilder. "Over 350 people came especially from abroad just for this Sabbath." Close to 400 people took part in a Sabbath afternoon meal at Gutnick Hall, just opposite the Machpelah Cave. They were mostly members of two American groups: AFSI (Americans for a Safe Israel) and the Hevron Fund. Speakers talked of the critical need for Aliyah [immigration to Israel] and for strengthening our ties with the holy sites, the Land, Torah, and People of Israel.

One of the city's holy sites, the gravesite of the Biblical Ruth and her grandson Yishai (Jesse, the father of King David), has undergone a revamping over the past two years. Located opposite the Tel Romeida (Admot Yishai) neighborhood of Hevron, it was practically unknown to non-residents of the city. Of late, however, its floor has been newly tiled, the original courtyard floor was uncovered, a new Holy Ark, tables, chairs and study-stands (stenders) were placed inside, and signs with Biblical verses were positioned outside the entrance.

Several renovations were made especially in honor of this past Sabbath. These include introduction of a framed-and-glass Book of Ruth [pictured above], penned on traditional parchment by a scribe living in Hevron. In addition, a new mezuzah was placed on the entryway doorpost, and the library was supplemented by the addition of 40 English-Hebrew versions of books written by King David and his son King Solomon, such as Psalms and Song of Songs, and more. Visitors to Hevron are invited to frequent the holy site.

Another developing story in and around Hevron is the budding outpost neighborhood of Givat Gal, just outside Kiryat Arba. Currently populated by just two families, it is located just above and practically adjacent to the Dribben family farm.


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5. EU Wants Israel to Divide Jerusalem
By Tzvi Ben Gedalyahu

The EU has accused Israel of a de facto annexation of eastern Jerusalem. An EU conference in Barcelona is discussing the issue, with the PA calling for dividing Israel's capital.

A European Union (EU) document, reported in The New York Times and The Guardian, urges member countries to prevent the security fence from "sealing off most of East Jerusalem" and allowing Israel a "de facto annexation" of Jerusalem. The city which was re-united after the 1967 Six Day War.

The report charges that "Israeli activities in Jerusalem are in violation of both its roadmap obligations and international law." Prime Minister Ariel Sharon and virtually every previous prime minister and leader of major parties have declared that Jerusalem will remain united. The Palestinian Authority (PA) has insisted that its proposed new Arab state will include Jerusalem as its capital.

The EU report, prepared by its diplomats in eastern Jerusalem and Ramallah and written by British consulate officials, was sent to foreign ministers of the 25 countries in the group.

Israeli Foreign Ministry spokesman Mark Regev said he hoped the document would not lead to a "regression to the one-sided [European] position of the past."

The report is to be published in December, but was leaked as the EU increased its involvement in PA-Israel relations by placing European observers at the re-opened Rafiah border between Gaza and Egypt. The report, along with an EU conference in Barcelona on Sunday, may put the status of Jerusalem in the forefront in the current Israeli election campaign.

PA Chairman Mahmoud Abbas is to attend the Barcelona meeting, but both Prime Minister Ariel Sharon and Foreign Minister Silvan Shalom have absented themselves to continue their campaign in the upcoming elections in Israel. Finance Minister Ehud Olmert is taking their place. Abbas is expected to exploit the opportunity to demand that Israel tear down the security fence.

The EU implicitly has sided with the Palestinian Authority against Israel on the status of Jerusalem. Its official policy states, "The EU opposes... actions aimed at changing the Palestinian character of East Jerusalem."

The EU has blamed Israel for policies that it says "are reducing the possibility of reaching a final-status agreement on Jerusalem that any Palestinian could accept," because the security fence separates 230,000 Arabs from Judea and Samaria. The result is a "de facto annexation of Palestinian land," according to the report, which the Times said was leaked "from someone who wanted to publicize it."

Diplomats also accused Israel of "radicalizing the hitherto relatively quiescent Palestinian population of East Jerusalem" by discrimination against them on matters of work and building permits, house demolitions and taxation.


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6. PA Opens Rafiah Border in Honor of ´Martyrs´
By Tzvi Ben Gedalyahu

The Palestinian Authority (PA) opened the Rafiah border Saturday in honor of "martyrs" as Arabs jacked up bus and taxi fares in the face of demand to travel back and forth from Gaza to Egypt.

