Tuesday, 16 December 2008

CASABLANCA BOX SET


"...Famed classic Casablanca will finally be getting the Blu-ray treatment it deserves this December 2nd when it arrives in Ultimate Collector's Edition form. The $64.99 package ($59.98 on DVD) is reportedly "elegantly boxed in an intricate laser-cut Moroccan design and will include such collectibles as replicas of actual props (Victor Laszlo's "Letter of Transit") as well as a number of Warner studio documents. ..."



THE JEWISH FIST: A Call to Resurrect the Jewish Scholar-Warrior of Old.: My Message

THE JEWISH FIST: A Call to Resurrect the Jewish Scholar-Warrior of Old.: My Message

BROWBEATING DOESN'T WORK

taken from Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)



Heard of those pesky pirates off Somalia? Well, the powerful nations of the world have decided it's time to frighten them out of their wits, so they go back to being nomads or whatever.



From the deck of an Italian destroyer cruising the pirate-infested waters off Somalia’s coast, [the admiral] has all the modern tools at his fingertips — radar, sonar, infrared cameras, helicopters, a cannon that can sink a ship 10 miles away — to take on a centuries-old problem that harks back to the days of schooners and eye patches.



“Our presence will deter them,” the admiral said confidently.



Alas, the pirates aren't being deterred:



But the pirates — true to form — remain unfazed.



“They can’t stop us,” said Jama Ali, one of the pirates...



He explained how he and his men hid out on a rock near the narrow mouth of the Red Sea and waited for the big gray ships with the guns to pass before pouncing on slow-moving tankers. Even if foreign navies nab some members of his crew, Mr. Jama said, he is not worried. He said his men would probably get no more punishment than a free ride back to the beach, which has happened several times.



“We know international law,” Mr. Jama said.



Armies (in this case, navies), get their job done by destroying the ability of their enemies to to do their job. Putting on shows, dancing in war feathers, rattling sabers: those are all nice but can't replace the dirty part of the job. To kill enough of the enemy to force him to desist. This is a lesson Israel learned the hard way a few years ago, when the Palestinians refused to respect our advantage in gear and insisted on murdering our civilians until the IDF finally decided to kill lots of their armed men. The navies of the West will have no choice but to learn the same lesson off Somalia.

Israel Matzav: Bush's legacy: A 'Palestinian' reichlet?

Israel Matzav: Bush's legacy: A 'Palestinian' reichlet?

A BELOVED AND A HATED WIFE

taken from Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)


Deuteronomy 21 verse 15:


כי-תהיינה לאיש שתי נשים, האחת אהובה והאחת שנואה, וילדו-לו בנים, האהובה והשנואה; והיה
הבן הבכור, לשניאה


This is translated, incorrectly, as

If a man has two wives, and he loves one but not the other, and both bear him sons but the firstborn is the son of the wife he does not love (New International Version);



Fortunately, the King James version has it right, with:

If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:



The Gemara asks how is it possible that a husband's feelings towards his wife might be of such interest to God, that he needs to rely on it to rule, one way or the other, about the status of the sons? Rather, the meaning of the verse must be that the wife is beloved or hated to God - and that is measured by the type of marriage. If it's a marriage condoned by the rules, it is blessed and the wife is loved; if it's a forbidden marriage (e.g incestuous or other) it is not, and the wife is unloved (though the status of the son, in this matter, is unaffected).


Kiddushin 78a


This thread began, and is explained, here.

THE JIHAD AGAINST ISRAEL - IS THE JIHAD AGAINST THE WEST

taken from B'NAI ELIM (http://bnaielim.blogspot.com/)
‘The Jihad against Israel -IS the Jihad against the West’


