Wednesday, November 30, 2005

LESSONS IN TANYA: Thursday, December 1, 2005

B"H

Cheshvan 29, 5766 * December 1, 2005

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

Today's Lesson:

Kuntres Acharon
(End of Essay Three)
-----------------------

As to what is stated in [the Zohar,] Parshat Pekudei, (9) [that prayer without proper intent is repelled] "into the lowest heaven," [indicating that it is allowed to rise at least to that point], whereas in [the Zohar,] Parshat Vayakhel, (10) the implication is that "only if it is a seemly word, [i.e., prompted by the proper intent], do [the appointed angels] ascend with it to the atmosphere of the heaven above...."

[How does this latter passage accord with the previously quoted statement in Pekudei, that even when the prayer is without proper intent it still ascends, at least to the lowest firmament?]

This [seeming contradiction] presents no problem.

For the expression in Pekudei, "the lowest heaven of the heavens that govern the world," refers to Malchut of Asiyah, whereas in Parshat Vayakhel, the reference is to Za of Asiyah, as is written in Etz Chayim, Shaar HaShemot, chapter 3, in reference to Za of Asiyah; see there.

[It could be argued that the above question presupposed that the "lower heaven" of Pekudei was of the same level as the "heaven above" of Vayakhel, for the "lower heaven" too is "above the sun."

By the same token, the answer refers to two distinct levels of "heaven".

Pekudei refers to Malchut of Asiyah, while Vayakhel refers to Za of Asiyah, to which prayers ascend when they are "seemly".

From this level they ascend yet further, to the G-dliness of the Ten Sefirot of Yetzirah and Beriah.

The main point here is, however, that when a prayer is not "seemly" it is not elevated even to Za of Asiyah, but merely to Malchut of Asiyah.

It could be explained that when prayer without proper intent is elevated to the "lower heaven," its elevation does not bring about that which prayer should effect.

For in order for a prayer to have its proper effect, such as the fulfillment of its requests, there must be drawn down into this world a degree of Divine influence that transcends the world, thereby healing the sick, or providing the year's blessings, and so on.

When, however, a prayer is repelled to Malchut of Asiyah, i.e., to that level from which all worldly things derive their life-force, then this level obviously cannot provide for whatever the world is lacking.

But when a properly-motivated prayer reaches up to Za of Asiyah, from there an efflux can be drawn down into the world to provide whatever the world lacks, thereby fulfilling the individual's petitions.]

As to the apparent implication in Parshat Pekudei that even invalid prayer - [prayer whose intent is confused by alien thoughts] - ascends to the First Chamber, whence it is hurled down, and this [Chamber] is in Za of Beriah, this presents no difficulty, for even palpable sins, minor and grave, ascend there, even as far as the Fourth Chamber, as is written [in the Zohar] on page 252a.

[It would thus seem that even an invalid prayer is at first elevated to Za of Beriah.]

It is thus certain that in essence the [above] ascensions are not identical, and there is no comparison or similarity between them except for the common name.

This will suffice for the discerning.

[The elevation of good actions means that they are actually uplifted to higher degrees of holiness, where they accomplish whatever they are intended to accomplish.

With regard to sins, however, their "elevation" to the higher worlds brings about a blemish there.

So, too, when we say that an "invalid prayer" ascends to the First Chamber, we are not at all speaking of the kind of elevation that takes place when a prayer is offered with the proper intent.]

This will also enable us to grasp the statement [in the Zohar] on page 247, that in the Second Chamber [there is to be found] the one appointed over the garments that clothe the soul as a result of the performance of mitzvot.

[The bracketed Hebrew text here offers several variations]:

(11) ["Possibly the text should read, `there is found the one (12) appointed'; or possibly it should read, `the garments are (13) housed.'"] (14)

Even though [the mitzvot performed, and by extension, the soul's garments that are fashioned thereby], are in the Lower Gan Eden in [the World of] Asiyah, as stated there [in the Zohar] on page 210.

[How, then, do we say that the one appointed over - or alternatively, the garments of - the performance of the mitzvot are to be found in the Second Chamber of the World of Beriah?

However, as explained earlier, the above elevations are essentially dissimilar.

Thus, though the mitzvot performed are located in the lower Garden of Eden of the World of Asiyah, the soul nevertheless ascends to the Second Chamber of Beriah and receives from there the garments that result from the performance of mitzvot.

For the elevation of the soul to the level of Beriah in order to receive its garments is utterly different from the elevation of the mitzvot themselves to the lower Garden of Eden of the World of Asiyah.]

Now, invalid prayer is superior to Torah studied with a distinctly improper intention, for [the latter] is "under the sun," [since if it is undertaken for the purpose of self-aggrandizement it does not ascend at all], while prayer - [even "invalid prayer]" - is "into the heaven," [albeit the lowest heaven].

But the neutral study of Torah, that is without a negative intention, but is prompted merely by one's latent, innate love, is not inferior to the "breath of the mouths of school children," which ascends aloft because it is "breath untainted by sin." (15)

[For unconsciously, it is this love of G-d that motivates even one's merely habitual study of the Torah.]

This [breath] ascends aloft, even though it may be emphatically not altruistic, but only prompted by fear of punishment by the teacher.

[In the same way, an adult whose study is of neutral intent is not tainted by sin (which it would be if he had studied for an ulterior motive). It therefore ascends heavenward.]

See there on p. 255b, [where the Zohar states] that the angels elevate the breath of school children to Atzilut.

Addendum

[In its primary meaning, the term "breath untainted by sin" signifies that the breath of the Torah study of schoolchildren is untainted because it proceeds from individuals who at this age are incapable of sin.

As the Gemara states in Shabbat, (15) "Resh Lakish said in the name of R. Yehudah Nesiah, `The world exists solely by virtue of the breath of the mouths of schoolchildren [who study Torah].'

Said R. Papa to Abbaye: `And what of my Torah study and yours?'

He replied: `There is no comparison between breath that knows sin and breath that is free of sin.'"

This means that children are not in the category of those who sin.

The Previous Rebbe once recalled (16) that when his father, the Rebbe Rashab, taught him the above text, he first explained that the angels' elevation of the Torah study of these children to Atzilut, as cited above from the Zohar by the Alter Rebbe, relates to the same rarefied level as the Supernal Unions that are accomplished by those who refine their bodies according to the secrets of the Kabbalah.

The Rebbe Rashab then added that the Alter Rebbe's emphasis that this study comprised "breath untainted by sin" can be explained as follows:

This is the breath of Torah words spoken by little children in artless simplicity.

When they say, for example, "Kametz Alef: Ah," and they believe with a simple and ingrained faith that these and likewise all the other vowels and consonants of the Torah were transmitted to Moses on Sinai, then the very breath that emanates from their hearts is utterly pure, and untainted by sin.

(This commentary, continued the Rebbe Rashab, comes as an addition to the plain and primary meaning of "breath untainted by sin" - that these children are still pure from the taint of sin.)

Moreover, the above interpretation of breath being untainted by sin inasmuch as it emanates from uttering words of Torah with simple faith, applies not only to children, but to adults as well.

They, too, can effect sublime Supernal Unions.

The Rebbe Rashab based this interpretation on a story he heard from the Baal Shem Tov when he visited his holy resting place at Mezhibuzh.

