The Demands of the 70 Nations Against Israel

And so it begins....

At the Paris Conference of the UN on Sunday 15th January, the terms that will be demanded by the delegates include :

• It makes a clear commitment to “two states, Israel and Palestine, living side by side in peace and security
• It insists that there must be an end to “the occupation that began in 1967”.
• It calls on Israeli and Palestinian leaders to publicly renew their commitment to a two state solution.
• It also calls on Israeli and Palestinian leaders to publicly renounce any of their officials that do not support a two state solution.
• It states that the 70 nations gathered in Paris only recognize the June 4th, 1967 borders, and that the only future changes to those borders they will recognize will come as the result of negotiations between the Israelis and the Palestinians. And just like UN Security Council Resolution 2334, Jerusalem is specifically mentioned. So according to this document, Israel does not own the Wailing Wall, the Temple Mount, a single inch of the West Bank or a single inch of East Jerusalem.
• The summary statement will also call on all countries to clearly distinguish between the State of Israel and territories that would belong to the Palestinians based upon the 1967 borders in all of their dealings.

Note: the parsha will be Shemot.  In this parsha the children of Israel multiply in Egypt. Threatened by their growing numbers, Pharaoh enslaves them and orders the Hebrew midwives, Shifrah and Puah, to kill all male babies at birth. When they do not comply, he commands his people to cast the Hebrew babies into the Nile.....G‑d appears to Moses in a burning bush at the foot of Mount Sinai, and instructs him to go to Pharaoh and demand: “Let My people go, so that they may serve Me.” .....Moses’ brother, Aaron, is appointed to serve as his spokesman. In Egypt, Moses and Aaron assemble the elders of Israel to tell them that the time of their redemption has come. The people believe; but Pharaoh refuses to let them go, and even intensifies the suffering of Israel....Moses returns to G‑d to protest: “Why have You done evil to this people? G‑d promises that the redemption is close at hand.

Source: Chabad

The Codes of Arrogance

by Dr Robert Wolf and Joel Gallis a''h

from the book "Between the Lines: Secrets of the Torah Codes"

A Torah Code analysis of the word גאוה [guyva - arrogance] uncovers startling connections between the occurrence of this word in code and events in the Torah which illustrate this trait. This Torah Code analysis also reveals the major causes of arrogance.

The first appearance in code of the word גאוה is in [Bereishis 1:16-20] where Hashem creates the two great luminaries, the sun and the moon. The Midrash tells us that the moon and sun were originally equal in size until the moon arrogantly protested "It is impossible for two kings to share one crown". Because of the moon's גאוה , the Midrash says that Hashem decided to diminish the size of the moon.

The second appearance of גאוה in code in the Torah is in [Bereishis 3:12]. In these verses, Adam arrogantly blames Eve for eating from the Tree of Life: "She gave me of the tree and I ate". Adam initially does not accept responsibility for his own act, but chooses to try to stay blameless at the expense of Eve.

The word גאוה also falls in code in [Noach 11:1-3] at the initiation of the building of the Tower of Babel. This tower was to be built, according to many commentators, to ascend to Heaven and to wage war against Hashem. Interestingly, Nimrod is cited as the leader of this incredibly arrogant effort. The word גאוה also falls in code in [Noach 10:8-9] where the birth of Nimrod is described.

Another word חצפה [chutzpah] is often used interchangeably with גאוה and is seen as having very similar meaning. At odds that are impossible to calculate, the words גאוה and חצפה overlap in code in [Tzav 8:2-9]. The letters from each of the two words occur in the exact same verses between [2-9] with the same space interval between each of the letters.

Furthermore, an analysis of the four words in which the letters from גאוה fall in Tzav 8 above, reflects what our sages have agreed are among the major cause of גאוה .

The ג in גאוה falls in the word הבגדים [the clothing]. The Kitzur Shulchan Aruch in 3:3 suggests that we should not dress in extravagant clothing because such acts bring a person to גאוה.

The א in גאוה falls in the word ויאמר [he spoke]. The Talmud in Yoma [86a] suggests that a man should also speak gently with his fellow man. R. Chayim Luzzatto in Mesillat Yesharim suggests that to feel humble and free of גאוה, "our words must be words of honour" and adds that we must generally conduct ourselves with a lowliness of speech.

The ו in גאוה falls in the word עליו. This refers to the arrogant person's focus "upon himself" and upon only his needs, wants and desires and not on the needs of anyone else or the Jewish people.

