Australian Senator : "Gilad Shalit must be freed"

Wednesday September 29, 2010

from Hansard - a speech in the Australian Parliament by Senator Mitch Fifield  (Victoria)—Manager of Opposition Business in the Senate

Staff Sergeant Gilad Shalit

As we enter the fifth year of the captivity of Gilad Shalit at the hands of his Hamas tormenters, we cannot escape the importance of the continued struggle for his freedom. On the morning of 25 June 2006, eight terrorists used a tunnel excavated during a period of ceasefire to launch an unprovoked assault on an Israeli Defense Forces position. IDF soldiers were attacked while guarding a place called Kerem Shalom — ‘Vineyard of Peace’ — a border crossing which enables trade between Israel and Gaza. For years facilities such as these have been attacked by Palestinian terror organisations because of a brutal opposition to any exchange that might foster an end to the conflict. Firing automatic weapons and rocket propelled grenades, the attackers killed two soldiers, Lieutenant Hanan Barak and Sergeant Pavel Slutzker, both 20, and injured three more. They abducted then-19-year-old Corporal Gilad Shalit, who was seen being publicly dragged, wounded, into Gaza, where he is believed to have been held captive since then.

Gilad has been virtually shut off from the outside world; the only signs of life have been three letters and a short video, for which 20 Palestinian prisoners were released in exchange. The International Red Cross has been refused any access. Mail and aid packages cannot reach him. To make a mockery of his family’s pain and anguish, Hamas has staged re-enactments of the kidnapping. They have held plays in which actors portraying Gilad beg for their release. They have even released an animated film depicting an aged Noam Shalit, Gilad’s father, grieving over his son’s coffin.

Gilad Shalit was born on 28 August 1986 to parents Aviva and Noam Shalit. Gilad’s family lives in Mitzpe Hila, a small village in western Galilee. He grew up playing basketball and soccer with his neighbourhood friends. He was a great fan of the American NBA. In high school he excelled in physics and maths and often helped other students. Like his uncle before him, Gilad joined the tank division when he was drafted into the IDF in 2005. His story resonates with the Israeli people because many in the ranks of the Israeli Defense Forces are young citizens fulfilling the obligation to serve their country; it could have been any Israeli’s son or daughter who was captured that morning. His plight has become the plight of an entire nation. Public events mark his birthday and the anniversary of his kidnapping. Photographs of Gilad as a teenager appear on public walls and fly on flags from car antennas. His name is inscribed on bracelets worn by Israeli youth and the number of days of his captivity is publicly displayed near the Prime Minister’s residence.

Israel in this situation was attacked from a territory which it does not occupy and over which it makes no claim. It was attacked from a territory from which it had withdrawn in an effort to forge peace. Let us not forget that the territory from which the raid was launched claimed to be a democracy, but real democracies respect the rule of law; real democracies do not take hostages; and real democracies do not allow entities within their borders to operate outside the law, to launch attacks on their neighbours and to kidnap their neighbours’ citizens. There should be no doubt, if ever there was, that any claim of democracy is a facade for a brutal and ugly agenda.

Hamas has granted no quarter to civilian populations on either side of the border; Hamas has fired more than 10,000 missiles indiscriminately at the population centres in Israel. Hamas deliberately and contemptuously puts the residents of Gaza in danger by storing and using weapons in civilian areas. Hamas enforces the isolation of Gaza and its people. The truth is that Hamas seeks neither peace nor prosperity for Gazans. Captive with Gilad are all Israelis and Palestinians, hostage to a cynical and violent campaign of jihad being waged by Hamas and its fellow travellers. Israel’s difficult journey reconciling the nation’s security needs with the Jewish principle of pidyon shvuyim, the redemption of prisoners, reveals the enduring strength of its national character. Every effort has been made to secure Gilad’s release, yet for months at a time Hamas does not respond to proposals mediated in good faith by third parties. His captors continue to issue unreasonable demands and ultimatums for Israel to release as many as 1,000 prisoners. Many on its list are convicted of fatal terrorist attacks. Gilad Shalit should not languish a moment longer. His family and his nation should not spend another moment in torment. He should be released without equivocation, condition or delay. Gilad was defending his country, democracy and the rule of law, but above all Gilad was defending his homeland, defending Israel from those sworn to destroy it.

