Kristi Noem is living rent-free in home used by Coast Guard commandant

 https://www.washingtonpost.com/politics/2025/08/15/kristi-noem-is-living-free-charge-coast-guard-commandants-home

Department of Homeland Security Secretary Kristi L. Noem is living for free in a military home typically reserved for the U.S. Coast Guard’s top admiral, officials familiar with the matter said. The highly unusual arrangement has raised concern within the agency and from some Democrats, who describe it as a waste of military resources.

McLaughlin defended Noem’s living arrangement in an email to The Washington Post, saying it was necessary because the secretary had been “so horribly doxxed and targeted that she is no longer able to safely live in her own apartment.”

Wife Should be Subordinate to Husband

 Eiyahu Rabbah (10) They say that there is no proper wife except if she does the will of her husband

Menoras HaMe’or (Marriage Chapter 10 page 34): There was a certain woman who made a wedding for her daughter. When she took her to her chasan’s house she said to her, “My daughter you should stand before your husband and serve him with awe and then he will lower himself with you and will become like your servant and honor you as royalty. However if you insist on dominating him then he in turn will dominate you and will not consider you have any significance and he will act as your master and you will be in his eyes debased like as slave.”

Menoras Hame’or (2:176):  Even though the woman is the mate of the man – she should not view her husband as an equal but rather as her master  as it says in Tehilim (45:12), Because he is your master and you should bow down to him.  And the woman should love her husband and he rules over her as it says (Bereishis 3:16), And your desire shall be to your husband and he shall rule over you. And if you view him as your master he will love you and you will be in his eyes as a sister as we see that Sarah refered to Avraham as master (Bereishis 18:12) and if you minimize talking to what is necessary then you will be even more beloved to your husband. And if you speak before him with grace and humility and if your eyes are attentive to him in the manner that a servant is attentive to her mistress – then you will be greatly valued and honored in his eyes. It relates in a Medrash that a certain Sage told his daughter when she was being taken her husband’s house, “My daughter, stand before him as you would before the king and serve him. And if you should act as a mother to him, he will be to you as a servant and will honor you as a privileged lady. However if you dominate him, he will be forced to act as your master and then you will be degraded in his eyes like a common servant. Embellish and praise him amongst his friends. And if guests come to him, whether relatives or friends – welcome them graciously and offer them generously in order to honor you husband in their eyes. Take good care of his house and all that he has and in this way you will find favor in his eyes and you will be the crown of your husband. Thus it says in Misheli(12:4), A virtuous wife is a crown to her husband. 

Maharal (Bava Metzia 59a): Rav said that a person should always be carefully not to oppress his wife because since she is sensitive and readily cries it is easy to make her feel oppressed. Thus we see that it is only his wife that he needs to be exceedingly careful not to hurt her feelings since she is ruled by him and therefore is much more likely to cry than other people who are not so easily oppressed. In other words because his wife is under his control she is more likely to be hurt by his words and cry when he wrongs her. In contrast a non Jewish slave is by nature not so affected by oppression and even a female Jewish slave does not readily cry because she has accepted the servitude to her master. Furthermore a female slave was not created for the purpose of being under his domain. It is only the wife who was created to be under the rule of her husband and as it says (Bereishis 3:16), And he shall rule over you. Therefore when she is oppressed it has a very strong impact on her. Furthermore in truth a wife does not accept being ruled by her husband because she views herself as his equal. In contrast a slave fully accepts that his master rules over him and therefore is not impacted as much as a wife who views herself as important and therefore is devastated when she is not treated with care.

Netziv (Bereishis 2:24): Therefore a man should leave… and cleave to his wife. From that time on there is no way to get a help mate as intended by creation and according to how a man feels when he doesn't have a help mate - except by leaving his father and his mother and cleaving to his wife. And then they will be one flesh as he loves her since they are now as one being. As is stated in Yevamos (62b). And if he loves his wife as himself…[he will have domestic tranquility]. But even so she is not totally subordinate as the first woman who was considered to be part of Adam and but rather they will be one flesh. Just as he is concerned with his own good and he wants her to totally fulfill what he wants so it is with her that she wants her own good and that he will totally fulfill what she wants. Nevertheless it has already been established with the first woman and it has become part of the female nature that women remain helpers even though it is not like the original circumstances but rather it is like what happened after eating from the Tree of Knowledge as we will explain in Bereishis (3:2) and it is included in the sixth day of Creation. But it is only someone who merits it will get the love of his wife with total subordination as it was with Eve before the Sin. Because of this there were two manners of the cleaving of Adam and Eve in order that there be in future generations two different ways that a woman would be supportive of her husband. Therefore on the sixth day of Creation there were two ways that Eve loved Adam in order that that there should be two ways that a woman loves a man and as we explained that there are two different manners of serving G-d. All of this was done on the first day that they were created as we explained on verse 4. This created the nature of love of a woman and her life with her husband. This is like what Ben Azai said at the end of Kiddushin [(82a)] , "I was created to serve my Master and they were created to serve me." And to the degree that he serves G-d, will his wife serve him. Or alternatively she will serve him according to his mazel - as all events in the life of man happens according to Divine Providence according to his deeds. And this with either a good mazel or bad. Because this is the say G-d established His Kingdom in the world.