Finally, the ה in גאוה falls in the word הזהב [the gold]. In relation to this, R' Chayim Luzzatto in Mesilat Yesharim notes that "among the deterents to humility is an abundance of goods of this world". Additionally, the Talmud in Berachot [32a] says that "A lion does not roar over a basket of straw, but over a basket of meat".

Thus, the Torah Codes affirm what our Sages have taught us regarding the causes of arrogance and point us along the pathway to humility.

Gematria for Beginners

In this video, Rabbi Simon Jacobson explains gematria [numerology of the Hebrew letters].

Vayechi: When Great Souls Err

by Rabbi Chanan Morrison from the writings of Rav Kook

Shortly before his death, Jacob blessed his sons. Some of these blessings, however, were more like reprimands:

“Reuben, you are my firstborn... first in rank and first in power. [But since you were] unstable as water, you will no longer be first, for you moved your father’s beds.” [Vayechi 49:3-4]

According to some opinions, Reuben did not actually interfere with his father’s sleeping arrangements.[1] He intended to do so, indignant at what he saw as a slight to his mother’s honor and her position in the household. But at the last minute, Reuben restrained himself.

How did Reuben succeed in overcoming his intense feelings of injustice and dishonor?

Reuben’s Fear of Punishment

One scholar inferred the method Reuben used to master his anger by reversing the letters of the word ‘פחז’ (“unstable”) to ‘זחפ’ and reading it as an acronym:

זָכַרְתָּ - You reminded yourself of the punishment for this act; חָלִיתָ - you made yourself ill over it; and פֵּירַשְׁתּ - you avoided sin” [Shabbat 55b].

This explanation is surprising. Was Reuben motivated by the lowest form of yirat Shamayim (awe of Heaven) - the fear of punishment? Was this the only way the tzaddik could prevent himself from wrongdoing? Could such a great individual not take advantage of more lofty incentives, evoking his natural love and awe of God in order to avoid sin?

The Achilles’ Heel of Great Souls

Some people are blessed with such nobility of soul that their traits are naturally virtuous and good. Yet even these tzaddikim need to recognize their limitations as fallible human beings. They too may be misguided. Precisely because they rely so heavily on their innate integrity, they may more easily fall into the trap of deluding themselves and making terrible mistakes, inflicting great harm on themselves and those around them.

Truly great souls will avoid this mistake. They carefully examine the source of their moral outrage. Further examination may indeed reveal that their zealous response comes from a sense of true injustice. But if they have any doubts as to the source for their powerful emotions, they can adopt a different approach. Instead of examining the matter in terms of ideals and lofty visions of the future, they will take into account more commonplace moral considerations. Such unpretentious calculations are sometimes more effective than nobler considerations.

Reuben reminded himself that he would be held accountable for disrupting the delicate balance in the family and temporarily usurping his father’s position. The simple reminder of the personal price to be paid helped Reuben clear his mind. He was then able to analyze more accurately his true motivations and arrive at the correct moral decision.

The resulting inner turmoil was tremendous. Reuben was accustomed to following the dictates of his innate integrity. The conflict between his sense of injustice and his awareness of the correct response was so great that he felt ill - emotionally, and even physically: “You made yourself ill over it.”

This too indicates greatness of soul: the ability to acquiesce to moral imperatives. Truly great individuals are able, like Reuben, to rein in all of the soul’s powers when necessary. They recognize the absolute justice of the Eternal Judge, before Whom there are no excuses and no exceptions. They follow the dictum that even if the entire world - your entire inner world - tells you that you are righteous, still consider yourself fallible [see Niddah 30b].

Much good can result from recalling the punishment for wrongdoing, even if this motivation may appear beneath one’s spiritual stature. This simple reminder can overcome all the sophisticated calculations - calculations which may mislead even the noblest souls. In this fashion, Reuben succeeded in avoiding sin and retained his moral integrity.

Source: Rav Kook: Sapphire from the Land of Israel. Adapted from Ein Eyah vol. IV, pp. 48-49

1 After Rachel’s death, Jacob moved his bed to the tent of Rachel’s handmaid. Reuben, deeply disturbed by what he saw as an affront to his mother’s honor, moved his father’s bed to Leah’s tent [Shabbat 55a].

The Power of the Month: Tevet and Kislev

Every month on the Jewish calender has it's own energy and power. The month in which you are born can tell you a lot about yourself.  Rabbi Anava explains the power of the month of Tevet [anger management], and below the month of Kislev.  Also see Jewish Astrology.

