Sunday, August 30, 2026
Popular Sugar Substitute Linked to Higher Risk of Heart Attack and Stroke
https://www.newsweek.com/popular-sugar-substitute-linked-higher-risk-heart-attack-stroke-12373750
An ingredient found in everything from sugar-free foods to oral care products has been linked to higher risk of having a stroke or heart attack.
A study due to be presented at the European Society of Cardiology (ESC) Congress 2026 found that people with higher blood levels of xylitol, a commonly used artificial sweetener, were more likely to experience major cardiovascular events over the long term than those with lower levels.
The sugar alcohol is often used as a substitute for sugar in foods, drinks and dental products. While it occurs naturally in the body and in some foods at very low levels, it is frequently added to products in much larger amounts.
Saturday, August 29, 2026
Donald Trump’s Hardcore Support Is Shrinking
https://www.newsweek.com/donald-trump-hardcore-support-shrinking-poll-12382506
President Donald Trump’s hardcore support is shrinking, with the share of Republicans who strongly approve of his job performance falling 14 percentage points since January, a Newsweek analysis of Reuters/Ipsos polling found.
The shift occurred without a comparable collapse in his broader Republican coalition, with 82 percent of GOP respondents still approving of his performance in the latest survey.
Instead, the polling suggests that—less than 10 weeks before the November midterm elections—some of Trump’s support has softened, leaving fewer Republicans firmly enthusiastic, even as most continue to back him.
Friday, August 28, 2026
Fauci texts release revives false claims linking Covid-19 vaccination, miscarriages
https://factcheck.afp.com/doc.afp.com.C4HE6ZQ
Numerous large scale studies have found Covid-19 vaccines to be beneficial during pregnancy, with no evidence they increase the rate of miscarriages. But conservative US politicians and influencers have latched on to newly released private text threads involving infectious disease expert Anthony Fauci to revive false claims that the mRNA shots led to an 82 percent miscarriage rate -- and accuse Fauci of pushing vaccination despite a known risk.
"Dr. Fauci publicly BOASTED that tens of thousands of pregnant women took the COVID vaccine, with 'no red flags' Privately, he knew it was likely causing MISCARRIAGES," says an August 11, 2026 X post from Eric Daughtery of the website Right Line News. "PRISON!!!!"
The post comes after Republican US Senator Rand Paul released thousands of pages of the immunologist's personal diary and, along with vaccine-skeptic Republican Senator Ron Johnson, published text messages obtained from Fauci's government-issued phone (archived here and here).
No, COVID-19 vaccines don’t increase miscarriage rates
https://19thnews.org/2026/08/covid-vaccine-pregnancy-miscarriage-fauci/
U.S. Sen. Ron Johnson, a Wisconsin Republican, has revived a years-old inaccurate theory that COVID-19 vaccines are linked to higher rates of miscarriages.
As part of a Senate investigation into former U.S. infectious diseases chief Dr. Anthony Fauci, Johnson pointed to publicly released text messages Fauci exchanged with two of former President Joe Biden’s top health officials. In them, Fauci wrote that some reported vaccine effects “theoretically could be associated with miscarriage in the 1st trimester.”
In a video posted August 10 on Fox News Digital, Johnson said these texts showed Fauci knew about miscarriage risks that health officials weren’t publicly acknowledging at the time.
Citing a 2021 study of pregnant women who received the vaccine, Johnson said the study found “an 82 percent miscarriage rate with women who got the injection in the first or second trimester.”
But a look at the April 2021 findings, which were published in the New England Journal of Medicine, shows that Johnson misrepresented the data. His statement ignores numerous studies showing the vaccine is not associated with a heightened risk of miscarriage.
Johnson’s spokesperson Grace Carnathan said Johnson was quoting from a 2022 open letter by Dr. James Thorp, an OBGYN who has argued that COVID-19 vaccines increase miscarriage risk. Asked for additional data, Carnathan pointed PolitiFact back to Fauci’s text messages.
Fauci’s texts, Trump’s executive order and the resurgence of anti-vaccine rhetoric
Vaccine skepticism has come roaring back into the political spotlight after months of relative silence on the subject from the Trump administration, which for a time seemed to be focusing on more mainstream health issues ahead of the midterm elections.
