The Messiah That Lives! Ani Yosef!

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Where's Moshiach? - Calling All Gerim!

                                                                    Parashas Vaeira

                                                 The Hidden King and His Kingdom

                                                                   Rabbi David Katz

Parashas Vaeira can quite simply be the Torah's formal introduction to kings and non-kings. In some ways this can appear as an overt operation, while some implications can be extremely subtle; yet with the careful eye, they are all here. Whether we are to discuss Pharaoh, Moshiach [and who he is], Egypt, Moses, or the Kabbalistic slant in this domain, the evil kingdom is quite clear in the passages that lay before us, while the secrets of the eventual ultimate redemption and her king is one of the truly most blessed aspects in the whole Torah – the truth of the final Moshiach – Moshiach son of David.  Let's examine six distinct aspects of the Kingdom in (1) Hashem and His name, (2) Egypt, (3) Pharaoh, (4) Moses, (5) Ger Tzedek, (6) Messiah.

"My Name Hashem"

Perhaps the most obvious King in our Parasha is The Creator Himself. Yet it still must be stated, for all too often we tend to stare at the trees while losing site of the forest! This is and shall always remain Hashem's dynamic opening moves that will eventually be realized as an eternal bombardment. Hashem was always working His vision into our hearts, and now has come the time to fashion the Nation of Israel in an absolutely revealed way, one that will see Him as head of this new Nation, one containing Jews and Gerim. As much as this week's headlines detail Hashem and Israel-proper, the rest of the Torah, starting next week [and from where we left off in Bereishit] will intertwine the Children of Israel who stood at Sinai, alongside in countless ways with the Gerim, who are also inherently bound by a Sinai in a sublime way.  Suffice it to say, Hashem has made his formal introduction with His essential name, and the buildup will culminate with a redemption [that leaves His distinct fingerprints all over it] and Sinai revelation. For the rest of time, no idolatry will be able to stand before Sinai and Moses as the Prophet of God; all others fall short, and with proper guidance in the nature of this redemption that God orchestrates, the Path of the Ger truly does represent Sinai and redemption, for their entire tradition rightfully so begins right at the foot of Sinai.

"Egypt"

Egypt was the empire of its day, and history teaches that it worked in tandem with the Land of Canaan [the future "Holy Land"]. This is "Kingdom" [lit.] / Malchut – "Rulership" [practical usage] at its best, and serves as the paradigm for every exile – redemption scenario. At this point in the narrative, we understand Egypt's roots through Bereishit, and onwards into Shemot, we see that Joseph's enactments of circumcision was now a [problematic] custom for the locals, along with ritual bathing for the women; this is a nice way of saying, that the future Jews were successful in the early efforts of "Making Gerim." Out of this scenario, a slew of issues will arise, such as Erev Rav [a mixed assembly of future Jews, Gerim, and enemies to God], this served as the basis of identity [through Batya – daughter of Pharaoh] for Moses, and as a symbol of the World in every empire, culminating with a similar setting towards the End of Days.  Some of the most potent prophesies that speak about sure signs of Redemption involve the falling of Egypt. One need not look too far in today's settings to see a possible Divine effort in fulfilling this symbol. To reiterate in simple terms, "we all have an Egypt to fall into, and then flee from."

"Pharaoh"

Pharaoh is a character that changes shape practically every time we see "him" – from Abraham and Isaac, through Joseph, and finally at the present Exodus. Thus to focus on the most essential attributes of Pharaoh would be to look upon him as we see him in our Parasha. Pharaoh's name in Hebrew can be split into the two words "Peh – Rah" or, Mouth of Evil. In Kabbalistic literature Malchut / Rulership is depicted as the Divine Mouth, as illustrated by the two most publicized kings in Torah History – Moses and David. The Zohar's depiction of Pharaoh is one of a perversion of the Rulership in God's image, even as an anti-messiah. If the Messiah extends his head upwards towards God, Pharaoh claims to be God incarnate. If Joseph [a Messiah type figure, i.e. Messiah son of Joseph] represents the river that flows from Eden [kabbalistically], one need not think too far back to Pharaoh's claims to stand on the river; this is the setting of which Moses is told to happen upon Pharaoh in the morning, as Moses is commanded to talk to Pharaoh. It is Pharaoh that goes against God, wishes to enslave the Nation of Israel / withhold the Gerim, and he represents the power of perversion of Rulership – a distortion of what redemption is supposed to look like. A great mystery can be said of Pharaoh, for at the Exodus he did not die, and for every generation that delivers a Moses in scholarship, the power of Pharaoh still manifests to attempt to block the will and vision of heaven [this is synonymous with Erev Rav and their leader].

"Moses"

Moses the eventual first King of Israel is a sublime example of Rulership. Yet as we focus from Hashem, and onwards into the evil sectors of Rulership – those that oppose Hashem as King, we come upon Moses as he is at the time of redemption. The Zohar illustrates that Moses' mouth is not totally operative [as evidenced by his "uncircumcised lips"; the verse 6:12 hints through beginning and end letters with a spelling of the words, "Circumcision", "and bounty", and "crying out"] and explains that his mouth is still in exile - EXCEPT FOR AT SINAI.  Moses has almost the whole package of redemption, even the Shechinah unites with his mouth, however there is still an aspect missing from this redemption and Moses, and that are his mouth and its Rulership that will manifest in the End of Days through Messiah. King David in psalms expresses this final level of Rulership [such that David is the promised Messiah] within the Mouth, and it is found in the sanctification within one's own mind. He says that all day man makes vows in the depths of his own mind, should he bring to light that higher voice, all of God's enemies will cease to exist. Ironically Moses could hear the voice of God, yet ironically his own voice went unrecognized…"From the mouth of God I heard two, will become the salvation of Sinai.

"Ger Tzedek"

The Ger might be the most invisible character to our Parasha on a revealed level; however the Zohar again illustrates that the manner of the redemption very much so involves the Ger on an ultra-dynamic scale.  The Ger Tzedek [here explained explicitly NOT as a convert, but as a proper Ger] is involved at removing stern judgments on the Creation, by working alongside Israel, and thus perforce can't be a Jew in this sense [although at times a Ger Tzedek can be referred to a full convert]. The task of the Ger is to return to his root of soul, and refine his character. The Ger exists in a world of Derech Eretz [good character traits] and thus has a natural tendency to gravitate towards his good inclination and to avoid any negative animalistic pull [Which every human being obviously has; the nature of Jews and Gerim are their functions of how to deal with good and bad.  In their equality, we can look at this in terms of right and left, male and female], or his evil inclination- to accentuate his good.  The Ger Tzedek is unique [and thus a proper Chasid by definition – going beyond the letter of the law; pursuing more than "7"] and wishes to purify and refine the areas of his soul that he is not naturally expected to, and by doing so he confronts his natural evil, and as he succeeds, this removes judgments from Mankind. The Jewish people in general are involved with this task, and thus a Jewish "Chasid" [in the literal sense] should then be one who involves himself with the work of the Ger [non-Chasid], or more explicitly, involving himself with the Noahide Laws. In the end, both the Jews and Gerim will work both sides together, and this will constitute a repair of the Rulership, and as King David prophesies, will bring in Redemption.

