Bibi VS E.U. Borg

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Bibi VS E.U. Borg
Page 1
Music playing old Star Trek theme.
Bibi says, “Earl Grey tea, hot.”
Frodo answers, “I thought that was Capt. Picard’s line, Sir.”
“Space shows are In Frodo, the LotR is old news.”
Frodo, “Then why are we here and no aliens Bibi?”
“Well, Frodo, as you know, we Jews are indigenous to Eretz Israel, while the Palestinians Orabs came after us and squatted on our land and holy sites. We’re back!”
“Bibi, a strange ship approaching”, warns Legalos.
“A new challenge Legalos”
“It’s the E.U. Borgs”
“On screen.”
Bibi sits in captain’s chair, “Yes, the E.U. Borgs! They want to take over Eretz Israel!”
On screen sir, a picture of E.U. Borg ship appears.
Weird transporter sound, evil head Orab commander, Swedish Ambassador, and the Poop materialize.
“Don’t be afraid Bibi, we’re your friends.” the Poop announces.
Frodo shouts, “It’s the Swedish ambassador and she has the Poop, Bibi!”
Bibi says loudly,”Red Alert! Intruder alert!”
Pippin says, “Look he has a crescent on instead of his cross.
Bibi says, “They want to convert or destroy us, same old story. You were not invited here.”
Swedish ambassador, “You know you aren’t the real chosen people any more, the Orabs and E.U. Borgs are! You settlers! Occupiers!”
Bibi answers, “Not a chance, no apologies! We’re indigenous to all of Eretz Israel you ‘Pirate Pagan Poop Pots!”” “Let them have it Frodo”
Frodo answers, “Yes Bibi”
phaser weapons fire out, “Shema Yisroel”
“Emunah”
“We are Indigenous”
“Eretz Israel belongs to the Jews forever.”
Bibi stands and yells,“No apologies, the Torah is True!”
 Bibi-vs-EU-Borg-P2
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Stout Hearted Men Nelson Eddy (New Moon 1940)

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Page 2
Evil trio, “We will boycott!”
“BDS”
“No quarter, keep firing men!”
Evil trio yell out, “Ouch!” “Mommy!” “I can’t stand it!”
guns fire, “No Apologies!”
“Leave or die!”
“Torah is true!”
“You lie!”
Evil trio beams off deck.
“Sir the enemy is beaming off the deck, “officer yells.
“Yes,” Bibi answers.
“Sir, aliyah ships are coming!”
Legalos says, “The E.U. Borg are running Sir.”
“Legalos, have the crew repent and fast.” Bibi says
Bibi then orders, “Load weapons Frodo.”
Frodo asks, “Do you mean to use the most powerful weapons, Sir?”
Bibi answers, “Yes, Frodo”
Three torpedoes are seen: Tchuvah, Tzedaka, Tehillam.
“Torpedoes ready Sir.”
Bibi orders, “Fire torpedoes.”
Woosh sounds
“Any words Bibi?”, Pippin asks.
“Our country is safe thanks to your leadership Sir.”
Bibi declines, “No no, not I Pippin…We just needed to follow G-d’s instructions.”
“Yes, Sir.”
“What Frodo?” Bibi asks.
“Well, Sir,… Bibi., does this mean we should break into song like Nelson Eddy?”
Bibi answers, “Why not.”

Purim How to

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Chaya Malka Burn Foundation

Prevention and Recovery

Purim Burn Prevention Post

P U R I M   CAPS   for  Cap  Guns  ARE  E X P L O S I V E!

February 20, 2013 by Chaya Malka

 P U R I M CAPS for Cap Guns ARE E X P L O S I V E!Its not just big bangers and fire-crackers that  are dangerous. Regular caps can endanger life. Let’s learn from one families serious injury, “Our son was terribly burnt and injured on Purim from caps that exploded in his pants’ pockets with a massive BOOM. It was a miracle that the pants didn’t carry on burning. The manufactures of these caps know they’re EXPLOSIVES! The tiny “how to use” warning on the package, is barely legible and needs magnification to read. The caps rub together creating friction. Touching them heats them further. So the manufacturers write not to put them in a pocket – do they really think kids will keep them somewhere else!? They say “Don’t touch the caps, keep them in their packaging”- so how do they get into the cap-gun? They say “only to be used with adult supervision”  – as if an adult could prevent the injury! In fact I was sitting next to my son at the time of the EXPLOSION!”

 My son’s entire right arm and both legs had to be bandaged for months. Looked very unpleasant… What about under the bandaging? Hand burns can leave scars that seriously limit hand and finger movement and require lengthy physiotherapy treatment. My son’s leg wounds were very serious especially on points where the inflammable material exploded directly into them, causing terribly painful deep cuts and loss of skin.(see photos in sidebar).

Treating burns requires daily washing to prevent infection and regular bandage changing. The treatment required spreading special creams on the burn- which is extremely painful.  The effected skin had to be peeled off to allow new tissue to grow. The pain following the explosion was indescribable and the suffering continued for weeks. Recovery from burns is a long, slow, painful process.

Today’s caps are made all over the world from cheap materials to save the manufacturers’ money. They are cheap and deadly! Baruch Hashem our son recovered but every year the hospitals are inundated with kids suffering injuries from the caps, such as serious burns, lost fingers and horrific facial injuries…Don’t allow any EXPLOSIVE “toys” in the house! Explain to your children their dangers – they shouldn’t touch them or go near them.

Do everything you can to motivate your kids NOT to use caps. Caps can cause years of suffering, pain, and misery. Tell the teachers at schools to warn students. Tell your friends! Please spread the word however you can! Caps are EXPLOSIVES !!

Don’t Drink and Drive

Do Not Drink and Drive on Purim

Don't Drink and Drive

Don’t Drink and Drive

Protect Jewish Girls on Purim

Jewish women and girls are not allowed to drink on Purim

LearnandLive-logo

Preventing exploitation of Jewish Girls in Israel through intervention and Empowerment
http://www.learnandlive.org.il/

From Arutz Sheva Israel National News.com: The Jewish holiday of Purim will take place next week, amid typically boisterous celebrations. But one group is warning that young Jewish girls face a serious danger on the day of drinking and celebrating the Jewish people’s rescue from destruction in ancient Persia.

Patty Kupfer, Director of Learn and Live, a group focused on saving Jewish girls from abusive relationships, notes one particularly drunk 17-year-old girl last Purim was nearly “helped” by two Arab men into their car.

“We intervened and took her to our ‘safe tent’ where female staff look after girls and let them sleep off the liquor till the morning. We save girls like this every year,” reported Kupfer.

Kupfer notes that particularly in downtown Jerusalem, 15- to 18-year-old girls tend to take too far the religious imperative to drink and revel in the salvation back in the days of Queen Esther, becoming inebriated and unwittingly putting themselves in danger of being taken advantage of. Exploitation of

Jewish girls — not just for Purim

Knesset figures state that last year over 700 young Jewish girls were lured into relationships with Arab men, only to be confronted by abuse. Reportedly over a thousand calls from girls trapped in Arab villages are fielded by Israeli hotlines every year, with many others unable to call.

The group notes that Muslim legal authority Sheik Abu Humam Al-Athari announced in 2011 that Islamic law encourages Arab men to capture “infidel” (Jewish and Christian) women. Since the ruling, Learn and Live reports the number of Jewish girls who have “gone missing” more than doubled.

“This is a silent war and our daughters on are on the front line,” warns Kupfer. “Vulnerability and low self-esteem, combined with the Sharia law, has led to this disastrous state of affairs for the girls and for the Jewish people.”

KNESSET_REPORT_ON_THE_WELFARE_OF_THE_CHILD_2012_ENGLISH_TRANSLATION

Preventing exploitation of Jewish Girls in Israel through intervention and Empowerment http://www.learnandlive.org.il/

Preventing exploitation of Jewish Girls in Israel through intervention and Empowerment
http://www.learnandlive.org.il/

rescued-Jewish-Girls

Click to download PDF filePrayer before drinking wine on Purim – Say before every cup wine-prayer-eng
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Click to download PDF filePreparation for drinking wine on Purim-Hebrew

