Thursday, November 03, 2005

LESSONS IN TANYA: Friday, November 4, 2005

B"H

Cheshvan 2, 5766 * November 4, 2005

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

Today's Lesson:

Iggeret HaKodesh
(Middle of Epistle Twenty-Five)
-------------------

After these words and this truth, which are manifest and known to all, let us return to the original subject, concerning anger - where a person [who is angry] is likened to an idolater. (7)

This is so only with regard to mundane matters, for (45) "everything is in the hands of heaven except for the fear of heaven."

[Since everything is in G-d's hands there is no reason to become angry. However, with regard to matters involving the "fear of heaven," anger does have a place].

Hence with respect to heavenly matters, to (46) "ward [a fellow Jew] from [transgressing] a prohibition," the reason stated does not apply, [for these matters are not in G-d's hands but in man's].

As it is written, (47) "And Moses was angry."

This was because G-d caused him to encounter this mitzvah of "warding [a fellow Jew] from [transgressing] a prohibition," in order to make him meritorious.

[Thus, this situation is obviously quite different from being angry at someone because of harm or offense].

But this applies only when one is able to prevent [transgression] by his wrath and anger against his fellow-man; [in such a case he is permitted to become angry, as did Moses].

However, when he is unable to change the situation, as in the case of the gentile who talks and disturbs him while he is praying, [the question] then [arises]: What is this that G-d has done to him, [that a gentile should disrupt his prayers]?

This is so only in order that he prevail and strengthen himself ever more in his prayers, from the depths of his heart, and with such intense concentration that he will not hear the gentile's talk. However, for such a level one needs a great and intense arousal.

And the counsel suggested to attain such an arousal, derives from this very subject.

One should consider and meditate on the concept of the descent of the Shechinah, as it were - how (48) "it descended in wondrous fashion," to have a spark of its radiance invested [within the kelipot].

It is generally in a state of exile among the kelipot, in order to animate them.

And now, a spark of its radiation vests itself in a particular state of exile, in the speech of this gentile who utters words that disturb one's divine service, i.e., one's devout concentration during prayer.

And, as explained above, (39) "[G-d created] this opposite that," [each element of the holy "side" of the universe having its unholy counterpart in the "other side," the sitra achra].

Thus the Supernal speech vests itself in the nether speech, and so on.

[I.e., Supernal speech vests itself in a lower degree of speech, ultimately descending through a self-screening chain of descent until it provides life-force even for the kelipot].

This indeed is the meaning of the verse, (42) "That man rules over man, to his detriment," [which was explained above in terms of the temporary dominion of the "evil man" (of kelipah) over the "sacred man" (the holy "side" of the universe).

When this gentile utilizes the spark which is exiled within himself to hinder a Jew who is trying to pray, the kelipot are manifestly ruling over the holy "side" of the universe.

The forces of holiness, however, can thereby be invigorated and vitalized, when the worshiper reacts by upgrading his concentration.

This he will be prompted to do when he meditates on the above- described descent of the Shechinah into exile. And from this exile he will seek to liberate it.

In the words of the Alter Rebbe]:

That is to say, that through this [meditation], the individual is aroused to pray with greater devotion, from the depth of his heart, until he will not hear [the gentile's] words.

[The above explains the statement of the Baal Shem Tov in Tzavaat HaRivash, that the Shechinah vests itself in this gentile. For everything in this world houses a spark of holiness, and within this gentile the spark is present in a state of exile, for the reason explained above].

As for the compiler [of Tzavaat HaRivash] using the word shartah, [meaning that the Shechinah "dwelt" or "abided" within this gentile], he was unable to focus on the precise term.

For the Baal Shem Tov, of blessed memory, used to deliver Torah teachings in Yiddish, not in the Holy Tongue.

[The compiler, translating these discourses into Hebrew, transmitted their content, not their precise terminology. And in this case he erred].

He really meant to say, nitlabshah "[became vested", for shartah "dwelt" or "abided" implies that the Shechinah was revealed, whereas [nitlabshah] means [that the Shechinah was vested] in a state of exile.

This [distinction] explains [the emphasis in Tzavaat HaRivash], "And especially if he is a gentile...,"

[Were we to be speaking of a manifest indwelling of the Shechinah, how could it be said that the Divine Presence resides to a greater extent within this gentile who is disturbing a Jew at prayer, than within the worshiper? Rather, we are speaking of a self-obscuring investiture of the Shechinah within the gentile] for then it is so much more in exile.

There is no need to wonder at a spark of the radiance of the Shechinah being referred to [in Tzavaat HaRivash] as Shechinah.

For we find that even a created angel, [which is not a spark of the Shechinah], is referred to by G-d's Name in Parshat VaYeira, [in the verse, (49) "And he said, `Lord, do not pass by your servant]," according to the commentary of R. Moses Nachmanides [the Ramban].

And as it is likewise written, (50) "And [Hagar] called the name of G-d Who spoke to her...," [where we are explicitly told that we are speaking of an angel]; and many more [passages] like this.

Footnotes:

45. Berachot 33b.
46. Shabbat 40b.
47. Bamidbar 31:14.
48. Cf. Eichah 1:9.
49. Bereishit 18:3.
50. Ibid. 16:13.

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DAILY MITZVAH (Maimonides): Friday, November 4, 2005

B"H

Cheshvan 2, 5766 * November 4, 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 Mitzvot (Day 63 of 339):

Positive Mitzvah 153
---------------------------------------------------------------------

Positive Mitzvah 153: The New Moon - Calculating the Months and Years

-Exodus 12:2 "This month shall be to you the beginning of months"

Have you noticed how the moon changes its shape throughout the
month?

At times, it shines brightly like a cream-colored ball.

Other times, we can compare it to a slice of honeydew. On some
nights, it looks like a split banana! Sometimes, you can't see
it at all!

While in bed watching the moon, take a peek through your window,
shut your eyes for a moment and imagine a scene taking place many
years ago in Eretz Yisrael.

In the Great Beit-Din, the chief Rabbi sits in his honored place,
greeting the Jew who just arrived in the court.

"I saw the moon last night, Rabbi, and I believe it is the beginning
of a new month," reports the Jew.

The Rabbi motions to a chart with many different moon shapes hanging
on the wall. "Is this the shape you saw?" asks the Rabbi, pointing
to a particular shape.

The man who witnessed the moon would be questioned until the judges
were satisfied. When the judges heard proper testimony from at
least two witnesses, they would declare that a new month had arrived.

Determining the new month is very important to the Jewish calendar.

HaShem commands us to celebrate specific holidays in their set seasons
and on particular dates. In order to fulfill these commandments, we
must know when a new month begins and count the days accordingly.

This way, we will be assured of celebrating the holiday on the
correct date.

The Great Beit-Din (Sanhedrin) in Eretz Yisrael is commanded to
determine and calculate the counting of the months.

The Rabbis knew when the moon would first begin to shine again. They
informed the people to be alert and immediately report their findings.

Proper eye-witness testimony would serve as proof of the new month's
arrival. Afterwards, news of the new moon would be spread promptly
enabling all Jews to count the days of the month in a unified manner.

In this way, the Jewish calendar was set and followed.

In addition, HaShem commanded that the holidays of Pesach and Sukkot
be celebrated in the spring and fall.

The Jewish calendar is a "Lunar Calendar" which means that it follows
the phases of the moon. However, the seasons change according to the
sun's yearly cycle.

There is an eleven and a quarter day difference between the cycle
of the sun and the twelve lunar months.

Because of this, we might reach the proper Hebrew date for Passover,
but the spring season will not yet have arrived!

