Obama's Coup Follows Path of Hitler's Enabling Law

Last night, under the influence of a terror campaign by Obama and his British and Wall Street backers, a majority of the US House of Representative signed off on a Hitler [yemach shemo] coup against the U.S. Constitution. Under this coup, the Congress will, as a first step, no longer have the power to decide on matters of spending—a specific violation of Section 1 of the nation's governing body. And that's just the beginning.

The Obama SuperCongress measure directly mirrors the Hitler Enabling Law [Ermaechtigungsgesetz] of March 1933, by which the German Reichstag "democratically" voted to give Hitler emergency powers by passing the "Law for Removing the Distress of People and Reich," which gave Hitler the right to govern on his own, and in contravention to the Constitution, without consulting the parliament for a period of four years. 

Only a cowardly idiot would not see the handwriting on the wall with Obama's Hitler coup today.

Read the whole thing at  Larouchepac.com

P.S. Remember his first speech in Berlin, 2008?

America's Super Congress Dictatorship

This is how freedom dies,not with a bang but a bureaucratic whimper. [Alex Jones]

The Man in the Black Mercedes

A young man who was unable to pay his grocery bill at the checkout counter Friday received a surprise.

On Friday morning, a young father of a large Chabad family completed his grocery shopping for Shabbos and headed to the checkout line to pay.

Once the total for his purchases was calculated, he took out his credit card and gave it to the cashier to pay the bill, which totaled NIS 850 - $250.

"I'm sorry, sir," said the cashier. "But your credit card did not go through."

Thinking that this was very strange, the young man called his wife and asked her for the number of her credit card over the phone. He then brought the number to the counter, but this didn't work either, as the card was from the same account.

The man didn't know what to do at this point, as it was already 2:30 pm and it was almost closing time. So he called his father for assistance, and returned to the counter a few minutes later with his father's credit card number. However when he returned to the checkout counter this time, he was in for a surprise.

"There's no need for this card," said the checkout girl with a smile. "Someone else has paid for your entire shopping!"

"Who paid for me?" the man asked, in utter amazement. "How is that possible? I've been here for a while already trying to sort this out!"

"It was the guy who just walked out of here and got into a black Mercedes," replied the checkout girl, pointing towards the doorway.

The young man ran outside, where he saw a black Mercedes starting to drive away, and he tried to flag it down. But the car continued to move. After finally convincing the driver to stop, he asked him his name and for a telephone number so that he could contact him and arrange to pay him back.

"There's no need," said the mystery benefactor. "Simply daven for the success of Erez ben Shlomit, and that should be enough!" he said, before hitting the gas pedal and speeding off into Jerusalem.

Source: COLLive

Relax

After the mist clears, sunrise on a lake of English lavender as far as the eye can see

 

 

 

Reporting Abuse

Do not go to your local rabbi, go to the appropriate authorities. Your local rabbi may or may not be sympathetic, as shown by the attitude of  Sydney Rabbi Yosef Feldman who, after immense pressure from other rabbis, has now stood down from his position as President of the Rabbinical Council.

Based on the recent discussions by Rabbinic organizations in the US and Canada regarding reporting child abuse, and the recent standing down of a rabbi in Sydney ...... this article is reprinted from Rav Aviner.com

One's Duty to Immediately Report Child Abuse, at all Costs

When children are battered, whether sexually or "just" physically, anyone who knows about it has to report it to the authorities. The child, after all, is helpless and has no defenses. According to Jewish law, the primary loyalty of anyone who knows what is happening must be to the battered child, and this duty is absolute. Allow me to add that from a legal standpoint, if the person who knows about it is a professional in an associated field, for example a social worker or psychologist, and he does not report it, he is liable to go to prison for half a year.

Cruelly hitting children is alien to the world of Jewish law. Our halachic authorities viewed the matter so gravely that Ha-Rav Ha-Gaon Yosef Shalom Elyashiv ruled that outside of Israel in the case of a battered child, one must assist the authorities to remove him from his home – even if the child will be moved to a non-Jewish family. The reason is that such treatment could threaten the child's life (see Shut Tzitz Eliezer 19:52 who discusses abused children in Israel and considers the abuser a "Rodef – pursuer" who must be stopped).

The desire not to report it in order to spare the perpetrator may derive from sincere motives, but one must first take pity on the helpless child. His fate comes before all else. In the Crisis Center for Religious Women, it is reported that there are more children who suffer from beatings and sexual abuse among the religious public than among the secular public. This is not because the religious are more violent, but because more often the religious public avoids reporting such incidents, and they make reports only when the matter goes to extremes. Until then, the battered child suffers terrible harm.