Prayer said prior to each glass of wine in Hebrew

Prayer said prior to each glass of wine

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Kitzur Shulchan Aruch Laws of the Megillah Ch. 141:1-23 הלכות מגילה
141:1 [משנכנס אדר] From when the month of Adar begins, [מרבים בשמחה] we increase (our) joy. [וישראל שיש לו דין ודברים עם אינו יהודי] A Jew who has a dispute with a non-Jew, [ישפוט עמו בחודש זה] should have the judgment with him in this month.1
1) The month of Adar is considered a favorable time for Jews. [From when the month of Adar begins,] משנכנס אדר [we increase (our) joy.] מרבים בשמחה [A Jew who has a dispute with a non-Jew,] וישראל שיש לו דין ודברים עם אינו יהודי [should have the judgment with him in this month.] ישפוט עמו בחודש זה א
141:2 [בימי מרדכי ואסתר] During the time of Mordechai and Esther, [נקהלו היהודים בשלשה עשר לחדש אדר] the Jews gathered together on the thirteenth of Adar [לעמוד על נפשם ולהנקם מאויביהם] to defend their lives and take revenge on their enemies.1 [והיו צריכין לבקש רחמים] They needed to ask for mercy, [מאת ה’ יתברך שמו שיעזרם] from G-d, blessed be His name, to aid them. [ומצינו שכאשר היו ישראל במלחמה] We have found, that when the Jews were at war [התענו שיעזרם ה’] they fasted so that G-d would aid them. [וגם משה רבינו עליו השלום] Also Moses our teacher, may he be in peace, [ביום שנלחם עם עמלק התענה] when we waged war against Amalek, fasted. [ואם כן מסתמא גם אז בימי מרדכי ואסתר] If this was so, we can assume that also then at the time of Mordechai and Esther, [התענו ביום י”ג אדר] they fasted on the thirteenth of Adar. [ולכן קבלו עליהם כל ישראל יום זה] So this day has been accepted by the entire Jewish people [לתענית צבור ונקרא ”תענית אסתר”] as a communal fast and is called the ”Fast of Esther”, [כדי לזכור שהבורא יתברך שמו] in order to remember that the Creator, blessed be His name, [רואה ושומע תפלת כל איש בעת צרתו] watches and hears the prayers of each person in his time of difficulty [כאשר יתענה וישוב אל ה’ בכל לבבו] when he fasts and repents to G-d wholeheartedly, [כמו שעשה לאבותינו בימים ההם] just He did for our forefathers in those (Purim) days. [ומכל מקום אין תענית זה חובה כל כך] In any event, this fast is not such an obligation [כמו ארבעה תעניתים שכתובים במקרא] as the four fasts mentioned in the prophetic writings,2 [ולכן יש להקל בו בעת הצורך] Therefore, one should be lenient in a time of need, [כגון מעוברות ומניקות] for example, pregnant and nursing women, [או אפילו חולה קצת בכאב עינים] and people who are ill, even one who merely feels pain in his eyes, [שאם מצטערים הרבה לא יתענו] need not fast if they suffer great discomfort. [וכן יולדת כל שלשים יום] Similarly, a woman who has given birth within thirty days [וכן חתן בתוך שבעת ימי המשתה שלו] and a groom during the seven days after the wedding, [אינו צריך להתענות] do not have to fast. [ויפרעו את התענית אחר כך] These people should ”repay” this fast at a later date.3 [אבל שאר הבריאים] In contrast, other individuals who are healthy [לא יפרשו את עצמם מן הצבור] should not separate themselves from the community [ואפילו מי שהולך בדרך וקשה עליו התענית] Even a person on a journey for whom the fast is difficult [מכל מקום צריך להתענות] is required to fast.
1) Haman had convinced the Persian king, Achashverosh, to sign a decree allowing the Persian population to destroy the Jews on the 13th of Adar. When Haman was hung and Mordechai appointed chief advisor in his place, the king signed another decree allowing the Jews to defend themselves and attack their enemies on the 13th of Adar – see the ”Book of Esther”
2) See also Ch. 121.
3) That is, they should fast for a day in the future, to make up for not fasting during the Fast of Esther. [During the time of Mordechai and Esther,] בימי מרדכי ואסתר [the Jews gathered together on the thirteenth of Adar] נקהלו היהודים בשלשה עשר לחדש אדר [to defend their lives and take revenge on their enemies.] לעמוד על נפשם ולהנקם מאויביהם [They needed to ask for mercy,] והיו צריכין לבקש רחמים [from G-d, blessed be His name, to aid them.] מאת ה’ יתברך שמו שיעזרם [We have found, that when the Jews were at war] ומצינו שכאשר היו ישראל במלחמה [they fasted so that G-d would aid them.] התענו שיעזרם ה’ [Also Moses our teacher, may he be in peace,] וגם משה רבינו עליו השלום [when we waged war against Amalek, fasted.] ביום שנלחם עם עמלק התענה [If this was so, we can assume that also then at the time of Mordechai and Esther,] ואם כן מסתמא גם אז בימי מרדכי ואסתר [they fasted on the thirteenth of Adar.] התענו ביום י”ג אדר [So this day has been accepted by the entire Jewish people] ולכן קבלו עליהם כל ישראל יום זה [as a communal fast and is called the ”Fast of Esther”,] לתענית צבור ונקרא ”תענית אסתר” [in order to remember that the Creator, blessed be His name,] כדי לזכור שהבורא יתברך שמו [watches and hears the prayers of each person in his time of difficulty] רואה ושומע תפלת כל איש בעת צרתו [when he fasts and repents to G-d wholeheartedly,] כאשר יתענה וישוב אל ה’ בכל לבבו [just He did for our forefathers in those (Purim) days.] כמו שעשה לאבותינו בימים ההם [In any event, this fast is not such an obligation] ומכל מקום אין תענית זה חובה כל כך [as the four fasts mentioned in the prophetic writings,] כמו ארבעה תעניתים שכתובים במקרא [Therefore, one should be lenient in a time of need,] ולכן יש להקל בו בעת הצורך [for example, pregnant and nursing women,] כגון מעוברות ומניקות [and people who are ill, even one who merely feels pain in his eyes,] או אפילו חולה קצת בכאב עינים [need not fast if they suffer great discomfort.] שאם מצטערים הרבה לא יתענו [Similarly, a woman who has given birth within thirty days] וכן יולדת כל שלשים יום [and a groom during the seven days after the wedding,] וכן חתן בתוך שבעת ימי המשתה שלו [do not have to fast.] אינו צריך להתענות [These people should ”repay” this fast at a later date.] ויפרעו את התענית אחר כך [In contrast, other individuals who are healthy] אבל שאר הבריאים [should not separate themselves from the community] לא יפרשו את עצמם מן הצבור [Even a person on a journey for whom the fast is difficult] ואפילו מי שהולך בדרך וקשה עליו התענית [is required to fast.] מכל מקום צריך להתענות ב
141:3 [ביום י”ד אדר הוא פורים] The fourteenth of Adar is Purim,1 [ואם חל פורים ביום ראשון] and if Purim comes on Sunday, [מקדימין להתענות ביום חמישי] the Fast (of Esther) is brought forward to the (previous) Thursday. [ואם יש אז ברית מילה] If there is then (on Thursday) a circumcision, [יעשו את הסעודה בלילה] one makes the festive meal at night, [אבל הסנדק] but the ”Sandek”2 [ואבי הבן מותרין לאכול ביום] and the father of the child may eat during the day,3 [ואין צריכין להתענות ביום ששי] and they do not have to (make up by) fasting on Friday. [אבל אדם אחר ששכח ואכל ביום חמישי] However, another person who forgot and ate on (that) Thursday, [יתענה ביום ששי] should fast on Friday.
1) For those living in un-walled cities, but cities that were walled at the time of Joshua, have Purim on the fifteen – see also Law 23 below.
2) The one who holds the baby on his knees during the ceremony.
3) The Mishna Berurah also allows both the mother of the baby and the ”Mohel”, who did the circumcision, to eat during the day. [The fourteenth of Adar is Purim,] ביום י”ד אדר הוא פורים [and if Purim comes on Sunday,] ואם חל פורים ביום ראשון [the Fast (of Esther) is brought forward to the (previous) Thursday.] מקדימין להתענות ביום חמישי [If there is then (on Thursday) a circumcision,] ואם יש אז ברית מילה [one makes the festive meal at night,] יעשו את הסעודה בלילה [but the ”Sandek”] אבל הסנדק [and the father of the child may eat during the day,] ואבי הבן מותרין לאכול ביום [and they do not have to (make up by) fasting on Friday.] ואין צריכין להתענות ביום ששי [However, another person who forgot and ate on (that) Thursday,] אבל אדם אחר ששכח ואכל ביום חמישי [should fast on Friday.] יתענה ביום ששי ג
141:4 [לכבוד המגילה] In honor of the (reading of) the Megillah [יש ללבוש בגדי שבת מבערב] one should wear (one’s) Shabbat clothes in the evening. [וכשבא מבית הכנסת] When one returns from the synagogue, [ימצא בביתו נרות דולקים] one should find in one’s home (that) the candles are lit, [ושלחן ערוך] the table is set, [ומטה מוצעת] and the beds are made.1 [ערבית לאחר שמונה עשרה] In the evening service, after Shemoneh Esreh, [אומרים קדיש שלם עם תתקבל] one says the full Kaddish (including) ”May the prayers and supplications…”, [וקורין את המגילה] then we read the Megillah, [אחר כך אומרים ואתה קדוש] after that we say ”But You are holy…” [שהוא במזמור למנצח על אילת השחר] (which is in the Psalm2 ”To the Chief Musician on the coming up of the dawn…” [שנאמר על אסתר] which was said about Esther, [ושם נאמר] and it was written3 there: [אלהי אקרא וגו’] ”My G-d, I call to You during the day… and at night.” [דנאמר על מקרא מגילה] and it is written in Megillah4 [דאמר ר’ יהושע בן לוי] that Rabbi Yehoshuah ben Levi said: [חייב אדם לקרות את המגילה בלילה] ”A person is obligated to read the Megillah at night [ולשנותה ביום] and repeat it during the day”. [שנאמר אלהי אקרא יומם] as was said ”My G-d, I call to You during the day…” [ולא תענה] and not fast, [ולילה ולא דומיה לי] ”…and at night.” I will not rest, [וסמיך ליה ואתה קדוש וגו’] and this (verse) is followed by ”But You are holy…”.)5 [ואחר כך קדיש שלם בלא תתקבל] afterwards full Kaddish without ”May the prayers and supplications…”. [ובמוצאי שבת ויהי נועם ואתה קדוש] On out Shabbat (we say) ”And let the graciousness…” and ”But You are holy…”, [קדיש שלם בלא תתקבל, ויתן לך] full Kaddish without ”May the prayers and supplications…”, [ומבדילין על הכוס] Havdalah (is made) over a cup (of wine), [עלינו] (and then one says) ”It is our duty to praise…”.
1) As is the case on Shabbat and festivals.
2) Psalm 22.
3) Verse 3.
4) Megillah 4a.
5) So they derived both the requirement to read the Megillah at night and during the day, and adding ”But You are holy…” to the evening service, from Psalm 22. [In honor of the (reading of) the Megillah] לכבוד המגילה [one should wear (one’s) Shabbat clothes in the evening.] יש ללבוש בגדי שבת מבערב [When one returns from the synagogue,] וכשבא מבית הכנסת [one should find in one’s home (that) the candles are lit,] ימצא בביתו נרות דולקים [the table is set,] ושלחן ערוך [and the beds are made.] ומטה מוצעת [In the evening service, after Shemoneh Esreh,] ערבית לאחר שמונה עשרה [one says the full Kaddish (including) ”May the prayers and supplications…”,] אומרים קדיש שלם עם תתקבל [then we read the Megillah,] וקורין את המגילה [after that we say ”But You are holy…”] אחר כך אומרים ואתה קדוש [(which is in the Psalm ”To the Chief Musician on the coming up of the dawn…”] שהוא במזמור למנצח על אילת השחר [which was said about Esther,] שנאמר על אסתר [and it was written (Verse 3) there:] ושם נאמר [”My G-d, I call to You during the day… and at night.”] אלהי אקרא וגו’ [and it is written in Megillah] דנאמר על מקרא מגילה [that Rabbi Yehoshuah ben Levi said:] דאמר ר’ יהושע בן לוי [”A person is obligated to read the Megillah at night] חייב אדם לקרות את המגילה בלילה [and repeat it during the day”.] ולשנותה ביום [as was said ”My G-d, I call to You during the day…”] שנאמר אלהי אקרא יומם [and not fast,] ולא תענה [”…and at night.” I will not rest,] ולילה ולא דומיה לי [and this (verse) is followed by ”But You are holy…”.)] וסמיך ליה ואתה קדוש וגו’ [afterwards full Kaddish without ”May the prayers and supplications…”.] ואחר כך קדיש שלם בלא תתקבל [On out Shabbat (we say) ”And let the graciousness…” and ”But You are holy…”,] ובמוצאי שבת ויהי נועם ואתה קדוש [full Kaddish without ”May the prayers and supplications…”,] קדיש שלם בלא תתקבל, ויתן לך [Havdalah (is made) over a cup (of wine),] ומבדילין על הכוס [(and then one says) ”It is our duty to praise…”.] עלינו ד
141:5 [נוהגין ליתן קודם פורים] It is the custom to give (just) before Purim, [מחצית מן המטבע הקבוע] half of the standard monetary unit in use [באותו מקום ובאותו זמן] in one’s local place and at the current time. [זכר למחצית השקל שהיו נותנין באדר] in memory of the half-shekel that was given in (every) Adar, [לצורך קרבנות הצבור] in order to buy the (animals for the) public sacrifices. [ומנהג ליתן שלש מחצית] It’s customary to give three (times the) half (monetary) units [משום דבפרשת כי תשא כתיב] because in Parashat Ki Tisa,1 it writes [שלשה פעמים תרומה] the word ”Terumah” three times.2 [ונותנין בערב לפני קריאת המגילה] One gives (this money) in the evening, before the Megillah reading, [ומחלקין אותן לעניים] and it is distributed to the poor. [קטן פטור] A minor is exempt (from this donation), [ואם אביו נתן בשבילו פעם אחת] but if his father gave on his behalf one time, [חייב לעולם] (he is) obliged (to continue to give) always. [בן שלש עשרה שנה] (Concerning) a thirteen year old boy, [יש אומרים דחייב] some (authorities) say (that) he is obligated (to donate), [ויש אומרים דפטור עד שיהא בן עשרים] and some (others) say that he is exempt until he is twenty.
1) Ex. 30:11.
2) ”Terumah” means a donation. From Rosh Chodesh Nissan onwards, the animals used for all the communal sacrifices in the Temple, had to be purchased using money collected that year. Therefore, one month before, on Rosh Hodesh Adar, announcements would be made to remind people to donate the half-shekel, so that animals could be purchased with the ”new” money before Nissan. The reading of Parashat Shekalim just before (or on) Rosh Hodesh Adar also serves as a reminder of that mitzvah. [It is the custom to give (just) before Purim,] נוהגין ליתן קודם פורים [half of the standard monetary unit in use] מחצית מן המטבע הקבוע [in one’s local place and at the current time.] באותו מקום ובאותו זמן [in memory of the half-shekel that was given in (every) Adar,] זכר למחצית השקל שהיו נותנין באדר [in order to buy the (animals for the) public sacrifices.] לצורך קרבנות הצבור [It’s customary to give three (times the) half (monetary) units] ומנהג ליתן שלש מחצית [because in Parashat Ki Tisa, it writes] משום דבפרשת כי תשא כתיב [the word ”Terumah” three times.] שלשה פעמים תרומה [One gives (this money) in the evening, before the Megillah reading,] ונותנין בערב לפני קריאת המגילה [and it is distributed to the poor.] ומחלקין אותן לעניים [A minor is exempt (from this donation),] קטן פטור [but if his father gave on his behalf one time,] ואם אביו נתן בשבילו פעם אחת [(he is) obliged (to continue to give) always.] חייב לעולם [(Concerning) a thirteen year old boy,] בן שלש עשרה שנה [some (authorities) say (that) he is obligated (to donate),] יש אומרים דחייב [and some (others) say that he is exempt until he is twenty.] ויש אומרים דפטור עד שיהא בן עשרים ה
141:6 [בפורים] On Purim, [דהיינו ביום י”ד] (that is on the 14th) [ערבית] in the (Shemone Esrei of the) evening service, [שחרית ומנחה] and (also) in the morning and afternoon services [אומרים על הנסים] one says ”For the miracles…”. [ואם שכח] If one forgot, [דינו כמו בחנוכה] the (same) laws as for Hanukah apply. [On Purim,] בפורים [(that is on the 14th)] דהיינו ביום י”ד [in the (Shemone Esrei of the) evening service,] ערבית [and (also) in the morning and afternoon services] שחרית ומנחה [one says ”For the miracles…”.] אומרים על הנסים [If one forgot,] ואם שכח [the (same) laws as for Hanukah apply.] דינו כמו בחנוכה ו
141:7 [חייב כל אדם בין איש בין אשה] Everyone is obliged, whether men or women, [לשמוע קריאת המגילה בלילה וביום] to hear the reading of the Megillah at night and during the day. [ולכן גם הבתולות יש להן ללכת לבית הכנסת] Therefore, also the young single girls should go to the synagogue. [ואם אינן הולכות] If they do not go, [צריכין לקרות לפניהן בבית] one needs to read for them at home. [וגם את הקטנים חייבים לחנך אותם] Also (with) young children, we must educate them, [שישמעו קריאת המגילה] that they hear the reading of the Megillah, [ומכל מקום לא יביאו לבית הכנסת קטנים ביותר] however, one should not bring to the synagogue very young children [שמבלבלים דעת השומעים] because they disturb the concentration of those listening. [Everyone is obliged, whether men or women,] חייב כל אדם בין איש בין אשה [to hear the reading of the Megillah at night and during the day.] לשמוע קריאת המגילה בלילה וביום [Therefore, also the young single girls should go to the synagogue.] ולכן גם הבתולות יש להן ללכת לבית הכנסת [If they do not go,] ואם אינן הולכות [one needs to read for them at home.] צריכין לקרות לפניהן בבית [Also (with) young children, we must educate them,] וגם את הקטנים חייבים לחנך אותם [that they hear the reading of the Megillah,] שישמעו קריאת המגילה [however, one should not bring to the synagogue very young children] ומכל מקום לא יביאו לבית הכנסת קטנים ביותר [because they disturb the concentration of those listening.] שמבלבלים דעת השומעים ז
141:8 [מגילה של לילה אסור לקרות] It is forbidden to read the Megillah at night [קודם צאת הכוכבים] before the appearance of (three) stars, [אף על פי שמצטער הרבה מחמת התענית] even though one is greatly suffering due to the fast. [אך יכול לטעום קצת קודם המגילה] However, one may taste a little1 before the Megillah (reading), [כגון קפה וכדומה] such as coffee and similar (drinks), [כדי להחזיק מעט] in order to slightly strengthen oneself [מחולשת התענית] from the weakness of the fast.
1) One may eat the volume of a ”k’beitzah” (lit: ”like an egg”) of bread and cake, or liquid in the same quantity. This is from 86.23 ml to 100 ml or in normal terms about two thirds of a slice of white bread or three quarters of a square matzah. [It is forbidden to read the Megillah at night] מגילה של לילה אסור לקרות [before the appearance of (three) stars,] קודם צאת הכוכבים [even though one is greatly suffering due to the fast.] אף על פי שמצטער הרבה מחמת התענית [However, one may taste a little before the Megillah (reading),] אך יכול לטעום קצת קודם המגילה [such as coffee and similar (drinks),] כגון קפה וכדומה [in order to slightly strengthen oneself] כדי להחזיק מעט [from the weakness of the fast.] מחולשת התענית ח
141:9 [מצוה מן המובחר] The most desirable way to fulfill the mitzvah [לשמוע קריאת המגילה בבית הכנסת] is to hear the reading of the Megillah in a synagogue, [במקום שיש רוב אנשים] where there are many people, [משום] from:1 [דברוב עם הדרת מלך] ”Within the multitude of the people is the glory of the King.” [ולכל הפחות] At the very least, [יראה לשמוע אותה במנין עשרה] one should be careful to hear it in a ”Minyan” of ten. [ואם אי אפשר לקרותה במנין] If it is impossible to read it with a ”Minyan”, [יקרא אותה כל יחיד] each individual should read it [מתוך מגילה כשרה עם הברכות שלפניה] from a kosher scroll, with the blessings beforehand. [ואם אחד יודע לקרותה] If one (person) knows how to read it, [והשאר אינם יודעים] and the rest do not know, [יקרא זה שהוא יודע] the person who knows should read [והם ישמעו ויוצאים] and they should listen and (will) fulfill their obligation, [אף על פי שאינם עשרה] even though there are not ten (listening). [אבל ברכה שלאחריה] However, the blessing after (the reading) [אין אומרים רק בעשרה] is not said unless there are ten. [ואך בלא שם ומלכות] However, without (G-d’s) name and (mention of His) Kingship, [יכול גם יחיד לאמרה] even an individual can say it.
