HASGACHAPRATIS

TISHREI

2006-10-15T00:19:00.000-07:00

On Rosh Hashana Shaiyahle walked into the men's section of the shul and doverned by himself for 2 hours. I took him to Geula for shlag kaporis
We sat in the sukah and went to the kotel

CHAI ELUL

2006-10-14T23:38:00.000-07:00

CHAI ELUL

On Chai Elul I went on Ester Linder's tiul to Tiveria to visit the keverim of the imahot

We went to the kever of Rachel ishat Rabbi Akiva

Rabbi Akiva said "Your Torah is hers"

She has the zechus of all the Torah learnt by every bochur since the time of Rabbi Akiva, this is an amazing amount of Torah

We went to the kever of Zilpah Bilha Ziporah Elisheva and Yocheved

Then we went to the kever of Rabbi Meir Baal ha Nes

These are the pictures

Yom Yerushalayim

2006-05-28T22:15:00.000-07:00

On Yom Yerushalayim we went to the kever of Shmuel hanavi. It is his yartzheit or halulah as the sfardim say. The biggest battle for Yerushalayim 39 years ago to place on the hill of Shmuel ha navi. Shmuel hanavi takes all our tefillos to the kisei ha kavod. Whenever we pray he gets our fathers and mothers and the neviim and the kings and the torah sages and all the neshomot in shemayim to storm the gates of prayer with us. That is how the battle for Yerushalayim was won.

We then went to Kever Rochel, Kever Rut and Yishai in Hevron, the ancient cemetery in Hevron and to Machpelah.

In one day we were with Shmuel ha navi, Rochel Imenu, Rut Yishai, Adam and Chava, Avraham Avihu and Sarah Imenu, Itzhak Avihu and Rivka Imenu, Yaakov Avihu and Leah Imenu, plus the holy neshamos in the ancient cemetary of Hevron

The bus to Kever Rochel is 163, the bus to Chevron is 160

There was a young family on the bus to Chevron, they were from Dallas, they had bli ein hara 3 tiny children including a set of twins, the mother is expecting another set of twins and her eldest child is 3. We said BH we are so blessed we have reached the time before Moshiach the time as it was in Mitzraim before yitziat mizraim when Jewish mothers were having 6 children at once

Jerusalem before Pesach

2006-03-28T07:52:00.000-08:00

Jerusalem received 9/10th of the beauty of the world
I took these pictures today.

Thank you Hadasah Har Hazofim

2006-03-18T14:43:00.000-08:00

We rushed our son to Hadasah at 1 am before Purim.
He has pneumonia
We were so disappointed at the thought of missing Purim
However Purim was wonderful at Hadasah. The chessed was breathtaking. Visitors poured in on Purim and Shoshan Purim with mishloach manos, musical instruments, dressed in costumes. The children were so happy. The staff at Hadasha is excellent, they do not have an easy time, the tension between the Jews and arabs is very high. I am going to actively lobby to have the arabs removed from all Jewish hospitals its an insufferable situation. This tumah must be removed from the place where the sechinah shines.

The medical standard at Hadasah is excellent, the staff is very dedicated.

Thank you to the family who hosts the Shabbos meals. Tizku lemitvos, no one should ever be sad to spend a shabbos at Harzofim, it was a very special experience in the Bris room, the zmiros, devar torah and the food which had the special shabbos spice created an oneg shabbos which I would like to experience every shabbos. We were blessed with the presence of many chosuvah rabbis, refuah shlemah l'kulam

I always come away from Jerusalem hospitals strengthened by the huge amount of chessed which is found there