The Secret to Bring Moshiach

I have not listened to this, but obviously the title of the video is enough to merit a blog post.  Rabbi Alon Anava speaks about the fast of the 10th of Tevet.

Teachers



Art: Jacob Taanmann

Yarzheit: 11 Teves - In memory of two great teachers: Ze'ev Yosef ben Sholom a"h and Rochel bas Mordechai a"h  who tragically left this world on December 20, 2007 - we miss you and think of you every day.

Tzadikim never die, their light continues to shine forever.

"Teach them thoroughly to your children" [Devarim 6:7] - "your children" refers to your students. [Sifrei]

"Whoever teaches another man's son Torah is considered as if he had borne him." [Sanhedrin 19b]

A talmid once approached R' Chaim Shmulevitz to relate a chiddush (original Torah thought). R' Chaim listened to the student in amazed silence. The "chiddush" was, in fact, an idea which R' Chaim himself had offered in a shiur (lecture) which this student had attended.

R' Chaim was certain that the student was not trying to deceive him. There could only be one explanation. The student had absorbed R' Chaim's lecture well, but after a period of time, had forgotten having attended it. Later, when reviewing the relevant material, the student had thought of R' Chaim's chiddush, thinking that it was his own.

R' Chaim later remarked: "I then realized that here was a real talmid, assimilating my chiddushim in his thoughts as if they were his very own! It was the happiest day of my life!"

Ever Mindful

When still active as Rosh Yeshivah of Mesivta Torah Vodaath, R' Yaakov Kamenetzky once visited the home of his son R' Shmuel. Late at night, R' Shmuel heard his father leave his second-floor bedroom and go downstairs.

Concerned, R' Shmuel made his way downstairs, only to find his father jotting something down in a pocket notebook. R' Yaakov explained: "A certain bochur in yeshivah has been having some problems. I just thought of a way to help him. I jotted it down in my appointment book to make sure that I won't forget."

How Can I Leave?

The weddings of his talmidim were of particular importance to R' Moshe Feinstein. One Friday morning, someone met him in New York's Port Authority bus terminal, waiting to board a bus to the annual convention of Agudath Israel.

It seemed hard to believe that a car had not been provided to take R' Moshe to the convention. R' Moshe's companion explained: "Certainly a car was provided. The Rosh Yeshivah was to be driven to the convention last night, following the chuppah at a talmid's wedding. The car was waiting after the ceremony ended, but the Rosh Yeshivah said: "How can I leave without first dancing with the chassan?" He insisted that the car, which was to pick up other Roshei Yeshivah, not wait for him, and he would not trouble anyone to come for him a second time."

For a Student's Honour

R' Eliyahu Moshe Shisgal (late son-in-law of R' Moshe Feinstein) was a revered and beloved Rosh Yeshivah. Once, during a lecture, a student disputed a point that R' Shisgal had made. The student's remarks seemed so ludicrous that the rest of the class burst into laughter.

R' Shisgal chastised his students. "Why do you laugh? Is this the proper way? Besides, how can one be sure that what he suggested is wrong? Perhaps it is we who are in error?"

Having spoken, R' Shisgal excused himself and left the room, returning a few minutes later with a gemara that he had climbed two flights of stairs to get. He read aloud a passage from the commentary of Rashi and concluded "It is apparent from Rashi that our explanation is correct." The student who had posed the question no longer felt chagrined.

Source: Rabbi Shimon Finkelman "For Love of Torah"

Confronting the Truth

Parshas VaYigash: Rav Moshe Shternbuch -

The Medrash says that when Judgement day comes, we will not be able to stand up to the "Tochacha" - the rebuke from Hashem. We learn this from the Shvatim who couldn't bear the embarrassment of learning that Yosef was alive. 

Rav Moshe Shternbuch says that we see from here that the most painful rebuke is not a good screaming at, but rather being forced to confront the truth. Yosef did not scream or threaten, rather he softly told them that he is their brother whom they tried to destroy. 

Upon seeing how wrong they were, they experienced the worst embarrassment of their lives.

Similarly says Rav Shterbuch in the name of the Baal Shem Tov HaKadosh,the pasuk in Tehilim says, "Kel Nekamos Hashem". At the end of time Hashem will avenge those who have sinned against him. How? 

The pasuk continues "Kel Nekamos Hofia". Hashem's revenge is simply to appear! 

After all of history when Hashem finally reveals Himself openly to the entire world, everyone will be be mortally embarrassed when they grasp the lowliness for each and every one of their sins.

Source: Revach