There is a way to overcome this problem.

If such a situation arises, the Rabbis would foresee it and the Beit-
Din would declare a leap-year.

The last month of the Hebrew calendar - Adar, would be doubled,
(First-Adar and Second-Adar) and Pesach would then arrive in the
spring time!

The Torah commands the Beit-Din to calculate the months and declare
the necessary leap years. The manner in which it was done, as
described above, applies only to the time of the Great Beit-Din in
Eretz Yisrael.

Today, we follow the Jewish calendar which was established by Rabbi
Hillel HaNasi, a descendant of Rabbi Yehuda HaNasi.

He calculated the precise arrivals of the new moon and the years
which would be considered leap years.

We rely on this calendar until the arrival of Mashiach, when we
will return to the original method of the eye-witness report.

* * *

PLEASE NOTE: The Daily Mitzvah schedule runs parallel to the daily
study of 3 chapters of Maimonides' 14-volume code. There are
instances when the Mitzvah is repeated a few days consecutively
while the exploration of the same Mitzvah continues in the in-depth
track.

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"TODAY'S DAY": Friday, November 4, 2005

B"H

Cheshvan 2, 5766 * November 4, 2005

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

Sunday, Cheshvan 2 5704

Torah lessons: Chumash: Lech L'cha, first Parsha with Rashi.
Tehillim: 10-17.
Tanya: After these words (p. 543)...like this.
(p. 545).

From a Sicha of my father, after the conclusion of Shabbat Lech L'cha 5651 (1890):

"In the early years of his leadership the Alter Rebbe declared
publicly, `One must live with the time.'

From his brother, R. Yehuda Leib, the elder Chassidim discovered
that the Rebbe meant one must live with the Sedra of the week and
the particular Parsha of the day.

One should not only learn the weekly Parsha every day, but live
with it."

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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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TODAY IN JUDAISM: Friday, November 4, 2005

B"H

Cheshvan 2, 5766 * November 4, 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: Friday, Cheshvan 2, 5766

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

My rainbow I have placed in the cloud, and it shall be for a sign of a covenant between Myself and the earth

- Genesis 9:13

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

Chitas and Rambam for today:

Chumash: Noach, 6th Portion Bereishit 9:18-10:32 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=11/4/2005&src=ds

Tehillim: Chapters 10 - 17
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/4/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/4/2005

Tanya: Iggeret HaKodesh, middle of Epistle 25
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=11/4/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/4/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/4/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=11/4/2005
• 1 Chapter: Genevah Chap. 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/4/2005&rambamChapters=1
• 3 Chapters: Kiddush haChodesh Chap. 9, 10, 11
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/4/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=11/4/2005

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ONCE UPON A CHASID: A Case Is Referred To Lubavitch (Noach)

B"H

Cheshvan 1, 5766 * November 3, 2005

===================================
O N C E U P O N A C H A S I D
===================================

Parshat Noach
-------------

And G-d descended to see the city and the tower which the sons of man had built (Genesis 11:5)

Obviously, G-d did not need to "come down" in order to see their crime; but He wished to teach all future judges that one must not judge the defendant until they see and appreciate...
- Rashi's commentary

Do not judge your fellow, unless you are in his place.
- Ethics of the Fathers, 2:2.

* * * *

A Case Is Referred To Lubavitch
-------------------------------

In 1857, a fire destroyed much of the town of Lubavitch, including the synagogue and study hall of the then Lubavitcher Rebbe, Rabbi Menachem Mendel, and the homes of the Rebbe and his sons. Rabbi Menachem Mendel initiated a rebuilding campaign and a new and expanded 'courtyard' was constructed to serve as the headquarters of Chabad-Lubavitch chassidism.

At the groundbreaking of the new complex, a festive farbrengen was held. Long tables were set up in the courtyard to accommodate the large crowd of chassidim. When Rabbi Menachem Mendel joined them, he asked: "Do you wish to hear a discourse of chassidic teaching or a story?" The chassidim replied that they wished to hear a story.

"Reb Yaakov," began Rabbi Menachem Mendel, "was an impoverished tavern-keeper at a country crossroads and a chassid of the 'Holy Ruzhiner', Rabbi Israel of Ruzhin. He leased the tavern from another Jew, also named Reb Yaakov, who had a deal with the local nobleman: he would lease the nobleman's entire estate and, in turn, sublease the fields, the forests, the mill, the tavern, and other assets to other Jews.

"Business at the tavern was poor and Reb Yaakov the tavern-keeper failed to meet the rent that was due Reb Yaakov the lease-holder. Months went by, the debt accumulated, and still the tavern-keeper found himself unable to make even a token payment. Finally, the lease-holder lost his patience and threatened to evict his delinquent tenant.

"The distressed tavern-keeper travelled to his rebbe, the Holy Ruzhiner, and complained that his lease-holder, Reb Yaakov, was about to deprive him of his home and livelihood. The Ruzhiner summoned the lease-holder and asked him to forgive a destitute Jew his debt. Now this Reb Yaakov was an upright and compassionate man; he did as the Rebbe asked and more. Not only did him forgive the tavern-keeper his outstanding debt, he even reduced the monthly payments on the tavern. His only request was that the tavern-keeper promise that henceforth he would pay the rent on time.

"But business at the tavern continued to plummet and the poor man was simply unable to keep his promise. The benevolent Reb Yaakov allowed him one extension after another, until he again lost patience with his hapless tenant. When his repeated demands for payment yielded only excuses and more promises, he notified the tavern-keeper that if he could not come up with at least some of the money owed by the end of the month he is to remove himself from the premises.

"The poor tavern-keeper, without a kopeck in his pocket, again traveled to his rebbe and poured out his heart. Once more, the Ruzhiner appealed to Reb Yaakov, and again the latter fulfilled the Rebbe's request and forgave the loan. Sensitive to his tenant's difficulties, he even further reduced the sum to be paid each month.

"Still, the tavern-keeper's fortune only worsened. Again his debt accumulated, again the lease-holder pressed for payment, again he was served notice, again he rushed to Ruzhin. However this time the Ruzhner's appeals were to no avail. "The Rebbe is not the master over my money," maintained Reb Yaakov the lease-holder, "I have already done far more than anyone can reasonably expect of me. I can no longer afford to absorb these ever-mounting debts. Either he pays up or I lease the tavern to another." A short while later, the tavern-keeper was evicted from the building which housed his living quarters and his defunct establishment.

"Years later, Reb Yaakov the lease-holder passed away and his soul came to stand judgement before the heavenly court. Many were his virtues, as he had been a man of compassion and integrity. He had conducted his business affairs with honestly and sensitively and had contributed generously to the needy. But one nasty stain blemished his upright life: he had cast a fellow Jew out into the street, depriving him and his family of young children of their home and livelihood.

" 'What more could I have done?!' objected Reb Yaakov. 'I forgave him the money time and again and continuously reduced the rent. Besides, this court is not qualified to judge me on this matter.'

" 'Why do you say so?' asked the supernal judge.

" 'Here in heaven you have no idea what money is,' argued the defendant. 'You do not understand what it means to earn a livelihood, so you cannot condone the fact that I did what I did 'merely' because the man owed me money. I wish to be judged by a court that appreciates the value of money, that has experienced the struggle to provide for one's family.'

"The heavenly court conceded that Rabbi Yaakov had a point. So his case was referred to the souls of two great authorities on Jewish law, Rabbi Yosef Caro and Rabbi Yoel Sirkish. The two reviewed his case and found him guilty.