Petach Tikva

2006-02-18T22:41:00.000-08:00

IN-DEPTH FEATURESFrom Hope to Mapaiby Rabbi Nosson Zeev Grossman
Part I
The place: a village called Mulabbes, which is situated near the Yarkon River, about 7 kilometers east of present-day Bnei Brak and about 12 kilometers from the coast. The year: 5639- 1879.
In the heart of the wilderness, four Jews in Yerushalmi dress are seen. Their long beards and payos are flapping in the wind. Their eyes are gleaming, and they speak excitedly about a dream which all of them share: that of establishing a Jewish settlement on the very ground on which they are standing. To the Greek physician Dr. Mazurika, owner of the land upon which they are gathered, the idea seems totally insane. He looks up at the sky for a few moments and says: "To my dismay, there is not even one bird in this entire area . . . and that is a very bad sign. It means that many diseases fester here. If you are concerned about your lives, forget this idea."
R' Dovid Guttman, R' Yoel Moshe Solomon, R' Yehoshua Shtampfer, R' Yehuda Rabb and R' Zerach Barnet lower their eyes. Their dreams seem to have been shattered. The doctor displays his palm and says: "When hair grows here, you will be able to establish a settlement on these grounds."
The five remained silent for a long time. Suddenly, R' Yehoshua Shtampfer regained his composure and cried: "Nevertheless, we will try!"
To Eretz Yisroel on Foot
R' Yehoshua Shtampfer experienced many travails throughout his short life (1852-1908). In his youth he attended the yeshiva of HaRav Ezriel Hildesheimer in Eisenstadt. When he was seventeen, he decided to make aliya to Eretz Hakodesh. Setting out with the shirt on his back and trust in his heart, he began his journey from his native Hungary to distant Eretz Yisroel on foot.
As related by a writer of that period: "One night in Adar Alef 5629 (1869) he awoke, placed a map of Eretz Yisroel under his arms, and followed his eyes and his heart, across Serbia and Bulgaria. The thorns cut his feet, yet he continued to traverse the Balkan lands for days and nights, weeks and months, wending his way through difficult and dangerous trails, his clothes tattered, his bones aching. More than once he stared death in the face."
When he arrived in Salonika, a serious problem faced him. He was willing to continue walking for a long time, but how does one cross the sea? . . . Yet with Hashem's help, he overcame that problem too, for that very day a storm raged over the port of Salonika, and none of the hired sailors were willing to endanger their lives and to set sail. What does a captain whose ship must embark on such a day, do? He scours the city in search of a "madman" willing to assist him during the difficult journey. He searches and searches until he finds . . . R' Yehoshua Shtampfer who agreed to embark under any and all conditions, as long as he reached Eretz Hakodesh as quickly as possible.
"Upon reaching the shores of Eretz Yisroel, Yehoshua Shtampfer continued to Yerushalayim on foot. He reached it on the 20th of Sivan 5630, and settled there for a number of years.
"Encouraged by Yerushalayim's gedolim, he began to search for a place where he could found a Torah-true settlement. After a number of attempts, a site called Mulabbes was purchased for one thousand and seventy golden Napoleons. It was on that site that the settlement of Petach Tikva was built. Its name was derived from the verse: "And I will give her vineyards from there and the valley of pollution to the opening of hope [Petach Tikva], and she shall answer there, as in the days of her youth and the day on which she went forth from the land of Egypt" (Hoshea 2:17)
Throughout his life, R' Yehoshua Shtampfer felt that his efforts had been crowned with success on the merit of his having made aliya by foot. On the first Seder held in the settlement (in 5639-1879) he praised the efforts of the other founders of the settlement -- R' Dovid Guttman and R' Yoel Moshe Solomon -- who had given both time and financial support to the endeavor.
"Who am I in comparison to them?" he asked. "I have no wealth. I came here only with my body and soul. May my sacrifice be pleasing to Hashem. May my having walked over 500 parsos (about 2,000 miles), from Hungary to Eretz Hakodesh be precious in His eyes" (Sefer Hayovel, p. 27).
A Jewish Settlement the Torah Way
The goal and aspiration of the founders of Petach Tikva was to establish a settlement in which all of the mitzvos, and especially the mitzvos hateluyos ba'Aretz, would be observed. As a result, when the first settlers of Petach Tikva reaped their first crop in 5639, they brought all of their terumos and ma'asros -- separated, of course according to the halacha -- to Yerushalayim, where a gala celebration was held in honor of the mitzvah which had not been practiced for so long a time.
They were greeted by a jubilant throng and a seudas mitzvah, which was attended by the great rabbonim of Yerushalayim, was held in their honor in Meah Shearim.
As expected, the Torah-observant settlement was an eyesore to the "new Jews" of the land, and when a fundraising campaign was held in Europe for the sake of the Jewish settlement in Eretz Yisroel, certain elements, who were prejudiced against the Torah-observant settlers, said that it was wrong to support Petach Tikva's settlers. With typical haskalah scorn, they claimed that the settlers should not be assisted, because "people who wear such garb have no place in the practical world." This claim though, was countered by a writer of that time, who wrote:
"Sir, it is not clothing which works, but people! [One of the leaders of that settlement is a man] named Yehoshua Shtampfer and this I can tell you for certain: If you and one thousand shorts-wearing small-minded people like you were placed on one side of the scale, and he on the other, he would far outweigh you all. With his deeds, his intelligence, his accomplishments -- he is far superior to every one of you!" (Hameiltiz, 16 Teves, 5644-1888).
In 5661, it was decided to establish the Moshava Committee. On motzei Shabbos, parshas Mishpotim, the settlers assembled in the shul in order to conduct secret and private elections, and a committee of seven members was chosen, headed by R' Yehoshua Shtampfer. Much of the committee's activity centered around the management of the settlement, which generally involved halachic matters. The following decisions are found in the protocols of the committee's meetings:
"Regarding shechita: the committee requires the shochet to daven minchah gedoloh [which is in the early afternoon] so that he will be able to slaughter the animals while it is still day.
"It was decided to permit the barber to settle here, on the condition that his haircuts are in accordance with the Rov's instructions."
Things were different in Petach Tikva of yesteryear!
The First and Last Movie
R' Yehoshua Shtampfer, who was a very resolute and firm person, supervised all of the religious aspects of life in Petach Tikva. Thus we read in Sefer Hayovel p. 22, about the first movie shown in Petach Tikva -- which was also the last -- in those days!
Some of the members of the younger generation decided to bring a bit of "culture" to the settlement, and announced that a slide show would be held in one of the auditoriums. (There were no real movies at that time. Pictures were flashed on the screen by a device known as a "magic lantern.") When Shtampfer learned of this, he burst into the auditorium in which the show was being held and demanded that it be stopped immediately, especially since there was no mechitzoh. The audience, which knew that he was invincible, cancelled the show and left.
In Petach Tovah of yesteryear, the head of the city fought against movie shows held even during the week!
An additional occurrence which took place at that time and which proved that history repeats itself, was the tragedy which befell the settlement, when many children, Rachmono litzlan, began to die mysterious deaths.
How did the members of the settlement react to the deaths, whose cause could not be logically explained? One of the settlers (from the Second Aliya) writes: "The entire settlement was astonished. `Why have the children died?' they asked. `Surely because of our sins'" (With the Second Aliya, S. Michlin, page 6).
That very same book relates that after the calamity, the members of the settlement held a meeting at which they took stock of their deeds and devised ways to strengthen the tznius on the settlement. For them, it was clear that calamities were the results of sins.
The troubles of the settlers brought the Baron Edmond de Rothschild to their aid. His agents in Eretz Yisroel were not always sympathetic to the religious needs of the settlers. Still, Petach Tikva was growing. In 1891, there were 464 residents, and nine years later there were 818. The secular labor movement began to think of the settlement as a center for its activities. In 1905 major steps were taken to found local branches of secular labor organizations.
The relationships between the young laborers and the founders of the settlement grew very strained, in time. In 5665 (1905) tension reached its peak, when the young people asked to hold a "party" in the settlement. The committee of the settlement issued a ruling which forbade renting a hall for the party, a ruling which sparked a rebellion. In the wake of this crisis, the committee issued instructions not to hire a Jewish laborer unless he signed the following agreement:
"As a worker on the settlement, I promise to conduct myself according to Jewish law, not to desecrate the Shabbos or to walk with a cane on Shabbos or to cross the Shabbos limits (techum Shabbos). By the same token, I will also pray in shul on Shabbos and on holidays."
With the issuing of this contract, the schism between the younger and older generation grew even deeper. The younger generation protested, claiming that "democracy" obligated the settlement to provide living quarters and employment even to those who "spit in its face."
Why Was the Synagogue Crowded?
The laborers were supported by Rabbi Nissenbaum, one of the heads of the Mizrachi movement at that time, who visited the settlement, and decided to deliver a lecture in the main shul on the subject of "Jewish labor." Regarding that event, he wrote: "I rebuked the `colonists' for repelling their brothers, the Jewish laborers."
He continues to relate that as soon as he stepped down from the pulpit, the head of the committee, R' Yehoshua Shtampfer jumped to the pulpit, where he began to hail fire and brimstone on the Jewish laborers.
"You demand that we let these laborers reside in our homes and work in our orchards," roared R' Yehoshua Shtampfer, "while before our very eyes, they desecrate all that is sacred and curse our sons . . . Why have they come here? Is there nowhere else where they can settle? Have they nothing better to do than to desecrate this sacred place? What have they to do with us?" (Alei Cheldi, p. 225)
The shul was filled to the brim on that occasion. The laborers knew that a lecture would be delivered by a "modern rabbi" who would tell them things which pleased their ears, and they decided to recognize the shul on a one-time basis. Even A. D. Gordon "did teshuvoh" that day, and appeared in the shul. And that was why R' Yehoshua Shtampfer protested: "Now you are here? On Pesach we didn't see you. On Shabbosim you don't come? What is there between us today?"
The City's Mayor Studied Gemora
R' Yehoshua Shtampfer did not live long. He died in Sivan 5688 (1908), at the age of fifty-six. The entire settlement fell into deep mourning. The committee of the settlement publicized a notice which said: "Music and singing will not be heard in the settlement during the entire sheloshim period."
The eulogists praised "His resolute guarding of the kodshei Yisroel. The Rav of Yaffo eulogized him, saying: "Now that the ship of Jewry is drowning, we desperately need people like the deceased, who are not afraid of rebuking those who breach the fences of our faith, to their faces" (Chavatzeles, 9 Sivan, 5688).
Secular historians who described the personality of R' Yehoshua Shtampfer found themselves faced with a difficult problem. On the one hand, they encountered a personality worthy of their admiration due to his dedication to the settlement of Eretz Yisroel. On the other hand, he was [in their words] a "fanatic," and a hard and uncompromising person, who guarded every single aspect of our sacred Torah zealously.
The compilers of the Jubilee Book of Petach Tikva found a solution to this problem, and wrote that due to his many merits, one must "judge him favorably and try and understand the factors which caused him to be so zealous."
They concluded: "If we take into consideration the place, the time and Shtampfer's religious education, in addition to his turbulent nature, deprecating his image is unjustified" (p. 122). We must not make light of this "taking into consideration" because as a result of it, Shtampfer was also "recognized" in modern history books as one of the founders of the settlement, a fact which wasn't accepted by everyone, as we shall soon see.
A Worthy Heir
Petach Tikva did not remain orphaned after the death of R' Yehoshua Shtampfer because he was replaced by his son R' Shlomo, who followed in his father's footsteps and did much to strengthen religion there. When Petach Tikva received the status of a city, he presided as its first mayor, a position to which he was elected for four consecutive terms. People who lived in Petach Tikva at that time, related that whenever a resident of the city or one of the employees of the municipality would enter R' Shlomo's office, they would find him bent over his gemora, engrossed in a Talmudic sugya. This caused a kiddush Hashem, and R' Shlomo became an inspiring example for the entire town.
A"Free World" in Ein Ganim
The chalutzim who felt that living alongside chareidim was unpleasant, decided to found an independent settlement near Petach Tikva, which they called Ein Ganim (and is today part of the city). Berel Katzenelson describes the reasons for establishing the new settlement: "We set out to the new and independent `republic' which sprouted and grew by the side of Petach Tikva, and had been established as a refuge for all those who did not feel comfortable in chareidi Petach Tikva. Here, in Ein Ganim, the world is free." (Katzenelson, Writings, Volume A, Tishrei 5670).
A. D. Gordon and Y. C. Brenner, moved to Ein Ganim and there philosophized over the "proletariat theory," which surely hasn't been fulfilled, as workers' institutions have collapsed in Israel one after the other.
The change took place rapidly, and in Sivan 5670 a meeting of the laborers' confederation was held on Shabbos in a manner which called for massive Shabbos desecration.
The event had strong repercussions, and caused stormy reactions throughout Eretz Yisroel and the Diaspora. A massive protest rally was held in Yaffo, which was attended by representatives from all over the country who expressed their shock at the first public chillul Shabbos in the history of the yishuv.
As we noted, during that period a turbulent battle was being waged over the issue of "Jewish labor," the labor leaders repeatedly claiming, with unprecedented racism, that Arab workers must not be employed -- only Jews! After the massive Shabbos desecration in Ein Ganim, one of the editors of Ha'Achdus wrote that the founders of Petach Tikva were justified in not hiring Jewish laborers:
"From all sides, Petach Tikva is being accused of the malicious banning of Jewish labor. But by her stance, she is proving to all that her entire purpose is to preserve the honor of our Nation and the honor of our desecrated sacred rituals, for the [Jewish] laborers mock all of our customs, desecrate the Shabbos and find fault with our religion. Now that these laborers have shed all vestiges of their Jewishness, in what way are they better than Arabs? (Ha'Achdus, 5671, vol. 33).
It is interesting to note that the Rogotchover gaon ruled that even though one should prefer a Jewish laborer over a gentile one, nonetheless if a laborer violates the mitzvos there is no difference between him and a non-Jewish one. (See Tzofnas Paaneach, Part Two, siman 143, letter three.) In Pe'er Hador (Part Two, p. 76), the Chazon Ish is quoted as saying that if such a laborer has children, he should still be preferred over a gentile worker, by dint of the law of tzedokoh.
It is important to note that the dreams of the founders of Ein Ganim never materialized. "There are many thoughts in the heart of man, and the counsel of Hashem will be upheld." Later on, chareidi institutions were founded on that very site: Shearis Yisroel for boys, and a Bais Yaakov high school for girls.
That very neighborhood to which laborers fled in their "fear" of chareidi Petach Tikva, now has a Torah observant community. A number of Agudas Yisroel shuls were established there.
End of Part I