Andrew Bostom


Editor’s note: We thank our good friend Andrew Bostom for sending us his post of Geert Wilders’ speech. Geert Wilders in Jerusalem
“Thank you very much.
It’s a privilege for me to be here in this beautiful city Jerusalem, the capitol of the only democracy in the entire Middle East. When I was a teenager I lived some years here in this city and after that I visited Israel more times than I can count. Israel: the only country in the region with a functioning parliament, a rule of law and free elections. The only country in the region that shares the values of our Western societies, in fact is one of the foundations of our Judeo-Christian identity.
We are here to voice our concern over the growing Islamisation of the West. We do this in this city, the city of David. The city that, together with Rome and Athens, symbolizes our ancient heritage.
Perhaps a few of you may be new to Jerusalem, yet, Jerusalem is not new to any of you. We all carry Jerusalem in our blood, in our genes. We all live and breathe Jerusalem. We talk Jerusalem, we dream Jerusalem. Simply because, the values of ancient Israel have become the values of the West. We are all Israel, and Israel is in all of us.
This city is the capital of a democracy under threat. Israel is under siege, like the Jewish community in the Land of Israel is under siege for over a century now. Israel with all its glory and splendour is unique, and its history unparalleled. Yet, Israel’s security situation is not unique, and neither is its enemy.
Samuel Huntington writes it so aptly: “Islam has bloody borders.” Israel is located precisely on that border. This tiny country is situated on the fault line of Jihad, just like Kashmir, Kosovo, the Philippines, Southern Thailand, Darfur in Sudan, Lebanon, and Aceh in Indonesia. Israel is simply in the way of the Islamic advance. Just like West-Berlin was during the Cold War.
Israel is simply receiving the blows that are meant for all of us. If there would have been no Israel, Islamic imperialism would have found other places to release its energy and its desire for conquest. Therefore, the war against Israel is not a war against Israel. It is a war against the West. It is Jihad. Thanks to Israeli parents who see their children go off to join the army and lie awake at night, parents in Europe and America can sleep well and have pleasant dreams, unaware of the dangers looming.
At present the front-line of Jihad runs not just through the streets of Tel Aviv and Haifa, but through the streets of London, Madrid, and Amsterdam as well. Jihad is our common enemy, and we better start facing Jihad before it is too late.
Therefore, if we voice our concern over the Islamisation of the West, we have to do it here, where our civilization borders on Islam. Where Jihadists fire Qassams into civilian homes in Sderot and Ashkelon, and where a doctor like Aryeh Eldad is characteristic of our civilization by treating terrorists the same way as he treats the Israeli victims. I salute Professor Eldad for his work for humanity, and for his patriotism. And I thank him for hosting this conference in this great city. Aryeh, I am proud to be your friend.
I will say a few things about the Islamisation of Europe and my film Fitna. I will use some examples from the Netherlands, because they are indicative for the situation on the continent.
The mass migration to the Netherlands continues full-speed ahead. Currently, a staggering number of new immigrants arrive every year, many of them Muslim, often uneducated, if not illiterate, bringing along with them the local customs of the mountains and deserts of backward Islamic countries. Thousands and thousands of Muslims arrive in the Netherlands every year, while already one million Muslims are living in our tiny country.
There are many problems concerning this massive influx: immigrants are overly represented in social benefits and crime statistics and the overall costs are staggering. The financial costs of mass immigration in the Netherlands exceeds 100 billion euro’s.
But what we have to fear most is the creeping Islamisation, the stealth Jihad. Because every Islamic neighbourhood, every Islamic shop, every mosque, every Islamic school, every burka, every veil is regarded by many Muslims as building blocks towards a larger goal, towards domination.
This is in fact the essence of the problem. Not crime, not even the financial burden. The biggest problem is the demographic development, and the way it influences our society at large. Immigration from Muslim countries and the demographics will result in the Eurabia that the brave Bat Ye’or is warning about. It will become reality if we don’t act now.
A decade and a half ago, a then-unknown American politician used the following slogan in his political campaign: “it’s the economy, stupid.” From now on the motto of my party will be: “it’s demographics, dumbo”.
More than 40 years ago a British politician gave a famous speech. He stated that, looking into the future, he saw “rivers of blood” as a result of the uncontrolled influx of immigrants. Enoch Powell’s speech was the starting point of a debate on mass immigration in Europe. As usual, the leftist establishment labelled him an extremist and his career went down. But the British people loved him, and supported Powell. London’s dock workers took him to their hearts, marching by the thousands in support of Mr. Powell.
Looking back, I share Enoch Powell’s alarmist views on mass immigration, but “rivers of blood” is not something I see happening. We will not face civil war. Our political elite is trying to make us believe that the influx of Muslim immigrants is similar to the waves of immigration that took place centuries ago. Or they say that “Christianity developed towards modernity, and therefore Islam will do the same.”
How are we to remain a democracy if a large part of the growing Muslim population is in favour of introducing sharia law? How is Amsterdam to remain the gay capitol of Europe if gays are regularly beaten up by non-Western immigrants, often Muslims? How are the Jewish communities of Europe to survive with a growing presence of an ideology that is so blatantly anti-Semitic? How are we to remain a centre of cultural and scientific excellence if Islam opposes art, and academic exploration? How are we to remain an open and tolerant society if we are faced with part of the Muslim community favouring self-segregation and showing no desire for assimilation? How can we look to the future with confidence, when a large part of the population turns to a 7th century desert for answers?
These are the questions the multiculturalists don’t want to answer.
Instead of providing leadership our political elite fooled us by using our own principles against us. I will give you five examples.
First. Our tolerance is used as an argument to bring in more Islam, to bring in more Muslims, and a way to tell us that we should not criticize their Islamic culture, if you do you are labelled intolerant and racist.
Second. Democracy. A growing Muslim electorate is too hard for politicians to resist, so they give in to their grievances and demands to win their vote. Before long sharia law will be introduced, legally and democratically, by means of majority vote. The former Dutch Minister of Justice once said that sharia law could be part of the Dutch legal system if a two third majority of the population would be in favour of it.
Third. Our religious freedom is utilized by an ideology that has no plans whatsoever to play by our rules, yet demands the same rights our traditional religions have had for centuries;
Fourth. Our welfare state that once was the envy of the world, now functions as a magnet for a lot of non-Western immigrants, dreaming of a cushy life in wealthy Europe.
Fifth. Our open borders came to symbolize our open mindset, an example of our cosmopolitan hospitality. But now we have lost control of our borders and we can’t even keep track of who is entering our countries, let alone prevent them from entering.
Our Western principles are hollow if they are not accompanied by a desire to sustain our culture and our civilization, based upon knowing who we are and where we come from. We are not from Saudi-Arabia. We are not from Iran. We come from Rome, Athens and Jerusalem. That makes our civilization special, and certainly worth preserving.
In spite of all that, the political elite are still madly in love with their pet project, the multicultural society, as they call it romantically. Apparently they don’t live in the neighbourhoods that are turning Islamic. They will tell you “they are nice people. I don’t see the problem?” The Muslim immigrant’s demands sound reasonable to them, like: “let us have an extra-large mosque.”
It is very difficult to remain optimistic in the face of the growing Islamisation of Europe. The tide is turning against us. We are losing on every front. Regarding the demographics, Islam is gaining momentum. The ruling elite is even proud of the Muslim immigration. After all, this way they can show everyone that they are not racists. Academia, the arts, the media, trade unions, the churches, the business world, the entire political establishment have all converted to the suicidal theory of multiculturalism and cultural relativism.
Cultural relativism is the biggest disease modern day Europe suffers from. Not all cultures are equal. Our Western culture is better than the Islamic culture. In the words of the brave Dr. Wafa Sultan: “It is a clash between civilization and backwardness, between the civilized and the primitive, between barbarity and rationality.” Indeed also here in Israel you are not fighting a territorial war, it’s not about territory it’s about ideology. The Islamic ideology does not seek cooperation or assimilation but aims for submission and dominance over non-Muslims. There is no moderate Islam, there will never be a moderate Islam. There might be moderate people who call themselves Muslim, but there is no moderate Islam.
Leftist journalists and leftist politicians hasten themselves to label anyone critical of the Islamisation a “right-wing extremist.” The entire establishment has sided with Islam. Leftists, liberals, and Christian-Democrats are now enslaved to Islam. They are Dhimmis. Lenin once labelled ignorant people that unknowingly aided his cause “useful idiots.” Well, the West is now full of these “useful idiots,” and they are even proud of it.
Now some words about my film, Fitna.
I felt I had the moral duty to educate people about Islam and the Islamisation of Europe. The duty to make clear to everyone that the Koran stands at the heart of what some people call terrorism but is in reality Jihad. I wanted to show that the problems of Islam are at the core of Islam, and do not belong to its fringes.
I have warned against the dangers of the Koran and Islam in numerous interviews, opinion articles, speeches and of course parliamentary debates, but pictures often say more than words. That is why I made Fitna.
Fitna is a documentary that shows what is being done in the name of Islam. Without placing all Muslims into the same category, I think I have succeeded in showing that the Koran is not some dusty old book, but that it is still used today as a source of inspiration for, and justification of hatred, violence and terrorism across the world.
A few weeks ago the world has once again seen what Islam is capable of. In Mumbai, Jihadists separated Muslims from non-Muslims, according to a witness in a Belgian newspaper. The non-Muslims, the Kaffirs, were subsequently shot. The terrorists also went straight for the tiny Jewish centre in Mumbai, where, according to reports made to an Indian news website, they horribly tortured Jewish people before brutally murdering them.
Most of the Western media stick to naming the culprits as being members of “separatist movements.” In doing so, they are missing the main point and are unjustly ignoring the Islamic nature of the terror attacks. After all, if it is a conflict about borders, why are they killing Jews in Mumbai? Why, in a city of tens of millions, find the Jihadists the shortest way to the only rabbi in town – in order to kill him and his wife? Why are Israel’s enemies always shouting “Allah hoe-Akbar” and “kill the Jews” if all they want is peaceful coexistence and mutual understanding? Maybe, I’m just guessing, is it because they have an ideology that tells them to kill Jews, to kill unbelievers, and to advance Islam until there is world domination. Islam, after all divides the world in a dar-al-Harb, and dar-al-Islam. Islam is a totalitarian ideology full of hate, violence and submission.
From the day the plan for my short film was made public it caused quite a stir, in the Netherlands, in Europe and across the world. First there was a political uproar, with government leaders across the continent in sheer panic. The Dutch Minister for Foreign Affairs called on me to abandon my film project. The Minister of Justice let it be known that post hoc criminal proceedings could be initiated if the movie was shown. The Dutch government investigated the possibility of having Fitna banned in advance. The Dutch branch of the Islamic organization Hizb ut-Tahrir declared that the Netherlands was due for an attack. Internationally there was a series of incidents. The Taliban threatened to organize additional attacks against Dutch troops in Afghanistan and a website linked to al Qaeda published the message that I ought to be killed, while the Grand Mufti of Syria stated that I would be responsible for all the bloodshed after the screening of the film.
In Afghanistan and Pakistan the Dutch flag was burned on several occasions. Dolls representing me were burned as well. The Indonesian President announced that I will never be admitted into Indonesia again, while the UN Secretary General and the European Union issued statements in the same cowardly vein as those by the Dutch government. I could go on and on. It was an absolute disgrace, a sell out. It was treason to our Western principles, it was treason to freedom of speech, it was treason to liberty itself. My own government was not defending me, but became my worst enemy in the process.
Because of Fitna, the State of Jordan is currently litigating against me. Jordan wants to prosecute me for blasphemy, demeaning Islam and slandering the Prophet Muhammad; violations of the Jordanian Penal Code, even though the alleged violations did not even occur in Jordan. As you all know, Jordan is a non-democratic country, without an independent or impartial judicial system and without a strongly developed civil society. According to a recent study by Human Rights Watch, torture is a routine and widespread practice in Jordan.
Jordan’s attempt to prosecute me is an infringement on the sovereignty of my country, the Netherlands. It is an infringement on freedom of speech. Jordan’s attempt is in fact a hostile act towards freedom itself.
If Jordan succeeds in prosecuting a democratically elected member of a Western parliament, what kind of precedent would that set? But it’s not about me. The principle is not Geert Wilders. If you look at the press and the rest of the political elite in the Netherlands, nobody cared. Nobody gave a damn. This was the worst thing. A non-democratic country like Jordan cannot use the international or domestic legal system to silence anyone. If this starts, if we allow this, we can get rid of all parliaments, and we should close down every newspaper, and we should shut up and all pray to Mecca five times a day.
But there is some hope. For instance, there is some hope with the middle class workers. Underneath the empty bravado of the elite, the middle class worker, the average Joe, is starting to realise that there is something terribly wrong with Islam. In the Netherlands, 60% of the population considers mass immigration to be the worst mistake since the Second World War. And an equal 60% sees Islam as the number one threat to our national identity. But the Freedom Party is the only political party in the Dutch parliament that shares their view.
And there is hope that political parties critical about the Islamisation of the West are gaining momentum all over Europe, are getting stronger. And we will work together with common legislation, with common initiatives, perhaps even with a common group in the European parliament as defenders of the West, defenders of our culture, defenders of our identity, defenders of our freedom.
We need a new way of thinking, a new paradigm, to defend our liberties. Just reiterating our devotion to tolerance and democracy is not good enough, as we are facing Jihad. We need a new set of goals and ideas. We need new leaders. And we should always remember where we come from. We all come from Jerusalem.
Let me wind up. The essence of my short speech today is that Europe is in the process of Islamisation, and that we need to fight it. Because if we don’t fight the Islamisation, we will lose everything: our cultural identity, our democracy, our rule of law, our liberties, our freedom. We have the duty to defend the ideas of Rome, Athens and Jerusalem. The ancient heritage of our forefathers is under attack; we have to stand up and defend it.
A century and a half ago, on the other side of the world, a young President said exactly what I mean. This is what Abraham Lincoln said in 1862, and I leave you with that:
The dogmas of the quiet past are inadequate to the stormy present. The occasion is piled high with difficulty, and we must rise — with the occasion. As our case is new, so we must think anew, and act anew. We must disenthrall ourselves, and then we shall save our country.
(Abraham Lincoln, Annual Message to Congress, December 1, 1862)
It is five to twelve. Freedom must win, we have to win and we will win.”
All Articles Copyright © 2007-2008 Dr. Andrew Bostom All Rights Reserved