Fauci, Covid Vaccines and Miscarriages
https://www.wsj.com/opinion/anthony-fauci-covid-vaccines-pregnant-women-miscarriage-26cd1e3f
He didn’t lie to pregnant women about vax safety. Trump’s CDC agrees.
Anti Vaxxer lies Welcomed in Frum Community and Spread as a Religious Mitzva
The lie that Dr, Fauci deliberately concealed the danger of the COVid vaccination and as a result many suffered and continue to suffer damage from it. This lie has now become something everybody knows to be true
This lie has been spread by Trump followers and eagerly accepted by frum women as obviously true since commonsense and rumor is preferred to medical training. It of course becomes lashon harah that is a mitzva
https://www.wsj.com/opinion/anthony-fauci-covid-vaccines-pregnant-women-miscarriage-26cd1e3f
Chasam Sofer and Copernicus
Devarim (04:19) And lest you lift up your eyes to the skies, and when you see the sun, and the moon, and the stars, all the host of the skies, should you be driven to worship them, and serve them, which the Lord your God has allotted to all nations under the whole sky.
תורת משה דברים פרק ד פסוק יט (פרשת ואתחנן)
Toras Moshe (Devarim (04:19)
* אשר חלק ה' אלקיך אותם לכל העמים. יל"פ ע"פ מה דאיתא דקופערניקוס אחד מחכמי העמים אמר דהארץ סובבת לקבל אור השמש, דאיך עצם השמים הטהורה יסבב וישמש את הארץ, ואחרים הביאו ראיה כנגדו דאם הארץ מסבב איך אפשר שיזרוק חץ בעוף וישיגהו ויפול שם כיון שהארץ כבר השתנה מקומה, וע"ז השיב די"ל דהארץ וכל אשר עליה וגם האויר מסבבקיט. אמנם ראיותיו מכח השכל שאינו ראוי שישמש העליון לתחתון, הוא רק לפי דעות האוה"ע, אבל לנו בני ישראל אדרבא הארץ אשר בה בני אדם וישראל עם קדושו הם תכלית הבריאה ובעבורם נברא העולם תבל וכל אשר בה וגלגלי השמים ושמי השמים לצורך הארץ, וא"כ ראוי שישמשו שאר חלקי העולם לעולם התחתון שבו ישראלקכ, וגם עי"ז כל העולמות הם אחד ולתכלית אחד נברא, דלא כדעת האוה"ע שכל אחד הוא עולם בפ"ע ולתכליתו נברא. וזה שאמר אשר חלק ה' אותם לכל העמים, דאצלם הוא חלק משא"כ אצלנו הכל חד.
ועפ"ז י"ל מאמר חז"ל דרבה בר בר חנה אזיל במדברא והראה לו חד טייעא היכא דנשקי רקיעא וארעא להדדי והניח שם מקלו ותרמילו והלך להתפלל, אדצלי הדר להתם ולא מצא אמר איכא גנבי הכא אמר ליה האי טייעא גלגל הוא דהדר ולמחר תמצאנה (ב"ב ע"ד ע"א). ועפ"י הנ"ל יש לפרש דבר"פ כיצד מברכין (ל"ה ע"ב) אמרו הרבה עשו כרשב"י ולא עלתה בידם וכר' ישמעאל ועלתה בידם, ואין הכונה שי"ז ניכר שאין דרך רשב"י טוב, אלא דצריך לידע שאינו מוכרח שישיג ארוחתו אם יעשה כרשב"י, אפשר שיהיה עני ואעפ"כ לא יזוז מדרכו, דשכר מצוה בהאי עלמא ליכא (קידושין ל"ט ע"ב). והיינו דקאמר דהראה לו היכא דנשקי ארעא ורקיעא, דהיינו בשביל צדיק נברא העולם (יומא ל"ח ע"ב) ובו נשקי ארעא ורקיעאקכא, נתן פתו וסלו ועמד להתפלל, ר"ל שעלה בדעתו לעשות כרשב"י והשליך על ה' יהבו ואפ"ה לא מצא, ואמר לו הטייעא דגלגל הוא דהדר דהיינו דמזלו גורם, אבל אין הקדוש ברוך הוא מקפח שכר דלמחר לעוה"ב ימצא לפום צערא אגרא (אבות סופ"ה)קכב.