13 Teves 5764 - January 7, 2004 Mordecai Plaut, director
Published Weekly
IN-DEPTH FEATURESFrom Hope to Mapaiby Rabbi Nosson Zeev Grossman
Part II
R' Dovid Guttman, R' Yoel Moshe Solomon, R' Yehoshua Shtampfer and R' Zerach Barnet, four Yerushalmi Jews, founded Petach Tikva 125 years ago. They were true Torah Jews, whose aspiration was to establish a settlement in which all of the mitzvos, and especially the mitzvos hateluyos ba'Aretz, would be observed. This was a daring, pioneering act in those days, and they met with many difficulties. The four were also joined by R' Yehuda Rabb who had arrived in Eretz Yisroel from Hungary in 1876. (Last week Yated erroneously listed him as a fifth founder. While he joined in the early stages, he was not part of the group of four.)
The location of the settlement, not far from Yaffo and later Tel Aviv, brought it into conflict with the anti- religious Zionist immigrants who wanted to live and work there. Though he died young, R' Yehoshua Shtampfer kept the community firmly on the Torah path as long as he lived.
However there were cultural battles all the time. It is interesting and memorable to note that a labor conference that was held in Petach Tikva in 1910 drew waves of protest because it was held with chillul Shabbos. Times have changed.
The Informers
As in all of the settlements, the battle over chinuch also reached Petach Tikva, where the nationalistic and secular chalutzim waged war against the talmudei Torah of the city, in an original and arrogant way.
In 5662 (1902), the settlers of Petach Tikva began to build a beautiful edifice for their talmud Torah. R' Zerach Braverman, who devoted himself to this effort with much mesirus nefesh, wandered from place to place collecting funds for the building.
However, when construction work actually began there was an unexpected turn of events, described by Mordechai Diskin, a Petach Tikva agricultural worker in his book Maamar Mordechai (pp.54-5):
"As soon as the opponents of the Torah saw that our plans to build a permanent edifice for Hashem's Torah in Petach Tikva were succeeding, they filed a complaint against us to the authorities, who ruled that the building must be destroyed."
From this we learn that even the cruel Turkish authorities did not feel that it was necessary to destroy the talmud Torah, and did so only upon the urging of the "opponents of Torah."
Nevertheless, sweet emerges from pungent, and as a result of the disgraceful behavior of the nationalists, R' Zerach Braverman set out for Yerushalayim in order to arouse public opinion against their behavior. A large assembly led by R' Shmuel Salant was convened. At this assembly, it was decided to found a federation called Shomrei Torah whose purpose was to counteract the plots of the opponents of Torah-true education.
Every one of the participants pledged twenty francs a year. This money was then used to establish talmudei Torah throughout the Land. The members of the assembly received a telegram from R' Chaim Ozer Grodzensky from Vilna who blessed their endeavors. (Petach Tikva's main street is named after R' Chaim Ozer.) As a result of this initiative, the Jews of Petach Tikva were able to complete the building of their talmud Torah. It was dedicated on Tu BeShevat 5664 (1904).
With Hashem's help the talmud Torah grew and flourished, and in 5673 (1913) four hundred pupils were already studying within its walls, while only 150 had registered in the regular school system.
The rapid development of the talmud Torah annoyed the members of the "new yishuv." They were displeased by the growth of the vibrant Torah settlement of Petach Tikva.
Professor Yosef Klausner, who visited the settlement at that time, recorded his impressions of the talmud Torah in his book Olam Mithaveh. In it, he complained that many hours of the curriculum were devoted to the study of dinim. In his opinion, this "was a burden for the children, and robbed them of their joie de vivre while they were still young."
He continued, expressing his disappointment with chareidi education, adding: "Regarding Hebrew studies, we want to see the Jews of Eretz Yisroel educated according to the spirit of new Israeli culture, which is based on general, humanistic foundations. We cannot be happy with [the chareidi form of schooling] . . . "
However, as indicated by the rest of his remarks: "Even though, Orthodoxy in Petach Tikva is so great that the talmudei Torah have far more students than the public school . . . " the main reason for his disappointment was not the details of the Torah education but the simple fact that the parents had chosen such a form of education for their children.
Why was Professor Klausner so pained and disturbed by this? He should have been happy that chareidi Jewry was also participating in the "Zionist dream" by settling the Land.
What is Zionism?
In the continuation of his words, Professor Klausner provides an answer to these questions:
"The following idea flashed across my mind, involuntarily. I thought to myself: Petach Tikva is a Litvische city. This thought became more firmly entrenched in my heart, when I entered a synagogue there, and found simple Jews learning Nedorim with Ran, swaying back and forth over open gemoras and chanting Tonnu Rabbonon with the well- known, sad niggun, as they did in the Lithuanian towns thirty years ago. Here, spiritual life has remained static . . . "
And if one asks what is wrong with a Jewish farmer's studying Torah, Professor Klausner `enlightens' us: "I left the synagogue with the sad thought that the value change for whose sake the entire Jewish settlement was established [in Israel], is simply not found here!"
Now all has become clear. If until now, you thought that the purpose of the yishuv hachadash was "the settlement of Eretz Yisroel" or at least "a place of refuge for the Jewish Nation," then know that you were mistaken. It was established for one purpose: to develop a new value system. Yes, the entire settlement came into being for the sake of this new value system, as the gedolim saw.
It is known that R' Chaim of Brisk repeatedly claimed that the foremost aim of the Zionist movement wasn't the settling of Eretz Yisroel, but the detachment of Am Yisroel from the Torah (just like the haskalah movement, in its time.)
The idea of "Eretz Yisroel" which was bandied by the leaders of the movement, was essentially a sophisticated publicity stunt, a successful public relations trick, which managed to sweep many innocent Jews who became entangled in its web.
Torah-true Jewry, which refused to join the Zionist movement on the basis of this determination, was attacked for her opinion, especially by those who thought that a "religious Jew" is considered half a Jew if he does not affix the title "National," to his name. These people claimed that Torah Jewry "accused the innocent" and that the true purpose of the movement was manifested by the burning love of its leaders for the mitzvah of yishuv Eretz Yisroel. The view of gedolei Yisroel doesn't require proof or reinforcement from one like Klausner or his ilk. Nonetheless, his words might open the eyes of those innocent people who looked for kedushoh in a place where the sacred was defiled.
Who Was First?
Such an attitude, which accuses the founders of Petach Tikva of not having fulfilled the "nationalistic idea," appears in an additional place.
Historians dispute which settlement deserves the title "Mother of the Settlements" (Eim Hamoshavot). Most of us assume that Petach Tikva deserves this name because it was the first settlement established in Eretz Yisroel. Yet there were those who begrudged her that title.
What did those historians have against Petach Tikva? The founding of Petach Tikva caused a serious problem for the yishuv hachadash, referring to the settlement outside of Yerushalayim. As is known, the old yishuv was constantly accused of "despising the settlement idea." Many bottles of ink were spilled in Hebrew antisemitic literature on that point.
The reason the new yishuv regarded Petach Tikva as a sore thumb, was that its very existence proved that the old yishuv was not opposed to settling the Land. Indeed, how could one accuse those very settlers who had sacrificed their lives for settling the Land, of despising the settlement idea?
But they contrived a way to distort the truth. "If we call Rishon LeTzion the `Mother of the Settlements'," they said, "Petach Tikva's role will be forgotten in a few years."
And if you wonder how it is possible to perpetrate such a historical crime, especially when Petach Tikva was founded in 5638 (1878), and Rishon in 5642 (1882), then know that another solution was found, which claimed that what counted was not the act of settling the Land, but the "spiritual" content of the settlement.
In a letter written to Mordechai ben Hillel Hachohen, Z.D. Levontin (one of the founders of Rishon) claims that Rishon has the right to go down in history as the first settlement in Eretz Yisroel. He writes:
"Without trying to sound boastful, I can say that until now, no such `colony' was founded by Jews. [Of course, there was Petach Tikva]. However, its founders were chaluka Jews, who worked the land only in order to fulfill the mitzvos hateluyos ba'aretz" ((Druyaov, Writings on the History of Chibat Tzion, volume three p.485).
M. Lilienblum (one of the leaders of Chovevei Tzion) went even further. He simply said that the founders of Petach Tikva had absolutely no part in the history of the yishuv, claiming that the claim that the founders of Petach Tikva established the first settlement is part of a "calculated lie" maliciously fabricated by the old yishuv!
Such startling and brazen things could only have been written by "echod sheshonoh uporash" (one who once studied Torah and then left the Torah true-camp) such as Lilienblum. They were also written black on white and in Hebrew letters by one of the heads of the movement:
"The enemies of the new generation, [attempt to] attribute the nationalistic idea, in practice, to the old generation, ... to the founders of Petach Tikva, and then to laud them as pioneers of an idea of which they had absolutely no conception" (Derech Lavor Golim, Warsaw 5659, p. 6).
Lilienblum did not realize how ridiculous and absurd it was to preach to R' Yehoshua Shtampfer, who had made aliya to Eretz Yisroel on foot and had with great mesirus nefesh established a flourishing settlement there, while he himself was seated in Odessa, and had never set foot in Eretz Yisroel.
All this did not prevent him from writing the following points which are really a contrived, four-stage pilpul:
a. The chareidim are "anti-Zionists" who despise the Jewish settlement in Eretz Yisroel.
b. There is a serious "problem" with the founders of Petach Tikva.
3. We must determine that they are "un-Zionistic." (After all, they want to observe the mitzvos.)
4. Those liars claim that they were the founders of the yishuv.
And so, "the Zionists of Odessa" preached Zionism to the anti- Zionist founders of Petach Tikva.
Indeed, you were right, Lilienblum. The founders of Petach Tikva really "have no conception of the nationalistic idea" - - that very idea which presumes that the Jewish Nation must be "like all the nations of the world" and must assimilate with them, cast off its Torah, and exchange it for the very destructive idea which they do not understand.
Those religious Jews, who are sometimes made to appear like "loyal Zionists" in the eyes of the leaders of secular Zionism (and sometimes in the most degrading manner possible) should contemplate this: As long as you continue to observe the mitzvos of the Torah, you cannot be called Zionists, because you still have absolutely no understanding of the "nationalistic idea." By the same token, even if you do acquire such an understanding, history's re-writers will deny you your due credit.
How the Mapai Gained Control of Petach Tikva
At the time of its founding and for many years thereafter, Petach Tikva was known as one of Eretz Yisroel's Torah citadels. In 5686 (1926), HaRav Eliezer Shulevitz settled there along with a group of forty students who established the Yeshiva of Lomzhe -- a yeshiva which raised many of our generation's marbitzei Torah.
In those years, the Chofetz Chaim wanted to move to Eretz Yisroel and he planned to settle in Petach Tikva, as an established Torah community. A house was even built for him near the yeshiva. However, in the end he was unable to move to Eretz Yisroel and the house became the city's beis mussar. (The letters of the Chofetz Chaim on the matter, were published in the Torah journal Nehora, which was published in Petach Tikva by Rabbi Meir Weissberger in Tammuz 5735). The yishuv's first kollel -- Beis Medrash LeToras Eretz Yisroel -- as well as many other yeshivos, among them Ohr Yisroel and Nachlas Dovid, were also founded in Petach Tikva.
Many wonder how this city, whose first mayor was a chareidi Jew and which from the time of its founding was occupied by a sizable religious community, became a Mapai fortress for many years.
In order to understand this, we must recall some very unpleasant episodes, which transpired forty-five years ago.
In Teves 5711 (1951), Petach Tikva chose the members of its municipal council. But who would be its mayor? One candidate was a man named Schwalb who was supported by the right and by the religious parties. The other candidate, Rashish, was irreligious, and was a left-wing secularist and the representative of Mapai, the very same party which in those years worked to uproot Torah from the many new immigrants who arrived in Eretz Yisroel, with such verve.
The choice of mayor (who was then elected by the municipal council and not by direct popular vote as now) turned on one vote -- that of the representative of a dati-chareidi party. On the surface, there seemed to be no problem for the religious community, for why should a religious representative choose a non-religious mayor? However, rumors spread that for various and strange reasons that representative had other plans for his vote.
When this became known, Moetzes Gedolei HaTorah decided to send a letter (written on the 22nd of Teves 5711) to that religious representative on the municipal council, to make him aware of the seriousness of the issue: "Under no circumstances are you permitted to vote for a secular candidate when it is possible to elect a Torah observant one. All of the stumbling blocks which, chas vesholom, will be caused by the secular mayor, will be attributed to those who vote for him."
The concern was not only for that term of office, because in those days once Mapai managed to get in, it was impossible to budge them for many years afterward.
However, the religious representative refused to obey the psak of the gedolei hador (and claimed that he had received his instructions from the heads of his party) or to the personal letters which were sent to him by Admorim and many gedolei Torah.
On the 15th of Teves, 5711, the secular, Mapai candidate was chosen. He received nine votes and his opponent eight.
The entire religious public in Eretz Yisroel was shocked. Such an outrageous act, especially since it involved a blatant rebellion against the express wishes of gedolei Yisroel, was unprecedented. HaRav Meir Karelitz, who until then had been the rov and spiritual leader of that dati- chareidi party, announced his resignation the very next morning. He said: "Since you have ceased to abide by my counsel and rulings, I am submitting my resignation."
The Admor of Rizhnitz wrote that representative: "I have always stood by your side, both orally and in writing, and now you have slapped me in the face in a shocking manner. Where shall I flee in my shame?"
Of course, the leftist camp was delighted by the turn of events, and loudly expressed its joy that "even a `religious' representative understands that there are more important things [Rachmono litzlan] than daas Torah."
Mapai's newspaper quoted from the speech delivered by the mayor, Rashish, at his inauguration: "The threats, the letters of rabbonim, and even the letter of the Admor of Gur could not sway our colleague from his position. He remains staunch in his position, since our joint partnership is based on the foundation of mutual understanding" (Davar, 3 Shevat, 5711).
And so, Mapai gained control of Petach Tikva. In the ensuing years, it devoted all of its energies to distributing political positions and benefits in accordance with the well- known "method." At last, Mapai became so rooted in the city, that no one could budge it for forty years, until about ten years ago.