Rambam (Hilchos Ishus 15:20): And thus our Sages have commanded that the woman honor her husband to an extreme degree and the fear of him should be on her and she should do all her deeds according to what he says and he should be in her eyes as a ruler or king. She should orient her activities according to that which he desires and stay away from that which he hates. This is the manner of the daughters of Israel and the children of Israel who are holy and pure in their marriages. In this way the community will be pleasant and praiseworthy.

Shulchan Aruch (E.H. 69:7):...Our Sages said that there is no proper woman except the one who does the will of her husband.

Zohar (1:22a): A woman can not doing anything without the consent of her husband.

Free Will

Devarim (30:19) I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your seed may live.

Avos (4:2): Ben Azzai said that one should run to perform an easy mitzva just as he would to do a more difficult one and he should flee from transgression. That is because doing one mitzva brings a second mitzva and doing one transgression brings a second mitzva. That is because the reward of a mitzva is a mitzva while the reward of a transgression is transgression.

Rambam (Shemona Perakim Perek 8) Men are, however, very often prone to err in supposing that many of their actions, in reality the result of their own free will, are forced upon them, as, for instance, marrying a certain woman, or acquiring a certain amount of money. Such a supposition is untrue. If a man marries a permitted woman legally, then she becomes his lawful wife, and if he does this for procreation  then he has done a mitzva. God, however, does not decree the fulfillment of a mitzva. If, on the other hand, a man has married a forbidden woman he has committed a sin. But God does not decree that a man shall sin.

Rambam(Teshuva #436): … For example the apparent contradiction to free will represented by the gemora which indicates that one’s spouse is predestined is to be understood as being dependent upon merit. In other words if this man or woman does a mitzva which gives them the merit of having such a spouse—then G‑d arranges that it happen that they marry each other. On the other hand if they do something which merits the punishment of having a marriage without peace and harmony—that will also occur…

Michtav M’Eliyahu(1:113): Point of free‑will- When two peoples are fighting each other their war is at their point of contact. Whatever is behind the army of one side – it is totally under their control and there is no opponent at all. Similarly whatever is behind the second army is entirely under the control of the second nation. If one side defeats the other side and pushes them farther back – then the renewed battle takes place where the armies now meet each other. However at the former point of confrontation – there is no longer battle taking place because it is now under one sides control. Therefore in reality there is only one front but potentially the entire area of the two countries can be the place of battle. The same thing can be said about free‑will. Everyone has free‑will – which is the point of meeting of his truth with the imagined truth – the outcome of falsehood. However most of his deeds are not at a place where truth and falsehood meet each other at all. For example there is much truth that man is educated to do and it would never occur to him to do the opposite. Similarly there are is much evil and lies which he is not aware that it is not fitting to do. Free‑will is only applicable at the point of contact between the armies of the yetzer hatov and the yetzer harah. Many people are constantly transgressing the laws of lashon harah because of habit and it never occurs to them that this is bad behavior. At the same time these people have no temptation to transgress Shabbos or not to pray or to ignore tzitzis or tefillin and other such things. That is because they have been educated and habituated in Shabbos, tefillin, tzitzis and other such things to such a degree that the yetzer harah has no chance of influencing them. However this point of free‑will does not stand constantly at one place. That is because if a person choses good a person goes up in level. Therefore by choosing good – those places that were previously under the influence of the yetzer harah – now come under the domain of the yetzer hatov. Those good deeds will now be done without any war or free‑will choice at all. This is what is meant by “mitzva causing mitzva”. Similarly the reverse is true. If he chooses bad, it pushes the yetzer hatov away from its place. Then when he continues to do bad, it will be done without free‑will choice because the yetzer tov had no presence in that place. This is what is meant in Avos (4:2) that “sin causes sin” and also “If a person does a sin and repeats it is because like it was permitted” (Yoma 86b).

Rabbeinu Bachye (Devarim 11:26): You can see that I am placing before you this day a blessing and a curse. … This verse teaches that man has freedom and absolute choice. If he wants to, he can conduct himself either in an upright or wicked manner. Everything is given to him to do as he wishes and is dependent upon his free choice… We learn from this that G d does not decree that a person should be either a tzadik or a wicked person but the choice is entirely his. If G d did decree that a person should be righteous or wicked … than how could He command us through His prophets how we should act? … What would be the significance of the entire Torah to punish the wicked or reward the righteous? Absolute free will is thus a critical principle and is the basis of faith.