1) Proverbs 12:28. [The most desirable way to fulfill the mitzvah] מצוה מן המובחר [is to hear the reading of the Megillah in a synagogue,] לשמוע קריאת המגילה בבית הכנסת [where there are many people,] במקום שיש רוב אנשים [from:] משום [”Within the multitude of the people is the glory of the King.”] דברוב עם הדרת מלך [At the very least,] ולכל הפחות [one should be careful to hear it in a ”Minyan” of ten.] יראה לשמוע אותה במנין עשרה [If it is impossible to read it with a ”Minyan”,] ואם אי אפשר לקרותה במנין [each individual should read it] יקרא אותה כל יחיד [from a kosher scroll, with the blessings beforehand.] מתוך מגילה כשרה עם הברכות שלפניה [If one (person) knows how to read it,] ואם אחד יודע לקרותה [and the rest do not know,] והשאר אינם יודעים [the person who knows should read] יקרא זה שהוא יודע [and they should listen and (will) fulfill their obligation,] והם ישמעו ויוצאים [even though there are not ten (listening).] אף על פי שאינם עשרה [However, the blessing after (the reading)] אבל ברכה שלאחריה [is not said unless there are ten.] אין אומרים רק בעשרה [However, without (G-d’s) name and (mention of His) Kingship,] ואך בלא שם ומלכות [even an individual can say it.] יכול גם יחיד לאמרה ט
141:10 [מנהג בכל ישראל] It is customary in all Jewish communities [שהקורא אינו קורא מתוך מגילה כרוכה] that the reader does not read from a rolled up Megillah,1 [אלא פושט אותה] rather he spreads it out [וכופלה דף על דף כמו אגרת] and folds (each) page on (each other) page like a letter,2 [מפני שנקראת ”אגרת הפורים”] because it (the Megillah) is called ”The Purim Letter”.3 [אבל השומעים אינם צריכים לפשטה] However, those listening don’t need to spread out their (own scrolls).
1) A scroll opened only to the page presently being read.
2) The Megillah should be unrolled and folded before the reader says the blessings preceding the reading, so that there will be no interruption between the blessings and the reading.
3) Esther 9:29. [It is customary in all Jewish communities] מנהג בכל ישראל [that the reader does not read from a rolled up Megillah,] שהקורא אינו קורא מתוך מגילה כרוכה [rather he spreads it out] אלא פושט אותה [and folds (each) page on (each other) page like a letter,] וכופלה דף על דף כמו אגרת [because it (the Megillah) is called ”The Purim Letter”.] מפני שנקראת ”אגרת הפורים” [However, those listening don’t need to spread out their (own scrolls).] אבל השומעים אינם צריכים לפשטה י
141:11 [הקורא את המגילה] The one who reads the Megillah, [בין ביום ובין בלילה] whether by day or by night, [מברך לפניה שלש ברכות] blesses before it three blessings, [על מקרא מגילה] ”…concerning the reading of the Megillah.”, [שעשה נסים] ”…who carried out miracles…”, [ושהחיינו] and ”…who has kept us in life…”. [ולאחר קריאתה כורכה כולה] After reading it he rolls it up completely, [ומניחה לפניו] lays it down in front of himself, [ומברכין ברכת הרב את ריבנו וכו’] and blesses the blessing ”…who contends for us…” [אם אבל קורא את המגילה] If a mourner read the Megillah, [יברך אחר את הברכות] another should bless the blessings [משום ברכת שהחיינו] because of the blessing ”…who has kept us in life…”.1
1) It is not appropriate for the mourner to say this blessing publicly. [The one who reads the Megillah,] הקורא את המגילה [whether by day or by night,] בין ביום ובין בלילה [blesses before it three blessings,] מברך לפניה שלש ברכות [”…concerning the reading of the Megillah.”,] על מקרא מגילה [”…who carried out miracles…”,] שעשה נסים [and ”…who has kept us in life…”.] ושהחיינו [After reading it he rolls it up completely,] ולאחר קריאתה כורכה כולה [lays it down in front of himself,] ומניחה לפניו [and blesses the blessing ”…who contends for us…”] ומברכין ברכת הרב את ריבנו וכו’ [If a mourner read the Megillah,] אם אבל קורא את המגילה [another should bless the blessings] יברך אחר את הברכות [because of the blessing ”…who has kept us in life…”.] משום ברכת שהחיינו יא
141:12 [בברכת שהחיינו של יום] On the blessing ”…who has kept us in life…” (that is said) in the day, [יכוונו גם על מצות] they (the listeners) should have in mind also the commandment of [משלוח מנות] sending food presents (to friends), [ומתנות לאביונים] (giving) gifts to the poor, [וסעודת פורים] and the festive Purim meal. [וכן השליח צבור צריך שיכוין להוציא] Similarly, the Reader1 needs to intend to cover [את הצבור גם על מצות אלו] the congegration also for these three commandments.
1) lit; ”representative of the congregation” that is, the one reading the Megillah for the congegration. [On the blessing ”…who has kept us in life…” (that is said) in the day,] בברכת שהחיינו של יום [they (the listeners) should have in mind also the commandment of] יכוונו גם על מצות [sending food presents (to friends),] משלוח מנות [(giving) gifts to the poor,] ומתנות לאביונים [and the festive Purim meal.] וסעודת פורים [Similarly, the Reader needs to intend to cover] וכן השליח צבור צריך שיכוין להוציא [the congegration also for these three commandments.] את הצבור גם על מצות אלו יב
141:13 [הקורא את המגילה צריך לכוין] The one reading the Megillah must intend [להוציא את כל השומעים] to cover all those listening. [וגם השומע צריך לכוין לצאת] Also the listener needs to intend to cover (his obligation) [ולשמוע כל תיבה ותיבה] and to listen to each and every word. [שאפילו אם רק תיבה אחת] Even if (it was) only one word, [לא שמע אינו יוצא] that he did not hear, he has not fulfilled his obligation. [ולכן צריך הקורא להשגיח מאד] Therefore, the reader needs be very careful [שבשעה שמרעישין ומבלבלין] that when noise and disturbances [בהכאת המן] are made to block out (the name of) Haman, [ישתוק עד יעבור הרעש לגמרי] he should be silent until the noise is completely over. [ומכל מקום ראוי ונכון שיהיה לכל אחד] In any case, it is proper and correct that each individual has [מגילה כשרה כדי שיאמר בעצמו] a kosher Megillah1 so that one can say by oneself [מלה במלה בלחש] word by word quietly, [פן לא ישמע תיבה אחת מן הקורא] in case he did not hear (any) one word from the reader, [וכן כל אשה חכמת לב] Similarly, every woman who understands (the Megillah), [שעומדת בעזרת נשים] and is standing in the women’s section, [אם אפשר מה טוב] if possible it is preferable [להיות לה מגילה כשרה לקרות מתוכה] for her to have a kosher Megillah to read from, [כי שם קשה לשמוע] because there it is hard to hear [והנשים חייבות כמו האנשים] and women are obliged (to hear) just like the men. [אם לא קדשו את הלבנה] (If they had not (yet) blessed the New Moon, [ונראתה בשעת קריאת המגילה] and they saw it (for the first time) at the time of Megillah reading, [עיין לעיל סוף סימן צ] see this topic at the end of Ch. 97. )
1) If one doesn’t have a kosher handwritten Megillah, one can read from a printed Megillah – Mishna Berurah 690:19. [The one reading the Megillah must intend] הקורא את המגילה צריך לכוין [to cover all those listening.] להוציא את כל השומעים [Also the listener needs to intend to cover (his obligation)] וגם השומע צריך לכוין לצאת [and to listen to each and every word.] ולשמוע כל תיבה ותיבה [Even if (it was) only one word,] שאפילו אם רק תיבה אחת [that he did not hear, he has not fulfilled his obligation.] לא שמע אינו יוצא [Therefore, the reader needs be very careful] ולכן צריך הקורא להשגיח מאד [that when noise and disturbances] שבשעה שמרעישין ומבלבלין [are made to block out (the name of) Haman,] בהכאת המן [he should be silent until the noise is completely over.] ישתוק עד יעבור הרעש לגמרי [In any case, it is proper and correct that each individual has] ומכל מקום ראוי ונכון שיהיה לכל אחד [a kosher Megillah so that one can say by oneself] מגילה כשרה כדי שיאמר בעצמו [word by word quietly,] מלה במלה בלחש [in case he did not hear (any) one word from the reader,] פן לא ישמע תיבה אחת מן הקורא [Similarly, every woman who understands (the Megillah),] וכן כל אשה חכמת לב [and is standing in the women’s section,] שעומדת בעזרת נשים [if possible it is preferable] אם אפשר מה טוב [for her to have a kosher Megilla to read from,] להיות לה מגילה כשרה לקרות מתוכה [because there it is hard to hear] כי שם קשה לשמוע [and women are obliged (to hear) just like the men.] והנשים חייבות כמו האנשים [(If they had not (yet) blessed the New Moon,] אם לא קדשו את הלבנה [and they saw it (for the first time) at the time of Megillah reading,] ונראתה בשעת קריאת המגילה [see this topic at the end of Ch. 97. )] עיין לעיל סוף סימן צ”ז יג
141:14 [הקורא צריך שיאמר את עשרת בני המן] The reader needs to say (the names of) the ten sons of Haman1 [וגם תיבת עשרת הכל בנשימה אחת] and the word ”ten”, all in a single breath, [להודיע שכולם נהרגו ונתלו כאחד] to proclaim that they were all killed and hung as one. [ונוהגין לכתחלה לומר מן חמש מאות איש] It is the custom to first say from ”five hundred men”2 [הכל בנשימה אחת] in a single breath. [ובדיעבד אפילו הפסיק] After the fact, even if one paused [בין עשרת בני המן] between the (names of the) ten sons of Haman, [יצא] one has fulfilled one’s obligation. [ומה שנוהגין בקצת מקומות] What is customary in some communities, [שכל הקהל אומרים עשרת בני המן] where all the congregation says (the names of) the ten sons of Haman, [אינו מנהג נכון] is not a correct custom. [אלא הקורא לבד יאמרם] Rather, the reader alone should say them [והקהל ישמעו כמו כל המגילה] and the congegration listen as with the rest of the Megillah. [כשאומר הקורא] When the reader says:3 [בלילה ההוא נדדה וגו’] ”On that night, the king could not sleep,” [יגביה קולו] he should raise his voice, [כי שם מתחיל עיקר הנס] because (from) there starts the essential part of the miracle. [וכשאומר האגרת הזאת] When he says4 ”this letter”, [ינענע את המגילה] he should shake the Megillah.
1) Esther 9:6-10.
2) According to the Aruch Hashulchan 690:21, each of the ten sons of Haman controlled fifty men.
3) Esther 6:1.
4) Esther 9:26. [The reader needs to say (the names of) the ten sons of Haman] הקורא צריך שיאמר את עשרת בני המן [and the word ”ten”, all in a single breath,] וגם תיבת עשרת הכל בנשימה אחת [to proclaim that they were all killed and hung as one.] להודיע שכולם נהרגו ונתלו כאחד [It is the custom to first say from ”five hundred men”] ונוהגין לכתחלה לומר מן חמש מאות איש [in a single breath.] הכל בנשימה אחת [After the fact, even if one paused] ובדיעבד אפילו הפסיק [between the (names of the) ten sons of Haman,] בין עשרת בני המן [one has fulfilled one’s obligation.] יצא [What is customary in some communities,] ומה שנוהגין בקצת מקומות [where all the congregation says (the names of) the ten sons of Haman,] שכל הקהל אומרים עשרת בני המן [is not a correct custom.] אינו מנהג נכון [Rather, the reader alone should say them] אלא הקורא לבד יאמרם [and the congegration listen as with the rest of the Megillah.] והקהל ישמעו כמו כל המגילה [When the reader says:] כשאומר הקורא [”On that night, the king could not sleep,”] בלילה ההוא נדדה וגו’ [he should raise his voice,] יגביה קולו [because (from) there starts the essential part of the miracle.] כי שם מתחיל עיקר הנס [When he says ”this letter”,] וכשאומר האגרת הזאת [he should shake the Megillah.] ינענע את המגילה יד
141:15 [מי שיש לפניו מגילה פסולה] One who has before him a non-kosher Megillah (scroll) [או חומש] or a printed text version, [לא יקרא עם השליח צבור] should not read with the reader, [כי אם הוא קורא אינו יכול לכוין] because if he reads he is not able to concentrate [לשמוע מן השליח צבור] on hearing (the words) from the reader. [ואפילו אם הוא יכוין] Even if he (can) concentrate, [שמא ישמע אחר מה שהוא קורא] there maybe another who hears what he is reading [ולא יכוין לקריאת השליח צבור] and (so) will not concentrate on the reading of the reader. [וכן לא יסייע שום אדם בעל פה להשליח צבור] Similarily, no one should assist the reader by memory. [ולכן אותן ארבעה פסוקי גאולה] Therefore, those four verses of redemption1 [שאומרים הקהל בקול רם] which the congregation say aloud, [צריך השליח צבור לחזור ולקרותם] the reader needs to return and read them [מתוך המגילה הכשרה] from the kosher Megillah.2
1) Esther 2:5 ”There was a Jew in Shushan…”, 8:15 ”And Mordechai went out…”, 8:16 ”The Jews had light, and gladness…”, 10:3 ”For Mordechai the Jew…”.
2) In order to fulfill the obligation, one must read the Megillah, or hear it being read from a kosher scroll. One who says the words of the Megillah from memory or hears someone else say it from memory, has not fulfilled his obligation. [One who has before him a non-kosher Megillah (scroll)] [or a printed text version,] או חומש [should not read with the reader,] לא יקרא עם השליח צבור [because if he reads he is not able to concentrate] כי אם הוא קורא אינו יכול לכוין [on hearing (the words) from the reader.] לשמוע מן השליח צבור [Even if he (can) concentrate,] ואפילו אם הוא יכוין [there maybe another who hears what he is reading] שמא ישמע אחר מה שהוא קורא [and (so) will not concentrate on the reading of the reader.] ולא יכוין לקריאת השליח צבור [Similarily, no one should assist the reader by memory.] וכן לא יסייע שום אדם בעל פה להשליח צבור [Therefore, those four verses of redemption] ולכן אותן ארבעה פסוקי גאולה [which the congregation say aloud,] שאומרים הקהל בקול רם [the reader needs to return and read them] צריך השליח צבור לחזור ולקרותם [from the kosher Megillah.] מתוך המגילה הכשרה טו
141:16 [מי שכבר יצא בקריאת מגילה] One who has already fulfilled the obligation of reading the Megillah [וקורא להוציא אחר] and (now) reads (again) for (the benefit of) another, [אם זה שהוא צריך לצאת] if the one who he is reading it for, [יודע בעצמו לברך את הברכות] knows himself (how) to say the blessings, [יברך בעצמו] he should bless himself. [ואם היא אשה] If (the one he is reading for) is a woman, [טוב יותר שהקורא יברך] it is preferable for the reader to bless [ויאמר אשר קדשנו במצותיו] and say ”who has sanctified us with his commandments [וצונו לשמוע מגילה] and commanded us to hear the Megillah.”1
1) The normal end to the blessing is ”to read the Megillah”. The change is made because halachicly a woman is required to hear the Megillah but not read it herself (Mishna Berurah 689:7). Others say ”to hear the reading of the Megillah” (Mishna Berurah 689:8). Similarly, if there is no one to read for her, she can read for herself from a kosher Megillah, but still end the blessing ”to hear the Megillah”. [One who has already fulfilled the obligation of reading the Megillah] מי שכבר יצא בקריאת מגילה [and (now) reads (again) for (the benefit of) another,] וקורא להוציא אחר [if the one who he is reading it for,] אם זה שהוא צריך לצאת [knows himself (how) to say the blessings,] יודע בעצמו לברך את הברכות [he should bless himself.] יברך בעצמו [If (the one he is reading for) is a woman,] ואם היא אשה [it is preferable for the reader to bless] טוב יותר שהקורא יברך [and say ”who has sanctified us with his commandments] ויאמר אשר קדשנו במצותיו [and commanded us to hear the Megillah.”] וצונו לשמוע מגילה טז
141:17 [בשבת] On a Shabbat [שאינו פורים] (which is not Purim)1 [מותרין לטלטל את המגילה] it is permitted to handle the Megillah. [ומכל מקום אם חל פורים ביום א’] However, if Purim falls on Sunday, [אין להביא בשבת את המגילה לבית הכנסת] one should not bring on Shabbat the Megillah to the synagogue, [אפילו] even in a city which has an ”Eiruv”,2 [משום דהוי מכין משבת לחול] because this is like preparing on Shabbat for a weekday (need).
1) In fact, our calendar is arranged so that Purim never occurs on Shabbat.
2) An enclosure around an area, made up of existing telephone wires and other cables, and additional poles with wires attached which the community puts up. This enclosure turns the area into a private domain inside which one may carry on Shabbat. [On a Shabbat] בשבת [(which is not Purim)] שאינו פורים [it is permitted to handle the Megillah.] מותרין לטלטל את המגילה [However, if Purim falls on Sunday,] ומכל מקום אם חל פורים ביום א’ [one should not bring on Shabbat the Megillah to the synagogue,] אין להביא בשבת את המגילה לבית הכנסת [even in a city which has an ”Eiruv”,] אפילו בעיר שהוא מתוקנת בעירובין [because this is like preparing on Shabbat for a weekday (need).] משום דהוי מכין משבת לחול יז
141:18 [צבור שאין להם שליח צבור] A congregation which does not have a reader [שיכול לקרות את המגילה עם הטעמים כראוי] who can read the Megillah with the correct notes, [יכול לקרות גם בלא טעמים] can (have someone) read also without the notes, [רק שיקרא את התיבות כראוי] as long as he reads the words properly [שלא ישתנה הענין] so as not to change the meaning. [שאם קרא במקום ומרדכי יושב] If (for example) he read instead of ”And Mordechai was sitting”, [ישב או במקום והמן נופל] ”…sat”, or instead of ”Haman was fallen” [נפל] ”…fell” [וכדומה] and the like, [אפילו בדיעבד אינו יוצא] even after the event the mitzvah has not been fulfilled.1 [ויכולין לעשות במגילה נקודות וטעמים] One can mark in the Megillah (the) vowels and (the) notes [שיקרא כהוגן] so that one can read properly, [כיון שהוא שעת הדחק] since this is an urgent situation,2 [והכי עדיף טפי ממה שיקרא אחר] and more preferable than having someone else read [מתוך החומש בלחש] from a printed text quietly (to him), [דכיון שזה הקורא מתוך החומש] Because the one who reads from the printed text, [אפילו הוא קורא בלחש] even if he is reading quietly, [אינו יכול לכוין דעתו] is not able to concentrate his attention [שישמע מהשליח צבור] on hearing (the words) from the reader. [ונמצא שקרא רק מתוך החומש] Therefore he has read only from the printed text [ואינו יוצא] and has not fulfilled his obligation, [ואם אירע כך] and if this did happen, [צריך לחזור ולשמעה מתוך מגילה כשרה] he needs to return and hear (it again) from a kosher Megillah.
1) The Megillah is then re-read from the place the mistake was made, but without a new blessing. Similarly if an entire word was omitted (Biur Halachah 690:14).