The Chofetz Chaim

2006-02-18T22:01:00.000-08:00

The "Chofetz Chaim" The man within the legend
by Rabbi Nosson Scherman
This article originally appeared in the Jewish Observer and is also available in book form in the ArtScroll/Mesorah Publications Judaiscope Series. It is reprinted here with permission
Rabbi Yisrael Meir HaKohen Kagan 5699/1839-5793/1933
I. A Scholar for All Times
A little more than one hundred years ago, an unknown author was arranging for the publication of an anonymous work on a much-ignored topic. Reb Yisrael Meir Kagan of Radin, Lithuania, had spent two winters, 5630 and 5631 (1870 and 1871), writing Chofetz Chaim, a compilation of the laws regarding slander and defamation. During 5632, he was engaged in getting pre-publication orders from the general public and securing testimonials from outstanding rabbinic authorities. In those days, when he was a young man in his thirties, Reb Yisrael Meir still thought he could retain his anonymity. He introduced himself as the publisher, rather than the author, of the novel Shulchan Aruch. In this guise he succeeded in evading recognition by the masses, but the spiritual giants of the age - men like Rabbi Yisrael Lipkin (Salanter) - saw that they were dealing with one of those rare figures who would leave his imprint on a nation. More than sixty tireless years, twenty-four additional volumes, and countless public letters and appeals lay ahead of the young "publisher," but the pattern of his long and busy life was already apparent when he was still unknown by circumstance as much as by choice.
A major reason for the enormous influence and acceptance won by the Chofetz Chaim was his utter and complete integrity. Statements and actions that would have seemed unctuously pretentious in ordinary humans were natural and unaffected coming from him. A case in point is the very topic of his "Chofetz Chaim" - gossip and witty character assassination are not twentieth century phenomena; human tongues have always been loose and hard to control. The Talmud says, "Most people are guilty of dishonesty, few of vice, but all of lashon hara"(Baba Basra 165). Anyone presenting a book codifying the sins of slander could expect to be greeted with much scorn - private if not public. Yet, when Reb Yisrael Meir mounted pulpits in town after town to discuss the forthcoming Chofetz Chaim, he was listened to with respect. The people sensed that he was no salesman hawking a product, but one of those rare finds - an honest man whose love for his fellow Jews was expressed by trying to bring them closer to Torah, and who truly believed in the ability and obligation of people to pursue perfection. They were convinced that he wrote Chofetz Chaim not for recognition and for library shelves, but - as advertised - because he expected working men as well as scholars to form study groups to learn and put into practice what he had gleaned and compiled, and what was forged into his personality.
Many of the rabbis whom he approached for endorsements were skeptical of the first person to so systematically attack a sin that the Talmud considers universal. To avoid bringing ridicule not only upon himself but upon his stated purpose - and thus, paradoxically, provide yet another topic for gossip mongering - the personal credentials of the author as one who "withholds his tongue from evil" had to be unimpeachable. Some went so far as to assign students or colleagues to engage Reb Yisrael Meir in conversation to try to trap him into lashon hara, thus revealing him as no less mortal than the next man. The ruses invariably revealed the greatness of the author, and the endorsements were forthcoming.
No one knows for sure what prompted Reb Yisrael Meir to write Chofetz Chaim, but it was certainly not his finding an unexplored, fertile field for research, for the Chofetz Chaim never took pen in hand, except in response to a concrete need. To reveal his reason for compiling his Shulchan Aruch on lashon hara would have involved dredging up sordid stories of the very type he was trying to still. His son, Reb Aryeh Leib, conjectured that his father's first masterpiece grew out of a bitter controversy in the town of Radin during his youth. Acrimony had swirled about the town and all efforts to bring peace had failed. The town became divided into factions and its rabbi was forced to leave. He died after a few years in a new position and many blamed his early death on the anguish he suffered during Radin's little war. Reb Yisrael Meir, then a young man, had seen his fellow townspeople turn their tongues into ugly lethal weapons. As long as he lived, he never discussed the dispute, saying simply, "I have a self-imposed restriction against speaking of it," but it may very well be that the Chofetz Chaim was his response in the form of an appeal that there be no more such incidents in Radin - or elsewhere.
A New Need / A New Book
Whenever he wrote, it was to answer a need. Russia's conscription policies forced many Jewish boys into the army for periods of at least six years, cutting them off from religious teaching and influence. They needed encouragement and answers to basic questions of halachah in layman's language. The result was Machneh Yisrael, a book that became the link to Judaism for many a Jewish soldier.
o Heartbreaking tales of the breakdown of religion among Jewish immigrants to America led to his Nidchei Yisrael. In providing practical answers to the halachic problems peculiar to the immigrant, Reb Yisrael Meir often rendered lenient decisions that took into account the emergency conditions of the immigrants, but which were inappropriate to the thriving religious life of Eastern Europe. Because of this, he had hoped that Nidchei Yisrael would not be distributed in Eastern Europe, but inevitably some copies were seen. This led to criticism of the Chofetz Chaim - something he regretted, but considered unimportant in view of his primary goal of aiding the uprooted Jews in America.
o Reb Yisrael Meir felt that the practical laws of kindness and charity were too often ignored. His reaction was to do for gemilas chessed what he had done for shmiras halashon (guarding one's tongue) - codify its laws, and actively campaign for Jews to join study groups to learn and to act upon them. As a result of his slim classic Ahavas Chessed, literally hundreds of free loan societies, shelters for the homeless, and bikur cholim societies sprang into being. Many of them sent requests to the Chofetz Chaim for letters of greeting and blessing that would be bound as the first page of a new organization's ledger book.
o Weakening of adherence to the laws of family purity and of personal modesty led to pamphlets in both Hebrew and Yiddish addressed to Jewish women.
o There were booklets in both languages urging men to pursue Torah study in their homes . . . and the list goes on and on.
The personal attention Reb Yisrael Meir devoted to the publication of his ethical works did not end when the volumes were printed and distributed. He did not write his books to be purchased; he wrote them to be used. His frequent lecture tours in behalf of one or another of his sefarim were devoted primarily to encouraging people to set up groups for the study of the sefer. In later years, when he was too old or too busy to go on personal tours, he hired "field representatives" to carry on his work. But they were firmly instructed that they must sell the message of the books by personal example and persuasive lectures.
Fire-and-brimstone preaching was not his approach; he was a firm believer in the superior efficacy of a spoonful of honey to a gallon of vinegar. Once a traveling preacher complained to him that no matter how much he thundered and reprimanded his audiences, they seemed to ignore his calls to repent. The Chofetz Chaim replied, "Who told you that the way to perform the mitzvah of correcting sinners is by shouting and storming? Putting on tefillin is also a mitzvah - do you holler and shout when you perform that mitzvah?"
An Imminent Need / A New Syllabus
In addition to salvaging neglected mitzvos, the Chofetz Chaim assumed responsibility for reviving interest in a long neglected area of the Torah. For centuries, Kadoshim, the section of the Talmud dealing with the laws of the Sanctuary and sacrificial offerings, had been virtually excluded from the curricula of major Torah centers. Rare were the scholars who had more than a passing familiarity with its intricacies. Reb Yisrael Meir saw this as a far more serious matter than a lack of knowledge among Torah intelligentsia. With the deceptive simplicity that masked his penetrating insight, he would ask, "We believe that Mashiach can arrive today. If he does, are we ready to bring our offerings to the Bais Hamikdosh? Do the Kohanim know the laws of sacrifices? Do the scholars know enough to train the Kohanim?"
Obviously, the answer to all these questions was a shameful "No."
"Then are we not somewhat lacking in our prayers, hopes, and beliefs in the imminent coming of Mashiach?" The solution was simple: organize groups to study Kadashim. Thus was born a trend that continues to this day. Far from being neglected, the study of Kadashim is now a mark of prestige; the endeavor of the most advanced group in nearly all yeshivos.
Typically, the Chofetz Chaim showed the way by practical example as well as by exhortation. He published Toras Kohanim, a compilation of the Tannaitic interpretations of Chumash Vayikra, with an amended, completely accurate text; and an original commentary that ranks as a model of conciseness and clarity. He also composed Likutei Halachos modeled after the Alfasi, which is a compilation of halachic sections of the Talmud dealing with Kadashim topics; and included an elucidating original commentary.
Magnum Opus: "Mishnah Berurah"
Of all his literary efforts, his acknowledged masterpiece and the one which continues to have the greatest influence is Mishnah Berurah, a work that was twenty-five years in the making.
The Chofetz Chaim was concerned by a serious gap in halachic literature. There was no modern commentary on Orach Chaim (the section of the Shulchan Aruch dealing with daily and festival rituals) that summed up the centuries of comment and responsa, and rendered authoritative decisions in areas of dispute. Clearly such a work was much needed, but it could be undertaken only by a giant in Torah scholarship. The mantle was not sought by the Chofetz Chaim. He urged it upon others, but finding no one willing to assume the responsibility, he finally accepted it upon himself. The breadth, conciseness, clarity, and genius of Mishnah Berurah speak for themselves, as does the almost universal acceptance it has attained. This is the supreme testimonial to its author's stature as a sage.
He did not write the Mishnah Berurah simply because he wanted to, but because he saw it as a task that had to be done by someone, and his inability to find that someone left the responsibility at his doorstep. This is testimonial to his greatness as a person.
II. The Man of the Legends
The Chofetz Chaim was surely a scholar's scholar. More than this, however, he was also a genuine folk-hero. Scholars respected him, but the common people loved him with a rare passion. The reasons are many and no doubt complex. But the most compelling one is simply that he considered himself as one with them and their problems. Even his books, despite the great scholarship they represent, were written to be used by ordinary men - and in many instances, by ordinary women, too. Sensing that he identified with them, people did not hesitate to seek his advice and assistance.