"Messiah"

…And finally the Messiah's Rulership, otherwise known as Pinchas, he who came of the "Daughters of Putiel." Pinchas the son of Elazer, came of the mysterious Daughters of Putiel, to which the Midrash, Talmud, and Kabbalah, have all identified as a double entendre representing Joseph and Jethro. To make this easier to understand on the Joseph side, we need to recall that Jacob told Joseph "Ephraim and Menasha are to Jacob" but any other progeny afterwards would belong to Joseph himself. This fact coupled with Elazar's Daughter of Putiel, reveals that likely Pinchas descended from one of Joseph's future daughters!  That would make her a prototype Ger Tzedek [Messianic type] of woman. This is not foreign to Pinchas, for he married a daughter of Rachav [and Joshua – he who personifies Moshiach ben Joseph] the Ger Tzedek! The Messiah lineage seems to travel alongside the Ger Tzedek and their women, to which the Torah says, "Daughter of Putiel" rather than daughter in the singular. Jethro is the other reference to Putiel [for this is a hint of his idolatrous days, as opposed to the Joseph hint that he defeated his evil inclination – another Ger Tzedek hint as we listed above], and Jethro is likened to a father of Ger Tzedek women! Just as his daughter married Moses and was an exemplary Ger Tzedek woman, and the Midrash calls Moses' Batyah her twin sister [in concept, relating to Jethro as the consummate Ger Tzedek], we see that the Davidic line flourishes with these women, from Tamar, to Ruth, and onwards until Moshiach is revealed and performs the redemption of the Ger. It should be noted that Pinchas is said to have received both roles of the Moshiach sons of Joseph and David, through the Brit Shalom [with the slaying of Zimri and Cozbi] – which was his own performance of the Redemption of the Ger, in keeping it in sanctity. Pinchas and the Priesthood became bonded to the Ger Tzedek woman through the enigmatic mitzvah known as the Yafa Toar – captured women of war, of which Pinchas is on record of having been present at the time of the command. For support, our Parasha has the same Gematria as Pinchas [208] and this is our first introduction to his character.

We live in a World that has never beheld true Rulership, a King, or in other words God revealed on Earth. The six listed archetypes of Kingdom listed in the Parasha [there are sure to be more, the more one delves within the micro, and perhaps can show there are less by illuminating the macro] show a range of the issues that manifest in every society at every time. We all know a Pharaoh in our Egypt, as we wish for God and a Messiah to end our problems, as we study every year about Moses while ignoring the Righteous Ger as if he does not exist. The irony is, every year we read about Pinchas, and overlook his future commitment in ushering in the redemption; whether it is through his soul, or the announcement that we have arrived through God's messenger Elijah, to whom we say, "Pinchas is Elijah." Parashas Vaeira is special, for it contains all of the necessary ingredients for a proper redemption; if we just knew that it is the Ger who lurks behind every type of Rulership, perhaps the shofar blast would erupt suddenly in our day. Only we do know, but if a tree falls in a forest with nobody there to listen, did it make a noise? [Hint; a word to the wise is sufficient]

Audio Class on Parasha Tuesday 11 P.M.

Enter Room Here!

Wed 11 P.M. - We are introducing a new series along side the "Thinking Shabbos" classes; 

Now launching "The Tehillim In-Depth - Universal Torah Series!"

Look for announcements each week for updates on schedule!

***Please Note Class Times and Their Amendments!

I have an erratic schedule with house guests until February; Please God February will arrive soon :)

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The Voice of the Turtledove WAS/IS Heard In The Land: Pollard Speaks

Pollard. [bechinah of] Moshiach ben Yosef is Heard.


JPost.com:


When tragedy strikes anywhere in the world, the State of Israel is always among the first to offer help, sending experienced rescue teams, portable hospitals and world-class medical experts to the scene. Israel is a world leader in medical research, farming technology, and military innovation. The country that made the desert bloom is the undisputed champion of hi-tech innovation, all of which it generously shares with the world.

Unfortunately, when it comes to morale, the State of Israel has the distinction of holding a number of world records which no other country would want.

Over the last six decades, Israel’s leaders and its judiciary have practiced the art of political expedience to such a degree that Israel is now the first and only country in the world to hold the following dubious “honors”:

• Israel is the only country in the world ever to voluntarily expel its own citizens from chunks of its homeland in order to hand over the land to its enemies.

• It is the only country in the world ever to voluntarily destroy the homes and businesses of its own citizens, leaving them with shattered lives and broken promises.

• Israel is the only country in the world ever to voluntarily dig up and transport the graves of its dead so that the land could be turned over to its enemies.

The State of Israel also holds unenviable world records for betraying those who serve the state, including the following:

• Israel is the only country in the world to restrain its military from rescuing a wounded soldier, for fear of provoking the enemy and risking its approval ratings with the world. The soldier, injured by enemy gunfire at a Jewish holy site, slowly bled to death needlessly while the IDF stood by and watched.

• Israel also remains the only country in the world ever to voluntarily cooperate in the prosecution of its own intelligence agent, refusing him sanctuary, turning over the documents to incriminate him, denying that the state knew him, and then allowing him to rot in a foreign prison for decades on end, cravenly forgoing its right to simple justice for the nation and for the agent.

• Additionally, Israel is still the only country in the world ever to violate its own system of justice by repeatedly releasing dangerous, unrepentant murderers and terrorists back into the civilian population with impunity. No other country in the world has ever done this! In summary, Israel has the dubious distinction of being the only country in the world so befuddled by moral ambiguity that it is willing to dishonor its dead, betray its bereaved, and disgrace its citizens for the sake of political expediency.

Earlier this week, the State of Israel began the staged release of some of the worst murderers and terrorists the world has ever seen. Twenty-six out of the 104 murderers scheduled for release went free on Tuesday. Many are serving multiple life sentences for their heinous crimes and their many victims.

The blood of their victims cries out from the grave at this affront to human decency. Their cries go unheard.

The bereaved families of the victims beg and plead not to free the savage murderers of their loved ones. Their entreaties are ignored.

All the polls indicate that the overwhelming majority of Israeli citizens are opposed to the release of the murderers. It is a strange kind of democracy that pays no heed whatsoever to the will of the people.

No Israeli official has advanced a single compelling reason in support of the wholesale release of these murderers and terrorists. The claim that it “serves national interests” is spurious. There is no national interest that supersedes morality.

The second-most touted excuse is that the government of Israel was given three existentially threatening choices by its best ally, and the least damaging choice of the three was the release of murderers and terrorists.

Did anyone at the helm ever consider that given three life-threatening choices, the only response is: “No, no and no!”?

Overriding all objections, the government of the State of Israel is bound and determined to release the murderers, whose victims are not all dead. Some have been maimed, crippled and disfigured for life. Others show no external scars but have had parents, children and loved ones amputated from their lives. No one sees the broken hearts that will never stop bleeding for their loss.

Authentic Jewish tradition teaches in great detail how to relate to the dead with honor and reverence. The dead are not only keepers of the past; they are our teachers, our moral guides and our inspiration for the future. A country with no respect for the dead has no respect for the living.

A sovereign state which is capable of dishonoring its dead by freeing their murderers and tormenting their bereaved loved ones has, in essence, discarded all of the moral underpinnings of its own existence.

Nor should it come as any surprise – as any student of history knows – that no country can survive without a clearly defined moral infrastructure.

