Recognition of "Palestine" is alleged to be linked to a two-state solution.
Firstly, there is no legal or historical justification for the "Palestinian" Arabs' claim to any part of the land of Israel.
Secondly, a proto two-state solution experiment has already been tested in the Oslo Accords where the "Palestinian" Arabs were granted autonomy of the whole of Gaza and about 40% of Judah and Samaria ("West Bank, the").
This resulted in terrorism by Fatah (aka "Palestinian Authority, the"), in the "Palestinian Authority Martyrs Fund" the "pay for slay" reward pension for acts of terrorism against Israeli Jewish civilians including children.
It also resulted in thousands of rockets being fired at Israeli cities from Gaza, and in the October 7th, 2023 massacre by "Palestinian" Arabs from Gaza upon Israeli Jewish civilians.
Thirdly, the "Palestinian" Arabs do not believe or want a two-state solution. Their objective is to murder or expel all the Jews from the Jewish people's ancestral-homeland of Israel, and to take ALL the land.
Their use of the name "Palestine" can consistently be seen as seeking to negate the name and the country of Israel.
The "Palestinian" Arabs claim ALL the land of Israel, with zero historical or legal justification.
There is no justification for any "Palestinian" Arab state in the land of Israel, and we have seen what the "Palestinian" Arabs did with their autonomy.
The so called "two-state solution" is dead. In reality it constitutes a desire for the destruction of Israel.
The support by countries for recognizing "Palestine" is said to be the current circumstances in Gaza. Israel must be the only country in history where there are demands on it to feed its enemy, an enemy which seeks to grip the remaining Israeli hostages rather than once more be allowed to resume perpetually sponging-off the international community for food aid.
Therefore let's take a brief look at the real reasons why the above countries are making demands on Israel and are intending to recognize "Palestine".
Why does Ireland (the Republic of Ireland) and more specifically most Irish people, support the "Palestinian" Arabs?
The reason is said to be that the Irish compare the Israelis with the colonial British, having regard to Irish political history: https://www.npr.org/2024/03/14/123339583...alestinian
However, the predominate religion in Ireland is Catholicism and Catholics know perfectly well from the Bible that the land of Israel is the ancestral-homeland of the Jewish people.
Therefore something does not make logical sense in the Irish preference for the "Palestinian" Arabs!
How then do we explain this: It is anti-Jewish prejudice; anti-Semitism, which appears to work like this: If it has become unfashionable to kick the Jew, then kick the Jews' country Israel.
What about other anti-Israel countries such as Spain, and Sweden which is seeking that the E.U. suspend its trade agreement with Israel, and the countries currently indicating they will recognize "Palestine"?
Spain:
'The proportion of Muslims in Spain is estimated to be around 4.45% to 5.32% of the total population.'
(Google AI Overview.)
Sweden:
'The Muslim population in Sweden is estimated to be around 8% [...]'.
(Google AI Overview.)
Now the countries currently indicating they intend to recognize "Palestine":
France:
'In France, Muslims represent approximately 10% of the population. [...]'.
(Google AI Overview.)
UK:
'In 2021, Muslims comprised 6.5% of the population in England and Wales, according to the UK Census. [...]'.
(Google AI Overview.)
Germany:
'In Germany, Muslims constitute approximately 6.4% to 6.7% of the total population. [...]'.
(Google AI Overview.)
Canada:
'In Canada, the proportion of the population identifying as Muslim has more than doubled in the last two decades. It rose from 2.0% in 2001 to 4.9% in 2021. [...]'.
(Google AI Overview.)
For the political party or coalition in power in these countries, such a population constitutes a gold mine for new votes, and what better way to obtain more votes from it, than by supporting the "Palestinian" Arabs baseless-claims to the land of Israel.
While tapping-in to that rich-vein of votes by the simple means of supporting Israel's enemies, these countries can also at the same time, conveniently massage their institutionalized anti-Semitism.
The image below is a detail of a 15th century painting.
Its "text" is usually interpreted by scholars as fake Hebrew, at it most probably is. (I do not know Hebrew.)
Nevertheless, and here's my question, though being fake Hebrew, to what variant of written Hebrew could it be similar to? That is, what type of Hebrew was the artist author of the painting trying to imitate?
Today I was compelled to write the following
OH Israel: Remember the story ofNoah and the Flood…he listed to the L-d warning and was saved….whose who refused to listen to the L-d were punished…an allegorical definition of this story could point points out the descendents of Easu and Ishamel {Goyish nations] were punished for refusing to listen to the L-d and instead waging eternal war on the people of the Book…only those who took the L-ds warning were saved (jewish people) The flood represents the Goy nations attempt to “drown” Israel; Mount ararat represents The Land of Israel; the Ark represents the Torahl the Talmud the Oral Law,,the dove represents the remandier of the L-ds Promise to Israel via his promise to Abraham
All Israel is Bound to the Covenant all the actions of Jewish Persons weather among themselves or among the goy nations will either serve as Ambassadors of the L-d or not remember…whereever Jewish persons reside do not let the temtations of Pride; arrogance; secular materalism or atheism cause Jewish persons by their actions to Dimish the values of the L-d to the rest of the world. Be reminder to the Goy nations that the L-d exists but do not intermarry with them or dress like them or act like them at the caust of loosening the Covenent with the L-d.