Arvei Nachal (#23): G d created man for His honor and in order that there be reward and punishment in this world. This is the result of man having free will to do good or evil. However it is impossible to have free will unless man himself is a combination of good and evil. It is because of this man has the ability to turn from evil. Therefore when the good overcomes the evil – the evil turns to good and the reward is very great. The Zohar (2:184a) states that good exists only in turning from evil. In other words, even though the good is inherently good, however the evil which is turned to good has a much higher quality. This is stated in Bereishis Rabbah (9:5): “very good” is referring to death. In other words that evil that is turned to good is very good and it is called “very good”. Consequently this is what G d wanted in the creation of man. It is impossible to accomplish unless man is a combination of good and evil.

Darchei Emori

Vayikra (18:3) After the doings of the land of Egypt, where you dwelt, shall you not do; and after the doings of the land of Canaan, where I bring you, shall you not do; nor shall you walk in their ordinances.

Shabbos (67a) Whatever is used as a remedy is not forbidden on account of the ways of the Amorite.

Beis Yosef (Y.D. 178) the expression "the ways of the Emorite" contains two prohibitions. 1) prohibition against sorcery, 2)the other is the general prohibition for Jews to imitate without good cause the other nations.

Pesachim (25a) We may cure ourselves with all things, save with the wood of the asherah. How is it meant? If we say that there is danger, even the wood of the asherah too [is permitted]; while if there is no danger, even all other forbidden things of the Torah too are not permitted? — After all it means that there is danger, yet even so the wood of the asherah must not be used.

Rabbeinu Yona (Shaarei Tshuva 03 104) In their practises do not go – we are being warned by this  to stay far away from darchei Emori as well as incantations or amulets which have not been shown to work for  medical problems

Rambam (Moreh Nevuchim 3:37) In order that we may keep far from all kinds of witchcraft, we are warned not to adopt any of the practices of the idolaters, even such as are connected with agriculture, the keeping of cattle, and similar work. The Law prohibitseverything that the idolaters, according to their doctrine, and contrary to reason, consider as being useful and acting in the manner of certain mysterious forces. . Our Sages call such acts "the ways of the Amorite"; they are kinds of witchcraft, because they are not arrived at by reason, but are similar to the performances of witchcraft, which is necessarily connected with the influences of the stars; thus "the manners of the nations" lead people to extol, worship, and praise the stare. Our Sages say distinctly, "whatever is used as medicine" does not come under the law of "the ways of the Amorite"; for they hold that only such cures as are recommended by reason are permitted, and other cures are prohibited. 

Rambam (Moreh Nevuchim 3:37) When a tree that casts off its fruit may be laden with stone or dyed with red colour, the following objection was raised: The loading of the tree with stones may be justified on the plea that it serves to weaken the strength of the tree, but why should it be permitted to dye the tree with red colour? This question shows that the dyeing of the tree with red colour, and all similar things which are not explained by analogy from nature, are prohibited as "ways of the Amorite." For the same reason our Sages said, "The uterus of animals which have been selected for the Sanctuary must be buried; it must not be suspended from a tree, and not buried in the cross-road, because this is one of 'the ways of the Amorite.'" 

Rambam (Moreh Nevuchim 3:37) It is not inconsistent that a nail of the gallows and the tooth of a fox have been permitted to be used as cures: for these things have been considered in those days as facts established by experiment. They served as cures, in the same manner as the hanging of the peony over a person subject to epileptic fits, or the application of a dog's refuse to the swellings of the throat, and of the vapours of vinegar and marcasite to the swelling of hard tumours. For the Law permits as medicine everything that has been verified by experiment, although it cannot be explained by analogy. 

Rambam (Shabbos 19:13) One may go out with a twig in his teeth or in his shoe to the public domain. But if it falls out, he should not replace it. And with padding or a sponge over a wound, so long as he does not tie a string or a cord over it. For a string and a cord have a distinct importance to him and are not useful for the wound. And he may go out with a garlic peel or an onion peel upon a wound or a dressing on top of a wound, and he may tie it and untie it on Shabbos. And with a bandage or an emollient or a plaster on top of a wound; and with a coin on top of a callus, and with a locust's egg, a fox's tooth and the nail of one crucified (which were understood to have medicinal properties). And with anything that we drape for healing—and that is when the physicians say it is useful. 

Sefer HaChinuch (511:2) Anyone who is a judge needs to know the wisdom of magic so that he will be able to distinguish about an act that is done, whether it is one of the types of magic or perhaps from the things done through the power of nature and in permissible ways. Anything that contains an element of healing does not contain the prohibition on account of the ways of the Amorite." 