Although he never accepted the position of rabbi in Radin, he was in fact its spiritual and temporal leader. When some townspeople unfairly criticized and embarrassed their rabbi for the deficiencies of the town's mikvah, it was the Chofetz Chaim who guaranteed the funding and supervised the building of a new one. When Radin was devastated by fires that, in successive years, destroyed first one half and then the other half of the Jewish section, it was he who organized emergency relief, fund-raising, and the rebuilding of the town.
A poor workingman was not ashamed to ask him, as author of Ahavas Chessed, how a laborer living hand-to-mouth could be expected to perform the mitzvah of lending money to others. And he did not feel patronized when he was told to save a few pennies a week, eventually building it up to a fund of several rubles, for loaning to fellow workers short of pocket money. That was down-to-earth advice that was followed by thousands, and it was typical of the pragmatic idealism of a man who never took a penny offered to him by people who had the notion that his greatness entitled him to gifts.
The Chofetz Chaim's awesome care in maintaining the strictest possible standards in his financial dealings has become legendary. No doubt many of the stories attributed to him are apocryphal - but, for most of them, there is more than ample first-hand testimony ... He insisted that his son reprint hundreds of sections of Mishnah Berurah to replace originals where pages had inadvertently been put in the wrong order. ... The Chofetz Chaim himself once went dashing through the Jewish quarter of Warsaw shortly before Shabbos seeking to pay printers who had left work early without getting their pay for the week ... When a non-Jewish railroad employee put parcels of his books on board a train for free delivery, the Chofetz Chaim tore up an amount of postage stamps sufficient to defray the loss of revenue to the government ... In his first speaking tour on behalf of the book Chofetz Chaim, he accepted orders, but not deposits, because of the possibility that he might not be able to make delivery to some pre-paying customers, thus becoming guilty of improperly taking their money ... The stories are legion.
Saint and Pragmatist
It is commonplace for people to believe that the Chofetz Chaim, as a saintly personality, could not have been terribly practical and certainly could not have coped with the rough and tumble of the world - especially today when so many accept as axiomatic that "you cannot make an omelette without breaking a few eggs," and that "nice guys finish last." Nothing could be further from the truth. It was this same saint who once remarked that one fool can do more damage than ten villains. Men like Rabbi Chaim Ozer Grodzensky of Vilna greatly valued his wise counsel when searching for practical solutions to the knottiest of problems. Indeed, in the crisis-laden years following World War I, when Reb Chaim Ozer was the undisputed leader of Lithuanian Jewry, he and the Chofetz Chaim were in constant consultation on all major issues. Their names appeared side-by-side on scores of proclamations and appeals in behalf of all the major causes in Jewish life.
The Chofetz Chaim was one of the first to realize that Torah Jewry must up-date its tactics to counter the onslaught of its enemies. Organized activities for the Torah community and its educational needs could succeed where efforts on the individual scale could scarcely cope with the juggernauts of Haskalah and secularism. Thus he took the lead in organizing and supporting Agudath Israel as the international organizational arm of traditional Jewry. As usual, he saw this as more than a matter of strategy, but as a religious obligation: "In a time when our values are under attack as never before, even small acts in defense of Torah are multiplied many times over in the Divine scales for ultimate reward."
Though he was the senior of the two by nearly thirty years, the Chofetz Chaim considered Reb Chaim Ozer to be the gadol hador and deferred to his authority as a matter of course, despite the fact that Reb Chaim Ozer held him in awe. During the 1920's, pressure was brought to bear on Reb Chaim Ozer to travel to America to raise money for the European yeshivos, which were on the brink of financial ruin. He was told that only his own presence in America could assure contributions in the millions. Reb Chaim Ozer answered that his health was too precarious to permit such a trip. Though the other Torah luminaries at the meeting continued to exert pressure upon him, the Chofetz Chaim ended the debate by saying very simply, "The well-being of Reb Chaim Ozer is synonymous with that of Klal Yisrael. We dare not jeopardize it."
Storm Over Vilna
The prestige of Reb Chaim Ozer was responsible for an unheard-of departure by the Chofetz Chaim - an open attack upon adversaries of Torah Judaism. His general policy had been always to avoid engaging Torah's enemies in debate. To reply to the virulent attacks made by maskillim, yevsekes (Jewish Communists) and others, he felt, would be self-defeating because it would grant them unearned recognition, and merely provide them with fuel for vituperation and ridicule. Better to isolate them from the mainstream of religious life, while devoting the available talent and resources to the more productive course of strengthening Judaism by upgrading education and observance within yeshivos and communities. Then came the storm over the Vilna rabbinate.
The government required that Vilna have a Chief Rabbi. Although Reb Chaim Ozer was a recognized leader of religious European Jewry, Vilna's official Chief Rabbi was to be elected by the entire Jewish population, which included a large secular contingent. Agudath Israel doubted that Reb Chaim Ozer would be able to command a majority of the total votes, so they joined a coalition of the Mizrachi, Socialists, and Reformers to "elect" a Rabbi Rubinstein as a pro-forma head of the Jewish Community, with the understanding that he would not assert any authority without Reb Chaim Ozer's approval. After his election, Rabbi Rubinstein's secularist supporters used this consensus as a pretext for treating him as the actual Chief Rabbi of Vilna, and Reb Chaim Ozer, the man who was revered the world over, found the ground cut out from under him in his own city. Strangely enough, the only important Torah figure whose serenity was not shattered was Reb Chaim Ozer himself. That did not prevent his adherents, led by the Chazon Ish and guided by the Chofetz Chaim, from doing battle to defend the honor of Torah. The Chofetz Chaim published a blistering letter attacking the perpetrators of the coup as enemies of Torah. Though disciples of Reb Chaim Ozer attempted to negotiate a face-saving compromise, the Chofetz Chaim torpedoed these efforts as going against the inviolable principle of Torah supremacy.
The secularists' reaction to his bold position was one of those human spectacles that must be greeted with laughter or rage. The non-religious Jewish press in Vilna vilified the Chofetz Chaim for stooping to lashon hara against the liberal Jews! His reply was simple and to the point: "When Torah values are being destroyed, Torah Law permits their defense."
His deference to Reb Chaim Ozer, however, did not prevent the Chofetz Chaim from arguing his own causes in the humorous, self-deprecating manner that he used so effectively. In 1923, the Chofetz Chaim felt that the community must be organized to provide kosher meals for Jewish soldiers. He called his new project Kessel Kosher (Kosher Kettle) and, naturally, his first move was to travel to Vilna to secure the endorsement and support of Reb Chaim Ozer. The endorsement was not forthcoming. Reb Chaim Ozer replied that there were many overriding considerations making such a campaign inopportune at that time.
The Chofetz Chaim shrugged and replied, "What can I do? People consider me to be a God-fearing Jew. When I am called to the world-to-come, they will ask me why I did nothing to provide kosher food for Jewish conscripts. What will I say? Perhaps I'll tell them that I was not lazy or indifferent; I made the hard trip to Vilna even though I was weak and past eighty. But the Rabbi of Vilna was the gadol hador and he said I was wrong. Who knows better than the gadol hador what is right or wrong?"
Reb Chaim Ozer knew he had been bested. He called a public meeting in the central synagogue to be addressed by the Chofetz Chaim. At that meeting Kessel Kosher was born.
III. As the Chofetz Chaim Would Say . . .
Precisely because he had such a keen feel for the pulse of the people and the needs of the time, it is fascinating - and useful - to wonder what the Chofetz Chaim would have said to today's problems. Indeed, we should go a step further and wonder how he would have defined the real problems of today. After all, Chofetz Chaim and Ahavas Chessed were effective replies to problems not even recognized by most. It would be a mistake to take the sizeable collection of his major and minor writings, apply them to each era, and assume that the Chofetz Chaim would have had nothing more to say.
How would he have diagnosed today's ills? This question should be answered by the few survivors of his era who knew him well, but perhaps we can hazard some guesses.
o There is little doubt that he would be appalled at the sharp and shady business practices that are so much a part of modern life, Orthodoxy not excluded. We live in an age when ethics have not kept pace with sophistication, and Jews have not escaped contamination. How would he have prodded our con- science?
o Picture the Chofetz Chaim entering a typical middle-class home today with its emphasis on "creature comforts," and recreational pursuits rather than a Torah atmosphere . . . Would he have smiled tolerantly? Or would he have considered his surroundings more appropriate to the House of Romanoff than to the House of Israel, and told us so?
o What would he say to the growing gap that divides yeshiva, rabbinate, and laity from one another?
o And what about the organizational weakness of Orthodoxy? He was one of the founders of Agudath Israel, long aware that modern times required modern tactics - and organizational unity was one of them. Surely he would work to end today's factionalism.
o In this time of turbulence when the values of centuries are being discarded, we may be certain that the Chofetz Chaim would have found our attitude wanting and far too complacent. We are content to condemn the drug culture, but are ill prepared for our own acid test. Indicative of this is a memoir of one his students, Rabbi Avrohom Hillel Goldberg, later rabbi of Kfar Pinnes in Israel:
It was near the end of his life and the Chofetz Chaim was in a summer cottage near Radin. He was heart-broken over the persecutions of Jews in Russia. He saw their situation as the severing of an entire limb of the Jewish body from its life-sources of Torah and mitzvos. "There is only one real hope," he said - "Mashiach must come soon. The Final Redemption must come sooner or later, but it is up to us to hasten its arrival. W e must demonstrate our overpowering desire for Mashiach. How many of us religious Jews who say 'Ani Maamin' every day truly long for his coming? Why don't we cry out to Hashem to help us? This is no time for silence!
"Even in the Egyptian exile the Torah says that only when B'nei Yisrael cried out for help - then did their outcry go up to Hashem. We must do the same now! 1 must go to Vilna to Reb Chaim Ozer - without him nothing can be done!"
His family and students were aghast. He was over ninety years old and he could scarcely leave his armchair for the length of a day. He might not survive the difficult trip to Vilna. They pleaded with him to abandon his plan, but he would not be dissuaded. The goal was worthy of even mesiras nefesh. They told him that Reb Chaim Ozer was a man of halachah and action; such ideas as the Chofetz Chaim's were out of his domain. He smiled as if to say, What do you know of Reb Chaim Ozer?
To his deep regret, the journey to Reb Chaim Ozer never took place. Had they met, who knows?