2) In a situation where the reader doesn’t know how to pronounce the words without the vowels, and doesn’t know the correct tune. [A congregation which does not have a reader] צבור שאין להם שליח צבור [who can read the Megillah with the correct notes,] שיכול לקרות את המגילה עם הטעמים כראוי [can (have someone) read also without the notes,] יכול לקרות גם בלא טעמים [as long as he reads the words properly] רק שיקרא את התיבות כראוי [so as not to change the meaning.] שלא ישתנה הענין [If (for example) he read instead of ”And Mordechai was sitting”,] שאם קרא במקום ומרדכי יושב [”…sat”, or instead of ”Haman was fallen”] ישב או במקום והמן נופל [”…fell”] נפל [and the like,] וכדומה [even after the event the mitzvah has not been fulfilled.] אפילו בדיעבד אינו יוצא [One can mark in the Megillah (the) vowels and (the) notes] ויכולין לעשות במגילה נקודות וטעמים [so that one can read properly,] שיקרא כהוגן [since this is an urgent situation,] כיון שהוא שעת הדחק [and more preferable than having someone else read] והכי עדיף טפי ממה שיקרא אחר [from a printed text quietly (to him),] מתוך החומש בלחש [Because the one who reads from the printed text,] דכיון שזה הקורא מתוך החומש [even if he is reading quietly,] אפילו הוא קורא בלחש [is not able to concentrate his attention] אינו יכול לכוין דעתו [on hearing (the words) from the reader.] שישמע מהשליח צבור [Therefore he has read only from the printed text] ונמצא שקרא רק מתוך החומש [and has not fulfilled his obligation,] ואינו יוצא [and if this did happen,] ואם אירע כך [he needs to return and hear (it again) from a kosher Megillah.] צריך לחזור ולשמעה מתוך מגילה כשרה יח
141:19 [צבור שאין להם מגילה כשרה כדינה] A congregation that does not have a Megillah that is completely kosher, [מכל מקום אם היא כתובה כהלכתה] however, if it is written according to halacha, [רק שחסרים איזה תיבות באמצעה] only is missing some words in the middle, [כיון שלא חסר בה ענין אחד שלם] since there is not missing in it one complete topic, [יכולין לקרות מתוכה עם הברכות] one may read in it with the blessings; [והטעות יקרא הקורא בעל פה] and the error (of missing words), the reader reads by heart, [או יאמר לפניו בלחש מתוך החומש] or someone say before him quietly, from a printed text. [אבל אם אין להם מגילה כלל] However, if they do not have a Megillah at all, [או שחסר בה ענין אחד שלם] or there is missing in it one complete topic, [או שחסר בה בתחלה או בסוף] or there are missing (words) in it, at the beginning or the end, [קורין מתוך החומש כל אחד] each person reads from a printed text [בפני עצמו ואין מברכין] to himself and does not bless. [ויחיד שאין לו רק מגילה פסולה] An individual who only has a non-kosher Megillah, [קורא בה בלא ברכות] reads in it without (the) blessings. [A congregation that does not have a Megillah that is completely kosher,] צבור שאין להם מגילה כשרה כדינה [however, if it is written according to halacha,] מכל מקום אם היא כתובה כהלכתה [only is missing some words in the middle,] רק שחסרים איזה תיבות באמצעה [since there is not missing in it one complete topic,] כיון שלא חסר בה ענין אחד שלם [one may read in it with the blessings;] יכולין לקרות מתוכה עם הברכות [and the error (of missing words), the reader reads by heart,] והטעות יקרא הקורא בעל פה [or someone say before him quietly, from a printed text.] או יאמר לפניו בלחש מתוך החומש [However, if they do not have a Megillah at all,] אבל אם אין להם מגילה כלל [or there is missing in it one complete topic,] או שחסר בה ענין אחד שלם [or there are missing (words) in it, at the beginning or the end,] או שחסר בה בתחלה או בסוף [each person reads from a printed text] קורין מתוך החומש כל אחד [to himself and does not bless.] בפני עצמו ואין מברכין [An individual who only has a non-kosher Megillah,] ויחיד שאין לו רק מגילה פסולה [reads in it without (the) blessings.] קורא בה בלא ברכות יט
141:20 [אבל תוך שבעה נוהג בכל דיני אבלות] A mourner during the seven (days)1 observes all the laws of mourning, [ואסור לראות כל מיני שמחה] and is forbidden to see any kind of celebration. [אך בנעילת הסנדל וישיבה על גבי ספסל] However, wearing shoes and sitting on a chair [מותר מפני שהן דברים הנראין לכל] are permitted because these are activities that are obvious to all.2 [בלילה אם יכול לאסוף מנין לביתו] In the evening if he can get a minyan3 to his home [לקרות המגילה מוטב] to read the Megillah, this is preferable. [ואם לאו יתפלל בביתו] Otherwise, he should pray at home [וילך לבית הכנסת לשמוע המגילה] and (then) go to the synagogue to hear the Megillah.4 [אם חל במוצאי שבת ילך לבית הכנסת] If (Purim) starts on Saturday night, he should go to the synagogue [לאחר סעודה שלישית בעוד יום] after the third meal, before sunset, [וביום הולך לבית הכנסת לתפלה ולמגילה] and in the day he goes to the synagogue for the services and the Megillah.
1) The first seven days after the burial of a member of one’s immediate family.
2) There is a dispute among the later authorities as to whether the laws of mourning apply on the day that Purim is celebrated. The present custom is that only the aspects of mourning that can be kept private are observed (Shulchan Aruch 496:4).
3) Ten adult males (including the mourner himself.
4) A mourner, during the first seven days, is not allowed to leave the house except for certain circumstances, such as performing certain mitzvot. The reason for this is so that the mourner doesn’t get distracted from mourning. Since it is a mitzvah to hear the Megillah with a minyan, if he can’t get ten men to his home, he may go to synagogue. [A mourner during the seven (days) observes all the laws of mourning,] אבל תוך שבעה נוהג בכל דיני אבלות [and is forbidden to see any kind of celebration.] ואסור לראות כל מיני שמחה [However, wearing shoes and sitting on a chair] אך בנעילת הסנדל וישיבה על גבי ספסל [are permitted because these are activities that are obvious to all.] מותר מפני שהן דברים הנראין לכל [In the evening if he can get a minyan to his home] בלילה אם יכול לאסוף מנין לביתו [to read the Megillah, this is preferable.] לקרות המגילה מוטב [Otherwise, he should pray at home] ואם לאו יתפלל בביתו [and (then) go to the synagogue to hear the Megillah.] וילך לבית הכנסת לשמוע המגילה [If (Purim) starts on Saturday night, he should go to the synagogue] אם חל במוצאי שבת ילך לבית הכנסת [after the third meal, before sunset,] לאחר סעודה שלישית בעוד יום [and in the day he goes to the synagogue for the services and the Megillah.] וביום הולך לבית הכנסת לתפלה ולמגילה כ
141:21 [מי שמת לו מת בתענית אסתר] One who has a (immediate relative1) die on the Fast of Esther, [ובלילה הוא אונן קודם הקבורה] is on (Purim) night an ”Onan”2 before the burial, [ישמע קריאת המגילה מאחר] should listen to the reading of the Megillah by another, [ולא יאכל בשר ולא ישתה יין] and not eat meat or drink wine, [כי בלילה אינו חייב במשתה] because at night he is not obligated to the festive meal. [וביום לאחר יציאה מבית הכנסת] In the morning (following), after (all are) leaving the synagogue [קוברין את המת] one buries the dead, [ואחר כך יתפלל] and afterwards prays (the morning service) [ויקרא את המגילה] and reads the Megillah, [או ישמע מאחר] or listen (to the reading) by another. [ואם שמע קריאת המגילה קודם הקבורה] If he hears the Megillah reading before the burial, [יצא] he has fulfilled his obligation. [ומכל מקום נכון שיחזור ויקרא בלא ברכות] In this event, it is right that he reads it again without the blessings. [ותפילין לא יניח אפילו אחר הקבורה] He should not put on tefillin even after the burial [כיון שהוא יום ראשון באבלו] since this is the first day of his mourning.3 [ואונן בפורים ביום מותר בבשר וביין] An ”Onan” on Purim during the day is allowed meat and wine.
1) Parents, brothers, sisters, children or spouse.
2) One who is waiting to bury their dead. Special laws apply to them. See Chapter 196.
3) See Ch. 211:2 [One who has a (immediate relative) die on the Fast of Esther,] מי שמת לו מת בתענית אסתר [is on (Purim) night an ”Onan” before the burial,] ובלילה הוא אונן קודם הקבורה [should listen to the reading of the Megillah by another,] ישמע קריאת המגילה מאחר [and not eat meat or drink wine,] ולא יאכל בשר ולא ישתה יין [because at night he is not obligated to the festive meal.] כי בלילה אינו חייב במשתה [In the morning (following), after (all are) leaving the synagogue] וביום לאחר יציאה מבית הכנסת [one buries the dead,] קוברין את המת [and afterwards prays (the morning service)] ואחר כך יתפלל [and reads the Megillah,] ויקרא את המגילה [or listen (to the reading) by another.] או ישמע מאחר [If he hears the Megillah reading before the burial,] ואם שמע קריאת המגילה קודם הקבורה [he has fulfilled his obligation.] יצא [In this event, it is right that he reads it again without the blessings.] ומכל מקום נכון שיחזור ויקרא בלא ברכות [He should not put on tefillin even after the burial] ותפילין לא יניח אפילו אחר הקבורה [since this is the first day of his mourning.] כיון שהוא יום ראשון באבלו [An ”Onan” on Purim during the day is allowed meat and wine.] ואונן בפורים ביום מותר בבשר וביין כא
141:22 [שחרית משכימין לבית הכנסת] On (Purim) morning one comes early to the synagogue. [לאחר שמונה עשרה אומרים חצי קדיש] After the Amidah (Shemoneh Esreh) half-kaddish is said,1 [וקורין בתורה בפרשת] one reads in the Torah the passage:2 [ויבא עמלק תלתא גברי] ”Then came Amalek…” (while calling up) three men. [ואחר כך חצי קדיש] After this half-kaddish, [ולאחר שמכניסין את הספר תורה] and after the Torah is put back (in the ark), [קורין את המגילה] we read the Megillah. [לאחר ברכה אחרונה אין אומרים] After the concluding blessing, one does not say [בשחרית אשר הניא] in the morning, (the Piyyut) ”The Lord wrecked the counsel…” [ולאחר שסיים האל המושיע] and after one has finished (the concluding blessing) ”…redeeeming G-d.” [אומרים שושנת יעקב וכו’] one says ”The Jews of Shushan shouted for joy…” (instead). [ואומרים אשרי ובא לציון] (Then) one says ”Happy are those…” and ”A redeemer shall come to Zion…”,3 [קדיש שלם עם תתקבל] full Kaddish with ”(May the prayers)…be accepted…”. [ואין לחלוץ את התפילין עד לאחר קריאת המגילה] Tefillin are not removed until after the Megilah reading [משום דכתיב בה ויקר] because it’s written4 that ”and glory”5 [ודרשינן אלו תפילין] refers to the Tefillin. [אם יש מילה] If there is a baby to be circumcised, [מלין קודם קריאת המגילה] one does the circumcision before the Megillah reading, [משום דכתיב וששון זו מילה] because it’s written ** ”…rejoicing…” which is (refers to) circumcision.
1) Hallel is not said on Purim because though we were saved from Haman’s plot, we still remained servants of King Achashverosh – Mishna Berurah 693:7
2) Ex. 17:8-16.
3) Psalm 20 which comes between these two, is not said on Purim, because it contains the word ”hardship” which is not appropriate to Purim.
4) Megillah 16b.
5) From Esther 8:16: ”And the Jews enjoyed light, happiness, rejoicing, and glory”. [On (Purim) morning one comes early to the synagogue.] שחרית משכימין לבית הכנסת [After the Amidah (Shemoneh Esreh) half-kaddish is said,] לאחר שמונה עשרה אומרים חצי קדיש [one reads in the Torah the passage (Ex. 17:8-16):] וקורין בתורה בפרשת [”Then came Amalek…” (while calling up) three men.] ויבא עמלק תלתא גברי [After this half-kaddish,] ואחר כך חצי קדיש [and after the Torah is put back (in the ark),] ולאחר שמכניסין את הספר תורה [we read the Megillah.] קורין את המגילה [After the concluding blessing, one does not say] לאחר ברכה אחרונה אין אומרים [in the morning, (the Piyyut) ”The Lord wrecked the counsel…”] בשחרית אשר הניא [and after one has finished (the concluding blessing) ”…redeeeming G-d.”] ולאחר שסיים האל המושיע [one says ”The Jews of Shushan shouted for joy…” (instead).] אומרים שושנת יעקב וכו’ [(Then) one says ”Happy are those…” and ”A redeemer shall come to Zion…”,] ואומרים אשרי ובא לציון [full Kaddish with ”(May the prayers)…be accepted…”.] קדיש שלם עם תתקבל [Tefillin are not removed until after the Megilah reading] ואין לחלוץ את התפילין עד לאחר קריאת המגילה [because it’s written that ”and glory”] משום דכתיב בה ויקר [refers to the Tefillin.] ודרשינן אלו תפילין [If there is a baby to be circumcised,] אם יש מילה [one does the circumcision before the Megillah reading,] מלין קודם קריאת המגילה [because it’s written ”…rejoicing…” which is (refers to) circumcision.] משום דכתיב וששון זו מילה כב
141:23 [עיר שהיא מוקפת חומה] A city which was surrounded by a wall [מימות יהושע בן נון] at the time of Joshua ben Nun1 [קורין בה בט”ו] read it (the Megillah) on the 15th (of Adar),2 [ולא שכיחי במדינותינו] This is not common in our cities.3
1) Joshua led the Jews into the Land of Israel in 1272 BCE to conquer the land.
2) As in Megillat Esther (9:19): ”Therefore, the Jews…living in UNWALLED cities celebrate the 14th day of the month of Adar,”, but doesn’t say when those in walled cities should celebrate Purim. The Talmud (Megillah 2b) concludes that walled cities should celebrate on the 15th of Adar, just like Shushan, a walled city, did at the time of Purim (the battle against the enemies of the Jews in Shushan lasted one day longer than the war in other cities, and thus the victory was celebrated there on the 15th rather than the 14th – see Esther 9:15).
Why should the status of a city be based on whether it had a wall at the time of Joshua’s conquest rather than whether it had a wall at the time of the miracle of Purim? There are two main reasons given:
a) Had it been based on whether a wall existed at the time of Purim, the great cities of the land of Israel would have to be classified as unwalled cities, because their walls lay in ruins at the time of Purim, due to the Babylonian conquest. So, by making it the time of Joshua, the cities of the land of Israel received the honor of reading with the walled cities (Jerusalem Talmud).
b) Since it was Joshua who led the first battle against Amalek when the Jews left Egypt (Ex 17:8-16), the sages felt it appropriate to associate his name with the celebration of the downfall of Amalek at the time of Purim (Haman was a descendant of Amalek).
3) The Kitzur Shulchan Aruch is (of course) referring to his place and time – the Jewish communities in Europe in the late 19th Century CE. [A city which was surrounded by a wall] עיר שהיא מוקפת חומה [at the time of Joshua ben Nun] מימות יהושע בן נון [read it (the Megillah) on the 15th (of Adar),] קורין בה בט”ו [This is not common in our cities.] ולא שכיחי במדינותינו כג
Kitzur Shulchan Aruch: Purim Gifts and Festive Meal Ch. 142:1-10 הלכות משלוח מנות איש לרעהו ומתנות לאביונים וסעודת פורים
142:1 [חייב כל אדם לשלוח] Every person is obliged to send [לכל הפחות לאדם אחד שתי מתנות] to at least one other person two gifts [דכתיב ומשלוח מנות איש לרעהו] as it is written:1 ”…sending portions, each person to his friend” [משמע שתי מתנות לאחד] meaning (at least) two gifts to one (person). [וכל המרבה לשלוח מנות לרעים הרי זה משובח] All who send many gifts to their friends are to be praised. [ומכל מקום מוטב להרבות במתנות לאביונים] In any case, it is better to increase the gifts to the poor [מלהרבות בסעודתו ובמשלוח מנות לרעים] instead of making a bigger festive meal or sending gifts to friends, [כי אין שמחה גדולה ומפוארת] for there is no greater and glorious joy [לפני הקדוש ברוך הוא] before the Holy One, blessed be He, [אלא לשמח לב עניים ויתומים ואלמנות] than to gladden the hearts of the poor, the orphans, and the widows. [והמשמח לב האומללים האלו] One who gladdens the hearts of these unfortunates [דומה לשכינה] resembles the Divine Presence [שנאמר] as it is said:2 [להחיות רוח שפלים ולהחיות לב נדכאים] ”…to revive the spirit of the humble, to revive the heart of the depressed…”.
1) Esther 9:22
2) Isaiah 57:16 [Every person is obliged to send] חייב כל אדם לשלוח [to at least one other person two gifts] לכל הפחות לאדם אחד שתי מתנות [as it is written: ”…sending portions, each person to his friend”] דכתיב ומשלוח מנות איש לרעהו [meaning (at least) two gifts to one (person).] משמע שתי מתנות לאחד [All who send many gifts to their friends are to be praised.] וכל המרבה לשלוח מנות לרעים הרי זה משובח [In any case, it is better to increase the gifts to the poor] ומכל מקום מוטב להרבות במתנות לאביונים [instead of making a bigger festive meal or sending gifts to friends,] מלהרבות בסעודתו ובמשלוח מנות לרעים [for there is no greater and glorious joy] כי אין שמחה גדולה ומפוארת [before the Holy One, blessed be He,] לפני הקדוש ברוך הוא [than to gladden the hearts of the poor, the orphans, and the widows.] אלא לשמח לב עניים ויתומים ואלמנות [One who gladdens the hearts of these unfortunates] והמשמח לב האומללים האלו [resembles the Divine Presence] דומה לשכינה [as it is said:] שנאמר [”…to revive the spirit of the humble, to revive the heart of the depressed…”.] להחיות רוח שפלים ולהחיות לב נדכאים א
142:2 [לא נקרא מנות אלא דבר שראוי לאכול] It is not called a gift1 unless it is ready to eat [כמות שהוא בלי תיקון] as it is without preparation, [כגון בשר ודגים מבושלים ולא חיין] like cooked meat or fish and not raw, [או מיני מתיקה או פירות] or candies (sweets), or fruit, [או כוס יין ומי דבש וכיוצא בו] or a drink of wine or mead and the like.2
1) lit; portion.
2) The ”portions” should be of a good size like those one would serve to guests in ones home. One should give at least two different types of food (including two types of meat), or two different beverages or one food item and one beverage. One can add to these as many items as one wants. [It is not called a gift unless it is ready to eat] לא נקרא מנות אלא דבר שראוי לאכול [as it is without preparation,] כמות שהוא בלי תיקון [like cooked meat or fish and not raw,] כגון בשר ודגים מבושלים ולא חיין [or candies (sweets), or fruit,] או מיני מתיקה או פירות [or a drink of wine or mead and the like.] או כוס יין ומי דבש וכיוצא בו ב
142:3 [כל אדם אפילו עני שבישראל המקבל צדקה] Every person,1 even a poor Jew receiving charity, [חייב ליתן לכל הפחות שתי מתנות לשני עניים] is obliged to give at least two gifts2 to two poor people, [דהיינו מתנה אחת לכל אחד] that is one gift to each one, [דכתיב ומתנות לאביונים] it is written:3 ”gifts to poor people” [משמע שתי מתנות לשני אביונים] implying (by the plural) two gifts to two poor persons. [ואין מדקדקין במעות פורים] One is not too selective about money (given out) on Purim, [אלא כל הפושט יד ליטול נותנים לו] rather to everyone that puts his hand out, one gives to him. [ומי שהוא במקום שאין שם עניים] One who is in a place where there are no poor, [יעכב את המעות אצלו] should keep the money to himself [עד שיזדמנו לו עניים או ישלחם להם] until he finds a poor person or send it to them.
1) Men and women are both obliged.
2) Money or food.
3) Esther 9:22 [Every person, even a poor Jew receiving charity,] כל אדם אפילו עני שבישראל המקבל צדקה [is obliged to give at least two gifts to two poor people,] חייב ליתן לכל הפחות שתי מתנות לשני עניים [that is one gift to each one,] דהיינו מתנה אחת לכל אחד [it is written: ”gifts to poor people”] דכתיב ומתנות לאביונים [implying (by the plural) two gifts to two poor persons.] משמע שתי מתנות לשני אביונים [One is not too selective about money (given out) on Purim,] ואין מדקדקין במעות פורים [rather to everyone that puts his hand out, one gives to him.] אלא כל הפושט יד ליטול נותנים לו [One who is in a place where there are no poor,] ומי שהוא במקום שאין שם עניים [should keep the money to himself] יעכב את המעות אצלו [until he finds a poor person or send it to them.] עד שיזדמנו לו עניים או ישלחם להם ג
