PEDOPHILES ON THE RUN ARRESTED AFTER BEING COVERED IN CEMENT AND TIED TO A BENCH

.newsweek


PSNI Detective Chief Inspector Jill Duffed said they were "kicked and beaten with iron bars before being taken to Mullah village, where they were further assaulted by a number of individuals and covered in paint.

“Both men were taken to hospital by police, one of the males has been arrested and the other remains in hospital being treated for his injuries.

“Unfortunately, now, due to the violent actions of a small number of people, we have had to redirect resources and efforts towards investigating a serious assault. There is no excuse for individuals taking the law into their own hands nor for the violent scenes that we witnessed last night,” she added, according to a statement by the PSNI.

Police had information that the pair had been approaching children. They became friends after Lydiard, from County Down, left jail earlier this year following a seven-month sentence for ignoring a court order banning him from online dating sites. He has nine convictions for sexual assault, assaults causing harm and threats to kill.

White, from South Armagh, has been convicted of five sexual assault charges and 62 previous convictions in all, including sexual assault, assault causing bodily harm and threats to kill.

Ran - concerning witchcraft

https://www.sefaria.org/Darashos_HaRan.3.8

The answer: There being nothing of greater moment for mankind than the Torah and the receiving of it, it befits the nation that receives it to be given the strongest possible indications that the Torah is true and for all elements to be removed from those indications and from the experience in general that might engender any doubts as to its Divine origin. This is the entire import of the exodus from Egypt. The Blessed One willed the origination of the wonders which marked that redemption (beyond a doubt the prelude to the Torah) to demonstrate to all of Israel that what is withheld from nature is not withheld from the Blessed One. For this is the very cornerstone of our religion, and one who denies it denies his faith in general and completely dismisses the concept of reward and punishment. And since this is the pole upon which the Torah revolves, He desired that this become manifest in the land of Egypt, the land of diviners and necromancers. For what is there demonstrated as outside the realm of nature — necromancy, a branch of the natural arts, being impotent to perform it — what is there demonstrated as outside the realm of nature certainly lays claim to our belief as an act of G d and as an incontrovertible demonstration that what is beyond the scope of nature is not beyond the powers of G d. If these signs and wonders had been originated in a land devoid of the magic arts, the "cornerstone" would still be subject to an undermining doubt, the possibility remaining that people would ascribe all the signs to magic, regarding them all as possible within the scope of nature.

https://www.sefaria.org/Darashos_HaRan.3.9

This is the idea intimated by our sages of blessed memory (Menachoth 85a): "Yochni and Mamre said to Moses: 'Are you bringing straw to Ophriim [a city rich in straw?' He answered: 'People say: "Take your greens to a place of greens."'" That is, Yochni and Mamre, Egyptian magicians, assumed that the signs performed by the true prophet were the products of magic, and in the baseness of their thoughts censured him for attempting to deceive the people in a land full of these magic arts. And Moses responded: "People say: 'Take your greens to a place of greens.'" That is, if one is expert in something his true eminence will be recognized only in a land containing men who are highly proficient in that thing itself. For there the greatness of his art can be tested against theirs, just as really excellent greens are more likely to be sold in a city rich in greens, their superiority being more readily discriminated in such a place. In the same way it is fitting that Moses' signs be tested in this land, where they will be more highly valued than in any other land. For in such a land they will be readily discriminated as products of Divine power, as beyond the scope of human ingenuity. The entire exodus was arranged, then, in such a way as to obviate any doubt of its having been the outcome of absolute Divine power.

https://www.sefaria.org/Darashos_HaRan.4.21

The answer: That sin which is cause for apprehension on the Blessed One's part as potentially resulting in the destruction of the Jews is idol worship, to which the sin of the golden calf was similar in character. For the other transgressions do not arouse the Blessed One's wrath to such a great extent; idol worship is to be much more feared in this regard. And there is more reason for apprehension of this sin in the desert than in the land of Israel. For the Jews knew that the other lands were under the ordinance of stars and constellations, as our sages state (Kethuboth 110b): "All who live in the land of Israel, it is as if they have a G-d; all who live outside the land of Israel, it is as if they do not have a G-d." This is because the other, gentile lands are under the ordinance of heavenly plenipotentiaries, an ordinance which cannot be changed except through miraculous, Heavenly intervention (this being the intent of "for he will not forgive your sins"). Therefore, if one lives outside the land of Israel, because he is under the ordinance of a star or of a constellation, his prayer is not so readily accepted as it would be if he lived in the land of Israel, which is not under the dominion of a chief, an officer, or a ruler, but of the Blessed One Himself, as it is written (Deuteronomy 31:16): "and they go astray after the strange gods of the land" — indicating that all gods, except the Blessed One Himself, are strangers in that land. And because the Jews knew this, they would be more apt to stray into idol worship outside the land of Israel, the province of other powers (as they, indeed, said [Exodus 32:1]: "Arise and make us a god which will go before us") than they would in the land of Israel itself. Add to this the fact that they would more likely cleave to the Holy One in the holy land than outside it and that there is more reason for apprehension that rebellion against the word of G-d would result in destruction in the desert than in the land of Israel in that the desert is a place fraught with the danger of "snakes, serpents, scorpions, and drought, no water being there" (Deuteronomy 8:15), so that destruction is more of a possibility there than in other places. This is not as the pseudo-pious would have it, that the power of G-d is constant in all places, for good or for evil. This is not so, but the Blessed One has stamped it into the nature of things that loss is more likely to result in dangerous places than in others, so that if He is not constantly providential of one in such places but abandons him to the vicissitudes of time, then evil will certainly befall him, unlike the case in other places, where there is not cause for such apprehension. Therefore, the Blessed One said to Moses: This does not require My apprising you of My ways, for I have no intention of separating Myself from you, but My presence will go in your midst when I grant rest to you — and them (what is stated of Moses applying to all of Israel, as in "to heed you on the way," where the meaning is obviously not to heed Moses alone). But this did not suffice for Moses, who answered (Exodus 33:15): "If Your presence does not go, do not take us up from here." That is, if Your presence does not go, we should not move from this spot at all. For how will it be known that we have been singled out from the other nations if not by Your going with us now? For when we are in the land of Israel, they will attribute our fortune not to us but to the land, seeing that when we were not in the land You did not walk in the midst of our camp. And the Blessed One acknowledged this, saying (Ibid 17): "This thing, too, that you have spoken I will do, for you have found favor in My eyes and I have known you by name." He elaborated here, saying "for you have found favor in My eyes" in response to Moses' first having said (Ibid 12): "and You said: 'I have known you by name and you have also found favor in My eyes'" — indicating thereby that He was doing so by virtue of Moses' having found favor in His eyes. And He added "and I will know you by name," in response to "and You said: "I have known you by name,'" not as Moses said (Ibid 16) "so that I and Your people be singled out from all the peoples," but "because you have found favor in My eyes." And this is also by way of intimating that His acquiescing in walking in their midst and not governing them through an angel would be limited to the days of Moses alone; but afterwards, in the days of Joshua, the aforementioned angel would lead the Jews until they came "to the rest and to the inheritance," as we shall explain.