"Still Reb Yaakov protested. 'These great men have long forsaken the physical world and its petty cares. It is centuries since they have been obliged to worry about money. I demand that my case be reviewed by a human court, comprised of souls still enmeshed in bodies and bodily needs.' "

At this point, Rabbi Menachem Mendel addressed his chassidim: "Well, what do you say?" The assembled chassidim were at loss to reply.

Again Rabbi Menachem Mendel demanded: "I maintain that Reb Yaakov is in the right. What do you say? Eh?"

Finally, the crowd caught on that the 'case' was now being decided. Together with Rabbi Menachem Mendel they proclaimed: "Girecht! (He is in the right!) Girecht! Girecht!"

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GARDEN OF TORAH: Genuine Satisfaction; Noach�s Legacy (Noach)

B"H

Cheshvan 1, 5766 * November 3, 2005

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

Parshat Noach
-------------

Genuine Satisfaction; Noach’s Legacy
- - - - - - - - - - - - - - - - - -

1. Our Potential

The Maggid of Mezritch interpreted our Sages’ statement: “Know what is above you,” as: “Know that everything ‘above’ — all that transpires in the spiritual realms — is ‘from you,’ dependent on your conduct. Each of us has the potential to influence even the most elevated spiritual realms.”

The Torah alludes to this potential in the opening verse of our reading: “These are the chronicles of Noach. Noach was a righteous man.”

The word “noach” refers to satisfaction and repose. By repeating the word, the Torah implies that Noach — and by extension, every one of his descendants — can sow these qualities in two different fields, both among his fellow men, and in the spiritual worlds above.

Every person affects his environment. Our thoughts, words and deeds can inspire peace and tranquility in our fellow men, helping create meaningful pleasure. And by establishing such conditions in our world, we accentuate similar qualities in the worlds above. To highlight our obligation to spread these virtues, this week’s Torah portion is called Noach.

2. Being Sensitive to G-d’s Cues

The name Noach is, however, problematic, for the portion as a whole does not deal with these qualities. On the contrary, the majority of the portion describes the Flood, and its conclusion relates the story of the Tower of Bavel. These events — and the conduct of mankind which led to them — are diametrically opposed to the satisfaction and repose personified by Noach.

The resolution of this difficulty underscores the interrelation between the patterns with which G-d imbued our world and man’s response to them. Noach’s birth was to begin a period of repose and satisfaction that would encompass the globe. Mankind had the option of taking an active part in this undertaking. Instead, each person continued to live with a narrow focus, concerned only with himself. What another person felt, or questions of Right and Wrong, did not matter. And as a result, “The world was corrupt... the land was filled with crime.”

3. Waters of Blessing

Then it started to rain. On the verse: “And it rained for forty days and forty nights,” our Sages commented: “At the outset, the water descended with mercy, so that if they had repented, the rains would have been rains of blessing. Since they did not repent, the rains became a flood.”

The flood waters, then, were intended to be waters of blessing. For the blessing to be manifest, however, mankind had to make itself fit to receive G-d’s influence, and therefore teshuvah — a return to G-d — was necessary. As the rain began to fall, humanity continued to ignore this opportunity, refusing to make such efforts.

But even though mankind did not turn to G-d in teshuvah, the rains remained waters of blessing. The forty days of rain resemble the forty seah of a mikveh. Just as immersion in a mikveh is associated with re-experiencing the act of creation, so too the forty days and forty nights of rain brought about the dawning of a new age: “Noach saw a new world.”

Therefore, the waters of the Flood are called “the waters of Noach,” because the intent — and the actual effect — was to bring rest and pleasure to the world. Unfortunately, however, because man did not respond positively, this constructive outcome was coupled with destruction — the Flood obliterated every living creature on the face of the Earth.

4. Kindness with Purpose

A similar motif applies with regard to the Tower of Babel, as reflected in our Sages’ teaching: “There were ten generations from Noach to Avraham.... All those generations repeatedly angered Him, until Avraham our father came and received the reward of them all.”

The generations that preceded Avraham treated each other with love. Nevertheless, since they “repeatedly angered G-d,” their conduct did not reflect the repose and satisfaction which G-d intended for mankind. Therefore He punished them, scattering them throughout the earth.

Avraham performed deeds of kindness and hospitality with a single purpose — to make all mankind conscious of G-d. Through his actions, he displayed the desired form of repose and satisfaction, and therefore received the reward generated by all the comradely deeds of the generations which preceded him.

5. When the Rainbow Shines

On the ark were lions, tigers, and other predators, and yet they dwelt in peace with the other animals, anticipating the fulfillment of the prophecy: “The wolf will dwell with lamb, and the leopard will lie down with the young goat.” Thus our Torah portion foreshadows the ultimate repose and satisfaction that mankind will be granted in the era when “there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance.”

By vigorously following in the footsteps of Avraham, spreading kindness and love, we can help precipitate the coming of that age. And then, like Noach and his family, we will merit the shining of the rainbow. As the Zohar states: “The rainbow reflects spiritual secrets.... When you see the rainbow shining with bright colors, wait for Moshiach’s coming.”

(Adapted from Likkutei Sichos, Vol. XX, p. 285ff; Vol. XXV, p. 23ff)

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FOR FRIDAY NIGHT: Age of Empires (Noach)

B"H

Cheshvan 1, 5766 * November 3, 2005

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

Parshat Noach
-------------

Age of Empires
- - - - - - - -

"I've got to show you this new game I have," Ben said to Adam as he switched on the computer.

It was Sunday afternoon and the football practice had been cancelled due to early rains, so the Adam and Ben decided to do some work for a Science test, to be set by the dreaded Mr Levy at school. However, just before they got down to the actual studying

“I just bought this game last week and since then I have been addicted,” said Ben.

“Wow, this looks pretty cool,” Adam exclaimed. He had never seen any thing like this before. He wasn’t so interested in computer games, but this one really looked interesting. He could see on the screen in front of him a fully functioning city, with people running around, collecting food, building boats, even talking to each other.

“Look,” Ben said. “ If I click here I can make them build a tower.” Swarms of little people on the screen start bringing equipment, carts with wood and tools and others started to dig. They began putting up a big building.

Suddenly bells started ringing. “Cling, Cling,” a grave voice called out. “You are under attack.” Crowds of little red men entered the city and started attacking it.

“What are you going to do?” asked Adam, concerned for his new friends on the screen who were being attacked and destroyed.

“Don’t worry,” Ben said, “its part of the game. Look, if I click here then my men start defending themselves. By fighting back successfully we can move up to the next level in the game. Also, the aim is not to destroy the enemy, but to win them over. That way they join with you and work with you and the city becomes more powerful, a real empire.”

Adam was impressed. “I see that you can actually learn a lot from this game,” he said. “G-d created the world and gives us challenges like all the different problems in life. Like the waters of the Flood in the Sedra this week. The sheets of torrential rain from above, the flooding water from rivers and streams below, they all threaten to swallow you up. That’s like the enemy attacking the city.”

“Yes, terrible,” said Ben, remembering recent flood tragedies which had been in the news.

“But you build the Ark, and shelter in it, like Noah and his wife Naamah and their family. You are determined to survive the flood, and you become stronger through going through it.”

“So how do you make the water of the flood work for you instead of against you?” asked Ben.

“Maybe you learn more about water control,” said Adam. “In fact isn’t that the topic of Mr. Levy’s science test, all about Water? If we manage to study for that then we may really climb up to the next level.

“And Mr. Levy will become our dearest friend.”

