Thursday, November 17, 2005

LESSONS IN TANYA: Friday, November 18, 2005

B"H

Cheshvan 16, 5766 * November 18, 2005

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

Today's Lesson:

Iggeret HaKodesh
Epistle Twenty-Eight
--------------------

[In the previous Epistle, written to console the chassidic brotherhood after the passing of the saintly R. Mendele Vitebsker, the Alter Rebbe quotes from the Zohar to the effect that a tzaddik is even more accessible in this world after his passing than while he was still alive.

Moreover, after his passing his chassidim continue to receive from him both spiritual benefactions which enhance their Torah study and divine service, and protection in material matters.

Following that Epistle the original editors [1] placed the present discourse, which the Alter Rebbe wrote by way of consolation to his illustrious colleague, relative-by-marriage, and dear friend, R. Levi Yitzchak of Berditchev, following the tragic passing of his son.

Here the Alter Rebbe explains how the passing of a tzaddik "effects salvations in the midst of the earth," atoning even for intentional sins.]

This letter was written [by the Alter Rebbe] to his relative-by- marriage - the famous rabbi and Gaon, the G-dly man, the holy man of G-d, [2] Lamp of Israel, pillar of the right hand, mighty hammer [3] our master, R. Levi Yitzchak (may his soul rest in Eden), head of the Rabbinical Court of the holy community of Berditchev, to console him on the passing [4] of his son, the pious rabbi, R. Meir (may his soul rest in Eden).

* * *

"Why was the passage concerning the passing of Miriam [5] adjoined to the passage concerning the Red Heifer [6]?

- To teach you that just as the Heifer effects atonement, [so, too, does the passing of the righteous]."

[Commenting on this quotation from the Gemara, [7] Tosafot [8] explains that the Red Heifer atones for the sin of the Golden Calf, and in the same way the passing of the righteous effects atonement.]

Now it needs to be understood why [the passage concerning the passing of Miriam] was adjoined specifically to [the passage concerning] the Red Heifer (which was prepared outside the three camps, [9] [and as such was not a sacrifice proper], except that the Torah calls it [10] a sin-offering), [11] and it was not adjoined to the passage concerning the sin-offering that was prepared within, on the altar, [and as such effects] actual atonement.

[Alternatively, the Hebrew text could be understood to mean "on the actual altar of atonement," or (preferably) that the sin-offering was "actual atonement," unlike the Red Heifer which was primarily a rite of purification.

To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an "arousal from below," from the soul of the animal that derives from kelipat nogah.

This, in turn, elicited a reciprocal "arousal from Above," drawing down a finite order of Divine light that can permeate the finite world and be integrated and ingested within it.

(This characteristic explains why offerings are referred to as the "food of the altar.")

Being finite, thi s contracted order of Divine light was only able to effect atonement of unwitting sins, those that derive from undue domination by the animal soul which derives from kelipat nogah.

The Red Heifer, by contrast, produces the "sanctifying purification waters" (Kiddush mei chatas); i.e., it draws down an illumination from the most supremely sanctified levels of Divinity (Kodesh HaElyon) that utterly transcend this world.

This intense illumination can transform the darkness of Tohu into the light of Tikkun, and secure purification for even the harshest degree of impurity (Avi Avot HaTumah), which is far lower than kelipat nogah.

In the same way, the passing of a tzaddik draws down a Divine illumination that transcends the world, deriving as it does from that element within the Thirteen Attributes of Mercy which is called the Tikkun of Notzer.

The name of this Tikkun, which comprises the same letters as Ratzon, brings about an et ratzon, "an auspicious time," and secures atonement for the sins of the generation, even those that are committed willfully and that derive from the three completely impure kelipot.

In this regard, the passing of a tzaddik is thus more akin to the Red Heifer than to a sin-offering.]

Now, [12] the mystical principle of the sacrifices offered on the altar is known from the sacred Zohar [13] and from R. Isaac Luria, [14] of blessed memory:

They are an instance of the elevation of mayin nukvin (lit., "feminine waters"; i.e., a mortally-initiated spiritual arousal) deriving from the animal soul, [which receives its life-force from] kelipat nogah, [this elevation ascending] to their root and source, i.e., the forms of the four Animals of the Celestial Chariot which bear the Throne, [15] [as described in Ezekiel, ch. 1]: the Face of the Ox, and the Face of the Eagle, and so on.

[The former level of Divinity is the source of the souls of all animals, the latter is the source of the souls of all birds, these being the two categories of creatures from which offerings are brought.

(The other two categories, the Face of the Lion and the Face of Man, are alluded to in the closing phrase, "and so on.")

Offerings thus constitute an elevation and an "arousal from below" from a willing recipient toward the level of Divinity (here called the four Animals of the Chariot) which is the Source of all things within the finite world and which hence has a con nection with it.]

As a result, [reciprocating this arousal], the mayin duchrin [the "male waters" from the benefactor Above] are elicited and descend from the level of Divinity called [in Ezekiel] "the Man upon the Throne," Who is [also] referred to as Malka "[King]" and Z'eir Anpin [i.e., the bracket of six "masculine" attributes preceding the recipient or "feminine" Sefirah of Malchut].

The resultant illumination flows down to the world and becomes vested and integrated within it. Hence, as mentioned above, offerings are termed "food for the altar," for they draw down a level of Divine light which can be spiritually ingested.]

As for the burning of the Red Heifer, however, it is on account of the throwing in of the cedar wood and the hyssop, and so on, [the function of both of which is hamshachah, i.e., drawing down sanctity from Above], [16] and [moreover] the placing of running water into the ashes, that in the Mishnah [17] [this process] is called the "sanctification [Kiddush] of the purifying waters."

This relates - [not only etymologically] - to Kodesh Ha-Elyon "[the supreme sanctity]", referred to as Tala DiBedulcha [lit., "the Dew of Bdellium"; cf. the Torah's descriptions of the manna. [18]

Unlike the heavenly benefactions that are termed "rain", for rain results from an "arousal from below" (as it is written, [19] "And a vapor rose from the ground and watered..."), the above-described "dew" is a spontaneous "arousal from Above" that trans cends dependence on any antecedent "arousal from below."]

As stated in the sacred Zohar, [20] this [Tala DiBedulcha] is an expression of the Supreme Chochmah and the Mocha Setimaah of Arich Anpin; [i.e., it is the level of Chochmah within Keter which entirely transcends the world].

Of this [level of Chochmah and Mocha Setimaah] it is said in many places in the sacred Zohar that "through Chochmah they are refined" [and rectified]; [21] and then, [when by means of the "sanctification of the purifying waters" Divine light is drawn down from this level], darkness is converted to light, that is, [to] the World of Tikkun, which becomes refined and rectified by means of the Mocha Setimaah of Arich Anpin; [i.e., the World of Tikkun is refined and rectified] from the World of Tohu and the Breaking of the Vessels [whose sparks] fell into [the Worlds of] Beriah, Yetzirah and Asiyah, and so on, as is known.

[The spiritual task of the Jew is to extract, refine and elevate these sparks.]

This is why [the Red Heifer] purifies one from defile-ment [contracted by contact] with a corpse, even though this [corpse] is the ultimate degree [of impurity], and far, far lower than Nogah.

