Friday, October 14, 2005

DAILY DOSE: Higher Faith

B"H

Higher Faith
------------

There is sub-rational faith --faith in dogma.

Then there is super-rational faith --intuitive knowledge, consciousness of a higher reality, a glimmer of the infinite within the finite human being.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tishrei 11, 5766 * October 14, 2005

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FRIDAY NIGHT FOR YOUNG PEOPLE: Eyeball Chat (Ha'azinu)

B"H

Tishrei 11, 5766 * October 14, 2005

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F R I D A Y N I G H T F O R Y O U N G P E O P L E
=========================================================

Parshat Ha'azinu
----------------

Eyeball Chat
- - - - - - -

It was already twenty minutes after Dan's mother had called him for supper. First she had called out to his room "Danny darling, it is time for supper", When, after ten minutes, he hadn't come she decided to send him a text message, but he still hadn't come. Then she tried to email him, but all to no avail. Finally he strolled in to the kitchen.

"Hi Mum, what's for supper" he said, apparently oblivious to the efforts which had been made in trying to reach him, over the past twenty minutes.

"Where were you?" everyone asked. "We have been trying to call you for the last twenty minutes!"

"Oh sorry" he said apologetically, "I didn't realize. You see I was busy showing our cousin Michael my new robot."

"But doesn't our cousin Michael live in Australia" Sara his younger sister asked, getting slightly confused. "How could you show him your robot if he is on the other side of the world?"

"Well in my room I have a little box called a computer and on this box is a little eye called a webcam and when the eye on my computer sees something it shows what ever it sees to the computer in cousin Michael's room in Australia, through a system called Eyeball."

"Ah, I see" Sara said. "You are talking about showing him your robot on Eyeball Chat."

"Isn't that funny," his mother said. "You are in the same house as the rest of the family and you cannot even hear me calling you to come and have supper. But Michael, who is on the other side of world, can see you and talk to you!"

"It's like the song 'Ha'azinu' in this week's Sedra," Dan said. "Moses says he is speaking to the Heavens and to the Earth, asking them to be witnesses to what he is telling the Jewish people. But when he speaks to the heavens he uses the word 'listen' which is a way one would speak to someone close. And for the earth he says they will 'hear' using an expression one would normally use for someone far away."

Sara looked puzzled. "I learnt about that in school as well," she said, "but what's that got to do with Michael in Australia?"

"Well," said Dan, "so there you see, cousin Michel is far away, like the Heavens, but he can listen to what I'm saying. You are very close, like someone on the earth, but I can only 'hear' you, which means you sound very far away and faint."

Dan's mother suppressed a sarcastic comment about people making up all sorts of reasons for not coming to supper when called.

"My teacher told us that it is because Moses was such a holy man that he was really 'closer' to the heavens than he was to the earth" Sara said. "And because the Torah is talking to everyone it means that we all have the power to be holy like Moses. We can also be 'closer' to the heavens as well, being able to be close to holiness and to G-d."

"And that's why some people cannot hear when they are being called for supper," said their mother, unable to keep it back any longer.

"Yes, that's true," said Dan, not showing any sign of remorse. "If you are close to Heaven you don't even need to eat supper, do you"

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Are you prepared for Sukkot?

Our extensive Jewish New Year website has how-to’s, stories, lessons and even recipes! It's sure to make your holiday more meaningful and insightful!

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http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

Wishing you and your family a happy and joyous Holiday!

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London

Brought to you by Chabad.org

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FOR FRIDAY NIGHT: The Final Teaching (Ha'azinu)

B"H

Tishrei 11, 5766 * October 14, 2005

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F O R F R I D A Y N I G H T
===============================

Parshat Ha'azinu and Sukkot
---------------------------

The Final Teaching
- - - - - - - - - -

In his early life, Moses had not been able to speak properly. The many years he spent as a shepherd in the region of the Sinai mountains were a period of solitude, of inner thoughts and inner feelings. At this time Moses was married, and had two children; but in effect he was engrossed with G-d.

Then came the Burning Bush, and G-d's command to him to go to Egypt and lead the Jewish people out of slavery. "I am not a man of words", he protested [1].

G-d sent him his brother Aaron to act as his spokesman. Together they would deal with Pharaoh and communicate with the people. After the drama of the Exodus, in which we see Moses as a leader who brings his people to freedom, came the Giving of the Torah on Sinai. For forty days and nights on the mountain, Moses absorbed the immensity of G-d's Torah.

Now he became a scholar and a teacher, which is how he is primarily thought of by later generations: he is called Moshe Rabbenu, "Moses our Teacher". He dedicated himself to explaining and elaborating the principles of the Torah and how they are to be applied.

We also see Moses as an orator. The Fifth Book of the Torah is called in Hebrew Devarim, "Words". It records the stirring speeches delivered by Moses during the final year of the journey through the Wilderness, before entering the Promised Land.

But in our Sedra [2], approaching the very last days of Moses' life, we hear the final summary of everything he had to say. "Moses finished speaking all these words to the Jewish people. He said to them: Put your hearts into all that I have taught you..." [3].

As explained by the Sixth Lubavitcher Rebbe, Rabbi Yosef Yitzhak Schneersohn (d.1950), this expresses a demand which goes beyond ordinary scholarship and beyond oratory. Moses had said all he had to say, he had finished speaking, now something more was required. To some extent it is expressed in the English phrase "taking it to heart". Moses is asking each of us to open our hearts to the Torah and its message. To bond ourselves with the Torah: that we should become one with the Torah and the Torah should be one with us.

This possibility of experiencing the Torah on an inward and personal level expresses our link with Moses the man of feeling. There is a need for knowledge, and for the verbal skills which communicate that knowledge. But we also need to search for the power to feel the warmth of the Torah, to live inwardly with its ideals, to open the door to the heart. This was Moses' final teaching to the Jewish people and to us, the men and women of today [4].

The Succah

On Monday evening (October 17) the festival of Succot begins. The Succah booth represents the booths in which the Jewish people dwelt during their wanderings in the Wilderness. Yet it also signifies the 'Clouds of Glory' which protected the Jewish people at that time and gave them a sense of spiritual closeness to G-d.

Nowadays too, entering the Succah, looking at the leaves of the Succah roof, one feels a bond of connection with G-d. We too are wandering; not in an ordinary Wilderness, but through the centuries. We have suffered terrible storms, but we are still here, protected by G-d. Our goal is not only the physical Land of Israel but a time of true peace when our presence there will be accepted by all. The beautiful Temple will be rebuilt in Jerusalem. Then our wandering will have ended and through us will come blessing to all families of the earth.

Footnotes:

1. Exodus 4:10.
2. Deuteronomy ch.32.
3. Deut. 32:45-6.
4. Based very freely on Rabbi Yosef Yitzhak Schneersohn's Likkutei Dibburim, vol.4, p.1476-9.

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Are you prepared for Sukkot?