CULTURE CLASH

2006-02-15T01:34:00.000-08:00

Education Minister Sheetrit met high school girls from Beit El this week and was in for a nasty surprise he discovered that the Torah is above the law.

Obviously Minister Sheetrit needs to be educated. He is a product of the chiloni Israeli school system, which does not teach torah in its schools. The nazis in the holocaust thought there was nothing above the law, so they murdered Jews while carrying out the law of the land. The police of this country also maintain they are carrying out the law of the land.

However this is the G-d of Israel's land and the Torah is the supreme law of the land, so the sooner the secular Israelis learn this the better it will be for all of them and for us as well.

Education Minister Sheetrit Fails Meeting with Students
By Hillel Fendel
The girls were there as part of a series of visits arranged for Beit El students in the wake of the violence many of them experienced in Amona. It will be recalled that the police and army forces used extreme violence against protesting teenagers in Amona on Feb. 1, injuring over 200 of them and sending dozens to the hospital. The youths had come to Amona to protest the demolition of nine private homes deemed illegal by the Supreme Court.Menachem Lev said that schools in Beit El had undertaken an initiative to help the pupils deal with the trauma they experienced, both individually and as a community, in Amona. "This past Thursday," he said, "they expressed their feelings in drawings and writing. We then arranged for them to visit some public figures and present them with the results.""For instance," Lev continued, "they met with the chief of the Shai [Samaria/Judea] District Police, who was exceptionally nice and respectful. He listened to them, even though they said some harsh things, and even gave them a gift. Another meeting with Public Security Minister Gideon Ezra was also positive, though a bit tense. Knesset Speaker Ruby Rivlin also welcomed a group nicely and arranged a Knesset tour for them.""But Sheetrit - from the first minute, he just lost it. He started to ask them if they study together with boys, and why not, and how do they manage without boys, and 'how do you know it's better without boys if you never tried it?' He gave them a whole grilling on this topic, putting them in a very awkward situation.""In addition," Lev said, "he was full of sarcasm, saying things like, 'Sure, sure, the police hit you,' and the like. There were about 12 girls there, and they were very upset by the whole thing, but afterwards they decided on their own to write down a protocol of the meeting, of everything that happened."Titling their composition, "An Undesirable Meeting with Meir Sheetrit," the girls wrote that when they told Sheetrit that they had never studied with boys, "he made fun of us, saying that 'with boys it's a different feeling,' and that 'you don't know because you never experienced it.' All this took about ten minutes of our meeting... "The minister tried to understand why our parents let us go to Amona, and said that he would never have let his daughter go. 'What kind of education did you get? I don't agree with this, Amona is illegal... and therefore they should have left quietly.' Then he asked, 'Is there something above the law?' and we said, 'The Torah.' He was totally stunned at what he heard and said, 'What? You learn that the Torah is above the law?!'"The girls wrote that they read him a letter, which concluded, "G-d will punish the wicked," and when Sheetrit heard this, "he interrupted with fury and said very forcefully, 'Who exactly are you referring to? Those who lived in the illegal Amona are the evil ones, which means that you are the evil ones."Even at the end of the meeting, Lev said, "when we thanked him for agreeing to meet with us, he answered sarcastically, 'Thank you very much for all that you have done.'" Minister Sheetrit can be faxed at (+972-2) 560-2246

Hamas may have won the elections, but the G-d of Israel is on the throne...

2006-02-15T01:14:00.000-08:00

ISRAEL FOREVER
- For the week ending 18 February 2006 / 20 Shevat 5766
- from Ohr Somayach http://www.blogger.com/www.ohr.edu

-- United We Stand ------------------------------------------------
by Rabbi Mendel Weinbach
http://ohr.edu/yhiy/article.php/2511

With parliamentary elections in less than six weeks away, the sharp divisions within the populace of the Jewish State are becoming more evident.
The traditional struggle between the Right and the Left has become overshadowed by the emergence of a “Centrist” party threatening both extremes. The conflict between religious and secular parties continues, although the tone is considerably milder since the virtual disappearance of a violently anti-religious party which played a major role in the government formed after the last elections.
All of this is a far cry from the solidarity shown by our ancestors as they stood at Mount Sinai “like one man with one heart”. Perhaps this scene, described by Rashi in his commentary on this week’s Torah portion, serves as a reminder that the only way Jews can ever be truly united is when they share a common commitment to the eternal values of Torah.
Only such a commitment can create the unity we need to protect forever.