ואתם עוברים וגו' השמרו לכם פן תשכחו וגו' ומסיים אל קנא. רש"י פי' אנכי מת אינני עובר אפילו עצמותי אינם עוברים. וקשה היא גופי' קשיא ומי גרע מיוסף וכל השבטים. וי"ל שהיה אי אפשר שהרי לא ידע איש את קבורתו ואי אפשר להעביר עצמותיו, ואי' במד'קכג מ"ט לא ידע איש את קבורתו שלא יעשוהו ע"ז. והיינו דקאמר מרע"ה אינני עובר אפילו עצמותי, ואתם עוברים ע"כ השמרו לכם פן תשכחו ברית אלקיכם ותעבדו ע"ז חלילה, דא"כ לחנם לא עברו עצמותי כי בין כך ובין כך אתם עובדי ע"ז, ע"כ ה' אל קנא עבורי יקנא קנאתי מכםקכד.
Disagree wit5h Rishonim
Igros Moshe (Y.D. 3:101): You ask how is it permitted to rely on these type of innovations such as I have explained in actual rulings – and in particular since it is against certain Achronim? In answer let me ask whether an end and limit to Torah has been made, G d forbid!, so that we only make rulings in that which is already in books and thus when we come across questions which are not answered in the books we are unable to decide them even though we know how to do so? There is no question that is prohibited say such a thing. It is certain that the Torah can still develop and expand even now in our time. And we are obligated to do what we are capable of to decide every halacha that we encounter according to what is possible after investigation and serious analysis in the Talmud and poskim with clear thinking and proper proofs – even though it is a new halacha that is not mentioned before in the halacha books. And even regarding an issue that is discussed in halacha books – it is still necessary for the posek to understand it and decide the correct position prior to making a ruling. He should not make a ruling because that is what is says in a book – that is the similar to teaching out of the Mishna that the gemora says that the Tannaim who make mechanical rulings from codes of laws destroy the world (Sotah 22a). Look carefully at that gemora and Rashi’s comments. And even if the ruling goes occasionally goes against certain great Achronim – so what! There is no question that we have the right even to disagree with Achronim and also on occasion with certain Rishonim when there are proper proofs and more important with proper reasoning. Concerning this and similar matters the gemora says that a judge can only make a decision based upon what he sees (Bava Basra 131, Rashbam). This is true as long as the ruling doesn’t go against the well-known poskim such as the Shulchan Aruch which has been accepted in all countries. This is what is meant by the saying that there was a place left to make a fence. And this is in fact what the majority of teshuvos of the Achronim do – they decide many practical issues on the basis of innovations. However it is important not to be arrogant in making rulings. Thus one should avoid using innovations when possible except in situations of great need and surely in situations involving aguna such as the case under discussion. Thus we are obligated to make a ruling even if it appears to us that there is a basis for a heter. It is prohibited for us to show false modesty and cause a Jewish women to be trapped as an aguna or to cause a stumbling block with prohibitions or even to cause loss of money. Look at Gittin (56) where it condemns the humility of R Zechariah for causing the destruction of the Temple! The obvious question is what does humility have to do with the destruction? Look at Maharetz Chajes who gives a proper explanation. This is exactly what we are concerned about. Thus we must make halachic rulings according to what appears correct with proper proofs and understanding – and in particular in cases of aguna like this – to save from this difficult situation.
Igros Moshe (O.C. 5:24.6):… The Gra disputed even in those matters which were the basic customs of the Sephardim, French or Ashkenazim. It was agreed by the scholars of his generation that he was greater than the other sages of his generation who themselves were very great Torah scholars. In fact they agreed that he would have been one of the greatest scholars even many generations earlier and thus he had the right to dispute with the gedolim of many generations earlier. All of his students who were gedolim in that generation agreed that the Gra was able to dissent as if he were one of the Rishonim. And furthermore that since he was the latest such authority he was the final word and therefore his rulings were to be accepted. Gradually they began to follow his rulings in all matters even when it was against the established practice.