https://www.sefaria.org/Darashos_HaRan.4.28

There is also another reason for its being stated here "Do not bow down to their gods." It is my view that the root of idol worship was the notion that angels or the heavenly host could exert a beneficent or maleficent influence upon one in accordance with their will. This error originated in the following manner: Though these agencies do not have the power to do good or evil in themselves, they cannot be barred from exerting an influence more or less in accordance with the predisposition of the recipients. So that, for example, the moon will increase moisture in terrestrial bodies as they are predisposed to receive moisture, and the sun will heat them as they are predisposed to receive heat, and so, in relation to the other stars and to the angels that are above them. However, the predisposition of terrestrial bodies to receive the influence and effects of the celestial ones can be secured either by conditioning through recognized natural procedures, such as heating with hot or by cooling with cold or by conditioning through things whose nature is hidden and which operate by virtue of certain phenomenological properties. Now those objects which acquire a predisposition through the recognized, natural qualities of things generating this predisposition provide no ground for doubt and do not serve as the basis for the error of idolatry. But the type of things which predispose bodies to acquire the effluence of celestial entities by virtue of certain phenomenological properties, their hidden natures, as it were — these things caused ignorant men to stray into idol worship. For in their ignorance of the natures of these properties it did not occur to them at all that these things could produce a change in the nature of the body of the recipient, and they could attribute their efficacy to no other cause than the favor these operations found in the eyes of the celestial emanators, the angels or stars, as it were, who, witnessing these activities, increased their effluence to the bodies of these recipients. And this was the root and foundation upon which idolatry was built and which led its practitioners to sacrifice and bring offerings to an angel or a star to gain its favor. And this contravenes the truth in two ways. First, because there is nothing in our deeds which can cause any kind of satisfaction or distress whatsoever to any of the celestial entities, there being nothing whatsoever in common between our deeds and their natures. Second, because the energy or effluence emanated by them is limited. They cannot increase or diminish it in and of themselves but only in relation to the predisposition of the recipients, contrary to the view of the idolators, who see these changes as stemming from the emanators. And this is the reason for its being written here "Do not bow down to their gods" after the statement "Take heed of him and hearken to his word…" That is, after I have permitted you to hearken to the voice of this angel and to bow down to him in view of his distinctive exaltation over the other angels — the fact that my Name is within him — notwithstanding all this, I have told you that he will not forgive your sins, being only a deputy in My embassy — then what should be the case with the other angels, who are not on his level, and, certainly, with the hosts of heaven! Can you not understand from this that they have no power to do good or evil in themselves? That being the case, do not bow down to their gods and do not serve them, for no benefit will accrue to you from this as you might imagine.

https://www.sefaria.org/Darashos_HaRan.4.28

There is also another reason for its being stated here "Do not bow down to their gods." It is my view that the root of idol worship was the notion that angels or the heavenly host could exert a beneficent or maleficent influence upon one in accordance with their will. This error originated in the following manner: Though these agencies do not have the power to do good or evil in themselves, they cannot be barred from exerting an influence more or less in accordance with the predisposition of the recipients. So that, for example, the moon will increase moisture in terrestrial bodies as they are predisposed to receive moisture, and the sun will heat them as they are predisposed to receive heat, and so, in relation to the other stars and to the angels that are above them. However, the predisposition of terrestrial bodies to receive the influence and effects of the celestial ones can be secured either by conditioning through recognized natural procedures, such as heating with hot or by cooling with cold or by conditioning through things whose nature is hidden and which operate by virtue of certain phenomenological properties. Now those objects which acquire a predisposition through the recognized, natural qualities of things generating this predisposition provide no ground for doubt and do not serve as the basis for the error of idolatry. But the type of things which predispose bodies to acquire the effluence of celestial entities by virtue of certain phenomenological properties, their hidden natures, as it were — these things caused ignorant men to stray into idol worship. For in their ignorance of the natures of these properties it did not occur to them at all that these things could produce a change in the nature of the body of the recipient, and they could attribute their efficacy to no other cause than the favor these operations found in the eyes of the celestial emanators, the angels or stars, as it were, who, witnessing these activities, increased their effluence to the bodies of these recipients. And this was the root and foundation upon which idolatry was built and which led its practitioners to sacrifice and bring offerings to an angel or a star to gain its favor. And this contravenes the truth in two ways. First, because there is nothing in our deeds which can cause any kind of satisfaction or distress whatsoever to any of the celestial entities, there being nothing whatsoever in common between our deeds and their natures. Second, because the energy or effluence emanated by them is limited. They cannot increase or diminish it in and of themselves but only in relation to the predisposition of the recipients, contrary to the view of the idolators, who see these changes as stemming from the emanators. And this is the reason for its being written here "Do not bow down to their gods" after the statement "Take heed of him and hearken to his word…" That is, after I have permitted you to hearken to the voice of this angel and to bow down to him in view of his distinctive exaltation over the other angels — the fact that my Name is within him — notwithstanding all this, I have told you that he will not forgive your sins, being only a deputy in My embassy — then what should be the case with the other angels, who are not on his level, and, certainly, with the hosts of heaven! Can you not understand from this that they have no power to do good or evil in themselves? That being the case, do not bow down to their gods and do not serve them, for no benefit will accrue to you from this as you might imagine.

https://www.sefaria.org/Darashos_HaRan.4.31

What does cause me wonder, however, is the Torah's explicit prohibition of witchcraft, a prohibition included in this parshah, viz. (Exodus 23:23): "and do not practice their deeds." There is no doubt that witchcraft is founded in truth, though the Rambam writes in the aforementioned chapter that it is a vain matter, containing no truth. This is contrary to the view expressed by our sages of blessed memory in many places. To cite one instance (Chullin 7b): "A certain woman tried to get some soil from beneath the feet of R. Chanina [in order to kill him through an incantation pronounced over the soil]. He said to her: 'Go and take it; it is written (Deuteronomy 4:35): "There is none else beside Him."'" The Gemara goes on to ask: "But did R. Yochanan not say: 'Why are they [practices of witchcraft] called keshafim? Because they deny the heavenly retinue…'!" And the answer is given: "R. Chanina is different, for he possessed great merit." It is quite clear from this that the sages regarded witchcraft and its effects as real and not as just imagined. According to what we have written, then, witchcraft should be permitted in respect to the predisposition of the recipient (it being obviously a vain thing in respect to the activation of an agent in the heavenly host). Why, then, did the Torah forbid it?

anulling mariages

a number of years ago I had a brief conversation with one of the sons in law of the leading opponent to the Kaminetsky Greenblatt heter and asked why the protests stopped when Rav Kaminetsky agrreed with Rav Dovif Feinstein that the Heter was garbage? He replied that the backlash was so severe that no one would dare do such an irresponsible thing again


I was recently informed that Rav Greenblatt is currently working on a number of new cases which are equally shaky   - but there are still no protests.

he obviously thinks that he wont be criticized again !     -  

rav kasher Creation

http://beta.hebrewbooks.org/3086

see page 256

Rav Sternbuch - are alternative healing methods permitted?

vol 6 #177

Alternative healing Rav Sternbuch vol six 177 yd The contemporary rabbis dispute the status of alternative healing that originated from idolatry from India and China and has spread to chareidim in Iisrael and outside of Israel in recent time. Some prohibit to heal with these techniques while oth permit claiming that these involve are simply using natural forces that exist in nature which were unknown to us but were known only to idolaters of India and China some of them being revealed to us in recent time and they bring proof from the fact that these treatments work! I found in the sefer Heichal Horaah to my good friend Hagaon Rav Mayer Bransdorfer who mentions that his father the author of Hakaneh Bosem that initially .told him that these alternative medical treatments work only through natural processes therefore he permitted people to go to these therapists for treatment however later he heard from others that these treatments. Involved unnatural forces which causes many concerns and henceforth did not permit treatments except to those who were in the midst of treatment and felt that the treatments were working that they could finish the course of treatment". As far as myself I do not posken as to whether it is permitted or prohibited butI only request that the therapists of these treatments hang up signs in their clinics that the treatments they do is entirely natural I will explain the reason for this In my view the matter depends on whether the treatment is natural even if people aren't certain but they feel it might be then there is no prohibition of magic (kishuf)

