Monday, October 30, 2006

Resistance to the Rescheduled Homosexual Parade in Jerusalem - How To Get Involved!

Shalom to all Who Revere the Holiness of Jerusalem!

Resistance to the rescheduled parade (Friday, November 10th at 10:00 AM. until 4:00 PM) is picking up strength and activists in and around the world.

On Monday, October 30th, a meeting is scheduled at the Knesset to raise the issue once again before the police superintendent Ilan Franco, prior to the deadline for issuing a permit for the parade.

YOU CAN GET INVOLVED BY FAXING OR EMAILING stating your opposition, and protesting the event on ANY date scheduled.

Superintendent of Jerusalem Police

Ilan Franco
Telephone: 02-5391100
Fax: 025391466
E-mail: mafkal@police.gov.il


Superintendent of Police

Moshe Karadi
E-mail: mafkal@police.gov.il
Telephone: 5308100
Fax: 02-5308118


Members of Knesset on the Interior Ministry Committee that will decide if the parade will take place:

MK Eli Yishai, Head of Shas faction:
lishka.sar@moital.gov.il, eyishay@knesset.gov.il
Telephone: 02-6408406/7
Tel: 02-6662252/3
Fax: 02-6662909

MK Edri, Minister of Jerusalem:
yedri@knesset.gov.il
Telephone: 02-6753939/754, 02-67537354
Fax: 02-6753929

MK Hirshson: ahirshson@knesset.gov.il

MK Gidon Ezra: gezra@knesset.gov.il

M K Avi Dichter: adichter@knesset.gov.il

MK Yuli Tamir: ytamir@knesset.gov.il

MK Roni Baron: rbaron@knesset.gov.il

MK Yitzchak Herzog: iherzog@knesset.gov.il

MK Pines-Paz: pinespaz@knesset.gov.il

MK Rafi Eitan: reitanhantman@knesset.gov.il

MK Yitzchak Cohen: izchakec@knesset.gov.il

MK Eitan Kabel: ecabel@knesset.gov.il


Legal Advisor to Knesset Meni Mazouz:
Telephone: 02-6466521/2
Fax: 6467001


Jerusalem Mayor Uri Lupolianski:
LPURI@jerusalem.muni.il

Telephone: 02- 6297997
Fax: 02-6296014

Other officials to email:

PM Ehud Olmert
eulmert@knesset.gov.il, PMO.HEB@it.pmo.gov.il, legal@pmo.gov.il, rivka.paluch@it.pmo.gov.i


Shas MK's:
lishka.sar@moital.gov.il; dazulay@knesset.gov.il; izchakec@knesset.gov.il; ymargi@knesset.gov.il; mnahari@knesset.gov.il; aatias@knesset.gov.il; eyishay@knesset.gov.il; eamsalem@knesset.gov.il; slomob@knesset.gov.il; yvaknin@knesset.gov.il;nzeev@knes


Mafdal and National Unity MK's:
zorlev@knesset.gov.il; efye@knesset.gov.il; aeldad@knesset.gov.il; belon@knesset.gov.il; uria@knesset.gov.il; egabai@knesset.gov.il; zhendel@knesset.gov.il;ithakl@knesset.gov.il; nslomianski@knesset.gov.il



Yahadut Hatorah MK's:
shmuelh@knesset.gov.il; ycohen@knesset.gov.il; ylitzman@knesset.gov.il;mporush@knesset.gov.il aravitz@knesset.gov.il
**Coincidentally, November 10th is the 68th anniversary of Kristallnacht, the night the Germans smashed the windows of all Jewish establishments, shops and synagogues, an event that initiated the Holocaust.**

Coordinator of the Task force to uphold Kedushah
City Councilor Mrs. Mina Fenton


Email: MFENTON@jerusalem.muni.il

Wednesday, October 25, 2006

Enemies From Within


Psalm 3: Enemies from Within


Both the second and third psalms speak of enemies, but of different types. While the second chapter derides nations who foolishly conspire against God and Israel, the third chapter records a much more personal challenge:

"A psalm of David, when he fled from his son Absalom. O God, my tormentors are so numerous; many rise up against me." [Ps. 3:1-2]

Rabbi Shimon bar Yochai compared these two psalms, noting their different tone. In chapter two, David belittles the conspiracies of the nations: "Why do the nations convene, and the kingdoms utter absurdities? " "He Who dwells in heaven laughs; God mocks them" [Ps. 2:1,4]. The threat of his son's rebellion, however, is a far more serious matter: "O God, my tormentors are so numerous! " [Ps. 3:2].