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FOR FRIDAY NIGHT: The Flood and the Towel of Babel (Noach)

B"H

Cheshvan 1, 5766 * November 3, 2005

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

Parshat Noach
-------------

The Flood and the Towel of Babel
- - - - - - - - - - - - - - - - -

What is more important? Our attitude to g-d or our relationship with other people? The Sedra [1] gives us a clue. It describes two famous calamities in the history of the world. One is the Flood which all but destroyed the whole of humanity, and later, the Tower of Babel.

Why did the flood take place? People had become utterly violent and destructive in their relationship with each other. G-d decreed that they should be wiped out. Only Noah and his family were left, so that mankind could begin afresh.

A few generations later there was another calamity: the Tower of Babel. The Torah tells us that at this point in time, the whole world spoke one language. Then a group of people decided to build a city and a Tower with its top reaching the Heavens - so we should not be scattered over the face of the earth [2].

The Sages explain that their aim was to defy G-d's power [3]. They believed that man could be more powerful than the Divine. G-d's response was to confuse their language so that one person could not understand the other. They abandoned building the tower and were scattered.

Insight into these two events is provided by Rashi [4]. What was worse, the sin of the time of the Flood, or the Tower of Babel? Before the Flood, people were in terrible conflict with each other, but they did not attack G-d. They were drowned, while the builders of the Tower of Babel, who sought to defy G-d but were in harmony with each other, were not destroyed at all, simply scattered.

We might think that, from a religious point of view, rebellion against G-d is the worst offence. Rashi makes clear that this is not so. The Flood came because of man's cruelty to other people. By contrast, The Tower of Babel, although an act of rebellion against the Divine, was at the same time an expression of cooperation, camaraderie and friendship. This is also implied in the statement that everyone spoke one language. Due to their unity, says Rashi, they were not destroyed.

A prime value in Jewish teaching is the good of human kindness, unity and peace. To some extent this can even override other religious failings. However, ultimately Love of ones Fellow leads to genuine Love of G-d [5]. The genuine Love of G-d implies also Love of one's Fellow, and vice versa.

Our Sages also teach that peace between people is the highest value, because the purpose of the Torah is to bring peace to the world [6]. Chassidic teaching adds that through unity of the Jewish people we can ultimately achieve unity throughout humanity and in all existence.

Footnotes:

1. Genesis 6:9-11:32.
2. Genesis 11:4.
3. Rashi to Genesis 11:1.
4. Rashi to Genesis 11:9. See also the Lubavitcher Rebbes Likkutei Sichot vol.3 pp.754-56.
5. See the Lubavitcher Rebbes From Day to Day 6 Tishrei.
6. Rambam, Mishneh Torah, Laws of Purim and Chanukah 4:14. This passage speaks of the Shabbat Candles taking precedence over other Mitzvot, because they bring peace to the home.

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CHASSIDIC DIMENSION: "Be Fruitful and Multiply" (Noach)

B"H

Cheshvan 1, 5766 * November 3, 2005

=============================================
T H E C H A S S I D I C D I M E N S I O N
=============================================

Parshat Noach
-------------

"Be Fruitful and Multiply"
- - - - - - - - - - - - - -

The Rambam writes: “Although a person may have already fulfilled the commandment to ‘be fruitful and multiply,’ he is commanded by the Sages not to neglect being fruitful and multiplying as long as he has the strength. For whoever adds a Jewish soul is considered as if he had built an entire world.”

“Be fruitful and multiply” is mentioned in the Torah portion of Bereishis, as well as in the portion of Noach. In the simple context of the verses, the expression in Bereishis is a blessing, while “be fruitful and multiply” in Noach is a command.

However, there is another reason why the source for the Rambam’s statement that “whoever adds a Jewish soul is considered as if he had built an entire world” is derived specifically from the portion of Noach:

“Be fruitful and multiply” was told to Adam in Bereishis. Since this was said before he had children, it follows that it involved his fulfillment of the exhortation to “be fruitful and multiply” by fathering a son and a daughter.

In the Torah portion of Noach, however, “be fruitful and multiply and fill the earth” was said to both Noach and his children. This suggests that adding additional souls after one has fulfilled the commandment also falls within the parameters of being fruitful and multiplying; it is considered as if the person had “built an entire world.”

The above applies not only to physical children, but also to spiritual children, one’s Torah disciples, for “whoever teaches his friend’s child Torah is considered as if he bore him.” And in a more general sense it refers to any Jew that one draws closer to Judaism, to Torah and its commandments.

With regard to bearing spiritual children, there is absolutely no difference between one’s youthful years and one’s old age. As the Gemara states: “If one studied Torah in his youth, he should study Torah in his old age; if he had disciples in his youth, he should have disciples in his old age, for the verse states: [‘In the morning sow your seed], and do not withhold your hand in the evening.’ ”

Thus, just as the obligation of personal Torah study extends to one’s later years, so too with regard to the positive commandment of teaching Torah.

After a person has toiled to affect others during his youth and middle years, he may think that, having reached old age, he can rest from his labors. The verse therefore tells us “do not withhold your hand in the evening.” For every beneficial effect that one has on the spirit of a fellow Jew “builds worlds.”

On a deeper level, the explanation is as follows. The ultimate purpose of creation is to transform this world into a dwelling place for G-d. This is the inner meaning of the phrase “building a world.” Left to its own devices, the world tends to conceal G-dliness. A “new world” must therefore be built, one that reveals rather than conceals G-dliness.

This change within the world is brought about through a change within the Jewish people: As long as there are Jews whose Judaism is in a state of concealment, i.e., whose actions do not reflect the fact that they are descendants of the Patriarchs and Matriarchs, then the G-dliness that pervades the world is also in a state of concealment.

By striving to reveal each and every Jew’s connection to G-d, Torah and mitzvos, it is considered as if one “built an entire world.”

(Based on Likkutei Sichos Vol. XXX, pp. 24-30.)

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Parshat Noach

Parshat Noach

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This week's section is probably the strangest story ever told.

The entire human, animal and bird population of the world (save a few that
got into the ark) got drowned by the Creator of the universe! Because they
got Him angry!

But even stranger is; what is this story doing in the Torah? The Torah is
the book of the Jews and the flood story contains no commandments or Jewish
messages or even one Jewish characters. Indeed, the first Jew, Abraham, was
born three hundred years after Noah died!

It would have sufficed to give it a line or two at the end of the previous
section. Why a complete section in such great detail.

Even more remarkable is the fact that the Zohar (a basic work of Jewish
Mysticism) and other 'Midrashim' find secret references to Moshiach and the
future redemption (The most important topic in Judaism) in almost every of
these details; perhaps more than in any other section of the Torah.

For instance: Noah's name (which means comfort) being repeated twice in the
first sentence hints at how he brought comfort to this world and the world
to come; i.e. the days of Moshiach.

The flood itself is reminiscent of how the Moshiach will flood the world
with the awareness of G-d.

The peace that reigned between the animals in Noah's Ark is a foretaste of
the redemption when the wolf will lie with the lamb.

The Dove that Noah sent out, the rainbow that appeared after the flood, the
new covenant G-d made not to destroy the world, the new world that Noah
established.... all hint at the same thing; Moshiach.

But at first glance this is also not understood.

It is a basic principle of the Torah that the redemption depends solely on
the Jewish people and the Moshiach himself must be Jewish.

So why do all these 'hints' appear in a 'non-Jewish' portion?

Here is a story that I just heard this evening that will help us to
understand.

Rabbi Benyamin Klein was one of the Lubavitcher Rebbe's personal secretaries
and has many fascinating stories to tell. Here is one of them that was
heard at a wedding last year.

A well known Jewish lecturer-professor (the person who told me the story did
not remember his name or personal details) was very dedicated to the
Lubavitcher Rebbe.