The Mesadrei Gittin Conference—Improving Halachic Standards and Personal Sensitivity - a true joke

http://forums.dansdeals.com/index.php?topic=57263.675
https://www.jewishlinknj.com/component/content/article?id=10491

November 25, 2015

Most of the active mesadrei gittin (get administrators) in the United States gathered in Manhattan last week for a day-long conference. It was a fantastic event. We had the privilege and opportunity to hear from leading halachic authorities such as Rav Nota Greenblatt, Rav Hershel Schachter, Rav Mordechai Willig and Rav Mendel Senderovic (listed in order of age). The focus was on addressing the manifold halachic challenges involved in gittin administration, such as securing the cooperation of recalcitrant men and women. There was also a special presentation by Dr. David Pelcovitz, a leading psychologist who has also been active in beit din matters for many years. Dr. Pelcovitz emphasized the need for get administrators to prepare couples for what will occur at the get, noting that people cope with a traumatic event far more effectively when they know what to expect. He also noted the wisdom of bringing a friend for support (although I noted that one should avoid bringing someone whom the other party might find irritating).

One vignette stands out, though, in my mind as most memorable and insightful. Rav Nota Greenblatt, the country’s senior get administrator who has been administering gittin since 1952(!), related how he dealt with a particular challenge he encountered in a midwestern city. The woman insisted that she should hand the get to her husband instead of the Torah-mandated procedure of the husband handing the wife the get. She argued that since it was he who misbehaved during the marriage and not she (a fact that went unchallenged by the husband) then she should be the one to deliver the get.

9 students killed in flash flood

update ny times
At least nine Israeli teenagers on a “bonding” trip were killed, and one was still missing, after a flash flood swept them away on Thursday while they were hiking in a riverbed near the Dead Sea.

jpost


"We were unable to escape the current and were swept away by the river," a rescued youth said on Channel 10 news. 

Three teams of the IDF's elite 669 Search and Rescue Unit, aided by their three Yasur choppers and one Apache helicopter, were searching for the missing.

Police instructed people to stay away from the area.

As those killed were not carrying ID's their families were brought in to identify them.  

Releasing a statement on the tragic incident, President Reuven Rivlin said: "Our prayers and thoughts are with our brothers, our children, and our loved ones who are in trouble. We are closely following the updates from the south and send a warm embrace to the worried families. We will strengthen all the security and rescue forces, who are in the process of search and rescue and medical treatment. I ask you all, please follow the instructions of the police and rescue forces and be attentive to them."

Prime Minister Benjamin Netanyahu is closely following the rescue mission and was updated on it over the phone by Operations Directive Maj. Gen. Yoav Har-Even. 

"I support the security and rescue forces that are currently working to save lives and to locate those missing in the severe disaster that occurred today in Nahal Tzapit," Netanyahu said. "We are all praying for better news."

Highway 90 is now blocked in both directions between the Arava junction and the Eilat entry road block. The spokeswoman for the city of Eilat, Dana Zanti, stated that a ceiling had collapsed in the Isrotel Red Sea hotel. 

Alternative Medicine in Halacha: a Review by Rabbi Hoffman

hear rabbi Tendler
yutorah

see Rabbi Belsky Alternative healing
amazon

ywn

By Rabbi Yair Hoffman for the Five Towns Jewish Times

Rabbi Rephoel Szmerla’s new Sefer entitled, “Alternative Medicine in Halacha” [Israel Bookshop 198 pages English 398 pages Hebrew 596 total] is divided into two sections – the main part of the Sefer and the in-depth biurim in Hebrew in the back of the work. In the biurim, it is truly groundbreaking in terms of its exhaustive treatment of the aveiros of the occult: specifically, kishuf, doresh el hameisim, nichush and kosaim. It also deals with following the ways of the gentiles (Darchei Amori) and of the Mitzvah of Tamim Tehiyeh. In discussing these aveiros, the author takes us through every opinion of the rishonim.

CONCLUSION

As stated throughout this review – the halachic views of the Rabbi Szmerla constitute amazing depth and profundity in the Hebrew biurim section. The medical views espoused in the main body of the book are, in this reviewer’s opinion and in the opinion of a number of mathematically trained doctors and scientists, quite dangerous. Traditionally, our abilities in calculating the ibbur and other such areas of Torah thought have been described by the rishonim as “ki hi chachmaschem uvinaschem b’ainai ha’amim.” The rejection of statistics in how medicine is applied is a dangerous trend.

The author can be reached at yairhoffman2@gmail.com

A double-blind, randomized study to assess the validity of applied kinesiology (AK) as a diagnostic tool and as a nonlocal proximity effect.

0.927, P = .629.

CONCLUSION:

The data in this study, particularly when seen in the larger context of a review of the literature from the AK field itself by Klinkoski and Leboeuf (1990), which considered 50 papers published between 1981 and 1987 by the International College of Applied Kinesiology, and the survey by Hall, Lewith, Brien, and Little (2008), using standard evaluation criteria [quality assessment tool for studies of diagnostic accuracy included in systematic reviews (QUADAS), Standards for Reporting of Diagnostic Studies (STARD), JADAD, and Consolidated Standards of Reporting Trials (CONSORT)], for research methodology, as well as six prior non-clinical studies by Radin (1984), Quintanar and Hill (1988), Braud (1989), Arnett et al. (1999), Ludtke (2001), and Kendler and Keating (2003), all together suggest the following: The research published by the Applied Kinesiology field itself is not to be relied upon, and in the experimental studies that do meet accepted standards of science, Applied Kinesiology has not demonstrated that it is a useful or reliable diagnostic tool upon which health decisions can be based.

://www.ncbi.nlm.nih.gov/pubmed/24607076

dr Weil

Dr. Weil notes that physiologically, there’s no reason to believe that an external evaluation of a muscle’s strength can diagnose nutritional problems inside the body, or that consuming a certain nutrient could immediately correct a severely weak muscle. He maintains that AK falls far short on reliability for diagnosis and treatment of any health condition, and advises both skepticism and caution when it comes to this form of care.

המשגיח על החיילים: "אחד מבני החבורה שמת - תדאג כל החבורה"

http://m.bhol.co.il/article.aspx?id=132731&cat=6&scat=41

בימי מלחמת ששת הימים, מסר מרן המשגיח רבי יחזקאל לוינשטיין זצ"ל, דברים נוקבים בפני בחורי ישיבת פוניבז': "מאות אלפים מאחינו מתגלגלים בשדות, בקור ובחום, ופחד המוות מרחף עליהם, משפחותיהם מודאגות ושבורות, איך נפרש את המסתובב בשלוה ומנוחה, ממלא כל תאוותיו ורצונותיו, משום שהוא נמצא במקומו"

Address by Prime Minister Benjamin Netanyahu at the State Marking the 70th anniversary of victory over Nazi Germany

http:http://www.jwmww2.org/Address_by_Prime_Minister_Benjamin_Netanyahu_at_the_State_Marking_the_70th_anniversary_of_victory_ov

Rav Moshe disagrees with view of Satmer

שו"ת אגרות משה יורה דעה חלק ד סימן ח
ב. נס הצלה שנעשה על ידי חיילים שאינם שומרי תורה
ובדבר יהודי שנחטף באוגנדא וניצול משם ע"י החיילים שבאו לשם, מסתבר שיש להחשיב זה לנס גלוי, כי בדרך הטבע לא היה אפשר להיות דבר כזה. וכל מה שנעשה בעולם הוא רק יד השי"ת בין הטוב ובין ח"ו להיפוך, והוא המכה והמרפא. והוא עשה שנשבו, והוא עשה ההצלה בזה שנתן אומץ ורצון שילכו להציל, ואשר הצליח דרכם שהצילו. ודרכי השי"ת שעשה הנס ע"י פושעים נעלמו ממנו. ואסור לשום אדם להתחכם בקושיות על הקדוש ברוך הוא, אלא תמים תהיה עם ה' כמפורש בתורה (דברים י"ח י"ג).
והנני ידידם, משה פיינשטיין. 