To: Torah Scholors: Beware of the dangers of Pride and Arrogance
When having opposing viewpoints over the Torah—do so to try to understand and live the meaning of scripture; do not make dishonest arguments In order to “win” disagreements over Torah Viewpoints..
Remember Phinehas who was zealus for the L-d yet Phineas sinned due to his not availing his servitude of Torah instruction to the masses at the time leading up to the Battle of Gibeah. In addition, he also failed to address the needs of relieving Jephthah of his vow to sacrifice his daughter. As consequence, the high priesthood was taken from him and temporarily given to the offspring of Ithamar, essentially Eli and his sons. Likewise story serves as a warning against pride and the withholding of Torah knowledge. Phinehas lost his high-priestly dignity due to his haughty behavior towards Jephthah.. This incident highlights the importance of sharing Torah knowledge, even with those less educated.The Midrash teaches that both Phinehas and Jephthah were punished for their pride. Phinehas lost the divine spirit that had previously rested upon him, while Jephthah became ill and lost many of his limbs. This outcome emphasizes the severe consequences of allowing arrogance to prevent the sharing of crucial Torah knowledge.This cautionary tale reminds us that those well-versed in Torah have a responsibility to teach and guide others, regardless of their perceived status or knowledge level. It underscores the importance of humility and the obligation to share wisdom with all Jews, especially those who may lack a strong foundation in Torah observance
Remember Jephthah whose rash vow caused his daugthers death and brought punishment on himself and Phinehas as well
To all Jewish persons..remember how the L-d was “..I am He who inflicted punishment upon Samson, Amnon, and Zimri, and who will inflict punishment upon any one who will act in accordance with their practices... “
Remember the actions of Samson who was consecrated to the L-d and when the Spirit of the L-d was on him defeated many enemies..yet because As his eyes led him astray by lust, this was the reason he was blinded…
Remember because of Jair wickedness who“ erected an altar unto Baal, and on penalty of death he forced the people to prostrate themselves before it.…Then the angel approached Jair, and said to him: "Hear the words of the Lord ere thou diest. I appointed thee as prince over my people, and thou didst break My covenant, seduce My people, and seek to burn My servants with fire, but they were animated and freed by the living, the heavenly fire. As for thee, thou wilt die, and die by fire, a fire in which thou wilt abide forever." Thereupon the angel burnt him with a thousand men, whom he had taken in the act of paying homage to Baal
Do not follow the actions of King Amon of Judah:”… according to a lost Jewish apocryphal writing, reads:
"No sin is more grievous than idolatry, for it is treason against God. Yet even this has been forgiven upon sincere repentance; but he that sins from a mere spirit of opposition, to see whether God will punish the wicked, shall find no pardon, although he say in his heart, 'I shall have peace in the end (by repenting), though I walk in the stubbornness of my evil heart'" (Deut. xxix. 19). Such a one was Amon, the son of Manasseh, for the (Apocryphal) Scripture says: "And Amon reasoned an evil reasoning of transgression and said: 'My father from his childhood was a great transgressor, and he repented in his old age. So will I now walk after the lust of my soul and afterward return to the Lord.' And he committed more evil in the sight of the Lord than all that were before him; but the Lord God speedily cut him off from this good land. And his servants conspired against him and slew him in his own house, and he reigned two years only." It is noteworthy that this very midrashic fragment casts light upon the emphatic teaching of the Mishnah (Yoma, viii. 9): "Whosoever says, 'I will sin and repent thereafter,' will not be granted the time for repentance.
Do not follow the actions of King Jehoiakim of Judah:”.. the Jerusalem Talmud cites him as an example of one who has forfeited his place in heaven by publicly transgressing the law.
Remember how the actionsof the Jewish people brought about the death of King Josiah: “..also that Josiah's death was brought about because despite his sincere religious reform, he had in fact been deceived; thus he refused to heed the Prophet Jeremiah, thinking that no sword would pass through the Land of Israel. He was struck by 300 darts; he made no complaint except to acknowledge "The Lord is righteous, for I rebelled against His commandment.”
ve-samachta be-chagekha dance with the Torah with a joyful heart; Jews who studied Talmud by heart while carrying stones on their back, those Jews who went on whispering Zemirot shel Shabbat
Well, I certainly have a lot of questions when it comes to Exodus 16. As some of you probably know, I'm on a deep dive quest to do a thorough (sometimes too thorough) analysis of Exodus, going chapter by chapter, and posting questions, comments, and my thoughts in general. Today, I post on Exodus 16, the story of manna from heaven. My source, as always, is here.