At that time, the Baal Shem Tov related, that on his 16th birthday (18 Elul, 5474/1714) he had found himself in a small village.

The local innkeeper was a very simple person who hardly knew how to read the prayers, let alone understand what they meant.

He was, however, a very G-d-fearing individual.

On all matters and at all times he would quote the same phrase in the Holy Tongue, "Blessed be He; may He be blessed forever."

His wife too, would always say in Yiddish, "Praised be His holy Name."

That day, in accordance with the age-old custom of meditating in solitude for some time on one's birthday, the Baal Shem Tov went off by himself to the fields.

He recited chapters of Tehillim and engaged in unifying the Divine Names that emanate from its holy verses.

"As I was immersed in this," the Baal Shem Tov related, "and unaware of my surroundings, I suddenly saw Elijah the Prophet.

There was a smile on his lips.

I was taken aback.

For when I had been with the tzaddik R. Meir, and also when I had been in the company of the hidden tzaddikim, I had merited to see Elijah, but this was the first time that I had merited his appearance while all alone.

I wondered about it.

And besides, why was he smiling?

"Elijah said to me: `You are toiling so mightily to have the proper mystical intentions in bringing about the Supernal Unions of the Divine Names that emanate from the verses of Tehillim. And Aharon Shlomo the innkeeper and his wife Zlata Rivkah know nothing of the Unifications that result from his `Blessed be He; may He be blessed forever,' and from her `Praised be His holy Name.' Yet the Divine harmonies they create resonate in all the heavens more than all the Unifications of the Holy Name that are effected by the mystical intentions of the greatest tzaddikim."

"Elijah described to me," continued the Baal Shem Tov, "the great pleasure, as it were, that results in heaven from the words of praise and adoration uttered by men, women and children. Especially so, when they come from the mouths of simple folk. And most especially, when these praises are offered consistently, for then these people are constantly united with G-d in pure faith and with an undivided heart."

Having recounted this episode, the Rebbe Rashab added, that it served as the basis for his additional interpretation of "breath untainted by sin" - that it applies not only to children but also to adults who act with pure faith and heartfelt simplicity, and who are thereby constantly united with G-d, at all times and in all places.

The Rebbe stresses, that this applies equally to adults only with respect to effecting Supernal Unions.

With regard to maintaining the world's existence, however, it is clear from the above-quoted teaching in Shabbat that this is accomplished only by the "breath of the mouths of schoolchildren," for this breath possesses as well the first quality of "breath untainted by sin": it proceeds from those for whom sin is a virtual impossibility.

With regard to the refinement of the world, this is accomplished by those adults to whom the second exposition of "breath untainted by sin" applies - that the breath itself is untainted.

In a sense, indeed, their breath has an even greater effect than the "breath of the mouths of schoolchildren."

For as the Rebbe Rashab further explains, children do not relate to the corporeality of this world, but only to its atmosphere.

Since adults have a relationship with the corporeality of this world as well, the Supernal Unions that they effect refine its very crassness and corporeality.

Footnotes:

9. P. 245b, quoted above.
10. P. 201b, quoted above.
11. Brackets are in the original text.
12. Note of the Rebbe: "Rather than `one'."
13. Note of the Rebbe: "Rather than `appointed over the
garments.'"
14. Note of the Rebbe: "The expressions `is found' and `are
housed' both relate [these garments] specifically to the Second
Chamber.
There is, however, some difficulty here, for it would seem that
an even stronger statement is made there - that the garment is
actually fashioned in this Chamber through the performance of
the mitzvot."
15. Shabbat 119b; see also the Addendum.
16. Sefer HaSichot 5703, p. 163ff.

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DAILY MITZVAH (Maimonides): Thursday, December 1, 2005

B"H

Cheshvan 29, 5766 * December 1, 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 90 of 339):

Negative Mitzvot 348, 349, 350, 351
---------------------------------------------------------------------

Negative Mitzvah 348: A man may not act indecently with an animal

-Leviticus 18:23 "Do not act indecently with an animal"

A man is forbidden to act in an indecent manner with an animal.

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

Negative Mitzvah 349: A woman may not act indecently with an
animal

-Leviticus 18:23 "A woman may not act indecently with an animal"

A woman is forbidden to act in an indecent manner with an animal.

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

Negative Mitzvah 350: Prohibition against male relationships

-Leviticus 18:22 "Do not have a relationship with a male as
you would with a woman"

Men are not allowed to have a relationship with each other as
they would with women.

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

Negative Mitzvah 351: Prohibition against a father-son
relationship

-Leviticus 18:7 "Do not act immodestly with your father"

It is forbidden to act immodestly with your father.

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"TODAY'S DAY": Thursday, December 1, 2005

B"H

Cheshvan 29, 5766 * December 1, 2005

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

Shabbat, Cheshvan 29 5704

Bless Rosh Chodesh Kislev.
Say the entire Tehillim in the early morning.
Day of Farbrengen.

Torah lessons: Chumash: Tol'dot, Shevi'i with Rashi.
Tehillim: 140-150.
Tanya: To return to (p. 599)...children to Atzilut.
(p. 601).

We cannot adequately describe the great merit of those who participate in the sacred Avoda of saying Tehillim with a Minyan, and the great pleasure this Avoda causes On High, as discussed in sacred texts and in very tiny part in Kuntres Takanat Amirat Tehillim B'rabim (Koveitz Michtavim 1). (1)

How fortunate are you Israel, and for this may you all be blessed with proper health and with super-abundant livelihood - you, your wives, your sons and your daughters (G-d grant them eternal life.) (2)

In your merit may all the congregation of Israel in your communities be helped (among all our Jewish brethren) in all they need, materially and spiritually.

Footnotes: 1. This has appeared in English as "Saying Tehillim,"
Kehot, N.Y.
2. C.f. Yeshayahu 38:16; see Tamuz 13.

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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: Thursday, December 1, 2005

B"H

Cheshvan 29, 5766 * December 1, 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: Thursday, Cheshvan 29, 5766

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

Seven things are concealed from man: the day of his death, the day of the Redemption, the absolute truth in a judgment; also, no man knows how he will earn a livelihood, what is in his neighbor's heart, what a woman is bearing, and when the wicked State [Rome] will fall.

- Midrash Rabbah

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

Chitas and Rambam for today:

Chumash: Toldot, 5th Portion Bereishit 26:30-27:27 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=12/1/2005&src=ds

Tehillim: Chapters 140 - 150
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/1/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/1/2005

Tanya: Kuntres Acharon, end of Essay 3
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=12/1/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=12/1/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=12/1/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=12/1/2005
• 1 Chapter: Chovel uMazzik Chap. 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/1/2005&rambamChapters=1
• 3 Chapters: Issurey Bi'ah Chap. 10, 11, 12
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/1/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=12/1/2005

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Parshat Toldot

Parshat Toldot

This week's section introduces us to the struggle between the holy patriarch
Yaakov and his evil twin brother Esav.

This eventually would become the eternal conflict between the Jews and
gentiles (i.e. the Church, the athiests etc.) that will be resolved only by
the Moshiach himself.

But interestingly, the works of Chassidut and Kabala explain that the way
that Moshiach will settle it is by revealing the fact that, in his essence,
Esav is really holier that Yaakov!

