Updated: History of Israel Videos - added Amit Segal 's video with English subtitles
Hi Everyone!
Today, I updated the History of Israel video page at:
I added Amit Segal's 6 minute video about Gaza.
Worth watching and learning the facts that most news services
do not mention.
Please share. Thank You!
Please continue to pray for and support Israel.
May the wounded have a complete and speedy recovery.
May the hostages be freed now.
May God protect the IDF, the police, the security forces
and all of Am Yisrael.
Shavua Tov,
Jacob
jrichman@...
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Please Daven For Hostages Speedy Release (Updated List)
Following is an updated list of hostages (one in Hebrew and one in English) compiled by Gwenn Normile in Har Nof. You will need to block the links and paste them in your browser. Please daven for the hostages' speedy release. Tizku Lemitzvot? For information contact :?gwenn1215@...
English https://drive.google.com/file/d/1Ya62FLwVM0OPo2jtoGKtk9xY2d1qNzch/view?usp=drive_link
Hebrew https://drive.google.com/file/d/1aVAe578yTuYhD61OGsQISIYYD3FDv3Sf/view?usp=drive_link
Tizku l¡¯mitzvos and B'soros tovos BE¡¯H
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SEFER CHOFETZ CHAIM
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Day 107 ¨C Vigilance without Acceptance
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The fact that a derogatory statement was made for a constructive purpose does not permit the listener to accept it as fact. It is permissible to listen to negative information for toeles, a constructive purpose; however, it is
not permissible to believe such information. One may act upon such information on the possibility that it might be true.
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It is for this reason that the first precondition for speaking constructively (Day 50) is that one have firsthand knowledge of the negative information he is conveying. Since one cannot believe derogatory information as fact, he cannot present it to others
as such. In situations where it is permissible to relate secondhand information one is required to say that he heard it from others and could not be sure of it¡¯s accuracy (see Day 71).
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SEFER SHMIRAS HALOSHON
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The View from Above
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Thus far, our parable has shown how Reuven has ceased to speak disparagingly of Shimon after hearing that Shimon is held in high esteem by a leading Torah sage. The parable continues:
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Some time later, Yehudah tells Reuven, ¡°I was privileged to be present when Shimon met with the Sages of the Mishnah ¡ª Rabbi Yehudah HaNasi, Rabbi Meir, and others ¡ª men endowed with Divine inspiration, who are akin to angels and cannot possibly be deceived!
I saw how they too accorded Shimon great honor and showed him deep love and admiration.¡¯¡¯
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A shaken Reuven responds, ¡°I have erred. Obviously, it was my evil inclination which caused me to bear ill will toward Shimon.¡¯¡¯
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Yehudah then adds one last point, ¡°The Sages of the Mishnah are often visited by the prophet Eliyahu. They mentioned that Eliyahu had related how he had heard the Holy One, Blessed is He, express his deep love for Shimon.¡¯¡¯
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¡°Woe is me!¡¯¡¯ exclaimed Reuven. ¡°I have harbored ill will and spoken against someone who is loved by Hashem! I now see things in a different light. Either I was mistaken in thinking that Shimon had wronged me, or I was correct but had failed to attribute his
actions to an inadvertent error on his part, for surely he would not have wronged me intentionally! I have sinned grievously in speaking disparagingly of such a man.
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¡°I deeply regret my feelings and actions and will strive to develop a true love for Shimon.¡¯¡¯
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Scripture states: ¡°¡®I loved you¡¯ said Hashem¡± (Malachi 1:2); and ¡°You are children to Hashem, your God¡± (Devarim 14:1). This is the intent of the phrase ¡°I am Hashem,¡¯¡¯ at the conclusion of the verse which prohibits harboring ill will and commands us to love
our fellow Jew. Just as Hashem has a deep unwavering love for every Jew, so too must we develop within ourselves a deep unwavering love for each other.
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On this earth, a person sees others clothed in their physical garb, and thus tends to look down upon them and focus on what he perceives as their faults. Hashem, however, sees the essential holiness of every Jewish soul, which, as often stated in the holy Zohar,
is awesome. Hashem¡¯s love and regard for each soul is predicated on this knowledge, and thus is exceedingly great. |
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Keep reading Day 108, the lesson for Shabbos
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SEFER CHOFETZ CHAIM
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Day 108 ¨C A Proper Approach
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The Talmud (Niddah?61a) makes it clear that although negative information should not be accepted as fact, one can and should act to protect himself and others on the chance that it may be true. Just as it is na?ve and
wrong to believe the?loshon hora?one hears, so too it is na?ve and irresponsible to totally ignore a report which could save oneself or others from possible harm or anguish.