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>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London

Brought to you by Chabad.org

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TODAY IN JUDAISM: Shabbat, October 15, 2005

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Today in Judaism is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Tishrei 12, 5766 * October 15, 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: Shabbat, Tishrei 12, 5766

=======================
Today in Jewish History
=======================

• Passing of R. Abraham "The Angel" (1776)

The 12th of Tishrei is the yahrtzeit (anniversary of the passing) of Rabbi Abraham (1740-1776) the son of Rabbi DovBer of Mezeritch [http://www.chabad.org/search/keyword.asp?kid=1506] and study partner of Rabbi Schneur Zalman of Liadi [http://www.chabad.org/search/keyword.asp?kid=100]; known as "Rabbi Abraham the Angel" for his saintliness and ascetism.

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

Chitas and Rambam for today:

Chumash: Ha'Azinu, 7th Portion Devarim 32:44-32:52 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=10/15/2005&src=ds

Tehillim: Chapters 66 - 68
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=10/15/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=10/15/2005

Tanya: Iggeret HaKodesh, end of Epistle 21
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=10/15/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=10/15/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=10/15/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=10/15/2005
• 1 Chapter: Mikvot Chap. 8
http://www.chabad.org/dailystudy/rambam.asp?tDate=10/15/2005&rambamChapters=1
• 3 Chapters: Shabbat Chap. 18, 19, 20
http://www.chabad.org/dailystudy/rambam.asp?tDate=10/15/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=10/15/2005

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Copyright © Chabad.org, 2005

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LESSONS IN TANYA: Shabbat, October 15, 2005

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Lessons In Tanya is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Tishrei 12, 5766 * October 15, 2005

===============================
L E S S O N S I N T A N Y A
===============================

Today's Lesson:

Iggeret HaKodesh
(Conclusion of Epistle Twenty-One)
-------------------------

[The reason given until this point for dividing one's annual pledges into weekly or at least monthly payments, was the quality of alacrity in performing a mitzvah.

The Alter Rebbe now adds two further reasons for not deferring frequent payments to one consolidated contribution at the end of the year:

(a) every single act of tzedakah refines the soul of the donor;
(b) every single act of tzedakah brings about a Supernal Union
in the Sefirot and Partzufim. (24)

Indeed, in the service of charity we have also found and noted a particularly great and incomparably wondrous virtue.

[As explained above, in Iggeret HaKodesh, Epistle XII, the "act of charity" (maaseh hatzedakah) remains staidly within the conventional limits set by one's natural inclination.

In the case of the "service of charity" (avodat hatzedakah), by contrast, the individual serves G-d by toiling, refining himself and excelling himself, until he is able to be charitable in a manner that leaps above and beyond his custom and nature.

The Alter Rebbe now teaches that even if the amount one gives is not out of the ordinary, nevertheless, if it is given with great frequency, this too qualifies as divine service], - when the act of charity is performed numerous times.

[The Alter Rebbe is referring here not to one's annual pledge but to the actual giving of the numerous increments which add up to its total amount], - and whoever does so frequently is praiseworthy, rather than at one time and all at once, even when the total sum is the same.

[Even then, it is far preferable to give the same amount over a longer period on numerous occasions], - as R. Moses Maimonides, of blessed memory, wrote in his commentary on the [following] mishnah (25) taught by the Sages, (26) of blessed memory:

"And everything is [judged] according to the multiplicity of action," [as opposed to the stature of the deed.

On this mishnah the Rambam explains that though a one-time donation of (say) a thousand (27) gulden is truly praiseworthy, the trait of benevolence does not thereby become embedded within the donor's psyche to the same extent as it would if he would give these same thousand coins one at a time].

Now, apart from the underlying reason [for this] that R. Moses Maimonides, of blessed memory, clearly explained, viz., "in order to refine the soul by means of the multiplicity of action," an explicit verse in Scripture states that "the effect of tzedakah is for life."

[In his Notes and Emendations at the conclusion of [the Hebrew edition of] Tanya, the Rebbe refers the reader to the following two verses:

In Mishlei 10:16 we find, Peulat Tzadik Le'chaim - "The effect of
a tzaddik is for life," and

in Mishlei 11:11 we find, Ken Tzedaka Le'chai - "So is tzedakah
for life."

Accordingly, the Rebbe notes that the Alter Rebbe's citation of the three words Peulat Tzedakah Le'chaim (the effect of tzedakah is for life) as part of "an explicit verse" is problematic.

Seemingly, this difficulty could be resolved by interpreting thus:

Since "the effect of a tzaddik" is tzedakah (in the spirit of the verse, (28) "G-d is a `tzaddik': He loves acts of tzedakah"), the verse which states that "the effect of a tzaddik is for life" in fact seeks to imply that "the effect of a tzaddik - viz., tzedakah - is for life."

From the comment of the Rebbe, however, it is apparent that this interpretation is unsatisfactory, for surely "an explicit verse" should be explicit, without resort to interpretation.

In any case, to get back to what the Alter Rebbe was saying:]

This means, the effect and mystical consequence [of tzedakah] is to elicit and draw down supernal life from the Fountainhead of Life [lit., "from the Life of life"], the blessed Ein Sof, to the Land of Life, [i.e., to Malchut of Atzilut].

[The Sefirah of Malchut in the World of Atzilut is known as the "Land of Life" because (relative to the more "heavenly" levels) it is the lowest level within that World.

It is known as the "Land of Life" because it provides life to all the created bei ngs of the three lower Worlds of Beriah, Yetzirah and Asiyah.

The effect of tzedakah, then, is to draw down life-giving Divine energy into the recipient (or "feminine") attribute called Malchut of Atzilut.

The source of this life (the "Fountainhead of Life") is called Za, which is the last level within the worlds that are Ein Sof, or infinite.

The name Za is an acronym of the initials of (the Hebrew letters Zayin and Alef - the first letters of the words Ze'ir Anpin), i.e., the bracket of six masculine middot, or emotive attributes of Atzilut.

This yichud of masculine and feminine middot is the "Supernal Union" spoken of below.]

[The Land of Life, i.e., Malchut of Atzilut] is the Shechinah which gives us strength, [i.e., the Divine Presence that animates and fortifies created beings], of which it is said, (29) "And You animate them all."

[The word Atah - "You" alludes to the Sefirah of Malchut (the source of G-d's creative speech) in the World of Atzilut, for its spelling indicates all the letters from Alef to Tav, from the first letter of the alphabet to the last, while its letter Hei , numerically equivalent to five, alludes to the five organs of verbal articulation, the source of the letters.] (30)

[The Shechinah] is identified with (31) "the sukkah of David that has fallen" down to the very dust, [during the time of exile]. (32)

As our Sages, of blessed memory, taught: (33)

"When [the Jewish people] were exiled to Edom, the Shechinah went with them..."

[Accompanying them in all their wanderings throughout this last and lowest exile of ours, the Shechinah has thereby been humbled down to the lowest depths.

At a time like this, acts of tzedakah can reinvigorate it with the infinite life that they elic it from the Fountainhead of Life, the Ein Sof.]

[Tzedakah has this effect] because the arousal [which man initiates] from below, to revive the spirit of the humbled [i.e., the pauper] "who has nothing at all of his own," elicits an arousal from Above.

[The quoted phrase describing the poor is advisedly borrowed from the Kabbalists' description of the Shechinah as the Sefirah (viz., Malchut to it by others," i.e., by the higher Sefirot.

The similar phrase quoted above thus highlights the fact that mortal man's charitable initiative in reviving the spirits of his poor neighbor does not merely echo or parallel the "charity" with which the Ein Sof revives the humbled Shechinah: it quite literally activates it.