The Land of Israel is eternal and the State of Israel has temporal stewardship over the land. The corrosive moral ambiguity that has brought us to this dreadful day is relentlessly eating away at the legitimacy of the state’s continued role as legal guardian of the land. The prognosis is dire.

Only a reawakening of national resolve and a rebirth of ethical politics rooted in national selfrespect, moral rectitude and courage of conviction can guarantee the future. No political process devoid of these fundamental values will ever end the agony or the fear for the State of Israel.

It is clearly time for an historic restoration.

Yehuda Matzil es Yosef: Judah saves Joseph [Kol Hator]

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The Final Chapter

                                                                        Parashas Devarim

                                                           The Torah of Shem – In Full Bloom

                                                                        Rabbi David Katz

The Book of Devarim is often referred to as the Mishna Torah or the Torah in review in other words. When hear these words, one might often recall the famous codification of the Rambam who identifies his classic work in the same name and concept. To understand the Rambam in better detail, a teaching from the Zohar paints a most beautiful picture that explains the difference between the two titles the Rambam gives his work, which is not only the “Review of Torah” but the “Strong hand of Torah” as well. This picture suggests that should one be short in his learning, and in position to render Torah law, he will see the text as a strong hand, filled with rigid decrees and contradictions. On the other hand, one who understands the deeper dimensions of Torah, will see a review of his learning, and will realize that the stern nature was only upon first glance, and in truth one should seek to draw from his review, hence a merciful “Mishna Torah.” This is the message of the Zohar, Rambam, Noahide Law, etc. and per force it is the nature of the Book of Devarim as well; task being, to find the utter depths of the Torah, following the blueprint of the Torah code, and turning a rigid text into poetry of mercy. Let this be called the Torah of Shem in full bloom.

We ended the Book of Bamidbar in dramatic fashion, with seeds of redemption and a resolution that sails into the sunset, and they lived happily ever after.  Ironically, this IS the blueprint of the Torah, when one follows the map of Job, who suffered, but in the end acknowledges the greater good of God; the macro book of Devarim along with her micro/fractal portions follows the same path to exquisite detail. Here, in Parashas Devarim, in a much more concise account of Torah, we actually find the Torah in even greater detail; for the first time we see the Torah of Shem shining through, now that the tools of pilpul [spice of Torah] in detail have been properly highlighted. The revelation factor of this Torah angle comes from “Joy” [Hedva] of Torah, i.e. from full application of the Torah’s first four Books, we can see through Shem [a reincarnation of Moses] the Torah fractal with precision, and thus as always, to the highlighted pixel of the Ger, now in HD.

When one opens Devarim and follows its passages, soon it should become apparent that this is clear review of the Torah of Bereishit through the end of Bamidbar. Once this view is laid down, we can begin to micro analyze the text; the most fitting investigation naturally is to think as big as possible for maximum revelation. Thus the path that begins with Shem in Moses’ essential Torah through the mouth of the Divine Presence, should ultimately reach its destination of the Ger and Redemption, inseparable as always. For all intents and purposes this would become a new light of Moses – Moshiach within context of Pinchas and the giant Og, Head of Abraham’s estate, i.e. the Ger who reached the end of the maze of life by the teaching of Abraham, who learned from the mouth of Shem himself. As stated, nothing really changes in Devarim by essence, however what becomes new is the Torah that truly is “lefi pshuto” – the Torah that remains Oral, as it is written only within the halls of reality; preserved within the lens of Shem, he who brought out Torat Hashem [as written in the Prophets; contrasted with the intent of Torah Moshe and Torat Emet, all being faces of the same Godly Torah].

In Devarim 3:11 we come to learn the measures of the giant Og, whose mythological proportions are told over to be off the charts, and proven true by the otherworldly dimensions listed in our verse. [9 “amot” by 4 “amot” was Og’s iron bed; an “amah” is a unit of measure, and the surface area would then measure the always auspicious “36”.] This would essentially bring the content and context of the text into [their] real time, highlighting the path of the Torah’s essential qualities here, being the Torah of Shem, the Ger, and Redemption. This theme fits perfectly with the keys of redemption brought down in Talmud Sukkah [52b] of the Four Craftsmen: Righteous Priest [(Torah of) Shem], Elijah [Pinchas and the redemption of the Ger and truth], Messiah son of Joseph [the place taken by Moses in the future], and ultimately Messiah son of David [all ingredients into one vessel, simply the King Messiah].

As many are quick to accept the tally of Og, and in a proportion that creates an existential threat against Israel, we soon learn that Moses defeats Og [Hashem had to urge him to not fear Og], and in the process it is revealed in the Midrash/Talmud that Moses was also quite large, and by our standard in the Parsha in relation to Og’s bed, Moses is even larger, as he “stands” at 10 Amot tall. This poses one of the Torah’s biggest questions in faith, in the ability to properly understand Midrash, the portion of Torah that contains the essence of the Torah’s secrets. To properly absorb the intent of the passage, one must appreciate every nuance of the incredible passage, thus creating the vessels to allow Hashem to deliver the always looming bigger picture [of reality]; fantastically nudging the student into a clearer reality that is based on Torah.

This is where the Torah suddenly becomes Technicolor, and better able to understand the spiritual greatness of Moses, Og, Pinchas, Messiah, the Ger, Abraham, Sinai, God, Shem, Noah, and thus the entire Torah from there. It is this place of perception where the Torah becomes the utmost please and joy [in Hebrew it is called Hedva], otherwise known as the Torah of Shem, the Torah that elevates in its own aroma, as an offering of the Priest in all of us.  Hedva in Torah is the union of all and every union, truly embarking on the One-ness of the Torah, and echoes with Shema Yisrael Hashem is our God Hashem is One. One can quickly see how Pinchas and Moshe are one under the canopy of redemption, this can be iterated with Shem – Abraham, Moses – Shem, Og – Moshe, etc. i.e. every fractal in Torah is a composite water-drop of two that are really one. Suddenly, a Torah that fit nicely between two covers, is bursting with infinite light, all the while the victory of Torah never faltered, as the Torah is was and will always be the Torah of Moses as given on Sinai by the Mouth of the Powerful [Hashem].

To make matters illuminated in more recognized terms, consider that Moses was 10 Amot tall and Og was “huge” by the Midrash’s account. When we weigh the whole story of the Midrash, suddenly everything comes into focus, making a sub-book in the Torah: Og was huge by Torah standards, as he contained Torah knowledge of the pre-flood days, for Og is none other than Eliezer, who came to the world by clenching onto the Ark of Noah. Og/Eliezer with all of his Torah might, was able to replace Lot to Abraham as a possible inheritor, and he was the head of Abraham’s estate, i.e. his Torah legacy. Clearly this would be a challenge for Moses, upon which, Hashem told him – You are 10 Amot tall! [and Moses did not understand this about himself] Moses had all possessions equaling 10 Amot tall, his tool, his airspace, etc., essentially it was “the Torah of Moses” [in every detail that even encompasses Moses himself, for he was synonymous with Torah], keeping pace with the fashion that Hashem fashions even His own revelation [i.e. the 10 sefirot, 10 sayings, 10 Commandments, etc.] Hashem is telling Moses, “Yes Og is a giant in Torah [having gone from “Tohu” through the times of Torah, thus having “seen it all”] whose “numbers” are immeasurable [i.e. the wisdom contained in Books 1-4] and you stand only as tall as 10 Amot; realize that YOU are standing in the Image/Presence of God! Og never had a chance, and Moses sanctified the Name of God, with his display of Absolute Truth by powers of 10. 

