Parashat Noach
Masculine and Feminine in Numbers
ve'eshet Noach ushloshet neshei vanav (Gen. 7:13) ('and Noach's wife and the three wives of his sons') Rabbi Chanoch Gevhard pointed out that the word shloshet is irregular and that the suffix Tav, like Heh is, in numbers, a characteristic of masculine. For example arba imahot, sheloshah avot (Echad mi yodea? Haggadah shel Pesach). Similarly, when in construct state (although this is not a standard type of construct state) we have tesha mei'ot (Gen. 5:5) (mei'ah 'a hundred' is feminine) but letish'at hamatot (Num. 34:13) (mateh 'a tribe' is masculine) we can see here that the suffix Tav in tish'at indicates masculine, while neshei is feminine, so we would have expected shelosh. How do we explain this?

The rules of masculine and feminine numbers are explained in Mislol (This is a classic work of Hebrew grammar of the late 18th century. The title page states that it is "by the great grammarian Chaim ben Naftali Hirtz Kesslin of Berlin, a descendant of the truly famous eminent scholar, the author of the Tosefot Yom Tov , Vilna 1858). There we find:


You can clearly see that the gender of numbers is indicated in reverse to other nouns that have Heh at their end to indicate being feminine, and masculine does not have a Heh. In the case of numbers up till ten, the masculine has Heh at the end, and in feminine there is no Heh. And so in shemonah ('eight') where the Nun has a Kamatz, it is masculine, and when the Nun has a Segol it is feminine. However, from ten and above, it is without Heh for masculine (achad asar, sheneim asar, sheloshah asar,etc. until tish'ah asar), while feminine is with Heh (achat esreih, sheteim esreih, shelosh esreih, etc. until tesha esreih). (p. 261)
In the Mislol I did not find information on the suffix Tav, but in R' Moshe Chaim Luzzatto's (Ramchal) Book on Grammar (Sha'ar 2, Part 1, Ch. 3, The Number Noun; ed.ition of A. S. Brieger, p. 20) there are tables of the various forms of numbers. The numbers with the suffix Tav are listed as construct masculine, so it is clear that in the opinion of Ramchal, the Tav is a suffix for masculine construct numbers. Despite the contention of Devek Tov (quoted by Rabbi Chaim Dov Chavel in his anthology of commentaries on Rashi, Exod. 10:23, Mossad HaRav Kook), a check in the Concordance will demonstrate that in most occurrences, the suffix Tav is masculine. However, there are exceptions: sheloshet hanafet (Josh. 17:11); lishloshet achyoteihem (Job 1:4); arbat (ketiv) kanfot (Ezek. 1:10; 1:16; 1:18). Ramchal's tables are based on the majority of cases in Tanach. The Gaon of Vilna maintains the same principle. He writes: we follow the majority of cases in Tanach (Shulchan Aruch, E.H. 129:28). Rabbi Avraham ibn Ezra wrote:

You should be aware that Heh at the end of a word is a sign of feminine. Only in arithmetic is this inverted for sheloshah, tish'ah, all of them are masculine, and the sign of the feminine is the dropping of the Heh - shalosh, arba, up to eser. And if they are put in construct form with a suffix Tav the masculine is mixed with the feminine. For example: lishloshet achayoteihem. (Job 1:4; Yesod ha'Dikduk which is Sefat Yeter, ed. Nechemiah Aloni, Mossad HaRav Kook, 1984, p. 168)
There is an editorial note to this passage pointing out that nowadays speakers of Hebrew take care to distinguish and add the suffix tav for masculine and omit it for feminine. This he points out is not proven from the sources in our literature. Professor Aloni is saying that the view of Ramchal has become accepted as normative. It seems to me that the views collected above are not in direct dispute. R' A. ibn Ezra is describing the language in the Tanach, the Gaon of Vilna is setting the standard for the writing of gittin, and Ramchal is prescribing how to write Hebrew. The latter two follow the majority of cases in the Tanach.


* * * *
Why is one Mem without a Dagesh and the other with a Dagesh?

vayimach … vayimma:chu (Gen. 7:23) The first Mem is without a Dagesh, the second one with! (The Maharal of Prague wrote in his commentary Gur Aryeh that in his books both have a Dagesh - erroneously.)

Rashi wrote a comment on the first of these: vayimach 'its linguistic form is vayif'al' (that is to say Kal) and then he or someone else added 'and not vayipa'el' (that is Nif'al). Rashi goes on to say 'It is the same type of verb as vayiven and vayifen; every word that has Heh at the end such as banah, machah, kanah, with a prefix Vav-Yud, has a Chirik under the Yud. According to Rashi because this is Kal there is no place for a Dagesh in the Mem. On vayimma:chu R' A. ibn Ezra wrote nimcha indicating that vayimma:chu is Nif'al. In the future, Nif'al has a Dagesh to compensate for the Nun of the Nif'al that does not appear.

These comments have been put into book form for publication in English and Hebrew. Dedications are available for both books.

I will be pleased to have comments on these notes on the Parasha.
Good Shabbos, Meshullam Klarberg, 35/4 Meshech Chochma, Kiryat Sefer, Israel 71919
E-mail address: fredit@bezeqint.net

 

 

 

 

 

 

Parashas Noah(69) This week's sedra speaks of the times of Noah, the flood that destroyed most of the inhabitants of the world as a result of G-d's wrath of their depravity. The sedra continues with the genealogy up until Abram and his family.
Genesis 7: 7

And Noah, his sons, his wife and his son's wives came into the ark because of the waters of the flood.


RASHI
Because of the waters of the flood: Rashi: Noah was also of those whose faith was weak: he believed and did not believe that flood will come and did not enter the ark until the waters forced him.


QUESTIONING RASHI:
A Question: Why does Rashi need to classify Noah as a weak believer, we know he was a righteous man?

Can you see the reason for Rashi's comment? What is bothering Rashi?

Your Answer:


WHAT IS BOTHERING RASHI?
An Answer: The verse says Noah entered the ark only once the rains began (" because of the waters of the flood"). But he was told by G-d that there would be a flood; so once his ark was finished why did he have to wait until the rains came? This seems to indicate that until he actually saw the rains he was still not fully certain that there would be a flood, even though G-d had told there would be. This shows a lack of faith on his part.


AGAIN QUESTIONING:
But we would still ask: How is it that Noah, the righteous one, was lacking in faith?


UNDERSTANDING RASHI (DIFFERENTLY)
An Answer: There is a clever re-reading of Rashi's words, which gives them a completely different meaning. By a small change in the location of a comma, we get a very different meaning. It is usually read with comma after the words (in Hebrew): "miketanei ha'emunah haya, - ma'amin v'eino ma'amin...". The new reading moves the comma to after the words "miketanei ha'emunah haya ma'amin, - v'eino ma'amin..." Which means in English:

"Noah also believed in those whose faith was weak, [that they would still repent] and [therefore] he did not believe that flood will come and ( v'eino ma'amin sheyavo hamabul") [therefore] did not enter the ark until the waters forced him."

This, of course, is a clever and cute re-reading of Rashi's words, but most probably not what Rashi had in mind. We must accept that Noah was righteous in his generation, but his faith was still not the strongest, certainly not in comparison to Abraham's.

Shabbat Shalom
Avigdor Bonchek

What's Bothering Rashi?" is a production of "The Institute for the Study of Rashi."

 

 

 

 

 

Parshas Noach

And as for Me - Behold I am about to bring the Flood-waters upon the earth to destroy all flesh in which there is a breath of life under the heavens; everything that is in the earth shall expire (Bereishis 6 17).
The prophet Yeshayahu (54 9) refers to the Flood as mei Noach- the waters of Noach-thereby implying that Noach bears at least partial responsibility for the Flood. Sforno suggests that Noach's failure lay in failing to teach his generation to know Hashem and to walk in His ways. Had he taught them to know Hashem, they would surely have repented.

We can explain this Sforno as follows. The Midrash comments on the phrase, "the path (derech eretz) to the Tree of Life," that derech eretz is middos, proper character traits. Middos are the paths that lead to the Tree of Life, the Torah. Hence, "Derech eretz precedes Torah." First one refines his middos, and only then can the Torah dwell within him. The Torah cannot reside in one who does not possess good middos "where there is no derech eretz there is no Torah" (see Rabbeinu Yonah to Pirkei Avos 3:22). Even though only Torah can bring one's middos to ultimate perfection, where there is no foundation of proper middos, the acquisition of Torah is impossible.

Rabbeinu Yonah's categorical negation of the possibility of Torah residing in one who lacks good middos can be understood in two ways, both true. The first is that a person's lack of good middos make ultimate retention of his Torah knowledge-no matter how great- impossible, because his lack of middos prevents the Torah from fully meshing with the essence of his soul. Hence when he leaves this world, the Torah will not accompany him but be left behind with his other external physical components.