[For the "sanctification of the purifying waters" is drawn down from the supreme Chochmah and the Mocha Setimaah of Arich Anpin, an illumination that transcends the world so utterly that it is able to transform the world's darkness into light.

Footnotes:

1. Note of the Rebbe: "See the `Approbation of the ...
sons ... of the ... author' which appears at the beginning of
Tanya, [and which states that they were responsible for arranging
the manuscript letters of Iggeret HaKodesh for publication]."
2. Cf. II Melachim 4:9.
3. Cf. the metaphors used by the Sages in Berachot 28b to denote
resounding scholarship.
4. Note of the Rebbe: "In the year 5566 [1806]."
5. Bamidbar 20:1ff.
6. Ibid., ch. 19.
7. Moed Katan 28a.
8. S.v. Mah parah. See also Rashi on the beginning of Parshat Chukat.
9. Cf. Rashi on Bamidbar 19:3, based on Yoma 68a.
10. Cf. Rashi on verse 9, based on Avodah Zarah 23b and Chullin 11a.
11. Text and parentheses here follow a gloss of the Rebbe in
He'arot VeTikkunim, concerning a variant ms. reading which omitted
the six Hebrew words here translated as "the three camps, except
that the Torah calls it a sin-offering."
There the Rebbe refers the reader to the "Important
Notification" (Modaah Rabbah) at the beginning of the edition
of 5660 [1900], which states that Iggeret HaKodesh was carefully
proofread against various mss. for that edition, which was not
the case with earlier printings.
12. Note of the Rebbe: "Concerning the text which follows,
see at length in Likkutei Torah, beginning of Parshat Chukat."
13. I, 64b.
14. Likkutei Torah of the AriZal, Parshat Vayikra.
15. Bechaye, Parshat Terumah 25:10, et al.
16. Note of the Rebbe: "So it is explained here.
But see Likkutei Torah, Chukat, loc. cit., especially the
conclusion of the passage beginning Tosefet Biur on the maamar
beginning VeYikchu Eilecha (p. 61b), [where the Alter Rebbe
explains that the cedar wood and the hyssop relate to the avodah
of elevation, whereas only the addition of the waters is an avodah
of drawing Divine energy downward]."
17. Parah, ch. 6.
18. Bamidbar 11:7 and Shmot 16:13.
19. Bereishit 2:6.
20. Cf. Zohar III, 128b.
21. Gloss of the Rebbe to Likkutei Biurim LeTanya by Rabbi
Yehoshua Korf: "See Torah Or, Parshat Bereishit, the discourse
beginning VaYomer ... Hein HaAdam; ibid., Megillat Esther, the
discourse beginning U'vevoah; in the supplements there, the
discourse beginning LeHavin Inyan Chalav U'Dvash, sec. 2. See also
Zohar II, 254b; Etz Chayim, Shaar 18, sec. 5; Mavo She'arim, Shaar
5, 1:2; Sefer HaMitzvot by the Tzemach Tzedek, Issur Avodat Baal-
Mum; et al; - where these contradictions are resolved."

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DAILY MITZVAH (Maimonides): Friday, November 18, 2005

B"H

Cheshvan 16, 5766 * November 18, 2005

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

Today's Mitzvot (Day 77 of 339):

Positive Mitzvah 212
---------------------------------------------------------------------

Positive Mitzvah 212: To Be Fruitful and Multiply

-Genesis 1:28 "Be fruitful and multiply"

HaShem created the world for people to live in.

He wants the Jewish nation to grow and expand, ensuring the future
of many generations of people to follow the Torah.

This Positive Mitzvah commands us to have children.

* * *

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 18, 2005

B"H

Cheshvan 16, 5766 * November 18, 2005

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

Sunday, Cheshvan 16 5704

Torah lessons: Chumash: Chayei Sara, first Parsha with Rashi.
Tehillim: 79-82.
Tanya: XXVIII. "Why was the (p. 571)...lower than
Nogah. (p. 573).

Thought is a garment and servant of the intellect and emotions. (1)

Even when it is not serving the intellect or emotions, it continues to function, thinking and meditating.

However, this activity is then not only devoid of content, but also open to depravement...

It is explained that alien or evil thoughts are caused by "emptiness of the head."

For when the mind is occupied, the thought has something to serve, and there is no room for stupid and vain thoughts devoid of substance.

Footnote: 1. See Tanya Ch. 4.

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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:
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TODAY IN JUDAISM: Friday, November 18, 2005

B"H

Cheshvan 16, 5766 * November 18, 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 16, 5766

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

Alien or evil thoughts are caused by "emptiness of the head." For when the mind is occupied, the thought has something to serve, and there is no room for stupid and vain thoughts devoid of substance...

- Hayom Yom, Cheshvan 16

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

Chitas and Rambam for today:

Chumash: Vayeira, 6th Portion Bereishit 21:22-21:34 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=11/18/2005&src=ds

Tehillim: Chapters 79 - 82
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/18/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/18/2005

Tanya: Iggeret HaKodesh, beginning of Epistle 28
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=11/18/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/18/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/18/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=11/18/2005
• 1 Chapter: Gezelah va'Avedah Chap. 8
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/18/2005&rambamChapters=1
• 3 Chapters: Ishshut Chap. 23, 24, 25
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/18/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=11/18/2005

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Parshat Vayeira

Parshat Vayeira

This week we continue to live with Abraham, the father of Judaism. in an
action-packed portion.

One of the most bizarre episodes here is how G-d annihilates an evil cluster
of cities called "Sadom and Amora" through an Angel. But equally as strange;
before sending the Angel He says to Himself....

"Can I conceal from Abraham what I am about to do?" (18:17)

The Torah then tells us in length how Abraham unsuccessfully pleaded and
bargained with G-d for mercy on the cities with no results.

This apparently makes no sense.

First of all, why did G-d HAVE to tell Abraham? G-d is not a person that
HAS to do anything. But secondly, it had no purpose! In the end G-d
destroyed the cities anyway despite Abraham's arguments. And G-d certainly
must have known it was going to come out that way. So why did He have to
tell Abraham.

To understand this here is a recent story.

Three weeks ago Friday afternoon, less than one hour before Shabbat I was
driving back home to Kfar Chabad from Tel Aviv after a successful hour of
putting Tefillin on non-observant Jews in an popular outdoor artsy
marketplace.

It was late and, with no time to waste, I took a bit of a short-cut that was
definitely not a major move, involved absolutely NO danger to anyone, meant
I, and those in my car, would arrive home almost ten precious minutes
earlier. It just meant going over a solid white line.... So I did it!

The policeman jumped out into the street from behind a bush and motioned to
me to pull over.

The spider caught the fly.

I opened the window, admitted my guilt, requested that he dispense with me
as quickly as possible because of the approaching Shabbat and said a Psalm.

He told me to get out of the car, he wanted to check the computer if I had
other offences and by the time I got to his car he was already industriously
writing the ticket.

He looked at my driver's license, stopped writing for a second and said (in
Hebrew), "You are Tuvia Bolton, huh? That name is familiar. Where do I know
that name from?"

"Aha!! (I thought to myself A ray of hope!! He is a human being after all).
and answered as jovially as possible, "Maybe from jail?"