This is already hinted at by the fact that Yitzchak wanted to bless Esav
more than he did Yaakov and that Esav desperately wanted that blessing -
they both sensed this holiness.

To understand this here are two stories I heard about the fifth Rebbe of
Chabad Rebbe Shalom Dovber, called the Rebbe ReShab for short whose birthday
was last week (20th of Cheshvan)

Rabbi Yaakov Landa was a follower (Chassid) of the Rebbe ReShab but not the
usual type of Chassid. The Rebbe took an unusual liking to him and even made
him the 'House Rabbi'. Any questions that arouse in the household of the
Rebbe; if a chicken is kosher, if something is permissible on Shabbat etc.
would be directed to Rabbi Landa. And, needless to say, the devotion of
Rabbi Landa to the Rebbe was boundless.

In addition to being a great Scholar, Rabbi Landa was a very knowledgeable
man in mundane things as well and was an expert at home remedies.

(For instance I once was at a wedding when the groom suddenly began
suffering from an uncontrollable nosebleed. One of Rabbi Landa's sons (Rabbi
Moshe who is now chief Rabbi of Bnei Brak) rushed to him, said he had a
trick he learned from his father, found a piece of string, tied it very
tightly around the base of the fellow's little finger and after a few
seconds amazingly the bleeding completely stopped!! Since then I have used
this tens of times to help people with nosebleed and it works every time!)

When the very contagious and deadly disease of Typhus broke out in Russia
near the turn of the century Rav Landa had ample opportunity to use his
skills. The regular doctors, besides having virtually no treatment for
Typhus, were also understandably very reluctant to come in contact with the
sick while Rav Landa both did have remedies and did not fear for himself
when it came to saving others.

He succeeded in healing hundreds but it was almost inevitable that he
eventually contracted the disease himself.

In a matter of days he lost consciousness and his life was hanging in the
balance for several weeks until the crisis finally passed and he came to.

The only problem was that when he was sick and unconscious the Rebbe Reshab
passed away unbeknownst to him.

Every day Rav Landa was taken from his room outside into the sun to get
stronger until after several more weeks he was back to his old self. Of
course all the time he was recovering he asked everyone that passed by about
the Rebbe's health but the Chassidim agreed among themselves not mention a
word to him about the Rebbe's passing. The answer was always the same 'the
Rebbe is fine'.

But Rabbi Landa sensed that something was wrong and kept asking until
somehow he got the one person that didn't know about this agreement and he
heard the bitter truth.

A normal person can understand what a terrible blow this must have been to
him; A Rebbe is more than just a leader or even a father, the Rebbe
virtually reveals the soul and true essence of the Chassid.

And the relation between Rav Landa and the Rebbe Reshab was even deeper and
more personal than that; Rav Landa had been near the Rebbe day and night and
his life was virtually tied up with his.

That night Rabbi Landa wrote a short letter to the Rebbe. He folded the
letter up, put it in an envelope and the next morning when he was taken
outside he waited for the same man to pass, handed him the letter and
requested that he put it on the Rebbe's grave and tell no one about it.

In the letter he wrote that he wanted the Rebbe to take him away from this
world. He wanted to be with the Rebbe because he felt that life was worth
nothing without him.

Two days later the Rebbe's son, Rabbi Yosef Yitzchak (who became the Rebbe
in his father's stead) came to visit Rabbi Landa. He pulled up a chair, sat
next to his bed where he was laying in the sunlight and said, "I just was by
my father's grave and he gave me a message to give over to you,"

Rav Landa ushered up all his strength, propped himself up on the bed and
prepared himself for the Rebbe's message from 'beyond'. When the Rebbe's
son saw Rav Landa was ready he continued.

"My father said: "Stop making stupid requests!'"

The second story occurred several years afterwards.

Rabbi Landa had an offer from some very solid and trustworthy businessmen to
join them in an investment outside of Russia that was almost sure to bring
in big profits. These businessmen, besides being his friends, admired his
deep mind and ability to think straght and felt he would be an asset to
their endeavor. He would not have to leave the country, rather he would
give advice and invest a portion of the money.

It was very tempting. Rabbi Landa had a good business sense and this seemed
a sure thing but he could not make such a decision without consulting the
Rebbe.

Here was a problem. He was still tied heart and soul to the Rebbe Reshab
and the Rebbe Reshab had left this world years earlier. So he decided to
consult the Rebbe's son and replacement (Rabbi Yosef Yitzchak, nicknamed the
Raayatz) before he said yes.

He set an appointment with the Raayatz and when the time came entered with
awe and trepidation to ask his question.

As he entered he noticed a large tractate of the Talmud on the table between
them with one page folded over.

He asked his question and the Rebbe Raayatz pointed to the Talmud and said,
"Open it up please."

Rabbi Landa did as he was told; he opened the book to the folded page and
immediately caught his eye a line that said "It is better to invest money
near one's home than far away."

"This is pure prophesy!" He thought to himself, "He knew what my question
would be and how to answer it through this page of the Talmud!"

"Not at all" answered the Rebbe Raayatz aloud. "It wasn't my prophesy. You
see, just before you entered, my father (the Rebbe Reshab who had passed
away years earlier) was here and told me to fold over this page of the
Talmud and show it to you. It was he that gave the advice!"

Both of these stories show the importance of this physical world. And that
is the implication of Esav.

Generally speaking Esav represents this world; the entire creation spiritual
as well as physical. The very name Esav, means 'completely made'; as the
creation seems complete and independent of a Creator.

But Yaakov represents the Creator. 'Yaakov' is an anagram of "Yud Akav"
namely revealing 'Yud'; the first and highest letter of G-d's name even in
the 'Akav'; the heels of creation.

That is why the non-Jews; atheists and religious as well, have opposed
Judaism for thousands of years. Because they are interested only in the
creation and self-aggrandizement while the Jews, like Yaakov live for the
Creator and His aggrandizement.... and the two seem to be opposites.

But Moshiach will reveal that Esav really has a higher source; that this
world and the unique job that each of us has in it is really of foremost
importance.

As the Rebbe Reshab revealed to Rabbi Landa first telling him that it is
better to be yourself in this physical world than negated to G-d anywhere
else.. and then, in the second story, 'leaving' the 'upper worlds' to give
advice down here in the world of Esav.

This is because G-d wants us to reveal the true purpose in the CREATION.

It is here that He put man and gave the Torah. It will be here that Moshiach
will gather the Jews, build the Temple, make heaven on earth through the
seven Noahide commandments and finally even raise the dead.

Then we will clearly see that the physical creation is 'closer' to the
creator than the highest of spiritual worlds.

That is why Yitzchak wanted to bless Esav; he wanted all this to happen
thousands of years ago. But it was impossible.

The bringing of Moshiach and revelation of the essence of Esav depends on
US, NOW. After all this time the responsiblity rests on our shoulders to do
all we can to bring....

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

Donate to Ohr Tmimim: www.ohrtmimim.org/donate

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PLEASE TELL ME WHAT THE REBBE SAID: Parshas Toldos

B"H

Cheshvan 28, 5766 * November 30, 2005

===================================================================
P L E A S E T E L L M E W H A T T H E R E B B E S A I D
===================================================================

Parshas Toldos
--------------

“Oh Mommy,” groaned Ari, “I’m so bored. Being stuck in bed with a broken leg is no fun at all.”