Yam Shel Shlomo (Yevamos 12:7): The Rosh (Sanhedrin 4:6) has written if the words of the early authorities are not convincing and you have support for your position it is possible to disagree with them – even with the Gaonim…
Shach (Yoreh Deah 242:8 Kuntres Hora’ah): In all cases where the words of the earlier authorities are written in a book and they are widely known and the later poskim disagree with their views – we accept the views of the later authorities. However occasionally we find a ruling of one of the Geonim – but it was never published in a book and we find his view is disputed – it is not necessary to rule in accord with the recent authorities because it is possible that they didn’t know the words of the Geon. And if they learned of it, it is possible that they would retract their views in favor of his. There are others who insist that we do not follow later authorities against the great early scholars. And therefore we should be strict. However if the later authority cites the words of the early authority and he still disagrees with him and it is well established that this later authority is qualified to disagree – then we can rely on the view of the later authority and it is necessary to reconcile the matter. Nevertheless if the posek has the freedom to decide, he is able to rule according to whichever view he wants. Nevertheless we are not to disagree with the early Geonim. Prior to the Rif, the generation of the Geonim ended.
Chazon Ish (Shalom Yehudah):… I took it upon myself to research and examine the words of the gemora and commentaries as much as possible – even if the conclusions were against the Rishonim. While we need to accept that the words of our Rabbis are the essence and we are simply orphans of orphans, nevertheless that doesn’t prevent clarify, explaining and making sense according to what we are capable of despite our lowly status. Even making halachic rulings is permitted as long as it is in areas where there is no explicit accepted halachos which say the opposite. Because if I don’t do this I am lacking in my involvement with Torah. However this approach is only applicable to me, but it is obvious that others who aren’t attached to my words - their obligation is to choose the words of the Rishonim which are primary.
Torah Study brings Greatnesss and Wealth
Rav Yaakov Emden (Migdal Oz): You won’t find a person who is engaged in studying Torah for the sake of Heaven who does not become great and wealthy. If you try refuting this with the verse in Koheles (9:11) that “the wise don’t have bread” – that is only referring to secular scholars. It is not referring to those who are accomplished Torah scholars. And this that we find that there are some of our holy scholars who are poor such as Rabbi Chanina ben Dosa…one should not make the mistake and say that they were unable to find a respectful livelihood – rather the reason that they were poor is because they didn’t want to benefit from their status as Torah scholars … This is quite obvious and certain. There is no question that if Rabbi Chanina ben Dosa and his colleagues wanted they could have been wealthy. They also did not want to interrupt their Torah study even for a moment in order to be involved in work or a trade because of their great love and desire for Torah. Therefore it was with their desire and free choice they bore poverty and lovingly accepted their suffering. However if they wanted to benefit then the option of enjoying wealth was always available and if they wanted to they could have avoided suffering. This of course is true only as long as they studied Torah purely for the sake of Heaven which gives merit to many things which are detailed in the 6th chapter of Avos.
Censoring to protect Faith
Ohr HaChaim (Devarim 34:6): I saw in the commentary of the Ibn Ezra that Yehoshua - and not Moshe - wrote the last verses in the Torah. However, when explaining the plain meaning of the text one should not state the view that Moshe did not actually complete the writing of the Torah [Even though this view is stated by our sages in Bava Basra 15a]. I myself have heard that people get confused from this view which can lead to denial of the validity of the Torah. In fact, this is the claim of the non Jews that the Jews made up the text and that there are things in it that didn’t happen … Therefore one should only present the view that Moshe wrote the whole Torah as it states in Bava Basra (15a).
Rambam (Moreh Nevuchim 1:17): Don’t think that theology is the only thing that should be withheld from the masses. Most of science should also be kept from them. In fact, we have repeatedly cited the statement of our sages (Chagiga 11b) that Maaseh Bereishis [physics according to the Rambam] should not be taught in the presence of two people. This concealment of information from the masses is not unique to Judaism but was also characteristic of the philosophers and the non Jewish sages of the ancient world. They would conceal the basic principles of wisdom by presenting them as riddles… Now if the secular sages found a need to conceal information from the masses by using figurative expressions and similes - even though there was no danger of loss - surely it is appropriate for the religious community not to express issues which are difficult for the masses to understand or that they understand it different than what is meant.