FROM MOURNING TO JOY: ISRAEL CELEBRATES 70 YEARS OF INDEPENDENCE

jpost


Israel’s 70th Independence Day and annual torch lighting ceremony took place at Mount Herzl in Jerusalem Wednesday evening.

As a bereaved father read the Yizkor prayer and the Israeli flag was returned to full mast, Memorial Day segued into Independence Day. This year, 1,500 singers, dancers, speakers and performers took part in the annual event which was attended by an audience of 6,500.

oprah's speech about female dignity

http://time.com/5094585/ivanka-trump-oprah-winfrey-golden-globes-backlash-twitter/

rabbi Aryeh Eidensohn -- Otzar Chochma Journal

http://forum.otzar.org/download/file.php?id=58005

article is from page 191-235

הירחון האלקטרוני לכל מקצועות התורה

הערות למחברים ולמערכת וכן מאמרים לירחון הבא יתקבלו בשמחה בכתובת הדוא"ל:

HaOtzar5777@gmail.com

לתשומת לב המעיינים שמות המאמרים במפתחות הינם קישורים למאמרים בפנים, וכן לחיצה על "האוצר" בסוף כל עמוד מחזירה את הקורא למפתחות.

article is from page 191-235

divination- identifying real tzadikim tape of Rav Yakov Hillel

ohr someach



rabbi Kaganoff
/divination/

At this point, we need to introduce a dispute concerning the extent of what the Torah prohibited. The precise question is whether the Torah prohibits being influenced only by prevalent superstitious practices, or whether any method of foretelling the future not firmly grounded in Torah is forbidden. In other words, we know that the Torah provided methods to foretell the future by consulting the urim vetumim worn by the kohen gadol or via information gained from a prophet. These are certainly permitted. There is, however, a dispute regarding whether one may create one’s own method as a basis to decide whether to proceed with a specific course of action. In the Rambam’s opinion, anything that one would rely upon to base one’s decision or plan of action is prohibited (Hilchos Avodas Kochavim 11:5). However, according to the Radak (Shmuel I 14:9), only practices that are based on superstition, sorcery, idol worship or similar nefarious bases are prohibited. It is permitted to do something as a sign or symbol, because this strengthens one’s resolve. (See also Ra’avad, Hilchos Avodas Kochavim 11:4, 5, who also follows this approach). Shortly, I will show a few examples of this dispute.

Dependent on this dispute will be two very different ways of understanding the following passage of Gemara (Chullin 95b), quoting the great amora, Rav: “Any nachash that is unlike what was performed by Eliezer, the slave of Avraham, and unlike that performed by Yonasan, the son of Shaul, is not a nachash.” Prior to presenting the two approaches to understanding this Gemara, let us examine the two events quoted.

'God on Earth': Followers of Hasidic Rabbi Convicted of Sexual Assault Hail His 'Superhuman Powers'

If anyone had thought that once he was released from prison, Rabbi Eliezer Berland would remain alone, unforgiven for the acts he had confessed to and bereft of followers, they were very wrong
https://mail.google.com/mail/u/0/?shva=1#inbox/162d2d6fa07eaf3f

The invitation to the event explicitly states it will start at 9 P.M. But the hundreds of people gathered in the hall in the southern city of Kiryat Gat, during one of the intermediate days of the Passover holiday, were to endure a long wait. Only when the clock struck midnight did the music heralding the arrival of the star go off.

The “Holy Man” (Tzadik), the term used by Bratslav Hasidim for their rebbe, none other than Rabbi Eliezer Berland, had arrived. The excitement hit its peak. One of the followers ran to him and managed to touch the rabbi’s tallit (prayer shawl). The rest of the men pushed and shoved, climbed on chairs and even trampled those standing in the way between them and Berland. The few who succeeded returned to their seats beaming with excitement and with glazed eyes. A similar excitement could be seen looking up to the women’s section.

A full year has passed since Berland, the leader of the Shuvu Banim Hasidic sect, was released from prison. He had served a year of his 18-month sentence for sexual assault and indecent acts against two women before being released on parole – and returned to his eagerly awaiting flock of followers.

הדיינים לאשה שנישאה לגבר מתעלל: "את לא נשואה"

פסק דין ייחודי של אב בית הדין הרבני בתל אביב וטיפול חילץ עגונה שהושאה בעל כורחה בילדותה בתימן למבוגר שהתעלל בה, ניסה לרצוח אותה, התאסלם ונשאר בתימן • בפסק הדין הייחודי נכתב: "הגברת... דינה כפנויה והיא מותרת להינשא לכל מי שיחפוץ ואפילו לכהן ודינה כאילו מעולם לא נישאה"

bhol

bereishis the creation of time

ספורנו עה"ת ספר בראשית פרק א פסוק א
(א) בראשית. בתחלת הזמן והוא רגע ראשון בלתי מתחלק שלא היה זמן קודם לו:

https://www.sefaria.org/Sforno_on_Genesis.1.1.1

בראשית, at the beginning of time; this is the first moment which is indivisible into shorter periods.. There had not been a concept “time” previous to this, i.e. there had only been unbroken continuity. (The author perceives “time” as one of the creations. Ed.]

ספר מורה נבוכים - חלק ב פרק ל
והעולם לא נברא בהתחלה זמנית, כמו שבארנו, כי הזמן - מכלל הנבראות. ולזה אמר, "בראשית" - וה'בי"ת' כ'בי"ת' כלי' - ופרוש זה ה'פסוק' האמיתי - כן, בהתחלה ברא האלוה העליונים והתחתונים; זהו הפירוש המסכים לחידוש העולם:
אבל מה שתמצאהו כתוב לקצת ה'חכמים' מהעמיד זמן נמצא קודם בריאת העולם - מסופק מאד - כי זהו דעת אריסטו, אשר בארתי לך, אשר יראה שהזמן לא יצויר לו תחילה - וזה מגונה. ואשר הביא האומרים אל זה המאמר הוא מצאם, "יום אחד" ו"יום שני" - והבין אומר זה המאמר את הענין על פשוטו וחשב, שאחר שלא היה שם גלגל סובב ולא שמש, באי זה דבר שוער 'יום ראשון'? ואמרו בזה הלשון, "'יום אחד אמר רבי יהודה ב"ר סימון, מכאן שהיה סדר זמנים קודם לכן; אמר רבי אבהו, מכאן שהיה הקב"ה בורא עולמות ומחריבן". וזה - יותר מגונה מן הראשון. ואתה תתבונן מה שהוקשה עליהם, והוא, מציאות זמן קודם מציאות זה השמש. והנה יתבאר לך התרת זה אשר סופק על אלו השנים בקרוב - האלוהים, אם לא רצו אלו השנים לומר, שאי אפשר מבלתי 'סדר זמנים' קודם לכן - וזהו אמונת הקדמות, וכל בעל תורה יברח מזה! ואין זה המאמר אצלי אלא כיוצא במאמר ר' אליעזר, "שמים מהיכן נבראו"? סוף דבר, לא תביט באלו המקומות למאמר אומר, כבר הודעתיך שיסוד התורה כולה - שהאלוה המציא העולם לא מדבר, בזולת התחלה זמנית, אבל הזמן נברא, כי הוא נמשך לתנועת הגלגל, והגלגל - נברא