Tzedakah, then, draws down life from the Fountainhead of Life to the Sefirah of Malchut of Atzilut, which is also known as the Land of Life], - especially when people offer voluntarily to sustain the inhabitants of the actual Land of Life, [for Eretz Yisrael, the geographical Land of Life, corresponds to the heavenly Land of Life, (35) viz., Malchut of Atzilut].

This will suffice for those who understand.

Now whoever is enlightened as to so great and wondrous a matter, [i.e., the cosmic dynamic traced above, whereby an act of tzedakah draws down Supernal life from the blessed Ein Sof to animate the exiled Shechinah], will discover and appreciate how profound are the words of the Sages, of blessed memory, when they said, (26) "Everything is [judged] according to the multiplicity of action."

This refers to the act of charity which is performed numerous times, thereby eliciting the supreme [form of] life, [i.e., life that derives from the infinite Fountainhead of Life], by repeatedly bringing about the Supreme Unification [of Kudsha Brich Hu and His Shechinah.

Every act of tzedakah draws Kudsha Brich Hu and Ein Sof downward to His Shechinah, down into the lowest levels of this world.]

This is also similar to what Maimonides wrote [in praise of the repeated giving of tzedakah]: "to refine the soul [nefesh]."

[These words allude as well to the Supreme Unification that is thereby effected in the worlds above.]

For, as is known from the sacred Zohar, (36) the Shechinah is called nefesh "[Soul]", because it is our life and our soul, as in the phrase, (37) "Our Soul is stooped to the dust," [which alludes to the descent of the Shechinah into exile].

And that is why our Sages, of blessed memory, said, (38) "Great is charity, for it brings the Redemption near," by raising [the Shechinah] from the dust by gradual stages [with every act of tzedakah], "until (39) Shiloh will come" (40) - [i.e., until Mashiach comes, (41) at which time the Shechinah will be reinstated to its pristine height].

Appendix to Epistle 21

[The Tzemach Tzedek (42) asks the following question:

Why do our Sages find it necessary to point out that (43) "Each and every coin [that a Jew gives for charity] adds up to a large sum," when in point of fact, whenever a Jew gives even a single coin for charity he is performing a mitzvah commanded in the Torah?

Thus, for example, (44) "R. Elazar would give a coin to a poor man, and then pray. For it is written, (45) `Through tzedek wilI I behold Your Countenance'" - and tzedek ("righteousness") is closely related to tzedakah ("charity").

The giving of a single coin, thus, constitutes a mitzvah worthy of reward, for if (46) "G-d does not withhold the reward of any creature, even for words fitly spoken," He surely rewards the fulfillment of a fully-fledged commandment ordained by the Torah.

This applies especially to the mitzvah of tzedakah, which is (47) "equivalent to all the other mitzvot."

Thus, too, the Rambam writes (48) that this commandment should be observed even more scrupulously than all other positive commandments.

Moreover, (49) "Israel will be redeemed [from exile] only by virtue of their acts of charity." Indeed, G-d Himself praises Abraham for his charitable conduct, (50) which he also taught to his children after him.

Considering, then, the sublime status of every single act of tzedakah, why do the Sages find it necessary to stress that all the individual coins contributed accumulate to total a large sum?

This would suggest, the Tzemach Tzedek goes on to say, that though the reward for one large contribution is greater, our Sages seek here to reassure us that even modest increments add up and become equally worthy of this superior reward.

On the other hand, the very need for this reassurance would lead one to believe that giving one lump sum is superior to making smaller, periodic payments.

It will be recalled, however, that the Rambam demurs, noting that "everything is [judged] according to the multiplicity of action" (as opposed to the stature of the deed), so that a generous one-time donation of (say) a hundred gulden is less praiseworthy than a hundred instances of giving one coin at a time.

(And here the Tzemach Tzedek quotes the entire text of our above letter of the Alter Rebbe, with all its explanations on both the revealed and the esoteric planes of the Torah, to demonstrate the superiority of piecemeal giving.)

Does this not conflict with the attitude that leads the Sages to go as far as seeking a proof-text to reassure us that many individual coins may be considered to be as valuable as one large sum?

The Tzemach Tzedek goes on to ask another question.

The Gemara and the halachic codifiers determine that the mitzvah of tzedakah is properly fulfilled only if one gives a certain minimum - not less than a tenth of one's earnings.

Accordingly, if one made numerous charitable contributions, then even though on each such occasion he effected a Supernal Union and drew down Supreme Life to this world, he nevertheless did not perform the mitzvah (in its most complete form) unless he tithed.

Conversely, if he gave a tenth or a fifth of his earnings at one time, and thereby brought about a Supernal Union only once, he nevertheless fulfilled the mitzvah properly.

How can this be?

Why should he be deemed to have fulfilled his obligation better than his friend, whose repeated charitable activity (though totalling less than a tithe) recharged this world with renewed spiritual energy on so many occasions?

In order to resolve this, the Tzemach Tzedek introduces two themes which he expounds at length, but which will be mentioned here only briefly.

(a) In one of the Kabbalistic schemes by which the letters of the
Holy Tongue may be arranged, the alphabet is divided into sets
of three letters each.

In the first set, the first letter is alef (numerically
equivalent to one), the second letter is yud (numerically
equivalent to ten), and the third letter is kuf (numerically
equivalent to one hundred).

The three letters of the second set are beit (two), kaf (twenty),
and resh (two hundred).

The alphabet goes on in this vein.

These numbers allude to different degrees of divine effluence
that may be drawn down to this world.

The degree of spirituality that is alluded to, by the letter yud
is ten times greater than that alluded to by the letter alef;
the degree of spirituality alluded to by the letter kuf is ten
times greater than the degree of spirituality alluded to by the
letter yud; and so on, to one thousand and ten thousand.

In terms of the Sefirot, single digits denote the emotive
attributes (the Divine middot).

Double digits denote the intellective attributes (the Divine
mochin).

Hundreds designate the level of Divinity that transcends Divine
intellect, while thousands and tens of thousands respectively
denote the levels of Divinity known as Ratzon ("the Divine Will")
and Taanug ("Delight").

In terms of the levels of the soul within an individual Jew,
the five classes of numbers correspond to the five soul-levels
called (in ascending order) Nefesh, Ruach, Neshamah, Chayah
and Yechidah.

Using this numerical scheme of the Hebrew letters, the Tzemach
Tzedek explains that by giving tzedakah in a single-digit amount
one is only able to illuminate this lowly world with the level
of spirituality that is alluded to by a single-digit number,
while when one gives a double-digit amount one draws down an
illumination that is alluded to by double-digit numbers.

And so on, when one gives in the hundreds, thousands and tens
of thousands: the larger the amount, that much greater is the
commensurate spirituality that is drawn down.

(b) The second theme introduced by the Tzemach Tzedek explains how
tzedek ("righteousness"), which derives from the Sefirah of
Malchut, is transformed into tzedakah ("charity") by the
addition of the letter hei, and thereby elevated.

The added letter hei, numerically equivalent to five, represents
the five degrees of Supernal Kindness.

To revert now to the two manners of giving tzedakah described above.

At first glance one is tempted to say that they are entirely different, each possessing a quality that the other lacks.