Ari’s mother nodded sympathetically. “I agree, Ari. Still, there is a lot of good a person can do even if he stays in one place.”

“Like what? If I could go out, I would have more fun, and be able to do much more for you, too. I could go shopping for you or pick up Zevi from school. What good can I do when I have to stay in bed?”

Ari’s mother sat down next to him. “You know, Ari, there’s a lesson in this week’s parshah which might help you think about things you can do. Parshas Toldos tells us about the life of Yitzchak. We read about a famine in Eretz Yisrael, just like in the days of Avraham.”

“I remember learning about that,” recalled Ari. “Yitzchak thought about traveling to Mitzrayim like his father did, but HaShem told him not to leave Eretz Yisrael.”

“Have you ever wondered about that?” asked Ari’s mother. “After all, both Avraham and Yaakov journeyed in and out of Eretz Yisrael. But HaShem told Yitzchak to stay put.”

Ari thought for a moment. “I really don’t know, Mommy. I remember learning how Avraham and Yaakov did many important things on their journeys.”

“You see, Ari, there is a lot of good a person can do when he goes outside to be involved with other people. Still, by telling Yitzchak to stay in Eretz Yisrael, HaShem is teaching us that there is a lot a Jew can — and should — do by staying in one place. Instead of being involved with many outside things like Avraham and Yaakov were, Yitzchak concentrated on working with the inner strength that HaShem gave him.”

“Maybe that’s why the Torah tells us about all the wells he dug,” suggested Ari. “It’s like digging into yourself and trying to bring out what you have inside.”

“That is a very good thought,” Ari’s mother complimented him, patting his head proudly. “And if you remember what happened later, you’ll see how working with the inside influences things on the outside too. Avimelech, king of the Plishtim, had argued with Yitzchak and caused trouble. But later he came to Yitzchak with the general of his army and asked for his friendship, telling him: “We realize that you are blessed by HaShem.”

“We can see how much influence Yitzchak had on the outside even while he stayed inside concentrating on what he had within.”

“You just got me thinking, Mommy,” Ari said excitedly. “There really is a lot I can do in here.”

“Good for you, Ari! I’m happy that you’re going to start working with what you have inside. And I’m going to straighten up this room for you, because your digging inside is bound to influence the outside, and I wouldn’t want anyone to come in now.”

“Not even Avimelech, king of the Plishtim!” Ari laughed.

(Adapted from Likkutei Sichos, Vol. XXV, Parshas Toldos)

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TORAH STUDIES: Parshat Toldot

B"H

Cheshvan 28, 5766 * November 30, 2005

=========================
T O R A H S T U D I E S
=========================

Parshat Toldot
--------------

The Sidra of Toldot begins with an account of the generation of “Isaac the son of Abraham,” and adds, “Abraham begat Isaac.” Why the repetition? The Rebbe quotes four explanations, each of a different kind, each representing a different level of Biblical interpretation.

Each is apparently unconnected with any of the others, but the Rebbe explores them in depth and shows their inner relation to one another—demonstrating, by this example, the essential unity of the various ways of understanding the Torah.

1. The Four Explanations

Our Sidra begins with the words, “And these were the generations of Isaac the son of Abraham: Abraham begat Isaac.” The commentators on the Torah ask the immediate question, why does the verse repeat itself in telling us that Abraham begat Isaac?

Among the various answers given are the following:

(i) The Talmud (and the Midrash) say that the cynics of the time were casting aspersions on Abraham’s parentage of Isaac (Sarah had lived childless with Abraham for many years; and yet she bore Isaac only after she had been forcibly taken by Abimelech). Therefore, G-d made Isaac facially identical with Abraham so that everyone should recognize that he was indeed Abraham’s son. The double expression of the verse gives testimony to this fact.

(ii) The Midrash comments: “Isaac was crowned with Abraham and Abraham was crowned with Isaac.” Each was the other’s pride.

(iii) The Chassidic explanation is that Abraham is a figure, or paradigm, of the service of love and kindness, while Isaac is the exemplar of fear and strictness. Each of these poles of worship has two levels. There is the lower fear, which is adherence for fear of punishment for sin, or for any harm that may befall one as a result of sin, while the higher fear is a sense of awe in the face of the majesty of G-d, and a withdrawal from sin because it is against G-d’s will.

The lower love is an attachment to G-d for the ulterior motive of reward, whether material or spiritual. But the higher love is independent of any desire for personal benefit, and is simply a cleaving to G-d for its own sake.

The verse, in its apparent repetition, is teaching us something about the relation of these four forms of service. The order of the names (Isaac, Abraham, Abraham, Isaac) tells us that the order of the worship of G-d starts with the lower fear, ascends to the lower love, and then to the higher love, and finally reaches its highest point in the higher fear. The lower begets the higher, for though one starts by worshipping G-d for ulterior motives, one eventually comes to do it for its own sake. And this applies to all Jews (that they must serve G-d with both love and fear ), for Abraham and Isaac and Jacob are called the “Fathers” of the Jewish people, meaning that all their descendants have inherited their capacities and the obligation to use them.

(iv) The Zohar explains that Abraham stands symbolically for the soul (and Sarah, for the body. For the Torah says, “And Sarah died,” meaning the body, which is mortal; while about Abraham it is written “And Abraham arose above the face of his dead,” alluding to the soul, which transcends death). Isaac, whose name means “laughing” or “rejoicing,” stands for the pleasures which the soul will have in the world to come. So the verse, thus translated,
reads: “Pleasure will be the reward to the soul” (“Isaac, the son of
Abraham”) in the world to come, if “the soul begets pleasures (“Abraham begat Isaac”) by its service in this world.

2. The Inner Unity

There is a general principle that when different interpretations are given to one and the same verse in the Torah, they are connected, even though superficially they seem to bear no relation to each other.

A proof of this is that the Rabbis explain that the word “shaatnez” (the forbidden mixture of wool and linen) is a fusion of three words: “shuah” (combed), “tavui” (spun), and “nuz” (woven); and argue that since the Torah combines these into one word it intends that a cloth must have all three properties before the Torah declares it shaatnez (i.e., that the wool and linen must be combed, spun and woven together). If we learn from the fusion of separate letters into one word that all three terms are connected, a fortiori must different explanations be connected if they are attached to the selfsame letters in Torah.

What is the relation between our four explanations?

All the stories of Torah have moral implication directly relevant to the life of each Jew. And we can readily understand the moral of the Chassidic explanation above. It is that a Jew must serve G-d with both poles of his emotional responses: Love and fear. The implication of the Zohar’s interpretation is that by the this-worldly service of the Jew’s embodied soul he creates spiritual pleasures which will be revealed to him in the world to come, and by recognizing this, his whole manner of service takes on a new life.

But what of the interpretations of the Talmud and the Midrash—which on the face of it have no immediate relevance to us?

The connection between these two is that both relate events which were out of the ordinary course of nature.

If nature had obeyed its physical laws, Abraham could not have had a child: He and his wife were old and barren. This is why when G-d told him he would bear a son, the Torah says: “He brought him outside,” which the Rabbis
translate: “Break away from your astrological speculations,” in which Abraham had foreseen that he would be childless.