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On a personal level, one¡¯s relationship with the subject of the negative report should not change. Chances are the statement was inaccurate, if not altogether false. One¡¯s behavior towards the individual should, therefore, not be affected at all, and one should
continue to show him kindness and assist him as in the past. On a practical level, one should investigate the matter and protect himself against any possible harm that could result should the report prove true.
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If, for example, one hears that an acquaintance is dishonest, it is forbidden to think of him as such ¨C but one should keep his wallet in a safe place when that person is around! If one is told that a person who accepts charity is actually well-to-do, one should
not stop assisting him until the matter has been investigated and it has been determined beyond doubt that he is not deserving of assistance.
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SEFER SHMIRAS HALOSHON
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Disparaging the Community
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In previous chapters, we discussed the severity of speaking?loshon hora?against an individual. To speak disparagingly of the Jewish people as a community is a sin of far greater severity.
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Regarding the verses, ¡°Do not inform on a servant to his master ... A generation which curses its father and does not bless its mother¡± (Mishlei?30:10-11), the Talmud expounds: ¡°Even if a generation curses its father and does not bless its mother,
do not speak against it before its Master, the Holy One, Blessed is He¡± (Pesachim?87b).
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When the prophet Yeshayahu was shown God¡¯s glory in a Heavenly vision, he declared, ¡°Woe is me! ¡ª for I am a man of impure lips, who sits among a people of impure lips¡¯¡¯ (Yeshayahu?6:5). Yeshayahu¡¯s intent was not to disparage his people, but rather
to express his feeling of unworthiness upon experiencing a lofty vision. Nevertheless, Scripture continues, ¡°And one of the?seraphim?[angels] flew towards me and in his hand was a glowing coal ... and he touched it to my mouth and said ¡®... your iniquity
shall be removed and your sin shall be atoned for¡¯ ¡± (vs. 6-7). The Sages state that the word? ¡°Ritzpah¡±?glowing coal ,?is a contraction of? ¡°Break the?²Ñ´Ç³Ü³Ù³ó¡±?of the one who slandered My people¡± (Yalkut Shimoni?406). It
was this sin which ultimately brought about Yeshayahu¡¯s death (see?Yevamos?49b).
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Today's Inspiration - Shavua tov!
Generous with a Mitzvah
Rabbi Israel Salanter saw a servant maid carrying upon her shoulder two pails of water. When dinner was ready, he washed his hands sparingly. He was asked why he did not use more water, and he replied: "One must not be generous with a mitzvah upon another person's shoulders."
Source: The Hasidic Anthology
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Is Israel schizophrenic? Interesting read...
Another interesting perspective?relating current events to the parasha,?written by Rabbi David Harbater. Shabbat Shalom and Besorot Tovot! ?
Is Israel schizophrenic? ? Before the outbreak of the war on October 7, we, in Israel, were at each other's throats. The proposed judicial reform led to weekly protests throughout the country for over eight months. The protesters feared that the judicial reform would split an already divided country and undermine the very foundations of Israeli society. This, in turn, led to widespread counter-protests with those in favor of the judicial reform claiming that the judicial system had abused its power for years and had ignored the will of the people. These protests and counter-protests dominated the news and conversations among all segments of Israeli society. Furthermore, these conversations often descended into mutual recriminations with each side accusing the other of endangering the very future of the Jewish state. These arguments, at times, became so heated that relationships between friends and family members began to fray. It seemed that, with every passing day, the two sides were growing farther apart, and we, as a people, were one step away from civil war. ? And then came October 7. With one vicious, brutal, and barbaric attack everything seemed to change almost instantaneously. The same people who were on opposing sides of the fierce debate over judicial reform, and hurling insults upon one another, suddenly came together to fight side-by-side and to extend a collective hand and do whatever is necessary to help those in need. People from the political right and the left, along with the religious, traditional and secular, joined forces to provide money, food, clothing, supplies, services and emotional support for soldiers and for families who were forced to evacuate their homes. The slogan on television, newspapers, billboards and buildings around the country was, and continues to be, yachad nenatze'ach ("together we shall be victorious") which we, as a people, have internalized. We are now more united than at any time in recent memory. ? Thus, the curious bystander may reasonably ask, are we schizophrenic? Are we an utterly dysfunctional people on the verge of civil war, or are we a united people fighting together to ensure the future of the country that we all know and love? Or to borrow the words of the host of a former TV game-show: Will the real Israel please stand up? ? But even more importantly than the question of who we are now is, who will we be when this war is over? Will we return to our previous bickering and divisiveness, or will we be able to sustain the good