For on the one hand, a person who gives away a hundred gold coins at a time draws down a flow of Divine illumination from the lofty level of "one hundred," while his friend who gives only a few coins at a time brings down the Divine effluence from no higher than the single-digit level of holiness.

Nevertheless, though the latter and lesser illumination is indeed elicited on each such occasion, even a hundred such occasions are outshone by the brilliant light that derives from a higher level.

For relative to higher degrees of holiness, all lower degrees are considered as naught.

(Thus, for example, speaking of the hierarchies of angels, it is written that the "horns of the Chayot HaKodesh" are superior to all the inferior levels of angels.)

Likewise, (51) "There are those who earn their World [to Come] in a single hour."

One hour of repentance as earnest and intense as the repentance experienced by R. Elazar ben Durdaya, surpasses the lifelong divine service of a veritable tzaddik, with all his daily love and awe of G-d.

For the sheer power and drive of such repentance reaches up and draws down spiritual energy from a far superior source.

We might therefore be tempted to conclude that one can accomplish more by giving tzedakah in one lump sum, because of its qualitative superiority, than in many increments.

Besides, since by giving less than a tithe in many increments one has not fully discharged his obligation, it would appear that there is something lacking in the total sum that he was to give.

How, then are we to understand the Alter Rebbe's teaching, based on the Rambam, that giving a hundred single coins on a hundred occasions is superior and more worthy of reward than giving them all at once?

The Tzemach Tzedek resolves this in the light of the above-quoted teaching of our Sages that (43) "Each and every coin [that a Jew gives for charity] adds up to a large sum."

I.e., his one hundred individual gifts of one coin all accumulate together when he gives the hundredth coin. His cumulative giving can thus draw down spiritual energy from a "triple-digit" source, just as if he had given away all his coins at once.

With his modest but steady giving, this unspectacular donor has succeeded in earning both the quantity of the repeated deed (by effecting an oft repeated Supernal Union) and the quality of the one-time deed (by drawing down illumination from a superior source).

This, concludes the Tzemach Tzedek, is a wondrous and unique characteristic of the mitzvah of tzedakah.

The earlier hundred-time or thousand-time gifts do not dissipate; rather, as they accumulate, they are compounded with the later gifts until they ultimately produce one powerful hundredfold or thousandfold mitzvah.

In this light the AriZal interprets the verse, (52) "and his righteousness (or charity) endures forever":

The spiritual impression (the "letter") that is inscribed in the Supernal worlds by the mitzvah of tzedakah outlasts the "letters" inscribed by the performance of any other mitzvah.

Thus one is able to appreciate the teaching of Rambam afresh, on the the quantitative and qualitative benefits of giving tzedakah in many increments.

The Tzemach Tzedek now proceeds to consider the above-quoted ruling of the author of Levushei Serad. (53)

Though the Tzemach Tzedek quotes this sage with regard to practice, he himself goes only as far as to say that the last coin in the series grants its giver the merit and the reward of having given the entire amount all at once.

The Levushei Serad goes further:

On every single occasion that one gives a coin (from the total of a hundred coins that he had decided to give) it is considered as if he had given that total all at once.

He argues as follows.

This individual had in fact wanted to give the whole amount, but divided it into increments only because he sought to gratify his Maker.

Hence, whenever he gives part of it, it is as if he had given the sum of one hundred, one hundred times!

The difference in their opinions could well be understood as follows.

The Tzemach Tzedek discusses the effects of tzedakah in terms of the resultant Supernal Union, and this is accomplished only through one's actual deed, not through his intent; in point of fact, the larger amount was given only once.

The Levushei Serad, by contrast, speaks in terms of the resultant Divine gratification, and this is accomplished through one's intent as well.

Hence, since the donor's intent as he gives each coin is ultimately to give the entire amount, it follows that the delight he causes his Maker results from each of his smaller gifts as well.

However, as mentioned earlier, (53) the Rebbe understands the above letter of the Alter Rebbe as follows:

Since the Alter Rebbe of discusses the "multiplicity of action" as a continuation of the theme of alacrity, it is obvious that when he recommends that charity be given weekly or monthly, he means thereby to hasten the giving and not delay it.

The quality of alacrity obviously outweighs even that of giving in increments, if the latter policy will delay one's donation.

Surely, the hungry recipient or the charitable organization needs to be helped without delay.

The policy of giving in small increments can thus be followed only in a situation such as that which the Levushei Serad posits:

If one has a large amount to give on a given day, he should not give the entire amount at once, but rather should give it a little at a time.

In this way he has given the entire amount by the end of the day, but has also managed in the course of the day to practice charity many times over.

This will of course be workable only when one's contributions are not going directly to a poor person on the same day.

And, as the Rebbe pointed out above, this was the case with the periodic collections for the Kollel Chabad fund which occasioned Epistle 21.]

Footnotes:

24. With regard to the possibility that the Alter Rebbe may be meaning
to indicate that one should not give a large amount of tzedakah at the
very beginning of the year, the Rebbe notes the following:

"According to this logic the Alter Rebbe is directing that the entire
amount should not be given in Tishrei [at the beginning of the year]
but only one-twelfth, while the remainder is held back, and no more
than one-twelfth given each month thereafter! And this immediately
follows his explanation of the praiseworthy quality of prompt
performance!

"It is thus self-evident that the Alter Rebbe intends that one
should act thus only if it in no way at all conflicts with giving
at the earliest possible opportunity and with alacrity.

It is also obvious, considering the reason given, that this applies
equally to all charities, not only that of the Land of Israel.

"In addition to Maimonides' above-quoted observation in his Commentary
on the Mishnah [that the Mishnah speaks not of the amount of the deed
but of the frequency of the deed], this is moreover stated as a legal
directive in Levushei Serad, Hilchot Tzedakah 113:215, which is
quoted in the discourse beginning LeHavin ... Kol Perutah. (See this
separately-published maamar, in which the Tzemach Tzedek discusses all
the above at length.)

"It would seem that the Alter Rebbe's explanation (and this letter in
general) relates specifically to the money that was collected for the
Kollel, for the following reason:

In those days it was conveyed to the Holy Land by a special messenger
once a year (having been collected from the various towns only once in
many months), as mentioned in many letters of the Rebbeim.

This being so, the question naturally arises:

What benefit could there possibly be in giving it weekly to a local
collector?

In this letter, therefore, the Alter Rebbe explains the twofold benefit:

(a) promptness; (b) the frequency of the deed."