And if the evolution of the spirit had taken its ordinary course (whereby succeeding generations diminish in spiritual stature; as the Rabbis say, “If the earlier Jews were sons of angels, then we are sons of men, etc.”) then Abraham would not have been “crowned” in Isaac. For this implied that Isaac completed and complemented his father’s service, and supplied an element which Abraham himself lacked.

So both these explanations convey to us the profound fact that a Jew may transcend the constraints of natural law, not only in spiritual matters, but in material matters as well.

Abraham had, as it were, spiritual offspring before Isaac, for “the offspring of the righteous are their good works.” But the birth of Isaac proved that even in the physical domain miraculous events attended him.

And this is the real refutation of the “cynics of the generation.” For their claim was (in depth) that though they conceded that a Jew might transcend limitations in the spiritual realms, to produce an effect in the physical world required the temporal power of the secular rulers (the claim that Abimelech was the father of Isaac); i.e., in material affairs he is subject to natural law.

In making Isaac facially resemble Abraham, G-d made his true parentage apparent to all, showing that the channel of physical power was Abraham (the soul, to follow the Zohar’s reading) not Abimelech (the worldly ruler). The soul has no hindrances, either in itself or when it seeks to translate the devotion into action.

3. The Soul’s Freedom

This leads us to an understanding of the words of Rabbi Yosef Yitzchak (sixth Lubavitcher Rebbe):

“All the people on the face of the earth must know this: That only our bodies have been sent into exile and the servitude of (foreign) rulers. But our souls have not been exiled or enslaved.

“We must say openly before all, that in all matters relating to our religion, the Torah, the commandments and the customs of Israel, we Jews have no-one who can dictate to us, nor may any pressure be brought to bear against us.”

This is, on the face of it, paradoxical, for what advantage is it if the soul is free so long as the body is in exile, and the soul must fulfill G-d’ s will through the body in the physical world?

But in fact, such is the strength of the soul’s arousal that it can remove the body from its servitude to physical constraints. And this must be done openly so that “all the people on the face of the earth” (including the “cynics of the generation”) should see that Abimelech (worldly power) has no domain over the Jew either in body or in soul.

4. Service and Reward

The connection between the four interpretations is now clear.

The Talmud belongs to the “revealed” part of Torah, so it addresses itself to the skepticism which can arise here in this “revealed” physical world, answering the challenge of the “cynics” by showing that even at a material level a Jew is not subject to the constraints of nature.

The Midrash is an intermediate link between Torah’s “revealed” and “inward” aspects, so it treats the subject in the same way as the Talmud, and also gives a deeper explanation, showing that a Jew transcends nature, also the normal (“natural”) spiritual order. He stands aside from the progressive decline of the human spirit, so that “the crown of the old is their grandchildren” —the later generations perfect the service of the earlier. (And since the Midrash, in this, its second comment, speaks from a level in which cynicism has no place, it has no cause to answer it in the way that the Talmud does.)

Chassidut—which explains the path of service of G-d—also takes us into the realm of “higher than nature.” Its moral was that each Jew must serve G-d with love and fear together. Now, normally these are incompatible emotions—love means drawing near; fear is the consciousness of a distance separating. But in worship of G-d the Jew transcends the natural movement of his feelings and can fuse these two opposite responses in a unique involvement of his whole being. When he does this, he is set apart by Heaven from the course of nature, both physically (as in the Talmud’s
interpretation) and spiritually (as in the Midrash).

The Zohar, which expresses the esoteric aspect of Torah, speaks of the world to come, and explains that by a Jew’s efforts in this world to let his soul break through the bounds of embodied existence, he is rewarded by the spiritual delights of the future life.

5. The Reward Is the Act

To take this further, it is said that “the reward of a Mitzvah (commandment) is a Mitzvah”; that is, the reward lies in the act itself, and not in the later and additional pleasure. For, in the world to come, what is granted to the Jew is not an incidental consequence of his good works, but is the good works themselves, revealed in their true character. For now, possessed of a body, he does not perceive the inner spiritual reality of an act of doing G-d’s will. In the afterlife he does, and this is his reward.

The first three explanations speak about the act of performing a Mitzvah, while the Zohar directs itself to the reward. But since the reward is the act, we can see a closer unity between all four.

6. The Service of the Body, the Reward of the Soul

Isaac was so called because the name means “rejoice,” and Sarah said, when he was born to her in her old age, “G-d had made rejoicing for me.” Now the name of G-d used in this verse is Elokim, which is usually taken to refer to G-d’s imminence in nature (“Elokim” is, in fact, numerically equivalent to the Hebrew word for nature), which serves to conceal the four-lettered name which stands for G-d’s transcendence. And there is a Chassidic explanation that the verse means “rejoicing has come from my service of sanctifying nature.” That is, that in the physical world is hidden the imminent presence of G-d. And by dedicating one’s acts in holiness, one draws out this presence into openness and revelation, which is the Divine purpose in creation, causing G-d Himself to rejoice.

Man, who was created in the image of G-d, also has, as it were, both imminent and transcendent aspects —the body and the soul respectively. And as G-d rejoices through our sanctification of the world, so He rejoices in our sanctification of the body, for this is the fulfillment of the Divine purpose.

And while now it is the soul which gives life to the body, in the world to come it will be the body which will be the giver of life to the soul. For the purpose of creation is realized by refinement of the body, and since the soul is the force which refines the body, it will therefore share in the pleasure created through its effect on the body.

This, then, is the ultimate connection between the four interpretations. The first three speak of man’s service, of how the soul lifts the body out of its natural constraints, and by transforming nature into manifest holiness brings pleasure to G-d (“Abraham begat Isaac,” or “the soul creates pleasures”). As a result, the soul is rewarded by these very pleasures in the world to come—the concern of the Zohar—when “Isaac is the son of Abraham,” or, “the soul receives its pleasures” in return.

(Source: Likkutei Sichot, Vol. III pp. 780-7)

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PARSHAH IN A NUTSHELL: Week of November 27 - December 3, 2005 (Toldot)

B"H

Cheshvan 28, 5766 * November 30, 2005

=================================================
T H E P A R S H A H I N A N U T S H E L L
=================================================

TORAH PORTION: Toldot (Genesis 25:19-28:9)

Torah Reading for Week of November 27 - December 3, 2005

On the Web: http://chabad.org/Article.asp?AID=3178

- * - * - * - * - * - * - * - * - * - * - * - * - * - * - * - * - * -

Isaac marries Rebecca. After twenty childless years their prayers are answered and Rebecca conceives. She experiences a difficult pregnancy as the "children struggle inside her"; G-d tells her that "there are two nations in your womb", and that the younger will prevail over the elder.

Esau emerges first; Jacob is born clutching Esau's heel. Esau grows up to be "a cunning hunter, a man of the field"; Jacob is "a wholesome man", a dweller in the tents of learning. Isaac favors Esau; Rebecca loves Jacob. Returning exhausted and hungry from the hunt one day, Esau sells his birthright (his rights as the firstborn) to Jacob for a pot of red lentil stew.

In Gerar, in the land of the Philistines, Isaac presents Rebecca as his sister, out of fear that he will be killed by someone coveting her beauty. He farms the land, reopens the wells dug by his father Abraham, and bores a series of his own wells: over the first two there is strife with the Philistines, but the waters of the third well are enjoyed in tranquility.