Moses the victor, would then parallel the location in Torah, which is depicted by Pinchas and his revelation of Messiah in Torah, thus making visible Moshe Messiah, where Moses and Pinchas are one, as explained in the Zohar and other commentaries. The parallels are now endless, with comparing the 10 Amot of Moses to the construction to the Mishkan, of which Pinchas and the angel Metat [Enoch] are compared to; this essentially Redemption coming into full detail, turning the Torah into sublime Hedva. The Parsha would then continue, and it would follow through with the original fractal of Torah, the Bereishit program, one that fittingly ends with [Messiah son of] Joseph, as Joseph steps into the redeemer role, and the Torah fades into the future with Moses – redeemer – son of Joseph mode, until on-spot location. Yet again, we see the Job program in expansive light, as the Torah ends with the Redemption theme, this time in the form of Moses’ command of Joshua’s entering the Land; a mission that always positions Moses at the helm of “always being one step ahead” – perpetually leading us into redemption, for Moses’ Messianic name is Yinon [“to perpetuate matters of redemption”].

Now with the Torah of Shem opened with Hedva, one can see how great Og was and what he represents for the Ger – a power of Torah that spans all 6000 years of Creation; when placed within Torat Moses, it becomes elevated into the elusive Ger Tzedek, which Og so eloquently portrays through Torah exegesis and parable in expression. Along these lines and way of thinking, we better know, Pinchas, Moses, Redemption, Gerim, etc.; the entire Torah that we always knew suddenly comes into pristine focus and detail, drawing from the reality off of the page, while suddenly shown to be encapsulated in the “small” book that expresses the true giant, called the revelation of God! [Otherwise known as the Torah of Atzilus, the Torah of God Above where Shem serves as its High Priest].

There is however the rule that we must always understand the Torah also on the simple level [pshat], and the issue of the “amah” [measure; Moses was 10 Amot] must be understood clearly, and only through Midrash. Conformation to Torah discipline is thus conferred through the very Torah itself, for the basis of the passage before us is Og. Thus Moses by engaging Og was a tremendous coup when he happened up on Og’s iron bed and considered its dimensions. Og was a master of Torah, and thus he learned by the mouth of Abraham and Shem. By Moshe’s mazal from God, he was led to find the exact definition of Torah’s definitions of measurements, and would become essential to understand Torah in context of [Temple, Oral] Law. God showed Moses the path to the divine measure, and dimensions of the universe, for Abraham’s knowledge was itself a walking Mishkan in the relic now known as Og! Eliezer/Og finally finished his task as the master of mazal – faithful servant of Abraham!

[Eliezer showed his greatness of mazal/divine providence [secrets of "Tov Meod" - where evil reverts to good] when he realized the love of Isaac in Rebecca; Eliezer would prove to be a true student of Shem in carrying out his mission in understanding “Tzaddik v’ rah lo” (the righteous who experiences evil). As the essence of the Torah of Shem, this was displayed by Shem himself with Jacob, revealing the secrets of Job, and allowing Eliezer/Og to function according to his soul that was one of the few to enter Gan Eden alive. This would explain the astrological dimensions of Og, as he was to Moses as Shem was to Jacob, in the ascension towards true Yisrael through struggling with God.]

Parashas/Sefer Devarim is now upon us, and it is our job to turn the stringencies into divine favor, and bring out the Torah of Mercy through repetition in the eyes of Shem, tasting the “pilpul” [spice] and enjoying the “Hedva” [“fun”] in what is the Torah of God. In the end, Moses united with the Shechina, and spirals into the sublime essence of God’s Torah, finding the Hedva of youth, enjoying the close company of God. He tells us every week, until the Torah is concluded, and all of the Congregation of Israel is ready to enter the Land of Israel. And as we are finding out, this end is a product of a much bigger thought than we may have imagined, at least from the Genesis perspective. For now, we know more about the Messiah, Truth, Torah, Redemption, and what may be perhaps the most important of all, the Redemption of the Ger. For all that we know, whether here, or by following the fractal backwards and forwards in time, it always did and does come to one conclusion: God is the Guardian of the Ger Tzedek, and it is wise to begin to Love the Ger, and why not – it’s certainly Hedva to do so. As it is said in the yeshiva, “Rashi” [who is often perceived as difficult] is called “your friend”, and the Zohar speaks similarly of Shem, in the secrets of the Shema, which came from Shem into the Avot as tradition: Brother Shem is the Witness [taken from the words שמע – אחד], a true friend indeed, making Torah a true Hedva experience.

Don't Forget In-Depth Parasha Class Motzie Shabbos [Tzfat Time] 11 P.M.

Click The Link: https://www.ivocalize.net/#room/YeshivatShemV'Ever  

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The Last Cup of Coffee

The Great Pacification of the Armilos Kibbutz called the Zionist dream [of exploitation of its template based on a true Moshiach ben Yosef;Kol Hator], a watered down Israel, that still holds sacred the Coca Cola t-shirts branded with Hebrew script, is coming into high gear.

Naftali Bennet-ism is coming soon, a neo-Shariah Law composed in a Prime Minister's office, to convince us all that we are brothers, partners even, in High - Tech start up groups, as we binge the dividends of over-priced [American goods] pampers.

Erev Rav are making their final move:  a Judaism we can all buy into, equality, with quiet elitism shrouded beneath elitism whispering in between the coffee stands that used to be Haredi institutions of learning; now reduced to a political juggernaut, regime de la Shas.

Sadly, this is the fight Haredim should be fighting, but they are more concerned with fighting the Land of God rather than God's enemy: false religion, and instituting false religion on those w/o religion, i..e potential Garei Toshavim.

Is it still even time to say Ad Matei? If anyone forgot that it is 5773, and the Zohar imagery that comes with it, well, there is on question - which part ISN'T true and becoming more and more revealed? It's just uncanny how Hashem attacks with Mazal [revelation] that fiends on people's own baseless bias' - for to step out into an objective Universe happens upon God's domain, and today [with internet] it's right next door.

Jpost.com:

Religious Services Minister Naftali Bennett, alongside Deputy Minister Eli Ben- Dahan, unveiled a series of reforms on Sunday, calling the proposals “revolutionary.”

The objective was to improve the professionalism of religious services and make them more accessible to the general public, Bennett said, speaking at a press conference in Jerusalem.

“This is an opportunity to sanctify God’s name and to draw people closer [to Judaism],” said Bennett, emphasizing that religious services were required by the entire population “and not just one community.”

The Bayit Yehudi chairman attributed the main push for reform to Ben-Dahan, who runs the ministry.

Although various groups expressed support for some of the planned reforms, there was also widespread criticism from both secular and religious quarters, including political parties on the Right and Left.

Notable among Bennett’s comments was his assertion that “there is no competition in Judaism, although there can be and should be [competition] for serving the Israeli public.”

Non-Orthodox movements have in recent years been increasingly lobbying for state recognition and funding, and Finance Minister Yair Lapid has said on at least three occasions that he intends to bring all Jewish streams onto an equal footing in terms of funding and state recognition, while also vowing to institute civil marriage.

Ben-Dahan has said Bayit Yehudi will veto any legislation in this regard.