ON SHEEP, WOLVES, AND SHEEPDOGS

taken from B'NAI ELIM (http://bnaielim.blogspot.com/)
On Sheep, Wolves, and Sheepdogs -


by Dave Grossman Lt. Colonel (RET)
Dave Grossman, author of "On Killing.
" Honor never grows old, and honor rejoices the heart of age. It does so because honor is, finally, about defending those noble and worthy things that deserve defending, even if it comes at a high cost. In our time, that may mean social disapproval, public scorn, hardship, persecution, or as always,even death itself. The question remains: What is worth defending? What is worth dying for? What is worth living for? - William J. Bennett - in a lecture to the United States Naval Academy November 24, 1997
One Vietnam veteran, an old retired colonel, once said this to me:
"Most of the people in our society are sheep. They are kind, gentle, productive creatures who can only hurt one another by accident." This is true. Remember, the murder rate is six per 100,000 per year, and the aggravated assault rate is four per 1,000 per year. What this means is that the vast majority of Americans are not inclined to hurt one another. Some estimates say that two million Americans are victims of violent crimes every year, a tragic, staggering number, perhaps an all-time record rate of violent crime. But there are almost 300 million Americans, which means that the odds of being a victim of violent crime is considerably less than one in a hundred on any given year. Furthermore, since many violent crimes are committed by repeat offenders, the actual number of violent citizens is considerably less than two million.
Thus there is a paradox, and we must grasp both ends of the situation: We may well be in the most violent times in history, but violence is still remarkably rare. This is because most citizens are kind, decent people who are not capable of hurting each other, except by accident or under extreme provocation. They are sheep.
I mean nothing negative by calling them sheep. To me it is like the pretty, blue robin's egg. Inside it is soft and gooey but someday it will grow into something wonderful. But the egg cannot survive without its hard blue shell. Police officers, soldiers, and other warriors are like that shell, and someday the civilization they protect will grow into something wonderful.? For now, though, they need warriors to protect them from the predators.
"Then there are the wolves," the old war veteran said, "and the wolves feed on the sheep without mercy." Do you believe there are wolves out there who will feed on the flock without mercy? You better believe it. There are evil men in this world and they are capable of evil deeds. The moment you forget that or pretend it is not so, you become a sheep. There is no safety in denial.
"Then there are sheepdogs," he went on, "and I'm a sheepdog. I live to protect the flock and confront the wolf.
" If you have no capacity for violence then you are a healthy productive citizen, a sheep. If you have a capacity for violence and no empathy for your fellow citizens, then you have defined an aggressive sociopath, a wolf. But what if you have a capacity for violence, and a deep love for your fellow citizens? What do you have then? A sheepdog, a warrior, someone who is walking the hero's path. Someone who can walk into the heart of darkness, into the universal human phobia, and walk out unscathed.
Let me expand on this old soldier's excellent model of the sheep, wolves, and sheepdogs. We know that the sheep live in denial, that is what makes them sheep. They do not want to believe that there is evil in the world. They can accept the fact that fires can happen, which is why they want fire extinguishers, fire sprinklers, fire alarms and fire exits throughout their kids' schools.
But many of them are outraged at the idea of putting an armed police officer in their kid's school. Our children are thousands of times more likely to be killed or seriously injured by school violence than fire, but the sheep's only response to the possibility of violence is denial. The idea of someone coming to kill or harm their child is just too hard, and so they chose the path of denial.
The sheep generally do not like the sheepdog. He looks a lot like the wolf. He has fangs and the capacity for violence. The difference, though, is that the sheepdog must not, can not and will not ever harm the sheep. Any sheep dog who intentionally harms the lowliest little lamb will be punished and removed. The world cannot work any other way, at least not in a representative democracy or a republic such as ours.
Still, the sheepdog disturbs the sheep. He is a constant reminder that there are wolves in the land. They would prefer that he didn't tell them where to go, or give them traffic tickets, or stand at the ready in our airports in camouflage fatigues holding an M-16. The sheep would much rather have the sheepdog cash in his fangs, spray paint himself white, and go, "Baa.
"Until the wolf shows up. Then the entire flock tries desperately to hide behind one lonely sheepdog.
The students, the victims, at Columbine High School were big, tough high school students, and under ordinary circumstances they would not have had the time of day for a police officer. They were not bad kids; they just had nothing to say to a cop. When the school was under attack, however, and SWAT teams were clearing the rooms and hallways, the officers had to physically peel those clinging, sobbing kids off of them. This is how the little lambs feel about their sheepdog when the wolf is at the door.
Look at what happened after September 11, 2001 when the wolf pounded hard on the door. Remember how America, more than ever before, felt differently about their law enforcement officers and military personnel? Remember how many times you heard the word hero?
Understand that there is nothing morally superior about being a sheepdog; it is just what you choose to be. Also understand that a sheepdog is a funny critter: He is always sniffing around out on the perimeter, checking the breeze, barking at things that go bump in the night, and yearning for a righteous battle. That is, the young sheepdogs yearn for a righteous battle. The old sheepdogs are a little older and wiser, but they move to the sound of the guns when needed right along with the young ones.
Here is how the sheep and the sheepdog think differently. The sheep pretend the wolf will never come, but the sheepdog lives for that day. After the attacks on September 11, 2001, most of the sheep, that is, most citizens in America said, "Thank God I wasn't on one of those planes." The sheepdogs, the warriors, said, "Dear God, I wish I could have been on one of those planes. Maybe I could have made a difference." When you are truly transformed into a warrior and have truly invested yourself into warriorhood, you want to be there. You want to be able to make a difference.
There is nothing morally superior about the sheepdog, the warrior, but he does have one real advantage. Only one. And that is that he is able to survive and thrive in an environment that destroys 98 percent of the population. There was research conducted a few years ago with individuals convicted of violent crimes. These cons were in prison for serious, predatory crimes of violence: assaults, murders and killing law enforcement officers. The vast majority said that they specifically targeted victims by body language: slumped walk, passive behavior and lack of awareness. They chose their victims like big cats do in Africa, when they select one out of the herd that is least able to protect itself.
Some people may be destined to be sheep and others might be genetically primed to be wolves or sheepdogs. But I believe that most people can choose which one they want to be, and I'm proud to say that more and more Americans are choosing to become sheepdogs.
Seven months after the attack on September 11, 2001, Todd Beamer was honored in his hometown of Cranbury, New Jersey. Todd, as you recall, was the man on Flight 93 over Pennsylvania who called on his cell phone to alert an operator from United Airlines about the hijacking. When he learned of the other three passenger planes that had been used as weapons, Todd dropped his phone and uttered the words, "Let's roll," which authorities believe was a signal to the other passengers to confront the terrorist hijackers. In one hour, a transformation occurred among the passengers - athletes, business people and parents. -- from sheep to sheepdogs and together they fought the wolves, ultimately saving an unknown number of lives on the ground.
There is no safety for honest men except by believing all possible evil of evil men. - Edmund Burke
Here is the point I like to emphasize, especially to the thousands of police officers and soldiers I speak to each year. In nature the sheep, real sheep, are born as sheep.
Sheepdogs are born that way, and so are wolves. They didn't have a choice. But you are not a critter. As a human being, you can be whatever you want to be. It is a conscious, moral decision.
If you want to be a sheep, then you can be a sheep and that is okay, but you must understand the price you pay. When the wolf comes, you and your loved ones are going to die if there is not a sheepdog there to protect you. If you want to be a wolf, you can be one, but the sheepdogs are going to hunt you down and you will never have rest, safety, trust or love. But if you want to be a sheepdog and walk the warrior's path, then you must make a conscious and moral decision every day to dedicate, equip and prepare yourself to thrive in that toxic, corrosive moment when the wolf comes knocking at the door.
For example, many officers carry their weapons in church.? They are well concealed in ankle holsters, shoulder holsters or inside-the-belt holsters tucked into the small of their backs.? Anytime you go to some form of religious service, there is a very good chance that a police officer in your congregation is carrying. You will never know if there is such an individual in your place of worship, until the wolf appears to massacre you and your loved ones.
I was training a group of police officers in Texas, and during the break, one officer asked his friend if he carried his weapon in church. The other cop replied, "I will never be caught without my gun in church." I asked why he felt so strongly about this, and he told me about a cop he knew who was at a church massacre in Ft. Worth, Texas in 1999. In that incident, a mentally deranged individual came into the church and opened fire, gunning down fourteen people. He said that officer believed he could have saved every life that day if he had been carrying his gun. His own son was shot, and all he could do was throw himself on the boy's body and wait to die. That cop looked me in the eye and said, "Do you have any idea how hard it would be to live with yourself after that?
" Some individuals would be horrified if they knew this police officer was carrying a weapon in church. They might call him paranoid and would probably scorn him. Yet these same individuals would be enraged and would call for "heads to roll" if they found out that the airbags in their cars were defective, or that the fire extinguisher and fire sprinklers in their kids' school did not work. They can accept the fact that fires and traffic accidents can happen and that there must be safeguards against them.
Their only response to the wolf, though, is denial, and all too often their response to the sheepdog is scorn and disdain. But the sheepdog quietly asks himself, "Do you have and idea how hard it would be to live with yourself if your loved ones attacked and killed, and you had to stand there helplessly because you were unprepared for that day?
" It is denial that turns people into sheep. Sheep are psychologically destroyed by combat because their only defense is denial, which is counterproductive and destructive, resulting in fear, helplessness and horror when the wolf shows up.
Denial kills you twice. It kills you once, at your moment of truth when you are not physically prepared: you didn't bring your gun, you didn't train. Your only defense was wishful thinking. Hope is not a strategy. Denial kills you a second time because even if you do physically survive, you are psychologically shattered by your fear helplessness and horror at your moment of truth.
Gavin de Becker puts it like this in Fear Less, his superb post-9/11 book, which should be required reading for anyone trying to come to terms with our current world situation: "...denial can be seductive, but it has an insidious side effect. For all the peace of mind deniers think they get by saying it isn't so, the fall they take when faced with new violence is all the more unsettling.
" Denial is a save-now-pay-later scheme, a contract written entirely in small print, for in the long run, the denying person knows the truth on some level.
And so the warrior must strive to confront denial in all aspects of his life, and prepare himself for the day when evil comes. If you are warrior who is legally authorized to carry a weapon and you step outside without that weapon, then you become a sheep, pretending that the bad man will not come today. No one can be "on" 24/7, for a lifetime. Everyone needs down time. But if you are authorized to carry a weapon, and you walk outside without it, just take a deep breath, and say this to yourself...
"Baa."
This business of being a sheep or a sheep dog is not a yes-no dichotomy. It is not an all-or-nothing, either-or choice. It is a matter of degrees, a continuum. On one end is an abject, head-in-the-sand-sheep and on the other end is the ultimate warrior. Few people exist completely on one end or the other. Most of us live somewhere in between. Since 9-11 almost everyone in America took a step up that continuum, away from denial. The sheep took a few steps toward accepting and appreciating their warriors, and the warriors started taking their job more seriously. The degree to which you move up that continuum, away from sheephood and denial, is the degree to which you and your loved ones will survive, physically and psychologically at your moment of truth. --