Rabbi Shimon taught:

"From here we see that a bad upbringing (i.e., a rebellious child) in one's house is worse than the war of Gog and Magog" [Berachot 7b].

Are rebellious children really worse than the cataclysmic wars of the end of days?

The Danger from Within

Rabbi Shimon is teaching us an important truth: our most dangerous adversary is the enemy within. And this principle, Rav Kook wrote, applies to both the individual and the nation.

An individual may have many external opponents - antagonistic enemies, or adverse natural conditions such as inclement weather. But they are less dangerous than one's internal adversaries - namely, self-destructive behaviors and tendencies, unrestrained cravings that can destroy both body and soul. It is harder to protect oneself from these inner vices; they require greater vigilance due to their proximity and constant presence. As the eleventh century author of the Chovat HaLevavot cautioned, " Our enemy lies between our ribs" [Sha'ar Yichud Hama'aseh].

Rabbi Shimon's lesson is equally true for the Jewish people as a whole. Worse than the trials and tribulations from our external enemies is the destructive potential of our 'homegrown' heretical sects and slanderers, evil shoots that sprouted from within the people. The greatest troubles that befell the Jewish people were not from enemies on the outside, such as Amalek, but from the nefarious inside influence of the "Erev Rav", those mixed multitudes of slaves who joined Israel when they left Egypt.

Centuries later, the Talmudic sages found it necessary to add "Birkat HaMinim" to the daily prayers - the only negative prayer in the entire liturgy! - to counter the slander and enmity of the heretics. Our internal opponents may be numerically smaller than our external foes, but they have a much greater capacity to inflict damage and cause the Jewish people to be distanced from their Father in heaven.

For this reason, the redemption of Israel requires the nation to be purified of its inner adversaries: "I will purify you of your dross." Only then, "You will be called 'the city of justice' " [Isaiah 1:25-26].

[adapted from Ein Ayah vol. I p. 35]

Tuesday, October 24, 2006

Memorial to Commemorate the Yahrtzeit of Rabbi Meir Kahane z"tvkl h"yd


BS"D

YESHIVAT HARA'AYON HAYEHUDI
11 Shmarya Street
Jerusalem, Israel
HaRav Yehuda Kroizer SHLIT"A, Rosh Yeshiva


Commemorating the 16th Yahrzeit of Rabbi Meir Kahane ZT"L HY"D
Leader, Visionary, Prophet



At YESHIVAT HARA'AYON HAYEHUDI in Jerusalem
*In English*

We will all gather at the Yeshiva on Motzei Shabbat,
the 13th of Marcheshvan (4 November) at 7:30 P.M.

Program for the evening:

A unique film of Rabbi Kahane giving a Torah Shiur on “The Authentic Jewish Idea.”

(Not to be Missed!!!)

Dvrei Torah will be given by interesting personalities
based on Rabbi Kahane’s ideology

Refreshments will be served.

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

At 4:00 P.M. on Thursday 18 Marcheshvan/9 November, we will meet at the Rabbi's gravesite at Har HaMenuchot

At 6:00 P.M., the Kahane family invites all to the annual memorial ceremony for Rabbi Kahane at Heichal David, 14 Ohaliav St., Jerusalem

For more information: 02-5823540 or 052-8693845

Saturday, October 21, 2006

Something to Really Think About...

http://youtube.com/watch?v=lJ9EoL_6uBs

This video gave me a lot to think about. The glory of victory through fighting the enemy ruthlessly made me proud, but what really made me think was the fact that even then the seeds of today's terrible situation had been planted. They may have seemed almost insignificant at the time (and indeed, the news reporter mentions it only as a side point,) but the fact that the Muslim presence for example was allowed to remain in Yerushalayim and elsewhere is what has brought us to the tragedies of today.

