Thursday, February 22, 2018

Mishenichnas ADAR Marbim b’… Rechilus?

The hallmark of Amalek is the concept of “keri” – happenstance or occurrence. The notion that everything happens by chance – there is no Conductor to the orchestra. All is coincidence.

So the Torah says about Amalek: אשר קרך בדרך

They occurred upon you when you were traveling. A coincidence.

Of course we don’t believe in coincidence. As such, the first occurrence of the word keri - קרי - encoded in the Torah as a Sofei Teivos is (Shmos 17:9):

בחר לך אנשים וצא הלחם בעמלק מחר אנכי נצב...

(Note – there are only three occurrences of this word as a Sofei Teivos in the entire Torah and not a single occurrence as a Roshei Teivos)


Amalek may think so, but we think not!

Hence, Haman was very happy when his lots just happened to fall out on the month of Adar. It was not our best month. Moshe Rabenu died in this month. This is what we all learn in cheder.

But there may have been another reason why Haman was so thrilled that his lots fell out on Adar. Something that we don’t learn in cheder. Haman may have known something else about the month of Adar.

Adar is the month of malshinus, rechilus and loshon hara!

Haman may have known another “coincidence”. There are only two “occurrences” in the Torah where the word Adar (אדר) is encoded as a Roshei Teivos. And one of them is this pasuk (Breishis 37:3):

ויבא יוסף את דבתם רעה אל אביהם

And Yosef brought their evil reports to their father. 

Ther first thing we note is the association of Yosef to this encoded word.

The Arizal writes that each month corresponds to one of the Shevatim. The month of Adar corresponds to Yosef. Yosef was granted two tribal portions and was immune to the ayin hara. As such, the mazal for Adar is Dagim, fish, which multiply freely and are not subject to an ayin hara. And this is why the month Adar gets two appearances on leap years.

But what is the significance of the reference to malshinus?

The commentaries (See Kli Yakar – Breishis 37:26) explain that the brothers conspired to kill Yosef because he was a הולך רכיל. He was a rodef and a moser.

Although their assessment may have ultimately been erroneous, it was not totally baseless. The Torah indeed testifies in our pasuk that Yosef brought the “evil report” to their father. And it had all the divisiveness and ugliness of rechilus. Even though most of the brothers participated in the mechira, they were not of one mind. Shimon and Levy wanted blood. Yehudah wanted cash. The younger ones went along for the ride. Reuven abstained.

The brothers were divided. Each had a different motive.  מפוזר ומפורד. And all this, as we know, brought about the first of a series of bitter exiles.

Such is the price of malshinus. And the hidden word in the pasuk seems to relate it to the month of Adar.


[Incidentally, the other pasuk where Adar occurs in Roshei Teivos is Breishis 24:30 which states:

ויהי כראת את הנזם ואת הצמדים על ידי אחתו וכשמעו את דברי רבקה אחתו לאמר כה דבר אלי האיש

Here we see Rivka relaying to Lavan what was told to her by Eliezer. Although there does not seem to be anything derogatory or sinful about this exchange, it was nevertheless an act of one person telling over what they heard from another. Technically rechilus. And perhaps it was not so benign as the Midrash indeed tells us that Besuel subsequently attempted to poison Eliezer.

Lots of דיבור in this pasuk. Coincidence?]

Perhaps, Haman, who loved “coincidences”, was aware of this connection. Adar is a month where Loshon Hara does its damage. Adar is a great month to destroy Klal Yisrael

The gemara in Megillah 13b tells us:

אמר רבא ליכא דידע לישנא בישא כהמן 

Rava says, “There was none who could speak Loshon Hara as smoothly as Haman”. And the gemara goes on to relate a lengthy dialog of just that.

Haman was the king of rechilus. The gemara says (Chullin 139b):

המן מן התורה מנין ? המן העץ... (בראשית ג' יא)

Where is a reference to Haman in the Torah? Hamin ha-etz… (Breishis 3:11).

What is this pasuk? Let’s see the whole thing:

ויאמר מי הגיד לך כי עירם אתה המן העץ אשר צויתיך לבלתי אכל ממנו אכלת  

HKBH asks Adam HaRishon: Have you eaten from the forbidden tree? The Tree of Knowledge? Knowledge of what’s good and knowledge of what’s evil? Knowledge of what’s good about you and what’s evil about “him”?