25. Note of the Rebbe: "...And more briefly, as a point of law,
in Hilchot Deot 1:7."
26. Avot 3:15.
27. Note of the Rebbe: "The Tzemach Tzedek (loc. cit.) quotes
the variant reading of R. Ovadiah of Bartenura: `One hundred.'"
28. Tehillim 11:7.
29. Nechemiah 9:6.
30. Note of the Rebbe: "See above, Shaar HaYichud VehaEmunah,
end of chapter 2."
31. Siddur Tehillat HaShem, p. 93.
32. Note of the Rebbe: "...Especially so during ikvot Meshicha
[i.e., the generation at the end of the exile, which can hear the
approching `footsteps of Mashiach']; see Iggeret HaKodesh, end of
Epistle IX."
33. Megillah 29a (according to the text of Ein Yaakov), quoted above
in the first part of Tanya, end of chapter 17.
34. Cf. Zohar I, 249b.
35. Note of the Rebbe: "Iggeret HaKodesh, end of Epistle VIII."
36. See Zohar Chadash, Ruth 84a.
37. Tehillim 44:26.
38. Bava Batra 10a.
39. Bereishit 49:10.
40. Note of the Rebbe: "This unusual conclusion, `Until Shiloh
will come' (cf. the conclusion of chapter 36, et al.), becomes clear
in the light of the teaching of the Zohar (I, 237b) on this verse:
`In another place ..., But here ... the Shechinah will arise ...'"
41. Onkelos and Rashi on Bereishit 49:10, based on Sanhedrin 98b.
42. Or HaTorah - Inyanim U'Maamarei Razal, p. 40.
43. Bava Batra 9b.
44. Ibid. 10a.
45. Tehillim 17:15.
46. Bava Kama 38b.
47. Bava Batra 9a.
48. Hilchot Matnot Aniyim 10:1.
49. Shabbat 139a.
50. Bereishit 18:19.
51. Avodah Zarah 10b.
52. Tehillim 111:3.
53. See footnote 24, above.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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DAILY MITZVAH (Maimonides): Shabbat, October 15, 2005

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Daily Mitzvah (Maimonides) is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Tishrei 12, 5766 * October 15, 2005

==================================================
D A I L Y M I T Z V A H (M A I M O N I D E S )
==================================================

Today's Mitzvah (Day 43 of 339):

Negative Mitzvah 321: It is forbidden to go beyond the permitted
distance from a city on Shabbat

-Exodus 16:29 "Let no man go out of his place on the seventh day"

HaShem gave us the holy day of Shabbat.

He wants us to rest, be peaceful and concentrate on using this
special day in a meaningful way.

Many of the laws of keeping Shabbat help us in creating this
peaceful atmosphere and feeling of holiness.

We usually feel much more relaxed and calm when we stay in our
own home and surroundings.

We are prohibited to journey, even by foot, a distance that is
over 2000 cubits (approximately a kilometer) from the edge of
town on Shabbat.

Within the settled area of a town or city, there are no limits
on the distance we may walk on Shabbat.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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"TODAY'S DAY": Shabbat, October 15, 2005

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of ''Today's Day'' is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Tishrei 12, 5766 * October 15, 2005

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

Monday, Tishrei 12 5704

Torah lessons: Chumash: B'racha, Sheini with Rashi.
Tehillim: 66-68.
Tanya: Indeed, we also (p. 515)...Shilo will come." (p. 517).

We are assured by covenant that any wide-ranging effort (1)
and labor pursued wisely and with friendship is never fruitless.

Footnote: 1. In promulgating Jewish education, disseminating Torah,
etc. (This seems to be the meaning.)

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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).

For a glossary of terms used in "Today's Day" please click here:
http://chabad.org/article.asp?AID=95867

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YOUR HOLIDAY GUIDE: Sukkot 5766 - 2005

B"H

Tishrei 11, 5766 * October 14, 2005
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Y O U R S U K K O T H O L I D A Y G U I D E

5766 - 2005

http://www.JewishNewYear.org

Brought to you by: www.Chabad.org

====================================================================
The Holidays of Sukkot, Shemini Atzeres and Simchat Torah begin this
year on Monday evening, October 17th, and continues until nightfall
of October 26th. What follows is a how-to guide to the basics of
Sukkot observance. For a more in-depth exploration of Sukkot,
please visit: http://www.jewishnewyear.org.
====================================================================

TABLE OF CONTENTS:

> ABOUT
> TO DO
> CALENDAR
_______________________________

===========
** ABOUT **
===========

----------
The Sukkah
----------

Following Yom Kippur we celebrate Sukkot, the Festival of Tabernacles, "the season of our rejoicing".

"In the Sukkot (booths) you shall dwell for seven days" (Leviticus, 23:42)

The Sukkot remind us of the clouds of glory that surrounded and protected our people, after leaving Egypt, during their forty years of wandering through the desert on the way to the promised land. It inspires us to believe that today too, G-d protects us in His special way, and that it why the Jewish people have outlived the greatest adversaries in all generations.

The commandment of dwelling, eating and spending time in the Sukkah is unique in that the entire person in involved in the commandment, or mitzvah. The mitzvah of Sukkah encompasses every part of the body. Every limb and cell of the person is completely submerged, surrounded and encompassed.

--------------
The Four Kinds
--------------

One of the special commandments of Sukkot is to take "The Four Kinds," the citrus, the palm branch, and the willow and myrtle branches. We hold them close together, recite a blessing and, as is customary, wave them to all the four winds, upward and downward.

Like all other commandments the mitzvah of Four Kinds should be performed because it is the will of G-d. However, it has its particular significance and meaning. One of the most known explanations is that the Four Kinds represent the unity of all Jews.

The citrus, or etrog, combines both delicious taste and a fragrance which is enjoyed by all. It represents the Jew who is both learned in Torah, as well as observant of the mitzvahs.

The palm branch, or lulav, is of a tree that bears fruit; dates with good taste, but is odorless. It represents those among Israel who are Torah scholars but do not particularly emphasize good deeds.

The myrtle twigs, or hadasim, are fragrant but tasteless. It represents Jews who are filled with good deeds but are not learned in Torah.

The branches of willow, or aravot, have neither taste nor smell. It represents those among Jews who are unlearned in Torah and void of good deeds.

Putting these four Kinds together teaches us that no one, not even the citrus or the palm branch can be complete without every single Jew - even without the willows. Without unity the citrus alone is no mitzvah at all.

We wave them on all sides to signify that G-d is everywhere.

---------------------------------
Shemini Atzeret and Simchat Torah
---------------------------------

Simchat Torah and Shemini Atzeret are one day. Outside the Land of Israel, however, where all Festivals are observed for two days, they are separate. The first day is reserved for the joy of the Festival and for the prayers for rain, while the second day is reserved for the celebration of the conclusion of the cycle of reading from the Torah. (Some communities have the custom of making hakafot on Shemini Atzeret at night, to show that the two days are not actually two separate Festivals.) In Israel, where Simchat Torah is not celebrated on a separate day - since all Festivals are observed for a single day, the customs of Simchat Torah are observed together with those of Shemini Atzeret.

Simchat Torah comes on the last day of the festivities. At this time the last portion of the Torah is read, and since we never finish the Torah reading, we begin the reading from the very beginning again to show the Torah is beloved to us like a "new command to which everyone runs". This is a very happy occasion. All the Torah scrolls are taken from the Ark and carried in a parade around the synagogue seven times. We rejoice, sing and dance with the Torahs, for the reestablishment of our covenant with the Torah as a groom rejoices with his bride. For the Torah is betrothed to Israel as a wife is to her husband.

Children are given gifts of candy and fruit because it is stated that the "commandments of the L-rd are sweeter than honey."

The joyful dancing takes place the preceding evening as well as during the morning services.

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** TO DO **
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Eve of Sukkot, October 17, 2005

» Sukkah and Four Kinds

If you are planning on building a Sukkah, now is the time to complete it!