It is a powerful lesson in how we must always be thorough in our actions - something that seems so small now, could have much further-reaching, tragic results at a later stage...

Thursday, October 19, 2006

From Beginning to End


BS"D

YESHIVAT HARA'AYON HAYEHUDI
Jerusalem, Israel
HaRav Yehuda Kroizer SHLIT"A, Rosh Yeshiva

PARSHAT BEREISHIT
29 Tishrei 5767/20-21 October 2006



FROM BEGINNING TO END

In his famous commentary, Rashi opens up the book of Genesis by telling us why the Torah starts off with the book of Genesis, and not just the list of commandments, which is really what is seemingly important for the Jewish people to know. He writes that from the book of Genesis we are told that Hashem created the world, and being the Master of the world, He can take the seven nations that lived in the Holy Land prior to the Jewish people’s entrance and throw them out, and in their place, bring in the Jews. And should the nations of the world say: "You are bandits, for you conquered the Land of the seven nations", Israel will say to them: "The whole world belongs to Hashem. He created it and He gave it to the one who is proper in His eyes. By His wish He gave it to them, and by His wish He took it from them and gave it to us."

And if you ask, what has this to do with the nations of the world? If the seven nations, who lived in the Land before the Jewish people, came and called us thieves - that I can understand, for they were the ones dwelling in the Land before the Jews came. But Rashi states that it is the nations of the world who complained against us - not the seven nations. How and when did this become an international problem, that the nations (read: the U.N.) had to come and bring their complaint against us?

The answer lies in the fact that the nations of the world will stop at nothing to make sure that the Jewish people do not fulfill their mission in this world - that is, to be a light unto the nations and bring the Name of the one G-d to all. This, though, should not come as a surprise to any of us, for this has been their agenda since Day One. As we find by Nimrod, the might hunter who ruled the world at the time of the tower of Bavel, their futile attempt to climb the tower and destroy the Holy One, Blessed be He. And throughout the ages, in every generation, they rise up with their attempts to kill off the Jewish people as a way of attacking Hashem Himself.

The same holds true today. As the curtains begin to fall on this stage of human history, once again the nations are gathering as one voice to confront the Jewish people and bring forth their claims on the Holy Land. Our Rabbis teach us that just as the first redemption from Egypt was, so, too will be the Final Redemption. In Egypt, Pharaoh at first gave permission for the Jewish people to leave, and it was only afterwards that he regretted his decision and then gave chase to the Jewish people. So, too, today -almost 59 years ago the nations of the world gave their approval to have the Jewish people return to their Homeland. But like Pharaoh of old, they, too, have now started the reversal process, and we hear more and more voices proclaiming that the State of Israel was conceived in sin and must be eliminated. Do not think, dear friend, that this is far fetched by any means, for the day is coming when we will see the U.N. reverse its decision on the formation of the State of Israel.

In the book of Ezekiel (38:14) we find: “Therefore, son of man, prophesy and say to Gog, thus says the L-rd G-d . . . And thou shall come from a place out of the far sides of the North, they and many people with you all riding horses, a great company, and a mighty army. And they shall come up against my people of Israel, like a cloud to cover the land. . ."

In light of this prophesy, we can begin to see how today the nations, under the hand of the U.N., are gathering to the North of the Land of Israel - Lebanon. And it should come as no surprise, then, that we hear from the commander of the French contingent of the United Nations forces in Lebanon, that they have threatened to open fire on Israel Air Force warplanes if they continue to fly over Lebanon. On the other hand, France and the United Nations have made it explicitly clear that they will not use force to disarm Hizbullah, or to prevent weapons from being smuggled in from Syria.

We have come full circle, from beginning to end. It is time for the Jewish people to proclaim, without embarrassment and with our heads held high: The Land is ours, for He, Hashem, has taken it from them and given it to us.

With love of Israel,
Levi Chazen

Wednesday, October 18, 2006

Bereshit - Creation or Annihilation


"Bereshit - Creation or Annihilation" (1999)

Parsha Commentary by Rav Binyamin Zev Kahane z"tl h"yd

Translated by Lenny Goldberg

In a given generation, the entire creation and existence of the world may be for the benefit of a few individuals only. While millions of others make all the noice and grab all the attention, they are in reality insignificant rubble...