Shabbos (67a) A tanna recited the chapter of Amorite practices before R. Hiyya b. Abin. Said he to him: All these are forbidden as Amorite practices, save the following: If one has a bone in his throat, he may bring of that kind, place it on his head, and say thus: ‘One by one go down, swallow, go down one by one’: this is not considered the ways of the Amorite. For a fish bone he should say thus: ‘Thou art stuck in like a pin, thou art locked up as within a cuirass; go down, go down.’ He who says, ‘Be lucky, my luck gad gedi and tire not by day or night,’ is guilty of Amorite practices. R. Judah said: Gad is none other but an idolatrous term, for it is said, ye that prepare a table for Gad. 

Shabbos (67a) If husband and wife exchange their names, they are guilty of Amorite practices. To say, ‘Be strong, o ye Barrels’! is forbidden as the ways of the Amorite. R. Judah said: Barrel is none other but the designation of an idol, for it is said, They that swear by the sin, of Samaria, and say, As thy god Dan liveth. He who says to a raven, ‘Scream,’ and to a she-raven, ‘Screech, and return me thy tuft for my good,’ is guilty of Amorite practices. He who says, ‘Kill this cock, because it crowed in the evening,’ or, ‘this fowl, because it crowed like a cock,’ is guilty of Amorite practices. He who says. ‘I will drink and leave over, I will drink and leave over,’ is guilty of the ways of the Amorite. He who breaks eggs on a wall in front of fledglings, is guilty of Amorite practices. He who stirs eggs? before fledglings is guilty of Amorite practices. He who dances and counts seventy-one fledglings in order that they should not die, is guilty of Amorite practices. He who dances for kutah, or imposes silence for lentils, or cries for beans, is guilty of Amorite practices. She who urinates before her pot in order that it should be quickly cooked is guilty of Amorite practices. Yet one may place a chip of a mulberry tree and broken pieces of glass in a pot in order that it should boil quickly. But the Sages forbade broken pieces of glass to be employed thus on account of danger. Our Rabbis taught: A lump of salt may be placed in a lamp in order that it should burn brightly; and mud and clay may be placed under a lamp in order that it should burn slowly.   R. Zutra said: He who covers an oil lamp or uncovers a naphtha [lamp] infringes the prohibition of wasteful destruction. ‘Wine and health to the mouth of our teachers!’ is not considered the ways of the Amorite. It once happened that R. Akiba made a banquet for his son and over every glass of liquor that he brought he exclaimed, ‘Wine and health to the mouth of our teachers; health and wine to the mouths of our teachers and their disciples!’

Shulchan Aruch (O.C. 301:27) 27. It is permitted to go out on Shabbos with: a) the egg of a species of grasshopper known as a chargol (hung over one’s ear to relieve an earache); b) the tooth of a live fox (hung on a person who sleeps excessively); c) the tooth of a dead fox (hung on someone suffering from insomnia); and/or d) a nail from a wooden beam on which someone was crucified (used to heal a swelling that stems from a blow from [an] iron [implement]), whether it is during the week or during Shabbos. Doing so is not considered as following the ways of the Amorites. So too, with anything that is used for healing. However, if one makes something that is not recognized as something used for healing, it is forbidden because this is considered as following the ways of the Amorites. However, any incantation is permitted and not forbidden except for those that are checked and do not heal. And there are those who worry for this regarding every amulet that is not effective because it is following the ways of the Amorites. 

Melamed Lhoil (2 63:1) Question: Should there be protest against the widespread custom of hanging charms in the room of a new mother Answer These are amulets. They are beneficial even for those who don’t believe in them and should not arouse objections since the rule is that whatever is done for health does not violate the prohibition of darchei Emori.  

Rabbeinu Yona (Shaarei Tshuva 03 104) In their practices do not go – we are being warned by this  to stay far away from darchei Emori as well as incantations or amulets which have not been shown to work for  medical problems

Igros Moshe (OH V #18.27) It is obvious that according  to “some say” opinion that an amulet which has not been verified to work is prohibited not only on Shabbos but also during the week because of the prohibition of Darchei Emori. It is not comparable to an unverified Amulet on Shabbos where it is sufficient to use it if it cures on three occasions to remove the prohibition of Darchei Emori. Also for Shabbos it needs to be verified to work for that person or that Amulet. 

COVID-19 in babies and children

 https://www.mayoclinic.org/diseases-conditions/coronavirus/in-depth/coronavirus-in-babies-and-children/art-20484405

Anyone can get COVID-19, also called coronavirus disease 2019, including children. Find out about the symptoms, testing and medical issues linked to COVID-19 in children. And learn how to help prevent COVID-19, especially in children at high risk of serious illness.

While children are as likely as adults to catch the virus that causes COVID-19, kids are less likely to become seriously ill. From 2020 to the end of March 2024, children up to age 17 accounted for about 1.5% of people who needed to be treated for COVID-19 in the hospital.

But some children with COVID-19 need to be hospitalized, treated in the intensive care unit or placed on a machine to help them breathe, called a ventilator. Very rarely, COVID-19 can cause death.