will, brotherhood, and common purpose that define our identity at this time? ? I believe that the Torah portions that we read at this time may shed light on these questions. In chapter 35 of Genesis, God tells Jacob: "You whose name is Jacob, you shall be called Jacob no more, But Israel shall be your name" (35:10). By changing Jacob's name to Israel, God is, in effect, changing his very identity and destiny, as well as that of his descendants. If the name "Jacob" implies tripping-up, deception and crookedness (Genesis 27:36), the name "Israel" suggests strength, integrity and uprightness (see Genesis 32:29 as well as my earlier article ) Based on the above, it would be reasonable to conclude that Isaac's son will, henceforth, be referred to by the dignified name "Israel" rather than by the unbecoming name "Jacob". Such a conclusion, however, is flatly contradicted by the text. ? Although God changed Jacob's name to Israel in chapter 35 of Genesis, the Torah continues to refer to him as both Israel and as Jacob throughout the remaining chapters of Genesis. In fact, both names appear with roughly the same frequency (39 for Jacob and 36 for Israel), sometimes both names appear in succeeding verses (see 35:20-21; 37:2-3; 42:4-5; 45:27-28; 47:28-29), and sometimes even in the very same verse (see 35:22; 46:2,8; 48:2)! It is as if the Torah is saying that even after his name has been changed to Israel, Jacob is still living with an identity conflict, or to put it more bluntly, he is suffering from a form of schizophrenia. If so, our contemporary schizophrenia may be part of our inherited tradition and genetic makeup, and thus, we are doomed to live with this disease for the foreseeable future. ? This would be true had the Torah continued to refer to Jacob as both Jacob and Israel. After Jacob dies, however, his descendants are referred to, almost exclusively, as B'nei Yisrael- the children of Israel, not the children of Jacob. What happened? Apparently, once Jacob was no longer just an individual but the forefather of a nation that was destined to be enslaved and then liberated by God, the Torah could no longer refer to him by the name assigned by his father. In other words, Jacob's identity crisis, or schizophrenia, was never fully resolved until God resolved it for him by enslaving and then redeeming his descendants. ? Thus, the question we need to ask ourselves today is, will we find a way to sustain the spirit of caring, goodness and brotherhood that have defined our identity during wartime, or will we revert, after the war is over, to our old ways and then wait for God to step in and save us from ourselves? ? If you are interested in more articles of this nature, please follow me on Facebook at: ? ?
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SEFER CHOFETZ CHAIM
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Day 106 ¨C Secondhand Information
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The commandment Do not accept a false report, prohibits the acceptance as fact of any negative statement concerning a person or group of persons. Accurate interpretation of a person¡¯s actions and/or words demands thorough knowledge
of the setting in which the action occurred and the events which led up to it, an understanding of the person¡¯s mindset and manner of speech, and much sensitivity. This is obviously impossible unless one has witnessed the action and accompanying remarks. Reliance
on the sensitivity, objectivity, integrity and wisdom of an alleged observer of an improper act is rejected by the Torah as foolish and wrong. Certainly, if the speaker is committing the sin of speaking loshon hora, his integrity is suspect and one cannot
accept his words as true and accurate. By Torah law, only the testimony of two valid witnesses accepted by a beis din (rabbinical court) can be believed as fact.
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SEFER SHMIRAS HALOSHON
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A Change of Attitude
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You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself ¡ª I am Hashem (Vayikra?19:18).
?
What does the concluding I am Hashem represent?
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Ostensibly, the commandments in this verse present great difficulty. Suppose that one desperately needs his neighbor¡¯s help in a certain matter. The neighbor, who is in a position to provide that help, refuses to lend a hand, and instead does something to upset
the person. Can the person really be expected to bear no grudge toward his neighbor, and even to love him as oneself?!
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Since the Torah does require this of us, then obviously such character development is within our reach. The way to attain it can be explained with a parable:
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Reuven bore ill will toward his neighbor, Shimon, and made a habit of speaking disparagingly of Shimon. One day, Yehudah, a respected man known for his truthfulness, tells Reuven: ¡°I was recently present when Shimon paid a visit to R¡¯_____, a leading Torah
sage of the generation, who is known for his great wisdom and piety. The sage accorded Shimon great honor and showed him genuine love. After witnessing this, my friend, I must conclude that your opinion of Shimon is grossly incorrect.¡¯¡¯
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After digesting this information for a few moments, Reuven responds, ¡°It may well be that I am mistaken. My conviction that Shimon has wronged me may be due to man¡¯s natural inclination to see himself as correct in any dispute. On the other hand, it may be
that Shimon is so clever and deceiving that he is able to deceive even a sage into thinking that he is an upright individual.