An alternative explanation is that even in this world the Torah will not remain with him. This idea can be illustrated with the following anecdote. Rambam had a dispute with a philosopher whether instinct or training is the decisive factor in animal behavior. To prove the efficacy of training, the philosopher taught cats to stand erect, balance trays and serve as waiters. He dressed them for the part and conducted a banquet with the cats as the waiters. Rambam countered his proof by releasing some mice at the banquet. The cats, forgetting all their training, let the trays and dishes crash to the ground as they rushed about on all fours in pursuit of the mice.

Human beings also have their baser instincts and desires that, without training, drag them onto all fours. A human being is distinct from the animals, however, by virtue of his ability to perfect his middos so that they control his baser instincts. One who has not worked on perfecting his middos will, like the trained cat, be able to put on a show of Torah discipline for a time, but only so long as no "mice" are released in his path.

A talmid chacham, says Rambam, is one who has mastered good character traits. Since he has perfected his character, his sins are by their very nature incidental, not symptomatic of basic character flaws. Therefore we are told that if we see a righteous person sin at night we should assume that by the next day he has repented. Because the sin did not flow from an intrinsic character flaw, he certainly recognized the need to repent in the interim.

Rabbi Chaim Vital explains that middos were not enumerated in the Torah among the mitzvos because they are the very foundation of all mitzvos and the Torah itself. It is in his ability to emulate the perfect character traits attributed to Hashem that man is in the image of God. One who lacks proper character is therefore deficient in the very essence of humanity.

The Alter from Kelm once remarked that Darwin was able to formulate his theory of evolution only because he had never seen a real human being. Thus he could view men as no more than smarter monkeys. "Had he seen my rebbe, Reb Yisrael Salanter, who developed his character traits to a degree of perfection that fully expressed the essence of the Divine Image, he never could have entertained the possibility that human beings evolved from monkeys," said the Alter.

Darwin's peers were surely socially respectable people, but with regard to true character development, they remained mere trained cats, whose instinctive desires could at any moment bring them down on all fours.

The sins of immorality and robbery of the generation of the Flood were merely symptoms of the underlying disease of deficient character development. Noach attacked the symptom, but failed to cure the disease. He did not teach them to know Hashem through contemplation of His middos and to walk in His ways by correcting and developing their own character traits. Hence he was unsuccessful. His rebuke may occasionally have suppressed the symptoms, but they soon reappeared, since the underlying cause had not been treated. Without changing their underlying character, no true repentance was possible.

The Torah describes the generation of the Flood as "rabbas ro'as ha'adam." This can be translated to mean the evil they perpetrated was beyond the boundaries of adam-of human beings. They corrupted the very essence of their humanity, their middos. Hence, the Midrash says, they were punished measure for measure with the overflowing of the great deep. They destroyed their natural humanity, and therefore the natural order was abrogated and the waters of the deep breached their. boundaries and inundated the world. Likewise, the result of the Flood was literally to dissolve their human forms-an external manifestation of their inner spiritual decay.

The mystical works explain that the colors of the rainbow are representations of God's middos (attributes). Thus, the rainbow is the symbol of God's promise not to bring another Flood, for by reflecting on and emulating God's middos we ensure that another Flood will not be necessary.

Only after the Flood did God permit the consumption of meat. Sefer Halkrim explains that mankind prior to the flood equated animal life with human life; man was, in their eyes, reduced to but a glorified and more developed animal. To counter this tragic mistake, Hashem permitted mankind to eat meat. He thereby demonstrated that there is an essential qualitative difference between men and animals that gives us the right to kill them for food That essential difference is inherent in man's ability to develop and emulate the middos of his Creator

Unlike Noach, Avraham was able to influence the people of his generation precisely because he concentrated on teaching middos. He was thus able to remedy the disease and not just the symptoms. At the age of three, Avraham knew that there was a God, but not until forty, says Rambam, could he be described as "knowing his Creator," i.e., as recognizing Hashem through the comprehension of His middos and their emulation. Only then did Avraham begin to teach his generation. By teaching middos, he succeeded in breaking the idols. He convinced his contemporaries to abandon gods made in their image for the service of the true God.

Hashem explains His choice of Avraham as the progenitor of the Jewish people: "For I know that he will command his children and household after him that they will keep God's way, doing charity and justice" (Bereishis 1819). Hashem knew that Avraham would direct his descendants in derech Hashem - the path of middos that leads to the Tree of Life, Torah. That is why we, Avraham's descendants were worthy of eventually receiving the Torah.

 

 

 

 

 

 

 

 

 

 

 

Parashat Bereishit
Families of roots
yikavu (Gen. 1:9) ('[the waters] shall be gathered') The root is Kuf, Vav, Heh/Yud. Kuf is a palatal letter (articulated by raising the tongue to the palate), Vav is a labial letter (articulated at the lips), Heh is a guttural letter (articulated in the throat). One of the characteristics of the commentary of Rabbi S. R. Hirsch is his use of the principle that roots with letters (in the same position, and) articulated in the same part of the vocal tract may be found to have similar meanings. Alef, Heh, Chet, Ayin, are guttural, Gimmel, Yud, Chaf, Kuf, are palatal, Dalet, Tet, Lamed, Nun, Tav, are lingual (the tip of the tongue touches the alveolar ridge), Zayin, Samech, Shin, Resh(!),Tzade are the 'hissing' letters Bet, Vav, Mem, Peh, are labials (Sefer Yetzirah, 2:3). Accordingly Rabbi Hirsch lists many similar roots with a connotation of concentration.


* * * *
Is Meshullam to be spelled with or without a Vav?

Meshullam (Isaiah 42:19) According to both Rashi and R' A. ibn Ezra, Meshullam means 'paid for.' In the opinion of Radak it means 'complete.' In this context it is clear that it is a verb. The conjugation is Pual (this conjugation has a Dagesh in the second letter of the root) and is written normatively without a Vav as in our text. Meshullam appears 25 times in the Tanach as a proper noun and is consistently spelled as the verb.

Many years ago Rabbi Yehoshua Menachem Ehrenberg ztz"l, Av Bet Din, Tel Aviv, asked me: How do you spell Meshullam? I answered him: 1) throughout the Tanach it is without a Vav; 2) as it is a Pual in form, dikduk requires it to be spelled without a Vav 3) I sign my name with a Vav. He seemed pleased with the answer, (in his rabbinical duties as Av Bet Din dealing with divorce proceedings, correct spelling of names would be part of his expertise), and told me that this was discussed in responsa between R' Moshe Isserles (Rema) and R' Shelomo Luria (Maharshal).

Maharshal wrote :


You Sir wrote Meshullam with a Vav, and it is without a Vav in the Torah, and there is support for this spelling in Tractate Megillah (23a) 'why was he called Meshullam because he was complete (shalem) in his deeds', and it is also written so in Tofsei Gittin (Shu"t Rema No. 6).
Rema responded

… I take care about the flow of meaning but not of the words, these are of no importance so far as the law goes. I admit that I do not have the knowledge of you Sir. However might I say that this is petty thinking, may my master forgive me. Everyone understands that when the mind of a great scholar of Israel deals with some matter, errors may occur in his words; how much more so that he cannot pay attention to matters of 'standard' or 'full' spelling, as you Sir pointed out that I spelled Meshullam with full spelling, for this is not a Sefer Torah that it should be invalidated thereby (Shu"t Rema No. 7).
It should be noted that Rema does not dispute that the correct standard spelling for Meshullam is without the Vav. His argument is that there is no reason to pay attention to a matter that makes no difference to the meaning.

Poets called Meshullam who incorporated the name into their work also seem to have been consistent in spelling it without the Vav. Examples of poems with an acrostic spelling of Meshullam can be found in the Selichot recited in Nusach Ashkenaz on Taanit Esther, and in the description of the temple service read on the Day of Atonement "amitz koach" where the acrostic goes through the alphabet followed by the words Meshullam berabbi Kelonimos in both cases Meshullam is without a Vav.

The same problem occurs with the name Hillel which appears once (Psalms 10:3) in the Bible as a verb and is in the Piel conjugation. (This conjugation too, has a Dagesh in the second letter of the root). It appears twice as a proper noun (Judges 12:13, 15). R' Yosef Karo writes 'some say that Hillel should be written with a Yud (Shulchan Aruch E. H. 129:28). The Gaon Rabbi Eliyahu of Vilna (Gra) has a different reading in the Mesora on which this opinion is based and points out that the rule is that we follow the majority of cases, and here all the cases are uniform - no Yud.

Rema agrees with the opinion that Hillel should be written with a Yud and adds that this should always be the practice that even in places where by the rules it should be written with the 'short' spelling, there is no harm in writing with the 'full' spelling. His opinion is consistent with his view in the responsa about Meshullam. The note of the Gra refers the reader to Tosefot (Meachot 32b sv ketava) where Tosefot states that 'short' and 'full' spelling do not matter in a get!

The Taz and Beit Shemuel have the same dispute. Rabbi Ehrenberg told me that I can sign my name whichever way I wish, but regardless of how I sign the halacha remains that Meshullam should be spelled without a Vav.

These comments have been put into book form for publication in English and Hebrew. Dedications are available for both books.