Babies under age 1 might be at higher risk of serious illness with COVID-19 than are older children. This may be mostly due to the fact that babies born prematurely have the highest risk.

Wife like a slave?

Shemos (21:10) If he takes for himself another wife; her food, her garment, and her duty of marriage, shall he not diminish.

Menachos (43b) A man is bound to say the following three blessings daily: ‘[Blessed art thou . . .] who hast not made me a heathen’, ‘. . . . who hast not made me a woman’; and ‘ . . . who hast not made me a brutish man’. R. Aha b. Jacob once overhead his son saying ‘[Blessed art thou . . .] who hast not made me a brutish man’, whereupon he said to him, ‘And this too!’ Said the other, ‘Then what blessing should I say instead?’ He replied, . . . who hast not made me a slave’. And is not that the same as a woman? — A slave is more contemptible.

Igros Moshe (O.C. 6 5.2): Question: Is a wife like a slave according to Rashi? Answer  Look at Rashi (Menachos 43b) who explains in his first explanation to the question of saying a beracha “who has not made me a slave” is the same saying “who has not made me a woman", that “the wife is also a slave to her husband as a slave is to his master.” If I weren't afraid I would say that it is necessary to erase the first explanation of Rashi. G-d forbid for Rashi to say this ridiculous statement. That is because according to the Torah there is no obligation for the wife to do anything for the husband except for having normal marital relations. And even in regard to intercourse, he is in fact more obligated to her because he also has a negative Torah commandment not to deprive her of sexual satisfaction. In fact it is only a decree of the Sages that requires that her work belongs to her husband. Corresponding to this requirement to work for him, he is required to feed her. But the only work she is obligated to do is house work and not to work in the field. She also has some obligation regarding wool - which is an easy job that women typically do. See Shulchan Aruch EH #80. Her meals are his obligation since she should not have it any worse than her family and his family and certainly not less than what she typically eats.   Similarly he is obligated to provide her clothing according to what the women of that city typically get as well as according to the standard of his and her family. That is because she is to go up in her standard of living with him and not go down. In addition he is obligated to honor her and he cannot leave the house without her permission except to go to his job that is known to her. In fact we see from all this the opposite of her being his slave. He is obligated to do all the work to earn a living as is stated in the Kesubah. Even if it means hiring himself out according to Tosfos (Kesubos 63). Thus we see that the husband is more of a slave to her then she is to him. This Rashi requires further study (tzorech iyun gadol).

Donald Trump Suggests He's a War Hero: 'I Guess I Am'

 https://www.newsweek.com/donald-trump-suggests-hes-war-hero-mark-levin-2116010

Trump referred to himself as a war hero while speaking with Levin, a staunch Israel advocate, during the host's eponymous Mark Levin Show, as the president discussed working with Netanyahu to free the remaining hostages held by Hamas in the Gaza Strip.

Trump called Netanyahu "a good man," adding that "he's in there fighting."

The president went on to say that although some want Netanyahu prosecuted on war crime charges, "he's a war hero."

"He's a war hero because we worked together," Trump told Levin. "He's a war hero. I guess I am too. Nobody cares. But I am too. I mean, I sent those planes."

Introduction; an article vs. Assisted Suicide by S. Busch

Consultant, Not Counselor

S. N. Busch

During a recent case in which I was a circumstantial caregiver for an elderly patient receiving home-based palliative care, the boundaries of medical authority became starkly apparent. As New York's Medical Aid in Dying Act awaits Governor Hochul’s signature, questions about how physicians define their role in end-of-life care have never been more critical. 

The new physician was called in to evaluate the possibility of introducing IV fluids. After a quick glance at the patient and the data we presented, he asked to speak outside—and immediately adopted a psychological stance, urging acceptance of decline and recounting cautionary tales of families who "forced" care. He dismissed carefully documented observations, referring to them as "an ICU you have going on in there," and implied denial. We clarified that the previous doctor had requested the documentation and asked for it each time he had visited. But the new one stated, "I will determine… Don't try to be doctors. I am the doctor." The program's fixed schedule (a physician every X days, a nurse every Y, a social worker every Z weeks) was presented as immutable. Only after digging in our heels against the rigidity of the schedule ("... So we let the patient dehydrate until the next scheduled visit?") and the prescriptive worldview, did he offer a superficial "We don't give up on anyone…" before leaving.

We sought emergency care after the patient developed a fever within hours. He improved dramatically within 48 hours of arrival in the ER, progressing from unresponsive to communicating discomfort and needs.