THE JEWISH FIST: A Call to Resurrect the Jewish Scholar-Warrior of Old.: I Can Only See Red

THE JEWISH FIST: A Call to Resurrect the Jewish Scholar-Warrior of Old.: I Can Only See Red

Israel Matzav: Indians try to ban Muslims from their midst#links#links#links#links#links

Israel Matzav: Indians try to ban Muslims from their midst#links#links#links#links#links

Sunday, 14 December 2008

Saturday, 13 December 2008

Israel Matzav: An interview with Moshe Holtzberg's nanny#links#links#links

Israel Matzav: An interview with Moshe Holtzberg's nanny#links#links#links

Parshat Vayishlach: The Prayer of Exile

Parshat Vayishlach: The Prayer of Exile

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UNIVERSAL TORAH: VAYISHLACH

UNIVERSAL TORAH: VAYISHLACH
By Rabbi Avraham Greenbaum


Torah reading: Gen. 32.4-36.43. Haftara: Obadiah 1.1-21 (Optional substitution: Hosea 11.7-12.12).


THE ENCOUNTER WITH ESAU


At the end of the previous parshah, VAYEITZEI, we saw Jacob at MOUNT Gil'ad in his final encounter with Laban, who represents the evil husk in its spiritual manifestation, fake CHESSED-kindness. At Mount Gil'ad, Jacob made a "treaty" with Laban demarcating the boundaries which they and their descendants were to observe: these are the boundaries that neither good nor evil may overstep in the unfolding drama of human history. In prevailing over Laban, Jacob demonstrated that he had made a complete acquisition of Abraham's quality of CHESSED. As discussed in connection with previous parshahs, it was Abraham who went to the MOUNTAIN, and thus Jacob's "treaty" with Laban was struck at MOUNT Gil'ad.
In the present parshah, VAYISHLACH, we see Jacob struggling with the evil husk in its material manifestation, the "fallen" GEVUROS, worldly power and strength, as embodied in Esau, man of the FIELD. Thus at the beginning of the parshah, Jacob, who is about to enter the Promised Land, sends emissaries ahead to his brother Esau in the land of Seir, the FIELD of Edom (Gen. 32:4).

Esau was called the "man of the field" (Gen. 25:27), having received the trait of GEVURAH, power and strength, from Isaac, who, as the embodiment of holy GEVURAH, self-discipline, "went out to the field" (Gen. 24:63). However, the aspect of GEVURAH which Esau received from Isaac was the excess, unholy aspect: Esau's "field" was the wild outdoors. Thus later on, the Torah writes: "And if IN THE FIELD the man finds the engaged girl and the man takes hold of her and lies with her, that man that lay with her shall die, he alone... for as a man rises up against his neighbor and murders him, so is this matter" (Deut. 22:25). This FIELD of rape and murder is the field of idolatrous slaughter: "the sacrifices that they slaughter on the face of the FIELD... their sacrifices to the GOAT-demons (SE'IRIM) that they lust after them..." (Leviticus 17:5-7). According to the Rabbis, on the day when Esau came in "from the field" (Gen. 25:29) and sold his birth-right to Jacob, Esau was "tired" from the three cardinal sins of idolatry, sexual immorality and murder.

In order for Jacob to complete his acquisition of the birth-right and enter and acquire the Promised Land, he had to demonstrate that together with the CHESSED he had inherited from his grandfather Abraham, he had also made a complete acquisition of the trait of holy GEVURAH embodied in his father Isaac. Jacob demonstrated this in his struggle with Esau, where he prevailed through applying his consummate wisdom and humility. Thus we find in our parshah that Jacob also made a treaty of boundaries and separation with Esau. This boundary will prevail "... until I will come to my lord to Seir" (Gen. 33:14) -- "And when will he go? In the days of Mashiach, as it says, And the saviors will go up on Mount Zion to judge the house of Esau" (Ovadiah 1:21, in our haftara, see Rashi on Gen. 33:14). A substantial portion of our parshah is devoted to Esau, including the concluding section, which traces all the generations of Esau, including Amalek (Gen. 36:12) the historical counterfeit of Israel, and Rome (Gen. 36:43, "Magdiel", see Rashi ad loc.).