I will be pleased to have comments on these notes on the Parasha.
Good Shabbos, Meshullam Klarberg, 35/4 Meshech Chochma, Kiryat Sefer, Israel 71919
E-mail address: fredit@bezeqint.net

 

 

 

 

 

Parshas Bereishis

Why is it "In the Beginning?"

In the beginning of God's creating the heavens and the earth (Bereishis 1:1).
R'Yitzchak said: "It was not necessary to begin the Torah [here] but rather with "This month shall be to you," the first mitzvah commanded to the Jewish people (Rash) to Bereishis 1:1).

Rashi begins his classic commentary to Chumash with the question of R' Yitzchak. R' Yitzchak's question is not immediately understood. The Torah is not, after all, a compendium of mitzvos. Even after the giving of the first mitzvah, many entire parashiyos are primarily narratives of the events in Egypt and the desert. If so, why was it so apparent to R' Yitzchak that the Torah should start with the first mitzvah?

To fully appreciate R' Yitzchak's question requires an understanding of the purpose of the Torah. Rambam (Hilchos Melachim 12:2) casts much light on this issue. The Torah, he writes, gives few hints concerning the coming of Mashiach. The details were not revealed either to the prophets or the Sages. Because these details were obscured, says Rambam, they should not form the focus of one's learning. Rambam then adds: ''For these details do not bring one to love or fear of God." Rambam, it would seem, is explaining why there is no clear tradition concerning these details. The purpose of the Torah is to bring one to the love of God or fear of God.

The word Torah is derived from hora'ah (guidance) and hints at the Torah's role as a guide to coming closer to the Creator. Only that which furthers this goal is contained in the Torah. Everything else is excluded. Matters of only historic or scientific interest have no place.

Rabbi Yechezkel Abramsky, zt"l, made a similar point concerning the penultimate verse of Megillas Esther: "All the great deeds of Mordechai ... are recorded in the history books of the royalty of Persia and Medea." Why did the Megillah refer us to the history books of Persia and Medea for further information concerning Mordechai? Did anyone ever read them? Were they ever available for our perusal? The intent of this verse, says Rabbi Abramsky, is to put Megillas Esther into perspective. If you seek historical information, the Megillah tells us, then read the royal histories of Persia and Medea. Megillas Esther, however, is not the source of such information, but rather a source of fear of Heaven.

In this light, we can understand the puzzling differences between two almost identical portions of the Torah. At the end of parashas Bereishis, the Torah records the ten generations between Adam and Noach, and at the end of parashas Noach it similarly records the ten generations between Noach and Avraham. But the two accounts differ. In the first, the Torah provides us with three basic facts concerning the representative of each generation: how old he was at the birth of his principal child, how long he lived after that birth, and his age at death. But of those mentioned in parashas Noach, we are not told their age at death or even that they died at all.

The Mishnah (Pirkei Avos 5:2-3) relates that there were ten generations between Adam and Noach and also ten generations between Noach and Avraham. The parallel beraisa in Avos d'Rav Nasan asks why this information is necessary and answers: the first ten generations teach us how long-suffering and slow to anger Hashem is; the second ten teaches us that one person such as Avraham can reap the entire reward of ten generations of people who did not fulfill their purpose in the world.

In order to convey the lesson of God's patience, it was important to know that the ten generations between Adam and Noach lived, had children, and died at a ripe old age. Therefore the first genealogy contains information concerning the age at death of the representatives of each generation. But to convey that Avraham received all the reward of ten generations, we need know nothing about the ages at death of the ten preceding generations. Since it is irrelevant to the message the Torah wishes to convey, it is omitted.

The purpose of the Torah also explains why the Biblical narrative does not follow a straight chronological order. Because that purpose is to inculcate yiras shamayim (fear of Heaven), not to teach history, the most effective way to convey the lesson governs the order of the Biblical narrative.

There is an essential difference between Torah and chachmah (wisdom). Wisdom, Chazal tell us, is found among the nations; Torah is not. Wisdom need not influence the behavior of the one who possesses it. There have been great geniuses in the arts, humanities and sciences, whose personal characters were nevertheless reprehensible. (Indeed, that seems more the rule than the exception.) Their lack of integrity did not detract from their wisdom, and their wisdom added nothing to their character. When Bertrand Russell, then a professor of ethics at City College in New York, was accused of leading a singularly immoral life, he responded that just as he did not need to be triangle to teach geometry, neither did he have to be a moral person to teach ethics.

Torah, on the other hand, must influence the behavior and character of the one who studies it to qualify as Torah. A person possesses wisdom; Torah possesses the person. Torah is compared to fire, for like fire it must leave an imprint. Where study of the Torah does not transform the student, whatever knowledge he obtains is not Torah but secular wisdom.

The blessing recited upon seeing one who possesses exceptional secular wisdom is "Blessed are You, Hashem, our God, King of the universe, Who has given of His knowledge to human beings." The wisdom is given unconditionally, its recipient remains flesh and blood. On the other hand, the blessing recited over an exceptional Torah scholar is "Blessed are You, Hashem, our God, King of the universe, Who has apportioned of His knowledge to those who fear Him." Torah is not given but apportioned out. It remains attached to its Divine source, and is therefore reserved only for those who are God-fearing.

A talmid chacham is the embodiment of Torah by virtue of having made its lessons part of himself. The creation of such people is the very purpose of the Torah. For this reason, Chazal cast scorn on the foolishness of those who rise for a sefer Torah but not for a talmid chacham, for the latter is a living sefer Torah.

The Written Torah was given in such a way that it could not be understood without the Oral Torah to insure that it would not be confused with book knowledge-something which can be read, mastered and memorized. Rather, Torah must be learned from a teacher who is a living sefer Torah.

My Rosh Hayeshivah, Rabbi Mordechai Gifter, has observed that our Sages are not called chachamim (wise) but talmidei chachamim (students of the wise). They do not merely possess wisdom but are guided by it; they are its students

Now R' Yitzchak's question can be understood. Since the purpose of every word of the Torah is to guide those to whom it was given, its very essence is mitzvos, commandments. As the Zohar says, the narratives of the Torah are merely mitzvos disguised in the garb of narrative.

When one writes a book, it is normal to begin by acquainting the reader with the nature of the material contained within. Since all of the Torah is mitzvos, it would have been logical to start with the first clear-cut mitzvah to establish the pattern for all that would follow, and thereby make clear that even the narratives are included only for their eternal message of ahavas Hashem (Love of God) and yiras Hashem (Fear of God). By starting with the narrative of Creation there was a risk that the true function of the Torah as a source of guidance would be insufficiently understood. That is what provoked R' Yitzchak's question.

Every time we begin the Torah again, we must constantly keep in mind that every letter of Torah is an eternal lesson in ahavas Hashem and yiras Hashem. If at first glance the lesson is not perceived, then one must delve deeper. "For it [the Torah] is not something empty from you" (Devarim 32 47). If it appears empty, it is "from you,"- i.e., from your lack of understanding and not the absence of meaning.

The Answer A Preface to Torah

If the nations of the world say to you that you are thieves because you conquered the lands of the seven nations, say to them, "All the world is HaKadosh Baruch Hu's. He created it and He gives it to whomever it is good in His eyes. By His Will He gave it to you, and by His Will He took it from you and gave it to us (Rash) to Bereishis 1:1).

Rashi answers the question of why the Torah begins with an account of the Creation by quoting the verse (Tehillim 1116): "The power of His deeds He related to His nation to give them the inheritance of nations." If the nations of the world contest our claim to Eretz Yisrael and charge us with stealing it from the seven Canaanite nations, we will be able to answer that all of Creation belongs to God. He created it and apportions it out to whom He pleases. Originally His will was to give Eretz Yisrael to the seven nations, and subsequently His will was to take it from them and give it to us.

Thus it would seem that the entire reason that the Torah begins with the Creation is to provide us with a claim to Eretz Yisrael. This is hard to understand for many reasons. First, it is far from clear that this response will have any effect on those to whom it is ostensibly directed. How can we expect the nations of the world to accept this answer when they do not believe in the Torah? Were the Israeli ambassador to the United Nations to quote R' Yitzchak, it is highly improbable that the Arab world would relinquish its claim to Eretz Yisrael .

When, in fact, the Canaanite nations laid claim to Eretz Yisrael in front of Alexander the Great, on the grounds that the Torah itself calls it Eretz Canuan, Gevia teen P'sisa did not answer them by citing Bereishis. Rather he argued that Canaan is a slave to his brothers, and all that a slave acquires reverts to his master (Sanhedrin 91a). If the entire account of Creation was recorded only to be used as a response to a claim by the nations, why was it not utilized when the claim was in fact made?

Moreover, the answer does not satisfactorily explain why the Torah has to begin with Creation and not merely include an account of Creation.

And there is a deeper question raised by this response. Why did God ordain that we should conquer Eretz Yisrael from seven nations who had inhabited it for hundreds of years? Why was it necessary that we wipe out those nations? Why did Eretz Yisrael have to become ours in a manner so open to challenge that the Torah had to start from Bereishis just to provide the answer?