The state of Israel has the right to defend itself but, more than that, the government of Israel has an obligation to protect its citizens and to fail to do so would be a dereliction of its duty. Australia has always stood by the people of Israel and I think always will, but ultimately it is because of soldiers like Gilad that the nation of Israel still stands. Israel consistently strives to maintain the rules of international law. This acknowledgement is not reciprocated by its enemies, who cynically push for Israel to be held to the highest standards of compliance with the very rules they comprehensively repudiate. Taking a hostage to compel a state to do or abstain from any act is criminal. Prohibiting prisoners contact with their families is criminal. Refusing any right of visitation by a humanitarian body is criminal. Those who kidnapped Gilad are criminals, and for too long the international community has passively accepted Gilad’s captivity. For too long Hamas has not taken seriously the imperative of negotiations to secure his return. For too long many have ignored the fundamental injustice of the suffering and isolation of an innocent youth.

The criticism of Israel’s efforts to enforce a blockade against arms shipments to Hamas cannot be a distraction from Gilad’s confinement and deprivation. The campaign to free Gilad grows stronger. On 30 August 2010, dozens of students gathered in Melbourne to reflect on Gilad Shalit’s 24th birthday, marking the 1,525th day he has been held in captivity. I acknowledge the tireless efforts of Gilad’s family and all of his supporters. The pain of his family is shared by many of their fellow citizens and supporters, and these efforts continue to bring light to the struggle of Gilad.

Contrary to all standards of international law and decency, a young man’s life still hangs precariously in the balance. The international community must escalate its advocacy on behalf of Gilad and all those who Hamas holds hostage, not just in words but in deeds.

Ours — Australia’s and Israel’s — is a solidarity built on common values. Israel is indeed a beacon of hope and liberty in the Middle East. It is a great and robust democracy, a nation of free men and women, and Australia, I hope, will stand by them. We must not rest until the message is heard: Gilad Shalit must be freed.

Fooling Yourself

People mistakenly think they can hide those parts of their personality they don't want the world to see, and reveal only the parts they are willing to let others know about.

But the truth is that even the deepest parts of a personality stand out on the tip of your nose for everyone to see - everyone except yourself.

A person thinks he knows himself, but even that he doesn't know. Similarly, a person thinks he knows how his voice sounds, but when he hears himself on a tape he sounds strange. He can't believe it's really him while others recognize his voice right away. This is also true of our drives and motivations: we deceive ourselves as to what we really think, while to an outsider it is obvious.

Rabbi Mendel Kaplan "Reb Mendel and his Wisdom" by Yisroel Greenwald

Two Pockets

"His brother's name was Yaktan" [Noah 10:25]

Rashi explains that his name was Yaktan  (Joktan) "because he was humble and would make himself small (katan). That is why he was privileged to establish all of these families."

R' Simchah Bunim of P'shischa once told his chassidim "Every Jew must have two pockets: one to hold the verse: " in the image of God He created him " [Bereishis 1:27] and the other to hold the verse "I am like dust and ashes" [Bereishis 18:27].

"When a person has an opportunity to do a mitzvah, to learn Torah, or to do an act of kindness, let him not think: Who am I to merit performing such lofty deeds? I am but a simple man, undeserving of such things... He must not think this way!  Rather, he must immediately take the verse  "in the image of God He created him" out of his first pocket and remember that since this is so, he is capable and worthy of doing all holy acts.

"However, if others deride or insult him, then let him take out the verse "I am like dust and ashes" from his second pocket, and he should think to himself How can someone like me - who is nothing but dust and ashes - feel offended by others?"

"But", concluded the Rebbe, "most often the opposite is how people react. When someone is asked to do a mitzvah, he declines, saying "I am nothing but dust and ashes; I am not worthy". But when others ridicule him or insult him, he at once begins shouting "In the image of God He created him - look at whom you are insulting!"