Jacob was first characterized as "a dweller of tents" (Gen. 25:27) -- the "tent" of Abraham (CHESSED) and the "tent" of Isaac (GEVURAH). "Planting" tents in a field turns the FIELD into a place of residence. Jacob's mission was to join and synthesize the holy traits of his fathers and teachers, CHESSED and GEVURAH, in order to build TIFERES, truth, beauty and balance. This is the HOUSE, the House of Jacob -- the HOUSE, family and people of Israel, and also the archetypal, model physical HOUSE that is to serve to guide all mankind to return to G-d, the "House of Prayer for all the Nations", the "HOME" of G-d: the HOLY TEMPLE. In the course of our parshah, we see Jacob busy building houses. He travels to Succos, "TABERNACLES" -- temporary homes. There Jacob built himself a HOUSE while making booths for his livestock.
Jacob then came "COMPLETE" to SheCheM (Gen. 33:18). The Hebrew word for "complete" is ShaLeM -- made up of the letters Shin, signifying fire, GEVUROS, Mem signifying water, CHASADIM, and the transcendent center-column Lamed, that shoots upwards exactly like the Vav on top of the Kaf from which the Lamed is formed. SheKheM signifies SHAFEL, the lowly material world, KOCHAVIM, the stars and constellations that direct what happens here, and the MALACHIM, the angels or the spiritual forces which "drive" the stars and planets (Likutey Moharan I:9). In Shechem, Jacob "acquired the lot of the FIELD in which he PLANTED HIS TENT..." (Gen. 33:17-19). Finally, at the climax of our parshah, "And Jacob said to his HOUSE and to all that were with him, remove the strange gods that are in you and purify yourselves and change your garments. And let us arise and go up to the HOUSE of G-d..." (Gen. 35:2-3). And then the House of Jacob was complete: "And the sons of Jacob were twelve" (Gen. 35:22).
Jacob could only succeed in building this HOUSE, the House of Israel and its center HOUSE, the Holy Temple, after having won a complete victory over Esau, representing ASIYAH, the world of material action, with its many traps and dangers. When the Temple stands, order prevails, and atonement is brought to Israel and the world through sending the SEIR-goat of atonement away to die in the wilderness (Lev. 16:21-22).

* * *

A GIFT, A PRAYER... AND/OR WAR

Esau came against Jacob with the implacable envy and enmity of the serpent towards Adam, for "he will stamp on you on the head and you will bite him at the heel (AKEV)" (Gen. 3:15). Even when Esau kissed, he really came to bite (see Baal HaTurim on "and he kissed him" Gen. 33:4 -- "in gematria, 'and he came to bite him'"). Jacob, YaAKOV, was so named because he "gripped the heel (AKEV)" of Esau (Gen. 25:26). This was how Jacob reclaimed Adam's greatness, the REISHIS, "head" or "birth-right", thereby stamping on and crushing the serpent's head.
Esau came with 400 men, the legions of death. 400 corresponds to the Hebrew letter Tav, last letter of the Aleph Beis, the ultimate in multiplicity. 400 signifies a complete array of numbers -- 10 x 10 -- on all four sides: number, measurement and limitation everywhere. This multiplicity stands counter to G-d's unity, represented by Jacob and his twelve sons (the twelve constellations and twelve hours, time and space), arranged in order in a square (= perfect balance) around the House, the Sanctuary, the BAYIS (from BereishYS), which ends in the letter TAV. The House of Jacob comes to overcome death, MAVES, which also ends with the letter TAV. For "her feet go down to death" (Proverbs 5:5) -- plurality, the worship of many gods.
Esau's GEVURAH was BRAWN, the power of physical force. ("I have abundance" Gen. 33:9). But Jacob overcame Esau's brawn through BRAIN, ROSH, ("kopf"), the wisdom gained from Jacob's synthesis: this is the TIFERES-DAAS center-column, the faculty of "putting things together" (CHOCHMAH and BINAH, CHESSED and GEVURAH). This is achieved through GIVE AND TAKE. Thus Jacob is the ultimate in humility: "I am too SMALL for all Your kindnesses" (Gen. 32:11). "Say they belong to YOUR SERVANT Jacob, a gift sent to MY LORD Esau" (ibid. v. 19). "And he PROSTRATED to the ground seven times until he approached his brother..." (33:3).

For Jacob is Ya-AKOV, the one who grasps the heel, and "the HEEL (AKEV) of humility is FEAR OF G-D" (Proverbs 22:4) -- "how AWESOME is this Place" (Gen. 28:17). The fear of G-d is the "beginning" of wisdom, the REISHIS, the birth-right (the Hebrew letters of the word REISHIS include the letters of the word YA-RE, "he is in awe"). For "the BEGINNING of wisdom, CHOCHMAH, is FEAR OF G-D" (Psalms 111:10) and "what wisdom made her crown, humility made the sandle on her heel (AKEV)" (Midrash).

Jacob knows that this world is but the heel of an entire system of worlds, and this is what gives him his mastery over this world. He is able to use this world to serve G-d by configuring and ordering the world properly. Jacob understands that there has to be give and take with Esau. He understands that Esau has chosen This World. Jacob thus "bribes" Esau with the "goat for Azazel", the gift of material wealth, which Jacob, as the source of all blessings, has the power to draw down and channel to the world.

The abundant gifts of livestock that Jacob sends to Esau contain a message. Rashi on Gen. 32:15 brings a midrash showing how the varying ratio of males to females among the different kinds of live-stock alludes to the appropriate ONAH or time of conjugal union for people in different walks of life (see Rashi there). In other words, the same Jacob who sent messages to Isaac in the "lentil soup" is now teaching the sexually wild Esau a lesson in how to tame and direct animal lust for the sake of good breeding. In this way, Jacob's material "gift" to Esau brings order and rectification to the world of ASIYAH.

Jacob offers peace and gifts (CHESED), but he is prepared for war to the very end (GEVURAH). Yet in his humility, Jacob knows that all the gifts and all the might of ASIYAH will not prevail against Esau without the help of G-d. "He prepared himself for three things: for a gift, for PRAYER and for war" (Rashi on Gen. 32:9). Prayer is at the center, in between CHESSED (gifts) and GEVURAH (war). "And Jacob said: G-d of my father Abraham and G-d of my father Isaac...." (Gen. 32:10).

Jacob struggled with Esau's root -- his SAR ("guardian angel") -- and it was his success against the angel that enabled him to prevail over Esau himself. Jacob's success was WIN/WIN, for even Esau gained what he really wanted: the material glory of this world. While Esau takes the material wealth, Jacob struggles to find the inner "face", the roots and inner meaning of the wealth and glory of this world. Thus Jacob calls the place of his struggle with the angel PENI-EL, "for I saw G-d FACE TO FACE" (Gen. 32:31). Yet in order for the world to continue to exist after we uncover the inner face, there has to be give and take. Jacob gets injured "in the leg" -- HOD. In this world, KULO OMER KAVOD, "everything cries out glory". In the very outcry of worldly glory, G-d's glory becomes concealed! As a result, Jacob's children -- "the legs" -- "do not eat from the slipped tendon" (GID HANASHEH). The Children of Israel are unable to eat all the material blessings of this world because of the blemished glory. In this world the glory is taken by Esau, for if Jacob's glory, the glory of Israel, were fully revealed, there would be no free will.

* * *

THE SIN OF THE MEN OF SHECHEM

The integrity of the House -- the family -- of Jacob depends upon family PURITY, observance of the laws of sexual decency and restraint. "Shall our sister be treated like a prostitute?" (Gen. 34:31). Moral purity is the very foundation of the Covenant of Abraham, which is sealed in the flesh of the male Children of Israel on the organ of procreation, indicating the need to restrain animal lust and elevate it in the service of G-d in order to breed righteous children to "guard the way of HaShem" (Gen. 18:19).

The rape of Dinah was a violation of this integrity by Shechem the son of Hamor (= donkey, physical animality) the Chivi (Chivia in Aramaic is "serpent" see Targum on Gen. 3:1). Shechem is the opposite of Joseph "the Tzaddik", the archetype of sexual discipline, who restrains himself with Potiphar's wife and eventually receives SheKheM (the three worlds, the lowly world, that of the stars and that of the angels, as discussed above) as well as -- according to the midrash -- marrying Dinah's daughter = Osnath.

Dinah's urge to go out and about "to see the daughters of the land" (a trait unbefitting the daughter of Jacob) exposed her to danger in a world that was still untamed. Abraham and Isaac had both faced trials because of the fallen morality of the Egyptians and the Philistines. Now Jacob's own daughter is raped by Shechem the Hittite, descendant of the accursed Canaan, son of Ham.