If we carefully scrutinize Rashi's words, we find that in fact the Torah does begin with the first mitzvah-hachodesh hazeh lachem. Bereishis is not the beginning, but rather the preface (pesichah) to the Torah. "Why did the Torah open (pasach) with Bereishis?" is the question Rashi addresses.

The answer is that this preface is not for the sake of the nations of the world; it is for us. God told us the power of His deeds. We must know this fact; we must be convinced that we are not thieves. Hashem sought to teach us a lesson so significant that it is the foundation of the entire Torah. Without this preface we are not ready to approach the first mitzvah.

Understanding this lesson requires a clear understanding of the role of the Jewish people. The ultimate purpose of Klal Yisrael is to be "a nation of kohanim (priests), a holy nation." As kohanim we are Hashem's representatives in this world, and that requires us to be a holy nation. That holiness must permeate every aspect of life, from the ostensibly mundane-eating, sleeping, dressing in the morning - to the most elevated. Each of the Divinely decreed actions of Hashem's Chosen People must proclaim His existence.

To achieve this goal, we must be a nation that dwells apart, insulated from other cultures. This isolation and insulation from the world is part of our very essence, an inescapable reality.

The Midrash tells us that the Jewish people are compared to oil, and the nations of the world to water. By their very nature they cannot mix. When we recognize the importance of maintaining our unique, holy existence in isolation, we experience the promise "The Jewish people will dwell in security alone, apart" (Devarim 33 28). The oil flows calmly on the water, and the two coexist in peace.

But if we seek to assimilate into the foreign cultures, we will be forced to read, "How do you dwell apart?" to the lament of Eichah. As Rabbi Chaim of Volozhin so poignantly expressed it "Either the Jew makes Kiddush or the gentile makes havdalah." History has shown that when we sanctify ourselves- Kiddush-and dwell apart, we lead a life of holiness in secure isolation. When we attempt to assimilate and adapt foreign lifestyles -as in Egypt or Spain or Germany-our host nations eventually make havdalah and remind us that we are different.

Sifra comments on the verse, "I separated you from the nations of the world to be mine" (Vayikra 20 2) "If you are separated, then you are Mine. If not, you belong to Nevnchadnezzar and his cohorts." The obvious meaning seems to be that if we separate ourselves, we will merit Divine protection; and if not, Hashem will deliver us into the hands of our enemies. I would like, however, to suggest an alternative reading in closer conformity to the literal wording of the Sifra.

A non-Jew is required to observe only seven mitzvos. As long as he observes the minimal ethical code dictated by Hashem for civilization, he has a share in the World to Come. One might think that a Jew living the same type of life, although remiss in the observance of the rest of the mitzvos, would nevertheless be judged no worse than his non-Jewish neighbor.

Sifra informs us otherwise. The Jew exists for an entirely different purpose,-to create a Mikdash, a place of sanctity, a place where the Divine Presence will be felt. This Mikdash finds potential expression in the person of every Jew. Thus any Jew who fails to sanctify himself, to lead a life of exceptional holiness, as defined by the Torah's commandments, is in fact destroying his personal Mikdash. He has joined the ranks of Nevuchadnezzar and his cohorts, destroyers of the Mikdash. He 'belongs" to Nevnchadnezzar.

One who observes six hundred and thirteen mitzvos but does not understand the underlying, all-encompassing lifestyle they seek to engender, one who ignores the implications of those mitzvos in creating a Torah outlook, personality and weltanschaung, one whose goals, standards and values remain basically secular-such a person does not have six hundred and thirteen mitzvos, but rather six hundred and thirteen problems. Mitzvos cannot be observed in a framework foreign to Torah ideals.

Upon returning from his twenty year sojourn with Lavan, Yaakov told his brother Esav, "I dwelt with Lavan, but I kept all six hundred and thirteen mitzvos and did not learn from his evil ways." It seems superfluous for Yaakov to add that he did not learn from Lavan's evil ways, after stating that he kept all six hundred and thirteen mitzvos. Assimilation, we learn from Yaakov's words, means not only rejecting mitzvos but adopting values and lifestyles foreign to Torah. Even if one observes all the mitzvos, if his values remain those of the surrounding culture, he is merely a glatt kosher gentile. We must create a total Torah environment to insulate ourselves and our families from the influences of the secular society in whose midst we temporarily find ourselves.

To promote our being a nation that dwells apart, Hashem measured every land and found no land more suitable for the Jewish people than Eretz Yisrael, and no people better suited to Eretz Yisrael than Am Yisrael (Vayikra Rabbah 13). Eretz Yisrael is a holy land, the land that Hashem personally supervises at all times, the land that Hashem calls His own. And Am Yisrael is a nation that Hashem calls a holy nation, the nation that merits direct Divine Providence, the nation that Hashem calls His own. Hence, Eretz Yisrael and Am Yisrael complement each other perfectly.

Eretz Yisrael provides a setting where we can develop our potential to be a uniquely sanctified nation. (This, it should be noted, is the very antithesis of secular Zionism, which envisions Eretz Yisrael as a setting for us to develop at long last into a nation like all other nations.) Thus, the answer to R' Yitzchak's question is not for the nations. It is we who are supposed to see clearly that Eretz Yisrael is legitimately ours, given to us by Hashem.

Hashem gave us Eretz Yisrael as He did to teach us the one lesson upon which all else depends: all our moral and ethical standards have only one source-Hashem Yisborach. If He tells us to conquer and kill, that is by definition ethical and moral. And similarly, where He mandates mercy and peace, then that is ethical. Our value system has no basis other than the Written and Oral Torah.

The seven Canaanite nations had forfeited their right to Eretz Yisrael by their abominations. Hashem could have destroyed them by Himself without any action on our part. But He told us to conquer the land so that we would be forced to recognize His will as the source of all morality. He is the Creator of all that exists, and only He can dictate proper conduct among the nations. That is why our conquest constituted neither murder nor theft.

The Torah, at the very outset, is laying the framework for all mitzvah observance. It is not incidental that this lesson is taught through Eretz Yisrael. Our holy books emphasize that only in the Land of Israel can a Torah society uninfluenced by foreign values and standards be created-a society dwelling apart and enhanced by the special qualities of the land.

Since Eretz Yisrael is given to us to place all mitzvah observance in proper perspective, we have a legitimate claim to it only if we accept God as the arbiter of every aspect of our lives. If, however, we adopt the standards of the nations, we are murderers and thieves with no claim to the Land. Without that acceptance, the Land is, in fact, useless to us.

 

 

 

 

 

Parshas Vezos Haberachah

The Blessing of Self-Knowledge



. . Each according to his own blessing (Bereishis 49 28).
Chazal tell us that Yaakov Avinu wished to reveal the keitz, the time of the final redemption, to his sons, but it was concealed from him. So instead he blessed them.

If Yaakov had intended to reveal the keitz, how was he able to immediately begin with blessings, without any previous preparation? Secondly, did Yaakov in fact bless all his children? The Torah seems to say that each one got his unique blessing— Each according to his own blessing (Bereishis 49:z8)—yet Reuven, Shimon and Levi were castigated and many of the others were merely likened to various animals.

The Midrash says that the letters ches and tes do not appear in the names of the various tribes. No cheit i.e. no sin or deficiency —is to be found in their names. That is why Yaakov thought to reveal the end of days to them. But he also saw that the letters kuf and tziddie —forming the word ketz—also do not appear in their names. And therefore, he changed his mind. Does this imply, God forbid, that the final redemption is not inherent in Klal Yisrael?

Another Midrash gives the following analogy. A confidant of the king was dying and called his children to his bedside to reveal the royal secrets that the king had confided to him. Before he began, however, he saw that the king was also standing at his bedside. He immediately substituted an exhortation to his children to be careful to honor the king properly instead of his intended message. Similarly, Yaakov wished to reveal the secrets of Mashiach, but saw the Shechinah at his bedside and out of embarrassment substituted the blessings.

This Midrash, as well as the previous one, seems to imply that the keitz was not forgotten by Yaakov Avinu, but suppressed out of embarrassment. A further difficulty with the second Midrash is the analogy to the king's confidant. How do Yaakov's blessings compare to an exhortation to obey the king and honor him?

The Midrash relates that in the merit of "the names of the sons of Israel" the entire hosts of heaven and earth exist. What is in a name? The holy books tell us that the name of a person or object expresses its essence. Thus Adam exhibited his genius by naming all the created beings, and thereby identifying each one's essence.

Before the construction of the Tabernacle, Hashem told Moshe to inform Klal Yisrael: "Contemplate the fact that I have called [him by the name of Betzalel." Hashem stressed that by conferring a name on Betzalel, He had imbued him with all his phenomenal skills. We learn from Betzalel that each and every one of us, without exception, is blessed with various unique talents and abilities. All these gifts are bestowed on us from Above and given with the express intention that they be utilized for the furtherance of Torah and Klal Yisrael, just as Betzalel's talents were obviously conferred upon him to enable him to build the Mishkan.