142:4 [גם הנשים חייבות במשלוח מנות ומתנות לאביונים] Women are also obligated to send food and gifts to the poor. [משלוח מנות תשלח אשה לאשה ואיש לאיש] Gifts of food should be sent by a woman to (another) woman or a man to (another) man. [אבל מתנות לאביונים יכולה גם אשה] However (with regard to) gifts to the poor, a woman can also [לשלוח לאיש וכן בהיפוך] send to a man and vice versa. [קצת נשים סומכות על בעליהן] Some women rely on their husbands [שהן שולחים גם בשבילן] that they will send also for them, [ואינו נכון אלא יש להחמיר] but this is not correct, and one should be scrupulous (about this). [Women are also obligated to send food and gifts to the poor.] גם הנשים חייבות במשלוח מנות ומתנות לאביונים [Gifts of food should be sent by a woman to (another) woman or a man to (another) man.] משלוח מנות תשלח אשה לאשה ואיש לאיש [However (with regard to) gifts to the poor, a woman can also] אבל מתנות לאביונים יכולה גם אשה [send to a man and vice versa.] לשלוח לאיש וכן בהיפוך [Some women rely on their husbands] קצת נשים סומכות על בעליהן [that they will send also for them,] שהן שולחים גם בשבילן [but this is not correct, and one should be scrupulous (about this).] ואינו נכון אלא יש להחמיר ד
142:5 [חייבין לאכול ולשתות ולשמוח בפורים] We are obliged to eat, drink, and rejoice on Purim. [גם בליל י”ד] Also on the night of the 14th [ישמח וירבה קצת בסעודה] one should rejoice and have some more at the meal. [וכשחל במוצאי שבת אף שצריך] When (Purim) comes on Sunday even though one needs [לעשות בשבת סעודה שלישית] to make on Shabbat a third meal, [ימעט קצת באכילתו ביום] one should slightly reduce what we eat during the day [ליתן מקום לסעודת ליל פורים] in order to have room for the Purim evening meal. [ומכל מקום בסעודה שעושין בלילה] In any case, in the meal one makes in the evening, [אין יוצאין ידי חובתן] one does not fulfill ones obligation, [דעיקר הסעודה מצותה שתהא ביום] because the essence of the festive meal is that it should be in the day [דכתיב ימי משתה] since it’s written:1 ”…DAYS of merriment.” [ויש להדליק נרות דרך שמחה ויום טוב] One should light candles (in the evening) as is done for a joyous festival, [גם כשעושין הסעודה ביום] even though we are making the (main) festive meal in the day. [וגם בליל ט”ו צריך לשמוח קצת] Also on the night of the 15th one needs to rejoice a little. [גם מתנות לאביונים ומנות לרעהו] Also the gifts to the poor and the food for friends [צריך להיות ביום] need to be in the day, [ומשום דטרידי במשלוח מנות] and because one is busy with sending food, [עושין מקצת סעודה בלילה] one carries on (the festive meal) a little into the evening. [ומתפללין מנחה בעוד היום גדול] One prays the afternoon service early in the afternoon, [ועושין את הסעודה לאחר מנחה] and make the festive meal after the afternoon service. [וצריכין לעשות על כל פנים] One needs to make, in any case, [רוב סעודה ביום] most of the meal in the day. [וכשחל בערב שבת] When it falls on Friday, [עושין אותה בשחרית] one makes it (the festive meal) in the morning [מפני כבוד שבת] so as (not to take away from) the honor of Shabbat. [וטוב לעסוק קצת בתורה] It’s proper to do a little Torah (study) [קודם שמתחיל הסעודה] before starting the festive meal. [וסמך לדבר ליהודים היתה אורה] The authority for this (custom) comes from:2 ”To the Jews was light…” [ודרשינן אורה זו תורה] and explains3 that ”light” is (also) Torah. [יש אומרים שיש לאכול מיני זרעונין בפורים] Some say that one should eat (different) kinds of pulses4 on Purim [זכר לזרעונין שאכלו דניאל וחביריו בבבל] in memory of the pulses that were eaten by Daniel and his group in Babylon,5 [וזכר לזרעונין שאכלה אסתר] and in memory of the pulses eaten by Esther [דאיתא בגמרא] as the Gemorrah,6 [וישנה ואת נערותיה לטוב] ”And he changed her and her maidservants to the best…”, [שהאכילה זרעונים] that he fed them pulses.7 [דיני על הנסים בברכת המזון] (The laws concerning ”For the miracles…” (which is added) in the grace after meals [עיין סימן מ”ד סעיף ט”ו, ט”ז] are covered in Ch. 44:16 and 17.)
1) Esther 9:22
2) Esther 8:16
3) Megillah 16b
4) Pulses are the edible seeds of the group of plants that include peas, beans and lentils.
5) After Nebuchadnezzar had conquered Jerusalem in the 5th Century BCE, he ordered that a group of the best Jewish youths be brought to Babylon and groomed to serve in his palace. Daniel, Chananyah, Mishael and Azariah, were the best of the group and they asked the steward in charge to provide them with pulses rather than the non-kosher food that the king was providing for them. The steward was worried that after a while the signs of malnutrition would begin to show, and the king would be furious. Daniel proposed a ten day trial, and after those ten days of eating pulses, Daniel, Chananyah, Mishael and Azariah looked healthier than those who were eating the king’s food (Daniel 1:1-21). Daniel played a role in the Purim story – according to one opinion in the Midrash, he was Hasach, the messenger sent by Esther to Mordechai (Esther 4:5); according to another opinion, he was Memuchan, one of King Achashverosh’s advisors (Esther 1:14).
6) Megillah 13a explains the verse Esther 2:9.
7) The servant in charge of the women in the palace fed Esther and her maidservants pulses so that they wouldn’t have to eat the non-kosher food. [We are obliged to eat, drink, and rejoice on Purim.] חייבין לאכול ולשתות ולשמוח בפורים [Also on the night of the 14th] גם בליל י”ד [one should rejoice and have some more at the meal.] ישמח וירבה קצת בסעודה [When (Purim) comes on Sunday even though one needs] וכשחל במוצאי שבת אף שצריך [to make on Shabbat a third meal,] לעשות בשבת סעודה שלישית [one should slightly reduce what we eat during the day] ימעט קצת באכילתו ביום [in order to have room for the Purim evening meal.] ליתן מקום לסעודת ליל פורים [In any case, in the meal one makes in the evening,] ומכל מקום בסעודה שעושין בלילה [one does not fulfill ones obligation,] אין יוצאין ידי חובתן [because the essence of the festive meal is that it should be in the day] דעיקר הסעודה מצותה שתהא ביום [since it’s written: ”…DAYS of merriment.”] דכתיב ימי משתה [One should light candles (in the evening) as is done for a joyous festival,] ויש להדליק נרות דרך שמחה ויום טוב [even though we are making the (main) festive meal in the day.] גם כשעושין הסעודה ביום [Also on the night of the 15th one needs to rejoice a little.] וגם בליל ט”ו צריך לשמוח קצת [Also the gifts to the poor and the food for friends] גם מתנות לאביונים ומנות לרעהו [need to be in the day,] צריך להיות ביום [and because one is busy with sending food,] ומשום דטרידי במשלוח מנות [one carries on (the festive meal) a little into the evening.] עושין מקצת סעודה בלילה [One prays the afternoon service early in the afternoon,] ומתפללין מנחה בעוד היום גדול [and make the festive meal after the afternoon service.] ועושין את הסעודה לאחר מנחה [One needs to make, in any case,] וצריכין לעשות על כל פנים [most of the meal in the day.] רוב סעודה ביום [When it falls on Friday,] וכשחל בערב שבת [one makes it (the festive meal) in the morning] עושין אותה בשחרית [so as (not to take away from) the honor of Shabbat.] מפני כבוד שבת [It’s proper to do a little Torah (study)] וטוב לעסוק קצת בתורה [before starting the festive meal.] קודם שמתחיל הסעודה [The authority for this (custom) comes from: ”To the Jews was light…”] וסמך לדבר ליהודים היתה אורה [and explains that ”light” is (also) Torah.] ודרשינן אורה זו תורה [Some say that one should eat (different) kinds of pulses on Purim] יש אומרים שיש לאכול מיני זרעונין בפורים [in memory of the pulses that were eaten by Daniel and his group in Babylon,] זכר לזרעונין שאכלו דניאל וחביריו בבבל [and in memory of the pulses eaten by Esther] וזכר לזרעונין שאכלה אסתר [as the Gemorrah,] דאיתא בגמרא [”And he changed her and her maidservants to the best…”,] וישנה ואת נערותיה לטוב [that he fed them pulses.] שהאכילה זרעונים [(The laws concerning ”For the miracles…” (which is added) in the grace after meals] דיני על הנסים בברכת המזון [are covered in Ch. 44:16 and 17. )] עיין סימן מ”ד סעיף ט”ו, ט”ז ה
142:6 [כיון שכל הנס היה על ידי היין] Because all of the miracle took place through (the agency of) wine, [ושתי נטרדה במשתה היין] (for example) Vashti was deposed during the wine feast [ובאה אסתר במקומה] and Esther came in her place, [וכן ענין המן ומפלתו היה על ידי יין] and also Haman’s downfall was because of wine, [לכן חייבו חכמינו זכרונם לברכה] therefore we are obliged by our sages, of blessed memory, [להשתכר ביין] to get drunk with wine. [ואמרו חייב אינש לבסומי בפוריא] It is said:1 ”A person is obliged to drink on Purim [עד דלא ידע] until he does not know (the difference) [בין ארור המן לברוך מרדי] between ‘Cursed be Haman’ and ‘Blessed be Mordechai’ ”. [ולפחות ישתה יותר מהרגלו] At least, he should drink more than his custom [כדי לזכור את הנס הגדול ויישן] in memory of the great miracle and (then) fall asleep. [ומתוך שישן אינו יודע] Then while sleeping, he will not know (the difference) [בין ארור המן לברוך מרדכי] between ‘Cursed be Haman’ and ‘Blessed be Mordechai’. [ואולם מי שהוא חלוש בטבעו] However, one who has a weak constitution, [וכן מי שיודע בעצמו] and also one who knows himself, [שעל ידי כן יזלזל] that by this (excessive drinking) he would treat lightly, [חס ושלום באיזה מצוה] Heaven forbid, some commandment, [בברכה או בתפלה או שיבא] a blessing, or a prayer, or will come, [חס ושלום לקלות ראש] Heaven forbid, to irreverence, [מוטב שלא להשתכר] it is best (for him) not to get drunk. [וכל מעשיו יהיו לשם שמים] (Thus) and ”all your actions will be for the sake of Heaven.”2
1) Megillah 7b
2) Pirkei Avos. 2:12 [Because all of the miracle took place through (the agency of) wine,] כיון שכל הנס היה על ידי היין [(for example) Vashti was deposed during the wine feast] ושתי נטרדה במשתה היין [and Esther came in her place,] ובאה אסתר במקומה [and also Haman’s downfall was because of wine,] וכן ענין המן ומפלתו היה על ידי יין [therefore we are obliged by our sages, of blessed memory,] לכן חייבו חכמינו זכרונם לברכה [to get drunk with wine.] להשתכר ביין [It is said: ”A person is obliged to drink on Purim] ואמרו חייב אינש לבסומי בפוריא [until he does not know (the difference)] עד דלא ידע [between ‘Cursed be Haman’ and ‘Blessed be Mordechai’ ”.] בין ארור המן לברוך מרדי [At least, he should drink more than his custom] ולפחות ישתה יותר מהרגלו [in memory of the great miracle and (then) fall asleep.] כדי לזכור את הנס הגדול ויישן [Then while sleeping, he will not know (the difference)] ומתוך שישן אינו יודע [between ‘Cursed be Haman’ and ‘Blessed be Mordechai’.] בין ארור המן לברוך מרדכי [However, one who has a weak constitution,] ואולם מי שהוא חלוש בטבעו [and also one who knows himself,] וכן מי שיודע בעצמו [that by this (excessive drinking) he would treat lightly,] שעל ידי כן יזלזל [Heaven forbid, some commandment,] חס ושלום באיזה מצוה [a blessing, or a prayer, or will come,] בברכה או בתפלה או שיבא [Heaven forbid, to irreverence,] חס ושלום לקלות ראש [it is best (for him) not to get drunk.] מוטב שלא להשתכר [(Thus) and ”all your actions will be for the sake of Heaven.”] וכל מעשיו יהיו לשם שמים ו
142:7 [האבל אפילו תוך שבעה] A mourner, even in the (first) seven (days), [חייב במתנות לאביונים וגם לשלוח מנות לרעהו] is obliged to (give) gifts to the poor and send food to his friends. [ומכל מקום לא ישלח דבר של שמחה] In any case, he should not send something (which is connected with) joy. [אבל להאבל אין שולחין מנות] However one does not send gifts to a mourner [כל שנים עשר חודש] during the whole twelve months (of mourning) [אפילו דבר שאינו של שמחה] even something which are not connected to happiness. [אם הוא עני מותר לשלוח לו מעות] If he (the mourner) is a poor person, one can send him money [או שאר דבר שאינו של שמחה] or other things which are not connected to happiness. [ואם אין במקום ההוא רק האבל עם אחד] If there no (Jews) in a place besides the mourner and one other, [חייב לשלוח לו] one must send him [כדי לקיים המצוה משלוח מנות] in order to carry out the commandment of sending gifts. [דין האונן עיין לעיל] (The laws concerning an ”Onan”1 are covered [סימן קמ”א סעיף כ”א] in Ch. 141:21 )
1) One who has not yet buried his dead. [A mourner, even in the (first) seven (days),] האבל אפילו תוך שבעה [is obliged to (give) gifts to the poor and send food to his friends.] חייב במתנות לאביונים וגם לשלוח מנות לרעהו [In any case, he should not send something (which is connected with) joy.] ומכל מקום לא ישלח דבר של שמחה [However one does not send gifts to a mourner] אבל להאבל אין שולחין מנות [during the whole twelve months (of mourning)] כל שנים עשר חודש [even something which are not connected to happiness.] אפילו דבר שאינו של שמחה [If he (the mourner) is a poor person, one can send him money] אם הוא עני מותר לשלוח לו מעות [or other things which are not connected to happiness.] או שאר דבר שאינו של שמחה [If there no (Jews) in a place besides the mourner and one other,] ואם אין במקום ההוא רק האבל עם אחד [one must send him] חייב לשלוח לו [in order to carry out the commandment of sending gifts.] כדי לקיים המצוה משלוח מנות [(The laws concerning an ”Onan” are covered] דין האונן עיין לעיל [in Ch. 141:21 )] סימן קמ”א סעיף כ”א ז
142:8 [אין לעשות מלאכה בפורים] One should not do (creative) work1 on Purim, [ומי שעושה בו מלאכה] and the one who does on it (creative) work [אינו רואה מאותה מלאכה] will not see from this same work [סימן ברכה לעולם] a sign of blessing for ever. [ועל ידי אינו יהודי מותר] If carried out by a non-jew, this is allowed. [ומותר לעסוק בפרקמטיא] It’s allowed to carry on business activities [וכן מותר לכתוב אפילו אגרת שלום] and also allowed to write, even a whole letter. [וכן חובותיו וכל דבר] Also (doing) one’s accounts and anything else [שאינו צריך עיון גדול] that does not need great concentration. [וכל שכן לכתוב דבר מצוה] Certainly, one can write (concerning) a commandment, [או לעשות שאר דבר מצוה] or to do an activity (connected with) a commandment. [וכן לצורך פורים מותר לעשות] Also for Purim itself one is allowed to do [אפילו מלאכות גמורות] even complete (creative) work.
1) One of the 39 specific categories of creative activity, such as planting seeds, kneading dough and construction, which are forbidden to do on Shabbat. [One should not do (creative) work on Purim,] אין לעשות מלאכה בפורים [and the one who does on it (creative) work] ומי שעושה בו מלאכה [will not see from this same work] אינו רואה מאותה מלאכה [a sign of blessing for ever.] סימן ברכה לעולם [If carried out by a non-jew, this is allowed.] ועל ידי אינו יהודי מותר [It’s allowed to carry on business activities] ומותר לעסוק בפרקמטיא [and also allowed to write, even a whole letter.] וכן מותר לכתוב אפילו אגרת שלום [Also (doing) one’s accounts and anything else] וכן חובותיו וכל דבר [that does not need great concentration.] שאינו צריך עיון גדול [Certainly, one can write (concerning) a commandment,] וכל שכן לכתוב דבר מצוה [or to do an activity (connected with) a commandment.] או לעשות שאר דבר מצוה [Also for Purim itself one is allowed to do] וכן לצורך פורים מותר לעשות [even complete (creative) work.] אפילו מלאכות גמורות ח
142:9 [יום ט”ו אדר נקרא אצלנו שושן פורים] The fifteen of Adar is called by us Shushan Purim.1 [אין אומרים בו תחנון] One does not say on it the supplicatory prayers, [ולא אל ארך אפים ולא למנצח] nor ”O G-d, slow to anger…”, nor Psalm 20. [ואסור גם בהספד ותענית] It is forbidden also to give a funeral eulogy, or to fast, [ונוהגין בו קצת משתה ושמחה] and it is customary to have some feasting and joy [אבל אין אומרים על הנסים] but one does not say ”For the miracles…”. [ומותרין לעשות בו נישואין] One can have on it weddings [כיון שאין אנו קורין בו את המגילה] because we don’t read on it the Megillah. [אבל ביום שקורין את המגילה] However, on the day that we do read the Megillah, [שאז עיקר השמחה] which is the core of the celebration, [אין עושין נישואין] one does not make weddings, [משום דאין מערבין שמחה בשמחה] because one should not mix one celebration with (another) celebration.
1) The Jews of Shushan achieved final victory against their enemies on the fifteenth of Adar, and so held their celebrations on that day, one day later than the Jews throughout the rest of the Persian empire. Shushan (along with any city which had a wall at the time that Joshua conquered the Land of Israel in 1272 BCE), read the Megillah on the 15th. [The fifteen of Adar is called by us Shushan Purim.] יום ט”ו אדר נקרא אצלנו שושן פורים [One does not say on it the supplicatory prayers,] אין אומרים בו תחנון [nor ”O G-d, slow to anger…”, nor Psalm 20.] ולא אל ארך אפים ולא למנצח [It is forbidden also to give a funeral eulogy, or to fast,] ואסור גם בהספד ותענית [and it is customary to have some feasting and joy] ונוהגין בו קצת משתה ושמחה [but one does not say ”For the miracles…”.] אבל אין אומרים על הנסים [One can have on it weddings] ומותרין לעשות בו נישואין [because we don’t read on it the Megillah.] כיון שאין אנו קורין בו את המגילה [However, on the day that we do read the Megillah,] אבל ביום שקורין את המגילה [which is the core of the celebration,] שאז עיקר השמחה [one does not make weddings,] אין עושין נישואין [because one should not mix one celebration with (another) celebration.] משום דאין מערבין שמחה בשמחה ט
142:10 [יום י”ד וט”ו שבאדר הראשון] On the fourteen and fifteen of Adar I 1 [גם כן אין אומרים] we also do not say [לא תחנון ולא אל ארך אפים ולא למנצח] neither the supplicatory prayers, nor ”O G-d, slow to anger…”, nor Psalm 20. [ואסורין בהספד ותענית] It is forbidden to give a funeral eulogy, or to fast. [וביום י”ד מרבים קצת בסעודה] On the fourteenth we have a slightly larger meal.
1) A lunar year is approximately 11 days shorter than the solar year; so, in order to keep the Jewish festivals (which are based on the lunar cycle) in the correct seasons (e.g. Pesach in the spring), an extra month of Adar is added every 3rd, 6th, 9th, 11th, 14th, and 17th years out of the cycle of 19 years. During a leap year, Purim is on the 14th and 15th of the second month of Adar. [On the fourteen and fifteen of Adar I] יום י”ד וט”ו שבאדר הראשון [we also do not say] גם כן אין אומרים [neither the supplicatory prayers, nor ”O G-d, slow to anger…”, nor Psalm 20.] לא תחנון ולא אל ארך אפים ולא למנצח [It is forbidden to give a funeral eulogy, or to fast.] ואסורין בהספד ותענית [On the fourteenth we have a slightly larger meal.] וביום י”ד מרבים קצת בסעודה י