Rambam (Moreh Nevuchim Introduction): The seventh reason why an author seems to contradict himself occurs when discussing very deep and profound issues. It is necessary to conceal some aspects of the information and to reveal some. In order to accomplish this concealment it might be necessary in one place to utilize one set of principles and in another context it might be necessary to utilize a different set of fundamental principles - even though the principles contradict each other. Obviously, the author should write in such a way that the ignorant masses are totally unaware of the internal contradiction.
R.Smason-Kiruv-LevinAt11
בס"ד
Executive Director,
Help Rescue Our Children
Email: torahjewsfordecency@
845.642.1679
Direct: 771.215.8892
Israeli Helpline: 03.721.3337
Heard weekly on New Jersey's WSNR Radio 620AM, co-hosting the renowned Levin At Eleven program, every Thursday evening, 11pm to midnight (ET).
~~~~~~ ~~~~~~ ~~~~~~
Another item of interest:
IDF Yeshiva Platoon Confined To Barracks For Refusing To Board APC With Female Soldier
By Yehuda Dov
According to a report by Channel 7, the incident occurred while the battalion was operating in combat in the Gaza Strip. Following the incident, commanders imposed a 21-day confinement on all soldiers in the yeshiva platoon. The IDF also considered removing the three soldiers from their combat positions.
The report said that Rabbi Tzvi Kostiner, head of Yeshivat Mitzpe Ramon, and Rabbi Shlomo Shushan, head of the Beit She’an Yeshiva, had instructed students from their institutions serving in the platoon not to board a combat vehicle when a female medic was present.
After the three soldiers announced that they would not board the Namer, the other members of the platoon were reportedly asked whether anyone was willing to enter the vehicle together with the female medic. According to the soldiers, none of the platoon members agreed to do so.
The commanders subsequently decided to impose the 21-day confinement on the entire platoon. At the same time, the possibility of removing the three soldiers from combat service was examined.
The incident has renewed tensions surrounding the service of religiously observant soldiers in the IDF, particularly questions concerning mixed-gender service and the extent to which yeshiva students can follow the instructions of their rabbis while serving in the military. The incident also comes amid an ongoing debate within the religious community over the balance between halachic requirements, rabbinic guidance and military orders during wartime.
The IDF Spokesperson’s Unit had not issued a response to the report at the time of publication.
Ruach Hakodesh Today
Divrei Chaim (Y.D. #105): Question: There is a teacher who has insulted the honor of the Ohr HaChaim by claiming that his seforim were not written with ruach hakodesh. Answer: I received your letter and I don’t know what doubt you have as to whether ruach hakodesh occurs today to those who are fit for it – even though prophecy has ceased from the prophets. This is explicitly stated in Bava Basra (12a), “From the day that the Temple was destroyed, prophecy was taken from the prophets but it was not taken from the sages. Therefore a sage is superior to a prophet…” We see from this that even after the destruction of the Temple that ruach hakodesh rests on those who are deserving, i.e., the ruach hakodesh of intellect. It is important to realize that ruach hakodesh is not the same thing as ruach hakodesh of intellect as is explained in Moreh Nevuchim (2:38)… So Bava Basra (12a) is understood as, “Even though they took the power of prophesy from the prophets which is visions and imagery, but the prophesy of intellect was not taken away but the sages were able to know the truth through the ruach hakodesh that was in them. The Ritva says this explicitly. He says, “And it was given to the sages, meaning that the sages comprehend with their intellect many things which their natural intellect was not capable of understanding. Therefore a sage is superior to a prophet. In other words, he is superior to a prophet who has the power to see the future but is lacking the type of prophesy which the Shechina rests on him because of his intellect. This is explained by the Rambam in his well known sefer [Moreh Nevuchim 2:38] that this type of intellectual prophesy only rests on the sage.” Thus we see explicitly in the Talmud and Rishonim that the ruach hakodesh of the intellect of sages never stopped. This is also explicitly in Gittin (6b) concerning R’ Avesar. “R Avesar’s views were in agreement with G d.” Rashi explains, “G d revealed to him the secret to ascertain the truth that has been concealed.” Thus we see that ruach hakodesh and the agreement with G d never stopped from the sages who were deserving of this ability. This is also clear from