Have you conspired with the snake? The same snake that Shlomo Hamelech is referring to when he will write:

    אם ישך הנחש בלוא לחש ואין יתרון לבעל הלשון  ?

The snake that bites and kills for no purpose?

And who is hiding in this pasuk - in plain sight?

המן העץ אשר צויתיך לבלתי אכל ממנו אכלת

Yep, this is Haman’s “reference” in the Torah. His Hollywood “credit”.

And what else is hiding in this pasuk? Very well concealed, I might add. You see it? Look. Still not? Look closer:

המן העץ אשר צויתיכ לבלתי אכל ממנו אכלת

Rechilus (only such occurrence in the Torah). Haman’s master craft!

כי משרש נחש יצא צפע

From the root of the snake emerged the viper… (Yeshaya 14:29)

עמלק = 240 = צפע  as if to say:  כי משרש נחש יצא עמלק

וירא בלעם כי טוב בעיני ה' לברך את ישראל ולא הלך כפעם בפעמ לקראת נחשים 


Haman, the star disciple of the snake, understood better than anyone what rechilus can do. And so, he was thrilled that he could ply his trade in the most auspicious month – Adar.

ישנו עם אחד מפוזר ומפורד

There is a nation that is scattered and disconnected. They are scattered in cliques that denigrate one another…they are guilty of rechilus…

Adar is the month of Yosef who brought evil reports to his father. את דבתם רעה … and caused his brothers to shun and hate him.

Thus, Haman’s plan could only be nullified by a descendent of Binyamin. Binyamin heard the bad reports that Yosef brought and he also knew what his brothers did as a result. This would have been a juicier report to bring to their father. But he was silent. He told nobody.

Binyamin’s stone in the choshen is Jasper – ישפה. Yesh peh v’shosek. He has a mouth and is able to speak, but he is silent. And so his descendant Esther saves Klal Yisroel by: אין אסתר מגדת


We have learned that the month of Adar is the month of malshinus. We will live or die at the mercy of our tongues. So it was in the days of Yosef and so it was in the days of Haman and Esther and so it is today.

Malshinus, Rechilus, Lashon Hara and Mesira!

The saga and Chillul Hashem of the Malka Leifer episode continues –and grows.

I have summarized the episode numerous times. See HERE for the original post. But, in this post, I want to reframe the episode this way:

Three Jewish women, all sisters, two of whom are non-observant, are spearheading a campaign to extradite to Australia another Jewish woman, who is observant, on the pretense that she molested them ten years earlier. Their intention is to have her judged and punished by the non-Jewish Australian authorities for the crimes that they claim she committed.

To accomplish this, one of the sisters, Dassi Erlich has opened up a Facebook page devoted exclusively for her campaign to moser this Israeli woman to the goyim in Australia. They have also instigated at least two petitions to that were delivered to the powers-that-be in Eretz Yisroel to cooperate in this mesira. In both cases the aim is to enlist the aid and support of ingenuous well-meaning Jews.

The petitions garnered between 16,000-17,000 signatures total; although there were surely numerous duplicates and double-dippers. The Facebook page dedicated to mesira is now holding at 1557 “Likes” – up from 1316 a mere two months ago.

1557 people “Liking” a campaign to moser an Israeli Jew and citizen to Australia for no toelles except to satisfy these sisters’ quest for personal “justice”. It is certainly not to protect anybody in Australia, and if anybody thinks people are in danger here in Eretz Yisroel, we have a fine, quite aggressive, local police force that serves and protects.

These Jews have absolutely no way of knowing if any of the accusations are true and, even if they are, to what degree. There is absolutely nothing of substance supporting the claims of these three sisters.

Yet it seems that all they need to do is cry “Rape!” and “Pedophile!”, play victim, and point to the villain and, without offering a shred of evidence, they will have hundreds, if not thousands, of do-gooders screaming for the blood of another Jew! Ready, not only to cheer them on, but to actively participate in this bloodletting and to pray for their success.

Just because these three sisters said so!