 

 

Mildred’s Quest to self discovery

Mildred_s-Quest-to-self-discovery-P1
Mildred holding boxes containing nation, religion, marriage, employment, family, political party, alien, unemployed, work, income, friends, neighborhood.

A work of a lifetime.

I tried to give myself labels to define myself to feel better about me. So I wouldn’t be suicidal.

Artist, Democrat, Low income, Work at low level jobs to pay the rent, (listen, I didn’t have to pay a lot of taxes). Worked in jobs I didn’t like. Only listened to classical music to define myself as intellectual, attended the Opera, Ballet, and traveled. Read literature.

I graduated college and found I didn’t have the qualifications to find work in my field of expertise.

Moved out of state to leave myself behind….I took myself with me inadvertently and moved back. Moved outside the country to really find myself this time. Was afraid to leave the apartment.

Mildred_s-Quest-to-self-discovery-P2
Had an ongoing search meanwhile for G-d looking in various boxes having trouble but then realizing He was right there all along…(wouldn’t you know, it’s because He was invisible).

Then, I discovered even though I had placed my identity inside all these boxes through my life that the culmination of my whole existence…the penultimate of my life’s meaning was finally realized.

I live in servitude to the family pet.

Mildred

Mildred_s-Dilemma
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Mildred’s Dilemma
I got a health book here and it talks about curing diseases by eating well. One may cure Alien polyps by eating blueberries for breakfast, lunch and dinner.
I like blueberries as much as the next person, but I’d rather have homemade Snow White’s Cake with Seven Dwarves Frosting found in The Neighborly Cook Book Cooking with the Supernatural World sold on Amazon written by Suzanne Schulman/Butterfield.. . ( just throwing in a plug)
The_Neighborly_Cookbook_CoverBuy from Amazon.com…or even making Divinity candy (Ogre Divine candy)…slurp.Blueberries are a good antioxidant but this health book says to eat no eggs, no chicken, no red meat, no fish and no dairy and that means no canned whipped cream you squirt out on top of sponge cake but I could still have the strawberries…..berries….humf.
This health book says to eat only plants, as plant food heals while everything else has been systematically destroyed by pollution, radiation and chemicals by mankind. So now we are left with rabbit food.Even if I ate a human, he has been consuming all the polluted groceries even food from the frozen sections of your local market filled with chemicals, preservatives, additives, and food coloring. Sigh…Maybe I’ll just make Snow White Cake with Seven Dwarves Frosting, it’s healthier than eating a person.
 © 2016 JerusalemCats.com S. Schulman/Butterfield
Mildred-Alien-Humor
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Let’s Talk about an American disease we acquire while living in the USA. “Biting Humor”
Each nation has their own type of humor which reflects the country of origin…since from a young age people are taught to smile and not insult anyone else public ally they secretly harbor unleashed feelings that you can see in people’s eyes. The feelings comes out insidiously in their humor. Sarcasm unleashed is an epidemic that needs to be overcome. You can see it in the upcoming elections as politicians smile but look at their eyes while they are speaking .
Sayings such as:
“Bite the Big Apple”
“The Government took a Bite out of my paycheck”
“Computer Bites”
“Bite the Bullet”
And, that new media Vampire craze going on these days in Hollywierd,
Are you following me?
So lets just be funny…without the sarcasm and say what you mean in small talk and in the world.**be sure to have life insurance and a good hospital plan.
Mildred_s-World
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Mildred’s cheerful reasons why your husband should have scheduled learning each day

They teach your husband to be nice to their wives: a good thing.

1. Damage control: No matter how angry you get he usually says, “Yes Dear” and I calm down with no actual damage done to the home, pretty neat.
2. Overcoming anger: When your husband does get angry…you aren’t as affected as this usually happens when he’s sick or tired and can’t help himself and you then have the wisdom to see this and not beat him up with the frying pan: good job.
3. Screen his friends whenever possible as learning with serious minded men causes your husband to remember the positive things and not foolish things he would otherwise pick up.
4. Learning keeps him out of your way for longer periods of time. Who wants to look at a man’s back while he’s glued to Star Trek reruns.
5. Learning saves you from having unnecessary conversations. After all, after 7 years what’s to talk about?
6. When he’s unemployed you can at least not have him depressed at home, push him out the door and make yourself an appointment with a psychiatrist..

The Jews Will Not be Driven from Jerusalem

Jerusalem is open for Business! Come and Shop!

Yaffo&King-George-Jerusalem-10-18-2015

Yaffo & King George Streets, Jerusalem

dog & catfood-shop-Machane-Yehuda-shuk10-18-2015

Dog & Cat food-shop 58 Etz HaChaim St. Machane Yehuda Shuk, Jerusalem

BERNINA -Yarn shop, Sewing Machines - 23 Agripas St., Jerusalem 052-5669797 bernina@bernina.co.il

BERNINA -Yarn shop, Sewing Machines – 23 Agripas St., Jerusalem 052-5669797 bernina@bernina.co.il

Jerusalem chosen among ‘Best Cities in the World’

By Viva Sarah Press November 19, 2015, http://www.israel21c.org/jerusalem-chosen-among-best-cities-in-the-world/

Israel features in 11 categories in the Condé Nast Traveler’s 28th annual Readers’ Choice Awards. Jerusalem, El Al, and select Eilat, Jerusalem and Tel Aviv hotels were chosen as among the world’s best in their different travel groupings.

Jerusalem was named as one of the Best Cities in the World.

“Long a place of religious pilgrimage for Christians, Jews and Muslims, Jerusalem is now drawing a different sort of pilgrim: the global traveler. In addition to its significant sacred and religious sights, the city boasts modern architecture, a cutting-edge light-rail transit network, and a growing number of notable restaurants,” reads the blurb on why Jerusalem ranks 11th in the readers’ survey.

“Head to the Israel Museum for an exploration of the country’s culture, and stop for a bite at Machneyuda for authentic Mediterranean cuisine.”

Jerusalem scored 84.715 out of 100. …

El Al was given an overall rating of 74.030 out of 100….

And Israeli hotels in Eilat, Tel Aviv and Jerusalem were honored for their luxury and service. ..

“Peace will come when the Arabs will love their children more than they hate us.”

Golda Meir
Source/Notes:As quoted in: Midstream; a monthly Jewish review, Volume 25 (1979), p. 58

צפו: לוחמי מג”ב עונים לחמאס Border Police officers meet Hamas

A POWERFUL way to deal with terrorists | WATCH THIS

Video Shiur: A POWERFUL way to deal with terrorists | WATCH THIS

Violence is never the answer ,Rav Dror speaks of the most effective and powerful way to deal with terrorists and the current situation in general. We must wake up as individuals and as a nation, the reality is that Hashem is controlling everything we must go directly to the creator and manager of the universe. The enemies of Am Yisrael are only but puppets in the hand of the Creator.

Terror orphan Sarah announces huge wedding

Sarah-Tehiya Litman, who lost her father and brother Friday, invites all of Israel to her wedding.
By Gil Ronen ‍‍ה׳ כסלו תשע״ו – 2015/11/16 http://www.israelnationalnews.com/News/News.aspx/203513#.VkvgwIThlTB

Sarah-Tehiya Litman

Sarah-Tehiya Litman

Sarah-Tehiya Litman, 21, whose father and brother were murdered by terrorists on Friday, and who was supposed to get married to Ariel Bigel on Tuesday, has announced that the wedding will only be postponed by nine days – and that the entire nation of Israel is invited. The wedding will be held at Binyanei Hauma in Jerusalem.

The invitation-announcement is preceded by the phrase – “Do not rejoice over me, my enemy, for I have fallen but I have gotten up” (Michah 7:8).

Here is their invitation:

“Don’t make our enemies happy. We fell, we got up, with G-d’s help, our wedding will take place next Thursday, 26

November, 14 Kislev, at Binyanei Hauma [at 7 pm] in Jerusalem. Am Yisrael is invited to get up from the dust and rejoice with us….
Sarah Techiya and Ariel”
Mi k’amcha Yisrael? Who is like Your people Israel???

Invitation in Hebrew:
אל תשמחי אויבתי לי כי נפלתי קמתי. בע”ה חתונתנו תתקיים ביום חמישי הבא י”ד בכסלו 26 בנובמבר בבנייני האומה. כל עם ישראל מוזמן לקום עמנו מעפר ולשמוח בשמחתנו.
שרה תחיה ואריאל.

Throngs gathered to wish Mazel Tov to Mrs. Litman. Although overwhelmed, she acknowledged each well wisher. ‪Photo by David Cohen 26November2015

Throngs gathered to wish Mazel Tov to Mrs. Litman. Although overwhelmed, she acknowledged each well wisher. ‪Photo by David Cohen 26November2015

WEDDING GIFTS

You can send your weddings gifts via a GoFundMe fund. Here is the link.
https://www.gofundme.com/bwaq2zbd

You can also mail a wedding gift to:

Ariel and Sarah Beigel, Derech Yatir 42, Meitar, 85025

“This evening, instead of wearing the bridal dress, I will sit on the floor with a torn shirt,” Sarah told the newspaper Yediot Aharonot Tuesday. “But very soon, we will marry in a large and happy wedding. We will go on and be happy as Father and Netanel always were. We will not be crushed.”

“This will be the million-person wedding,” the couple said. “Multitudes will come to make us happy.”

Her groom-to-be Ariel, said Sarah, has become a father for her orphaned siblings before he became a husband. “Now he will fill the space left by my father and brother. My angel in white has a difficult mission.”

Am Yisrael Chai outside of wedding

Wedding hall too crowded? Thousands at wedding of bereaved couple sing and dance anyway.

By Arutz Sheva Staff ‍‍ט״ו כסלו תשע״ו – 2015/11/27 http://www.israelnationalnews.com/News/News.aspx/204023#.Vlfz-YTANTA
The wedding of Sarah-Tehiya Litman, whose father and brother were murdered in a drive-by shooting near Hevron, and Ariel Beigel was attended by thousands of people who accepted the couple’s invitation for the general public.

In fact, so many people were in attendance that the hall was too crowded to allow any more people to go in. That, however, didn’t stop the many guests who showed up to break out in song and dance outside the hall.


Daniel Luria of Ateret Cohanim calls on Jews around the world to fill the Old City of Jerusalem in response to latest terror wave. http://www.israelnationalnews.com/News/Flash.aspx/338665
“The Jews will not be driven out of Jerusalem,” Daniel Luria, Executive Director of Ateret Cohanim told Arutz Sheva on Sunday, as he visited a communal tent of mourning for Rabbi Nehemia Lavi, who was murdered by a terrorist in the Old City of Jerusalem last week, along with 21-year-old Aharon Banita Bennett.“The Arab world thinks that they can drive us out, but not violence, not terror will take away one Jew from here,” he declared.“We are doubling our efforts to make sure there is more Jewish life here,” Luria continued. “We are calling on the Jewish world to walk along these streets. The Jewish world has to understand that Arab terror and incitement will not drive us out of here.”“Now is the time to actually come to Israel,” he said, calling on Jews “not to be scared of Arab terror because that’s handing them a victory.”

Arab Doctors Suspected of Ignoring Jewish Terror Victims

16october2015 http://www.israelnationalnews.com/News/News.aspx/201984#.ViCwqqfhlTA

Health Minister Ya’akov Litzman (United Torah Judaism) ordered an investigation on Friday to check suspicions that Arab medical staff at a clinic in Jerusalem’s Old City did not go out to help Jewish victims, who were stabbed right next to the clinic.

The incident in question is the brutal murder of Aharon Banita Bennett (21) and Rabbi Nehemia Lavi (41), which took place on Hagai Street on October 3. Bennett’s wife was seriously wounded and his two-year-old son was lightly wounded in the Arab terrorist >attack.

While Bennett’s wife’s condition has since improved, it is likely that immediate medical treatment could have lessened the seriousness of her wounds and possibly saved the life of her husband and of Rabbi Lavi, who was stabbed as he came to try and save the young couple and their son.

The Arab-run health clinic located adjacent to the stabbing was open at the time of the attack and medical staff was present inside, reports Channel 2.

However, the Arab medical team did not go out to provide treatment to the wounded, despite their occupational obligations to treat the wounded, just as Magen David Adom (MDA) medics treat Arab terrorists at the scenes of attacks.

The Health Ministry is currently checking whether the medical staff could have helped the wounded and chose not to.

Minister Litzman ordered to speed up the process and mete out justice against those responsible if it becomes clear that they indeed ignored wounded Jewish victims in the lethal attack.

The suspected response of Arab medical staff falls in line with the response of Arab residents, who mocked Bennett’s wounded wife as she tried to escape the attacker and seek help. Prime Minister Binyamin Netanyahu has asked to shut down the stores belonging to the Arabs who laughed at the terror victim and struck her.

Palestinian Red Crescent ambulance ignored terror victims

Teen wounded in attack near Hevron directed emergency team to the scene; Red Crescent ambulance ignored them.
By Ari Soffer 11/14/2015 ‍‍ב׳ כסלו תשע״ו – http://www.israelnationalnews.com/News/News.aspx/203371#.VkvwBIThlTA

The family members of an Israeli father and son shot dead in front of them as they drove in Hevron were able to direct emergency services to the site of the attack while still under fire.

40-year-old Rabbi Ya’akov Litman and his 18-year-old son Netanel were murdered in the attack, which also left Ya’akov’s wife and several of his children injured.

A car with a Palestinian Authority license plate overtook the family, who were traveling to a pre-wedding celebration, and opened fire. After the victims’ car ground to a halt one terrorist exited his vehicle and fired several more bullets into the prone car, before all the attackers quickly escaped. IDF forces are currently conducting an extensive search for the culprits.

Incredibly, the 16-year-old victim wounded in the attack managed to call emergency services as the attack took place, and informed them of the precise location even while shots were still being fired. Responders say he was lucid throughout
“We are about a kilometer after Otniel – they shot at our car,” he said.

When the operator asked him “in what direction?” he responded: “Heading south. There is a (Palestinian) Red Crescent ambulance here, we have two casualties. There are seven of us in the car.”

The operator then asked him to clarify the condition of the wounded. “One is wounded in the head,” he answered, at which point his attention was distracted and he broke off – apparently due to the fact that the Palestinian ambulance he had spotted sped away instead of attempting to aid the wounded.”There is a Red Crescent ambulance here, but he’s driving away from us – I don’t know why,” the teen said.

“I want you to give me details,” the operator responded. “We are dispatching forces and in the meantime I want to know if they will be enough.”

The teenager then informed the hotline that another ambulance was approaching, as the operator continued to ask him for more details – which he managed to answer without faltering.

His last words to the operator were: “The ambulance driver is coming out.”

Without being academic, the war against the West was dramatically declared back in 1979 when Khomeini, residing in France, returned to Iran with the assistance of Jimmy Carter's National Security Adviser, Prof. Zbigniew Brzezinski, an academic steeed in Multicultural Moral Relativism, as may be seen in a book he co-authored with Harvard University Professor Samuel Huntington, Political Power USA/USSR. This book took academia by storm in 1963. The book went through eleven printings in ten years. Morover, its influence extended to academics in Israel, such as Prof. Y. Harkabi, the mentor of Shimon Peres, the champion of the disastrous Oslo or Israel-PLO Agrement of 1993. This agreement continues to undermine Israel, since the model of Oslo is none other than the policy of detente between the USA and the USSR advocated by Brzezinski, until Ronald Reagan put an end that deadly charade. Needed in America and in Israel is another Reagan to put an end to the serial mendacity operating in both countries, thanks very much to academics tainted by moral relativism.

Without being academic, the war against the West was dramatically declared back in 1979 when Khomeini, residing in France, returned to Iran with the assistance of Jimmy Carter’s National Security Adviser, Prof. Zbigniew Brzezinski, an academic steeed in Multicultural Moral Relativism, as may be seen in a book he co-authored with Harvard University Professor Samuel Huntington, Political Power USA/USSR. This book took academia by storm in 1963. The book went through eleven printings in ten years. Morover, its influence extended to academics in Israel, such as Prof. Y. Harkabi, the mentor of Shimon Peres, the champion of the disastrous Oslo or Israel-PLO Agrement of 1993. This agreement continues to undermine Israel, since the model of Oslo is none other than the policy of detente between the USA and the USSR advocated by Brzezinski, until Ronald Reagan put an end that deadly charade. Needed in America and in Israel is another Reagan to put an end to the serial mendacity operating in both countries, thanks very much to academics tainted by moral relativism.

ISIS and the Denial of Israel as the God-Bearing Nation
Prof Paul Eidelberg

‍‍‍‍י״ד כסלו תשע״ו – 2015/11/26
Multicultural moral relativism or moral equivalency has ever flourished in Israel’s secular universities. Martin Buber put it quite simply: “There is no scale of values for the [world-historical] function of peoples. One cannot be ranked above another.” (Israel and the World, 223.)

The German-educated Buber derived his moral equivalency (or denial of trans-historical truths) from Hegel’s historical relativism.

It is in this light that we are to understand why Israel’s most influential Hebrew University professor and his colleague, Dr. Judah Magnes (the university’s first president), favored a bi-national Arab-Jewish state in the land of Israel. Thus, in 1947, they declared in a joint statement:

We do not favour Palestine as a Jewish country or Palestine as an Arab country, but a bi-national Palestine as the common country of two peoples…. Palestine is not just an Arab land like any other Arab land, or just a Jewish land. For one thing, it is a Holy Land for three monotheistic religions, of which two–Judaism and Christianity, had their origin here, while the third, Islam, regards Jerusalem as next in holiness to Mecca.