The Midrash relates that every person has various names: the one Hashem gives him, that which his parents give him, the name he is called by his friends, and above all the one that he earns for himself. Everyone is endowed with a variety of talents and skills. Some are directly endowed by Heaven. Some are the result of heredity and environment. But the most significant are those that come by virtue of developing and actualizing one's potential. In this vein, the Midrash says that the angel called out, "Avraham, Avraham!" at the culmination of the Akeidah "Avraham above, Avraham below." At that point, Avraham's Heavenly name, which reflected his true potential, was realized and matched by his actual stature here on earth.

The Gemara (Yoma 20b) says that prior to death, the neshamah gives a scream that is heard from one end of the world to the other. Reb Chaim of Volozhin explains that before one passes from this world, Hashem shows him a picture of what he could have been had he developed all his potential and contrasts it to what he actually achieved. When the neshamah sees the chasm between these two images, it screams.

Why is that scream described as going "from one end of the world to the other end" and not "from the beginning of the world to the end?" Perhaps we can explain this with the following preface. There is a dispute between Rav and Shmuel in Megillah as to whether Hodu and Kush were at opposite ends of the world or right next to each other. The Vilna Gaon explains that both are true, for any two points on a globe that are next to each other when traveling eastward are at opposite ends of the world when traveling westward. Hence if a point on the globe is only seen as a point it is insignificant, but if it is seen as the beginning of a far-off end, it encompasses an entire world.

Talents, abilities and capabilities are points of potential. But if they remain an end in themselves, they are insignificant points. The neshamah cries for the failure of these points to grow and traverse entire worlds.

The development and perfection of this world depends on the realization of each Jew's individual potential. It is in this perspective that the world was created for the names of the Jewish people. The Midrash tells us that the final redemption is alluded to in the names of the tribes for they contain the potential for bringing the world to its final redemption.

Mashiach can come at two possible times: at the preordained deadline or prior to that deadline if we merit it. Yaakov observed the perfection inherent in the names of his children. There was no cheit, no deficiency in their potential abilities. Hence there was no need for Mashiach to tarry until the keitz, the preordained deadline. Yaakov saw that if they perfected their potential, Mashiach would come before the keitz. Thus the letters enda tzikkie and kuf did not appear in their names.

In light of this let us re-examine the Midrash of the king's confidant. The confidant reflected that if he told his children the king's mysteries, they would know this information only secondhand. But if he could inspire them to be careful in honoring the king, they would merit to become confidants of the king themselves and hear his secrets firsthand.

Similarly, Yaakov wished to reveal the keitz to his children. But after realizing the potential inherent in them, he chose to impart to them that which would obviate the keitz and bring the redemption closer.

The greatest blessing one can bestow is to enlighten another and acquaint him with himself. The Mishnah (Avos 318) says "Man is precious, having been created in God's image, and even more so for having been informed that he was created in God's image." Self-knowledge of one's abilities and talents, as well as one's shortcoming and limitations, is the greatest blessing; it is the means enabling one to realize his Divine mission in this world.

Yaakov realized that the ultimate genlah depended on the development of his sons' potential, the potential inherent in their names. Rather than reveal the deadline for redemption, he opted to bless them with self-knowledge that could help them bring the redemption at a much earlier date. In this vein, knowledge of the capabilities they possessed was itself a blessing.

As we close the Torah, may we strengthen ourselves to develop the unique potential inherent in our names for the furtherance and enhancement of Torah and Klal Yisrael, and thereby bring the geulah sheleimah speedily in our days.

 

 

 

 

DER SPIEGEL

INTERNATIONAL NEWSLETTER

Compiled on October 31, 2008, 08:04 PM CET

UNDER THE SCOPE Battered and Bruised: America Looks Beyond the Bush Warriors In his two terms in the White House, US President George W. Bush has presided over a precipitous fall in America's reputation around the world. History is likely to judge him a failure. Now, his successor will have to dig the US out of a deep hole. mehr... Photo Gallery: The 43rd President Photo Gallery: Funny Moments with George 'Dubyah' Bush The Lone Ranger: Obama's Daunting Prospects Parties, Money and Superman in Short-Shorts: Art Forum Brings the World to Berlin Photo Gallery: Art Forum Berlin 2008

SPIEGEL VIEW America, Land of Extremes: An Enigmatic Country Elects a New President Some find America fascinating, others abhor it, but virtually no one feels indifferent about the superpower. For months, the question of who will become the next president has riveted people around the globe. He will inherit responsibility for a country whose global reputation is battered. mehr... Photo Gallery: A Land of Extremes SPIEGEL Interview with Condoleezza Rice: 'I Don't Have to Sell the President'

NEWS SPIEGEL Pub Quiz: Putin, Pigs and the Presidential Campaign Barack Obama and John McCain have delivered a compelling campaign. But how closely have you been paying attention? From plumbers to Putin to pigs, the SPIEGEL Pub Quiz special campaign edition has it all. mehr... The Queen and Ms. Merkel: Germany and Britain Close Ranks on Finance Crisis Photo Gallery: A Bow, a Curtsy and a Handshake Labor Woes: German Metalworkers Threaten Strikes Royal Snubbing: Spain's Queen Sofia Objects to 'Gay Marriage,' and Parades

FISHWRAP The World from Berlin: 'The Labor Market Has Reached its Zenith' Historically good news from the German labor market on Thursday, that the country has fewer than 3 million unemployed, has garnered praise for Angela Merkel's government. But can low unemployment in Europe's largest economy survive the coming recession? mehr...

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The Parshah in a Nutshell, Noach Genesis 6:9-11:32

G-d instructs Noah -- the only righteous man in a world consumed by violence and corruption -- to build a large wooden teivah ("ark"), coated within and without with pitch. A great deluge, says G-d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species. Rain falls for 40 days and nights, and the waters churn for 150 days more before calming and beginning to recede. The ark settles on Mount Ararat, and from its window Noah dispatches a raven, and then a series of doves, "to see if the waters were abated from the face of the earth." When the ground dries completely -- exactly one solar year (365 days) after the onset of the Flood -- G-d commands Noah to exit the teivah and repopulate the earth. Noah builds an altar and offers sacrifices to G-d. G-d swears never again to destroy all of mankind because of their deeds, and sets the rainbow as a testimony of His new covenant with man. G-d also commands Noah regarding the sacredness of life: murder is deemed a capital offense, and while man is permitted to eat the meat of animals, he is forbidden to eat flesh or blood taken from a living animal. Noah plants a vineyard and becomes drunk on its produce. Two of Noah's sons, Shem and Japeth, are blessed for covering up their father's nakedness, while his third son, Ham, is cursed for taking advantage of his debasement. The descendents of Noah remain a single people, with a single language and culture, for ten generations. Then they defy their Creator by building a great tower to symbolize their own invincibility; G-d confuses their language so that "one does not comprehend the tongue of the other," causing them to abandon their project and disperse across the face of the earth, splitting into seventy nations. The Parshah of Noach concludes with a chronology of the ten generations from Noah to Abram (later Abraham), and the latter's journey from his birthplace of Ur Casdim to Charan, on the way to the Land of Canaan.

 

 

 

 

 

How Do I Know What Is My Mission in Life? By Shmuel Kogan

Question: I've been told that each one of us has a specific, individual mission in life. How do I know what mine is? Answer: We begin our day each morning by saying the birchot hashachar – the morning blessings. One of these blessings reads as follows: "Blessed are you G-d our G-d, King of the universe, Who directs the steps of man." In this blessing we are acknowledging G-d for a gift many of us take for granted--the ability to walk. There is also an underlying message that can be gleaned from this blessing. This can be understood in light of the verse that the blessing comes from: "The steps of man are directed by G-d" (Psalms 37:23). The Baal Shem Tov, who gave us a deeper insight into the meaning of Divine Providence, explains this verse in the following manner. Although we go about our daily tasks at what seems to be our own initiative and will, our steps are "guided" for a spiritual and loftier purpose. We end up in a specific place so that we will have the opportunity to do a mitzvah, help someone in need, or to pass on a positive message. In short: You don't have to worry about finding your mission. G-d will direct your steps to the location where you mission lies; He'll orchestrate the circumstances to ensure that you have the position and tools to execute your mission. The challenge is to seize the moment and utilize every opportunity you have to do more good. When you find yourself in a specific place and situation, that itself is the greatest indication that there is something for you to accomplish there. Another important hint: it is specifically in tasks which you find most difficult to carry out in which you need to place the most effort. Because true achievement only comes through challenge, their will be many more obstacles and challenges placed in your path when a particular assignment is the one that you, specifically, need to accomplish...

 

 

 

 

 

 

Vous pouvez consulter, en ligne, notre nouvelle édition.