If this is all it takes to get thousands of Jews, some very observant ones, to ignore all of the Halachos of Mesira, Gonev ish u’mecharo, Lo tasgir eved, and more, then we have a much bigger problem than “child” abuse on our hands. (I am in no way undermining the problem of child abuse.)

Anybody who follows my blog knows that I have been writing about this debacle for close to two years. My main thrust is that the issue of whether the accusations are indeed true is irrelevant. There is no reason or justification to involve Australian authorities in this matter regardless. And it is only because of the impetus of Jews that it is taking place.

In my previous post on this subject I noted a few facts. One is that the accused Mrs. Leifer had left Australia in 2008 with no intention to ever return. Subsequently, it was only in 2011 – three years after Malka Leifer left Australia and after three years that nobody in Australia was molested or hurt in any way that these saintly Jewish sisters first approached the Australian police and opened up the case. Not the Israeli police, but the Australian police!

These actions instigated the senseless, Halachically forbidden, and arguably illegal (for lack of Prima Facie evidence) extradition request that has generated so much publicity and Chillul Hashem.

And, at least 1557 people are so very proud of them!

Now, here is the latest.

Up to very recently, the extradition campaign has hit a few snags. The main one is that for a while, Mrs. Leifer was able to avoid the hearings by claiming mental incapacity. To most of us (including myself), it seems like a ruse. But I was happy for it because I strongly maintain that this extradition should not be on the table under any circumstances.

At or around February 12, Mrs. Leifer was rearrested for “obstruction of justice” in the wake of her heretofore successful evasion of the extradition hearings (that should not be held in the first place).

Now, technically, the charges may be legitimate. However, the Israelis are very choosey about when they apply these obscure technical “offenses” and when they don’t. When they want to, they let these things slide. This time they didn’t.


Because so many Jews put pressure on the government to see to it that a Jewish Israeli citizen is extradited to Australia for crimes for which, aside from the word of the accusers, there is no proof that they ever took place!

February 12 was the 27 of Shvat. A mere three days before Rosh Chodesh Adar.


MiShenichnas Adar Marbim B’Simcha!

And all the Jews on Dassi Erlich’s Facebook page are so-o-o happy! Just look at all of the comments. So happy that “finally” a Jew can get extradited to Australia! So happy that the long-standing mesira may actually bear fruit!

It’s a Purim miracle!

MiShenichnas Adar  - את דבתם רעה - Marbim B’Mesira!

והעיר מלבורן צהלה ושמחה!

The Jews in Australia and in 126 other lands are rejoicing.

And so is the serpent  -  and so is Amalek!

Coincidence? I am afraid not.

And, as for me…

ידנו לא שפכו את הדם הזה...כפר לעמכ ישראל אשר פדית...

Tuesday, January 23, 2018

The Miracle of the Mahn - Then and Now (Repost)

Author's note - This is a repost from Parshas Beshalach in 2009. Enjoy!

ויאמר ה' אל משה, הנני ממטיר לכם לחם מן השמים ויצא העם ולקטו דבר יום ביומו למען אנסנו הילך בתורתי אם לא 

The Midrash tells us (Mechilta Shmos 16:3):

דבר יום ביומו - מי שברא יום ברא פרנסתו מכאן היה ר' אלעזר המודעי אומר כל מי שיש לו מה יאכל היום ואומר מה אוכל למחר הרי זה מחוסרי אמנה שנאמר למען אנסנו הילך בתורתי אם לא

Dvar yom b'yomo - He who created "day" likewise created [each man's] livelihood. From here Rabi Eliezer HaModai would say, "Anyone who has what to eat today and asks 'What will I eat tomorrow?' is from those who lack belief, as it is written, 'So that I may test them to see if they go in the way of my Torah or not.'"

ר' יהושע אומר שונה אדם שתי הלכות בשחרית ושתים בערבית ועוסק במלאכתו כל היום מעלין עליו כאלו קיים כל התורה כולה מכאן היה ר' שמעון בן יוחאי אומר לא נתנה תורה לדרוש אלא לאוכלי המן הא כיצד היה יושב ודורש ולא היה יודע מהיכן אוכל ושותה ומהיכן היה לובש ומכסה לא נתנה תורה לדרוש אלא לאוכלי המן

Rabi Yehoshua says, "A person can merely review two Halachot each morning and two each evening and engage in his crafts all day long and it can be considered as if he sustained the entire Torah."