Esau marries two Hittite women. Isaac grows old and blind, and expresses his desire to bless Esau before he dies. While Esau goes off to hunt for his father's favorite food, Rebecca dresses Jacob in Esau's clothes, covers his arms and neck with goatskins to simulate the feel of his hairier brother, prepares a similar dish, and sends Jacob to his father. Jacob receives his fathers' blessings for "the dew of the heaven and the fat of the land" and mastery over his brother. When Esau returns and the deception is revealed, all Isaac can do for his weeping son is to predict that he will live by his sword, and that when Jacob falters, the younger brother will forfeit his supremacy over the elder.

Jacob leaves home for Charan to flee Esau's wrath and to find a wife in the family of his mother's brother, Laban. Esau marries a third wife -- Machlat, the daughter of Ishmael.

* * *

FROM THE WORDS OF OUR SAGES ON THE PARSHAH:

- Isaac was forty years old when he took Rebecca to wife (25:20)

For three years, from the Binding of Isaac at age 37 to his
marriage at age 40, Isaac was in the Garden of Eden.
(Asarah Maamarot)

Marriage is a time of increased enmeshment in the physical. Thus the Zohar refers to marriage as a person's second birth: first, the soul enters into the body and assumes a physical existence, then, at a later point in life, it further "descends" into the physical state by marrying.

Therein lies the lesson to be derived from the fact that, prior to his marriage, Isaac spent three years in the Garden of Eden, abandoning the physical state for a wholly spiritual existence. In order to ensure the success of the most physical phase of a person's life, it must be prefaced by a period of spiritual preparation. Although the primary objective of our mission in life is the development and sanctification of the physical world, one must enter that world fortified with the spiritual vision of the divine purpose and with the spiritual resources with which to carry it out. (The Lubavitcher Rebbe)

- The voice is the voice of Jacob, but the hands are the hands of Esau (27:22)

"The voice is the voice of Jacob" -- no prayer is effective unless the descendants of Jacob have a part in it. "The hands are the hands of Esau" -- no war is successful unless the descendants of Esau have a part in it. (The Talmud)

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

For more Parshah reading, please visit our "Full Parshah with Commentary" section with its dozens of excerpts from the Midrash, Talmud, Commentaries and the Chassidic Masters:

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CHASSIDIC STORY: Finding Warmth

B"H

Cheshvan 28, 5766 * November 30, 2005

=============================
C H A S S I D I C S T O R Y
=============================

Finding Warmth
By: Pesach and Chana Burston
----------------------------

One winter day, a man discovered a thick layer of frost on his window. He started painstakingly scraping it off.

"What are you doing?" inquired a curious neighbor.

"Removing the frost from my window," answered the man, "so I can see outside."

His friend saw that the labor was tedious and advised him, "Light a fire in your home – the frost will disappear by itself!"

- From Chicken Soup to Warm the Neshama by Pesach and Chana Burston.

(To view this story online, or to post a comment, please click here: http://www.chabad.org/article.asp?aid=329209)

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DAILY DOSE: A Little Smarter

B"H

A Little Smarter
----------------

If G-d were only a little smarter than me, He wouldn't be my G-d.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Cheshvan 28, 5766 * November 30, 2005

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A7news: DM Mofaz Threatens Closure of Gaza Crossings

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DM Mofaz Threatens Closure of Gaza Crossings
Defense Minister Sha'ul Mofaz warned the Palestinian Authority Wednesday that if control over the Egypt-Gaza border is not tightened, then Israel will close the Israel-Gaza border.
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Headlines:
 1. DM Mofaz Threatens Closure of Gaza Crossings
 2. Peres Expected to Join Sharon´s Party
 3. After Row Over Drones, Israel and US Resume Strategic Talks
 4. Tali Fahima to Confess in a Plea Bargain
 5. Manhigut Yehudit Study Reveals What Likudniks Want
 6. Former Agudat Yisrael MK Promoting Right-Religious Coalition
 7. Always the General, Sharon Leaves Trojan Horse in Likud
 8. A Jewish Perspective on the Christian World

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Editor: Nissan Ratzlav-Katz
Wednesday, November 30, 2005
28 Cheshvan 5766

 

1. DM Mofaz Threatens Closure of Gaza Crossings
By Nissan Ratzlav-Katz

Defense Minister Sha'ul Mofaz warned the Palestinian Authority Wednesday that if control over the Egypt-Gaza border is not tightened, then Israel will close the Israel-Gaza border.

After a visit today to the Rafiach and Kerem Shalom checkpoints between Gaza and neighboring Egypt, the defense minister commented, "Control of the crossings is reasonable, but it is still partial and not complete. There are still gaps, and I hope that they will be filled very soon."

However, Mofaz also warned, "If the situation does not improve and the Palestinians don't cooperate, we will close the Erez and Karni Crossings [between Gaza and Israel]. They will become international borders, with all that that entails. I hope that the Palestinians understand the significance of such a step."

During a tour of the Egypt-Israel border yesterday, Prime Minister Ariel Sharon told IDF soldiers stationed in the region, "The mission of the forces in the field is to put an end to border infiltrations." The prime minister was escorted by Defense Minister Mofaz. Both leaders were shown IDF observation posts along the border and heard intelligence reports of the efforts made by smugglers to bring weapons, ammunition, drugs and people into Israel from Egypt.

On other fronts in the struggle against Arab terrorism, IDF forces operating in Shechem Wednesday morning successfully convinced two wanted Hamas terrorists to turn themselves in. A Fatah terrorist was also arrested in the operation, during which Palestinian Authority gunmen opened fire and threw firebombs at Israeli forces. There were no injuries among IDF soldiers, while PA sources reported ten injuries.

During the night, IDF soldiers arrested at least eleven terrorists in the vicinities of Bethlehem, Hevron and Jenin. Suspects in custody include Hamas, Fatah and Islamic Jihad members.

In Jenin, soldiers involved in counter-terrorism efforts were targeted by terrorist gunfire several times. In Bethlehem, on Tuesday, PA security forces opened fire on an elite IDF undercover team that was involved in the apprehension of wanted terrorists. The force was extricated unharmed by IDF backup troops. There were no injuries during operations in either city.

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2. Peres Expected to Join Sharon´s Party
By Nissan Ratzlav-Katz

Veteran Knesset Member Shimon Peres is expected to announce his departure from the Labor party on Wednesday, ending a 46-year affiliation.

Sources close to Peres have indicated he will announce his decision to join Prime Minister Ariel Sharon's Kadima party upon his return from Barcelona Wednesday. While he is not expected to seek a parliamentary seat in the next Knesset, the 82-year-old former Labor party chairman is likely to be promised a senior, custom-tailored post should Sharon end up drafting the next government coalition.

Peres rejected reports while overseas that he had already decided to join Sharon's party, saying that he will make his decision only upon his return home. A formal announcement is expected some time Wednesday night or Thursday.

In statements to the media in recent days, Peres said that he will make his final decision based upon a single parameter: the opportunity to continue contributing to the state. Party affiliation, according to Peres, carries only historical and emotional weight.

Some political observers in Barcelona believe that Peres was attempting to downplay the decision regarding his political future while in Spain so as not to overshadow a soccer game organized by the Peres Center for Peace. The game brought Israeli and Arab players together in one team to play against Barcelona's soccer team, regarded as among the best in the world.