We begin the book of Bereishit, and we could hope that, at least in the beginning, things would run smoothly. But no: In Parashat Bereishit, we meet one disaster after another - the snake, the murder of Abel, the complaint of Lemech; from the very first day of the world's existence, God's plan of a perfect creation goes awry. Then, to top things off, we conclude the parasha with G-d's decision to destroy the entire world. Evil dominates to such an extent that the Almighty regrets that He created man, and decrees upon the world total wipeout. One must wonder: We had just read about the creation of the world and of man, evoking within us feelings of optimism and great promise. And then, behold, before even finishing the very first parasha of the Torah, everything is doomed!

There is a Goal

When God created the world, He created it for a purpose, a specific destiny. Man has free choice to fulfill this destiny or not to, and in any particular generation, there may be many who cling to its destiny, or there may be few. Therefore, the moment God reached the conclusion that this evil generation has no chance of fulfilling its purpose in the world, He has no other choice, so to speak, than to destroy it (after giving several grace periods to do "t'shuva"). We see a similar idea in our answer to the following question: Why did G-d wipe out all of the beasts, birds, and crawling things? If man sinned, why should the animals suffer? Rashi explains: "The entire creation is for man, and when man is wiped out, who needs all these?" That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no necessary, and he perishes.

Noach: The Reason for the World

But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1,654 years) were for nothing? Do the verses at the end of Parshat Bereishit not convey to us a bleak message of destruction and high hopes that have gone up in smoke? The answer is no. Harsh though these verses may be, a verse appears at the very end which turns everything around: "But Noach found grace in the eyes of the Lord". In contrast to all the previous verses which give the impression that the creation had been in vain, this verse proves otherwise. And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual - he is the one who counts. Noach is the justification for the world's continued existence.

To understand this deeper, we will bring down what the "Meshech Chochma" (Rabbi Meir Simcha from Dvinsk) says regarding another matter entirely. It is written in Tractate Sanhedrin (111 a): "Rabbi Sima'i says: The exodus from Egypt is comparable to the entry into Israel - just as two out of six hundred thousand entered the land [since out of all the 600,000 who left Egypt, only Yehoshua and Kalev entered the Land of Israel] so, too, did two out of six hundred thousand leave Egypt".

All That Just For Two People?!

And the question that begs to be asked is: What does the gemara mean when it says that only two out of six hundred thousand left Egypt. Did not all 600,000 leave?! The Meshech Chochma answers as follows: "This means that all the signs and miracles wrought against Egypt, the ten plagues, the splitting of the sea - all was worthwhile so that two out of six hundred thousand would be able to fulfill the Divine purpose. And just as everything which was done in the desert was done for the benefit of two people (out of six hundred thousand), similarly, G-d has no qualms about changing nature and exercising His Power and Providence for His children and the world at large - even if they are not worthy of Divine Providence - for the benefit of a few. And hundreds of thousands of evil people will perish for the benefit of a few righteous individuals who believe in the Blessed One's Providence."

In other words, since the goal of the exodus from Egypt was entry into the land of Israel, and only two people actually entered, it is as if only two people really left Egypt. All the miracles were for them only! This is what we stated earlier. G-d created the world for the sake of those who will eventually fulfill the world's destiny, and He is not deterred by the possibility that there may be just a very few out there who are willing. All the rest are considered a "klipa" (extraneous residue), and sad as it may sound (and we see from the verses that God is, indeed, sorry about it), they can, and will, perish.

Ray of Light

And so we see that though it may appear that the significant people in our world are those who make all the noise and attract all the attention, it is not they who are the focus of the creation and our reality. What really counts is that small ray of light that sometimes is not paid much attention to, but illuminates the world with the light of the world's true destiny.

That same "But Noach found grace in the eyes of the Lord" is the ray of light which repels the darkness of his generation. He proves that despite the destruction, the Creation was not labor in vain.

Monday, October 16, 2006

The Pictures Say It All...



...Not much I can say, except that I thank G-D that Jews like this still exist.