He had had several private audiences with the Rebbe since the seventies and
now was accustomed to visit the Rebbe's grave (called the 'Ohel') in the
Montifiori Cemetery every time he was in New York.

Two years ago he flew to New York to give a lecture to a group (It seems
that he lived in Europe). They sent a driver to pick him up from the
airport and after the lecture he told the driver that on the way back to the
airport he wanted to stop in at the 'Ohel' for just five or ten minutes to
pray at the place of the Rebbe.

The driver became interested and began asking questions. As it turns out
the driver was Jewish. He admitted that he had never in his life done
anything Jewish but nevertheless he was sure that both he and his wife were
Jews and their parents were Jews.

The driver wanted to go to the Ohel as well. He asked the Professor if he
could get him a ticket to enter and when he heard that it was open 24 hours
a day to everyone, for free, he announced that he was going.

He parked the car, the professor gave him a Yarmulke and together they
entered the cemetery and then to the grave.

As soon as they were standing there the taxi-driver closed his eyes for a
moment and then burst into uncontrollable crying. His body was shaking as he
held his face in his hands and wept and wept aloud like a child.

The professor was astounded but he managed to ignore the sobbing for a few
moments and pray. When he finished he tapped the driver on the shoulder and
they both returned to the taxi.

The driver blew his nose, wiped his eyes and started the car. "What was
that?" asked the professor. "What happened? What is wrong? Why were you
weeping."

"My dog!" He was barely able to say it. "Our dog, Freddy is having an
operation!" his eyes were all red and puffy and almost began crying again.

"Your what?" asked the professor incredulously. "Your DOG?! Are you
kidding?!" he said, covering his mouth so the driver wouldn't see his
smirk, staring at him to see if it was really true. "Are you kidding? I
don't believe it!!"

'Yes" the driver said sadly as he started driving. "The doctors all said
that me and my wife can't have children so we adopted a dog. Such a special,
wonderful dog! He is everything to us. But last week he had a stroke!" He
was in tears again. "And the vet said that there's no chance he will ever be
well. Best he can do is try to save his life by an operation, and he has
doubts if even that will work. The operation is tomorrow and me and my
wife are going crazy! That's what I prayed for; that the operation would
succeed."

The professor was trying to empathize but he wasn't doing a good job,
especially when he said, "Listen my friend, if worse comes to worse you can
always buy another dog" and the driver began whimpering so heavily he almost
had to pull over to the side of the road and stop.

When they got to the airport the professor gave the driver a nice tip
together with his calling card and said. "Listen, please excuse me if I
said anything wrong. I'm really interested to know what happens to your
dog. Here is my number. Call me collect after the operation" and wished
him the best. The driver thanked him for everything and they parted.

But a year passed and the entire incident was forgotten - almost.

One year later the professor received a collect call from New York and, not
recognizing the caller and not expecting any collect calls, he didn't
accept. But after the same person called five times he decided to accept
the charges.

It was the taxi driver.

"Hello professor. How are you?"

"Thank G-d, fine my friend. It's been a long time. Sorry I didn't accept
charges, I forgot you completely. Tell me how was the operation?"

"Thank G-d, Thank G-d. It was a miracle!! A real miracle. In fact our
Freddy came back to life and is healthier than ever!! You should see him!!
You have no idea how grateful we are to you and the Rebbe. He is so healthy
and happy. Even the doctor said it was a miracle!!"

"Well, that is really good news. I'm so happy for you." Said the professor.
"But why did you wait for a year ? Why didn't you call immediately? Why
did you wait so long?"

"Well," the driver answered. "I saw back then that you really didn't
understand about my dog so I figured that I wouldn't waste your money
calling you collect or your time by calling direct. I figured that I had
bothered you enough."

"Too bad" replied the professor. "I certainly would have liked to have heard
the good news back then and I'm happy to hear it now" He hesitated a second
and continued. "But, tell me, if you didn't call back then, then why are you
calling now? A year later?"

The driver answered. "Ahh, that's the point.

"See, after Freddy got better my wife and I were so happy that we went back
to the 'Ohel' to say thanks, and when we were there we asked one of the
Chassidim what to do to show our gratitude. He said that what the Rebbe
wants is for every Jew to do the commandments and he suggested that we take
on at least one commandment.

"So we spoke for a while and finally decided that I would put on Tefillin
every day and my wife would keep family purity, you know, going to the Mikva
and all that. The Chassid even set up a time to come to our house and teach
us.

"So that's why I'm calling you. After we started doing all this, keeping
the Tefilin and Mikva and everything, well.... my wife got pregnant!

"That was months ago, professor, and, well, you won't believe it but today
is the Bris of our son!! We had a baby boy!! Thanks to you and the Rebbe!!!

And that is why I'm calling. Maybe you don't understand dogs but I knew you
would appreciate this!"

Rabbi Klein finished the story by saying that today the taxi-drive and his
wife are completely observant Jews.

With this we can answer our questions. As we see from our dog story, G-d
loves all His Creations. So too was Noah commanded to save the animals with
his ark.

And if G-d cares for the animals how much more so He loves all humanity.

That is what the Torah is teaching us; that we too should share this love.

And even more; the very fact that this story of Noah is mentioned in the
Torah gives power to the gentiles to achieve his righteousness and to create
a new world as he did. In fact that is why they are called "Bnei Noah"
literally the offspring of Noah.

And their framework for creating a new world is called the Seven
Commandments of Bnei Noah. (See addition at the end of this essay).

And it is a commandment for the Jews to bring all the gentiles to observe
these commandments (Rambam, Hil Melachim 8:10).

But nevertheless, never in the history of the world has it yet occurred,
even in the days of King Solomon,

Only the Moshiach will succeed in doing it (ibid 11:4)

That is why the Zohar finds so many connections in our section to Moshiach.

And that is one of the main messages of the Lubavitcher Rebbe. Up to now it
was dangerous to teach a non-Jew these Noahide Commandments but now it is
different. Today, not only do they want to learn and they will be grateful
when we teach them (in a pleasant and friendly way) - they will be
disappointed if we withhold this from them. (Purim 5747).

That is the message of this week's portion: it is easier than we think to
begin to change the world and bring billions of people to serve only the
Creator (Zephaniah 3:9). We just have to learn all we can and do all we can
to bring....

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

= = = = = = = = = = = = = = = = = = = = = =
Because there seems to be some confusion re. the Noahide Commandments I have
written a rough draft of an overview of some of the practical aspects of
this all important step to bring the complete and final redemption of the
world by the Moshiach. Clcik here to read it:
http://www.ohrtmimim.org/Torah_Default.asp?id=939
= = = = = = = = = = = = = = = = = = = = = =

_________________________________________________________
To Subscribe/Unsubscribe: www.ohrtmimim.org/subscriptions

A7news: Mt. Zion Handover: President Denies, Reports Persist

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Mt. Zion Handover: President Denies, Reports Persist
President Katzav's office categorically denies any intention to sign an agreement to give over parts of Mt. Zion to the Catholic Church.Arutz-7 has received a copy of the alleged agreement to do so.
more

Headlines:
 1. Mt. Zion Handover: President Denies, Reports Persist
 2. Israelis Wounded in Rocket Attacks and Jerusalem Stabbing
 3. Rabin Assassination Video Resurfaces After 10 Year Absence
 4. Thousands of Jackets Collected For Expulsion Refugees Stolen
 5. World Chess Championship Kicks Off in Be´er Sheva
 6. The Fence and the UN Are Ineffective

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Thursday, November 03, 2005
1 Cheshvan 5766


Visited Your Mother Lately?