Chers amis, C'est avec plaisir que je vous informe de la mise à disposition de la cinquième édition de notre magazine hebdomadaire, dont vous connaissez maintenant le principe de consultation en ligne. Je vous invite à retrouver le fil d'information de la semaine qui reflète une actualité chargée, dans un climat, déjà sensible, de préparation à de nouvelles élections législatives en Israël. Je vous en souhaite une très agréable lecture ! Shabbat Shalom, Jacques Bloemhof Rédacteur en chef     NOS PRECEDENTES EDITIONS Magazine N° 4 Magazine N° 3 Magazine N° 2 Magazine N° 1         Diffusé par Israelemails

 

 

 

 

 

 

http://www.JewishWorldReview.com/
The intersection of faith, culture and politics

Weekend of Oct. 31- Nov. 2, 2008



*:-.,_,.-:*'``'*:-.,_,.-:*'``'*:-.,_,.-:**:-.,_,.-:*'``'*:-.,_,.-:*

POWER OF PRAYER


Please pray for a close family member, Yaakov ben (Hebrew: "son of")
Chana Reeva, who remains in critical condition following a surgery
yesterday.

In gratitude and friendship,
Binyamin L. Jolkovsky,
Editor in Chief



**<>**<>**<>**<>****<>**<>**<>**<>**


[ J E W I S H L I V I N G ]


---> thought
Our Immutable Noble Essence
By Rabbi A. Henach Leibowitz

Noah and us

http://www.jewishworldreview.com/1008/leibowitz_imutable_noble_essence.php3




---> reality check
Running against Bush
By Caroline B. Glick

The American media's pro-Obama bias is also the consequence of their
misrepresentation of outgoing President George W. Bush's record in
office. And that misrepresentation cannot be ascribed merely to the
leftist sympathies of the media. For the media are not the source of
that misrepresentation. Bush himself is the source of that
misrepresentation

http://www.jewishworldreview.com/1008/glick103108.php3



*:-.,_,.-:*'``'*:-.,_,.-:*'``'*:-.,_,.-:**:-.,_,.-:*'``'*:-.,_,.-:*



[ D A I L Y I N S P I R A T I O N ]

NEW SERIES!

"Taking Action"

Thousands of years before the term "proactive" was coined by
motivational experts, the Jewish Sages gave this indispensable tool for
success a name. They called it "zerizus". "Zerizus" is the quality
within us that fuels achievement, the trait that takes what we are
capable of and turns it into real accomplishment. Zerizus is, in the
words of author Rabbi Zelig Pliskin, the "joyful willpower" that we all
need to make our dreams come true.

TODAY: Meaningful Goals Create a Meaningful Life

http://jewishworldreview.com/inspiration/taking_action.php3


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[ W O R T H 1 0 0 0 W O R D S ]


* The Wizard of Id
http://www.jewishworldreview.com/strips/wiz/wiz.asp

* Andy Capp http://www.jewishworldreview.com/strips/a_capp/a_capp.asp

* 9 to 5 http://www.jewishworldreview.com/strips/9_to_5/9_to_5.asp

* Baloo http://www.jewishworldreview.com/strips/baloo/baloo.asp

* Bottom Liners
http://www.jewishworldreview.com/strips/bottomliners/bottomliners.asp

* Bliss http://www.jewishworldreview.com/strips/bliss/bliss.asp

* The Born Loser
http://www.jewishworldreview.com/strips/born_loser/born_loser.asp

* Bound and Gagged
http://jewishworldreview.com/strips/bound_and_gagged/b_and_g.asp

* Flo & Friends http://www.jewishworldreview.com/strips/flo/flo.asp

* Frank & Ernest
http://www.jewishworldreview.com/strips/frank_and_ernest/frank_and_ernest.asp

* The Grizzwells
http://www.jewishworldreview.com/strips/grizzwells/grizzwells.asp

* Herman http://www.jewishworldreview.com/strips/herman/herman.asp

* Mallard Filmore
http://www.jewishworldreview.com/strips/mallard/2000/mallard1.asp

* Moderately Confused
http://jewishworldreview.com/strips/moderately_confused/mc.asp

* Momma http://www.jewishworldreview.com/strips/momma/momma.asp

* One Big Happy http://www.jewishworldreview.com/strips/obh/obh1.asp

* Prickly City
http://www.jewishworldreview.com/strips/pc/prickly_city.asp

* The Other Coast http://www.jewishworldreview.com/strips/toc/toc.asp

* Shoe http://www.jewishworldreview.com/strips/shoe/shoe.asp

* State of the Union http://www.jewishworldreview.com/strips/sou/sou.asp



* Dry Bones
http://www.jewishworldreview.com/strips/dry_bones/dry_bones.asp

* Robert Arial http://www.jewishworldreview.com/toons/arial/arial1.asp

* Chuck Asay http://www.jewishworldreview.com/toons/asay/asay1.asp

* Lisa Benson http://jewishworldreview.com/toons/benson/benson.asp

* Chip Bok http://www.jewishworldreview.com/toons/bok/bok1.asp

* John Cole http://www.jewishworldreview.com/toons/cole/cole1.asp

* J.D. Crowe http://www.jewishworldreview.com/toons/crowe/crowe1.asp

* John Deering http://jewishworldreview.com/toons/deering/deering1.asp

* David Hitch http://www.jewishworldreview.com/toons/hitch/hitch.asp

* Joe Heller http://www.jewishworldreview.com/toons/heller/heller1.asp

* Jerry Holbert
http://www.jewishworldreview.com/toons/holbert/holbert1.asp

* Steve Kelley
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* Dick Locher http://www.jewishworldreview.com/toons/locher/locher.asp

* Chan Lowe http://www.jewishworldreview.com/toons/Lowe/Lowe.asp

* Rick McKee http://www.jewishworldreview.com/toons/mckee/mckee.asp

* Jeff Stahler
http://www.jewishworldreview.com/toons/stahler/stahler1.asp

* Wayne Stayskal
http://www.jewishworldreview.com/toons/stayskal/stayskal1.asp

* Dana Summers
http://www.jewishworldreview.com/toons/summers/summers.asp

* Gary Varvel http://www.jewishworldreview.com/toons/Varvel/Varvel1.asp

* Kirk Walters
http://www.jewishworldreview.com/toons/walters/walters1.asp

* Michael Ramirez
http://jewishworldreview.com/toons/ramirez/ramirez1.asp



* " "¤" "¤" "¤" "¤" "¤" "¤" "¤" "¤" "¤"


[ PoliticalMavens.com H I G H L I G H T S ]


* Mike Long: Redistribution in Action --- A Little Humor
http://politicalmavens.com/index.php/2008/10/30/redistribution-in-action-a-little-humor/

* Arnold Ahlert: 'Indispensable' Trumps Democracy?
http://politicalmavens.com/index.php/2008/10/30/indispensable-trumps-democracy/

* Walid Phares: al Qaeda's expectations: 'Americans will be suppressed
by their leaders'
http://politicalmavens.com/index.php/2008/10/30/al-qaedas-expectations/



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[ T O D A Y I N H I S T O R Y ]


On this day in …

* 1892, Arthur Conan Doyle publishes The Adventures of Sherlock Holmes

* 1912, the Musketeers of Pig Alley, directed by D.W. Griffith, debuts
as the first gangster film

* 1926, magician Harry Houdini dies of gangrene and peritonitis that
developed after his appendix ruptured

* 1938, in an effort to try restore investor confidence, the New York
Stock Exchange unveils a fifteen-point program aimed to upgrade
protection for the investing public. ALSO: The day after his "War of the
Worlds" broadcast had panicked radio listeners, Orson Welles expressed
"deep regret" but also bewilderment that anyone had thought the
simulated Martian invasion was real.

* 1941, after 14 years of work, drilling is completed on Mount Rushmore.
ALSO: The destroyer USS Reuben James is torpedoed by a German U-boat
near Iceland, killing more than 100 United States Navy sailors. It is
the first U.S. Navy vessel sunk by enemy action in WWII

* 1943, F4U Corsair accomplishes the first successful radar guided
interception

* 1956, the United Kingdom and France begin bombing Egypt to force the
reopening of the Suez Canal

* 1959, Lee Harvey Oswald attempted to renounce his American citizenship
at the US Embassy in Moscow, USSR

* 1961, in the Soviet Union, Joseph Stalin's body is removed from
Lenin's Tomb

* 1968, the "October surprise". Citing progress with the Paris peace
talks, US President Lyndon B. Johnson announces to the nation that he
has ordered a complete cessation of "all air, naval, and artillery
bombardment of North Vietnam" effective November 1

* 1984, Indian Prime Minister Indira Gandhi is assassinated by two Sikh
security guards (riots soon broke out in New Delhi and nearly 2,000
innocent Sikhs were killed)

* 1991, a three day long snow and ice storm, dubbed the Halloween
Blizzard, begins over portions of the Upper Midwest of the United States


* 2007, gold traded above $800 an ounce for the first time since 1980


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[ L I F E S T Y L E S ]


* Tech Maven by Mark Kellner
http://jewishworldreview.com/1008/kellner103108.php3

* Lori Borgman: Collection is an open book
http://jewishworldreview.com/1008/borgman103108.php3

* Dr. Peter H. Gott: Lung spots Ignored; antiperspirant and Alzheimer's

http://www.jewishworldreview.com/cols/gott1.asp

* Bruce Williams on JWR: Mom's illness induces insurance questions; will
kits; more
http://www.jewishworldreview.com/cols/bruce1.asp


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[ I N S I G H T ]