From here Rabi Shimon ben Yochai would say, "The Torah was only allowed to be expounded by those who subsist on the mahn (i.e., those who do not need to be distracted by their personal necessities). How is this applied? Can one sit and expound while he [is concerned that he] does not know from where he will he will eat and drink and from where he will dress and cover? (I.e., such a person cannot have a clear mind to expound in Torah.) [But, in truth,] the Torah was only allowed to be expounded by those who subsist on the mahn."

Who are theאוכלי המן  of today?

To answer this question, I am going to post the story of Perl the Peanut-Woman.

This story comes from a book that I found laying around my house when I was a kid. I say that it was found laying around the house meaning that I had no idea it was there until I chanced across it. Nobody ever read to me or my siblings out of the book and nobody ever mentioned that the book exists or referred to anything that it says. My siblings did not know about it, either. I have no idea how it even got into our house as it certainly was not bought new. I just happened to come across it sitting on some shelf one day and I opened it up and couldn't close it. And I have saved it as a treasure.

The book is a collection of very inspiring childrens' stories about G-d fearing Jews who were quite ordinary and quite extraordinary at the same time. Each story bespoke how these people displayed enormous courage and strength of character in the most adverse of circumstances. I have never stopped wondering if these stories are based on actual people but, as Moshe Yess says about his Zaidy character, it is certainly "partly about my bubby and zaidy and partly about yours".

The title of the book is Kasriel the Watchman and Other Stories. It was written in English in the early part of the 20th century by a man who called himself Rufus Learsi. Rufus Learsi is backward for Israel Sufur (Sofer?) but I discovered that his real name was Israel Goldberg. He was a historian and an ardent Zionist. It is difficult to determine from his later writings to what extent he was observant of Torah and Mitzvos but one thing is certain - he had a full-scale "chareidi" education.

The book tells tales about a number of characters including Kasriel the Watchman, Feivel the Fiddler, Jakie and Ruby, and Perl the Peanut-Woman. Perl was an elderly widow who had immigrated to America after the death of her husband and was spending her waning years living alone in a boarding house on the Lower East Side. She supported herself by selling peanuts at a local park and so she was known as Perl the Peanut-Woman. Despite her infirmities and her loneliness she was always in high spirits and a most selfless and G-d fearing woman. She would look after the sick and stand up for the orphans. She was the official “sounding board” for anybody's troubles and she would always delight the neighborhood children with her stories. And all her stories were about "hers" - her late husband, her "Talmid Chacham".

Her sole comfort in life was to reminisce over her early years of glory. And what was her glory? To earn the necessities and keep home so that her husband could be free to do nothing but learn Torah.

This book was first published in the United States in 1925!!

1925! And in in all my 50 some odd years I have not seen a children's book in English that so aptly characterizes genuine Yiddishkeit. I was just so fascinated to see that in 1920s America, Jewish childrens' books, of which there were not many (in English, for certain) were promoting Torah values that only became popular decades later. And this, written by a renown Zionist activist! Incidentally, the author, who published the book in 1925, calls the book A medley of childhood memories as he dedicates it to his mother.

So now I present one chapter from the Perl the Peanut-Woman section of this book. It tells over the Rabi Shimon ben Yochai's message of the opening Midrash:

The ability to expound the Torah was only given to those who subsist on mahn.

And it tells a second message:

The ability to subsist on mahn was only given to those who expound the Torah.

(Copyright is held by the Jewish Publication Society of Philadelphia until 2020)


ON FRIDAY night, when, after the lighting and blessing of the candles, Perl the Peanut-Woman sits down in the new-cleaned parlor of the house where she boards and waits for the return of the men-folk from synagogue, her appearance is so changed that she might be taken for a different woman. The red bandanna kerchief has made way for a bright black wig; in place of the red waist and green skirt she has put on a glossy brown dress; but above all, her face seems to have grown fresher, smoother, younger. The other women-folk sit in the parlor with her, the children crowd and chatter around her. That hour between the completion of the Sabbath preparations and the home-coming of the men from synagogue has such wonderful power and peace that it alone seems sufficient to bring rest from all the fatigues of the week's labors.