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¡°In other words, your report has given me reason for thought, but I¡¯m not fully convinced. In any case, I¡¯ll cease from speaking disparagingly of Shimon, at least for the time being.¡¯¡¯
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Reuven¡¯s response indicates only the beginning of a change in attitude. As our parable continues, we shall see how, with a proper outlook, it is possible for one¡¯s attitude towards others to undergo a complete transformation. |
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Chaya Lagumsky/Sunday Night Shiur
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Today's Inspiration - Shabbat shalom!
Minor Good Deeds
Said the Radviller: "We read in Ethics of the Fathers: 'Run to do even a slight precept' (Ethics 4:2). What is meant by a slight precept? I believe it may be explained by the saying in the Talmud (Kiddushin 39b): 'One who sits and does not transgress is rewarded as if he observed a commandment.' This is, therefore, a minor good deed, as we are told to be as careful to abstain from doing evil as to exercise care in performing good."
Source: Esser Oroth
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Begin Your Crystal Journey - FREE Webinar
You have probably seen me post various events that I have been running?here on this list.? Ladies, on Sunday you will have the opportunity to participate in a FREE webinar that will give you basic information and understanding about the use of Avnei HaHoshen and crystals for healing as well as looking at the?Jewish perspective on crystals. Particularly during this time the crystals, which are beautiful?gifts from Hashem, have alot to offer us.
Join me on Sunday December 31, 1.30 p.m. EST, for a journey with the colorful,beautiful crystals.
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Updated: Torah Online Resources
Hi Everyone!
This week I updated the Torah Online Resources at:
The page includes:
* The Weekly Torah Portion
* Daily Information
* Audio Lectures
* Torah Text with Transliterations
* Photos of Hachnasat Torah
* Bar / Bat Mitzvah
* Jewish Marriage
* Jewish Learning Resources
* Jewish Services
Please share. Thank You!
Please continue to pray for and support Israel.
May the wounded have a complete and speedy recovery.
May the hostages be freed now.
May God protect the IDF, the police, the security forces
and all of Am Yisrael.
Shabbat Shalom,
Jacob
jrichman@...
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VOLUNTEER OPPORTUNITIES Making and transporting sandwiches for Chayalim
| .? | Local volunteer opportunities - one in need is the Volunteer Squad of Chabad of Katamon,
Hi! Many people are looking for local volunteer opportunities - one in need
is the Volunteer Squad of Chabad of Katamon, located at Shai Agnon 6.
Sundays - Thursdays from 10 am - 12 pm, they made sandwiches for soldiers and school children of soldiers. They can use all the help they can get.
The also have need for drivers to transport sandwiches. Huge mitzvah!
If you are interested in getting involved, you can join this chat:
Or reach out to Avraham Feldman on WhatsApp at +972 54-632-6252
Please feel free to forward to other groups or friends who are looking for
opportunities to help. |
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local volunteer opportunities - one in need is the Volunteer Squad of Chabad of Katamon,
Hi! Many people are looking for local volunteer opportunities - one in need is the Volunteer Squad of Chabad of Katamon, located at Shai Agnon 6. Sunday - Thursday from 10 am - 12 pm, they made sandwiches for soldiers and school children of soldiers. They can use all the help they can get.? The also have need for drivers to transport sandwiches. Huge mitzvah!?
If you are interested in getting involved, you can join this chat:? ?
Or reach out to Avraham Feldman on WhatsApp at +972 54-632-6252
Please feel free to forward to other groups or friends who are looking for opportunities to help.
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Day 103 ¨C Between Husband and Wife
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We have already seen that there are no grounds for sharing gossip with one¡¯s spouse
(Day 16). To view withholding loshon hora from one¡¯s spouse as a breach of harmony and trust is mistaken. (A husband and wife who seek to have the Divine Presence dwell in their midst should build their home on the foundations of halacha and avoid conversations
which promote strife and dissension among Jews.) Moreover, sharing negativity (e.g. information, feelings, etc.) does not help create a healthy, positive relationship.
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Nevertheless, when a husband or wife is in need of emotional support in dealing with difficulty, it is only natural to look to one¡¯s spouse for assistance. Speaking or listening under such circumstances is constructive and is clearly permissible.
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When possible, one should attempt to help one¡¯s spouse understand the situation in a way that would relieve his or her anger or frustration.