For info on how to build a Sukkah, click here:
http://www.chabad.org/4482

It is customary to prepare the "four kinds" for use on Sukkot, binding the three hadassim (myrtle twigs) and two aravot (willow twigs) to the lulav (palm frond), in the sukkah on the afternoon preceding the festival.

For info on how to bind the Four Kinds, click here: http://www.chabad.org/4564

» Candle Lighting

On the evenings of October 17, 18, 24 and 25, women and girls light candles to usher in the holiday, and recite the following blessings:

1) Blessed are You, L-rd, our G-d, King of the universe, who has sanctified us with His commandments and has commanded us to light the candle of the Holiday.

[Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam Asher Ki-deshanu Be-mitzvo-tav Ve-tzvi-vanu Le-hadlik Ner Shel Yom Tov.]

2) Blessed are You, Lord our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

[Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam She-heche-ya-nu Ve-ki-yi-ma-nu Ve-higi-a-nu Liz-man Ha-zeh.]

Special instructions for Candle lighting on October 18 and 25:
Candles must be kindled from a pre-existing flame (such as from a pilot flame), as on the holiday one is not allowed to create a new flame. Candles should be lit after dark.

For candle lighting times in your city please click here: http://chabad.org/holidays/jewishnewyear/calendar_setup.asp

» Eat In the Sukkah

The holiday of Sukkot commemorates G-d's kindness to the Jewish people while in the desert at the time of the Exodus. We mark this kindness by eating in a Sukkah, a hut covered with branches, throughout the seven days of Sukkot, and by blessing the "Four Kinds".

The mitzvah of dwelling, eating and spending time in the Sukkah is unique in that the entire person is involved in a mitzvah. The mitzvah of Sukkah encompasses every part of the body. Every limb and cell of the person is completely submerged, surrounded and encompassed by the Sukkah.

One should attempt to eat in a Sukkah particularly the first night of Sukkot, to fulfill the Biblical commandment. When partaking of a meal in the Sukkah, containing at least two ounces of bread or cake, we say the following blessing:

Blessed are You, Lord our G-d, King of the universe, who has sanctified us with His commandments, and commanded us to sit in the Sukkah.

[Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam Asher Kideshanu Bemitzvotav Vetzivanu Leshev Basukkah.]

For info on how to build a Sukkah click here:
http://www.chabad.org/4482

To find a Sukkah near you click here:
http://www.chabad.org/centers

» The Four Kinds

One of the special mitzvahs of Sukkot is to recite a blessing on the "The Four Kinds:" a citron, a palm branch, three myrtle twigs and two willow branches. We hold them close together, recite a blessing over them and, as is customary, wave them to all the four sides, upward and downward.

The blessing we say is:

1) Blessed are You, L-rd, our G-d, King of the universe, who has sanctified us with His commandments and has commanded us to hold the lulav.

[Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam Asher Ki-deshanu Be-mitzvo-tav Ve-tzvi-vanu Al Netilat Lulav.]

Recite the following additional blessing only the first time during this Sukkot season:

2) Blessed are You, Lord our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

[Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam She-heche-ya-nu Ve-ki-yi-ma-nu Ve-higi-a-nu Liz-man Ha-zeh.]

Note: The Four Kinds are not used on Saturday, October 22, 2005, due to Shabbat observance.

For info on how to bind the Four Kinds click here: http://www.chabad.org/4564

» Rejoicing!

It is a mitzvah to rejoice on Sukkot in commemoration of the joyous "Water Drawing Celebrations" that were held in the Temple.

Click here for more on rejoicing:
http://www.chabad.org/4564

» Hakafot

On Simchat Torah we celebrate the completion of the year round cycle of reading of the Torah. All the Torah scrolls are taken from the Ark and carried in a parade around the synagogue seven times. This is called “Hakafot”. We rejoice, sing and dance with the Torahs, for the re-establishment of our covenant with the Torah as a groom rejoices with his bride. For the Torah is betrothed to Israel as a wife is to her husband.

Children are given gifts of candy and fruit because it is stated that the "commandments of the L-rd are sweeter than honey."

The joyful dancing takes place the preceding evening, this year on October 25, as well as during the morning services, on October 26. The custom of Chabad is to hold the Hakafot ceremony on Shemini Atzeret as well, the evening of October 24.

Click Here To Find A Torah Rejoicing Ceremony:
http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

==============
** Calendar **
==============

For a complete calendar for Sukkot and Simchat Torah, including laws and customs of each day, click here:

http://www.chabad.org/calendar/view/month.asp?hdate=7/1&mode=j

MAY YOU AND YOUR FAMILY HAVE A HAPPY AND JOYOUS SUKKOT!

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Are you prepared for Yom Kippur?

Our extensive Jewish New Year website has how-to’s, stories, lessons and much more! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.chabad.org/highholidays

PLUS:

Find-a-service:

http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

Send an E-Shanah Tovah Greeting Card:

http://www.chabad.org/holidays/jewishnewyear/greetingcards

Wishing you and your family a happy, sweet new year!

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A7news: Another Quiet Battle Between Army and Religious-Zionist Public

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Another Quiet Battle Between Army and Religious-Zionist Public
The Chief of Staff says the Nahal Hareidi army battalion is under reconsideration, because too many non-Hareidim - i.e., religious-Zionists - are enlisting in it.
more

Headlines:
 1. Another Quiet Battle Between Army and Religious-Zionist Public
 2. Airlift Campaign for Clothes, Goods for Expulsion Victims
 3. Kfar Darom's Plans Abruptly Changed
 4. Sukkot in Jerusalem, Holy Temple Style
 5. Terrorists to Boy: Commit Suicide Attack, or We'll Kill You
 6. Church Divestment Campaign Loses Steam
 7. On A7 Radio: Last Yom Kippur Before Moshiach?

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Friday, October 14, 2005
11 Tishrei 5766

 

1. Another Quiet Battle Between Army and Religious-Zionist Public
By Hillel Fendel

The Chief of Staff says the Nahal Hareidi army battalion is under reconsideration, because too many non-Hareidim - i.e., religious-Zionists - are enlisting in it.


Speaking this week with the hareidi-religious weekly magazine Mishpaha ("Family"), IDF Chief of Staff Lt.-Gen. Dan Halutz said, "The Nahal Hareidi, known as the Netzah Yehuda Battalion, was established for a particular purpose, and we are working to make sure it continues to serve that purpose. From an operational standpoint, they are doing excellent work, just like all the other IDF units. It's true that of late, because of a sharp drop in those enlisting from among the target public, soldiers were enlisted who originally were not designated for it. We are currently looking into the matter, and then we will decide how to proceed."

The Nahal Hareidi was established in 1999 as a solution for hareidi-religious youth who, for various reasons, were no longer studying in yeshivot - yet did not want to enlist in regular army units for religious reasons. The venture was widely termed a success, from both the hareidi public's standpoint and militarily. Stationed in the Jordan Valley, the unit has captured and killed terrorists on several occasions.

Over the past 2-3 years, with the increasing presence of female soldiers in combat units, the Nahal Hareidi became attractive to the religious-Zionist public and the Hilltop Youth, popularly known as the Givonim. An increasing number of students, particularly in certain yeshivot, who might otherwise have served in the hesder arrangement [combining five years of Torah study and regular army service], began turning to the Nahal Hareidi as their preferred solution.