That hour, especially, brings to Perl hosts of memories of her toilsome past, memories made holy by the figure of him, her pious and learned husband whom she used to maintain in the study of the Law. A stranger in a strange house and strange land, she nevertheless loves to beguile herself by making all the Sabbath preparations every Friday, and waiting expectantly for the men to come back from synagogue, just as though her own would be among them.

To the children of the house and of the neighbors she has deeply endeared herself, and they come and make her tell stories of her past glory. Without knowing it, she often tells them the same ones over again, but they all listen with attentive faces and make believe it is all new and wonderful. And if any there are inclined to smile secretly or openly, little Jakie the newsboy threatens heavy punishment. For Jakie is Perl's most ardent friend, and often plays hooky from synagogue in order to sit with her.

"The `apikorsim', the unbelievers, these days, make fun of everything", says Perl but that is because mine, peace unto him, is no longer living. In his day he did things which would make them stop laughing fast enough."

Then all the children know they may expect a story of the wonderful powers of "hers", peace unto him.

"I am an ignorant woman," begins Perl; “but he, mine, taught me one chapter in the Scriptures, the one you will hear the men say when they return in a little while. It begins like this: ‘A woman of valor who can find her? For her price is far above rubies.' That chapter he made me learn because, he used to say, the great King Solomon had written it in my honor! And on Friday nights when he returned from synagogue and sang that chapter after his Sabbath greeting, he kept looking at me all the time, and my heart melted with happiness and pride.

"But, one Friday night—do you hear, kinderlach?—instead of pleasure I felt only pain and shame. What the trouble was? The trouble was a very great trouble. There was nothing to eat. I had worked and slaved like a horse that week, but the peasants had asked unheard-of prices, the mistresses refused to buy, competition was plentiful, and even old debts I was unable to collect. So all I could prepare for that Sabbath was some white bread and a soup seasoned with a piece of fat I had gotten from one of the cooks. You can imagine what kind of soup it must have been! Very bad, no? Well, just wait and see.

"Mine, peace unto him, enters with his Sabbath greetings as usual and begins the 'Woman of Valor,' walking up and down and stopping often to look at me and smile. I sat like a stone and would have liked the earth to open under me and swallow me. Mind you, I understood everything he was saying in the Holy Tongue. Finally, when he came to the verse `She is like the merchant-ships; she bringeth her food from afar', I could bear it no longer. The shame came up to my very heart and I began to cry bitterly.

"He, my Talmid-Chochem,—be the memory of the righteous for a blessing—just looked at me once—no more—and he knew everything at once. But he went right on and finished the 'Woman of Valor' right up to the end, just as though I deserved all the praise that was in it. But something there came into his face, I noticed, as if an angel from God had touched it. And I felt in my heart that something great, some miracle, was going to happen.

"He made Kiddush over the two white loaves, and when he tasted the first morsel his face just beamed with wonder.

“‘A taste like Paradise!' he said and smacked his lips. I took some after him, and I couldn't understand how the white bread, which I had made without even one egg, could taste like the best egg-cake I had ever eaten.

"'Perele,' says he to me again, 'tonight you will stay in your seat and I will do the serving.'

"Of course, I was going to protest, but, as I said before, he looked so strange, so serious, that I obeyed without a word.

"Then he takes one of the loaves, cuts off two slices, puts them into plates, keeps one for himself, gives me the other, and says:
“`Fish! Gefillte fish!'

“`Ah, you are laughing? Laugh, laugh! You wouldn't have laughed if you had tasted it. To tell you it tasted like fish is nothing! It tasted like the best fish that was ever cooked!

"Mine, may his favor shield us, was no more the same man. I looked at him and I had to turn away my eyes. His face was shining. The Presence itself seemed to be resting on it.

"After fish comes meat. He cut off two more slices of white bread and says: `Meat, chicken meat.'

"You can laugh as much as you like. But it had the taste of real chicken. Mine tasted like the drumstick. After the meat be served the soup I had made,—and what was that I said before about the soup? Never mind, but that soup was no soup; it was the richest and sweetest broth ever set on table. The taste of it is even now in my mouth.

"He filled the plates again—I had made plenty of it—and took some of the white bread and broke it into the soup.