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If one finds that his or her spouse is forever in need of ¡°letting off steam,¡± it is important to try to bring about a general change of attitude through discussion, reading or audio material, or suggesting a meeting with a rabbi or other qualified individual.
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A word of caution: While one must be prepared to hear out a spouse and offer emotional support when necessary, one must be ever vigilant not to be drawn into a conversation of loshon hora for no constructive purpose. It is often the case that couples fail to
draw this distinction, and consequently totally ignore the laws of shmiras halashon when conversing.
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SEFER SHMIRAS HALOSHON
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The Way of a Jew
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Tanna D¡¯Vei Eliyahu Rabbah (ch. 28) states:
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The Holy One, Blessed is He, said to Israel: My beloved children! Is there anything I lack that I should have to ask of you? All I ask of you is that you love one another, that you honor one another, that you respect one another. In this way, no sin, robbery,
or base deed will be found among you, so that you will remain undefiled forever. Thus it is written, ¡°He has told you, O man, what is good, and what Hashem seeks of you ¡ª only the doing of justice, loving kindness, and walking humbly with Hashem, your God¡±
(Michah 6:8).
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If it happens that one¡¯s fellow acted improperly towards him, one must not take revenge or bear a grudge. Rather, one must erase the matter from his heart, and seek to do good in every way with that person, just as he would with any other Jew, as if nothing
negative had ever come between them. This is what the Torah requires of us, as it is written, ¡°You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself¡± (Vayikra?19:18).
?
Zohar states (Parashas Mikeitz p. 201b):
?
Note the following: Not only did Yosef not repay his brothers in kind [for their having sold him], but he acted toward them with kindness and truth. Such is always the way of the righteous. Therefore, the Holy One, Blessed is He, forever watches over them,
in this world and in the next.
SEFER CHOFETZ CHAIM
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Day 104 ¨C Children
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It is a parent¡¯s responsibility to sensitize his or her child to the evils of loshon hora and help the child to develop self-control in this area. At the same time, it is a parent¡¯s responsibility to provide his or her child with
emotional support and assistance. The overzealous parent can cause a child irreparable harm by forever scolding when reassurance is in order; however, failure to discipline one¡¯s child is no less harmful. One must learn to discern between situations where
a child is relating an incident because he needs his parent¡¯s help, and when he is speaking loshon hora for no good reason.
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A child should be taught that if interesting events of the day include negative facts about others, then names should be omitted. To relate how a certain child misbehaved in class is to speak loshon hora, even if what that child did was clever and amusing.
Conversely, it is perfectly correct for a child to reveal the identity of a boy who interferes with his own activity or disrupts him during class time.
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SEFER SHMIRAS HALOSHON
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The Unity of the Jewish People
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The following sublime insight is found in S¡¯mag (9); its source is Talmud Yerushalmi (Nedarim 9:4):
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Suppose a man were walking along a path and one of his feet would trip over the other, causing him to fall to the ground and suffer cuts and bruises. Would he seek revenge of the ¡°guilty¡± foot and refrain from trying to heal its wounds? Would he harbor any
ill will toward that foot? Obviously not, for his feet, hands, face, etc. are all parts of one body ¡ª his own. If anything, he might reflect upon his deeds, and view his sins as the true cause of his mishap.
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Similarly, if a neighbor refuses to do a favor that one has asked of him, or even if he has caused one heartache or has shamed him in any way, one should not seek revenge or bear a grudge against him. For who is ¡°oneself¡± and who is ¡°one¡¯s fellow¡±? ¡ª both stem
from the same source, as it is written, ¡°And who is like Your nation, Israel, one nation on earth?¡¯¡¯ (I Divrei HaYamim?17:21).
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The Torah states: ¡°All the souls of the house of Yaakov who came to Egypt, seventy¡± (Bereishis 46:27). The Hebrew word for souls is nefashos. Yet in this verse, the singular form, nefesh, is used, alluding to the fact that in Heaven, the souls of the people
of Israel are like one. Each Jewish soul, while part of one whole, is distinct and unique, like a person whose body is a single unit comprised of many individual parts, each with its own distinct and unique function. All Jewish souls will eventually be gathered
in to one source, beneath the Heavenly Throne, as it is written, ¡°And the soul of my master shall be bound in the bond of life¡± (I Shmuel 25:29).
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It is only in this world, where each soul is clothed in its own physical body and is involved in its own personal matters, that one sees himself as a distinct entity, apart from his fellow Jew. In truth, however, all Jews are one in a very real sense
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Jacob Richman
Serach ???
Alan Fitness
Gila Slonim