Source: Rabbi Y. Bronstein

The Purpose of Falsehood

by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

Empty Heads Held High

A person in whom there is arrogance will ultimately be diminished.... "They will wither like the tops of the ears of grain" (Job 24:24)..... It is like the man who enters his field and picks the tall ones. (Sotah 5a)

A father and son were walking through a field of golden wheat at harvest time. "Father" said the boy, "why do some of the stalks stand tall and straight, while others bend their heads?"

"The bent stalks" replied the father, "are full of ripe, healthy kernels, the weight pulls them down. They are like humble people full of wisdom and good deeds. The stalks that hold their heads high are empty, like worthless people who act superior."

Our Gemara, too, likens the arrogant to tall stalks of grain. A farmer walking through a field of full, bent stalks will uproot and discard any tall, empty ones so that they will not be harvested together with the rest.

Ben Ish Chai

The Serpent's Lie

The Rebbe Reb Zisha once asked his brother "My beloved brother, in the holy writings it is written that all the souls were once included and contained in Adam, the first man. If so, we must also have been there at the moment he sinned and ate from the tree of knowledge. Why didn't we prevent him from doing so?"

The Rebbe Reb Elimelech answered him thus: "Brother, we were obliged to let him eat the fruit. If he had not, the serpent's lie would still stand and would never have been proven false. The serpent said to him "Your eyes will open and you will be as G-d, knowing good and evil and able to create worlds." This is why Adam had to eat the fruit - once he did so, he saw that even though he had eaten of the fruit, he was still just a human being and no more."

Source: Mipeninei Noam Elimelech - translated by Tal Moshe Zwecker
Art: Vladimir Kush

Tikkun for Embarrassing Someone

When one embarrasses someone else, not only does he commit a transgression between man and man, but he also violates G-d's command. In order to correct this, one needs to do the exact opposite of the wrong.

In this case, the sin includes hurting someone's feelings. Therefore, one needs to improve his respect and positive feelings for all people, especially towards friends. In addition, since embarrassing someone generally comes from having ego or anger, one must go to the other extreme in removing these ugly traits from his character. See Rambam, Laws of Personality Development, chapter 2.

Based on Igros Kodesh of the Lubavitcher Rebbe, Vol. 16 #5863

Kabbalah of Dreams

"You can analyze your behavior through a dream...."

You must strive to examine your dreams, for they are a manifestation of the Holy One's guidance personally directed to you. Rabbi Shimon bar Yochai, of blessed memory, teaches (see Chapter Four of "Shaarei Kedusha)", that you can analyze your behavior through a dream, for according to what you do during the day, so is the dream ( Zohar, Chaya Sarah 130a). As Elijah said to Job, "In a dream, a nocturnal vision of the night, when a deep sleep falls over people, during slumbers upon the bed, then He uncovers people's ears and seals their affliction." (Job 33:15)

To the extent that a person is righteous, so is the truth of his dreams. A person will sometimes see visions of the heavenly worlds in his dreams, and there will speak with the deceased and recognize them; these will reveal to the dreamer teachings about the Garden of Eden and Gehinom, as it has often happened in our times.

Our sages say, "Rabbi Yonah said in the name of Rabbi Zera, 'One who does not have a dream for seven consecutive days is a transgressor, as the verse says, 'And he who has it will rest satisfied [in Hebrew savea] and will not be visited for evil.' (Proverbs 19:23) Do not read 'savea' but 'sheva' [Hebrew for 'seven']." (Berachot 14a)

Rashi, of blessed memory, explains that a person who transgresses does not receive the guidance of the Divine Providence through a dream. It seems to me that a dream will not come to him because his soul does not ascend on high while he sleeps. The soul of such a person is like the spirit of the beast that descends to the depths of the earth [paraphrasing Ecclesiates 3:21].

What is decreed for man in the heavenly worlds is revealed through dreams. As Rabbi Shimon bar Yochai explains: "Thirty days before a nation rises to power, or before a nation is to endure a disaster, the coming event is announced throughout the world. It is sometimes communicated through the mouths of children, or that of the simple-minded, or at times through birds who proclaim it to the world, but no one is aware of this because no one understands. When the nation is worthy, the impending misfortune is announced to the righteous leaders of the generation so that these may issue a warning; thus, when the people hear about the decree they may return to their Maker.