"' Tzimmes,' says he. `Turnip tzimmes!'

"Well, you think it's a joke, hey? But the tzimmes was like all the things that came before. It was sweet and well-seasoned and of the freshest turnips.

"That night, kinderlach, I was in such a state that I did not dare ask him any questions. And for weeks afterwards I felt too great an awe to speak to him about the wonders he brought about that Friday night. But there came a time when he explained it all to me. And now I shall see how you will laugh!

"Do you know, my wise ones, what the children of Israel ate in the desert? Manna, no? Well, and do you know what the taste of the manna was? Yes, it was like wafers made with honey, as the Holy Book tells us. But it was more, and you can ask any scholar about it. The taste of the Manna was like the taste of any kind of food that the one who ate it was longing for. There! Now will you laugh? Could not he, my Talmid-Chochem, bring to pass what the Children of Israel could pass in the desert?"

And the face of Perl the Peanut-Woman beams upon her audience with triumph and exultation.

Monday, January 8, 2018

Delicacies from Yechezkel's Shabbos Table: The Formula for Truth - (MS = 21 Squared)

In Parshas Shmos we are told of the dialogue that took place between HKBH and Moshe Rabeinu at the burning thorn bush at Har Sinai. Moshe asked HKBH that if the Jews inquire about His “name” what name should Moshe relay to them?

HKBH responded:

אהי-ה אשר אהי-ה

What sort of a “name” is this and what is its message?

Says the Rebbe R’ Avraham Mordechai M’Gur, ZT”L  – the Imrei Emmes –  that when Moshe Rabeinu was inquiring about a “name” it was in the context of the Jews wanting to know how they can be assured that everything Moshe is telling them in the “name” of HKBH will truly come to pass. What “name” can you give us that will convince us that that this is for real?

The response that Moshe was supposed to deliver alluded to the statement of Chazal (Shabbos 55a) that: חותמו של הקב"ה אמת - The signature of HKBH is Emess (Truth).

The name א-ה-י-ה  has the numeric value of 21 (1 + 5 + 10 + 5 = 21). The term אהי-ה אשר אהי-ה can be seen to say אהי-ה (21) to the power of אהי-ה (21). 21 instances of 21 or 21 times 21.

21 X 21 = 441

אמת = (1 + 40 + 400) = 441

So HKBH was telling Moshe to convey in a cryptic form that He is the G-d of Truth (as well as the True G-d) and they can be assured that everything they are  being told will come to pass.

He concludes that this concept is reflected in one of the piyutim that we say during Mussaf on Rosh HaShannah and Yom Kippur:

וכל מאמינים שהוא דיין אמת, ההגוי באהי-ה אשר אהי-ה

End of vort from Imrei Emess, ZT”L.

וכאן הבן שואלHere one will ask…

Why be so cryptic? If HKBH’s signature is Emess, then why not just say “Emess sent me to you…”?

I suppose we need to say that Emess is not for everybody. As Reb Yankel Nicholstein said: Only a few good men can handle the truth.

The truth is hidden and people need to find it. Of course, nobody will find it unless they go looking for it. And nobody will go looking for it unless they are prepared to find it; unless they are not afraid of what they may find; unless they can handle it.

It’s been about ten years since my book came out and it was almost immediately supplemented with my blog. My book discusses the true meaning of Anochi Hashem Elokecha and Lo Yihiyeh Lecha and the true meaning of Im Bechukosai Telechu and V’Im Bechukosai Timaasu. The blog is busy applying these “truths” to the world around us.

Over the ten years I was able to see who could handle this “truth” and who cannot. It tells me who these people really are.

Recently, one person who I have known for a very long time (a female one) was criticizing me for a position I took on my blog. I asked her if she ever really read my book. She said (in an email) “I read as much as I could tolerate”.

How much of it do you suppose that was? She certainly didn’t make it to chapter 9, but I don’t really think she got past the preface.

My book is an overview of Parshas Bechukosai based on Rashi and the Aseres HaDibros based on the Maharsha. When somebody writes that they can’t tolerate that, what does it say to me about them?

Of course, these are the people that I am trying to reach but they are afraid of what they may find, so they are afraid to look, and unwilling to see.

Shigaon, Ivaron and Timhon Levav.