Another case involved a patient with endocarditis who was being pushed towards a choice between biological and mechanical valve replacements. A cardiothoracic surgeon was summoned by the internist. He answered all the patient's questions, especially about the ramifications of each decision, neither of which sat well with the patient. The on average once-a-decade repeated biological valve replacement was not an attractive option, and being permanently on anticoagulants frankly frightened him, given both his tendency to clumsiness and having lost someone close to him to an overreaction to the same medication he'd be put on. While he acknowledged that there were no shared genes, the psychological barrier was present. The surgeon said to think about it. He later returned, "I just examined your studies – I hadn't examined your case myself earlier. I believe I can repair your valve." He explained what the repair would involve, and also shared that we should understand that it was him and us against the whole hospital. We gave him the go-ahead. Our joint decision stunned other medical staff, who asked in passing, "So, what did you choose?" when they saw the patient was post-op — and were shocked when he said that it was repaired, not replaced.

The contrast between these two clinical encounters illustrates how the integrity of medical care depends on physicians maintaining professional boundaries, offering clear, expert consultation without shifting into personal counseling, so that patients retain genuine autonomy in complex care decisions.

That cardiothoracic surgeon did a "world-class" job according to the patient's cardiologist and internist. The surgeon was essentially acting as an exceptional medical craftsman. He respected the psychological challenges, and didn't try to counsel his patient out of them. He also went to bat for his patient, resolving bureaucratic issues that had delayed the valve repair by preventing an infected tooth from being treated.

One physician expanded his medical problem-solving to the point of advocacy, while respecting boundaries; the other contracted his medical assessment while overstepping into counseling.

When patients say, in whatever form, "Give it to me straight, Doc," the request may reflect a desire for clarity, or for guidance. But it's often interpreted as a cue to narrow the conversation, or to translate uncertainty into preemptive finality. The line between clinical interpretation and personal framing can shift, especially under cultural, societal, systemic, or political pressures, given the ever-more multicultural makeup of both service provider and service recipient. That shift is rarely acknowledged when it happens, and ay, there's the rub.

Physicians face many pressures: time constraints, systemic demands, institutional expectations, and patient hopes, in addition to their own cultural and religious backgrounds that can subtly influence how they present options or outcomes. Patients sometimes expect or ask physicians to provide guidance on existential or spiritual matters, but even then, physicians should clearly direct them to chaplains, counselors, or social workers who specialize in that support. The goal must remain clear communication grounded in medical expertise, coupled with respectful acknowledgment of the patient's broader life context, and appropriate referrals when needed.

And policymakers should let physicians reclaim what brought them to medicine in the first place: offering not closure, but care: Medical Aid in Living.

Leading Pediatrics Group Recommends Covid-19 Shots for Young Children, Differing From CDC

 https://www.wsj.com/health/healthcare/leading-pediatrics-group-recommends-covid-19-shots-for-young-children-differing-from-cdc-5ed971a6?mod=hp_featst_pos4

Under HHS’s Robert F. Kennedy Jr., CDC has altered its Covid-19 vaccine guidance for kids

A prominent pediatrician group is recommending parents inoculate their young children against Covid-19, diverging from current federal health leaders who have questioned and shifted the guidance for the shots for kids.

The American Academy of Pediatrics, in its immunization guidelines released Tuesday, recommended Covid-19 shots for all children ages 6 months through 23 months. Children in that age group are particularly vulnerable to severe Covid-19 infections and the vaccines would protect them from serious illness, the pediatrician group said.

https://www.mayoclinic.org/diseases-conditions/coronavirus/in-depth/coronavirus-in-babies-and-children/art-20484405

Haredi leaders call for global day of prayer, fasting to protest arrest of draft dodgers

 https://www.timesofisrael.com/haredi-leaders-call-for-global-day-of-prayer-fasting-to-protest-arrest-of-draft-dodgers

Ultra-Orthodox leaders have called for an international day of prayer and fasting on Thursday in response to recent government efforts to conscript ultra-Orthodox yeshiva students and arrest those who ignore government orders to enlist.

Rabbi Dov Lando, the spiritual leader of Degel HaTorah, one of the factions of the Haredi United Torah Judaism party, issued a public appeal to Jews around the world to treat the day as if it were Yom Kippur Katan, a minor fast day in which worshipers recite prayers usually read on the Jewish Day of Atonement.

In the United States and Europe, Haredi Jews are “preparing to tear open the gates of heaven to overturn the conscription decree that threatens the Torah world,” party newspaper Yated Neeman declared on its front page on Tuesday, quoting Lando as saying that “Jews are persecuting Jews because they are learning Torah.”

The Existential Meets the Absurd in Latest Ukraine Talks

 https://www.politico.com/news/magazine/2025/08/19/the-existential-meets-the-absurd-in-latest-ukraine-talks-00513876

It’s hard enough to negotiate with an enemy you do not trust. But imagine not being able to trust your most critical ally, either.

Ukrainians obviously cannot trust Putin, a man with a long history of broken promises. But they also cannot trust Trump, another man with a long history of broken promises. Somehow, though, these are the two men pressuring Kyiv to go for a “peace agreement” that could force Ukraine to give up a huge chunk of its territory to an invading Russia.