Rambam why men suffer

MEN frequently think that the evils in the world are more numerous than the good things; many sayings and songs of the nations dwell on this idea. They say that a good thing is found only exceptionally, whilst evil things are numerous and lasting. Not only common people make this mistake, but even many who believe that they are wise. Al-Razi wrote a well-known book On Metaphysics [or Theology]. Among other mad and foolish things, it contains also the idea, discovered by him, that there exists more evil than good. For if the happiness of man and his pleasure in the times of prosperity be compared with the mishaps that befall him,--such as grief, acute pain, defects, paralysis of the limbs, fears, anxieties, and troubles,--it would seem as if the existence of man is a punishment and a great evil for him. This author commenced to verify his opinion by counting all the evils one by one; by

p. 268

this means he opposed those who hold the correct view of the benefits bestowed by God and His evident kindness, viz., that God is perfect goodness, and that all that comes from Him is absolutely good. The origin of the error is to be found in the circumstance that this ignorant man, and his party among the common people, judge the whole universe by examining one single person. For an ignorant man believes that the whole universe only exists for him; as if nothing else required any consideration. If, therefore, anything happens to him contrary to his expectation, he at once concludes that the whole universe is evil. If, however, he would take into consideration the whole universe, form an idea of it, and comprehend what a small portion he is of the Universe, he will find the truth. For it is clear that persons who have fallen into this widespread error as regards the multitude of evils in the world, do not find the evils among the angels, the spheres and stars, the elements, and that which is formed of them, viz., minerals and plants, or in the various species of living beings, but only in some individual instances of mankind. They wonder that a person, who became leprous in consequence of bad food, should be afflicted with so great an illness and suffer such a misfortune; or that he who indulges so much in sensuality as to weaken his sight, should be struck With blindness! and the like. What we have, in truth, to consider is this:--The whole mankind at present in existence, and a fortiori, every other species of animals, form an infinitesimal portion of the permanent universe. Comp. "Man is like to vanity" (Ps. cxliv. 4); "How much less man, that is a worm; and the son of man, which is a worm" (Job xxv. 6); "How much less in them who dwell in houses of clay" (ibid. iv. 19); "Behold, the nations are as a drop of the bucket" (Isa. xl. 15). There are many other passages in the books of the prophets expressing the same idea. It is of great advantage that man should know his station, and not erroneously imagine that the whole universe exists only for him. We hold that the universe exists because the Creator wills it so; that mankind is low in rank as compared with the uppermost portion of the universe, viz., with the spheres and the stars: but, as regards the angels, there cannot be any real comparison between man and angels, although man is the highest of all beings on earth; i.e., of all beings formed of the four elements. Man's existence is nevertheless a great boon to him, and his distinction and perfection is a divine gift. The numerous evils to which individual persons are exposed are due to the defects existing in the persons themselves. We complain and seek relief from our own faults: we suffer from the evils which we, by our own free will, inflict on ourselves and ascribe them to God, who is far from being connected with them! Comp. "Is destruction his [work]? No. Ye [who call yourselves] wrongly his sons, you who are a perverse and crooked generation" (Deut. xxxii. 5). This is explained by Solomon, who says, "The foolishness of man perverteth his way, and his heart fretteth against the Lord" (Prov. xix. 3).

I explain this theory in the following manner. The evils that befall an are of three kinds:--

(1) The first kind of evil is that which is caused to man by the circumstance that he is subject to genesis and destruction, or that he possesses a body. It is on account of the body that some persons happen to have great deformities or paralysis of some of the organs. This evil may be part of the natural constitution

p. 269

of these persons, or may have developed subsequently in consequence of changes in the elements, e.g., through bad air, or thunderstorms or landslips. We have already shown that, in accordance with the divine wisdom, genesis can only take place through destruction, and without the destruction of the individual members of the species the species themselves would not exist permanently. Thus the true kindness, and beneficence, and goodness of God is clear. He who thinks that he can have flesh and bones without being subject to any external influence, or any of the accidents of matter, unconsciously wishes to reconcile two opposites, viz., to be at the same time subject and not subject to change. If man were never subject to change there could be no generation: there would be one single being, but no individuals forming a species. Galen, in the third section of his book, The Use of the Limbs, says correctly that it would be in vain to expect to see living beings formed of the blood of menstruous women and the semen virile, who will not die, will never feel pain, or will move perpetually, or will shine like the sun. This dictum of Galen is part of the following more general proposition:--Whatever is formed of any matter receives the most perfect form possible in that species of matter: in each individual case the defects are in accordance with the defects of that individual matter. The best and most perfect being that can be formed of the blood and the semen is the species of man, for as far as man's nature is known, he is living, reasonable, and mortal. It is therefore impossible that man should be free from this species of evil. You will, nevertheless, find that the evils of the above kind which befall man are very few and rare: for you find countries that have not been flooded or burned for thousands of years: there are thousands of men in perfect health, deformed individuals are a strange and exceptional occurrence, or say few in number if you object to the term exceptional,--they are not one-hundredth, not even one-thousandth part of those that are perfectly normal.

(2) The second class of evils comprises such evils as people cause to each other, when, e.g., some of them use their strength against others. These evils are more numerous than those of the first kind: their causes are numerous and known; they likewise originate in ourselves, though the sufferer himself cannot avert them. This kind of evil is nevertheless not widespread in any country of the whole world. It is of rare occurrence that a man plans to kill his neighbour or to rob him of his property by night. Many persons are, however, afflicted with this kind of evil in great wars: but these are not frequent, if the whole inhabited part of the earth is taken into consideration.

(3) The third class of evils comprises those which every one causes to himself by his own action. This is the largest class, and is far more numerous than the second class. It is especially of these evils that all men complain, only few men are found that do not sin against themselves by this kind of evil. Those that are afflicted with it are therefore justly blamed in the words of the prophet, "This hath been by your means" (Mal. i. 9); the same is expressed in the following passage, "He that doeth it destroyeth his own soul" (Prov. vi. 32). In reference to this kind of evil, Solomon says, "The foolishness of man perverteth his way" (ibid. xix. 3). In the following passage he explains also that this kind of evil is man's own work, "Lo, this only have I found, that God hath made man upright, but they have thought out many inventions" (Eccles. vii. 29), and these inventions bring the