Notice that Buber and Magnes purvey each of these three theological claims to the Holy Land as self-justifying. This is cultural relativism or egalitatianism They tacitly and dogmatically deny the possibility that the Jewish claim might be more valid than that of Christianity or of Islam.

But surely they knew that in the past 2,500 years, none of the peoples or nations that conquered or occupied the Land of Israel – whether Babylonians, Persians, Greeks, Seleucids, Romans, Byzantines, Arabs, Seljuks, Fatimids, Latin Crusaders, Mamluks, or Turks – ever established a national dominion or functional capital in this unique land. Indeed, if not for this (providential) fact, the Jews could never have returned to Eretz Israel.

Moreover, surely a scholar of Buber’s repute knew that Jerusalem is not mentioned even once in the Qur’an. Juxtaposing this fact with the paramount significance of Jerusalem in Judaism, and given Buber’s and Magnes’ own admission that “Islam regards Jerusalem as next in holiness to Mecca and Medinah,” one would think they would assert the priority of the Jewish claim over that of Islam and Christianity.

Furthermore, it is a plain fact that no state other than Israel has any legal claim to this land – a claim affirmed by the 1920 San Remo Conference, which incorporated the Balfour Declaration. Yet Buber, speaking also for Magnes, displayed monumental ignorance (or timidity) by saying: “We regard the historical rights of the Jews and the natural rights of the Arabs [based on their presence on the land] as … of equal validity …” (emphasis added) [i]

These scholars were either ignorant of the decisively significant 1920 San Remo Conference, or the decision of that international conference was trumped by their subjective ideological attachment to the cultural relativism and moral equivalency instilled in them by German philosophy (and still discernible in PM Netanyahu’s two state solution!).

Buber conveyed this moral equivalency in his statement that one nation can’t be ranked above another. Evident here is the timid, morally neutral (or “politically correct”) attitude of an academic influenced by the German school of historical relativism. In reality, however, every great nation does indeed rank itself above others, at least until its educators become cultural or historical relativists.

Contrast Dostoevski: “If a great people does not believe that the truth is only to be found in itself alone …; if it does not believe that it alone is fit and destined to raise up and save all the rest by its truth, it would at once sink into being ethnographic material. A really great people can never accept a secondary part in the history of humanity, nor even one of the first, but it will have the first part. A nation that loses this belief ceases to be a nation.”

Buber’s moral equivalency or cultural egalitarianism denies the election of Israel as the “light unto the nations.” This denial permeated the mentality of those who founded the modern State of Israel and its secular universities. They accepted, uncritically and dogmatically, the historical and democratic relativism that has dominated the modern era, in consequence of which they harbored no exalted view of Israel as the truth- or God-bearing nation.

This degraded and weak-willed view of Israel amounts to intellectual and moral bankruptcy, and it has sullied every Israeli Prime Minister since Oslo 1993. I will go even further: Oslo represents a monumental denial of evil, the evil rooted in Islam, whose worshipers have slaughtered tens of millions of non-Muslims since Muhammad.

Today the evil rooted in Islam has been magnified by ISIS. Islam via ISIS is the only significant political force in the Middle East. This dismal fact corresponds to the Oslo legitimization of the barbaric Muslims called the “Palestinians.” It represents the abysmal failure of Israel’s intellectual and political leaders, who failed to represent Israel as the God-bearing nation.


[i] See “Arab-Jewish Unity: Testimony before the Anglo-American Inquiry Commission for the Ihud (Unity) Association by Judah Magnes and Martin Buber (London: Victor Gollancz, 1947), 12-14, 50. See, also, Martin Buber (ed.),Towards Union in Palestine (Westport, Conn.: Greenwood Press, 1972), 7-21.

Ottoman Empire Map 1299 - 1918

Ottoman Empire Map 1299 – 1918

Synagogue safety instructions released for Jerusalemites

23october2015 http://www.israelnationalnews.com/News/News.aspx/202348#.VioqgqfhlTA

The Jerusalem Municipality has published safety instructions for people attending synagogue this Friday/Saturday, following a full month of terror attacks throughout the capital.

Among the guidelines:

  • People with personal guns are advised to bring them, hidden under the worshippers’ clothes;
  • Synagogue officials should make a list of attendees with guns;
  • Armed worshippers should sit near entrances so that they are ready to act if necessary;
  • Synagogue officials should appoint someone who is familiar with the regular attendees to watch people as they enter;
  • Officials should check the area around the synagogue before people enter, in order to identify anything out of place – people, packages, etc;
  • If necessary, vehicles should not be allowed to park in front of the synagogue;
  • During Shabbat and holidays there should be a working phone, set on silent, that can call for help if necessary; and
  • Worshippers should remain attentive on their way to and from the synagogue.

Police stressed that the Jerusalem Chief Rabbinate was consulted prior to the guidelines’ release, and that the instructions were published with the Rabbinate’s consent.

Suing Facebook – Disconnecting Terror

Suing Facebook – Disconnecting Terror

י״ד מרחשון תשע״ו – 2015/10/26

20,000 Israelis sue Facebook over incitement to violence by Palestinians – Arab-Israeli Conflict

http://www.jpost.com/Arab-Israeli-Conflict/20000-Israelis-sue-Facebook-over-incitement-to-violence-by-Palestinians-430112

Israeli non-profit – Shurat HaDin – is recruiting the Israeli public to a lawsuit against Facebook for incitement and encouragement of violence against Israelis.

One of the significant characteristics of the current terror wave is the incitement on the social media networks, headed by Facebook.

This is much more than just sharing anti-Israel song lyrics set to Eyal Golan music and anti-Semitic cartoons. This incitement consists of the Facebook pages of many young Palestinians who inflame their friends to embark on terrorist attacks, provocative videos glorifying and encouraging terrorist attacks, instructions for terrorists “How to Carry out a Terrorist Attack” – all on Facebook.

why terrorists are not kidnapping russians

In 1986, Muslim extremists kidnapped 4 Soviet diplomats in Beirut. Kidnappers demanded Moscow’s support for pro-syrian fighters in Levanon. As expected, Moscow ignored these demands. Kidnapper’s, in order to show that they were not kidding, killed one of the hostages. Moscow replied.. The KGB kidnapped a family member of one of the Hezbollah leaders. He was castrated and killed and the leader himself was sent a package containing body parts and a note saying that his other family members would recieve the same fate. The three remaining diplomats were immediately released.

Al-Husseini was sought for war crimes but never appeared at the Nuremberg trials.

The Mufti of Jerusalem, Al-Husseini was sought for war crimes but never appeared at the Nuremberg trials.

 

We were ordered to close all חלון תריסים (Window Shutters) at night. Arab Snipers?

UNRWA incitement

United Nations Relief and Works Agency for Palestine Refugees (UNRWA) employees are constantly on Facebook inciting the Arabs to kill Jews. Here is just one example. http://elderofziyon.blogspot.co.il/2015/10/unrwa-teacher-wants-her-kids-to-die-for.html#.VihIr6fhlTA 20October2015

UNRWA teacher Hiba Yassin's Facebook page:"The #intifada of Ramadan" (meaning July 2014. Yes, UNRWA teachers were calling for a new intifada last year too,)

UNRWA teacher Hiba Yassin’s Facebook page:”The #intifada of Ramadan” (meaning July 2014. Yes, UNRWA teachers were calling for a new intifada last year too,)

This is an ongoing battle with UNRWA and the UN on what they claim to do and the reality.

UNRWA suspends employees after UN Watch exposed incitement to anti-Semitic violence

22october2015 http://www.unwatch.org/unrwa-suspends-employees-after-un-watch-exposed-incitement-to-anti-semitic-violence/

‍‍י״ד מרחשון תשע״ו – 2015/10/26  Another disgusting incitement cartoon on @UNRWA teacher page

‍‍י״ה מרחשון תשע״ו – 2015/10/27  .@UNRWA uses Hamas human shield victim for fundraising and demonizing Israel

ט״ו מרחשון תשע״ו- 2015/10/28 .@UNRWA teacher posts “Stab the Jews” video

UNRWA teacher Najlaa Nojom lives in Bethlehem.
She recently shared this video, glorifying stabbing Jews, on her Facebook timeline.

‍‍ל׳ מרחשון תשע״ו – 2015/11/12 Elder gets results – and @UNRWA teachers are angry that they cannot post incitement and Jew-hatred

…It should be noted that some of the most influential leaders of the Palestinian resistance were teachers in UNRWA schools who were able to perform their work without any restrictions on political freedom, and they are active politically.

Netanyahu accurately describes the Mufti’s role in the Holocaust

Grand Mufti of Jerusalem Haj Amin al-Husseini and Adolf Hitler December 1941

Grand Mufti of Jerusalem Haj Amin al-Husseini and Adolf Hitler December 1941

This flags are flags of the Nazi Youth Organisation "Hitler-Jugend", regional branch of Palestine. The historical context to the Grand Mufti of Jerusalem, Haj Amin Al-Husseini.

This flags are flags of the Nazi Youth Organisation “Hitler-Jugend”, regional branch of Palestine. The historical context to the Grand Mufti of Jerusalem, Haj Amin Al-Husseini.

Grand Mufti of Jerusalem Haj Amin al-Husseini who was, in many ways, as big a Nazi villain as Hitler himself.

To understand his influence on the Middle East is to understand the ongoing genocidal program against the Jews of Israel. Al-Husseini was a bridge figure in terms of transporting the Nazi genocide in Europe into the post-war Middle East. As the leader of Arab Palestine during the British Mandate period, al-Husseini introduced violence against moderate Arabs as well as against Jews. Al-Husseini met with Adolf Eichmann in Palestine in 1937 and subsequently went on the Nazi payroll as a Nazi agent. Al-Husseini played a pivotal behind-the-scenes role in instigating a pro-Nazi coup in Iraq in 1941 as he urged Nazis and pro-Nazi governments in Europe to transport Jews to death camps, trained pro-Nazi Bosnian brigades, and funneled Nazi loot into pro-war Arab countries.

On 20 November1941, al-Husseini met the German Foreign Minister Joachim von Ribbentrop and was officially received by Adolf Hitler on 28 November.

Al-Husseini’s own account, as recorded in his diary, states that Hitler expounded his view that the Jews were responsible for World War I, Marxism and its revolutions, and this was why the task of Germans was to persevere in a battle without mercy against the Jews,

According to the official report of the meeting, on November 28, 1941, Adolf Hitler told Husseini that the Afrika Korps would “liberate” Arabs in the Middle East and that “Germany’s only objective there would be the destruction of the Jews.”

“SS leaders and Husseini both claimed that Nazism and Islam had common values as well as common enemies – above all, the Jews,” the report states.

In fall 1943, it says, Husseini went to the Croatia, a German ally, to recruit Muslims for the Waffen-SS.


12October‍‍ל׳ תשרי תשע״ו – 2015 http://www.israelnationalnews.com/News/News.aspx/201828#.Vh0vPqfhlTA
Jerusalem’s Armon Hanatziv neighborhood; two Arab terrorists attempted to hijack a bus, butchering passengers with a large knife and a pistol in one of two near-simultaneous attacks in the capital Tuesday.Two people were murdered in that attack and more than a dozen others wounded, before the attackers were shot by border police, seen rushing to the scene in large numbers.One terrorist was killed and the second wounded and taken into police custody.In a separate attack, a terrorist murdered a 59-year-old rabbi near the Meah Shearim neighborhood. Terrorist Alaa Abu Jamal rammed his car into a bus stop and emerged with a knife, killing Rabbi Yeshiyahu Krishevsky and wound another person before himself being shot dead.Two other stabbing attacks by Arabs in Ra’anana left five people injured as well, in the first such attacks in the central Israeli city since the recent outbreak of Arab violence began.

The reaction:

Palestinian Murder of American-Israeli Poses Challenge to J Street

29October2015 http://www.algemeiner.com/2015/10/29/palestinian-murder-of-american-israeli-poses-challenge-to-j-street/ by Benyamin Korn”
The death of any Jew at the hands of Palestinian terrorists should make American Jewish organizations sit up and take notice. But the death of US Jewish peace activist Richard Lakin poses a special challenge to left-of-center advocacy groups such as J Street.

Lakin, 76, a retired Connecticut school principal, was a passenger on a bus in Jerusalem’s Armon Hanatziv neighborhood, when two Palestinian Arab terrorists attacked with guns and knives on October 13. He passed away this week, from the injuries suffered in the attack. …

At the time of the attack, Lakin’s nephew, Joshua, told the Courant that his uncle “was active in a number of groups that sought peace between Israelis and Palestinians…’He just loves people, cares about people, and wants everybody to get along.’ ”

A terror victim’s politics shouldn’t matter. Groups that care about Israel should speak out for all terror victims, whether they are liberals or conservatives. But it is a fact of life that we tend to pay more attention when the victim is someone with whom we can personally identify.

Americans for Peace Now co-founder Leonard Fein was not outspoken on the issue of terror victims. But when Joan Davenny, whom he knew personally, was killed in a suicide bombing attack in Jerusalem in 1995, Fein broke his silence.

The Israeli government identified Abd al-Majid Dudin as having trained the suicide bomber who carried out that attack, and Israel asked the Palestinian Authority to hand him over for prosecution (as the Oslo accords require). The PA refused. Fein joined those calling on the Clinton administration to demand that the PA hand Dudin over for prosecution in the United States. The US government must “act firmly and promptly on this matter,” Fein wrote. Sadly, the administration did not his heed his plea. But he did the right thing.

Will the murder of fellow peace activist Richard Lakin spur J Street, Americans for Peace Now, and other left-of-center groups to follow Leonard Fein’s footsteps and speak out?

And not just speak out in general, vague terms — but ask for specific actions…


The Israel Link 17October2015 ‍‍ – ד׳ מרחשון תשע״ו
Armon Hanetziv: Suspicious man seen walking around, when stopped by police, stabbed officer. Shot dead.


12October‍‍ל׳ תשרי תשע״ו – 2015

Terrorist Rams Car Into Bus Stop On Malchei Yisroel Street In Geula, Then Exits With Ax And Begins Butchering Victims

This video is from a nearby security camera, is graphic, and viewer discretion is advised. Our decision to post this is compelled by the hope these images will travel the globe and the international community will realize what savage, blood-thirsty animals these Islamic terrorists are. – See more at: http://www.theyeshivaworld.com/news/ywn-videos/351366/graphic-video-terrorist-rams-car-into-bus-stop-on-malchei-yisroel-street-in-geula-then-exits-with-ax-and-begins-butchering-victims.html#sthash.6M2sohpk.dpuf

This is what needs to be done to terrorist and their supporters!

look how there is little or no damage next door!

لحظة قصف منزل عائلة نوفل بصاروخ تحذيري يتبعه صاروخا F16 The moment of bombing the house of Nofal family, missile warning followed a rocket fired by a F16

Journalist Stabs IDF Soldier

Terrorist Disguised as Journalist Stabs IDF Soldier   16October2015 http://www.israelnationalnews.com/News/News.aspx/202000#.ViECL6fhlTA

According to initial reports, the terrorist – who wore a yellow vest with “PRESS” written on it and who carried photography equipment – loitered near the checkpoint, with Hamas’s Al Quds television station broadcasting live.

The Deputy Commander of the IDF’s Judea-Samaria Brigade, and the Battalion Commander of the Tsabar Battalion of Givati, were touring the area and scanning for terror activity there following Hamas’s declaration of a “Day of Rage,” Yediot Aharonot reports.

When the two left their vehicle, the terrorist pulled out a knife, dropped his props, and ran for a soldier who was part of the two commanders’ entourage, stabbing him.

The terrorist was shot dead immediately by a senior officer at the site….


VIDEO Terror Journalism: Muslim Terrorist Disguised as a Journalist Stabs Israeli Soldier
ByPamela Geller on October 16, 2015 – See more at: http://pamelageller.com/2015/10/71835muslim-terrorist-disguised-as-a-journalist.html/#sthash.QQm8w8kg.dpuf

It’s time Israel banned the press. They are Israel’s worst enemy.

Let’s be frank, there is little difference between this murderer disguised as a journalist and the Jew-hating journalists (BBC, CNN, NYT, AP, et al) who use their pens as weapons and spread vicious blood libels against the Jews. They are both guilty of the same crime. Murder and incitement to genocide.

I wonder which journalist gave his jacket to the jihadi.

comment: How do we know he was not a reporter!

MSNBC’s Jihad Against the Jews: Airs Vicious Anti-Israel Propaganda

ByPamela Geller on October 17, 2015 – See more at: http://pamelageller.com/2015/10/msnbcs-jihad-against-the-jews.html/#sthash.MyxPUfbu.dpuf

MSNBC is notorious for its uber-left, sloppy “reportage,” but the Jew-hatred they have brazenly displayed covering the wave of jihad-terror in Israel is shocking.

Just yesterday MSNBC’s reporter in Jerusalem (Ayman Mohyeldin) was caught red-handed portraying a Damascus gate stabbing by a rabid “Palestinian” terrorist as an Israeli execution of an innocent Palestinian. What’s the difference between Ayman and the Muslim terrorist who, disguised as a journalist, stabbed an Israeli soldier? Very little.

Time magazine’s problematic new Middle East bureau chief

08October2015 http://elderofziyon.blogspot.co.il/2015/10/time-magazines-problematic-new-middle.html#.ViEFC6fhlTA

Jared Malsin has just been named Time magazine’s Middle East bureau chief.