Ukrainians take care to distinguish between Trump and Putin. The latter, they point out, is a former spy and skilled manipulator responsible for hundreds of thousands of deaths. Trump at least seems sincere in wanting to end the war, some told me.

But, despite some harsh words for Putin earlier this year, Trump seems once again intent on impressing the Kremlin chief. He rolled out the red carpet when they met in Alaska last week. He also called Putin on Monday, as well as meeting with European leaders. Afterward, he wrote on social media that his team would work with Putin’s to arrange a meeting between Putin and Zelenskyy, to be followed by a trilateral session that also includes Trump.

But Trump’s adoption of Putin’s talking points on Ukraine, including saying Moscow won’t give up the Crimean region, and his on-again, off-again support of the Ukrainian cause, means that, for Kyiv, the diplomatic field is arguably more unpredictable than the battlefield.

“I’m laughing, honestly laughing,” she said when I asked about how Ukrainians could trust Trump’s promises. “It’s about American credibility. It’s not about Trump. You guys are losing credibility worldwide.”

Trump meets Zelenskyy to talk potential end to Russia-Ukraine war - More Lies from \Trump

 https://www.politifact.com/article/2025/aug/18/trump-zelenskyy-fact-check-ukraine-russia-deal

Mail-in ballots are fraud?

Did Trump end six wars? 

One "one" war left? 

$350 billion for Ukraine doesn’t add up.

Trump’s district dining anecdote.

Trump’s election "joke.

Did Trump help stop 6 wars?

 https://www.wral.com/story/fact-check-did-trump-help-stop-6-wars/22122852

Trump’s statement contains an element of truth but it ignores critical facts that would give a different impression. We rate it Mostly False.

There’s a lot of uncertainty around Trump’s role in these conflicts.

Experts said he deserves some credit for deals that eased conflicts between Cambodia and Thailand, Israel and Iran, and India and Pakistan, although some leaders dispute his role.

The U.S. was involved in a temporary peace deal between the Democratic Republic of Congo and Rwanda that experts said is significant but shaky. In a conflict between Egypt and Ethiopia, there is no solution on the table. And with Kosovo and Serbia, there is little evidence a potential war was brewing.

It’s Collaboration In KILLING - Not “AID in DYING”

 BS"D

Parshas Re'aih, 5785

© Rabbi Noson Shmuel Leiter, Aug. 18, '25

It’s Collaboration In KILLING, Not “Medical Aid In DYING”

{Also posted at: https://www.israelnationalnews.com/news/413502}

One of the European Gedolei-Mussar of a couple of generations ago, the Mashgiach of Yeshivas Chachmei Lublin (of HaRav Meir Shapiro ZT"L), Rav Shimshon Zelichover, HY"D, had astutely observed that "English is the language of the Political Lie."

And how it is. And it's reflective therein of the undergirding culture of Edom, a defining characteristic of which is highlighted in this week's Parsha (Re'aih, 14:8), in the passuk referring to the Chazir [paradigmatic of the grandstanding persona exhibited so prominently by the malfeasant elements of of Edom] - including both its' external kosher and internal unkosher characteristics -- and in that order.

Our Holy Sages exhorted us that the evildoers of Edom extend themselves to exhibition their faux righteousness - while perpetrating their crimes. This quality is symbolized by the swine. The swine protrudes his split hooves - his kosher characteristics - while his unkosher ones remain hidden from the eye.

From a careful analysis of the account of the Roman execution (or, perhaps, assassination) of Rabbi Chanina Ben Tradyon in Avoda Zorah 18a, it appears that it's not just that the wickedness of Edom is covered-up by their pretensions of righteousness -- it's that their wickedness is actually enabled thereby. That's because they cannot continue to perpetrate their evil unless they can continue to effectively mask their wicked intentions from the masses.

That's apparently the reason for choosing to execute Rabbi Chanina Ben Tradyon specifically on that day, just as all the leaders of Rome were returning from the funeral of another Torah sage (Rabbi Yossi Ben Kisma) - for whom they had all delivered what Chazal qualify as a Hesped Gadol (a "Great Eulogy").  On the very day that all of the leaders of Rome went "all out" to honor Rabbi Yossi Ben Kisma - they knew that they thereby succeeded in cleverly carving out a very short window of opportunity to execute Rabbi Chanina [and to do so with the epic cruelty Chazal describe] - in an environment in which they would not be "credibly" accused of doing so out of animosity towards the Torah.

If they would have delayed until the very next day - the emotional effects of their powerfully pompous but duplicitous facade of Kovod HaTorah would have already begun to wear off - and people would come to their senses about the genuine motivations behind the execution, including a burning Roman hatred of his devotion to fearless, public dissemination of Torah.