"Jail!?" He looked at me in wonder. "Yes" I replied "Heh heh" I've been
there to read Magilla and light Chanuka lights and put Tefillin on the
prisoners, not as a prisoner myself. Heh heh."

He just looked down and continued writing.

He finished the ticket and turned to get out of his car. "You are from
Chabad, right?"

'Yes, yes!" I said eagerly hoping he would tear up the ticket. But he
didn't.

He got out of his car, stood up and mechanically handed it to me and said,

"I had a big miracle from the Lubavitcher Rebbe. A big miracle."

"Nu" I said to him. "I already have to pay a fine, so at least give me
something to take home for my money."

I knew it would take precious time but I figured that, 1) maybe it would be
a good story and 2) while he was busy telling it he wouldn't be able to give
tickets to anyone else.

"It was twenty years ago, 1986" He began. "I was a motorcycle cop on my
way to save someone trapped in an overturned car when suddenly an Arab from
Gaza slammed into me from the side and flipped me and my bike over a
guardrail into a 14 foot-deep ravine.

"It was a miracle that they got to me in time but my spine and neck were
broken and they thought I'd be paralyzed for life. The doctors operated and
succeed in returning control to the left half of my body but my entire right
side was dead.

"I mean dead, dead. My leg and arm dangled up and wilted until they were
like sticks. The right side of my face with my eye and mouth drooped down
like some monster. And everyone kept telling me how lucky I was.

"This went on for four years. The doctors all said there was nothing more
that could be done so I went to all sorts of seers and fortune-tellers and
wasted a fortune.

"Then, after four years of this our family doctor called and said that he
had read about how there was a operation that might help me being developed
in Germany. It was still experimental but he said that because my situation
was deteriorating and something had to be done fast, that I should try my
luck.

"I contacted them and the operation was scheduled in two weeks.

"The date approached. I was nervous but kept telling myself that anything
would be better than being half-dead. anything.

"Then, a few days later on Friday a friend brought this young Chabad rabbi
to my house. He said that he told him my story and the Chabadnik suggested
that I write a fax to the Rebbe of Lubavitch.

"I told my friend to do me a favor and get him out of my sight immediately.
I had already spent enough money on charlatans, I hated religious people,
couldn't stand the site of them and as far as I was concerned he could jump
in the lake. I wasn't wasting another penny.

"But he explained that he didn't take money and he would even fax it for
free, I agreed. We talked for a few minutes, I got the general idea and
finally I wrote: 'I want health and livelihood, signed my name and faxed it
off from the fax in my house.

"That Saturday night some nine hours after Shabbat my fax rang and rattled,
it was an answer from the Rebbe's office. My wife took it and read aloud
word for word:

"Do not make the operation, it is not necessary. With G-d's help you will
return to work as before"

"I grabbed the letter with my good hand, read it again and saw red! 'This
is who they call a great man?' I yelled 'what a faker! I didn't say
anything about any operation! You know how he knew about the operation?!
It's simple. That young rabbi must have written and told him! That's how!!
It's so transparent! And, what?! He writes that I'll return to work?! It's
a stupid, cheap trick!! He writes it to everyone and if it happens to come
true once in a thousand he squeezes you for money!!!'

"I crumpled the fax and threw it angrily in the trash.

That was Saturday night. Two days later, early Monday morning at about six
a.m. my phone rang. I rolled over, still three-quarters asleep and picked
it up. "Nuuu, who is is?" I mumbled.

The voice on the other end said.... 'this is Eddy from the traffic police,
we're making a new group and we want you to be part of it."

"Just what I need" I said to myself, 'a practical joker first thing in the
morning! I just slammed the phone down and rolled back over to try to
sleep.

"But suddenly I realized that something was wrong!! I had picked up the
phone with my RIGHT hand - the one that had been paralyzed!!

I thought that maybe it was a dream, mabye I was going crazy, but after a
few seconds I realized that.... there was my right hand! I was holding it up
before my face and moving it!!

The phone rang again and I picked it up but this time it took a bit more
time because I watched my hand and couldn't believe what I was seeing.

"Hello! Did you just slam the phone down on me!" Said the angry voice on the
other end. I explained that I thought it was a joke but before I could
finish he told me that if I was interested I should appear in the station on
Wednesday and hung up.

"When I drove to the station it was the first time I drove a car in four
years. All the cops were new there and not one recognized me which probably
explains the confusion of how they called me.

"Anyway, they checked me up, took blood samples and x-rays and told me to
return on Sunday for the results and, to make it short, they accepted me.
That is why I'm standing here now.

"But when I showed the doctor my old x-rays and he asked, "wow, who is this
poor fellow?" I pointed to my name and to myself he almost fell over. He
exclaimed. "I see it but what I see is impossible - on this old picture
there are broken bones and scars from your operations. But on these new
pictures all this is gone! It seems that this Rebbe gave you a new body!

"If anyone asks me" the policeman concluded his story, "I say the
Lubavitcher Rebbe is alive today, this very moment! If he could give me a
new body for sure he's here in his."

The story was so inspiring, especially because I was actually seeing the
miracle standing before me, that I looked him in the eye and exclaimed. "And
just like it was with you, so The Rebbe will suddenly appear and EVERYONE
will come back!" and we hugged each other right there in public!

I stepped back and said. "My friend, I don't know how much this ticket is
but it's worth every penny!!" and he replied with a smile, "ticket? It's a
warning!! A warning!"

I wanted to shake his hand and say something like, 'wow another miracle!'
but when I looked up he was already back in the street with a furious look
on his face pulling someone else over.

Now we can understand why G-d had to tell Abraham about the approaching
destruction.

Abraham's purpose in the world was to 'open the channels' of Judaism and
reveal the Creator in the creation.

He was the first to serve G-d with self-sacrifice, the first to do a G-d
given commandment, the first to spread the ideas that G-d is one, that He
creates, enlivens, provides and cares for each creation constantly, that He
'wants' and even reacts to our prayers, praises and service etc.

But here G-d wanted something else. He wanted Abraham to open an entirely
new channel that would save the Jews throughout the generations and
eventually save even the entire world:

Namely that evil people could be saved in the merit of righteous ones.

It wasn't so important that his prayers weren't answered here. Here Abraham
opened the spiritual channels so that some five hundred years later Moses
could save the Jewish people in the desert despite their sins, the
Lubavitcher Rebbe could save Jews by his own merits and Moshiach will save
the entire world (Prov.10:28) and turn them to worship ONLY the Creator.

So the practical lesson here is twofold. First: it's not so difficult to
bring Moshiach; Abraham, Moses, the Rebbe and all the Tzadikim in between
have laid down the 'telephone lines' all we have to do is just dial. and
second: we can't fail. Every good deed, word or even thought at least opens
another channel to....

Moshiach NOW!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

______________________________________________________________________
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ONCE UPON A CHASID: "This Is Education" (Vayeira)

B"H

Cheshvan 15, 5766 * November 17, 2005

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

Parshat Vayeira
---------------

For I know him, that he will instruct his children and his household after him, so that they will keep the path of G-d, to do righteousness and justice... (Genesis 18:19)

Just as it is incumbent upon every Jew, from the greatest scholar to the most simple of men, to put on tefillin every day, in the same way there is an unequivocal duty which rests upon every individual to set aside half an hour each day to think about the education of his children. (Rabbi Sholom DovBer of Lubavitch)

* * * * *

"This Is Education"
- - - - - - - - - -

Rabbi Yosef Yitzchok of Lubavitch once told:

A child remains a child. On Rosh Hashanah of 1888, when I was a child of seven and several months, I visited my grandmother and she treated me to a melon. I went out to the yard and sat with my friends on a bench directly opposite my father's window and shared the melon with my friends.