Meretz MK Michal Roisin told The Jerusalem Post the reforms being advanced by Bayit Yehudi amounted to “service with a smile” but with no substantial change in addressing the needs of the public.

She pointed in particular to the demands for civil marriage and divorce registration as basic requirements “of any normative state.”

“What we have here is the exchange of a black yarmulke for a knitted yarmulke, and service with a smile,” Roisin said. “But the coercive nature of the service within an Orthodox framework remains, and this is what is divisive and what distances people from religion.”

At the same time, haredi MK Meir Porush of United Torah Judaism criticized the proposals, saying they endangered traditional Judaism.

“In matters relating to the foundations of the Jewish people, we must not make changes under the guise of simplifying bureaucracy,” said Porush.

“Today we’re talking about technical issues, tomorrow, God forbid, there will be a break with Jewish tradition.”

During the press conference, Bennett and Ben-Dahan announced three main reforms that they will seek to advance in the field of religious services, relating to local religious councils.

These bodies are a primary provider for services such as marriage registration, burial arrangements and many other life-cycle events, and have frequently been criticized as unprofessional, unapproachable and inattentive to the needs and sensitivities of the general public.

The first of the planned reforms is to abolish separate marriage registration districts, so as to allow anyone from any locale to register anywhere in the country, thereby creating competition between councils for the NIS 600 registration fee, in the hope that this will lead to improved services.

Many religious groups, such as the Tzohar rabbinical association, have voiced concerns in recent years that an unwelcoming and bureaucratic atmosphere prevails in many marriage registration offices at local religious councils, which causes many couples to chose to marry abroad in civil ceremonies.

The worry for such groups is that the downturn in ceremonial Jewish marriage will create an irrevocable split in the Jewish population in Israel, since the principal tool used to prove Jewish identity is providing the Jewish marriage certificate of a person’s parents.

Tzohar welcomed the proposal on marriage registration, pointing out that it has campaigned for several years to open up the registration jurisdictions to competition.

In a particularly bitter fight with the Religious Services Ministry back in 2011, Tzohar shut down its free marriage service in protest of what it called discriminatory restrictions placed upon it by the ministry.

This incident led to legislative efforts to abolish separate marriage registration districts, including a bill submitted by Yisrael Beytenu’s MK Faina Kirschenbaum, which passed a preliminary reading in the Knesset and was stalled following the dissolution of the Knesset ahead of January’s election.

Bennett and Ben-Dahan vowed to “disconnect politics from the provision of religious services,” by creating a professional appointments process for the position of chairman for local religious councils.

Currently, council chairmen are selected by representatives of the religious services minister, the local municipal authority and the rabbinate.

By creating a professional appointments process for the position, said Bennett, “the opportunity for cronyism and the distribution of jobs will be uprooted” from local religious councils.

This proposal came in for severe criticism from the national-religious Ne’emanei Torah Va’Avodah lobbying group, which argued that the proposed appointment process would be anti-democratic and would deny local municipalities the ability to determine an appropriate executive for the region’s religious council.

Ne’emanei Torah Va’Avodah said the idea was “an unacceptable form of centralization [which] strengthens the monopoly of religious services in Israel,” adding that it contravened proposals made by at least two public committees on the issue.

The organization argued that public tenders for professional positions, such as those that would be made for the chairmanship of religious councils, are frequently skewed to favor candidates with particular qualifications – and that such tenders would ultimately put the religious services minister in control of the process.

“Just like a mayor, the chairman of a local religious council needs to be elected by the public and not appointed by a minister, and this proposal strengthens the religious services minister in making these appointments instead of strengthening communities and the wider public,” Ne’emanei Torah Va’Avodah said.

Hiddush, a religious freedom lobbying group, also weighed in, welcoming recognition of the problems in the provision of religious services but arguing that the reforms dealt with marginal issues and would “perpetuate Orthodox control over religious life.”

Hiddush director Reform Rabbi Uri Regev said the only solution for the provision of religious services in a democratic state was “freedom of choice in marriage and the abolition of a coercive state-run rabbinate.”

The third reform announced by Bennett and Ben-Dahan would see the number of local religious councils reduced from 132 to 80 in order to reduce unnecessary expenditure and increase efficiency.

Ben-Dahan said that the money saved on employing clerks and supporting the bureaucracy of the extraneous councils would be used for the improvement of services.

Both the Reform and Conservative movements in Israel criticized the proposed reforms, arguing that preserving the provision of religious services within an Orthodox framework was divisive and restricted choice.

“The only revolution that can heal the crisis of religious services in Israel is the abolition of the Orthodox monopoly and allowing real choice for different Jewish communities and denominations,” director of the Israel Reform Movement Rabbi Gilad Kariv said.

“A cosmetic facelift will not solve the plight of hundreds of thousands of people ineligible for marriage, will not provide for a sane conversion process or give expression to the fact that a millions of Jews belong to non-Orthodox denominations,” Kariv said. 

The New Israeli Dollar

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Israel In Prophecy: Facing Jordan

Authentic [even a tad radical] Zionism that leans Right claims Israel extends beyond the Jordan. The Left counters with its views as a perfect negative [and opposite extreme]. And nowadays people speak as moderates, while claims of selling out Israel are often heard in the background.

But did anyone notice Arab Spring - and happen to take in the last 100+ years of Zionism to form a long view perspective? We may be looking at the closing of one long tekufa in the making that will bring us to Zionism 1.0 as a conclusion, and into 2.0: the Messiah version [and vision of Eretz Yisrael].

When Zionism first became the vehicle of choice to govern in the Land [and to the Land] while lending itself as a viable method of vision, its extreme blend had a purpose, one that has lasted all the way until today and led to the very threshold that we find ourselves sitting upon today. In 2013 you will hear Zionism speaking of becoming moderate, yet make no mistake, this is not a change of winds; this is the echo of a mission nearly complete.

In 1948, the Jews return to their Land, disheveled from 2000 years of Trauma, and suddenly take to Israel with 6,000,000 questions as to where to go from here. An immediate redemption although poetic to the ear, would be a cause of sure destruction, so a plan would be needed to bring this thing up to speed. Let the  War of Independence begin!

Israel will eventually [seem] to win this war, and the struggle will continue over 60+ years of the same themes and characters, over and over again. The same questions will remain - are we being sold out and when will Israel finally fall victim to her neighbors?

However after much deliberation and commitment to extreme Zionism, something  changed [in the time of the Zohar's predicted times even!]: Arab Spring - in its season.

With perfect deception in perspective, people look to see where it began, however it is the end game that matters in any round of chess - on any level.

The end game here is Jordan.

Jordan possesses the three prophesied gifts to Eretz Yisrael: Edom, Moav, and Ammon, al to be given once The Land - Proper is secured, something that even King David did not do, before his Syrian conquest.

Speaking of Syria: they are about to fall, causing   black hole eruption that will indeed pull in the kingdom of Yishamel - Iran. When that happens, the Middle East is in total collapse [except Israel no less] with refugees seeking to pour into an already [mysteriously] weakened Jordan. If Jordan is the last player in this, Israel is last man standing - but in face of international isolation as the price to pay for victory.

This paves the way for Gog Magog onto Israel. But now there is a catch: Even if America lands on Holy soil to negotiate the final [solution] two state submission, Israel now speaks as moderates?

With Jordan down and last - now Israel can create a Palestinian State from the former Jordan which happens to be the original Palestinian State [if even that existed].