This brutal execution - along with the premeditated grandstanding "for Kovod HaTorah" that both preceded and enabled it - is representional of the aforementioned duplicitous nature of the malfeasants of Edom.  It was as deviously orchestrated as it was cruelly executed.

And, evidently, that is precisely why the grand Churban of Edom was decreed over this particular execution (highlighted on both Yom Kippur and Tisha B'Av), as mentioned by the Medrash cited by Tosofos Avoda Zorah 2b, Romi.

Accordingly, by merely exposing their actual intentions, one can actually hope to forestall their crimes.  And that's why they're so intolerant of anyone who exposes their inner machinations.

Perhaps this is all alluded to in the aforementioned passuk, by the kosher characteristics preceding the unkosher ones. Perhaps, in this case, that which precedes in order similarly precedes in causality, to imply that it's only due to the mask of false altruism that Edom can get away with all the evil they do.

It is for this very reason - namely, to mask the true nature of their actual wickedness - that the wordsmiths of Anglo governments tend to be obsessed with wanton mis-definitions. One very relevant example is what's marketed as "Assisted Suicide" legislation, which, as we write these words, is in danger of being signed into law by NY Gov. Hochul, barring sufficient communal outrage (particularly from registered Democrats).

What is "Assisted Suicide"?

The bill (A136/S138) would allow people to assist in the suicide (by poison) of someone (1) whom, doctors claim, is unlikely to live more than six months, and (2) about whom "witnesses" testify that he/she expressed the desire for suicide.  Pro-Death advocates label this institutionalized collaboration in killing of those enduring formidable, long-term medical conditions as  "Aid" in "Dying" (as if these euthanasia enthusiasts are just dying to put a smile on someone's face, other than of the inheritors).

To defeat these dangerous wordsmiths, we must remain vigilant in debunking their Orwellian terminology - and the exceptionally lethal messaging it spreads (e.g. https://www.theatlantic.com/magazine/archive/2025/09/canada-euthanasia-demand-maid-policy/683562).

Action Item:

For those who have not already done so, we urge all New Yorkers - especially registered Democrats - who will be 18 y/o by next November - to heed the call of prominent Rabbonim (also echoed by the Orthodox Union, Agudath Israel, the Queens Board of Rabbis, and the Rabbinical Alliance of America) to immediately but respectfully urge NY Governor Kathy Hochul to veto the "assisted suicide" bill (A136/S138) that (preventably) passed the legislature several months ago.

NY Governor Kathy Hochul

NY State Capitol Building

Albany, NY        

(518) 474-8390 (9AM-5PM)

 https://www.governor.ny.gov/content/governor-contact-form 

Taking a stand for some the most defenseless in our midst - and for Kovod Shomayim - will certainly provide us much needed merits to mitigate the escalating and unrelenting Midas HaDin surrounding us.

What excuse do we have for not prioritizing this issue? If Gov. Hochul fails to veto this bill, it will kill many, many people, and not only those who you'd expect.

How to make the case?

Recent feedback suggests emphasizing to the Governor the massive loopholes in the phantom "safeguards" included. Here's a sample communication: 

"As much as we oppose all "Assisted Suicide" legislation in principle [helping someone commit suicide is prohibited by the Torah as murder] - the fact is that this bill is extremely dangerous even according to the standards of those who support the idea of helping people who want to kill themselves do so. The "protections" in this bill are appallingly weak.

"1. Firstly, many people who would never want to die would be killed by greedy life-insurance beneficiaries - who are acceptable as reliable "witnesses" (!) to claim that the patient said he/ she wants to die. Thus, both the poor and the wealthy would be targeted under this bill. 

"2. Secondly, poisons {slyly mislabeled "medicine" by advocates} would be dispensed without any real controls over how they're actually used. Even if the patient becomes legally "incapable" of choosing to die, they do not remove the poison. Once the "caretaker" gets hold of the poison, they could poison the patient even if he objects. Or they could poison someone else, or sell it to other wannabe murderers.

"3. Thirdly, if the flimsy "protections" are ever declared non-binding, the lethal parts of the bill will nevertheless remain in effect, without even the pretext of those protections! That demonstrates that this bill is intent on undermining personal autonomy, in the very name of safeguarding it.

"In truth, this deceptive bill is not about assisted suicide, but rather Stealth Euthanasia - outright murder. In any case, it extends far beyond the purview of any governmental authority."

May we merit the Final Redemption in the zechus of opposition to its' impediments.

For more information, please email torahjewsfordecency@gmail.com.

Rabbi Noson Shmuel Leiter,

Executive Director,

Help Rescue Our Children

845.642.1679

Direct: 771.215.8892

Heard weekly on New Jersey's WSNR Radio 620AM, co-hosting the renowned Levin At Eleven program, every Thursday evening, 11pm to midnight (ET).

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