My father called me in and said to me: "I noticed that you did indeed share with your friends, but you did not do it with a whole heart." He then explained to me at length the idea of a 'generous eye' and 'malevolent eye.'

I was so deeply affected by my father's words that I was unable to recover for half an hour. I wept bitterly and brought up what I had eaten of the melon.

"What do you want from the child?" asked my mother. Father replied: "It is good this way. Now this trait it will be ingrained in his character."

Concluded Rabbi Yosef Yitzchok: "This is education."

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GARDEN OF TORAH: Seeing Truth: The Revelation to Avraham (Vayeira)

B"H

Cheshvan 15, 5766 * November 17, 2005

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

Parshat Vayeira
---------------

Seeing Truth: The Revelation to Avraham
- - - - - - - - - - - - - - - - - - - -

1. A Child’s Tears

When Rabbi Sholem Dov Ber, the fifth of the Lubavitcher Rebbeim, was a young child, he was taken to his grandfather the Tzemach Tzedek for a birthday blessing. When he entered his grandfather’s room, he began to cry.

After calming him, his grandfather asked him the reason for his tears. The child replied: “In cheder, we learned that G-d revealed Himself to Avraham. Why doesn’t He reveal Himself to me?”

The Tzemach Tzedek replied: “When a Jew who is 99 years old recognizes that he must circumcise himself, he deserves that G-d reveal Himself to him.”

2. Redefining Landmarks

The Zohar highlights Avraham’s circumcision as a turning point in the nature of the revelations he received. When describing the revelations Avraham was granted before the circumcision, the Torah states: “And G-d appeared to him in a vision,” using the Aramaic term “machezeh” for the word “vision.” In contrast, Parshas Vayeira begins “And G-d appeared to him,” using the Hebrew term “vayeira”, which implies direct revelation.

Hebrew is Lashon HaKodesh, “the holy tongue,” the language which G-d employs to express Himself. Other languages, by contrast, are human inventions. By using an Aramaic term, the Torah implies that the revelations Avraham experienced before circumcision were clothed in the trappings of our material world. He could conceive of G-d only in human terms; he could not appreciate Him as He truly is.

A great gap separates mortal man from G-d’s infinity. By definition, any human conception can be only a restricted view. The act of circumcision transformed Avraham, enabling him to perceive G-d as He is. Therefore the revelation of Vayeira was direct, without veils or constraints. G-d manifested Himself for Avraham openly, spanning the gap separating every created being from its Creator.

3. Man’s Striving, G-d’s Response

The above clarifies the distinction between Parshas Lech Lecha and Parshas Vayeira. Parshas Lech Lecha describes Avraham’s struggle to exceed the limits of mortal existence and develop a complete bond with G-d. The culmination of this spiritual quest was his circumcision, which established such a bond in his actual flesh.

Parshas Vayeira, by contrast, represents a different mode of conduct. The direct revelation of G-dliness remade Avraham’s nature. While he continued to exist within a material body and function within his worldly environment, he was able to share a complete and all-encompassing link with G-d.

Avraham left this heritage to his descendants, for “the deeds of the forefathers serve as a sign to their children.” By observing the Torah and its mitzvos, every Jew has the potential to transcend his individual nature and enter into a limitless bond with G-d.

4. Sickness and Healing

The revelation of Parshas Vayeira is associated with healing. Avraham was suffering from the pain of circumcision. G-d came to “visit the sick,” and with that visit, healed him.

To explain this phenomenon: The Hebrew word “choleh”, meaning, “afflicted by sickness,” is numerically equivalent to 49. Our Sages speak of the “50 gates of understanding” which grant man knowledge of G-d. Within the scope of mortal knowledge, it is possible to “enter” only 49 of these gates. The fiftieth is by definition above our grasp.

A person who has attained the forty-ninth level appreciates his inadequacy, and wants to rise above it. The fact that his very humanity prevents him from doing so makes him sick at heart. King Solomon alluded to this malady with his allegory, “Support me with the stout trunks; let me rest among the apple trees, for I am lovesick.”

Such a sickness is healed through the consummate revelation of Vayeira. Only the direct manifestation of G-d fulfills this yearning, and remakes a person ’s nature, allowing him to realize his innate G-dly essence and function beyond his mortal limitations.

5. With the Heart of a Child

The desire for a direct bond with G-d is a fundamental element of every person’s makeup. When the Rebbe Rashab came to his grandfather for a birthday blessing, he merely expressed this longing.

The moral of the story is universal. Within every one of us there is a simple, childlike dimension that yearns to cleave to G-d. Without ceasing to function as mature individuals, each of us can share an all-encompassing relationship with G-d.

The above is particularly relevant in the present age, brief moments before Moshiach’s coming. For the essence of the Era of the Redemption will be the direct revelation of G-d; “Your Master will conceal Himself no longer, and your eyes will perceive your Master.” As we stand on the threshold of this era, the inner thirst can be felt more powerfully.

Moreover, the potential exists to experience a foretaste of the Redemption in the present age. We can develop an awareness of G-d and recognize Him as an actual force pervading every aspect of our lives.

6. Measure for Measure

The Torah tells us that G-d appeared to Avraham while he was “sitting at the entrance of his tent, in the heat of the day.”

Why was he sitting there? To look for guests. Avraham dedicated himself to deeds of kindness, feeding hungry wayfarers in an effort to heighten their awareness of G-d. Because he extended himself to bring others closer to G-d, G-d showed him a supreme expression of closeness.

“Days are coming..., [when people will be] hungry, but not for bread; thirsty, but not for water, but to hear the word of G-d.” Only at times, as in the story of the Rebbe Rashab, is this thirst consciously expressed. In most instances, a person will be unaware of his own thirst. Nevertheless, when we emulate Avraham’s example and extend ourselves to others, we will discover an eager readiness to respond that reflects their inner need.

And as in the example of Avraham, these outreach efforts will benefit not only the recipients, but also the givers, precipitating a deeper connection to G-dliness. This bond will continue to blossom until it reaches perfection in the Era of the Redemption. May this be realized in the immediate future.

(Adapted from Likkutei Sichos, Vol. X, p. 49ff; Sichos Shabbos Parshas Vayeira 5749, 5750, 5751, 5752)

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FRIDAY NIGHT FOR YOUNG PEOPLE: Like Abraham... (Vayeira)

B"H

Cheshvan 15, 5766 * November 17, 2005

=========================================================
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 Vayeira
---------------

Like Abraham...
- - - - - - - -

"I like the new boy" Ben said as he and Sam were walking home from school one day.

"Which new boy?" Sam asked.

"Daniel, the one who just joined the class a few days ago".

"Really… someone just joined the class?" Sam asked, a little confused. He didn't remember any new boys in the class, and then he said, "Oh yes, Daniel, I remember now… he is very quiet, in fact he is so quiet that sometimes I don't even realize he is there".