p. 270

evils upon him. The same subject is referred to in Job (v. 6), "For affliction cometh not forth of the dust, neither doth trouble spring out of the ground." These words are immediately followed by the explanation that man himself is the author of this class of evils, "But man is born unto trouble." This class of evils originates in man's vices, such as excessive desire for eating, drinking, and love; indulgence in these things in undue measure, or in improper manner, or partaking of bad food. This course brings diseases and afflictions upon body and soul alike. The sufferings of the body in consequence of these evils are well known; those of the soul are twofold:--First, such evils of the soul as are the necessary consequence of changes in the body, in so far as the soul is a force residing in the body; it has therefore been said that the properties of the soul depend on the condition of the body. Secondly, the soul, when accustomed to superfluous things, acquires a strong habit of desiring things which are neither necessary for the preservation of the individual nor for that of the species. This desire is without a limit, whilst things which are necessary are few in number and restricted within certain limits; but what is superfluous is without end--e.g., you desire to have your vessels of silver, but golden vessels are still better: others have even vessels of sapphire, or perhaps they can be made of emerald or rubies, or any other substance that could be suggested, Those who are ignorant and perverse in their thought are constantly in trouble and pain, because they cannot get as much of superfluous things as a certain other person possesses. They as a rule expose themselves to great dangers, e.g., by sea-voyage, or service of kings, and all this for the purpose of obtaining that which is superfluous and not necessary. When they thus meet with the consequences of the course which they adopt, they complain of the decrees and judgments of God; they begin to blame the time, and wonder at the want of justice in its changes; that it has not enabled them to acquire great riches, with which they could buy large quantities of wine for the purpose of making themselves drunk, and numerous concubines adorned with various kind of ornaments of gold, embroidery, and jewels, for the purpose of driving themselves to voluptuousness beyond their capacities, as if the whole Universe existed exclusively for the purpose of giving pleasure to these low people. The error of the ignorant goes so far as to say that God's power is insufficient, because He has given to this Universe the properties which they imagine cause these great evils, and which do not help all evil-disposed persons to obtain the evil which they seek, and to bring their evil souls to the aim of their desires, though these, as we have shown, are really without limit. The virtuous and wise, however, see and comprehend the wisdom of God displayed in the Universe. Thus David says, "All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies" (Ps. xxv. 10). For those who observe the nature of the Universe and the commandments of the Law, and know their purpose, see clearly God's mercy and truth in everything; they seek, therefore, that which the Creator intended to be the aim of man, viz., comprehension. Forced by the claims of the body, they seek also that which is necessary for the preservation of the body, "bread to eat and garment to clothe," and this is very little; but they seek nothing superfluous: with very slight exertion man can obtain it, so long as he is contented with that which is indispensable. All the difficulties

p. 271

and troubles we meet in this respect are due to the desire for superfluous things: when we seek unnecessary things, we have difficulty even in finding that which is indispensable. For the more we desire to have that which is superfluous, the more we meet with difficulties; our strength and possessions are spent in unnecessary things, and are wanting when required for that which is necessary. Observe how Nature proves the correctness of this assertion. The more necessary a thing is for living beings, the more easily it is found and the cheaper it is; the less necessary it is, the rarer and clearer it is. E.g., air, water, and food are indispensable to man: air is most necessary, for if man is without air a short time he dies; whilst he can be without water a day or two. Air is also undoubtedly found more easily and cheaper [than water]. Water is more necessary than food; for some people can be four or five days without food, provided they have water; water also exists in every country in larger quantities than food, and is also cheaper. The same proportion can be noticed in the different kinds of food; that which is more necessary in a certain place exists there in larger quantities and is cheaper than that which is less necessary. No intelligent person, I think, considers musk, amber, rubies, and emerald as very necessary for man except as medicines: and they, as well as other like substances, can be replaced for this purpose by herbs and minerals. This shows the kindness of God to His creatures, even to us weak beings. His righteousness and justice as regards all animals are well known; for in the transient world there is among the various kinds of animals no individual being distinguished from the rest of the same species by a peculiar property or an additional limb. On the contrary, all physical, psychical, and vital forces and organs that are possessed by one individual are found also in the other individuals. If any one is somehow different it is by accident, in consequence of some exception, and not by a natural property; it is also a rare occurrence. There is no difference between individuals of a species in the due course of Nature; the difference originates in the various dispositions of their substances. This is the necessary consequence of the nature of the substance of that species: the nature of the species is not more favourable to one individual than to the other. It is no wrong or injustice that one has many bags of finest myrrh and garments embroidered with gold, while another has not those things, which are not necessary for our maintenance; he who has them has not thereby obtained control over anything that could be an essential addition to his nature, but has only obtained something illusory or deceptive. The other, who does not possess that which is not wanted for his maintenance, does not miss anything indispensable: "He that gathered much had nothing over, and he that gathered little had no lack: they gathered every man according to his eating" (Exod. xvi. 18). This is the rule at all times and in all places; no notice should be taken of exceptional cases, as we have explained.

In these two ways you will see the mercy of God toward His creatures, how He has provided that which is required, in proper proportions, and treated all individual beings of the same species with perfect equality. In accordance with this correct reflection the chief of the wise men says, "All his ways are judgment" (Deut. xxxii. 4); David likewise says: "All the paths of the Lord are mercy and truth" (Ps. xxv. 10); he also says expressly "The Lord is good to all; and his tender mercies are over all his works"

p. 272

[paragraph continues] (ibid. cxlv. 9); for it is an act of great and perfect goodness that He gave us existence: and the creation of the controlling faculty in animals is a proof of His mercy towards them, as has been shown by us.

is religion good or bad?

Ted Talk feeding Puerto Rica

the law is coming, Mr Trump

nytimes

Why don’t we take a step back and contemplate what Americans, and the world, are witnessing?

Early Monday morning, F.B.I. agents raided the New York office, home and hotel room of the personal lawyer for the president of the United States. They seized evidence of possible federal crimes — including bank fraud, wire fraud and campaign finance violations related to payoffs made to women, including a porn actress, who say they had affairs with the president before he took office and were paid off and intimidated into silence.

That evening the president surrounded himself with the top American military officials and launched unbidden into a tirade against the top American law enforcement officials — officials of his own government — accusing them of “an attack on our country.”

Oh, also: The Times reported Monday evening that investigators were examining a $150,000 donation to the president’s personal foundation from a Ukrainian steel magnate, given during the American presidential campaign in exchange for a 20-minute video appearance.

Dr Finkleman origin of page of Talmud

https://mosaicmagazine.com/picks/2016/12/the-origins-of-the-talmudic-page-layout/

when did emunah come to mean acceptance that G-d runs the world?

As religious we have two major challenges Emunah and Bitachon

Reading through the latest Jewish literature I have discovered that a real  orthodox  Jew is supposed to believe that everything which happens is to be accepted as inevitable because G-d runs the world

However this is a recent development

In fact the Lubavitcher  Rebbe claims It was first asserted by the Baal Shem Tov


the Rambam and many others clearly disagreed with it and Rav Dessler doesnt  even mention it

It seems further proof that the Chassidim have won! hashgacha protis applies to everything

אברך הכולל הואשם וזוכה - עלילה בגלל סכסוך

bhol

צילום אילוסטרציה: פלאש 90 כארבע שנים, לאחר שאברך כולל מירושלים הואשם במעשים חמורים שביצע בילדות, הוא זוכה על ידי בית משפט המחוזי, כך נודע ל'בחדרי חרדים'. בית המשפט המחוזי בירושלים זיכה אברך חרדי מעבירות של מעשים חמורים בשתי בנות תוך מתיחת ביקורת על הפרקליטות, לפיה נציגיה תיאמו עדויות, והורה לחקור את התנהגותה. על פי פסק הדין המשתרע על פני כ-300 עמודים נגד הנאשם, תושב ירושלים, הוגש כתב אישום חמור לבית המשפט המחוזי, בו יוחסה לו פגיעה חמורה בשתי בנות המתגוררות בשכונת מגוריו, שבאו לבקר את ילדיו. הנאשם, המיוצג ע"י עורך הדין אריאל עטרי, הכחיש את האשמות ומתחילת הדרך טען כי מדובר בעלילה שרקמו בני משפחה שלישית שהיו מסוכסכים איתו, בעבר. המשפט התנהל במשך ארבע שנים בפני סגן נשיא בית המשפט המחוזי בירושלים, השופט משה דרורי. בסופו של הליך, החליט בית המשפט לזכות את הנאשם ולקבל את טענות הנאשם על תקלות חמורות בהתנהלות המדינה.