The video is in French, but the pictures say it all:

Ligue de Défense Juive

Thursday, October 12, 2006

Vezot HaBracha: The Full Cup of Blessing


Vezot HaBracha: The Full Cup of Blessing


The centerpiece of a Jewish ceremony is usually a glass of wine. Weddings, circumcisions, kiddush on the Sabbath - all make use of wine, a symbol of joy.

The Talmud [Brachot 51a] teaches that this cup of wine should be filled to the brim: "Whoever says the blessing over a full cup is given a boundless inheritance" and "is privileged to inherit two worlds, this world and the next." The Sages derived this reward of a "boundless inheritance" from Moses' blessing to the tribe of Naphtali before his death: "He shall be filled with God's blessing, inheriting (land) to the west and to the south" [Deut. 33:23].

Why is it important to fill the ceremonial glass to the brim? Why should this act grant us boundless riches and an inheritance in this world and the next?

The Pursuit of Riches

One might think that if we sincerely desire to live life according to our true spiritual goals, then we should make do with only our barest needs. We should distance ourselves as much as possible from the distracting pursuit of luxuries. And yet, the desire for an expansive lifestyle is ingrained in human nature. It is natural to delight in greater wealth, nicer homes, and fancier cars. There must be some inner purpose to this innate human nature.

In fact, the pursuit of riches is only a negative trait when its sole objective is self-gratification. Wealth and material possessions serve no purpose if there are acquired only for our own personal benefit. But if we utilize our energy and joy of life for that which is good and proper, than it is unnecessary to restrict these natural tendencies. On the contrary, a generous and kind-hearted individual can accomplish many more good deeds when he is blessed with wealth.

A full cup of wine represents an abundance of riches. The Sages praised filling a wine-glass to the brim - on condition that the glass is a "kos shel berachah", a ceremonial cup used for mitzvot and good deeds. With such a 'cup of blessing,' it is proper to pursue a life of wealth, as we recognize that these material blessings are a vessel, a tool to perform mitzvot and help others, both physically and spiritually.

Boundless Inheritance

One who pursues riches only for his own physical pleasure has set for himself very limited goals. How much joy can all the pleasures of the universe generate, when they are confined to one individual? But one who seeks financial success in order to help others - there is no end to the benefit of the wealth he acquires. Therefore, the Sages taught that such an individual is blessed with a "boundless inheritance."

In addition, if we recognize that God is the source for all blessings, then being showered with material wealth helps us develop the important trait of gratitude. Our resolve to serve God and help others is strengthened, and we become loyal emissaries of God in spreading kindness in the world.

Inheriting Both Worlds

For most people, there is a clear dichotomy between physical and spiritual pleasures. This world and the next are separate, even competing, realms.

But if our love for this world is based upon the good that we can benefit others, then the pursuit of material riches is also a spiritual pursuit, and there is no longer any contradiction between the love of this world and the World to Come. Life in this world becomes a spiritual life, filled with the pure ideals of loving-kindness and generosity. This is "the inheritance of two worlds" that the Sages ascribed to one who fills his mitzvah wine-glass to the brim.

[adapted from Ein Ayah vol. II, pp. 225-226]

Friday, October 06, 2006

Not Everyone is Included in the "Four Species"


Not Everyone is Included in the "Four Species"

By Rav Binyamin Zev Kahane z"tl h"yd (1997)

Translated by Lenny Goldberg

Major functionaries at home joining the side of our enemy require us to take another look at the known midrash about how the "four species" symbolize different levels in Am Yisrael.

It is impossible to ignore anymore the growing and obscene phenomenon, where functionaries from home mobilize time and time again to further the cause of our bitter enemies. Whenever possible, they rise from within us, under the orchestration of the media, to demoralize the nation during its fight for existence, while furthering the interests of the enemy. The question is: How should we relate to these people? Are they one of us, or are they "beyond the pale"?