It is important to note that there is only one situation in which one is exempt from reporting. If the perpetrator is aware of his problem, is willing to go for appropriate treatment, steadfastly shows up for treatment sessions, and the responsible authorities supervise this process, then the perpetrator is doing what he would be ordered to do anyway. In all other instances, without exception, there is an obligation to report abuse, and quickly. The child's fate depends on us.

I recall a story in which I was personally involved. Someone saw his neighbor kick his small daughter in the head when she was lying on the floor. The man hesitated about whether or not to report what had occurred, when it was clear that he would pay for his deed with a fight with the neighbor. I ruled that he was obligated to report it, and immediately. During the talk it became clear to me that the person asking the question was a social worker. I had trouble believing this and I asked him, "How can it be that you, as a social worker, would ask me such a question?"

He did report what he had seen, and as he feared, he got into a fight with his neighbor, as well as with much of the neighborhood in which he lived, since the violent father incited them against him. I heard about that and I talked to him. I told him, "It will all be worth it. Think about the fact that you saved a Jewish life."

Devarim: A Higher Level

This week we begin reading the fifth book: Devarim.  We have also begun to enter a new level of consciousness and big changes are coming - some people already know and understand this, others will understand soon enough.  Time for some serious soul-searching and cleaning up the messy parts of your life.

The following is from the writings of the Lubavitcher Rebbe:

The Book of Devarim arose from a different form of prophetic revelation than the previous four Books of Moshe.  For unlike the preceding books which were "dictated" directly by God, the Book of Devarim was a Divine revelation which Moshe phrased in his own words [see Ohr HaChayim and Tosfos].

At first glance, this would appear to be a disadvantage, for words arranged by God Himself are surely superior to those composed by Moshe.   However, in truth, the Book of Devarim has its own advantage: that the words of G-d reached a higher level of compatibility with the human mind.

Moshe's contribution to the Book of Devarim did not detract from the validity of the work, for Devarim remains part of the Chumash just as much as the other four books.  But having passed through the "interface" of a human mind, the words of this book were fashioned in a manner that other human beings would find easier to absorb.  Thus:

The Book of Devarim was said to the generation which was about to enter the Land of Israel, where food would not be provided miraculously, and extensive interaction with the mundane world would be necessary.  As a preparation for this, the Jewish people were given the Book of Devarim which contained Godly wisdom that had been brought more "down to earth" by Moshe.

As a Divinely inspired work of the human mind, the Book of Devarim sets the precedent for later prophetic works.  It is also a form of precursor for Rabbinic law, which is humanly conceived and yet is an expression of the will of God.

A ba'al teshuvah is one who returned to God through his own initiative, but God assists the ba'al teshuvah with Divine revelation to his subconscious soul.  This is similar to the way the Book of Devarim was said: Consciously it was Moshe's own words, but on a deeper level it was a product of Divine revelation.  This similarity between teshuvah and the Book of Devarim is the inner reason why the book is characterized by "rebuke" [see Rashi], a way of helping another to do teshuvah.

Source: Based on Likutei Sichos Lubavitcher Rebbe

The Purpose of Galus

Rav Eliyahu Dessler in Michtav MeiEliyahu [3:207] writes, "It is very important to understand the purpose of each Galus that Am Yisroel went through since we became a nation. Galus - like all things that happen through the ways of Hashem - comes to awaken us, teach us, and bring us to better ourselves. If the purpose of the Galus is not clear to us, we are lacking a fundamental understanding in how to serve Hashem. Certainly we must understand the Galus that we ourselves are in." 

He continues. According to all the signs given by Chazal, our generation is the Ikvisa D'Mishicha. We now stand at the moment in time just before the coming of the Bias Go'el Tzedek. It is a great loss if we don't learn to understand where Hashem is leading the world and why. For if not we won't know how to properly respond at this moment to the specific obligations put on us.

Source: Revach L'Neshama

Kapparah in the death of a Tzaddik

by Rabbi Elchanan Lewis


Question: How can the death of a Tzaddik become a Kapparah [atonement]?

Answer: The Tzadik is not a personal individual that has an impact only on himself, he is a public figure who impacts on all those around him; the loss of a Tzadik is therefore a public loss, not an individual or family one. The Tzadikim are here not for themselves, rather for others - that is how they live their lives and that is how they also die; Just as the death serves as atonement to the deceased himself, so the departure of a Tzadik does to his community.