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3. After Row Over Drones, Israel and US Resume Strategic Talks
By Scott Shiloh

After Israel reportedly agreed to subject defense exports to American approval, the US has resumed strategic security talks with Israel.

After a three-year hiatus, the United States and Israel resumed strategic security talks on Monday. The discussions, which began in 2001, were put on hold over Israel’s decision to upgrade “Harpy” drones originally sold to China in 1994.

American worries that the drones could potentially be used against U.S. forces brought about the cancellation of the deal with China. A memorandum signed between Israel and the United States last August paved the way for a resumption of the strategic talks.

In that memorandum, Israel agreed to subject weapons exports to third countries to guidelines which protect U.S. interests. According to some reports, the U.S. must consent to such exports.

While the U.S. and Israel have a wide-range of diplomatic, commercial, and military ties, the Harpy issue jeopardized strategic cooperation between the two countries. In addition to canceling the strategic talks, the U.S. precluded Israeli companies from participating in the development of next-generation U.S. fighter aircraft.

When asked why the talks had been suspended for so long, Foreign Ministry spokesman Mark Regev said only that they had not taken place for “logistical” reasons.

According to reports, Tzachi HaNegbi (Likud), who serves as a minister without portfolio, and the directors-general of the foreign affairs and defense ministries headed the Israeli delegation to the talks. Undersecretary of State for Political Affairs Nicholas Burns headed the U.S. delegation.

Another development opening the way for a resumption of the talks was the retirement of former Defense Ministry Director-General Amos Yaron. U.S. officials had refused to meet with him, claiming he had misled them in regard to the Harpy upgrade agreement with the Chinese.

The U.S. – Israel strategic forum was set up to provide a means for discussing strategic long-term issues between the two countries. The forum stressed discussion of regional threats and changes in global security.

Prior to the Harpy deal, U.S. officials were displeased when the contents of the confidential talks had been leaked to the press.

News agencies have already reported that Monday’s talks focused on the Iranian nuclear threat and other regional issues, such as tensions along Israel’s border with Lebanon.

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4. Tali Fahima to Confess in a Plea Bargain
By Nissan Ratzlav-Katz

Left-wing activist Tali Fahima, a 29-year-old Israeli Jewess, is expected to admit contact with a foreign agent, in exchange for which she will not be charged with aiding the enemy in war time.

Fahima originally faced a multi-count criminal indictment that included charges of aiding the enemy in a time of war. She allegedly passed information to Arab terrorists to facilitate the commission of one or more terror attacks or to avoid capture by Israeli security forces. However, Fahima’s lawyers stated Wednesday that a plea bargain is currently being arranged, according to which she will admit to having maintained contact with a foreign agent, but the more serious charge of abetting the enemy will be dropped.

If this deal is accepted by the court, Fahima will be released from jail in around a year, because she will have, by then, served the entire three-and-a-half-year term specified in the plea bargain.

While she remains in jail, however, the Palestinian Authority (PA) is making monthly payments to Fahima, according to a Channel 2 TV News report earlier this year. The stipend, authorized at the behest of the Al-Aksa Martyrs Brigade, comes out of a PA fund for imprisoned terrorists and their families.

Fahima was reportedly a girlfriend of Zakariya Zubeidi, commander of the Fatah-affiliated Al-Aksa Martyrs Brigade in Jenin. Seeking to exploit her relationship with the terrorist leader, the Israeli General Security Services at first approached Fahima seeking to recruit her as an agent. According to testimony at her trial, recruitment efforts commenced in 2003, but Fahima rejected the intelligence agency's offers.

Zubeidi, on Israel's most-wanted list for his role in several murderous attacks on civilians, told reporters in June of this year that he joined the Palestinian Police. When asked if this meant he would now arrest or fight terrorists acting against Israel, Zubeidi said, "I'm not going to stop any Palestinian activist.... There is no difference whether I'm a field agent fighting for the Palestinian people or if I'm a man of law."

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5. Manhigut Yehudit Study Reveals What Likudniks Want
By Ezra HaLevi

Moshe Feiglin of the Manhigut Yehudit (Jewish Leadership) faction within the Likud, commissioned a study to find out what the Likud voter is looking for and was pleasantly surprised.

Speaking with Israel National Radio's Eli Stutz and Yishai Fleisher Show, Feiglin spoke about the faction's new efforts. "We decided that this time we are going to need to work much more professionally…We hired political campaigners, but told them right from the beginning 'you are going to have a hard time with us. You are going to serve us and find out how to deliver Manhigut Yehudit's ideas to the public, and not how to mold our ideas in accordance with what you think is in the public's mind.' "

According to Feiglin, the campaign managers were encouraged by the ideals of Manhigut members but embarked on an extensive study to determine which of those ideals are most important to the average Likud voter. "When they came back to us with these four points, we were very encouraged, as it showed that the Likud voters are in fact very healthy.

The four Manhigut points most valued by Likud members were:

1. Family values. "As odd as it sounds, nobody is mentioning family values," Feiglin said. "People don't know, but today, if you decide to build a family in Israel, you are punished to the tune of thousands of shekels a month." Feiglin provided an example of an unmarried couple, with three or four kids even, paying about a tenth of the taxes a married couple in the same situation would pay. He said Manhigut members have long spoken and written about preserving family values and that legislation to address the specific law discriminating against married couples was already being put forward by Manhigut's Michael Fuah.

2. Education. Feiglin said the average Likud member answered in the affirmative to the following question. "Do you think that every Israeli kid – not necessarily religious – should have one hour a day of Jewish tradition, Jewish history or Jewish values – not religious learning, but Jewish learning?" He said the pollsters were stunned by the results. "If I would ask NRP voters or Hareidi voters I could understand, but these are Likud voters," Feiglin marveled.

3. Security. "We are not only talking about completely erasing the Oslo process, the Oslo direction, but going back from that direction," Feiglin said. "[The Likudniks] all agreed that only Moshe Feiglin can really go away from that direction. Not only that, but our platform that talks about annexing the land and declaring sovereignty over all parts of the Land of Israel still in our hands gets a very good response as well."

4. Supreme Court. "Manhigut Yehudit is talking about coming out with a new law that judges of the Supreme court will be elected by the people, not by themselves, as is the current practice," Feiglin said. "It can either be directly or through the Knesset, but definitely elected by the people and representing the people's values."

"From these four points, we saw that the people of Israel are really waiting for this message," Feiglin said. "Only Manhigut Yehudit is bringing it."

Asked by interviewer Fleisher what Manhigut Yehudit's relationship with rabbinic leadership is, Feiglin said that while questions of Jewish law would always be brought before the faction's rabbis, questions of policy and strategy would only give rabbinic opinions the same weight as any other experts. "We have a rabbinical committee of rabbis who are members and volunteers in Manhigut Yehudit and identify completely with our ideas," Feiglin said. "Any time we get to any Jewish legal question we ask them and do exactly what they say. These are only halachic (Jewish legal) questions, though, we don't ask them political questions about which direction to take or ideology to draw from. In these issues these rabbis' ideas are very important to us, just like everybody else. We have no Manhigut Yehudit Council of Torah Sages. "


Host Eli Stutz asked Feiglin what he would reply to the assertion that every issue is relevant to the dictates of Jewish law.