According to Torah law, Dinah, as a PENUYAH, "unmarried", was not forbidden to Shechem. What was forbidden was the manner in which he "saw her... and he TOOK her and lay with her": Shechem kidnapped Dinah. His crime was the violation of the Noachide Law against stealing, which prohibits the unlawful taking not only of goods but of people. The crime of the men of Shechem who were sitting "in the gate of their city" (Gen. 34:20) -- i.e. they were the judges of the city -- was that they watched this violation of Noachide law and did nothing.
In the words of Rambam (Maimonides) Laws of Kings 9:14: "In what way are they (the Children of Noah) commanded with regard to the rule of law? They are obliged to establish judges and magistrates in every region to judge cases relating to the other six commandments, and to warn the population. And any of the Children of Noah who violates one of these seven commandments is to be killed by the sword. AND FOR THIS REASON THE RULERS OF SHECHEM WERE LIABLE TO EXECUTION, for Shechem STOLE and they saw and they knew and they did not bring him to justice..."

The zeal of Levy and Shimon in perpetrating justice did not escape Jacob's censure, both in our parshah (Gen. 34:30) and in his blessings to his sons before his death (Gen. 49:5, "Shimon and Levi are brothers, weapons of might are their swords... Accursed is their anger... I will divide them among Jacob and scatter them among Israel...") Zeal is necessary yet dangerous. It is controlled when the zealots are divided and scattered. Levi was "scattered" by having to go around to all the farms to collect the Levitical tithes. This honorable scattering was the reward for the zeal showed by the tribe later on, at the time of the sin of the golden calf. However, Shimon's zeal was not so pure, and led to excess, as when the Zimri, Prince of the tribe of Shimon, took Kozbi the Midianite and challenged Moses. (Zimri was killed by Pinchas, son of Aaron from the tribe of Levi, exemplar of Holy Zeal). To rectify the challenge to Moses by the Prince of the House of Shimon, members of the tribe of Shimon were "scattered" by having to become scribes and teachers of Moses' Torah (see Rashi on Gen. 49:7).

* * *

LET US GO UP TO THE HOUSE OF G-D

The significance of the section of the parshah describing Jacob's "pilgrimage" with his family to Beth El, the HOUSE of G-d, has been discussed above. At Beth El, Jacob's acquisition of the birthright and the Promised Land was sealed, and he attained his name of greatness -- Israel -- from the mouth of G-d.

The House of Jacob was completed by the birth of Benjamin, who was the only one of Jacob's twelve sons to be born in the Land of Israel and who founded the tribe that was to contribute the first king of Israel, Saul, who was "head and shoulders above all the men of Israel" in his outstanding modesty and righteousness. Shamai, the Mishnaic Tanna and Av Beis Din ("father of the court") in the time of Hillel the Elder, was a descendant of King Saul, while Hillel, who was the Nasi or Prince (and as such, the highest in rank) was a descendant of King David. Thus the MACHLOKES (controversy) throughout the SHAS (6 orders of Mishneh), between BEIS SHAMAI and BEIS HILLEL is bound up with the struggle between Judah (son of Leah) and Benjamin (son of Rachel). This struggle is resolved through the process of clarifying the halachah, which practically always follows the opinion of Beis Hillel.

Conflict and its resolution is the theme of all the remaining parshiyos in the book of Genesis from next week (VAYESHEV) until the end of Genesis (VAYECHI). This is the story of the rectification of the world, which comes about through Mashiach son of David (who is from the tribe of Judah, son of Leah) and Mashiach son of Joseph (son of Rachel). In order to clear the way for the story of rectification, namely the story of Joseph and his brothers (in which the bond between Judah and Benjamin plays a central part), the Torah concludes our parshah of VAYISHLACH with an account of the generations of Esau. The theme of sexual immorality recurs in this account, for several of Esau's children and grandchildren were MAMZERIM (bastards -- see Rashi on Gen. 36:2 and 36:12 etc.)

This account ends with the account of the Seven Kings who ruled over Edom -- and died -- before there was a king in Israel. It is well known that these Seven Kings allude to the seven "fallen" Sefiros of the World of TOHU (devastation), while the last-mentioned king -- the eighth, of whom it does not say "and he died" -- is Hadar = Abraham, father of the World of Rectification.

This throws light on the meaning of Rashi's first comment on next week's parshah (on Gen. 37:1): "After the Torah writes for you the dwellings of Esau and his generations in brief, since they were not sufficiently important to tell in detail... the Torah now comes to the dwellings of Jacob and his generations at length and all the cycles (GILGULIM) of causes, for they are important before G-d... It can be compared to a jewel that fell in the sand. A person feels through and sieves all the sand until he finds the jewel. And when he finds the jewel, he throws away the pebbles and takes the jewel."

Shabbat Shalom!

Avraham Yehushua Greenbaum

Friday, 5 December 2008

LEON URIS

Leon Uris


From Wikipedia, the free encyclopedia


Leon Marcus Uris (August 3, 1924 - June 21, 2003) was an American novelist, known for his historical fiction and the deep research that went into his novels. His two bestselling books were Exodus, published in 1958, and Trinity, in 1976

Life

Leon Uris was born in Baltimore, Maryland the son of Jewish-American parents Wolf William and Anna (Blumberg) Uris. His father, a Polish-born immigrant, was a paperhanger and then later a storekeeper. William spent a year in Palestine after World War I before entering the United States. He derived his surname from Yerushalmi, meaning "man of Jerusalem." (His brother Aron, Leon Uris' uncle, took the name Yerushalmi) "He was basically a failure," Uris later said of his father. "He went from failure to failure."

Uris attended schools in Norfolk, Virginia and Baltimore, but never graduated from high school, having failed English three times. At the age of seventeen Uris joined the United States Marine Corps. He served in the South Pacific as a radioman at Guadalcanal, Tarawa, and New Zealand from 1942 to 1945. While recuperating from malaria in San Francisco, he met Betty Beck, a female Marine sergeant. They married in 1945.

In 1950, Esquire magazine bought an article from him and this encouraged him to work on a novel. The result was the best seller Battle Cry, graphically showing the toughness and courage of U.S. Marines in the Pacific and The Angry Hills, a novel set in war-time Greece.

As a screen writer and a newspaper correspondent, he became intensely interested in Israel which led to his best-known work, Exodus, which is about Jewish history from the late 19th century through the founding of the state of Israel in 1948. Exodus was a worldwide bestseller, translated into a dozen languages, and was made into a feature film in 1960, starring Paul Newman, as well as a short-lived Broadway musical (12 previews, 19 performances) in 1971.

Later works include Mila 18, a story of the Warsaw ghetto uprising, Armageddon: A Novel of Berlin, which reveals the detailed work by British and American intelligence services in planning for the occupation and pacification of post WWII Germany, Trinity, an epic novel about Ireland's struggle for independence, QB VII, a chilling novel about the role of a Polish doctor in a German concentration camp, and The Haj, with insights into the history of the Middle East and the secret machinations of foreigners which have led to today's turmoil.

He also wrote the screenplays for Battle Cry and Gunfight at the O.K. Corral.

Leon Uris died of renal failure at his Long Island home on Shelter Island, aged 78.[2]

Uris was married three times. First with Betty Beck in 1945, with whom he had three children, and divorced in 1968, then with Margery Edwards in 1969, who died of an apparent suicide a year later, and finally with Jill Peabody in 1970, with whom he had two children, and divorced in 1989. They remained friends.

Trivia

In some of his books a likeable character is associated with the number 359195: for example, Danny Forrester's (Battle Cry) and Clinton Loveless' (Armageddon: A Novel of Berlin) service numbers and the number tattooed onto Dov Landau's (Exodus) forearm as his registration number in Auschwitz.

He was born on the day on which Joseph Conrad died. Both writers had strong Polish connections.

He was known for his long epic novels. In one episode of The Simpsons, Cletus uses one of his books to crack open the shell of a turtle, saying "Nothing cracks a turtle like Leon Uris".