At this point Authentic Zionism served her purpose, paved the path to a redemption scenario, and allows the prophesied lands to be delivered  as if giftwrapped and served on a platter.

So if indeed Zionism caused Arab Spring, and Jordan is the main course [while the Right with Left opposition worked like a charm] we may be looking the frail beginning of redemption, a vision shining through after over 100 years in the making.  No longer is the modern moderate seen as a sellout, but rather as a captain steering the ship into port.

If Bibi signs the draft of a future treifa state, it is my belief that this is no less than divine engineering of a promise delivered thousands of years ago.

Much like the Para Adumah - from the impure comes forth the pure, and as we saw in Parashas Beshalach - from the bitter comes the sweet. Nothing is more bitter than this Palestinian State - and for this we are told, with Hope to Hashem, we will witness those waters become something sweet for the whole World to drink.

May we soon taste the sweet waters of the World through the sweet channel of the Beis Hamikdash, that will be built on The Holy Land, and through its expansion of Promised Territory TransJordan. For Your Salvation [Hashem] - We Hope To You [God]!

Jpost.com:

 While not ready to sign a comprehensive peace deal, Prime Minister Binyamin Netanyahu is willing to establish an interim Palestinian state without a final agreement, former deputy foreign minister Yossi Beilin said on Monday.

Speaking during a debate with outgoing settlement council head Danny Dayan, Beilin stated that he had heard from Netanyahu that he would be ready for establishing a “provisional border with the Palestinians.”

“This is something that I heard from him that he would be ready to do it,” he stated.

The debate, held at the David Citadel Hotel in Jerusalem, was organized by the American Jewish Committee.

“Both sides prefer a permanent agreement but are not ready for it under either’s current leadership,” Beilin continued.

Beilin, who was one of the primary architects of both the Oslo Accords and the Geneva Initiative, a framework for peace negotiated outside of official government channels, noted that “what can be done is an interim agreement which establishes a Palestinian state in provisional borders so that Netanyahu will not have to negotiate now about Jerusalem.”

“Netanyahu, far from being a warmonger, is a very cautious person and therefore not the one [to sign] a permanent agreement. This is not because he doesn’t want it but because he is not ready to pay the price.”

Beilin negated the possibility of an accord such as his Geneva Initiative being workable in the current political climate or with the “current government.”

He also asserted that instead of the prime minister being forced to deal with the issue of forcibly evacuating settlements, any settlers who would wish to remain in their homes under Palestinian sovereignty would be allowed to do so. Those not wishing to live within a Palestinian state would be resettled, Beilin said, possibly even in other areas over the green line that Israel would retain.

“Knowing Bibi,” he said, using Netanyahu’s nickname, “I believe an interim solution could be realistic.”

However, the Prime Minister’s Office denied Beilin’s statements. Speaking to The Jerusalem Post in response to Beilin’s comments, PMO officials noted that Netanyahu “believes in direct negotiations with the Palestinians with no preconditions that would lead to, as described in the Bar-Ilan speech, a two-state solution based on a demilitarized Palestinian state that recognizes Israel.”

Settlement council head Dayan also had an alternative peace plan on hand.

Currently, he said, Israel and the Palestinians “are devising a modus vivendi that is moderately satisfying for everyone. It’s not idyllic or what we or Palestinians want, but it’s moderately satisfying, and in this region it’s a hell of an achievement.”

There is currently no long-term solution, he said, but should Jordan experience regime change, it may be possible to push the idea of Jordan as a Palestinian state.

“There is a significant chance for two states, Israel west of the Jordan River and Palestine to the east, with joint functional control over Judea and Samaria, although not shared sovereignty,” he speculated. “That will be the beginning of serious negotiations, in which Israel [eventually] rules the Jewish population there and Palestine rules the territory in which their people live there.”

The debate was held during a dinner for the Board of Governors Institute of the AJC, which is currently in Israel as part of a regional tour.

AJC director David Harris, whose staff organized the debate, noted that members of the board were granted an audience with King Abdullah of Jordan in Amman on Sunday and had met with both President Shimon Peres and Prime Minister Netanyahu on Monday.

“This evening is sort of quintessential AJC,” Harris noted. “We always have a major debate as part of our programming. We invite people who are thoughtful and reasoned but have certain perspectives on key issues. We listen to them respectfully and we process the information. Tonight’s debate was very much in that spirit.”

The Voice of Russia:

"Jordan has not avoided Arab awakening or Arab Spring completely but there were actually some protests. And a number of protests that took place in the country over the last two years is actually incomparable with the number of protests that used to take place earlier," Ibrahim Saif, resident scholar at the Carnegie Middle East Center, in Beirut, told the Voice of Russia.

Jordan has not avoided Arab awakening or Arab Spring completely but there were actually some protests. And a number of protests that took place in the country over the last two years is actually incomparable with the number of protests that used to take place earlier. Also the ceiling of the demands by protesters was increasing over time since the Arab awakening. Over the last two years they were demanding the reform of the regime and then they wanted to introduce new issues like constitutional monarchy and to limit the king’s power.

So, there was a kind of movement at the streets level and within the elites level and the need to introduce new changes. So, Jordan is one of the countries that are actually going through I would say a transitional moment now. But we can also argue that it is a smooth and managed transition in a way, that so far the opposition parties, including the Islamist and other parties, are not having the critical mass as yet to have something like a popular uprising similar to other countries, like Tunisia or Yemen, or like Egypt in that regard.

And for that there are several reasons that we can consider in understanding why the protests have been minimal, why that so far has not been going up to a way out revolution. There are reasons behind this regarding the nature of the regime, regarding the nature of the social contacts between the state and the society, and the due politics that has been unfolding in the region for that matter.

Sir, but you said that Islamists have not reached the critical mass in power structures and you said – as yet. Does that imply that you do not rule out the scenario of more turbulent development?

Actually if we think about scenarios for Jordan and what would happen, I wouldn’t rule out any of the scenarios. The most likely scenario is that we will continue in this managed transition. But if there is a sort of severe economic deterioration and there is a severely high rate of unemployment, as we witnessed around the end of the last year, and increasing number of poor people, and also the rising sentiment against corruption and lack of action in that regard – that would drive increasing numbers to the streets and could witness a serious trouble in the country. This is one of the scenarios.

But the second scenario which as I argue is the most likely is that the Government is trying to respond to demands at both levels by fighting corruption and having a more participatory policy making. The latest parliamentarian election which by far at least can be characterized as fair election in the sense that there was no forgery, there was no intervention as happened before in the previous elections, though it was boycotted by the Islamists and some opposition groups. But at least the outcome was uncontroversial compared with other previous elections.

So, now we at least have a legitimate legislative body that can take some more fierce measures regarding the political reform in Jordan and introducing a new election law or a new set of rules for governing the new affairs in Jordan.

Several times I’ve run into an assumption that Arab Spring poses a certain challenge for monarchy regimes. So, does that mean that Jordan might be one of the models to argument that position? Or is Jordan's case absolutely special?

Actually I think there are some certain challenges and there are some certain threats. It depends on how you response to this new political landscape in the region and the new political landscape in Jordan. And this challenge could be turned into a threat if you do not act, if you do not react, also if you are sometimes too active and take serious steps towards changing the way that the state-society relations are shaped and how you gain the public support.