"When I first started Manhigut I asked my personal rabbi and close friend about joining the Likud," he answered. "His answer was that it doesn't look like a good idea, but he understands that in this issue, I may understand more than he does. Later on he agreed very much with what I did. These are the kind of rabbis we consult with. They understand what their expertise is. It does not mean they don't have a say in policy, but their say in policy is not halacha, but rather the input of a very wise person."

Feiglin believes that the upcoming Likud primaries, which are to take place in less than three weeks, present an incredible opportunity to take control of the Likud Party and bring about a change in the direction of the State of Israel. "We have now an unbelievable opportunity to get Manhigut Yehudit ahead," he said. "We need a little miracle, smaller than what Amir Peretz [who beat incumbent Shimon Peres contrary to all predictions] had, to get to the second round and maybe even win. Everybody must get to work and get all of the Likudnikim he knows to get to the polls to vote the right way. People should call 1-800-200-613 to get involved. There are only two and a half weeks ‘til the primaries and I am telling you, we can do what Peretz did in the Labor Party and bring about a great change in Israeli and Jewish History."

To learn more about Jewish Leadership, its platform and plan for Israel's future, visit JewishIsrael.org

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6. Former Agudat Yisrael MK Promoting Right-Religious Coalition
By Nissan Ratzlav-Katz

Rabbi Yisrael Eichler, formerly representing Agudat Yisrael in parliament, is working to draft joint "red lines" for all right-wing and religious political parties.

In an interview with Arutz Sheva Radio on Tuesday, Rabbi Eichler said that his efforts are aimed at foiling a divide-and-conquer approach from being effective against the religious and right-wing parties. Prime Minister Ariel Sharon used such an approach successfully after the last elections, according to Eichler, ultimately destroying both the Torah world and the Jewish communities of Gaza and northern Samaria. "And his hand is still outstretched for more," the former MK warned.

Rabbi Eichler said that he is working on drafting key non-negotiable positions for all religious and right-wing parties to agree upon ahead of coalition negotiations for the next government. He is seeking to prevent a situation in which, among the right-wing and religious parties, "in order to get some extra kneideleh [matzah ball], one [party] will enter [the coalition] at the expense of another."

Ideally, Eichler would like to see a joint commitment by the right-wing and religious parties that any future coalition must include all or none of them. However, barring that, he is working on a minimal agreement that the religious Zionist parties will fight legislation that could harm the interests of Hareidi Torah institutions and the Hareidi parties will fight legislation that harms the interests of Jewish communities in Judea and Samaria.

The first stage in forming his envisioned right-religious coalition, Rabbi Eichler said, is forming a single Hareidi bloc including Shas, Agudat Yisrael and Degel HaTorah. However, Eichler admitted that such a bloc is difficult to generate. Shas, he said, is concerned about losing traditionalist, but not Orthodox, voters to the secular parties should the Sephardic movement agree to join Ashkenazi Hareidim in one party.

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7. Always the General, Sharon Leaves Trojan Horse in Likud
By Scott Shiloh

Ariel Sharon, former general and master tactician, who broke away from the Likud to form his own party, Kadima, may have left behind hundreds of supporters who remain loyal to his cause.

These supporters, making up an army of potential Trojan horses, may severely affect the Likud’s ability to maintain political independence from the party’s former leader and founder.

Sharon’s supporters, for example, still comprise a substantial proportion of the Likud’s governing body, the Central Committee. That committee can influence the format of the party’s Knesset list, including the position of each individual candidate, and ultimately whether that candidate gets elected.

While the prime minister’s supporters may have a moral duty to follow his footsteps and leave the party he abandoned, such a move has yet to occur. They also have the option of timing their move to the benefit of Kadima’s party interests.

Some Likud members are worried that Sharon’s supporters will attempt to fashion a list of party candidates that will appear unattractive to potential Likud voters. Another possibility is that Sharon’s backers will attempt to form a list favorable to joining a coalition led by Sharon’s new party, Kadima.

Despite the threat looming over the viability of the Likud as an independent party, many senior party officials, however, are sanguine, convinced that Sharon’s loyalists will not deliberately harm the party.

However, representatives of MK Binyamin Netanyahu, who is a candidate to head the Likud, have voiced their concerns over the Trojan horse issue to INN. They said that the party has not formulated a plan to deal with the problem.

Since resigning from the government last August just before Sharon carried out the disengagement plan, Sharon and Netanyahu, who served as finance minister, have become bitter electoral rivals.

On the other hand, another candidate for the Likud leadership, Moshe Feiglin, was unperturbed by the issue. “In my estimation, this is nothing more than a tempest in teacup,” said Feiglin.

“Every telephone call Omri Sharon makes to a Likud activist will be recorded and exposed,” he said cynically.

Sharon’s son, Omri, who was convicted last week of committing fraud and of violating election campaign laws, was the Likud’s kingpin, before departing to join his father’s new party.

Feiglin believes that Sharon’s supporters simply will not be bothered to vote in the Likud’s primary elections scheduled for January. More practically, however, Feiglin said that Likud members who publicly endorse Sharon should be denied the right to vote in party elections. Feiglin said that aside from using this sanction, there was no other reasonable solution to the problem.

Another candidate for the party’s top spot, Foreign Minister Silvan Shalom, predicted that Sharon’s supporters “will move over to his new party.” He said the fuss is over Likud members who had supported Sharon over his rival, Netanyahu, but have decided to remain in the Likud sans Sharon.

Party stalwart, MK Yuval Steinitz, head of the Knesset Foreign Affairs and Defense Committee is also not worried about a potential Trojan horse problem. “Such worries are exaggerated,” he said. “Likud Central Committee members are patriots who would not want to harm the Likud.”

Steinitz cited his own particular experience, saying that he had the support of party officials and activists, despite the fact that he did not support Sharon’s policies.

Steinitz said that Sharon will not attempt to influence the party’s primaries because “the overwhelming majority never took his orders in the past.”

In contrast, another party stalwart, MK Michael Eitan, Chairman of the Knesset Constitution and Law Committee, said he was worried that Sharon’s men will try to intervene in internal Likud politics, but that “there is nothing that can be done to stop this phenomenon.”

He said, however, that he did not think that Sharon’s supporters would have a significant impact on selecting the party’s Knesset list. “Likud Central Committee members are not robots,” he said. An attempt by Sharon to influence the list would affect “200-300 Central Committee members” at most, said Eitan, pointing out that such a number would be insignificant in a committee with 3000 members.

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8. A Jewish Perspective on the Christian World
A7 Radio's "Light Unto The Nations" with Jeremy Gimpel & Ari Abramowitz
A Jewish Perspective on the Christian World and Christian Zionism
Back from army reserve duty, Ari and Jeremy give a behind-the-scenes perspective of the heart of a Jewish soldier. Also, Alan Rabinowitz reflects on his extensive experience in the Christian world and extends a unique and revolutionary invitation. Alan shares his passion for introducing the Nations of the World to the beauty and depth of the Land of Israel.

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For more A7 Radio visit www.IsraelNationalRadio.com.








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24-15°C / 75-59°F
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26-14°C / 78-57°F
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Beer Sheva
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Dead Sea
26-17°C / 78-62°F
Partly Cloudy
Eilat
31-18°C / 87-64°F
Partly Cloudy

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Help feed hungry Jewish children in Israel.


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'Israeli Salad' #113
with Yoni Kempinski
   

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


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