Sam and Ben's class was a very noisy one. Several of their teachers were delighted that the new boy was quiet. However, this was not a great commendation for most of his peers.

"I can see that" Ben said "but you should get to know him, if you speak to him you will see that he really is a very nice guy".

"Yeh… but he is so quiet" Sam said, disapprovingly.

"But when it comes to some things," Ben said "he can be very loud. For example, yesterday, when Mr Benson marked one of answers on my test wrong. Really it was right, but it looked wrong, you know what I mean? I didn't think Mr Benson would take any notice of me complaining. Then Daniel went over to him to explain how what I had written was really the right answer, and he agreed".

"In a way he is a bit like Abraham in this week's Sedra. Now, Abraham started off as a very quiet and thoughtful boy. In fact he was so thoughtful that when he was three years old he even worked out that G-d exists. Then when Abraham saw that G-d was going to destroy the city of Sodom he tried to do something about it."

"Yeh, I remember" Sam said. "Mr. Benson told us that he tried to do everything to save the city, he tried to bargain with G-d. Imagine that! Mr. Benson was saying how we can learn a lesson from this, when it comes to doing good things we must really try all we can do to help."

"And I think that Mr. Benson took the lesson to heart" Ben said, "because when Daniel went to him to convince him that my answer on the test was right, he listened to him and gave me a higher mark."

"So that means that I should also take the lesson to heart," Sam said. "I should be kind, like Abraham, and to be loud and forthright in good things. I should try to make a new boy feel welcome, and go over to him and speak to him…"

"Good idea," said Ben. "Let's all try to be like Abraham".

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FOR FRIDAY NIGHT: Humility and Kindness (Vayeira)

B"H

Cheshvan 15, 5766 * November 17, 2005

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

Parshat Vayeira
---------------

Humility and Kindness
- - - - - - - - - - -

One of the most famous statements made by Abraham is included in the Sedra [1]. While pleading with G-d on behalf of the inhabitants of Sodom, Abraham declared: “I am dust and ashes” [2]. These words are an expression of total humility before G-d. Abraham was saying that G-d is boundless, eternal, infinite. In comparison, what am I, a limited human being? Dust and ashes - if that!

This deep sense of humility before G-d also affected the way Abraham thought of himself in relation to other people, which was expressed in the way he behaved towards them. Here we see another quality for which Abraham and his wife Sarah were famous: kindness and generosity.

There are two types of generosity. One is a product of a sense of power. The powerful individual sees himself as exalted above other, ordinary mortals, and expresses his superiority through generous benevolence to all around.

In itself this might seem praiseworthy. After all, he is generously helping people. However, there is also a danger. In the course of time this sense of superiority may take a less positive form. One may fall into the trap of exhibiting a negative variety of ‘giving’ which exists only to show off one's own might.

By contrast, the second sort of generosity is the product of humility. However powerful the person might be in objective terms, somehow he sees the greatness and worth in every other person. He sees their wellbeing, both physical and spiritual, as more important than his own comfort. Consequently he is ready to do whatever he can to help those around him. He will do this despite the cost to himself.

The kindness of Abraham and Sarah is of this second type. At the beginning of the Sedra we see them going to great trouble to provide refreshing food and drink for people whom they thought to be ordinary travelers, idol-worshippers. Abraham did this despite the fact that he was recovering from being circumcised, three days before. His humility, the fact that he viewed himself as “dust and ashes”, made him become totally dedicated in his concern to help others. This is the path to true happiness [3].

Double Perspective

Humility is a very positive quality, which often helps us deal with difficult situations in life. At the same time there is a seemingly contrary demand: we need to be able to stand up for our values and beliefs, we must be fearlessly courageous in fighting for what is right.

True humility does not mean that a person is a pushover, a weak character. It means that the person’s own ‘self’ is in the background. One can fight for what is good and true, one can be totally dedicated to achieving life and success for one’s loved ones, for one’s community, for the Jewish people, for humanity, always having in mind something higher than one’s own self.

Indeed, genuine humility has a purpose, which takes it beyond giving the individual the accolade of being very ‘humble’. The purpose is to make this world a dwelling for the Divine. This purpose is higher than one’s own material benefit, and also possibly even higher than one’s own spiritual benefit [4]. This kind of humility and dedication makes one act as a true son or daughter of Abraham, battling selflessly to change the world.

Footnotes:

1. Genesis chs.18-22.
2. Gen. 18:27.
3. Based on the Lubavitcher Rebbe's Likkutei Sichot vo1.25 p.80.
4. See Tanya Part 1 ch.10, 15b.

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CHASSIDIC DIMENSION: Lessons of the Akeidah (Vayeira)

B"H

Cheshvan 15, 5766 * November 17, 2005

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

Parshat Vayeira
---------------

Lessons of the Akeidah
- - - - - - - - - - - -

Our Sages tell us that G-d tested Avraham 10 times. The final and most difficult test was the Akeidah, the binding of Yitzchak on the altar. This is recounted in the Torah portion Vayeira, which relates how G-d told Avraham: “Please take your son, your only son, whom you love, Yitzchak... and offer him as a burnt-offering....”

The Rambam explains that the intent of this test was twofold: “To inform us of the perimeters of love and awe of G-d — how very far it extends.” Also, “to inform us how prophets truly believed in that which was revealed to them by G-d during prophecy... For all that a prophet sees in the vision of prophecy is authentic and true for the prophet, who doesn’t doubt any part of it.”

The Rambam goes on to say: “The proof lies in that Avraham agreed to offer his only son whom he loved as he was commanded, even though this command came in a dream or a vision.... He would not have done so if there had been the slightest doubt [in his mind about the veracity of the prophecy].”

Mt. Moriah, the mountain upon which the Akeidah took place, was so hallowed that it became the site of the Beis HaMikdash — the place where the Jewish people would subsequently be privileged to witness G-dliness and bring offerings.

There is a direct correlation between the two things revealed to the world through the Akeidah and the two primary functions of the Beis HaMikdash:

The love and awe of G-d that was revealed through the Akeidah meant that the main aspect of spiritual service, that of offerings, would take place in this location. For Avra¬ham’s demonstration of unbounded love and awe prepared this place for continued service in this manner.

Additionally, the absolute truth of prophecy that was manifest through the Akeidah stimulated Avraham to pray that this place be a site for the revelation of the Divine Presence. Thus we find that Avraham “called the name of the place ‘The L-rd Will See,’ as it is referred to this day, ‘On the mount where the L-rd shall reveal Himself.’ ”

This may be what the Rambam alludes to when he writes with regard to the Beis HaMikdash: “An abode for G-d, prepared for bringing the offerings; a place to come and celebrate three times a year.”

“Bringing the offerings” refers to the service of offerings; “a place to come and celebrate three times a year” refers to beholding G-d, for: “Just as they appeared before G-d (‘Three times a year ... appear before the L-rd’ ) so too did G-d appear to them.”

Specifically, the two things established through the Akeidah — spiritual service and the indwelling of the Divine Presence — are generally related to the primary difference between Avraham and his son Yitzchak with regard to the Akeidah.

The self-sacrifice of the Akeidah rested primarily on Avraham, who had to suppress his compassion for his only son in order to bring him as an offering. For even when Yitzchak became aware that it was he who was supposed to die, his self-sacrifice could not compare to his father’s, who had to offer up a child born to him in his old age.