Selected titles

Battle Cry, 1953
The Angry Hills, 1955
Exodus, 1958
Exodus Revisited, 1960 (GB title: In the Steps of Exodus)
Mila 18, 1961
Armageddon: A Novel of Berlin, 1963
Topaz, 1967
The Third Temple (with Strike Zion by William Stevenson), 1967
QB VII, 1970
Ireland, A Terrible Beauty, 1975 (with Jill Uris)
Trinity, 1976
Jerusalem: A Song of Songs, 1981 (with Jill Uris)
The Haj, 1984
Mitla Pass, 1988
Redemption, 1995
A God in Ruins, 1999
O'Hara's Choice, 2003

See also

References

1^ "Author Leon Uris Dies at 78" The Elyria (Ohio) Chronicle Telegram, June 25, 2003, page A8.
2^ Leon Uris Biography at nytimes.com

External links

Inventory of Leon Uris novel and screenplay manuscripts and other documents
Exodus1947.com PBS Documentary Film focusing on the secret American involvement in real life Exodus, narrated by Morley Safer
vdeWorks by Leon Uris

Battle Cry (1953) ♦ The Angry Hills (1955) ♦ Exodus (1958) ♦ Mila 18 (1961) ♦ Armageddon: A Novel of Berlin (1963) ♦ Topaz (1967) ♦ QB VII (1970) ♦ Trinity (1976) ♦ The Haj (1984) ♦ Mitla Pass (1988) ♦ Redemption (1995) ♦ A God in Ruins (1999) ♦ O'Hara's Choice (2003)

Parshat Vayeitzei: The Wedding Well

Parshat Vayeitzei: The Wedding Well

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Srugim : No is also an answer.

Srugim : No is also an answer.

Posted using ShareThis

Sefer Chabibi Deepest Torah: VAYEITZEI: Today I Am Crying for the World

Sefer Chabibi Deepest Torah: VAYEITZEI: Today I Am Crying for the World

INTELLIGENCE BRIEFS




December 4, 2008


Exclusive: CRC Open-Source Intelligence Briefs


Maj. W. Thomas Smith Jr., Director of the Counterterrorism Research Center


MUMBAI, INDIA: According to a piece by Robert Spencer in Human Events, the recent terrorist attacks in Mumbai reaffirmed not only India’s “unpreparedness” in terms of effectively confronting – much less thwarting – Jihadist terrorism, but America and the broader West’s inability to even understand “Jihad.”


Spencer writes: “The primary reason for this unpreparedness, of course, is the unwillingness or inability of government, law enforcement, and the mainstream media to confront the ideology of the jihadists and the Islamic doctrines that provide the foundation for that ideology. … ‘We have yet to see a distinguished popular condemnation in the traditional Arab or Muslim communities that strongly rejects what is happening in the name of Islam.’ So wrote the Kuwaiti columnist Khaled al-Jenfawi.”


SOMALIA: As I’ve often said, pirates on the high seas prefer targeting freighters more so than cruise ships for a variety of reasons, not the least of which are:


Cruise ships are considered more difficult to board than freightersToo many passengers to control aboard cruise shipsImproved counterpiracy and counterterrorism technologies employed by luxury liners since 2005Better trained shipboard security forces


Pirates are also considered to be territorial creatures, rarely striking targets beyond 200 nautical miles from the pirates’ coastal bases.


Both beliefs however were turned on their heads recently when pirates attacked a cruise ship this week, and in mid-November struck a freighter some 450 miles off the coast of Kenya (but “almost a thousand miles from their home ports,” according to Africa expert Dr. J. Peter Pham in a telephone call last week.)


Also – despite widely held beliefs about the relationship between pirates and Islamist terrorists – experts are pointing to credible intelligence indicating increased collaboration between pirates and Islamists (details here and here).


LEBANON: U.S. Army Gen. David Petraeus, CENTCOM commander, met this week with Lebanese Prime Minister Fouad Siniora and Lt. Gen. Jean Kahwaji, commander-in-chief of Lebanon’s armed forces.


According to the U.S. Embassy in Beirut: “The discussions focused on the United States’ continued assistance to the Lebanese Armed Forces so it can maintain peace and stability, and safeguard the Lebanese people. The U.S. Government has provided over $410 million in military aid to the Lebanese Armed Forces and it will continue to support the legitimate institutions of the Lebanese government and the Lebanese people as they seek to preserve their independence and security.”


Meanwhile, the Lebanese leadership continues to bow to the will of Iran, Syria, and Hizballah (details here, here, here, here, and here).


— Visit W. Thomas Smith Jr. at uswriter.com.

taken from B'NAI ELIM (http://bnaielim.blogspot.com/)

Israel Matzav: Going it alone?#links#links

Israel Matzav: Going it alone?#links#links

Israel Matzav: The truth about Muslim attitudes towards terrorism#links#links#links

Israel Matzav: The truth about Muslim attitudes towards terrorism#links#links#links

Israel Matzav: Video: Moshe cries for his mother#links#links#links

Israel Matzav: Video: Moshe cries for his mother#links#links#links

Thursday, 4 December 2008

UNIVERSAL TORAH: VAYEITZEI

UNIVERSAL TORAH: VAYEITZEI
By Rabbi Avraham Greenbaum



Torah reading: Gen. 28:10-32:3. Haftara: Hosea 12.13-14.10 (Optional addition: Micah 7.18) (Sephardi ritual: Hosea 11.7-12.12).


"AND JACOB WENT OUT FROM BE'ER SHEVA"


Last weeks parshah, TOLDOS, completed the story of Isaac, which concluded with Isaac's giving the blessings to Jacob and sending him away from home to find his wife. In our present parshah of VAYEITZEI, Jacob, the "perfect" or "compete" patriarch (since he incorporated the best of both Abraham and Isaac) now takes center stage, and the story of his life and that of his twelve sons occupies the remainder of the book of Genesis.


Jacob's departure from his parental home into exile in Padan Aram and his return from there with a complete family and laden with wealth are paradigmatic for the subsequent history of Jacob's descendants, Israel and the Jewish people. Historically the Israelites were repeatedly forced to leave the ancestral Land of Israel, yet always returned in increased numbers, together with the wealth acquired in exile: the souls of the proselytes and actual material wealth.


* * *
"AND HE CAME TO THE PLACE"


While Jacob's journey of exile to Padan Aram is paradigmatic of all later Jewish exile, his detour on the way there to "THE PLACE" (Gen. 28:11) -- Mount Moriah, "THE PLACE that G-d said to Abraham" (Gen. 22:9), that same FIELD where Isaac went to pray -- is paradigmatic of the GIVING OF THE TORAH. Thus the numerical value of the Hebrew letters of SuLaM, the "ladder" of Jacob's dream (Samech 60, Lamed 30, Mem 40) = 130 = SINaI, where the Torah was given (Samech 60, Yud 10, Nun 50, Yud 10). The Torah itself was given "in exile", in the wilderness. The dream of the ladder and Jacob's actions in response to G-d's promise of protection -- his laying the Temple foundation and his vow to tithe all he acquires for G-d -- are Torah. They are the very essence of the Torah, the GIVING OF THE TORAH for all Jacob's descendants. Jacob's eventual return to this PLACE where he "received the Torah" (see next week's parshah, Gen. ch. 35) is paradigmatic of the return of the Jewish people after exile to build the Holy Temple. The Temple and the Giving of the Torah are one concept.


The PLACE that Jacob "hit" (like you hit a target with an arrow or with a prayer) while on his way to Padan Aram was none other than the spot from which Adam was created: the place destined to bring atonement to all the Children of Adam in all generations through the sacrifical altar that is to stand there in the House of Prayer for all the Nations. This was the place where Noah sacrificed after the flood and this was where Abraham bound Isaac on the Altar. This was the field to which Isaac would return to pray. This place is alluded to in the opening word of the Torah, BeRAiSHIS, the Hebrew letters of which can be rearranged to form the words BAYIS ROSH, "the House that is the Head". As discussed in connection with the parshiyos of the last two weeks, Abraham had conceived of this place as a lofty -- and almost daunting -- MOUNTAIN of spiritual achievement. Isaac had brought the idea nearer to ordinary people by conceiving of it as a FIELD of regular endeavor. It was the innovation of Jacob, the "perfect patriarch", to bring the idea within reach of everyone (for fields, in which Jacob was expert, are still not accessible to everyone): Jacob conceived of the place as a HOUSE. "This is none other than the HOUSE of God" (Genesis 28:17; see Likutey Moharan I, 10).

In the words of the Talmud (Pesachim 88a): Said Rabbi Elazar: What does Isaiah mean when he says, "And many peoples will go and say, 'Come let us go up to the Mountain of G-d to the HOUSE of the G-d of Jacob!'" ? Why the G-d of Jacob and not the G-d of Abraham and Isaac? The answer is: Not like Abraham, who saw it as a Mountain ("as it is said this day, On the Mountain HaVaYaH is seen" -- Genesis 22:14). And not like Isaac, for whom it was a Field ("And Isaac went out to meditate in the Field" -- Genesis 24:63). But like Jacob, who called it a House: "And he called the name of that place Beth El, the House of G-d" (Genesis 28:19).