המאבק בפגיעות ובהתמכרויות: "מרגישים פתיחות גדולה יותר בקהילה"

kikar


נושא המאבק בפגיעות חמורות עלה בשנים האחרונות למודעות הציבורית, אך עדיין רחוק ממצב אופטימלי, במיוחד בקהילה החרדית שנושאים אלו בעייתיים במיוחד עבורה. אחד מנושאי הדגל לקידום הנושא החשוב הוא צבי גלוק מארה"ב, מנכ"ל ארגון 'עמודים', שחרט על דגלו את המאבק בהתמכרויות ובפגיעות חמורות בקהילה, איתו ערכנו ראיון מיוחד בו הוא מספר על הפעילות המאתגרת.

Maharal Spiritual growth requires matched opponents

contrary  to the drive to live with a homogeneous like minded  population Maharal says growth only comes from matched opponents


gevurous HASHEM





ספר גבורות השם - פרק ג
ובמדרש שוחר טוב (תהלים קט"ז) ויוציא אתכם מכור ברזל כשם שהזהבי פושט ידו ונוטל הזהב מן הכור כך הוציא הקדוש ברוך הוא את ישראל ממצרים וכעובר שהוא נתון בתוך מעיה של בהמה והרועה נותן ידו ושומטו כך הנסה אלהים לקחת לו גוי מקרב גוי ע"כ. בארו בזה המדרש שני דברים גדולים מאוד שהיו במצרים, האחד שהמצריים היו מחזיקין וגוברין עליהן בחזקת היד שלהם שלא יצאו ישראל מרשותם, השני מעצמם של ישראל שהיו בתוך מצרים כאלו היו מחוברין למצרים טפלים עמהם אין להם מציאות בפני עצמו. ולפיכך על הראשון אמר שהיו ישראל כמו הזהב שהוא בכור, שהאש פועל בזהב שבכור ומפסיק בין המוציא ובין הזהב עד שקשה ההוצאה מאוד, כך ישראל כאשר היו במצרים היו מצרים פועלים בהם ומשעבדין בהם ביותר והיו מושלים עליהם עד שקשה היה ההוצאה. וכנגד הב' אמרו שהיו ישראל דומין כעובר במעי בהמה מחובר לאם טפל אצלה שהוא ירך אמה ואין לו מציאות בעצמו. וזהו שאמר (דברים ו') עבדים היינו לפרעה במצרים ויוציאנו ה' אלהינו ביד חזקה ובזרוע נטויה ודבר זה יתבאר באריכות אצל עבדים היינו לפרעה במצרים ויוציאנו ה' ביד חזקה. ומה שאמר כשם שהזהבי פושט ידו ונוטל הזהב, רצונו לומר שנוטל הזהב בידו שלא בצבת דאם לא כן אין זה פלא להוציא בצבת. וכן אמרו במדרש במקום אחר כמו הזהבי שנוטל הזהב בידו שלא בצבת ושלא בסמרטוט. ורצה בזה כי הזהב שהוא בתוך הכור קשה ההוצאה מתוך הכור, מפני שהאש שבתוך הכור מצרף ומזכך הזהב מונע הזהבי מליטול הזהב, והאש הוא המבדיל בין הזהבי ובין הזהב שבכור, שאין חבור וצירוף לזהבי הזה אל הזהב. כך ישראל כשהיו תחת רשות מצרים ומצרים פועלים בהם, והיו ישראל תחת רשותם של מצרים, עד שבשביל זה לא היה הצטרפות לישראל אל הקדוש ברוך הוא כי היו הם תחת רשות מצרים. וכאשר רצה הקדוש ברוך הוא להוציא את ישרא




ספר גבורות השם - פרק ג
וכאשר תדקדק להבין עוד, תדע כי היו מצרים גוברים על ישראל מצד עיקר צורתם שעליה נקראו בשם ישראל, וגם גוברים עליהם בצד אשר הם עם ודבר זה במדריגת החומר. כי לכל אומה יש שני בחינות, האחד מצד שהם עם בלבד וזה במדריגת החומר, והשני מצד שהם עם מיוחד והוא במדריגת הצורה ואלו שני כתובים מורים לך דבר זה. ומצד כל אחד משני דברים אלו מצד הצורה ומצד החומר היו גוברים עליהם בענין מיוחד, כי מה שמוכן לו הצורה אינו מוכן לו החומר, ומה שמוכן לו החלק החמרי אינו מוכן לו הצורה, כי יגיע לחומר דבר מצד שפלתו דהיינו שהיו תחת רשותם משועבדים לעבודתם, ויגיע לצורה דבר מצד חשיבותם כי מצד חשיבותם יגיע להם קנאה והתנגדות והתגברות. וכאשר היו ישראל במצרים היו תחת רשותם והיו עבדים למצרים זהו דבר אחד, והיו מוסיפין עליהם ענוי זה ענין שני. הנה העבדות מה שהם תחת רשותם בא להם מצד החמרי שבהם, אשר החומר הוא עבד תמיד והוא תחת רשות אחר, ומצד הצורה ר"ל מה שהיו עם מיוחד עם ישראל עם אלהי אברהם בפרט, ומזה הצד יבא להם העינוי אשר היו גוברים עליהם מצרים בענוי, כי הצורות גוברות זו על זו מתנגדות זו אל זו. ולכך נאמר לאברהם בברית בין הבתרים (בראשית ט"ו) ידוע תדע כי גר יהיה זרעך ועבדום וענו אותם, הזכיר שני דברים עבודה וענוי, מצד ענין החומר שבהן ראוים להיות עבדים ויהיו תחת רשות אחר והם עבדים להם, ומצד ענין הצורה היו מצרים גוברים עליהם ומשעבדים אותם בענוי. נמצא כי ישראל היו במצרים משועבדים בחלק החמרי ובחלק הצורה. ואמר נגד ענין החומר אשר בשבילו היו תחת יד אחר, או הנסה אלהים לבא לקחת לו גוי מקרב גוי במסות וגו', כלומר כי מצד ענין החומרי בישראל היו תחת יד אחר והקדוש ברוך הוא הוציא אותם מקרב גוי אשר הם היו תחת ידם, ולכך דרשו ז"ל כמו העובר אשר הוא נתון בקרב בהמה, כלומר כי העובר מתחבר אל




ספר גבורות השם - פרק ג
כלל הדבר כי מצד הפחות שבישראל והוא ענין חומרי היו ישראל עבדים לפרעה מצד עצמם, ומצד החשוב שבהם שהוא ענין הצורה היו המצרים שולטים עליהם בכח ופועלים בהם. וכנגד אלו שני דברים אמר הכתוב (תהלים קט"ז) בצאת ישראל ממצרים בית יעקב מעם לועז, הזכיר כי יצאו ישראל בשני חלקיהם בשם יעקב ובשם ישראל, כי בשניהם היו משועבדים במצרים, כי שם יעקב נאמר על הפחות והשפל והוא ענין החמרי שעליו נקראו בשם יעקב מלשון עקב, ושם ישראל נקרא על שם הצורה שהיא חשובה מלשון כי שרית, וזה מבואר:




ספר גבורות השם - פרק ד
ועוד יש בזה סתרי החכמה מה שהיו ישראל משועבדים דווקא במצרים ולא במקום אחר וזה כאשר אמרנו, כי המצרים הם דבוקים בזנות, וידוע כי הנמשך אחר הזנות הוא הנמשך אחר החומר ומעשה בהמה, ולפיכך אמרה תורה במנחת סוטה שיהא קרבנה שעורין, לפי שהיא עשתה מעשה בהמה לכך קרבנה מאכל בהמה. כי ענין הזנות הוא מתאוות הגוף, וישראל שהם נבדלים וקדושים מן העריות, זהו מפני שהם נמשכים אחר הצורה שהיא קדושה ונבדלת מן ענין החומר, ובשביל זה קרא יחזקאל את מצרים חמורים אשר בשר חמורים בשרם (יחזקאל כ"ג) להודיע כי ענין מצרים חמרים וכל פעולתם נמשך אחר זה. ובב"ר פרשת ויחי (פ' צ"ו) אל נא תקברני במצרים שלא יפדו בי המצרים שהם משתחוים לשה ואני נמשלתי בשה שה פזורה ישראל, במצרים כתיב אשר בשר חמורים בשרם וכתיב ופטר חמור תפדה בשה ע"כ. ובשמות רבה בפרשת בא (פ' י"ח) הרבה נסים עשה הקדוש ברוך הוא עם ישראל הרג בכורי בהמה שהם משולים לבהמה שנאמר אשר בשר חמורים בשרם ע"כ. והנה תמצא כי מצרים דומים ונמשלים לענין החומר, וישראל הם נמשלים לענין הצורה, ולכך המצריים נמשכים אחר הראוי להם וישראל אחר מה שראוי להם, מצד עצמם שהם קדושים ומובדלים בעצמם מכל עריות. וכאשר תבין זה היטב, יש לך להבין כי החומר מציאות פחות כי הוא דבר חסר במה שהוא חסר הצורה שעל ידה המציאות בפעל, כי החומר נחשב בכח וכל כח בשביל שאינו בפעל הוא חסר, והצורה והיא הפך זה שהיא שלימות ואין חסרון בה כלל. וישראל בעבור שעצם שלהם במדריגת צורה נבדלת שלימה, לכך אם אין לישראל ענין הראוי לצורה כאלו אין להם מציאות כלל, כי זהו ענין הצורה הנבדלת אשר אין בה חסרון והיא שלימה ואם יש בה חסרון כאלו אין כאן צורה נבדלת. ולכך כאשר לא היו ישראל בשלימותם כאשר היו במצרים שעדין לא היו בשלימותם עד שהיו שש מאות אלף שזהו שלימות

ספר גבורות השם - פרק ד
ישראל, היו ישראל כאלו לא היה להם מציאות כלל. כי ענין הצורה שהיא שלימה, ואם אינה שלימה אין לה ענין הצורה ולכך היו משועבדים תחת יד מצרים ובזה היו כאלו לא היה להם כלל מציאות. כי כבר אמרנו כי אין דבר שמציאותו יותר פחות כמו החומר, ובמה שהיו ישראל משועבדים לאומה כמו זאת שאין מציאות יותר פחות כמו הם, הרי כאלו אין להם מציאות כלל. ודבר זה מטעם אשר אמרנו למעלה בעבור שעצם ישראל צורה נבדלת שהיא שלימה, ובעבור שלא היו שלימים אין להם מציאות ולכך נשתעבדו במצרים דווקא:
ובמסכת כתובות פרק מציאת האשה (ס"ו ע"ב) תנו רבנן מעשה ברבי יוחנן בן זכאי שהיה רוכב על החמור והיה יוצא מירושלים והיו תלמידיו הולכים אחריו ראה ריבה אחת שהיתה מלקטת שעורים מבין גללי בהמתן של ערביים כיון שראתה אותו נתעטפה בשערה ועמדה לפניו ואמרה לו רבי פרנסני אמר לה בת מי את אמרה בת נקדימון בן גוריון אמר לה ממון אביך היכן הוא אמרה לו רבי לא כהדין מתלי מתליא בירושלים מלח ממון חסר ואמרי לה חסד ושל חמיך היכן הוא אמרה לו בא זה ואיבד זה, אמרה לו רבי זכור אתה כשחתמת על כתובתי אמר להם לתלמידים זכור אני כשחתמתי על כתובתה והייתי קורא אלף אלפים דינרי זהב מבית אביה חוץ משל חמיה אשריכם ישראל בזמן שאתם עושים רצונו של מקום אין כל אומה ולשון שולטת בכם וכשאין אתם עושים רצונו של מקום מוסר אתכם ביד אומה שפילה ולא ביד אומה שפילה אלא ביד בהמתן של אומה שפילה. ובדברים אלו יתבאר לן כל הדברים מפורש ובביאור. כי מהו השבח וההודאה שנתן רבי יוחנן בן זכאי על זה ואמר אשריכם ישראל בזמן שאתם עושים רצונו של מקום אין כל אומה ולשון שולטת בכם, וכשאין אתם עושים רצונו של מקום מסר אתכם ביד בהמתן של אומה שפילה. אבל הן הן הדברים אשר אמרנו למעלה, כי דבר זה אשר הם נמסרים ביד אומה שפילה הוא נמשך אחר מדריגתן. מפני שמעלת ישראל מעלה נבדלת




ספר גבורות השם - פרק ד
והנה מן הדברים אשר נתבארו היה ישיבת ישראל במצרים, אם מפני כי כאשר גזר השם יתברך שעבוד על זרע אברהם, לא היה ראוי השעבוד רק באומה שהם הפכים להם, וזה תמצא במצרים שהם הפך האומה הקדושה, גם מפני שכל עוד שאין הצורה בשלימותה אין לה מציאות והיא תחת רשות החומר והחומר מושל עליה כמו שהתבאר למעלה. ומפני שהמצרים נמשלים לחומר וישראל לצורה הנבדלת, והחומר והצורה במה שזה חומרי וזה נבדל מן החומר הם הפכים כמו שהתבאר, לכך היו בכל ענין שלהם הפכים. וכאשר היו ישראל יותר בשלימות כאשר היו ראוים לצאת לחירות ולקבל המעלה האלקית, לכך היה הפך להם מצרים לרעה ולחסרון, ומפני כך המקום אשר ישבו שם היו יותר מקולקלים כמו שאמרנו. ושלימות ישראל גורם שהמצרים הפך להם, לכך המקום שישבו שם ישראל אותם מצרים יותר מקולקלים מהכל אחר שישראל גורם שיהיו מצרים הפך להם. וכן מה שאמר כי כנען יותר מקולקלים מהכל. יש לך לדעת ענין כנען כי כמו שאמרנו למעלה כי ישראל הם כמו צורה נבדלת מן החומר, ויש צורה המוטבעת בחומר וזאת הצורה היא צורה הפחותה. וכאשר אמרנו כי מצרים נקראים חמורים ונמשלים כבהמה, כך הכנענים גם כן דומים לזה ועליהם נאמר (בראשית כ"ב) שבו פה עם החמור עם הדומה לחמור, כי הצורה המוטבעת בחומר נמשל כחומר ויש לה משפט החומר בכל מעשיה, ולפיכך הכנעניים הארורים דומים למצרים, כי המצריים הם החומר וכמו כן הכנעניים הם הצורה הפחותה הארורה אשר היא מוטבעת בחומר, ולפיכך ימשך לה מן הדברים אשר ימשכו אחר החומר ושוים בכל דבר. וישראל הם הצורה הנבדלת בלתי מוטבעת בחומר. ומפני שהצורה המוטבעת היא צורה פחותה נאמר עליה ארור כנען וגו' ויהי כנען עבד למו, שהצורה המוטבעת היא צורה ואין לה שלימות אשר ראוי לצורה, שראוי שתהיה צורה נבדלת והיא צורה חסירה וארורה, והצורה הזאת המו