Indeed, because the Akeidah was much more difficult for Avraham than Yitzchak, the Torah describes it as Avraham’s tenth and ultimate test, and not as a test for Yitzchak. For it is easier to offer one’s own life than the life of one’s child. This then was the service of the Akeidah.

Yitzchak’s part in the Akeidah was mostly related to the result — the Akeidah imbued him with the sanctity of an Olah offering. Becoming sanctified is, of course, related to the indwelling of the Divine Presence.

The deeds of our fathers Avraham and Yitzchak also enable their children, the Jewish people, to achieve both aspects of spirituality: We are empowered to achieve the loftiest levels of spiritual service, and also to bring about an indwelling and revelation of the Divine Presence within this world.

(Based on Likkutei Sichos, Vol. XXX, pp. 73-75.)

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DAILY DOSE: Change by Doing

B"H

Change by Doing
---------------

People are not changed by arguments, nor by philosophy. People change by doing.

Introduce a new habit into your life, and your entire perspective of the world changes.

First do, then learn about what you are already doing.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Cheshvan 15, 5766 * November 17, 2005

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A7news: Israel's Next National Election: Feb-March '06

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Israel´s Next National Election: February-March 2006
Prime Minister Ariel Sharon and Labor Party Chairman Amir Peretz met briefly today and agreed that new elections should be held either in late February or early March.
Full Story Below

Headlines:
 1. Israel´s Next National Election: February-March 2006
 2. Six Girls Kept in Prison, Despite Court Orders
 3. Partition Wall Set to Slice Gush Etzion
 4. Tourism to Israel Continues to Soar
 5. State Seeks to Bar Federman From Bar
 6. Legendary YU Basketball Coach Bernard "Red" Sarachek Dies at 93
 7. On A7 Radio: Devastating Report on Gush Katif Refugees

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Editor: Hillel Fendel
Thursday, November 17, 2005
15 Cheshvan 5766

 

1. Israel´s Next National Election: February-March 2006
By Hillel Fendel

Prime Minister Ariel Sharon and Labor Party Chairman Amir Peretz met briefly today and agreed that new elections should be held either in late February or early March.

Sharon told the newly-elected Labor Party leader that he feels it is irresponsible on Peretz's part to dismantle the unity government and lead to new elections. "But if you have already decided to do so, I won't delay it," Sharon said.

Peretz said afterwards that he responded, "On the contrary; it is undemocratic to call this irresponsible, because elections are to be held in any event next year, so what's the point in retaining a government that cannot function?" Peretz said that any date Sharon chooses between their two birthdays - Sharon will be 78 on Feb. 26, and Peretz will turn 54 on March 9 - is acceptable to him.

At present, it appears that Feb. 28 is the most likely date, as it is the only Tuesday - the traditional election day - that is not otherwise occupied. March 14 is Purim, and March 7, the date of Moses' death, is reserved for commemorating the deaths of soldiers whose burial places are unknown.

Sharon has appointed Likud faction head MK Gideon Saar to coordinate plans for new elections with the other parties.

However, on another critical issue regarding the elections, Sharon has not been as quick: He still refuses to say whether he will seek to head the Likud for the coming elections, or whether he will start a new party.

Though yesterday, sources close to the Prime Minister intimated that Sharon was leaning towards remaining in the Likud, today's spin went in the opposite direction. Minister Tzachi HaNegbi said today, "I can just say that in the next election, Sharon will lead the true Likud Party." When pressed to explain, he backtracked slightly and said, "Either it will be the Likud Party, or he will claim that it is the real Likud."

HaNegbi added his opinion that Sharon has no interest in starting a new party. He acknowledged, however, that the anti-disengagement camp of the Likud - they call themselves the 'Likud loyalists,' though they are popularly known as the rebels - can be expected to give Sharon a very difficult time in the next Knesset if he promotes further withdrawals and major concessions.

MK Uzi Landau, who is seeking to head the Likud for the coming election, had sharp words for Sharon. Noting that the Prime Minister refuses to say whether he will remain in the Likud or not, Landau said, "Perhaps Sharon is not representing the best interests of the Likud? Perhaps he is even planning how to crumble the Likud?"

Asked if he would join Sharon if he quits the Likud, HaNegbi said, "I don't think I would join Sharon in a new party; I don't think such a party would even last more than one term."

Foreign Minister Silvan Shalom said that he hopes Sharon remains in the Likud, and implied that if not, he himself is likely to run for the party leadership.

Later today, Sharon met with Opposition Leader MK Tommy Lapid (Shinui), and told him that he would announce his personal plans in the coming days.

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2. Six Girls Kept in Prison, Despite Court Orders
By Hillel Fendel

Six girls aged 13-15, arrested four days ago after a scuffle with Arabs in the Shomron, were not freed - despite two court orders to do so. Now, they themselves refuse to sign the release papers.


The girs' attorney maintains that the police are "misusing their authorities" in keeping them in prison against the stated intention of the courts.

The saga began on Sunday afternoon, when the girls met up with a group of Arab olive harvesters, and a clash ensued. This one ended unlike other city scuffles, however, when soldiers and policemen were called to the scene and the six girls were arrested.

Contrary to press reports that the girls "destroyed a full day's worth of olive pickings," the mother of one of the girls said that during the clash, a bag or two of olives were torn, and a "small amount of olives spilled out."

"The police decided to harass the girls and arrest them, even though they had done nothing that would justify arrest according to the criminal code," their lawyer, Ephraim Katzir of the Honenu organization, said. "Anywhere else in the country, no one would take the time to arrest someone for such a thing."

The girls were brought to the Jerusalem Magistrates Court, and the police charged them with attacking Arabs, attacking soldiers and attacking policemen. "A total exaggeration, a thread turned into an entire suit," Katzir said. "We then had to wait over 6 hours at the courthouse for a hearing that took less than an hour."

The prosecutor already then reserved the right to ask for the girls' custody until the end of the legal proceedings against them. Atty. Katzir, considered to be one of Honenu's top lawyers, cross-examined the police investigator extensively, and the true story that was revealed convinced the judge to order the girls' immediate release to four days of house arrest.

The police did not give in, however, and asked that the judgment be delayed so that they could file an appeal. The court agreed, but when the issue was passed to District Court Judge Noam Solberg, he "deviated from his authority," according to Katzir, "by not ruling on the appeal itself - instead he allowed the release to be delayed for yet another 24 hours."

"I did not give in, though," Katzir said, "and I immediately appealed to the Supreme Court. There, Justice Edna Arbel called an urgent hearing within two hours, and in fact ordered their release."

The ruling was that the girls would be placed under house arrest for four days. At one point, the Prosecution asked that the house arrest be outside of Judea and Samaria, where the girls live. Katzir objected: "At this rate, we'll all end up in the 1948 borders, and from there we'll continue to the sea. You can't have different laws for different areas." Justice Arbel accepted Katzir's protest.

However, this Supreme Court ruling was promptly ignored, and the Prosecution appealed once again - with the girls remaining in prison. The Prosecution claimed again that the girls are a danger to the public and could "lead to an escalation in the entire area, because if they are attacked, they would hit back and this would cause the soldiers to have to get involved and shoot."