This passage comes to teach that at the consummation of human history, when "many peoples will go" in search of G-d's truth, the idea through which G-d will be understood by the peoples will be Jacob's idea: the idea of the House -- the Holy Temple. The conception of the Temple as a House brings the idea of devotion to G-d right into the house and home. The Temple is the epitome of all houses. Thus it has a kitchen (the AZARA or central courtyard) and oven (the Altar), a "living room" (the Sanctuary), with its "lamp" (the Menorah) and table (the Showbread Table), and a "bedroom", the Holy of Holies, place of the ZIVUG of the Holy One and the Shechinah (Divine Presence).


The Temple is the universal paradigm of what all of our homes should be, a place for the dwelling of the Divine Presence. At the very center of the Temple vision is the "ladder" that has angels "ascending and descending" on it. This is the ladder of devotion. Our prayers, blessings and simple, everyday "homely" mitzvos and acts of devotion send "angels" ASCENDING upwards to realms that are beyond our comprehension. The ascending angels in turn elicit angels of blessing who DESCEND into this world and into our very lives (such as the angels who accompany us from the synagogue to the home on Shabbos night and who, on seeing that we have made everything ready for Shabbos, bless our table, which is like the Temple altar.) The vow Jacob made upon inaugurating the House of G-d is the paradigm of all the different "vows" or commitments we make involving some kind of self-restraint and sacrifice in order to elevate ourselves spiritually and elicit G-d's protection. These acts of self-sacrifice send up ascending angels, drawing down descending angels of blessing. The foundation of devotion is our COMMITMENT (but without actual vows).


* * *


ENCOUNTER WITH THE WORLD OF OLD


Given that Jacob conceived of divine service using the metaphor of the HOUSE, it is fitting that the central focus of the story of his life is on how he built his house, namely the household of wives and children who made up the House of Jacob, and how he faced all their subsequent domestic problems -- the kidnap of Dinah, the quarrels and hatred among the twelve brothers, the sale of Joseph and all that followed from it.


The building of Jacob's House could be accomplished only through struggles of many kinds -- for truth, Jacob's quality, is born out of struggle on all levels, material and spiritual. In order to build his House, Jacob had to struggle with two major antagonists: Esau and Laban. Esau embodies the threat to the Holy House from the forces of excess and evil in the material world, ASIYAH. The encounter with Esau is a central theme in next week's parshah: VAYISHLACH. In this week's parshah of VAYEITZEI, the focus is on Jacob's encounter with Laban, whose threat to the Holy House is from the forces of excess in the spiritual worlds. Thus while Esau is portrayed as a HUNTER-WARRIOR, Laban is portrayed as a PRIEST (Rashi on Gen. 24:21, Gen. 31:30ff).
To build his House, Jacob had to rescue the sparks of holiness that were still to be find in the land of the Sons of the East (Gen. 29:19), literally the "Sons of OLD". These sparks of holiness were embodied in Rachel and Leah and their handmaidens, who were to mother the Souls of Israel. In order to rescue them, Jacob had to struggle with Laban, the High Priest of the "Old World", the unrectified World of TOHU (confusion) created by G-d to spawn the realm of evil with which man has to struggle in order to attain his destiny. Laban was the father of Be'or who was the father of Bilaam, also called Bela. Bela the son of Be'or is the first of the Seven Kings of Edom who ruled "before there was a king in Israel" (Gen. 36:31 ff.). These "Seven Kings" allude to the seven sefiros in their "fallen" manifestation as a result of the "breaking of the vessels". Kabbalistically, Bela corresponds to DAAS of the SITRA ACHRA, the evil consciousness that is the opposite of G-dly knowledge and awareness, the root of all the other sefiros. The ARI states that Bilaam-Bela was the incarnation of Laban, who is the very brain of the realm of evil, as indicated by his name, which consists of the letters Lamed (30) Beis (2) corresponding to the 32 Pathways of Wisdom, and Nun (50), corresponding to the 50 Gates of Understanding. Jacob's conflict with Laban continued in Moses fight against Bilaam and his pernicious spiritual influence.
Laban is the arch swindler and deceiver, symbolizing the force in creation that conceals G-dliness through our querks of false-consciousness that make evil seem like good and good seem like evil. Laban TRANSLATES one thing into another (we find an example of Laban as a translator in Gen. 31:47), distorting the entire meaning in the process. Time and time again, it turns out that Laban actually means something entirely different from what he appears on the surface to be saying. White-appearing Laban (Lavan in Hebrew = "white") is actually filthy black.


Since the devotions of Jacob (the Children of Israel) are accomplished by using the homely objects of this world to create the House of G-d through which the Divine Presence may dwell in the world, it is essential to cleanse the world of the mental distortions (the deceptions of idolatrous Laban) that could undermine the entire message of the Holy House.
Each one of us has the personal work of using Jacob's honesty to cleanse ourselves of the inner Labans that have us working for years chasing after phantoms, only to find ourselves sadly deceived...


* * *


THE WORK ETHIC


Jacob followed the example of Abraham's servant Eliezer (Gen. 24:11) in going to the WELL in order to find his ZIVUG (soul-mate). As father of the people who were to bring the spiritual waters of Torah to all mankind, Jacob expected to find the appropriate soul-mate at the place of the "water-drawers". There Jacob saw his first love, Rachel, whose beauty was visible also on the exterior, as opposed to Leah, whose spiritual greatness was more concealed. The swindle by which Laban motivated Jacob to work for seven years for Rachel but actually gave him Leah, forcing him to work another seven years to get Rachel too, was a harsh lesson in how life may give us what we didn't bank on.


The implicit message in Jacob's deals with Laban, whereby Jacob worked for everything he gained -- his wives, his children and his flocks -- is that honest work is good, even when swindlers lurk. The heavens and earth were made "to do" (Gen. 2:3). "For six days, work shall be done..." (Exodus 35:2): Work is a good thing! Jacob had received rich blessings from Isaac, but that did not mean he had what he gained through sitting back and doing nothing. It was his very conscientiousness in working to earn the promised good that made him deserve the blessings.


The repeated seven-fold cycles in our parshah (seven years of work for Rachel and Leah, the seven days of the marriage celebrations) are bound up with the underlying six-day/Shabbos cycle of creation which comes to rectify the seven fallen sefiros of the world of TOHU spawned by Bilaam-Laban. The holy sparks rescued by Jacob through his "work" -- Rachel, Leah, the handmaidens, their children, and the "flocks", namely the holy souls -- are all reordered in the world of TIKUN (Rectification, the sefiros in their holy manifestation) in the House of Jacob. Here Jacob (corresponding to Zeir Anpin, the unity of G-d) is joined and unified with his wives, Rachel (the revealed world) and Leah (the concealed world).


Jacob's main work and that of his wives was that of BREEDING -- the breeding of children and the breeding of "flocks". This comes to emphasize the centrality of family, education and good breeding in true civilization. The House about which Jacob's Temple comes to teach is not a far-off concept. It is the actual house and home in which we live, where our work must be to educate ourselves and our children to see and manifest G-d in our mundane, everyday activities.

Jacob is the archetype of the faithful employee. He starts off with nothing (according to the Midrash, Jacob was stripped of all his possessions by Esau's son Eliphaz as he set off for Padan Aram). He works conscientiously to benefit and enrich his employer, with scrupulous honesty and devotedness (as expressed in Jacob's eloquent self-defense Gen. 31:38 ff.). Jacob is pitted against a slick liar who keeps on changing the terms of agreements, who sells his own daughters, who watches his nephew work for his wives, children and flocks for 20 years and still says, "They are all mine...."


The practical teaching about the work ethic that emerges from this section of our parshah telling of Jacob's way of working applies to all mankind. It is an important aspect of the universal law against stealing:


"Just as the employer is cautioned not to steal or withhold the wages of the poor man, so the poor man (the employee) is cautioned not to steal the work of the employer by wasting a little time here and a little there so that he spends the entire day cheating his employer. The worker is obliged to be strict with himself in the time he devotes to his employer's work... and he is obliged to work with all his strength. For the righteous Jacob said 'For WITH ALL MY STRENGTH I worked for your father...'. And therefore he took the reward for this even in this world..." (Rambam, Laws of Hiring 13:7)


Those who are inclined to pass the working hours drinking tea and coffee, chatting, making irrelevant phone calls, etc. should take note.


Shabbat Shalom!
Avraham Yehushua Greenbaum
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