But so far actually, since the revolution or the Arab Spring has started, Jordan has amended its constitution, which is for the first time in 50 years when they introduced some constitutional amendments which reduce the absolute power granted to the king and gave it to the Parliament, also reduce the executive body’s power and empower more the elected legislative body in that regard. So, actually there is a new dynamics that is taking place.

Sometimes you would argue that maybe they are slower than they should be and they are quite hesitant but I think this is quite natural in a country where there is an entrenched interested groups that have benefiting from the existing arrangement for a long time and you would expect them to resist the shift to a new dynamics whereby new elites and new interests would emerge and take positions in the new political and economic landscape.

Of course, if you wait, if you don’t react, if you think that all policies would apply today and would reach a conclusive agreement with your own society – then you are definitely mistaken. And a challenge is how really to predict and draft a new social contract and a new political arrangement whereby you increase the level of participation and you don’t take responsibility as a monarchy on your own part or as an individual institution, or a singular institution in the country.

But Sir, definitely there are other factors which are out of control of the Government, like the situation around the country. So, in what ways does the situation in the neighbouring countries affect Jordan? And can the Government efficiently counter those dangerous effects?

There are actually two aspects to what is happening in the region, and particularly in Syria. One thing is that this refugee crisis, which is a kind of humanitarian crisis which puts more pressure on the Government and its own resources and how they are responding to this. And this event unfolding in Syria, so far we don’t know how this would end and what kind of new political regime would prevail in Syria. That fight and that geopolitical threat is out of the Government’s hands, and I agree that that is something we have to include when we talk about the regional aspect of this Arab Spring in that regard.

The second aspect is actually people at the street when they are watching what is happening in Syria, that devastation, that destruction of their infrastructure, the divide in the society, the casualties, the way that the Government and the Army is dealing with its own people has actually put a kind of break to the protest in the street and the public support in the sense that although we are demanding for reforming the polity and reforming the regime in Jordan but nobody wants Jordan to get into the chaotic state that we are witnessing in Syria in that regard. And therefore they are really backing off from supporting any uncalculated movement.

So, I would say that what is happening in Syria to great extent has weakened the more drastic political demand in Jordan and you would find a lot of people actually leaning towards a managed transition. And probably the outcome of this election is actually the reflection of that, I mean the level of participation and the quality of the parliamentarians who reached the Parliament would reflect that flavor of the opposition but also the flavor of how can we improve the status quo and how can we move forward with the light at the end of the tunnel instead of jumping into the unknown. I think this is where the support and Syria has played a significant role in really creating a group of hesitant people because they are unsure about how this would unfold in Syria and what role could the international community play in the crisis similar to the ones in Syria.

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The Eagle Has Landed: Siyum of Shir HaShirim

B' Zchus Galia bas Polina:


Click Here For Shir HaShirim Vilna Gaon Chapter 8 Verses 9 10 11!


Click Here For Shir HaShirim Vilna Gaon Chapter 8 Verses 12 13 14 - Siyum of The Sefer!



Coming Soon: 
DVD that contains the entire series of lectures of Shir HaShirim Vilna Gaon by Rabbi David Katz
Stay Tuned!

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Election Day Looms: Spark of Yosef -or- Revealing Armilos

Election Bibi is imminently looming. The only question with Bib's, is to which ruach does he prefer to sway his Messianism: to the side of good, a spark of Torah or to the side of evil, a manifestation of Armilos mamash.

Israel and her Zionism has one dimension that is head and shoulders above the rest; in Israel everyone who belongs here matters, and can matter to no end. Much like the Borg of Star Trek, it ironically allows anyone to come aboard, not fearing an alien threat, but to the contrary, it welcomes the challenge.

With this philosophy everyone who rises in Israel by the breath of God, impacts the State, and this impact can ultimately impact the World. With creators of the State, such as Ben Gurion and cronies, the state is forever being formed, while incorporating transcending and including holons of its very fabric.

Every once in a while, as the State morphs into the conglomerate that we know it of today [and hence it will continue to crystalize, something unique to this "blend of Judaism", making it a fit arena, despite its level of treif. bad light =bad kli, while good light = change kli into new kli] we find a religious spark that makes the machine go haywire. But again, by its very design, it must incorporate the "virus."

The holy virus into the meat called Israel I believe began with Rav Kook, to whom the Jewish of the Jewish State of Israel he is solely responsible for. Thus to be consistent from then on, Israel is forever Jewish, such is the animal called Zionism, i.e. he merited by his Lishma belonging to be an eternal influence, bringing the Light of Moshiach into the World through Zionism, albeit one of a serious Tumah, much like a real Para Adumah.

After Rav Kook we saw Meir Kahane influence a further development into Israel. If anyone altered Israel with a spiritual earthquake it is him! The greatest gift he bestowed [much like Rav Kook in this dynamic] was the implementation of Moshiach ben Yosef into the fabric of Israel. This was a death blwo to Israel and her Tumah, for with MBY Israel now had a spark of Kedusha into it, a form of Golum almost. Kahane was right they say, where he was the most right, was that MBY was coming into creation slowly slowly, showing the Israel Dream was becoming a beacon of Redemption. This, many thought before, but now it could be believed even more. Then he died - very Yosef-esque!

To continue this thread, and into our current matzav, is the hero Yoni Netanyahu. he would further cultivate by his very being, MBY into Israeli psyche, to the extent that Bibi openly says that it is Yoni's blood that drives him and fuels his anger. It is not a coincidence that Pollard's name is Yonatan, as MBY is relative to this name, going back to King David and Yonatan.

Bibi is treif Erev Rav lets get that straight. He is a glorified jailer, but to whom? The spark of Ben Yosef is becoming tangible and I believe Yoni was the last with that spark, and it drives Bibi into his Messianic grandeur, to which if you read between the lines, Bibi expresses the scenario, again, if we read Bibi. To put it bluntly, Yoni boils Bibi's blood. Bibi decides if its Kosher or trief - God help us all.

So here is Bibi, the Head of State, and he must make a choice, however this choice has come to him in a  very intimate setting. He must choose to bring the spark of MBY further into creation, until it reaches MBD, or does he siphon the Ko-ach for himself, robbing Hashem of this light, for his personal gain. This tresspassing would constitute being Armilos mamash.

Thus he has a choice, one that ironically is being issued by his own blood, literally. To allow Geulah to develop according to God's will, and therefore facilitate MBY in further manifestation, or attempt to "eat the internal spark" [nogah - chashmal - spark, derech klippah] and thereby materialize Armilos. If he chooses Armilos, he perpetuates MBY and his death by the hands of Armilos, of which MBD is certainly nearby, as the Gra says, "Yehuda saves Yosef." For Bibi the choice couldn't be any closer to home - on every front! His choices will fashion reality, Geulah, and the State. He can either help MBY do his job, and be remembered as a good guy in history, or he can rob for his fame and claim the title of Armilos and help destroy Israel.

Whatever he chooses, he is involved with the sage of MBY, and it will live on with or without Armilos. The State will be affected for all of time no matter what; but Bibi can be a positive change and liberation for MBY, as opposed to his death much like Kahane suffered. I think Bibi will choose Armilos, as is predicted. With that said, Israel is headed for Armilos waters, the spark of MBY will further manifest, and the next arena will be born.