Katzir said, "The Prosecution essentially blamed the girls for the fact that the Palestinians hit them, and for causing the soldiers to have to shoot to protect them."

But the Prosecution's appeal found its way back down to the District Court - which concurred with the Supreme Court and ordered their release. But the story still did not end there. The Shai (Samaria/Judea) Police District submitted a request for their incarceration until the end of the proceedings.

Katzir expressed amazement at the turn of events: "Is there an automatic arrest clause such that they have to remain in jail because of a police request? It is totally unacceptable and judicially illogical, and the police are misusing the authorities they have been granted, in order to thwart judicial rulings."

Finally, just as the release was to go into effect, and even after the process started for one of the girls, the police claimed they were unable to find the proper forms, and the girls spent last night in prison as well.

This morning, they were to be released on 800 shekels' bail - but here the story took a swing in another direction: Some of the girls refused to sign any papers restricting their freedom, saying that they do not recognize an Israeli judicial system that is based on non-Torah law. The mother of one explained that their decision is also based on the real suspicion that the police and courts are merely toying with them. In fact, a court hearing is still scheduled for tomorrow regarding the police request to keep all six in custody until the end of the proceedings.

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3. Partition Wall Set to Slice Gush Etzion
By Ezra HaLevi

Defense Minister Sha’ul Mofaz visited Gush Etzion Wednesday to hear security assessments and complaints of local municipality members regarding the partition fence/wall.

Participating in the visit were IDF Deputy Chief of Staff Maj.-Gen. Moshe Kaplinsky, IDF Central Command Head Maj.-Gen. Yair Naveh and the mayors of Gush Etzion, Efrat and Betar Illit. The mayors warned Mofaz and the other security brass against turning the security barrier into a political border, and urged them to treat communities on both sides of the wall equally.

According to the fence's tentative route, Gush Etzion will be sliced into pieces, with the communities of Tekoa, Nokdim, Meitzad, Pnei Kedem, Maaleh Rehavam and Carmei Tzur left outside the fence. Efrat, Beitar Illit, N'vei Daniel, Elazar, Alon Shvut, Bat Ayin, Kfar Etzion and Ein Tzurim will be on the "Israeli" side. The possibility of all Jewish communities outside the Partition route being destroyed in the future is already discussed openly in government circles. Private initiatives have even been launched to induce residents of such communities to leave in return for financial incentives.

The mayors and municipalities represent the more conciliatory approach toward the wall, seeking to negotiate the fence's route with the authorities, in the hope of mitigating the negative effects of the wall. According to the website of the Gush Etzion municipality, that approach, spearheaded by Gush Etzion Mayor Sha'ul Goldstein, stipulates non-opposition to the wall as long as it “does not interfere with the normal every day activities of those residents of Gush Etzion living within the fence."

The opposing camp, galvanized by Kibbutz Kfar Etzion’s decision to request that Gush Etzion be left outside the wall altogether, seeks to prevent the construction of the wall around Gush Etzion altogether. They argue that not only will the wall be a de facto border, abandoning Jewish towns, but that the close proximity of the wall to their communities will suffocate any future growth of the towns. They also oppose the wall's dissection of the Gush Etzion bloc.

Another issue raised by the security chiefs of the various communities is that the wall, called a security barrier by the government, in fact harms local Jewish security. The partition route leaves much high ground for Arab snipers to shoot at Jewish homes and the main Gush Etzion highway, while acting as an obstacle to security forces pursuing terrorists.

They also point to IDF and GSS security assessments that it is only a matter of time until rockets and mortar shells begin to be used in Judea and Samaria, as they were in Gaza.

The partition is a large concrete wall in many areas, particularly around Jerusalem and Gush Etzion, but is a chain-link fence or even natural barriers in most others.

According to Mayor Goldstein, a verbal agreement was reached with Mofaz weeks ago, whereby construction of the wall would not begin until the route had been agreed upon by the two sides. The agreement, however, appears to have been violated, and construction on the wall has already begun.

In addition to negotiating the fence’s route, the mayors have raised the concept of a “non-sequential security obstacle.” They argue that such a barrier - one of the widely-reported manifestations of which would be made of sabra-cacti - would prevent Arabs from objecting to the fence route in court and prevent the creation of a clear political border.

During the Defense Minister’s visit Wednesday, the mayors told the officials that residents continue to see the fence as a hindrance to the region’s development and a breaking apart of the Gush Etzion bloc. They also bemoan the detrimental effect the fence will have on the region’s security and on relations with and employment of Palestinian neighbors.

Shimon Karniel of Kibbutz Kfar Etzion explained the current situation to Arutz-7, saying that the bottom line is that the wall neither contributes to residents’ security nor provides any benefit to the region.

Of Wednesday’s meeting, Karniel said, “I felt that our requests were weak. All of the requests for changes in the route, when the changes are accepted or rejected – most probably rejected – what are we left with?”

“The fence is not the big struggle,” Karniel said. “The struggle is not only against the strangulation of our communities, but for Jewish sovereignty in Gush Etzion. If the ‘settlement blocs’ that Sharon speaks about are really to exist, and if there really is a consensus regarding Gush Etzion - Israel must assert sovereignty and annex the region into the State of Israel right now.”

Karniel fears that creating a wall that tightly hugs the current communities is merely the creation of an enclave without a future, to face the same fate as Gush Katif years down the road.

Those fighting the Partition Wall - a term they feel accurately describes the purpose of the barrier – to divide the Land of Israel and between Jewish communities - have set up an illustrative web site and email address (gadergush@gmail.com) for those wishing to get involved.

A recent group email from the activists reads: “As of now we are standing behind our decision to begin a public campaign. This project is extremely important and depends greatly on your volunteer participation. There are no paid employees that will work on this. This all depends on us.”

(Photos: Gershon Elinson and Kfar-Etzion.co.il)

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4. Tourism to Israel Continues to Soar
By Hillel Fendel

Over the first ten months of the year, nearly 1.6 million tourists arrived in Israel - more than in all of 2004.


Tourism to Israel continues to rise, for the third straight year.

Figures released by the Ministry of Tourism and the Central Bureau of Statistics show that the number of tourists over the past ten months is 27% more than during the same period last year. Large increases were registered at the air, sea and land crossings. The number of travelers arriving at Ben Gurion International Airport rose by 23%, while the number of those arriving on direct flights to Eilat increased by 30%.

In October alone, 164,400 tourists entered Israel - a 28% increase over October 2004.

The trend of increasing tourism to Israel thus continues for the third straight year. Last year's total was approximately 1.5 million, following totals of 1.06 million in 2003 and 0.86 million in 2002. The peak of over 2.4 million, registered in the pre-Oslo War year of 2000, has still not been reached, but Tourism Minister Avraham Hirschson says he expects to surpass this number in 2007.

Last year, 379,000 tourists arrived from the U.S., compared with 272,000 the year before. From France, the numbers were 257,000 and 174,000, respectively. The increase from Great Britain was from 104,000 to 146,000. From Canada, the increase was particularly dramatic - from 31,000 to 44,000.

Israel's Tourism Ministry's motto is: "Israel - No One Belongs Here More Than You."