Our Matriarch Rachel Emeinu's Yartzeit is on the 11th of Cheshvan, Sunday November 13th.  She has been awaiting our return for 2000 years!

Arutz Sheva's Israel National News and the Jerusalem Capital Development Fund are organizing a special visit to Kever Rachel (the Tomb of Rachel). The trip includes bulletproof buses, a guided tour of the area, refreshments, singing, dancing, and praying.

When: Sunday, Nov 13th, 11th of Cheshvan
Where: Meet at Binyanei Ha'Umah at 9:30AM
Cost: 80 NIS

We will return to Binyanei Ha'Umah at approximately 2:30PM

To Join, email: Marketing@israelnationalnews.com
Please include your Name, # of persons, and cell phone number

Veshavu Banim Legvulam

 

1. Mt. Zion Handover: President Denies, Reports Persist
By Hillel Fendel

President Katzav's office categorically denies any intention to sign an agreement to give over parts of Mt. Zion to the Catholic Church.Arutz-7 has received a copy of the alleged agreement to do so.

The proposed contract reads as follows:
"The State of Israel hands over to the Holy See the use of the Cenacle [the room of the event known as the Last Supper, above King David's tomb - ed.], of the access path to it, and of the spaces adjacent to it... It is the Holy See's intention to inform the Bishops - and through them the world's Priests - that the Catholic Church has been given the use of the Cenacle, inviting them to visit the Holy Place together with their faithful... The Holy See hands over this use of the Cenacle to the Custody of the Holy Land [which acts on behalf of the Holy See]... [which] will keep the Cenacle open from 6 AM to 8 AM for the celebration of the Holy Mass... Official liturgical celebrations of non-Catholic Churches can take place only upon prior written permission by the Custody of the Holy Land."

The proposed agreement stipulates that the Holy See will preserve the historic character of the site and keep it open to pilgrims and tourists, and that Israel will provide for the safety of the site.

A Foreign Ministry official said, “Israel is not prepared to relinquish its jurisdiction over this area” - but he admitted that a blueprint of a possible agreement with the Vatican has been received.

At present, since shortly after the Six-Day War in 1967, the Diaspora Yeshiva is located on Mt. Zion, and warns of the catastrophic implications for Israel if the deal goes through. "This is an enormous issue that is being pushed through without any public debate whatsoever," Yeshiva Director Rabbi Shabtai Herman told Tovia Singer on IsraelNationalRadio. He also spoke on INR's Stutz and Fleisher show.

He explained that if the Catholic Church receives control of the area, just a few hundred yards from the Temple Mount and adjacent to the Old City walls, it will turn it into "the international center for Catholics all around the world, and if the pope just gives the word, Christians will be flocking over here en masse." In addition, he noted, "there are many different religions here, and we have respect for all of them, but giving control to the Catholics will cause terrible friction."

Rabbi Mordechai Goldstein, who founded and still runs the Diaspora Yeshiva, officially known as Yeshiva Toras Yisrael. He elaborated in a follow-up discussion with Arutz-7:
"According to their bible, the land is to return to the Christians, and 144,000 Jews are to return to Mt. Zion. So their plan is for them to take control of the site, and then to announce that they are holding a mass reenactment of the Last Supper, with [all types of religious rituals], and to invite millions of Christians to come to Jerusalem and celebrate." He said that this means much tourism money for Israel, and that someone in the Israeli government is apparently very interested in making this happen.

The King David's Tomb complex is a complex of buildings of some 100,000 square feet where David, Solomon and others kings of Judea are said to be buried. "It is certainly one of the holiest spots in the Land of Israel," Rabbi Herman said. "We've already given away the Temple Mount and the Machpelah Cave, except for here and there when we're allowed in; now they want to give Mt. Zion away as well? For thousands of years, this area was almost always totally closed off to Jews. G-d gave it back to us in 1948, but parts of it were still in range and sight of Jordanian snipers and were not in full use. After 1967, Rabbi Goldstein founded the Diaspora Yeshiva here - and it became an island of holiness, the first yeshiva for baalei teshuvah [newly religious] in Israel; we were there day and night learning Torah. Rabbi Goldstein was almost prophetic in establishing this yeshiva at that time at that spot; destiny from above intertwined him with Mt. Zion."

President Katzav's office categorically denies any knowledge of plans to sign away the King David's complex, or intention to do so during his trip to the Vatican later this month. Despite this, Christian newspapers in Italy and around the world are replete with reports that such a deal is in the works. According to the reports, Israel will receive control of an 800-year-old synagogue in Toledo, Spain, known now as Santa Maria, in exchange for David's Tomb.

In an open letter to President Katzav, Shlomo Alfassa, Executive-Director of the
International Society for Sephardic Progress, ridiculed this idea: "When the Jews of Toledo prayed each morning, they faced east towards Jerusalem. It was not Toledo that they desired, but the Land of Israel, which was still unobtainable. Now, we have Jerusalem, we can go to the holy sites and we can live in the land. If those who built that synagogue knew that this abandoned building in Christian Spain was being traded for a piece of real estate in the Land of Israel, they would roll over in their graves. Today, the Santa Maria Synagogue is nothing but an empty shell, a tourist stop in a city where no Jews remain."

Rabbi Herman said that the above plan is merely the first step of a larger plan to turn all of Mt. Zion into a Christian site. He explained that the lower level of the complex, containing many chambers, rooms, passageways and the like, has long been under the control of Israeli bodies such as the Lands Authority, and that half of the area was assigned to the Diaspora Yeshiva.

Rabbis Goldstein and Herman explained that over the years, the yeshiva has used the area for classrooms, housing, and other needs. However, they said, Jerusalem Chief Engineer Ari Sheetrit has made some "threatening" visits of late, together with other city officials. The rabbis said that Sheetrit has implied very strongly that the yeshiva is "not using the area efficiently," and that the city plans to take it over.

Rabbi Herman said, "Our information, supported by many sources, is that this entire area is going to be given over to a tourism promotional company fronted by a man named David Bertoldi. Bertoldi has come with a supposed tourism project to take ownership of this area, close it off, and make it into a project that will serve Catholic tourists - and then anyone who wants to recite a chapter of Psalms will have to pay a $10 entrance fee, except for two hours in the morning. Bertoldi professes to be Jewish, but to the best of our information, he is a 'mumar,' someone who has transferred his faith elsewhere. He claims to be an independently wealthy man, but in fact is really just a straw man for -- the Pope! We have lots of information that he is in the pay of the local Francescan brothers, headed by Father Pierre Batista, and as far as we know they've already paid him $70,000, and he goes in to the various offices buying his way through the bureaucracy."

Arutz-7 phoned the Jerusalem monastery that Batista headed until a year ago, and spoke with his replacement, who said that he knew Bertoldi, though "he is not a member of our congregation." Asked if Bertoldi works for the Francescans, he said, "That is hard to say."

Rabbi Herman bemoaned the secrecy in which the entire affair and attempted buy-out is being shrouded: "Who knows if this isn't just the tip of the iceberg? Why is this not being brought up for public debate, among the Torah Sages, the Knesset, public opinion? Let it be put on hold until then! How can King David's Tomb itself, in the heart of Jerusalem, be passed along to the Pope, without even a whisper of discussion?!"

MK Benny Elon (National Union), who served twice as Minister of Tourism, told Arutz-7's Hebrew newsmagazine, "This issue was raised several years ago. When I was Tourism Minister, I made it clear to a representative of the Pope that we would allow them to use one room with a side entrance that would not bother the yeshiva. But under no circumstances would we allow the transfer of ownership. But they said they want ownership, and that the Pope sees this place as the second-holiest, after the Church of the Holy Sepulcher. We have to be very strong and not give in to the Vatican on this." He said that at present, Christian groups come in and pray there, but the "sovereignty is ours."