From Kook, to Kahane, to Yoni, to the next spark; eventually MBY will join forces with MBD. Until then we play out these little gilgul games with sparks, vessels, and souls. Let's hope Bibi recognizes this spark and where it comes from. He must realize it is not his, for he has no merit; but he can do a great tovah for it, through acting on its behalf, and allowing for the Final Redeemer to come forward, MBD. If he misses the mark, he will go down as prime operative of the Other Side.

One day, MBY will come, and the State will be butel to God. Until then the treifah zach continues, going through one spark of MBY at a time. The only question left is an age old question - Until When?!

Bibi faces election, one that he secured; he revealed his hand at the same time. Now its for real, much like Obama over there. The plan is: win the election, and then implement. Will Bibi play Obamanamics 2.0: "the best way to destroy a state is to be negligent to the point of internal decay and destruction" - Obama's mastery, or will he realize that he must act, and that this whole spark is about activity! - thereby saving Israel.

The job is probably only for the Messiah; thus we know the drill. In the meantime, election looms. D-day looms. Thank God there is a Moshiach to get us out of this, and as a person rather than a spark, we wait under the hands of God, not some guy named Bibi. The real Man has a role to fill, one that began with Rav Kook, and has been developing through Israel's Life post '48. It would seem the job is ready to be filled, and that's what this is all about. When the Sitra Achra is ready, then the side of Holiness is as well. And for that it is as Jeremiah says: "There is Hope for your End."

JPost.com:

In his statement to the nation Wednesday night announcing the acceptance of a cease-fire deal with Hamas in the south, Prime Minister Binyamin Netanyahu effectively ended an eight-day military campaign and began an election one.

And the words he chose to tell the nation that the fighting with Hamas has – at least temporarily – ended, also foreshadowed what will be the theme of his campaign: providing security while retaining international support and avoiding an all out war.

When Netanyahu opened the winter session of the Knesset in October by calling for new elections, he stressed that during his tenure security had been restored to Israel as far fewer rockets fell, and far fewer Israelis were killed by terrorism, than under his immediate predecessors.

Further, he stressed, in the seven-and-a-half years total that he has served as prime minister, both during his first term and his second, the nation did not march off to war.

By agreeing to a cease-fire, Netanyahu kept this record intact, and it is a record that flies squarely in the face of the perception held of him by many abroad as a reckless warmonger with an impatient trigger finger.

But that perception is not born of reality, nor the one he wants to take into the campaign. Tough but responsible, yes; Dirty Harry with the Middle East’s most powerful army, definitely not.

“Since its establishment, the State of Israel has faced complex challenges in the Middle East, and in recent years we have all seen how that complexity has increased a great deal,” Netanyahu said Wednesday night.

“Under these conditions we need to steer the ship of state responsibly and with wisdom and must take into account numerous considerations, both military and diplomatic ones. That is how a responsible government acts, and that is how we acted this time as well. We employed military might along with diplomatic judgment.”

And there is the likely theme of his campaign – military might with diplomatic prudence, restoring quiet, albeit temporarily, while retaining international legitimacy.

His statement Wednesday night was also punctuated with praise for US President Barack Obama’s unwavering support, a sentiment surely heartfelt. It is also a sentiment that he wants the electorate to hear just two months before an election: “I can, and do, work with the US president effectively.”

The cease-fire that went into effect Wednesday night, putting an end to the latest round of fighting, will be met in the country with a mixture of relief and anxiety.

The relief is the fact that it will put an end to a dreadful week in which six Israelis were killed, hundreds wounded, a million people were confined to a few seconds from their bomb shelters, and millions more carried on with their lives under the threat of a rocket landing on their car, home or kids’ school. At times like these, a return to routine seems blessed.

The anxiety is because of a widespread recognition that this cease-fire is just the temporary lull before the next round. Operation Cast Lead bought a degree of deterrence and quiet for four years. The hope is that Operation Pillar of Defense will have done the same.

Netanyahu had a difficult tightrope to walk so soon before the election. On the one hand, he needed to restore a modicum of security to his citizens. On the other hand, he did not want – just weeks before the vote – to risk a full-fledged war that could easily sour and be used against him.

In a mere two months, the public will determine whether he succeeded in that task.

כ''כהן צדק ?? - דרך רמז

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I[ran] Into Gaza: Lookout!

Obviously.


Polymic:

Geopolitical strategy is a terrible and beautiful thing at once. It is time we connected the dots on the great game in the Middle East.

The Arab Spring started in North Africa. Egypt was the trigger and the opening salvo was Libya. Syria erupted shortly after Libya, slowly consuming Syria President Bashar al-Assad’s war machine in a pitched war against an externally-funded patchwork of insurgents. The Gulf monarchies were ultimately untouched and Iraq was left to stew in its own mess. Predictably, the Syria debacle is on the verge of spilling over into Lebanon and this consequently has lit the fuse in Gaza, with Israel already itching for a ground offensive in the pesky territory.

Democracy is not the objective of the “Arab Spring.”

It is about Iran.

What we’re looking at is a gradual devolution of behind-the-scenes terrorism and its consequent dirty tricks towards a systemic war with Iran.

Here’s how it works: for Israel to even have a chance of being on the map, it needs an umbilical cord to the United States, and to have unstable neighbours. Thus, we have the endless cycle of surprise attacks courtesy of Israel, kleptocrats like Saddam who think they can get even, bloody coup d’états and civil wars, and for colour – the target practice parties Hamas and the IAF organize on each other on a fairly regular basis.

Really, a classic imperial strategy of divide and conquer – prod and poke, stoke the fires, sign a peace treaty, rinse and repeat. Only now, the risk of playing with the matches is that it might set off the whole pile of TNT.

In Iran, for all the polemics since 1979, the Ayatollahs have adopted an intelligent foreign policy of official defense, while doing the exact same thing as the West – proxies and subversive terrorism tactics. The regime has been frustrating, because we can’t find a reason to fight them, and that is the bane of all the hawks in Tel Aviv and Washington.

So, how to prevent Iran’s regional hegemony?

First, confuse the ally system by messing it up. Stability in the Middle East is Israel’s biggest security problem.

Second, the presence of Iranian spec-ops in Syria is already dangerously close to providing a reason for retaliation against Iran. With Hamas firing Iranian missiles and Hezbollah potentially getting involved, it is near certain that Iran is probably going to be recognized as an aggressor in a matter of days or weeks.

Third, the timing is convenient too – after the American elections, President Obama would have no choice, but to pick a side. Israel is otherwise doomed on its own, so that’s a no-brainer. But, the price for that may be Egypt.

The wild card in all of this is indeed Egypt, because President Mohamad Morsi is currently sending officials in Gaza in a moral show of support for the Palestinians. That may, or may not, be followed by a revamp of the Egyptian air force with Russian aircraft. Again.

Perhaps overthrowing Mubarak wasn’t the brightest idea we ever had.

To conclude: we’re observing a chain reaction with a transparent objective – war with Iran. The American elections were the timing trigger, so regardless of the winner, the rapid deterioration of regional security would put the president in a bind, with no choice other than supporting Israel. Engaging Iran’s allies eventually draws in Iran to the point where a declaration of a war on defensive grounds paints Iran as the aggressor. In the macabre aftermath to untold, one thing is certain: thousands of people are going to die.

At least the Arab Spring had one positive outcome: all these people are going to be democratically killed.

Seriously

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