Tu B'Shvat in Hevron

2006-02-14T21:48:00.000-08:00

2. Jewish Seeds Planted at Cave of the Patriarchs
By Alex TraimanFifty new immigrants ascended to one of the world’s holiest sites Monday, along with IDF soldiers, to plant Tu B’Shvat trees adjacent to the Cave of the Patriarchs in Hevron. The unique event, organized by Arutz Sheva and Kumah, tied together many spiritual elements, combining one of Judaism’s four holy cities with the Jewish New Year for trees. Jewish sages devote great attention both to the city, which Kabbalistically symbolizes ‘Earth,’ and to the holiday considered the beginning of the Spring season.Monday's planting was the first of its kind to take place at the holy site since it was reopened to Jews following the 1967 Six Day War. After learning about the clearing of the site just a few meters from the Patriarchs' burial site - above the area known as the Seventh Step - Arutz-7 and Kumah collaborated to organize the planting. The group was joined by members of the Israeli Defense Forces who regularly provide security in the area.IsraelNationalRadio's Yishai Fleischer, who arranged the trip, explained how the planting came to be: "It was simply Divine Providence. I was at a wedding in Hevron a couple of weeks ago, and I happened to be chatting with a local resident. I asked him, 'What's going on here on Tu B'Shvat?' He told me that a unique army permit had just been received to plant right outside the Machpelah Cave. I asked him if I could bring a busload of people to take part, and he said, 'Let's do it!'"Hevron is known as Judaism’s first city, home to the Jewish forefathers Abraham, Isaac, and Jacob, and the place King David first ascended the throne and established his kingdom. The Jewish holiday Tu B’Shvat celebrates G-d’s many creations, particularly the seven species inherent to the Land of Israel: wheat, barley, grape, fig, pomegranate, olive, and date.Participants ascended to Hevron and were greeted by Jewish community spokesman David Wilder. Wilder toured with the group through the handful of Jewish enclaves in the holy city. In Tel Rumeida, participants viewed excavations uncovering remnants from Biblical times. The site was home to the Patriarchs and Matriarchs, and later King David. Additionally, Tel Rumeida features a view of the entire city of Hevron.The group then proceeded to the tomb of King David’s father, Yishai, and his greatgrandmother, Ruth.The group continued its journey with stops at the historic Beit Hadassah and Avraham Avinu neighborhoods, learning about life in Hevron over the past 3,000-plus years. Wilder enchanted the group with stories of physical determination and mystical magnetism.The group continued to the holy Cave of the Patriarchs, where are buried the forefathers and mothers Avraham and Sarah, Yitzchak and Rivka, and Yaakov and Leah. The site is also believed to house the tombs of Adam and Chava, the world’s first man and woman.The monument surrounding the site was built by the Roman King Herod over 2,000 years ago. Herod similarly commissioned the building of Jerusalem’s Second Holy Temple and its supporting structure, which includes the Western Wall, where millions of Jews pray each year.After learning of the history of the site - from its purchase recorded in the Torah, through recent efforts to discover the locations of the actual graves in a series of underground caves - the group toured the mega-monument, which is today a prayer site for both Jews and Muslims. Following the visit inside the Machpelah Cave, the group exited to plant fruit trees and flowers just a few meters from the building and its courtyard. The group was joined by local infantry and officers of the Israeli Defense Forces, who were able to turn their attention away from their normal duties for a few moments to beautify the holy site they regularly protect.Fruit trees planted at the site included dates, figs, pomegranates, and dates, some of the seven holy species indigenous to the land of Israel.Participants then celebrated by eating a festive Tu B’Shvat meal. A Kabbalistic ceremony modeled after the Pesach Seder was performed, exploring the spiritual connection between man, earth, and each of the species.The festive and historic day culminated in the home of legendary Israeli artist Baruch Nachshon in the neighboring large Jewish community of Kiryat Arba. Nachshon was among the first Jews to live in Hevron following the reclamation of Jewish land in the Six Day War.The experience was moving for trip organizers and participants alike. For many on the trip, this was their first Tu B’Shvat in Israel, and for others - their first trip to Hevron. Dinah Levitan, who was on the trip with her family, called the trip “an unforgettable experience.” “Those of my children who had never been to Hevron before," she said, "and those who had, shared the same wonder and sense of connection to our history. Planting on the grounds of the Me'arat HaMachpela [Cave of the Patriarchs] was so special. We will forever consider those trees as ‘ours.’ What an unbelievable way to celebrate our family's first Tu B'Shvat in Eretz Yisrael [the Land of Israel]!”

Over 200 wounded in Amona clashes

2006-02-01T21:50:00.000-08:00

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Please say tehillim for Yechim Ben Raquel the 15 year old who was injured yesterday

Tehillim 20

For the Conductor; a psalm of David. May HASHEM answer you on the day of distress, may the Name of Jacob's God make you impregnable. May He dispatch your help from the sanctuary, and support you from Zion. May He remember all your offerings, and consider your burnt sacrifices generous, Selah. May He grant your heart's desire, and fulfill all your requests. Now I know that HASHEM has saved His anointed one; He will answer him from His sacred heaven, with the omnipotent salvations of His right arm. Some with chariots and some with horses, but we – in the name of HASHEM, our G-d, we call out. They slumped and fell, but we arose and were invigoratedChazzan –Hashem save! May the King answer us on the day we call

1 against 1000 10 against 10 000

MAN PLANS AND G-D LAUGHS

2006-01-30T23:31:00.000-08:00

Electionscape: Is there an election message?By ANSHEL PFEFFER

Where's the message? Yisrael Beitenu leader, Avigdor Lieberman sprung a surprise Monday at the press conference launching his party's election campaign. His strategic team consists of half a dozen former police officers and he's planning to run on a law-and-order platform inspired by Rudi Giuliani's "broken windows" theory.
When asked by incredulous reporters if his manifesto wasn't more appropriate for New York City Hall than the Knesset, he assured us that safety from crime was a major issue and his party surveys prove that it will bring in the votes. These kinds of questions would never have been asked abroad where all candidates want to prove that they're tough on crime, but in Israel it's a novelty.
Lieberman might just be on to something here. The election season is already half over and not one party seems to have come up with a winning issue.
I had trouble yesterday trying to explain to a foreign reporter, here to cover the elections, why sticking to an agenda of improving education and helping the poor is going to lose Amir Peretz's campaign, because what is happening in the polls defies logic.
Labor's strategists are going crazy. All the surveys show that a large majority of Israelis are reconciled to withdrawing from most of Judea and Samaria and dismantling dozens of settlements, and as things look now, there isn't that much to choose from between Labor's peace plans and those put out by Ehud Olmert.
On the face of it, voters should be attracted to a party that is willing to address the country's pressing social and educational problems. But right now, everyone seems interested only in what we are going to do about Hamas.
A week's campaigning on Labor's plans for the school system is going down the drain and the latest polls show the party sinking again below the 20 MK line.
That doesn't mean that Likud is doing much better with its security-orientated ads. The latest posters showing an intense Olmert threatening to return us to the 1967 borders haven't registered with the public, who apparently didn't even realize that they were Likud posters. Even Jerusalem city officials thought they belonged to Kadima and fined the party for trashing the Capital. Likud is recycling its 1996 campaign where Shimon Peres would "divide Jerusalem" but the threats don't work anymore.
At the other end of the scale, Meretz also seems to be losing its voice. It tried out a provocative campaign this week with hoards around Tel Aviv popping off all the worst swear words used against Leftists. But instead of inspiring loyalty among their dispirited grass roots, the slogans generated a slew of complaints.
Yossi Beilin's party was relying on his Geneva Agreement to prove that peace with a moderate Palestinian leadership is just around the corner. They too were not banking on a Hamas victory. Now they are left without a message.
Another victim of the message is of course the now-defunct Shinui.
The ultra-Orthodox parties don't see such a threat right now from the secular middle-class and even without the patriarchal infighting, they were dwindling to obscurity.
Now too Shinui's arch-enemies, Shas, is left without an ogre to put on show to the voters. They are currently angling for the poor vote too, blaming Netanyahu's policies for poverty.
When it comes to Netanyahu-bashing, however, Shas is nowhere near as good as Labor and Kadima. Some of Bibi's colleagues within the Likud are also doing a good job of it.
So where's the message? There is none.
Despite Sharon's stroke and Hamas's victory, Kadima still seems set to win by a landslide with no message save for one - we are the consensus. And the public is buying it.

THE FOURTH PLAGUE

2006-01-30T21:50:00.000-08:00

A Nation is Born - Rabbi Avigdor Miller

"The Plague called Arov needs especial explanation. The word denotes "mixture", but it bespeaks no calamity and therefore seems to lack clarity. But we learn from this nane (Arov) that mixture is in itself a misfortune for the world, for Hashem ordained orderliness for the benefit of men. The various species by the plan of The Creator, keep apart from each other and refuse to mate out of their kind. It is Hashem's plan that many feed on other species, thus protecting the world from imbalance and over abundance of any single kind. This profoundly cunning system is essential to the worlds welfare, and mixing of species is highly undesirable and sometimes extremely harmful

Likewise, the mixing of Israel with other nations is greatly undesirable. "Behold a nation that dwells alone!" (Bamidbar 23:9). It is Hashem's plan that Israel remain aloof from all alien influence. But here in Egypt, where the nation of Israel was born, they were being kept in forced contact with the Egyptians, who refused to allow Israel to leave. This was a frustration of Hashem's plan, even more disasterous than the mixing of the animal species. The Arov came to demonstrate this principle."

DE JURE AND DE FACTO

2006-01-30T19:20:00.000-08:00

A government may be a de jure government or a de facto government

For example the Palestinian government in Gaza was a De Jure government. Arafat and Abbas were the elected leaders of the people. However they did not reflect the will of the people. So the de facto government Hamas really ruled. With new elections Hamas showed that the people really wanted them. So now the De Facto situation has created a new De Jure government. Of course this is how it appears in secular eyes, but we know that this is Hashem's plan and that Moshiach is near.