MK Elon said that the denial by President Katzav's office is "a major achievement, and was the result of public pressure. What has to be done now is to try to involve the Prime Minister, despite our troubled personal relations with him. He must intervene to ensure that the Vatican not gain control over such a significant site."

Rabbis Goldstein and Herman sent a letter on this issue to Jerusalem Mayor Uri Lupoliansky. Arutz-7 asked the Jerusalem municipality for its reaction yesterday, but has still not received it.

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2. Israelis Wounded in Rocket Attacks and Jerusalem Stabbing
By Ezra HaLevi

Over the past 24 hours: Arab terrorists in Gaza fired several Kassam rockets and mortar shells at Israeli towns, a woman was stabbed in a Jerusalem park, and a soldier was hurt by a mortar shell.

Thursday afternoon, a soldier was lightly wounded by shrapnel - the result of an Arab-fired mortar shell at an IDF base just north of Gaza. The IDF responded with artillery fire towards the Gaza area from which the shell was fired.

On Wednesday evening, Palestinian terrorists in Gaza fired a Kassam rocket and mortar shell in the direction of the major city of Ashkelon. The shells knocked out power in Netiv HaAsarah and wounded at least one person. Five others were treated for shock following the attack, and a car and home were damaged.

Another mortar shell fell near Kibbutz Yad Mordechai, halfway between northern Gaza and the Ashkelon power station. The power station serves the entire southern part of the country.

In Jerusalem Wednesday evening, an Arab terrorist stabbed a young woman in Gan HaPa’amon (Liberty Bell Park) in the capital. The victim suffered light-to-moderate wounds. Police arrested a suspect near the Old City's Jaffa Gate who was caught with a knife and fresh bloodstains on his clothing.

In another incident on Wednesday, army sappers neutralized a 25-kilogram (55-pound) bomb near the Karni crossing in northern Gaza. The crossing was opened for three days in honor of the Id El-Fitr holiday, to allow Israeli-Arabs to visit first-degree relatives in Gaza.

Though the IDF delivered a limited artillery response to the rocket attacks, residents of Israeli communities within firing range of Gaza are outraged at the government’s failure to protect them. They accuse ministers of ignoring the intelligence warnings of increased attacks following the retreat from Gaza.

Despite talking tough, Israel has not yet retaliated with anything that can be termed an “unprecedented military response,” as had been promised by both Prime Minister Ariel Sharon and Defense Minister Sha'ul Mofaz in the event of rocket attacks following the implementation of the Disengagement Plan.

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3. Rabin Assassination Video Resurfaces After 10 Year Absence
By Scott Shiloh

November 4, 2005, marks ten years since the assassination of Israeli PM Yitzhak Rabin. Now, just before the ten year anniversary of Rabin's murder, controversial footage of the event has reappeared.

Over the years, despite continuous and intense media coverage and analysis of the assassination and its ramifications, the video of the assassination, known as the Kempler video, had virtually disappeared from public view.

Since its showing on Channel 2 Israel television two months after the assassination, the Kempler video, one of history’s most dramatic and important video clips, has been hidden, perhaps deliberately, from the eyes of the public. It was never screened again on Israel's state-regulated television, nor was it available on the internet.

Likewise, the purported maker of the video, amateur photographer Ron Kempler, appeared on television only once when the clip was screened. Since then, he appears to have vanished without a trace.

The circumstances under which the assassination occurred provided the left with fertile ground for a decade of denouncing and delegitimizing Israel's nationalist camp and its political agenda, particularly against the national-religious camp. Yigal Amir, a law student, activist, and vehement opponent of the Oslo accords, who was identified politically with the national-religious camp, was arrested and convicted of carrying out the assassination.

For the 25 years prior to the assassination, that group, more than any other, had been identified with the drive to settle Israel’s ancient Biblical heartland, Judea, Samaria, and Gaza, liberated during the 1967 Six-Day War.

On the other hand, Rabin’s main accomplishment as prime minister was the signing of the Oslo accords. Those accords were designed to relinquish Israeli control of Judea, Samaria, and Gaza, and install in its place, a Palestinian state, run by the Palestine Liberation Organization (PLO), an international terrorist organization led by Yassir Arafat.

As Israel prepared to relinquish control of cities liberated in the Six-Day War to PLO control, tension in Israel between Rabin’s supporters and detractors reached a feverish pitch. The stage was set for November 4, 1995, the assassination of a prime minister, and a ten-year vendetta against the opponents of Rabin’s policies.

But did Yigal Amir really kill Yitzhak Rabin?

Not unlike the Kennedy assassination in 1963, Rabin’s assassination is riddled with factual inconsistencies that have given birth to conspiracy theories. Interestingly, both assassinations were filmed by amateur photographers. In both cases, examination and analysis of the filmed footage raise serious questions which conspiracy researchers use to support their contentions.

But while the Zapruder film is readily available for viewing and scrutiny by the general public, the Kempler video has only recently come out of hiding.

Click here to view the full Kempler Video if it does not appear below.




Private website operator David Rutstein explores on his Hebrew site glaring inconsistencies in the official assassination documents and has made available for the first time the full-length Kempler video for ongoing public scrutiny.

As a result, anyone interested in the Rabin assassination, conspiracy buffs included, can now watch the video and decide for himself whether it supports or contradicts the Israeli government’s claim that Yigal Amir acted alone in assassinating the prime minister. The conspiracy theorists contend that the upper echelons of Israel's secret service orchestrated either an assassination attempt which backfired or an actual assassination.

A number of conspiracy theorists, the most prominent among them, Barry Chamish, do not deny that Amir was involved in the assassination. Concurrently, they are not interested in exonerating Amir or granting him clemency.

Chamish claims that Amir’s weapon fired only blanks at the prime minister. The real assassin was positioned in the back seat of Rabin’s car. This unknown assassin shot and killed Rabin only after his body guard, Yoram Rubin, pushed him into the car, following Amir’s gunshots.

Persons who espouse this theory claim that if Rabin indeed had been hit by Amir’s bullet (according to medical reports, the first bullet shattered Rabin’s spine) he would not have been able to remain standing, turn aside, and cast his face, startled, in Amir’s direction. Yet Rabin does exactly this, as the video clearly indicates at the 7:10 minute mark and again in slow motion at 8:20 minutes. Rabin’s facial expression does not depict any pain, not something one would expect after sustaining a serious wound of any kind, particularly a spinal injury.

This point is reiterated by one of the three bodyguards closest to Rabin, agent S.N. (possibly S.G.) who delivered his testimony on November 16, 1995 to police Internal Security Unit officer Yoav Gazit:

"During the salvo I jumped towards the Prime Minister and his personal bodyguard (Yoram Rubin). I didn't hear any cry of pain from the Prime Minister or from his bodyguard and I didn't notice any traces (signs) of blood. I and the personal bodyguard put the Prime Minister into his car and Rubin jumped with him inside and the car quickly exited the area. At this stage it wasn't clear to me whether the PM or the bodyguard were hit or not."

One of the most astonishing and mysterious events in the film occurs after Amir fires his shots. Kempler’s video clearly and unmistakably shows (7:17 minutes into video and repeated at 8:40) the back rear door of Rabin’s vehicle close before Rabin’s body guard, Yoram Rubin, whisks the prime minister into the drivers’ side of the car. Chamish suggests that Rabin’s actual assailant may have been pre-positioned in the back seat of the car as part of a conspiracy to eliminate the prime minister.