* Wesley Pruden: Marching toward a dark river
http://jewishworldreview.com/cols/pruden103108.php3

* Argus Hamilton skewers politics and contemporary "culture"
http://www.jewishworldreview.com/1008/hamilton103108.php3

* Dave Weinbaum: A funny thing happened on the way to the polls
http://jewishworldreview.com/dave/weinbaum103108.php3

* Greg Crosby: Voting In America 2008
http://jewishworldreview.com/cols/crosby103108.php3

* Suzanne Fields: Bile, Rage and Sarah Palin
http://www.jewishworldreview.com/cols/fields103108.php3

* Diana West: Media's O-colored glasses blank out leftist truth
http://jewishworldreview.com/1008/west103108.php3

* Mort Kondracke: President Obama: We still don't know who he really is
http://www.jewishworldreview.com/cols/kondracke1.asp

* Rich Lowry: Redistribution we can believe in (SPOT ON!)
http://jewishworldreview.com/1008/lowry103108.php3

* Michelle Malkin: Plundering the Plumber's Records
http://jewishworldreview.com/michelle/malkin103108.php3

* Kathleen Parker: The Final Hours
http://jewishworldreview.com/kathleen/parker103108.php3

* Laura Ingraham: Quick hits
http://jewishworldreview.com/1008/ingraham103108.php3

* David Limbaugh: From Being Watchdogs to Needing Watchdogs (OUCH!)
http://jewishworldreview.com/david/limbaugh103108.php3

* Dick Morris: Hope for McCain: Polls say he's closing the gap
http://jewishworldreview.com/1008/morris103108.php3

* Michael Barone: Election Prediction: Democrats Won't Get a
Filibuster-Proof Senate
http://www.jewishworldreview.com/michael/barone103108.php3

* Linda Chavez: Race and the Election
http://www.jewishworldreview.com/cols/chavez103108.php3

* Mona Charen: Top Ten Reasons to Vote for McCain/Palin
http://www.jewishworldreview.com/cols/charen103108.php3

* Charles Krauthammer: McCain for President, Part II
http://www.jewishworldreview.com/cols/krauthammer103108.php3


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Judith Apter Klinghoffer  http://hnn.us/blogs/entries/56386.html

STIMULUS - SPENDING OR TAX CUT?

In a recent IMPACT 08 Robert Rubin, top economic adviser to Barack Obama, insisted that regardless of the expected billion dollar Federal budget deficit, the top priority of the next president must be a stimulus package of at least 1% to 3% of the GDP. He said:

AT THE VERY LEAST WE HAVE TO ESTABLISH FISCAL CONDITIONS BUT IN THE FIRST PLACE WE HAVE TO HAVE A VERY LARGE FISCAL STIMULUS. THE DEBATE ON THE FISCAL STIMULUS, THE SHORT-SIDE OF IT, AMONGST THOSE WHO SUPPORT IT, IS SHORTLY 1% OF GDP AND THE LONG SIDE IS $300 BILLION. WHEN THE CONGRESSIONAL BUDGET OFFICE ANNOUNCES THE DEFICIT PROJECTIONS IN '09, MY GUESS IT WILL BE A NUMBER SOMEWHERE IN THAT NEIGHBORHOOD OF 9 HUNDRED BILLION OR TRILLION DOLLARS SO WE HAVE A VERY SERIOUS FISCAL SITUATION UPON WHICH WE WILL BE PILING ADDITIONAL DEFICITS.

SO WHILE I THINK IT'S IMPORTANT TO DEAL WITH A FISCAL STIMULUS, I THINK HE HAS TO FIND A WAY TO MARRY THAT IN A WAY THAT IS REAL AND THEREFORE CREDIBLE WITH THE MARKETS WHERE THEY PLAN TO RESTORE OUR SOUND FISCAL CONDITION ONCE THE ECONOMY IS HEALTHY AGAIN. AT THE SAME TIME, HE HAS ENERGY, HEALTHCARE, BASIC RESEARCH, INFRASTRUCTURE, EHE QUIPPING THE POOR, AND AN ENORMOUS ECONOMIC ISSUE AND YOU CANNOT DO THAT ALL AT ONE TIME, UNLESS HE WANTS TO DROWN HIMSELF, AS HENRY SAID, THE THRESHOLD DECISION IS HOW MANY OF THESE PRIORITYS CAN I ADDRESS IN THE FIRST INSTANCE AND WHICH ONES SHOULD THEY BE?

In other words, just like Clinton in 1991, Obama will have to prioritize. He can do tax cuts or spending but not both, at least, not immediately. Clinton chose to forgo tax cuts and today recent Nobel price for economic winner Paul Krugman is making the argument for Obama doing the same. How? By arguing that the drop in consumer spending means that American consumers can no longer be relied upon to continue stimulating the economy in the manner they have always done. He writes:

The long-feared capitulation of American consumers has arrived. According to Thursday’s G.D.P. report, real consumer spending fell at an annual rate of 3.1 percent in the third quarter; real spending on durable goods (stuff like cars and TVs) fell at an annual rate of 14 percent.

To appreciate the significance of these numbers, you need to know that American consumers almost never cut spending. Consumer demand kept rising right through the 2001 recession; the last time it fell even for a single quarter was in 1991, and there hasn't been a decline this steep since 1980, when the economy was suffering from a severe recession combined with double-digit inflation.

He ignores that the numbers he quotes are also for a single quarter. To strengthen his argument he adds:

Also, these numbers are from the third quarter — the months of July, August, and September. So these data are basically telling us what happened before confidence collapsed after the fall of Lehman Brothers in mid-September, not to mention before the Dow plunged below 10,000. Nor do the data show the full effects of the sharp cutback in the availability of consumer credit, which is still under way.

In other words, we can expect the next 3 months to be worse. This ignores the huge influence the high oil prices had on consumer spending during those months. I suspect he knows that the coming of Christmas season when combined with recent drop in oil prices and stock market stabilization may challenge his assumption. So, he argues that Congress must act and the Bush administration should go along with it before the new numbers can undermine his argument. 

Why the hurry? Because Krugman wishes to promote a massive new stimulus package consisting of new spending instead of tax cuts and he wishes outrageous deficits to justify Obama's failure to deliver on tax cuts. As Obama is committed not to renew the Bush tax cuts, we may face a tax increase at recession time. The word infrastructure is being bandied about again.  Yes, Clinton redux.  Krugman writes:

The capitulation of the American consumer, then, is coming at a particularly bad time. But it’s no use whining. What we need is a policy response. . . .

No, what the economy needs now is something to take the place of retrenching consumers. That means a major fiscal stimulus. And this time the stimulus should take the form of actual government spending rather than rebate checks that consumers probably wouldn't spend.

Let’s hope, then, that Congress gets to work on a package to rescue the economy as soon as the election is behind us. And let’s also hope that the lame-duck Bush administration doesn't get in the way.

I hope Bush will just say no. Too often, infrastructure is just another word for pork. Yes, pork, of the type John McCain has been fighting all his life and of the type which is bound to flourish if Obama is elected.

 

 

 

 