Malsin used to be editor at Ma’an, and he was denied entry to Israel after a vacation in 2010. The reasons given were, according to Ma’an:1) Refusal to cooperate, 2) Lying to border officials, 3) Reasons for arriving unclear, 4) Violated visa terms, and 5) Entered Israel by means of lies…

 If you think it is safe outside of Israel:

‍‍כ״ב מרחשון תשע״ו – 2015/11/04 From Merced California

Knife Jihad at UC Merced: Faisal Mohammad identified as Muslim

‍‍‍‍כ״א מרחשון תשע״ו –  2015/11/03 From New York

Hatzolah Member Stabbed In Crown Heights On Eastern Parkway

Two People Stabbed In Random Attack On Brooklyn Subway – Suspect Arrested

 

 

When do we leave?

How to assemble an Israeli Succah

Start with laying the poles down

Start with laying the poles down

An example of the wall

An example of the wall. When you have the walls up rap the walls with 3 rows of rope on the bottom of the walls.

Succah_5776-1

The side poles snap into the columns. Don’t forget the center beam.

Succah_5776-3

The walls slide into the Top and Bottom Rows. Tie the walls to the frame tightly so that the wall will not move in the wind.

Next put the Bamboo poles on the top using plastic clips and put the schach on top of the Bamboo poles.

Next put the Bamboo poles on the top using plastic clips and put the schach on top of the Bamboo poles.

The Succah decorations

The Succah decorations. You can put up lighting and have Tables, chairs, beds ect.

 

Tisha B’AV Love your fellow Jew

Tisha B’AV Rabbi Refael Rubin

The Jewish Woman

Who moved my cheese?

Who moved my cheese? The Movie

Goodbye Prozac, Hello Emuna

By: Howard Morton 3Jnauary2015 http://www.breslev.co.il/articles/family/health_and_fitness/goodbye_prozac__hello_emuna.aspx?id=19866&language=english

“Prozac took the edge off my depression and helped me function better. But there was one side effect—I felt my entire being was encased in a kind of invisible cellophane…”

During my annual checkup several years ago, my physician asked me how I was feeling. “Lousy,” I said. I told him I felt both lethargic and agitated, shrouded by a heavy sadness that seemed almost tangible. I said I had had trouble concentrating and that even small tasks seemed to require an incredible amount of effort.

He told me I was suffering from depression and prescribed Prozac.

That quick diagnosis came to no surprise to me; I was just laid off from the job I loved. My employer was one of the largest corporations in America where I was a vice president in charge of marketing for six states. Having just merged with another Fortune 500 corporation, the company I had helped increase revenue and brand awareness for announced it was laying off 10,000 employees. And I was one of them.

Of course I saw it coming. Rumors were flying for weeks. But it didn’t make it any easier when I received the phone call from the regional Senior Vice President saying my job had just ended. I was forced to stop clinging onto a false sense of hope. So here I was with a wife and half dozen kids to support with no income. Thank G-d for my generous severance package and unemployment benefits, but all that had run out after several weeks.

My new full-time job was looking for a full-time job. The recession was in full swing, and I was repeatedly told that most companies weren’t hiring—and if they were hiring, they weren’t hiring higher paid marketing executives with a couple of decades of experience. Budgets were slashed. Doors were closed. I started collecting post-interview letters wishing me good luck on my future endeavors.

Throughout all this, I was fighting depression. The waves of depression kept growing higher and higher until I felt I was drowning. But when my family doctor prescribed Prozac, I didn’t get the prescription filled. I thought, “This doctor’s a general practitioner. What I need is a specialist.” So I went to see a well-known psychiatrist. I sat in the waiting room with other embarrassed people while the intercom system piped in a Vivaldi concerto. When I finally saw the psychiatrist, he asked me if I heard voices coming out of my nose or if my TV told me what to do. Standard questions to him, strange questions to me. I told him my symptoms and my worries about paying my mortgage payments and putting food on the table. He diagnosed me with depression and prescribed Prozac.

Prozac is part of a class of drugs called selective serotonin reuptake inhibitors, or SSRIs for short. Other SSRIs include Celexa, Lexapro, Paxil and Zoloft. All these type of drugs work by seemingly making nerve cells form stronger connections in parts of the brain. For me, Prozac took the edge off my depression and helped me function better. But there was one side effect—I felt my entire being was encased in a kind of invisible cellophane. There was a thin, transparent barrier between the Prozac me and the real me, and sometimes it would irritate me so much that I would stop taking the Prozac. But then the the concrete-like sadness, agitation and other depression symptoms would come flooding back, which my wife found unbearable. So I began a roller coaster ride of on-again, off-again Prozac.

Even when I started a new job with a higher salary, I was still depressed and still dependent on Prozac. Then a friend of mine introduced me to The Garden of Emuna. And my life changed.

Actually, it wasn’t until I read The Garden of Emuna for the third time that all the lights started blazing in my head. Previously, I thought I already had emuna—of course I believed there’s a G-d in the world. Yet now after reading The Garden of Emuna the third time, I saw I never really had emuna. I now saw the world in an entirely new light: Hashem Hu HaElokim ain od m’valdo, Hashem is G-d and there’s nothing else besides Him. I now saw that every single thing in my life was by Hashem’s decree. And that everything Hashem decrees is for the absolute benefit of my soul, even if it doesn’t feel comfortable. And that everything Hashem does is a tailor-made message for me to achieve my soul correction. And that nobody can help or harm me without Hashem’s permission.

I finally saw the root cause of my depression: I was lacking emuna.

I was depressed because I wanted to be in control in this seemingly cause-and-effect world. And I was anything but in control. The Garden of Emuna plucked me into a new reality where I could connect my intellect with my emotions and recognize that only Hashem is in control. Not me. Not the company that laid me off. Not my new employer.

I felt much like Neo, the protagonist in the 1999 film The Matrix when he realized the world he lived in his entire life was not real. It was all an illusion. There was one scene in the movie I now especially identified with. It’s the scene where Neo is waiting to see the oracle, and in the waiting room is a bald nine-year old boy bending a spoon with his mind. When the boy catches Neo watching him, he says: “Do not try and bend the spoon. That’s impossible. Instead… only try to realize the truth.”

“What truth?” Neo asks.

“There is no spoon, “the bald kid answers. “Then you’ll see that it is not the spoon that bends, it is only yourself.” And so I bent, realizing Hashem did, does and will do every single deed. I realized Hashem is the cause of every catalyst, and that any situation of stess or sorrow is only a test of emuna.

I started focusing on relying only on Hashem—and stopped relying on Prozac.

Prozac could only take care of the symptoms; The Garden of Emuna helped me take care of the root cause—emuna. With my new awareness of emuna—and with my newly acquired practice of talking to Hashem in my own words—I went off Prozac cold turkey. It’s been nearly three years since I’ve stopped taking Prozac, and my depression never returned. I know I’m one of many who have successfully replaced meds for emuna, and I can’t begin to express my gratitude to Rabbi Shalom Arush for having written The Garden of Emuna (and subsequent emuna books), to Rabbi Lazer Brody for tirelessly reinforcing the importance of emuna to the English-speaking world and, of course, to Hashem, the ultimate cause of everything.

Nefesh B’Nefesh: Rachelle Sprecher Fraenkel – Yomim Noraim Video Series

Rabbi Lazer Brody, The End of Days-21July2015

Lech Lecha – Does that Mean Me?

torah-tidbitsTorah-tidbitCHIZUKandIDUD
Torah Tidbits #1145 – Matot-Mas’ei
July 17-18 2015, ’15 – 2 Av 5775website: www.ttidbits.com
http://www.ttidbits.com/1145/1145lite.pdf
CHIZUK and IDUD for Olim & not-yet-Olim respectivelyIn the early 1980s I met with the Olim parents of a group of boys whom I was teaching in preparation for their Bar Mitzva. As we discussed the boys’ upcoming celebration, one of the mothers, a recent Olah from Iran, broke down in tears. Noticing my surprise, the woman explained that she could not enter into the festive mood seeing as her husband and daughter were still trapped in Iran. She proceeded to describe how the family of four had arrived together at the Teheran airport planning to board a plane out of Iran, when they were notified that only two of the four family members would be allowed to leave the country. The Iranian authorities did not trust their claim that they were touring Europe, suspecting their real intention of making Aliya. The mother and son were told that they could leave, and upon their return from the “European tour”, the husband and daughter would be allowed to conduct a similar visit.
This woman had already been in Israel for a few months and the prospects of the family reuniting in the Holy Land any time before the Bar Mitzva were bleak.
As the woman continued her story, she wistfully noted that had they chosen to leave Iran a few years earlier they would not have met with such difficulties. Now, however, once the Ayatollah had overthrown the Shah, the family’s only hope was for the husband to find an underground smuggling ring to help him get across the border. Why had they not emigrated earlier? The answer was as predictable as it was tragic: She bitterly described the successful chain-store which had once been owned by her husband’s family and how the thought of forsaking this business was simply too difficult for them to countenance. If only they had known what was in store for them…
This story came to my mind as I studied the Torah’s account of the tribes of Reuven and Gad. The two tribes heightened concern for the protection of their wealth and livestock led them to choose to remain on the other side of the Jordan River near the coveted, vast pasture lands.
Rashi writes that their attachment to their wealth overshadowed their concern for their own children. The Torah quotes their telling Moshe: “we will build corrals for our sheep and cattle, and then build cities for our children” – Moshe realizing they have their priorities reversed sets the record straight – children and family must come first!
Ba’alei Tosafot were somewhat milder in their critique, however. They too pointedly noted how the tribes’ attachment to their possessions led them to disassociate themselves from their brethren. Indeed, till today many Diaspora Jews find that they are tethered to the Diaspora, since they are incapable of severing the umbilical cord connecting them to their business concerns.
In his response to the tribes’ request, Moshe raises an additional concern: “Will your brothers go to war and you will sit here?!“ (Bamidbar 32:6). The Malbim explains that their request not to cross the Jordan is neither ethical nor just – even if they truly believe that they will not be missed. To carry one’s own share of the war effort is crucial even when an objective assessment of a person’s actual assistance reveals it may not be needed. For when one chooses to stay away from the fighting, sitting outside in peace and tranquility, this undermines the resolve of all of those who will enter into battle. (Thus, Ibn Ezra translates the phrase LAMA TENI’UN, as why do you break the hearts of the people, (32:7) and Moshe proceeds to compare them to the Meraglim, the spies, who turned the hearts of the people).
The Malbim succinctly states the point: “By not crossing the Jordan they will lead the people to think that it was the fear of fighting the inhabitants of the land that motivated them. As a result, the others will be afraid and refuse to cross as well. “
The simple truth is that the entire Jewish People share a common destiny: Those who remain “on the other side of the Jordan” affect the lives of those in Israel, and vice versa. Nonetheless, as we all know, we face different challenges and dangers.
While the attachment to the land naturally strengthens one’s attachment to the people, life in the Diaspora can lead to a weakening of these familial ties. As we all know from bitter experience, intermarriage occurs. (Interestingly, in Divrei HaYamim Alef 7:14, we see that Menashe had two wives – one of whom was an Aramean). Current rates of intermarriage in America reportedly exceed 50%, while in Israel this challenge remains negligible.
For those who see the move to Israel as involving too great a sacrifice of their “livestock across the Jordan”, I would advise to focus on the following thought: If you choose to come here, you can at least rest assured that whatever belongings you leave behind, after your death, will be inherited by Jewish descendants…Rabbi Yerachmiel Roness, Ramat Shiloh, Beit Shemesh

אני יהודי

Non Sequitur

Donald Duck: Mathmagic land (DISNEY)

The Fingerprint of God : Fibonacci numbers & Golden ratio 1,618…

Leonardo Bonacci (c. 1170 – c. 1250)[2]—known as Fibonacci (Italian: [fiboˈnattʃi]), and also Leonardo of Pisa, Leonardo Pisano Bigollo, Leonardo Fibonacci—was an Italian mathematician, considered to be “the most talented Western mathematician of the Middle Ages“.[3][4]

Fibonacci popularized the Hindu–Arabic numeral system to the Western World[5] primarily through his composition in 1202 of Liber Abaci (Book of Calculation).[6] He also introduced to Europe the sequence of Fibonacci numbers which he used as an example in Liber Abaci.[7]

Fibonacci number

In mathematics, the Fibonacci numbers or Fibonacci sequence are the numbers in the following integer sequence:[1][2]

1,\;1,\;2,\;3,\;5,\;8,\;13,\;21,\;34,\;55,\;89,\;144,\; \ldots\;

or (often, in modern usage):

0,\;1,\;1,\;2,\;3,\;5,\;8,\;13,\;21,\;34,\;55,\;89,\;144,\; \ldots\; OEISA000045.

The Fibonacci spiral: an approximation of the golden spiral created by drawing circular arcs connecting the opposite corners of squares in the Fibonacci tiling;[3] this one uses squares of sizes 1, 1, 2, 3, 5, 8, 13, 21, and 34.

By definition, the first two numbers in the Fibonacci sequence are either 1 and 1, or 0 and 1, depending on the chosen starting point of the sequence, and each subsequent number is the sum of the previous two.

In mathematical terms, the sequence Fn of Fibonacci numbers is defined by the recurrence relation

F_n = F_{n-1} + F_{n-2},\!\,

with seed values[1][2]

F_1 = 1,\; F_2 = 1

or[4]

F_0 = 0,\; F_1 = 1.

The Fibonacci sequence is named after Italian mathematician Fibonacci. His 1202 book Liber Abaci introduced the sequence to Western European mathematics,[5] although the sequence had been described earlier in Indian mathematics.[6][7][8] By modern convention, the sequence begins either with F0 = 0 or with F1 = 1. The Liber Abaci began the sequence with F1 = 1.

Fibonacci numbers are closely related to Lucas numbers in that they are a complementary pair of Lucas sequences. They are intimately connected with the golden ratio; for example, the closest rational approximations to the ratio are 2/1, 3/2, 5/3, 8/5, … . Applications include computer algorithms such as the Fibonacci search technique and the Fibonacci heap data structure, and graphs called Fibonacci cubes used for interconnecting parallel and distributed systems. They also appear in biological settings,[9] such as branching in trees, phyllotaxis (the arrangement of leaves on a stem), the fruit sprouts of a pineapple,[10] the flowering of an artichoke, an uncurling fern and the arrangement of a pine cone‘s bracts.[11]

James Burke Masters of Illusion 1991

Villagers talkiing to J street jews

Comment: J Street is defiantly Non Sequitur

My test for whether people are really "pro-Israel" stands, and J-Street has flunked.

My test for whether people are really “pro-Israel” stands, and J-Street has flunked.

 

Chaz the Yeshiva Spider

Chaz-the-Yeshiva-Spider
Once upon a time there was an elderly man who was partially blind who faithfully each day attended the English program on the top floor of a prominent yeshiva. It got very cold in the Winter and blazing hot in the Summer and as they were the least important and smallest group were relegated the most uncomfortable rooms way on the top. The man’s wife always had left over cholant for the man to take with him with fruit, napkin and water along with his books and hearing protectors.
Unbeknownst to this man was outside the window where he sat lived a young tiny spider who enjoyed listening to the lectures each day and grabbed crumbs from underneath the table where the men sat. His name was Chaz. One particularly hot day when there happened to be a scorching heatwave, Chaz crawled into the elderly man’s hollow aluminum folded cane for some relief while the Rabbi was explaining a particularly difficult gemorah passage in Moloches and Chaz took a siesta. Woop! Chaz got stuck inside the man’s cane when it was unceremoniously unfolded and time to go home on the bus. Poor Chaz had been trapped inside where the circular walls were bashing him back and forth as the man moved his cane to help him see his way down the cobbled streets. He couldn’t get out, what was Chaz to do? After an amazingly long trip poor Chaz passed out and the man had left his cane extended by the apartment doorway back home. Time passed and in the bottom of the cane there was a crack large enough for him to crawl through and with his handy string he crawled up to get his barrings. A lovely cool place this was…except it was guarded by four terrifying cats who wooshed back and forth. Chaz was tiny and dark, too insignificant for the cats to see, thank heavens, and he noticed they preferred chasing an occasional fly, (he couldn’t blame them for that!). So Chaz spent the night in the cane inside a homemade hammock and in the morning would go back to the yeshiva on the bus. This went on for sometime and foolish Chaz thought it was a lark.
One evening unbeknownst to Chaz it was the man and wife’s wedding anniversary and they had a date to go to the felafel stand in the center of town. (Listen, if you don’t have much cash this is a special treat!) The wife decided to not have an overpriced drink so as to save a little money but still enjoy a wonderful lafa bread felafel with the works inside. The only problem was when they sat down after washing that the music playing was some hideous American 80’s rock n roll , but oh well…the hecksure was good and they each had a stool to sit on. The Lafa sandwiches were so good and not expensive and she was content as she didn’t have to cook dinner. On the way home the happy couple got seats in the front and the bus was air conditioned. Chaz was dangling on the end of the man’s cane, he had been sick from the horrible noise and couldn’t resist the cool air. Just then the wife spotted Chaz and almost screamed but being now considered an Israeli with her identity card and all, she bravely grabbed the man’s cane and tipped it upside down. Surprised as all get out Chaz freaked and he ran down towards the bus driver. The man’s wife explained what just occurred to her husband who then mentioned that he had noticed a cobweb everyday on the cane’s handle. He also had an Israeli identity card and had always been brave, his wife always admired him for that.
“Ech!” said his wife, “you were walking each day with a spider on your cane, how could that be?”
“Well, the cane is hollow and when I fold it up each day,” he explained .
“So, the spider climbed inside I guess,” concluded his wife.
And now the spider’s stuck in the 8 bus …forever.
And the moral of this story is:
If you don’t make proper arrangements and sign a contract you might get caned.
Or …desperation may lead to certain doom.
A-bird-in-the-upright-piano
A Story from Los Angeles, California:

I have a funny story. Last week, I was playing the piano at work and after like 20 min or so, I hit a low note and it just thumps. I wonder what the heck, because I fixed all the keys that did that. I shine a light and I see a bird just relaxing and perched on a few hammers. I named the bird Spaci

No no no Cat – Harmonizator