Rashi tells us that the message of אהי-ה אשר אהי-ה  is that "I will be with them in this distress as I will be with them in future distresses".

I think that what HKBH was telling Moshe was that the main distress of our exiles is that the truth is hidden. It was like that in Egypt and it is like that now. As such, the gemara in Sanhedrin (97a) tells us that just prior to the coming of Moshiach – just prior to the geulah – that all truth will be “absent”. ותהי האמת נעדרת the truth will go missingמלמד שנעשית עדרים עדרים והולכת לה to teach us that it will gather up in flocks (or herds) and go away.

Flocks? Herds?

It means that people will fall victim to a “herd” mentality. They will be unable to think for themselves and uncover the truth. They will be afraid to think differently than the “conventional wisdom”. They will be “politically correct” but forget that all of politics is built on lies. The flocks of the masses will bury the truth.

But, not so deeply. As I wrote in the preface of my book, the “truth” is hidden in plain sight. It is broken up into small pieces which only give us a part of the picture. One only needs to add up all the pieces. 21 times 21 and put the puzzle together. It takes time and it takes patience and it takes concentration and it takes a touch of intellectual honesty, but anybody who wants to can do it.

21 X 21 = 441 = Emess. Only a few good men are capable of doing the math.

Thursday, December 21, 2017

Nes Rubashkin - The Real Story

Yesterday was a great day for Klal Yisroel. Most of us do not know that the news media is only telling us a fraction of the story. I found out from anonymous reliable sources that this wasn’t stam and that there was a lot that happened within the previous 24 hours that we weren’t told. I got the full scoop and so here I give you the actual story of R. Sholom Rubashkin’s miraculous release:

And it was, at the end of eight years of days, and PharTrump was dreaming and behold he was standing on the Iowa side of the Mississippi. And behold, from the river arose seven glatt kosher beef cattle of pleasant appearance and prime on the rib and they grazed in Postville. And behold another seven treifeh beef cattle arose after them from the river, of poor appearance and short on the rib and they stood next to the first cattle on the bank of the river. And the treifeh beef cattle that were poor in appearance and thin of flanken devoured the seven kosher cattle that were pleasant of appearance and hearty, and PharTrump awoke.

And it was in the morning and his spirit was troubled, and he Twittered and he summoned all his spin doctors and all his wise men and son in law and he told them over his dream and none could interpret it for PharTrump.  Then his bartender Papadopoulos spoke up and said, “I must acknowledge my sins today. Before PharTrump blew his top at me, I was hanging around Otisville to check it out in case things went South, me and Steve Bannon. There we met a Hebrew National from Iowa who was an [acquitted] slave[holder] known as the Chief of the Slaughterers. He said he was in because Linda R. Reade, the wife of his master PETAfar, Chief [anti] Executioner for Phara-Oh Bama the Last, had it in for him. We asked him what’s in store for us and he pulled out a book called Igros Kodesh and told us to stick a paper in any page. We did that and he checked the pages and said I would get busted and Steve would get canned. And it was as he predicted so it came to be, I was busted and Steve was hung out to dry.”

And PharTrump sent for and summoned Sholom and they hurried him out of the slammer. He refused to shave but he changed his clothes and he came before PharTrump.

זה היום עשה ה' נגילה ונשמחה בו!

Mazel Tov to Reb Sholom Mordechai Rubashkin, LOY”T and to all of Klal Yisroel. I am certain that this day of Zos Chanuka will be forever remembered by the Chabad Chassidim and made into a day of great gathering and rejoicing because this is what the Chabadniks always do to celebrate when one of theirs gets out of jail, especially if it’s in Kislev (okay, it was Teves).
I think we can all see the Yad Hashem and understand that sometimes what looks like a disaster is truly a yeshuah. We were all shocked and dismayed when we saw the unruly behavior of the court and the harshness of the charges and the sentence. We were all lamenting that it is way beyond reason.
But I think this very makka turned out to be the refuah because if Judge Reade would have been more practical and handed down a 10 or 15 year sentence, perhaps there would be no pressure to review the case and Reb Sholom would still be there. It is only because the sentence was so harsh and over the top that so many lawmakers and politicians were up in arms that facilitated this early release.

מה רבו מעשיך ה'.