One of the famous midrashim in connection to Succot, compares the four species to the unity of Israel: "Just as the Etrog has both taste and smell, so too do the Jewish People have within it people who have Torah and good deeds: Lulav...has taste and no smell, and so too there are those who have Torah and no good deeds...Just as the Hadas has smell and no taste...(there are those) with good deeds and no Torah...Just as the "Arava" has no smell and no taste, so (there are those) who have no Torah and no good deeds. And what does the Almighty do to them? To destroy them would be impossible! But rather the Almighty said that he will tie them all up in one unit and they will atone for one another". (Vayikra Raba, 30:12)

Considering our opening statements, there is a need for some clarification in light of this amazing midrash which mentions how the Aravot are held tightly together with the rest of Am Yisrael.

The worst kind of Jew spoken of here is the Arava, who is not destroyed, because the righteous atone for him. They are Jews "who have no Torah and no good deeds". True, we are not talking about the cream of the crop - but we are talking about Jews who are ready to be part of the union of Am Yisrael, connected to them so that the righteous can atone for them. We are not talking about Jews, who G-d forbid, sever themselves from the collective and detest their own Jewishness. We are not discussing Jews who the sages spoke of when they said that in the days of Messiah, there will be Jews who will identify with and join forces with the enemy. About such Jews, the above midrash does not speak. On the contrary. The idea of the midrash is two-fold. On one hand, G-d does not desire to see the wicked of Israel destroyed. On the other hand, we are talking about only those who are willing to join part of Klal Yisrael. Only he merits this special atonement, reserved for one who feels belonging to the collective of the Jewish Nation.

It must be known: Relatively speaking, there really are only a few. But through all the generations, and especially in this final era before the complete redemption, there were always Jews who took themselves out of the collective, and deep inside of them, identified more with the goyim than with the Jews.

And so, it is a great mistake to identify such people as the "Arava" described in the midrash. For while the Arava is still an only an Arava, it still has a belonging to the Jewish collective. While it has no taste or smell, at least it does not give off a putrid or damaging smell. The Arava sees himself as part of the four species and does not nullify his Jewishness, nor does he want to be like a gentile. By this very fact, he is able to absorb within him the smell and taste of the others. We must also remember that there are certain things that disqualify the four species from being Kosher. And so, though we are never happy about disqualifying a Jew, there are those who are rejected, and not tied together with the rest of the four species.

The nation is willing to absorb the individual sinners, and to cover and atone for them so that they will not perish with their sins (even though this causes us great suffering as a people). It is ready to hold on tightly to them with all its might in order to unite them, for we Jews are all guarantors for one another. But the nation is not ready to carry under its wing he who in his very essence is an aberrant traitor. Such people remove themselves from the Succah of Israel, and as much as it hurts to say, they are beyond the pale for us.

Thursday, October 05, 2006

Sukkot: All of Israel in One Sukkah


Please G-D may we reach this stage of Messianic utopia very soon, with the speedy arrival of Mashiach in our days...

Sukkot: All of Israel in One Sukkah

The Talmud [Sukkah 27b] makes a remarkable statement regarding the holiday of Succoth:

"'For seven days .. all who belong to the people of Israel will live in sukkot (thatched huts)' [Lev. 23:42]. This teaches that it is fitting for all of Israel to sit in one sukkah."

What does this metaphor - the entire people sitting in a single sukkah - mean?

As long as we are dominated by our faults and controlled by our defects, national consensus and unity are unattainable. However, this unfortunate state is repaired after we have experienced the holiness of Yom Kippur. When our world has been illuminated by the light of teshuvah (repentance) and the entire Jewish people has been purified from sin's defiling influence, the soul's inner purity becomes our predominate force. Then we merit an ever-increasing harmony in the nation's diverse views and conflicting outlooks.

With the arrival of the holiday of Succoth, we absorb the light of Torah and a radiance of awe and love for truth. All viewpoints and ideas become integrated and unified. We are elevated and attain a perfect unity - a unity that spreads its holy light over all the dispersed communities of Israel. During this holy time, it is as if the entire Jewish people is sitting together in one sukkah.

"This is the very essence of the mitzvah of sukkah. One should concentrate on being part of the entire people of Israel, with profound love and peace, until it may be considered as if all of Israel dwells in one sukkah." [Likutei Halachot of R. Nathan of Nemirov]

[adapted from Mo'adei HaRe'iyah p. 96]