Project Genesis Lifeline News from Project Genesis and Torah.org Volume XIV, Number 81 - Torah Portion: Noach, Genesis 6:9-11:32 To sponsor an edition of the Project Genesis Lifeline, click here. In This Issue: Note from the Director Campaigning on the Sabbath @ JewishAnswers.org Wine and Rav Frand Discounts @ TorahMedia.com New Installments of our Ongoing Classes This Week's Torah Reading: Noach Featured Article: Parshas Noach - Compounded Interest Note from the Director In this week's Torah Reading, we learn the story of Nimrod. Nimrod was a great and charismatic leader, who used his abilities to create a society of evil: one that rebelled against G-d, and became so dedicated to that rebellion that the people placed the value of a brick above that of a human life. This coming week, citizens of the United States will return to the polls to select a new leader. We must remain aware and grateful of the opportunity given us by this Malchus shel Chesed, Government of Kindness, with its checks, balances, and ongoing strong relationship with the Jewish people both in America and in Israel. Please remember to exercise your right and privilege to vote! Rabbi Yaakov Menken Director, Project Genesis / Torah.org BACK TO TOP You need to reach the entire synagogue membership, and the Rabbi says you need to do it NOW. What do you do? Talk to the Call Mavens! CallMavens.com is the amazing new auto-notification service for synagogues and organizations. Upload a list of phone numbers to CallMavens.com, and then you're a quick phone call away from your entire membership. The rates are great... talk to the Call Mavens today!   Campaigning on the Sabbath @ JewishAnswers.org JewishAnswers.org Question: I have volunteered to assist with an election campaign when I can, but most of the events are on Saturday. Is it OK to be a campaign volunteer on the Sabbath? Answer: Besides the myriad laws of "work" on the Sabbath, there is an overarching objective that is referred to as the "spirit of the Sabbath." Growing up, we were always taught, "Don't do X, Y or Z... it's not 'Shabbos-dik' (within the spirit of the day)." This was not simply the way our parents tried to stop us from ruining our suit pants by sliding into 3rd base in the backyard. Rather it was an attempt to train us to recognize that while, technically, we may be allowed to do certain "weekday" activities given certain prerequisites (i.e. playing ball within an Eruv), such activities preclude us from accessing the higher, more transcendent, spiritual plateau that the Sabbath allows us to reach . In Jewish law, this proscription is called "Uvda D'Chol", or weekday activities, which are not allowed on the holy day of Shabbos. As such, while one could find a way to technically get around the Sabbath "work" prohibitions and still volunteer for a political campaign, it is clearly Uvda D'Chol. Although you may not be doing forbidden "work", you would not be celebrating the Sabbath -- and wouldn't that be defeating the whole point? Sincerely, Rabbi Yosef Friedman Wine and Rav Frand Discounts @ TorahMedia.com TorahMedia.com Listen to Rabbi Tzvi Tuchman speaking from the Columbus Community Kollel in Ohio. Wine is responsible for the divulging of many secrets, but who would have dreamed that one of those secrets is the secret of Judaism!? Listen and find out why. Listen Now, or Free Download Prices rising? Well, you'll find discounts at TorahMedia.com. Check out the new price cut on all recordings from the popular Rabbi Yissocher Frand for the year of - down from $4.00 to $2.50! Due to a generous grant this new price is being offered for the Jewish Year of 5769. Now is the time to stock up! Capalon Communications keeps the lights on at Torah.org, while hosting over 100 other web sites for Torah and Jewish outreach. The majority of Capalon's consultants are now living in Israel, meaning your choice of Capalon supports Israel's economy, helps provide Torah on the Internet, and gains your company truly professional service and expertise. Whether you are exploring Internet telephony, need a face-lift for your web site, or need a team of programmers for a new Internet-based application, talk to Capalon -- you'll be doing well and doing good!   BACK TO TOP New Installments of our Ongoing Classes Laws of Deos - Chapter 2, Law 7(a) by Rabbi Dovid Rosenfeld It's interesting to note that the Sages have a generally positive view of humor. The Talmud writes that before the great sage Rabba began his lecture, he would crack a joke, the rabbis would laugh, and then he would sit down with awe and begin his... Read more in Business Ethics Inviting Guests Part 2 by Rabbi Yehonasan Gefen When a person encounters someone who traveling and in need of food and/or shelter, it is incumbent upon him to supply the traveler with his needs.... Read more in Jewish Values Testing G-d by Rabbi Dovid Rosenfeld In general we have no right to "test" G-d: "I will believe in You only if You give me a sign." Yet charity is the one exception. The Torah promises that if we're more charitable we can fully expect G-d will reciprocate.... Read more in Pirkei Avos Petty Larceny by Rabbi Daniel Travis The Great Flood destroyed almost all life on earth because of theft. The items people stole were worth less than the value of a prutah - a very small sum of money indeed.... Read more in Priceless Integrity Da’at Tevunot -- The Knowing Heart by Rabbi Yaakov Feldman I dare say that there’s nothing we seriously misconstrue as much as we do G-d. We’re either too naïve about Him (i.e., picturing Him sitting in Heaven with a long white beard on a throne and making quick ad hoc decisions about humankind and the... Read more in Ramchal The Path of the Just - Chapter 6 Part 3 by Rabbi Yaakov Feldman The truth of the matter is that the sort of sluggishness that holds us back we’ve been referring to is very sly and crafty … though it can also be silly, as when it manages to have us do and say more and more in order to do less, as we’ll see.... Read more in Spiritual Excellence Foreign Beliefs: Understanding the First Blessing of Shema by Rabbi Daniel Travis Like many young Jews who grew up estranged from their heritage, Suzanne felt a painful void in her innermost core that nothing could fill.... Read more in Tefilah: Waking up Jewish BACK TO TOP New Torah.org classes on Noach The Roots of Evil by Rabbi Naftali Reich Read more in Legacy “Live & Let Live?” by Jon Erlbaum Read more in Edutainment Weekly In a Heartbeat by Rabbi Label Lam Read more in DvarTorah Hamaayan - Noach by Shlomo Katz Read more in Hamaayan The Seven Noachide Laws by Rabbi Osher Chaim Levene Read more in The Living Law People in Stone Houses Shouldn't Cast Bricks by Rabbi Yochanan Zweig Read more in Rabbi Zweig on the Parsha Perceptions - Noach by Rabbi Pinchas Winston Read more in Perceptions Read previous years' classes on Noach on Torah.org: Beyond Pshat by Rabbi Yosef Kalatzky Drasha by Rabbi Mordechai Kamenetzky DvarTorah b y Rabbi Label Lam Edutainment Weekly by Jon Erlbaum Hamaayan by Shlomo Katz Kol Hakollel by Rabbi Pinchas Avruch Legacy by Rabbi Naftali Reich LifeLine by Rabbi Yaakov Menken Nesivos Shalom by Rabbi Yitzchok Adlerstein Olas Shabbos by Rabbi Eliyahu Hoffmann Parsha Insights by Rabbi Yisroel Ciner Perceptions by Rabbi Pinchas Winston Rabbi Wein by Rabbi Berel Wein Rabbi Zweig on the Parsha by Rabbi Yochanan Zweig Rabbi's Notebook by Rabbi Aron Tendler Rav Frand by Rabbi Yissocher Frand Table Talk by Rabbi Raymond Beyda The Living Law by Rabbi Osher Chaim Levene BACK TO TOP Featured Article: Parshas Noach - Compounded Interest By Rabbi Mordechai Kamenetzky http://torah.org/learning/drasha/5761/noach.html We all know the story of the flood. The world was bad - very bad. The Almighty was enraged. He decided to destroy the whole world except for a tiny righteous family, the Noachs. But what was the actual bad that did the world in? After all, something had to have gone mighty awry for the Almighty to destroy his handiwork and begin anew. And so, the Torah tells us, "Now the earth had become corrupt before G-d; and the earth had become filled with robbery. And G-d saw the earth and behold it was perverse, for all flesh had corrupted its way upon the earth. G-d said to Noah, "The end of all flesh has come before Me, for the earth is filled with robbery through them; and behold, I am about to destroy them from the earth" (Genesis 6:11-13). It seems that there were two main crimes, corruption and robbery. Robbery is self-explanatory, and the commentaries explain corruption as lewdness and licentiousness in addition to idolatry. In fact, it was so bad that "all flesh had corrupted its way"; not only did mankind cavort in adulterous behavior, even cattle, beasts, and fowl did not consort with their own species" (Rashi ibid.). But what sealed their fate? There seems to be two defining offenses. The Torah introduces G-d's words to Noach with the statement, "And G-d saw the earth and behold it was perverse, for all flesh had corrupted its way upon the earth." Yet what he tells Noach is " The end of all flesh has come before Me, for the earth is filled with robbery." So what was it that brought the Almighty to the fateful decision, robbery or perversion? Rashi declares in one verse, "wherever you find lewdness and idolatry, punishment of an indiscriminate character comes upon the world, killing good and bad alike." Yet, later, when the Torah states the sin of robbery, Rashi explains that "their fate was sealed only on account of their sin of robbery." How did these two very different evils forge together to force the end of the world? In addition, what lesson can we take from it? According to the "What It's Worth" department of a popular news broadcast, this story actually occurred. In the late 1980s a robber walked into a bank in Oceanside, California, with a gun and a note. He strode up to the teller that looked the easiest target a woman in her fifties with a gentle, grandmotherly appearance. He handed her the note that demanded the money. "Give me all your money or I will blow your … head off" or something to that affect. She reached for the cash drawer to oblige. Then she looked back down at the note and her teeth clenched. She squeezed her hands into tight fists and turned red. Suddenly, in flash she pulled out the metal drawer entirely. She did not give it to him instead she flung it at him. The she bashed him over the head with it. She hit him once, and again, and again. She began yelling at him in a rage. The money was flying all over the bank. The patrons ran for cover. The dazed thief retreated in fear. Then he ran. Police nearby caught him hiding under a nearby bush. And then they figured out what spurred the heroics of the grandmotherly teller. She was chasing him out of the bank screaming, "Don't you ever use such a foul word again!" Many commentaries explain a difference between judgment and wrath. They are separate issues. Judgment was meted because of the sin of thievery. But that merits judgment, and payback. Perhaps there could have been repentance. Maybe only certain acts would have been judged. It is strong enough to warrant strict judgment. But to a point. Thievery alone, even wanton brazenness is not enough to destroy a world. Alone, it would not have produced such wrath. But when the desire to gain someone else's property is compounded with the arrogance of lewd licentiousness, depraved morality, and debasing the norms of civilization, then the judgment is meted with wrath. Often people sin. They even steal. Those crimes have to be dealt with even judged strongly. But when unprovoked vices become integrated with the selfishness of theft and greed, then a wake-up call is imperative. Even if it can ruin your entire world. Dedicated in loving memory of Rabbi Shimon Sumner BACK TO TOP     LifeLine, Copyright © 2008 by Torah.org Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.     Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208   http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053

 

 

 

 

 

[Modia] Heures du Chabbate (Paracha Noa'h) et nouvelles - Vendredi 31 Octobre 2008