Source: The World of Dreams - from Reishit Chochma; translated by Simhah H. Benyosef

***************************

There are three types of dreams:

1. Dreams that have no real value, caused by your environment, such as food eaten or extreme temperatures.

2. A dream that comes to teach or show us something, similar to Pharoah's dreams, containing a message. These dreams are shown in abstract (picture) language and are the result of your soul having contact with an outside force. These dreams are brought to us by an angel (or perhaps a demon). Demons can come in the guise of rabbis or angels, just to fool us. It is easy to differentiate between the two because a demonic dream is always very confusing and agitating and you will wake up sweaty and fearful, whereas a dream brought by an angel will leave you feeling calm and peaceful, and knowing what you should do.

3. A prophetic dream is one when G-d speaks to you and you will intuitively know what to do next, because in the dream you were told clearly and that is what is known as "deja vu". It differs from No. 2 in that it is a true prophetic vision and you see a clear prophecy without the abstract imagery.

Chaim Vital writes in "Sha'arei Kedusha" that G-d speaks to every human soul, connecting through our dreams. In general, dreams are shown to us in pictures because this is the language of the subsconscious. When in deep thought we always think in pictures rather than words. But we must remember that the imagery is not necessarily representing the same thing as it does in reality.

For example, our rabbis taught that to dream of an "ass" means "salvation"; to dream of a cat represents either a beautiful song or a change for the worse, depending on the type of cat, to dream of an elephant means you will experience a miracle.

Chochmah = right side = sub-conscious = intuitive

Binah = left side = conscious = rational

Binah (conscious mind) deals with the physical word;

Chochmah (subconscious) deals with the spiritual world.

Our chochmah shows us images in our dreams, and our Binah interprets these pictures. Two people can dream of the same thing, but it will mean something different to each of them, relating to their own personal subsconscious imagery. In a message dream, the force communicating the message will result in your mind showing the form of pictures unique to you. Only you can really interpret this kind of dream. A true "dream interpreter" will help you to understand yourself rather than applying meaning to your images."

All dreams follow their interpretation

Never share your dreams with anyone unless you trust them to give you a good interpretation because dreams are self-fulfilling prophecies. If you dream of someone you know well and connected with recently, that is usually not an important dream. However, to dream of someone you DON'T know, or who you have no attachment to whatsoever means that this is a message dream.

**********************

According to ancient kabbalistic writings*, depending which day of the month you have the dream, the following outcomes are known:

(all dates are according to the Hebrew [lunar] calendar) *[Source:"Dream Interpretation" by Rabbi Shelomo Almoli - KTAV Publ]

  

Day of the month:

1st (new moon) All dreams will be turned to joy

2nd/3rd All dreams have no truth

4th/5th All that you see will come about but only after a long time

6th Will definitely come about, whether good or evil

7th Will come about after a long time

8th/9th Everything you see will be

10th/11th Will eventuate after time, and will not have any negative outcome

12th Everything will come about quickly and will be good

13th/14th Will eventuate within 18 days, and therefore offer prayer and supplication before your Creator, for He is forgiving and compassionate, long-suffering, and full of lovingkindness, taking back evil decrees.

15th/16th (full moon) Everything will come about after a time

17th Will eventuate in four or five days and afterwards you will rejoice.

18th/19th Whatever you dream will come to pass after a long time; but not everything that you dream.

20th/21st The dreams of these days lie; some say that if they come to pass, there will be rejoicing.

22nd In eight days it will come true

23rd Whatever you dream will be turned into argument and strife

24th Whatever you dream will be turned to peace and joy

25th/26th After 8-10 days this dream will come true and you should thank G-d

27th/28th/29th It will turn to peace and rejoicing

30th You will be in distress, but ask mercy from G-d and He will have mercy on you; alternatively, if you dream about any kind of trouble, peace will come thereafter. 

Dreams dreamt on Shabbat will be accurate, since the "extra" soul we are given on that day leaves us more open to Divine influence.

According to the Talmud, Brachos 5a; the recitation of the Shema immediately before going to sleep is seen as a protection against the dangers of the night.