the statement of Rav Pinchas ben Yair (Avoda Zara 20b). And this that is says in Sotah (48b) that after the days of the Prophets that ruach hakodesh was taken away – that means the ruach hakodesh of prophesy but not the ruach hakodesh of intellect and the ability to have one’s intellect be in agreement with the halacha that was given to Moshe at Sinai or Rav Avesar - that never stopped. Only a heretic denies this. And this that he claims that contemporary gedolim have written that ruach hakodesh has totally stopped – I don’t believe that such a statement would be issued by our gedolim. Who knows what this disgusting deceiver wrote them. The truth is that even in our days there is to sages of the truth - who are not influenced in the slightest by the material – ruach hakodesh as is explained in Moreh Nevuchim (2:36) and the Ramban explicitly. Therefore the Ohr Hachaim definitely composed his sefer with ruach hakodesh – but he wasn’t the only one. In fact all authors – even in our generation – if they are deserving compose their sefer with ruach hakodesh. In other words their ideas and reasoning are in agreement with the truth of the Torah as they said in the Talmud regarding Rav Avesar. This principle is also expressed by Rav Yonason Eibshuetz (Urim v’Tumim Kitzur Takfu Cohen C.M. 25:123-124). He says that a person cannot claim “kim li” (rely on a minority opinion) against what is stated in the Shulchan Aruch because the Shulchan Aruch was written with ruach hakodesh. Therefore the teacher who denied the ruach hakodesh of the Ohr HaChaim is a heretic who does not believe the gedolim. They testified that the Ohr HaChaim was deserving of ruach hakodesh. This teacher denies the fundamental belief in ruach hakodesh and ridicules the words of the Talmud that we mentioned before. Therefore you have done well in not leaving your children in his hands – yasher kochachem. However in regards to the paying his wages – it is not possible to issue a ruling regarding this without him being present and being able to witness his deeds. Because it is possible that he simple erred in this matter. In this it is possible to rely on a teacher in your community and there should be peace.
Ohr HaChaim (Vayikra 11:43): We find that our Sages (Pesachim 49b) said, That the ignorant masses are detestable and their daughters are vermin … All the Sages words were said with ruach hakodesh and are very profound and deep.
Rav Yosef Ber Soloveitchik (Hesped for Rav Chaim Ozer): The very same priest, whose mind was suffused with the holiness of the Torah of R. Akiva and R. Eliezer, of Abbaye and Rava, of the Rambam and Rabad, of the Beth Yosef and the Rema, could also discern with the holy spirit [roeh be-ruah hakodesh] the solution to all current political questions, to all worldly matters, to all ongoing current demands
Ohr HaChaim (Bereishis 6:3): … When the Temple was destroyed and the vision was blocked then we were left with ruach hakodesh. However when the eyes of Israel became blocked, we no longer experienced the fragrance of holiness and surely not ruach hakodesh itself. This is the worst of the sufferings of the Jewish people who are thirsty to smell the fragrance of our Father in Heaven and have our spirits revived.
Ohr HaChaim (Bereishis 1:1): You should know that we have permission to explain the implication of the verses after careful study - even though our conclusions differ from the explanation of our Sages. That is because there are 70 faces to Torah (Bamidbar Rabbah 13:16). There is no prohibition against differing from the words of our Sages except if it changes the Halacha. Similarly, we find that even though the Amoraim did not have the right to disagree with Tannaim in halachic matters - but we find that they offered alternative explanations to verses.
Ohr HaChaim (Bereishis 46:8): Don’t be bothered by the fact that our explanation is the opposite of what our Sages stated. We have already asserted that concerning the understanding of the non halachic verses of the Torah permission is given to the diligent student to innovate.
Ohr HaChaim (Devarim 32:1): Even though I am explaining this differently than our Sages but we know that there are 70 faces to Torah (Bamidbar Rabbah 13:16). Concerning Agada it is permitted to offer explanations even if they contradict those of our Sages as long as they don’t contradict the Halacha….
Ohr HaChaim (Vayikra 26:3): Vayikra Rabbah (22:1) states that Scripture, Mishna, Halacha, Talmud, Tosefta, Agada and even what a faithful student would say in the future - were all taught to Moshe on Sinai. It is clear from this medrash that permission has been granted for Torah scholars to explain and interpret in various ways and for the diligent students to provide new insights in expounding verses - to the degree that it can be justified with the verse.