Gen. Halutz did not explain why this was unacceptable to the army, but said that the situation will have to be "reviewed."

He also continued the army's recent threatening tone against the hesder arrangement for yeshiva students: "My personal opinion is that yeshiva study is of paramount importance... But at the same time I feel that there is room for a review of whether everyone who is currently in this framework should really be there." Halutz, who assumed his position less than five months ago, revealed that 10% of all those who enlist are hesder students.

Halutz confirmed that the entire issue of homogeneous hesder units is also under consideration - together with that of other homogeneous groups in the army. Earlier this year, IDF Personnel Corp Commander Maj.-Gen. Elazar Stern, a yeshiva high school graduate, caused a storm when he announced his intention to dismantle the hesder units and spread their soldiers out in larger battalions.

During the weeks preceding the disengagement/expulsion, Halutz threatened to close the hesder yeshivot on the backdrop of refusals to carry out disengagement-related orders. "We will not tolerate refusers," Halutz said three months ago. "I am targeting my statement mainly at the leaders of the hesder yeshivas and pre-army colleges. You cannot have a dual system and call on people to refuse orders and at the same time enjoy the conditions the IDF offers the hesder yeshivas. This will not go on if this phenomenon becomes common."

In his latest interview, however, Halutz backtracked, but just a smidgeon. "Let's recall that, to the great joy of the Nation of Israel, disengagement refusal was not great. It's true that at first, this subject was of great concern to me. I was sadly surprised by the calls of various people for refusal. However, the young soldiers and officers dealt with the issue in the proper manner. At the same time, though, the yeshiva hesder deans who openly encouraged refusal are being dealt with at present. This is a complex process, and I won't elaborate."


Rabbi Elyakim Levanon of Elon Moreh is one of the two yeshiva heads in question. Asked if he's being "taken care of," he told Arutz-7, "I can tell you that, with G-d's help, everything will be fine. We are always being taken care of, and we are also taking care of things ourselves, and we hope the army will see the results within a couple of years." Asked to elaborate, Rabbi Levanon said, "We have begun an initiative involving turning to religious sectors and coordinating their enlistment in the army not as a single bloc, but as a unified group, with similar goals and thinking. The army will not notice this development until it begins bringing forth fruit."

Asked about Halutz's intention to reconsider the Nahal Hareidi framework, Rabbi Levanon said that his yeshiva only has a few students who choose that option, but "in any event, it sounds foolish to review the Nahal Hareidi merely because fewer hareidim are serving. It was designed to provide a solution, so what difference does it make whether it's hareidim or other religious people who avail themselves of the solution?"

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2. Airlift Campaign for Clothes, Goods for Expulsion Victims
By Tzvi Ben Gedalyahu

A local Los Angeles campaign to airlift clothes and needed items for expulsion victims has taken off into a world-wide relief effort stretching from Canada to Australia.

Dr. Daryl Temkin, a 52-year-old psychologist and Jewish leader involved with teaching people about Israel, said he learned a few hours after the Rosh Hashanah holiday that the airlift was feasible. The Israel Homeless Association told him that it could get a charity rate from El Al and British Airways for clothes, toys, computers, school supplies and other items.

"The excitement over this has been mainly because this is a unique opportunity for Jews to be helpful for their fellow Israeli Jews," said Dr. Temkin. "I received 400 e-mails within in a few days. One man called and said he has multiple truckloads of aid for Katrina victims which were unable to be accepted.

"One manufacturer is donating 200 pairs of jeans and others contributed supplies of children's clothing and hundreds of shoes," he added. Another manufacturer is sending an "extraordinary number" of winter coats.

Many of the expulsion victims lived in Gush Katif for up to 30 years and are not equipped for cold and wet weather. They have tried to stay in the southern area, but the government has forced many of them into temporary hotels and make-shift guest houses in Jerusalem and in the north, where heavy rains and occasional snow fall as early as November.

Compounding the former residents' dilemma is the location and condition of thousands of containers the government provided to store their personal property. They later discovered that they have to pay for the containers, which often are almost impossible to find because hundreds of them all alike and cover a huge and open storage lot. Temperatures inside the containers have reached 190 degrees, and many possessions have been stolen or ruined.

Hundreds of families have been living for weeks in cramped hotel rooms without normal family recreational and cultural facilities.

Dr. Temkin said he hoped the Los Angeles airlift will be in on its way to Israel by the end of this month. He is helping others to organize airlifts in other cities and is looking for people to help store donations in cities that are served by El Al and British Airways.

"I began receiving responses from Miami, Toronto, Montreal, and Denver and other cities. London also is working on this, and there is talk about it in South Africa and Australia. Rabbi Pesach Lerner is organizing the effort in New York," Dr. Temkin related.

He emphasized that clothes must be in excellent condition and that electrical appliances must be equipped to operate on 220 volts.

"The airlift will be met when it lands in Tel Aviv and the cargo will be
organized and distributed to the proper people within hours," he said. "These solutions were made possible thanks to the Israel Homeless Association which will be handling this airlift. It is now up to us to make [it] an historic success.

"The need list includes, shoes, socks, underwear, T-shirts, diapers, baby supplies, pants, dresses, shirts, slacks, hats, raincoats, umbrellas, sweaters, winter coats and basically everything that you can think of.

"Shabbos and holiday clothing is also appreciated. Women's clothing is highly requested, and I expect that applies to the juvenile age bracket as well. Cold weather shoes are really needed since most of these people only own open toe sandals.

"We need to collect toys, games, school supplies, pencils, pens, paper, coloring books, crayons, stuffed animals, infant toys and equipment, strollers, high chairs, cribs and all other infant needs, sports gear, balls, bicycles, tricycles, air pumps."

People who can donate trucks for collective contributions and can provide storage space can contact Dr. Temkin at DarylTemkinPhD@aol.com.

He also is looking for financial donations to cover supplies and insurance. Checks may be payable to "CJJA" or Congregation Joseph Jacob Abraham and should be earmarked "Israel Clothing Drive." All contributions are tax deductible.

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3. Kfar Darom's Plans Abruptly Changed
By Hillel Fendel

Thought for the last month to be all but completed, negotiations between the gov't and a contactor have broken down, and expelled Kfar Darom residents won't be moving to the location they planned.


The 58 families of Kfar Darom - nearly all of the original population - have been living in the Paradise Hotel in Be'er Sheva since they were thrown out of their homes in Gush Katiaf. Despite what they underwent, they agreed to abandon their lifestyle of open areas and private homes, and move to temporary quarters in a high-rise building in Ashkelon. In this way, they felt, they could take an active role in the country. "Our goal is to be with the people, to remain in the center, to be able to have an influence," one resident said just ten days after the expulsion.

But their idealism, it appears, must withstand yet further tests. They were informed on Yom Kippur Eve that the demands made by the contractor were as high as his 19-story building, and that the government could not meet them.

The homeless families, who have been on forced vacation in the hotel for two months, are not totally without a solution, however. Negotiations are already underway for another building in Ashkelon, which was originally designated for the expelled residents of Netzarim. Netzarim, though, has chosen a different option: forming a new community in the Halutza Sands, south of Gaza, with some families remaining in Ariel, in the Shomron, and building a new neighborhood there.