In Israel we have a De Jure government which does not reflect the will of the people. We had a Rosh ha Memshala who was elected because he represented the right wing Likud party. But during the course of his term of office he changed his ideology and became very left wing. He no longer reflected the will of the people. The De Facto situation is that Am Israel do not want this. However the Israeli government has so strongly entrenched itself, we have a supreme court which is totally left wing and is merely the puppet of the left. In fact it is a forgone conclusion that every Bagatz will be decided in favour of the left.

But the tide is turning and the de jure government will be ousted by the De Facto situation

Furthermore, we are the Am Kodesh, Hashem's people and Hashem will not allow leaders to rule who do not follow His Torah. So we have a de facto situation where the government does not reflect the will of the people and we have BH the G-d of Israel who will not allow this government to rule any more.

Rabbi Kaduri stated at Rosh Hashanah that this Knesset is the last one of its kind we will have a totally new system.

Kibbutz member: 'These are pioneers of Hebron, just like the Kibbutz movement had pioneers; there's no difference between us' Miri Chason

On the eve of plans to carry out the evacuation of the Amona outposts and settlers from the Hebron market, a surprising show of support has emerged for the embattled settlers: Kibbutz members and moshav residents, usually identified with the Left's wish to leave the territories, have aligned themselves with Hebron settlers slated for evacuation. They have organized a conference of support, to be held in Hebron on Tuesday. "At a time when they are trying to expel Jews from their legal land, there are 700,000 Jews and Arabs in the country who live in illegal homes and nobody cares. Why are they singling out the wonderful pioneers who live in Hebron." This sentence was said not by a right-wing person or senior official in Yesha, but by Tzafrir Ronen, one of the organizers of the conference of support and identification with the settlers by Kibbutz members, under the banner: The working communities and citizens of Israel are with the community of Hebron." "These are pioneers of Hebron just like the Kibbutz movement had pioneers," said Ronen. "There's no difference between us." Meanwhile, IDF Central Command Chief Yair Naveh signed restraining orders against 21 right-wing activists following suspicions that they will attempt to harm security forces and Palestinians during the course of the evacuation of the Amona outpost and the Hebron market.

On the eve of plans to carry out the evacuation of the Amona outposts and settlers from the Hebron market, a surprising show of support has emerged for the embattled settlers: Kibbutz members and moshav residents, usually identified with the Left's wish to leave the territories, have aligned themselves with Hebron settlers slated for evacuation. They have organized a conference of support, to be held in Hebron on Tuesday.
"At a time when they are trying to expel Jews from their legal land, there are 700,000 Jews and Arabs in the country who live in illegal homes and nobody cares. Why are they singling out the wonderful pioneers who live in Hebron." This sentence was said not by a right-wing person or senior official in Yesha, but by Tzafrir Ronen, one of the organizers of the conference of support and identification with the settlers by Kibbutz members, under the banner: The working communities and citizens of Israel are with the community of Hebron."
"These are pioneers of Hebron just like the Kibbutz movement had pioneers," said Ronen. "There's no difference between us."
Meanwhile, IDF Central Command Chief Yair Naveh signed restraining orders against 21 right-wing activists following suspicions that they will attempt to harm security forces and Palestinians during the course of the evacuation of the Amona outpost and the Hebron market.
The IDF and police are preparing to carry out the clearance this week. They are expected to work along similar lines to the way the disengagement from Gaza was implemented. 'We won't abandon pioneers of Jewish Hebron' "These are wonderful people who are loyal to the country, but the media has turned them into animals," Ronen added. "The people who set up Kiryat-Arba and Gush Katif were members of the Labor party. The same is true of the settlements of the Jordan Valley, and communities in the Golan Heights. The youths don't know this, and they are ensuring that the youths remain ignorant of this. The first group of pioneers in Netzarim, for example, was from the Hashomer Hatzair (Zionist left-wing youth movement). I myself have seen how the police create provocation and the media just takes pictures. There's no way around it – the media is political," he said. Organizers of the conference have announced that officers, academics, and religious leaders from various kibbutzim and moshav communities will attend. "We won't leave our friends, the pioneers of Jewish Hebron, alone against the malicious war launched against them," an advertisement for the conference said. "We'll strengthen them and be with them during the difficult hour because their struggle is our struggle."

The IDF and police are preparing to carry out the clearance this week. They are expected to work along similar lines to the way the disengagement from Gaza was implemented.
'We won't abandon pioneers of Jewish Hebron'
"These are wonderful people who are loyal to the country, but the media has turned them into animals," Ronen added. "The people who set up Kiryat-Arba and Gush Katif were members of the Labor party. The same is true of the settlements of the Jordan Valley, and communities in the Golan Heights. The youths don't know this, and they are ensuring that the youths remain ignorant of this. The first group of pioneers in Netzarim, for example, was from the Hashomer Hatzair (Zionist left-wing youth movement). I myself have seen how the police create provocation and the media just takes pictures. There's no way around it – the media is political," he said.
Organizers of the conference have announced that officers, academics, and religious leaders from various kibbutzim and moshav communities will attend.
"We won't leave our friends, the pioneers of Jewish Hebron, alone against the malicious war launched against them," an advertisement for the conference said. "We'll strengthen them and be with them during the difficult hour because their struggle is our struggle."

Tehillim

2006-01-30T18:58:00.000-08:00

Tehillim urgently
Rav Eliyahu has called upon people to say the following Tehillim NOW: 120, 124, 130, 133, and 140 URGENTLY.

Hashem has prepared the cure before the disease. Note that the word for man of violence is ish chamasim

Yesterday was the levayah of Rabbi Kaduri. He prayed for Am Israel every night and day for many hours. Now he will intercede for us in shemayim

Shmuel hanavi prays for Am Israel constantly and he calls on all our forfathers and tzadikim in shemayim to pray for us.

Our Imahot are constantly praying for us. Sarah Leah Rachel imeinu.

Olmert and Livni turn to United States and Europe

2006-01-27T03:29:00.000-08:00

HAMAN AGAIN

The Yad Hashem seen clearly again. The G-d of Israel put a stop to those who wanted to give away His land

Sharon in Coma

Hamas in Palestinians a thing of the past

Who is the Hamas leader? Satan

Who is the Israeli leader? The G-d of Israel

Rabbi Kaduri said after Rosh Hashana the Knesset that we have now is the last one of its time. That the neshoma of Moshiach had come down into some man

"Olmert and Livni will lead negotiations with the major international players --- The United States, the European Union, Russia and the United Nations --- and demand they press the Palestinian Authority disarms Hamas."

Why don't they turn to the G-d of Israel? Have they forgotten the lesson of the last Holocaust, where was America and Europe then? America and Britain sat on the sidelines watching and clapping while 6 000 000 died. The rest of Europe was busy killing off the 6 000 000

Wake up. Hashem named Ishmael, Ishma kel. When Ishmeal persecutes us we will cry out to Hashem and Hashem will hear. Ishmakel.

So all you widows and orphans out there cry out to Hashem and His wrath will burn down and He will destroy them.

Hashem wants us to cry out to Him and He will bring the guela. We are living Yetziat Mitzraim again!

Are the eruv rav still going to give away Hevron?

2006-01-23T22:53:00.000-08:00

DAVID BEN GURION: HEBRON IS JERUSALEM'S SISTER

Remembering the Hebron Riots, 1929

Pogroms are not spontaneous events, and those of August 1929 were no exception. The affair began August 15, Tisha B'Av, when a few hundred Jerusalem schoolchildren held a flag-waving demonstration at the Western Wall — allegedly inciting a group of Arabs to violence. The next day, following Friday afternoon worship, 2,000 Arabs burst out of the Mosque of Omar on the Haram al-Sharif, or Temple Mount, and came down to the Western Wall, where they chased off the few Jews who were around, beat the shammes, tore up prayer books and burned the little notes stuck in the wall by Jews. It was suspected that the speaker in the mosque that day had incited Arab worshippers to violence. The Grand Mufti of Jerusalem, Haj Amin al-Husseini, later admitted as much.Hebron caught the worst of it — 68 dead — mainly because the Jewish population there was not part of the Zionist movement, whose settlements fared far better because of their clandestine defense units. The Hebron community was made up of a long-settled Sephardic community, as well as many younger religious Jews who had gone there to study in a branch of the Slobodka Yeshiva, the famed Lithuanian mussar institution. The carnage in Hebron was particularly ugly, the mobs having sliced a variety of body parts off of their victims. Just over a half-dozen of the victims were American kids from New York and Chicago who had come to study at the famed yeshiva

Baruch Goldstein and Hebron Ten Years Laterby Ariel Natan Pasko02 March 2004
A new study by Rabbi Dr. Chaim Simons reexamines the Baruch Goldstein massacre, ten years later. What really happened ten years ago, in Hebron, at the Cave of Machpela -- the Tomb of the Patriarchs -- or as the Arabs call it the Ibrahimi Mosque? The short answer everyone "knows," is that Dr. Baruch Goldstein carried out a massacre on the Jewish Holiday of Purim, Feb. 25, 1994. But a new study by Rabbi Dr. Chaim Simons, entitled, "Did or Did Not Dr. Baruch Goldstein Massacre 29 Arabs?" has just appeared for the tenth anniversary of the event. In it, he questions the "common knowledge" and raises some serious issues that need to be addressed.

Bruchim habaim

2006-01-23T22:44:00.000-08:00

This is the blog of a haredi Jerusalmi lawyer and nurse. It is black and white because that is how I see the world, black and white. Black letters on white parchment. I live according to the Torah.
Today we see Hashems' hasgacha pratis clearly in every aspect of life. I think we are all seeing it more closely than ever.