Israel's surveillance was limited to video cameras, and final authority on who may cross the border is in the hands of the PA. At a ceremony accompanying the re-opening of the crossing, PA chairman Mahmoud Abbas praised the "Shahids [martyrs], the injured [and] the prisoners."

Arabs rushed ahead of the official opening and crossed the border as early as Thursday. Pandemonium was reported at the gate complex where taxis and buses took Gaza residents from Cairo at rates almost double the normal fare. Residents also have to pay a departure tax.

The official re-opening of the border marked the first time since 1967 that Israel has no control over traffic and is unable to prevent terrorists and weapons from entering Gaza. Israel is relying on video cameras and a staff of European Union (EU) observers who have no authority over the PA. Only a skeleton staff was on hand Saturday, and said the procedures went smoothly.

The PA considers its authority at the crossing a symbol of independence as a state in the making, complete with passports. The EU reported that 1,287 people have crossed the border.

Abbas told the crowd attending the ceremony, "This is a small dream that is part of our progress on the way to an independent Palestinian state with Jerusalem as its capital."

After Israel agreed to back down from demands from direct surveillance, Defense Minister Sha'ul Mofaz stated, "This agreement can serve as the foundation for regional cooperation."

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7. Terrorists Wound Jerusalem Youth
By Tzvi Ben Gedalyahu

A 16-year-old Jerusalem youth was in serious/stable condition Sat. night after being stabbed by two Arab terrorists as he walked home from the Shimon HaTzaddik neighborhood, north of the Old City.

Police are searching for the terrorists, who stabbed the boy six times in the back around 5 p.m. He was rushed to Hadassah Hospital at Ein Karem.

Terrorists two weeks ago stabbed a yeshiva student near the Shechem [Damascus] Gate in the Old City, and Arabs frequently have thrown stones at the Egged bus which runs through the Shimon HaTzadik neighborhood.

In another attack in the capital, two firebombs were thrown by Arabs Saturday night in the Jewish neighborhood of Reches Shlomo, between the Ramot and French Hill suburbs. There were no reports of damage or injuries.

IDF troops Saturday morning arrested two Arab youths who were discovered carrying 20 bullets. Friday night, troops arrested a Hamas terrorist near Hevron.

In the south, Arab terrorists fired at an IDF patrol near the security fence between the central Gaza region and the western Negev. No damage or injuries were reported.

On Friday, five Border Guard soldiers were lightly injured by stone-throwing Arabs at the weekly protest near the village of Bil'in near Ramallah. The demonstrators - Arabs, left-wing Israeli groups and the International Solidarity Movement - were protesting against the construction of the security fence.

In the northern Negev, police arrested several Bedouin on Saturday after an argument broke out over claims to land south of the Yatir Forest.

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8. On A7tv: Singing in Memory of Reb Shlomo Carlebach
A7tv's weekly culture magazine "Israeli Salad" with Yoni Kempinski
  • They planned a totally different type of celebration, but their homes were destroyed - Yoni takes us to a Bar Mitzvah celebration for the Gush Katif kids.
  • "My son did what he needed to do" - Interview with father of Corporal David Markowitz, the IDF hero who killed 4 terrorists.
  • When the soul connects, the soul begins to dance - Yoni joins the 11th memorial concert for singing Rabbi Reb Shlomo Carlebach.
  • Dead Sea Scrolls to tour the U.S. - David Miller is in the news studio with a "Good News" Update.
Yoni invites you to submit feedback and ideas. Click at page bottom.


Click "play" below to view video
Click here if video does not appear


Download* the hi-rez Israeli Salad Video

For more A7tv visit www.IsraelNationalTV.com.

*To download video files, right-click and choose "Save Target As". Email Readers must click through to this story from this website page and then right-click and choose 'Save Target As'

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Orthodox foster homes for abused and neglected children. www.beithaggai.org
One Family Fund
For Israelis, For Israel, We are ALL OneFamily.
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Struggling Families in Israel Need Your Help Now.
Meals4Israel
36,000 meals provided monthly to hungry Israeli children.


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Menashe Sopher
Visiting Israel? Call MENASHE SOPHER. We take care of all of your transport in Israel. Call 1-718-360-5083




 



'Israeli Salad' #113
with Yoni Kempinski
   

- A visit to The Tomb of Rachel
- Dr. Rachamim Melamed-Cohen 
   paralyzed author and songwriter
- The Jerusalem Cartoon Conference
- Hillary Clinton visits Magen David Adom
- Increase in tourism


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