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5. State Seeks to Bar Federman From Bar
By Hillel Fendel

The State Prosecution, having lost its bid to keep Hevron resident Noam Federman under administrative detention and house arrest, is now seeking to prevent him from becoming a lawyer.


Federman, who recently completed law school in the Academic College in Kiryat Ono, is serving as an apprentice in a Jerusalem law firm. His official registration as such, however, is being held up because of the Prosecution's objections - preventing him from taking the Bar exams and practicing as an attorney.

Deputy State Prosecutor Shai Nitzan presented to the Israeli Bar a "thick volume," according to Federman, detailing all of Federman's past crimes. These include, for instance, a conviction for assault and unseemly public behavior for spitting on PA leader Feisal Husseini in January 1990, as well as other acts of violence against Arabs and involvement in scuffles with IDF soldiers.

However, Federman noted, "we told the panel that much of what is written there is simply untrue. Nitzan included many alleged 'crimes' for which I was never even indicted, or, in one case, of which I was acquitted. The panel was surprised to hear that they were being misled in this way."

"Furthermore," Federman said, "Nitzan's charges against me included the fact that I was in administrative detention or house arrest for much of the past two years - but every child knows that it was trumped-up. The Jerusalem District Court even ordered the government to award me 100,000 shekels in damages for having done so."

Federman claims that he has been a long-time target of the Jewish section of the General Security Service (Shabak). He feels that the current attempt to prevent him from practicing law is part of the same campaign.

Federman also provided some examples of people who were allowed to become lawyers in Israel: "Muhammed Burjal, who admitted to having planned terrorist crimes such as the kidnapping of soldiers, and another Arab who was convicted of spying for Syria. They can be lawyers, and I can't?"

The Bar panel did not reach a decision, and will call another session in the near future.

Asked if he was optimistic, Federman said, "I really don't know. After all, this is not an issue based on the merits of the matter, but is rather politically motivated."

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6. Legendary YU Basketball Coach Bernard "Red" Sarachek Dies at 93
By Ezra HaLevi

Bernard "Red" Sarachek, the beloved coach of Yeshiva University's basketball team in its hey-day, passed away on Monday.

(Photo: YU)
Sarachek, a member of the New York City Basketball Hall of Fame and the longtime coach of the Yeshiva University basketball team, died after a lengthy illness in Deerfield Beach, Florida. Although not necessarily the cause of his death, Sarachek was left without food, water and electricity for five days following the hurricane that struck Florida last month.

"Red" was known as a coach of coaches, and of players. "He taught more high school and college coaches in [the New York metro area] than anybody," former St. John's coach Lou Carnesecca once said of Sarachek. "Red is the guru."

Each year, Yeshiva University holds a high school basketball invitational named for Sarachek. The Red Sarachek Basketball Tournament, which takes place each spring, attracts Jewish high school basketball teams from as far away as Los Angeles and Toronto.

Marvin Hershkowitz, one of the legendary coach’s former players, who now lives in Israel, said that Sarachek "was the most influential person in my life. He was an excellent teacher and he was like a parent to me. He took care of his players off the court as well as on it, and if we needed anything he would work for us tirelessly to make it happen."

Although not strictly observant, "Red taught us to be good Jews and to be gentlemen." Hershkowitz, who last spoke with Sarachek two weeks ago, recalled the coach's private crusade to enforce the Orthodoxy of his Flatbush synagogue. "They had a vote on the Mechitza - divider separating men and women during prayer – and Red called up all of his buddies and brought them all to the meeting to vote on it."

Several of Sarachek's former players have moved to Israel. "He loved Israel, and many years ago when we played an Israeli team in Madison Square Garden he was thrilled to play them," Hershkowitz said. "He was very proud of several of us when we decided to make Aliyah [immigrate to Israel]."

Sarachek coached the YU team from 1942 to 1943 and again from 1945 to 1969. When professional basketball was in its infancy in the 1940s, Sarachek simultaneously coached the Scranton Miners of the American Basketball League and a team representing Herkimer, NY in the New York State League. Sarachek led both teams to championships at the same time he was coaching the Yeshiva University team.

With the Scranton team in the late 40s, Sarachek broke the league's segregation rules by playing Dolly King, William "Pop" Gates, and Eddie Younger at the same time. Pop Gates went on to a stellar pro career that led to international fame with the Harlem Globetrotters and eventual enshrinement in the NBA Hall of Fame.

The current YU basketball coach, Jon Halpert, now in his 34th season as coach, played for Coach Sarachek from 1962-1966. Halpert said the key thing to know about Sarachek was that he believed in the truth. "If you made a bad play, you heard about it," Halpert said. "He did what he thought was right and he said what he thought was right. That was Red."

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7. On A7 Radio: Devastating Report on Gush Katif Refugees
A7 Radio's "The Tovia Singer Show"
In a shocking interview on the plight of Jews expelled from Gaza, journalist Toby Klein Greenwald vividly exposes how Sharon deliberately abandoned thousands of desperate refugees.

Listen Now -or- Download*


Also on Tovia Singer:

Why do Arabs Hate Israel?
Investigative journalist Joel Bainerman provides unexpected answers to fundamental questions.

Listen Now -or- Download*


*To download audio files, right-click and choose 'Save Target As'

For more A7 Radio visit www.IsraelNationalRadio.com.






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Specials
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Jewish World
Create a beautiful, moving video of your wedding or Bar/Bat-Mitzvah!
Hebrew Art
Hebrew Illuminations Wall Calendar and Greeting Cards
Judaica from Samaria
Unique, meaningful, and Zionist Judaica, handmade by craftsman in the heart of Samaria
Jewish Soul Therapy
Experience your soul's love, wisdom and compassion.


Israel Related
Israeli Tour
Rappelling, Zip-lining, all-terrain vehicle trips. A unique way to experience Israel.
Israel's Destiny
DVD SPECIAL - ISRAEL: APPOINTMENT WITH DESTINY. STIRRING FILM DOCUMENTARY. Just $5.95 including Shipping.
Sdei Chemed International
For the Greatest Summer of Your Life! A six-week summer program in Israel for boys ages 10-17.
Genesis 2000
2005 is your time to visit Israel with Genesis 2000
Lemkin Realty
Apartments in Ramat Eshkol, Jerusalem and Ramat Beit Shemesh


Israel Charities
Ahavas Chesed Relief Fund
Help feed hungry Jewish children in Israel.
Meals4Israel
36,000 meals provided monthly to hungry Israeli children.
One Family Fund
For Israelis, For Israel, We are ALL OneFamily.
Beit Haggai
Orthodox foster homes for abused and neglected children. www.beithaggai.org
Help Feed Israel's Hungry
Struggling Families in Israel Need Your Help Now.


Jewish Books
Menashe Sopher
Visiting Israel? Call MENASHE SOPHER. We take care of all of your transport in Israel. Call 1-718-360-5083
Chanukah Sale
Israeli Leading Brands! AHAVA, Premier, Hazorfim, Naot, T-Shirts, Jewelry!




 



'Israeli Salad' #112
with Yoni Kempinski
   

- Double Brit Mila in the City of Faith.
- Doctors from abroad come to learn in Israel.
- Synagogue mosaics teach Jewish history.
- Kangaroos and koalas in Israel.
- Interview with the rabbi of Cyprus Jewish community.


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Michael Freund tackles Politics and Media
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