The new building has smaller apartments than the original one, but the contractor is willing to come towards the large families of Kfar Darom, and will combine 3- and 4-room apartments into 7-room units.

The building will also house nurseries for the children, a "clubhouse," and even a synagogue.

[pictured: Kfar Darom's synagogue]

Arutz-7's Haggai Huberman reports that a solution has apparently been found for the expelled residents of Moshav Katif. They have been living in the Kfar Pines Girls' High School dormitories, with no communal solution in sight. It now appears that they will move, shortly after the Sukkot holiday, to temporary quarters in Moshav Nehushah in the Kiryat Gat-Lachish area.

Some 60 families from the former N'vei Dekalim are scheduled to join them in the temporary caravilla site, not far from where many of the Gush Katif families hope to build a permanent bloc of communities. Families from Atzmona currently living in the "Faith City" encampment near Netivot may also join the Nehushah group.

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4. Sukkot in Jerusalem, Holy Temple Style
By Hillel Fendel

The Sukkot holiday used to mean not only moving into temporary quarters, but housing those quarters themselves in temporary quarters - Jerusalem. Some families aim to renew that custom this year.


Five families have already signed up to join the initiative, and plan to build their sukkot - holiday huts - on a hillside overlooking the Temple Mount. Jerusalem archaeologist Tzachi Zweig says that this is how it used to be done:

"We know that there is a Biblical commandment to visit Jerusalem on the three Festivals, but on the Sukkot holiday, it is more than just a visit. Shavuot (Pentecost) is only one day, and the commandment on Passover is also only for one day - but the commandment on Sukkot is to 'rejoice before G-d for seven days'. We are commanded on Sukkot to live in temporary huts, or booths, and it's clear that with the masses of people who came, not all of their hundreds of thousands of booths could fit inside the city. Many huts were built outside the city, overlooking the Holy Temple, and there are many sources indicating this... It's logical that Mt. Scopus and the Mt. of Olives would be chosen for this purpose."

The site chosen for the renewal of this practice is the Emek Tzurim National Park, on the slopes of Mt. Scopus, beneath Yeshivat Beit Orot and Hebrew University. "This is the location where we have been running an ongoing archaeological analysis of dirt and rubble from the Temple Mount," Zweig said. Volunteers have been sifting through truckloads of dirt carted away from the Mount after the Islamic Waqf perpetrated an illegal construction project there.

"We already have running water and security there," Zweig said, "and even electricity if necessary, so it will be relatively easy to build even several dozen sukkot there. Some people said that it's too hard for them to come, or the wife is pregnant, or whatever - but I reminded them that in the times of the Temple, there were no such excuses; everyone came. We want to accustom people to the traditional - and future - way of keeping the holiday."

The National Parks Authority has given its OK, and the plans include a daily visit to the Temple Mount itself. But one problem has not yet been overcome: an abrupt nixing of the plan by Jerusalem police. But Zweig is not deterred: "If we have to, we'll go to the Supreme Court. If the National Parks Authority has agreed, and if we are fewer than 50 people - which, I fear, we could very well be - then what right do the police have to stop us? I've been here at night before... At worst, we won't sleep at the site, but no matter what, we'll be there for the holiday."

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5. Terrorists to Boy: Commit Suicide Attack, or We'll Kill You
By Tzvi Ben Gedalyahu

Israeli security personnel revealed that Arab terrorists, including a high ranking PA intelligence officer, threatened to kill a 14-year-old boy if he did not carry out a suicide bombing.

The IDF announced on Wednesday afternoon, before the Yom Kippur holiday began, that soldiers and the Israel Security Agency (Shin Bet) questioned the boy on Monday after several Arab terrorists were arrested in the Shechem area.

Wanted Tanzim terrorist Rabi'ah Abu Alil originally tried to employ the boy as a suicide bomber after he and his father quarreled over money. The boy refused, and was taken to an apartment by Abu Alil and another wanted Arab terrorist, Jamal Tirawi. Tirawi is also a high ranking Palestinian Authority (PA) intelligence officer, the IDF said.

"Despite the youth's pleas that he be released to his home and left alone, Tirawi and Abu Alil threatened him that if he did not cooperate, they would kill him and distribute a communique claiming he had been collaborating with the Israeli army," the IDF announcement stated. Terrorists photographed the boy wearing a vest and holding a rifle and a copy of the Koran.

The terrorists finally released the youth without harming him. The Associated Press reported that Tirawai responded to the charges by saying that "the Israelis are liars."

"This is not an isolated case," an IDF spokesman said. "Since the beginning of 2005, the number of minors who have been drafted by the different organizations to carry out terror attacks and attacks against Israeli military targets has risen dramatically."

The IDF also announced Wednesday afternoon that security forces arrested Hamas terrorist Ibarahim Ginat of Hevron on Monday, after an eight-year search. He is the last holdout of the "Tzurif" gang which killed three Israelis in an attack on the Apropos Cafe in Tel Aviv in 1997.

Ginat also is charged with other attacks, including the murder of soldier Sharon Edri the previous year, and four shooting attacks in 1995-1996 in the Gush Etzion area in which seven Israelis were murdered and others injured.

Also arrested was Haitham Battat, a Hamas terrorist suspected of involvement in a suicide bombing in Be'er Sheva in May. He surrendered after his mother urged him to give up following a gunfight. He is from the town of Dahariya, in the southern Hevron hills and on the main road to Be'er Sheva.

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6. Church Divestment Campaign Loses Steam
By Tzvi Ben Gedalyahu

The campaign to convince Protestant churches to divest from companies that make products Israel uses in Judea, Samaria and Gaza is slowing down, according to Reuters News Agency.

The anti-Israel divestment campaign threatens billions of dollars of investments in Israel by international companies. It gathered steam after the Presbyterian Church of the United States voted last year to begin slimming down its $8 billion portfolio in companies with investments in Israel.

One of the prime targets has been Caterpillar Inc., which sells heavy equipment to Israel’s defense establishment. Other targets are Citigroup, United Technologies, Motorola, and ITT Industries.

"No church in the United States except the Presbyterians has voted for divestment," Reuters quoted David Elcott, an officer for the American Jewish Committee. He said the campaign was moving forward in the media more than it is in reality.

Both the Episcopal Church in the U.S. and the United Church of Christ have rejected the divestment proposal.

The Presbyterian Church has not yet carried out its decision to get rid of investments in targeted companies, and a church spokesman told Reuters that "we're not in a hurry." He explained that divestment only is a last resort, depending on whether Israel carries out further expulsions of Jewish residents from Judea and Samaria.

Rev. William Harter, one of the leaders against the divestment campaign, was quoted as saying that there is growing pressure to rescind last year's disinvestment vote.

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7. On A7 Radio: Last Yom Kippur Before Moshiach?

  • Tamar Yonah talks with Rabbi Ariel Bar Tzadok who shares the secrets of Jewish Mysticism on repentance and the Messiah! Click here to listen

  • Take a virtual tour of the Holy Temple with Rabbi Chaim Richman and Yitzchak Reuven of the Temple Institute. Click here to listen

  • Jeremy and Ari survive Hurricane Rita and talk about it on 'Light Unto the Nations'. Click here to listen

  • Israel or Uman? Goel Jasper rails against flying out of Israel for the holidays on the 'Aliyah Revolution'. Click here to listen

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