No one has yet to come up with another plausible explanation as to why the rear door of Rabin’s Cadillac suddenly slammed shut. The prime minister’s car was not equipped with automatic doors. One explanation claims that the Cadillac’s doors were built to close automatically if the car is suddenly shaken. But the rear door shut before the others entered the vehicle. That theory also does not explain why the front door opposite the driver remained open.

Another event depicted in the video that warrants examination is the conduct of Shimon Peres, one of the main architects of the Oslo accords, who served as Rabin’s foreign minister.

At the conclusion of that night's mass demonstration in support of the Rabin government, held at a Tel Aviv park adjacent to city hall, Shimon Peres is filmed mingling with the crowd just meters away from Yigal Amir, who was inexplicably waiting for his target in a supposedly “sterile” area, reserved only for authorized security personnel.

After finishing with the crowd, Peres approaches Rabin’s car (6:20 minutes), which was parked behind his own in the sterile area. Peres stops by the car, and appears to look inside, or inspect the vehicle for something. Peres then starts talking with a body guard who points to the car. (As this occurs before the shots are fired, both the front and rear doors opposite the driver’s side are still open). What was it about the prime minister’s car that so interested Shimon Peres?

Then, suddenly, Peres is seen talking to Rabin’s driver, Menachem Damti (6:34 minutes). Prior to this, something apparently was cut out of video. Kempler claims he stopped filming for a few seconds.

Peres finally gets into his own car, just as Rabin walks down the stairs into the sterile area. Seconds later, he is shot at by Yigal Amir.

There are numerous other inconsistencies in the Kempler video and in the circumstances surrounding the assassination that provide powerful impetus to conspiracy theories. Citing even a small fraction of them here would be beyond the scope of this brief article. Readers are encouraged to investigate further and make their own judgments.

Aside from one television appearance on Channel 2 ten years ago, Kempler has been unavailable to answer questions regarding his video clip. His testimony as an eye witness at Amir’s trial failed to address many of these issues, some of which were raised by Amir’s defense attorneys. “I’m not a video or camera expert,” was a typical remark.

As history would have it, Kempler fortuitously stood on the roof of the Gan Ha-ir shopping mall overlooking the “sterile” area near the prime minister’s car where Yigal Amir was waiting to attack Yitzhak Rabin. Minutes before the assassination, Kempler, who claimed to be an amateur photographer, focused his camera on Amir for no apparent reason and followed his actions until he fired his pistol.

Conspiracy theorists explain this peculiar oddity of fate, contending that Kempler himself was a part of the conspiracy. They suggest that Israel’s secret service arranged the video and then tampered with it in various ways in order to convince a skeptical public that Yigal Amir was the lone assassin, and diffuse any attempts to prove otherwise.

While the video served as key evidence in obtaining Amir’s conviction and to underpin the Shamgar Commission’s lone assassin conclusion, it has ironically become home base for supporting conspiracy theories, like those put forward by Barry Chamish.

The fact that the video has been concealed from the public for the past ten years, along with Kempler’s cryptic absence from Israel’s all-penetrating media, only serves to heighten speculation regarding a potential cover-up in relation to the circumstances of the Rabin assassination.

With or without the Kempler video, the naked truth behind the administration that brought about the Oslo accords and the subsequent Oslo War will ultimately be exposed to public scrutiny and judgment.

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4. Thousands of Jackets Collected For Expulsion Refugees Stolen
By Ezra HaLevi

Thousands of winter jackets intended to be distributed to the 10,000 Jews expelled from Gaza and northern Samaria prior to their first homeless winter were stolen from a storage facility Tuesday.


Lori Lurie of Project Warm-Up, which collected the jackets, spoke on Israel National Radio’s Stutz and Fleisher Show, and described the demoralizing pain at the robbery.

“We are trying to raise funds for a warm winter coat for each one of the 10,000 people from Gush Katif and the northern Shomron,” Lurie said. “Though some may have access to their containers, many do not, and none of them have experienced a real winter because Gush Katif has a very mild climate.

“Many residents are now in the Golan [a much colder climate-ed.], and even as we are raising the funds, we have procured the coats in advance in order to get them to the residents in time for the winter.

“We had organized for all the coats to go out to the cold areas by this Friday. By Monday we had already packed up some of the deliveries to bring them to certain places in the Golan and down south where it is really cold. We collected sizes from every single community and then those staying in hotels in Jerusalem were coming to our warehouses at Orot Chesed and starting [Tuesday] morning they were supposed to come pick up their coats.

“When we arrived, the place had been burgled and most of the coats had been stolen. It was a big shock – especially since a lot of them had been children’s coats. We have really had a tremendous selection of children’s coats, and the warm adult fleeces had been difficult to obtain.”

Lurie does not know who could have done such a thing. “It is the lowest of the low,” she said. “We had people who were expelled from Gush Katif helping us pack up these coats, and they returned with their children the next day, explaining how cold everybody was in Jerusalem and how much they were all looking forward to the coats. We came in and the door was still locked, but they had set a fire in front of the metal door and when it had softened a bit, they used a crowbar to open it.”

Lurie said that although the 4,000 coats are worth at least half a million shekels, the police do not seem to be determined to carry out an investigation. “We brought in the police, but unfortunately they are not interested in continuing the investigation” she said.

Despite the setback, Lurie refuses to give up. “We refuse to stop the project. We committed to these people to keep them warm this winter and we must raise the funds in order to do that.”

Click here to listen to the complete interview

To volunteer or offer assistance, email ProjectWarmUp@Hotmail.com

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Menshenables Judaica
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5. World Chess Championship Kicks Off in Be´er Sheva
By Ezra HaLevi

The World Chess Championship began Tuesday in Israel, at the Paradise Hotel in the southern city of Be’er Sheva - home to a record number of chess grandmasters.


Participating in the tournament are representatives from the top four chess countries in the world: United States, Russia, Ukraine and Armenia. Israel is currently in fifth place worldwide. Also participating are players from Cuba, Georgia and China, which is the Asian champion. The Egyptian team, which is the African champion, is boycotting the tournament because it is being held in Israel.

Israeli President Moshe Katzav, addressing the participants in Be'er Sheva, lamented the fact that Egypt chose to use the game as a weapon instead of a unifying force. "Unfortunately, there are still countries in the world that don't recognize the universal nature of sport, turning it into a weapon for their struggle," Katzav said.

Though a peace treaty was signed with Egypt in exchange for the Sinai, such gestures and boycotts of the Jewish State have been a hallmark of Egypt's attitude toward Israel in recent years.

Be’er Sheva, located in southern Israel’s Negev desert, is home to more chess grandmasters per capita than any other city on the globe.

The city’s chess legacy began in 1972, when Russian Jew Eliyahu Levant, the former coach of Leningrad’s Spartak Chess Club, managed to leave the Soviet Union and come to Israel. Inspired by Zionist literature he had read that had been smuggled into Russia, he decided to move to Be’er Sheva to participate in David Ben-Gurion’s dream of making the Negev desert blossom.

Levant was urged by Israel’s existing chess establishment to settle in Tel Aviv, but he founded his chess club in Be’er Sheva instead, playing against thousands of children from schools nearby and choosing 100 of the best to train.

In the 90s, when one million Russian Jews arrived in Israel following the fall of the Soviet Union, many headed straight for Levant’s chess club in the Negev.

"There is no town like Beer Sheva for grandmasters," Levant says. "Not Moscow and not St Petersburg – Be’er Sheva."

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6. The Fence and the UN Are Ineffective
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Caroline Glick: The Fence and the UN Are Ineffective.


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