Exodus 16:5 Wrote:And it shall be on the sixth day that when they prepare what they will bring, it will be double of what they gather every day.
So just a technical question on the math... this means that if the Israelites collect X amount of bread per day, thus accumulating 6X on the 6th day, the Lord is saying He will double it (for 12X total) on day 6... correct?
Exodus 16:6 Wrote:[Thereupon,] Moses and Aaron said to all the children of Israel, [In the] evening, you shall know that the Lord brought you out of the land of Egypt.
There's that phrase again... "you shall know that the Lord..." I brought this up before, that knowing that it is indeed the Lord that did X or said Y (or whatever) is a recurring theme. On a first reading, this passage sounds odd... don't the Israelites already know the Lord brought them out of Egypt? Weren't they there? But as mentioned earlier, I feel the emphasis is on "the Lord" rather than "brought you out of Egypt". It's as if the Israelites doubt it is the Lord who is guiding them, and instead some demigod or demon, or maybe nothing at all (as if Moses and Aaron are deceiving them or are mad). So the Lord's show of providence will convince them, this passage is saying, that it is indeed the God of Abraham, Isaac, and Jacob.
Exodus 16:7 Wrote:And [in the] morning, you shall see the glory of the Lord when He hears your complaints against the Lord but [of] what [significance] are we, that you make [the people] complain against us?
The second part of this verse is rather cryptic. I googled Exodus 16:7 and came across this alternate wording at BibleGateway:
Exodus 16:7 Wrote:and in the morning you will see the glory of the Lord, because he has heard your grumbling against him. Who are we, that you should grumble against us?
Is Moses and Aaron saying (essentially): "Hey, don't blame us. It's the Lord's doing."?
Reading ahead to Exodus 16:8, it sounds exactly like Moses and Aaron are saying "Hey, don't blame us" (though with a hint that the Israelites are treading on thin ice as any complaints they level against Moses and Aaron are, in reality, leveled against God).
Exodus 16:9-10 Wrote:9 And Moses said to Aaron, Say to the entire community of the children of Israel, Draw near before the Lord, for He has heard your complaints. 10 And it came to pass when Aaron spoke to the entire community of the children of Israel, that they turned toward the desert, and behold! the glory of the Lord appeared in the cloud.
Here again, we find Aaron performing a very specific role. Moses just finished speaking to the Israelites directly, but for the purposes of the miracle the Lord is about to perform, Aaron is the appropriate one to address the crowd. It's as if Moses can speak directly to the Israelites if it's just casual talk, but in the case of ceremonial formalities, it must be Aaron who speaks directly to the crowd.
However, in the passages that immediately follow, it's not clear what the miracle or act of God was:
Exodus 16:11-12 Wrote:11 The Lord spoke to Moses, saying, 12 I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God.
Are the people witnessing God speaking to Moses? If the people are witnessing this, why doesn't the Lord speak to them directly? He even instructs Moses to "speak to [the people], saying..." as if the people aren't already hearing this. Is it that Moses and Aaron must act as intermediaries? But then, why must the people witness this at all? Why can't Moses and Aaron just "pass on the message" as they usually do? If the people aren't witnessing this, then the only miracle they witness must be the Lord (or the "glory" of the Lord, whatever that is) appearing in the cloud. But then why does the passage cut it short there and immediately transition to what the Lord said to Moses? What's the significance of appearing in a cloud for the crowd to witness? Given that verse 9 ends with "for [God] has heard your complaints" it seems logical that the Lord intends to address these complaints, which suggests the people were witness to what God said to Moses. But then all the questions above.
Exodus 16:13-15 Wrote:13 It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp. 14 The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground. 15 When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat.
So the quails are the meat God promised in the afternoon (not clear how they captured them... shot them with spears? Bow & Arrows? Did they fall down dead?) and the dew that surfaces on the ground in the morning leaves behind the bread as a residue. Google tells me that "manna" actually means (in the original Hebrew) "what is it?" (so technically, "manna" doesn't really mean bread).
Exodus 16:19 Wrote:And Moses said to them, Let no one leave over [any] of it until morning.
This reminds me of one of the rules God laid down for Passover:
Exodus 12:10 Wrote:And you shall not leave over any of [the lamb] until morning, and whatever is left over of it until morning, you shall burn in fire
Interesting that this command reasserts itself more than once.
Exodus 16:21 Wrote:They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted.
So they only had the morning on each day to gather an omer (or at least until the sun got too hot)? An omer must be a large portion then (unless the sun gets hot really quickly). In any case, an omer is described as one's eating capacity, so it's about a full stomach's worth. How long this takes to gather depends (I guess) on how sparse the bread is across the landscape.
Exodus 16:22 Wrote:It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses.
So I guess I got the math wrong. If after 6 days, they gather 6X worth of bread (though they can't keep it more than a day), the Lord is not saying He will double it. He is saying only that on the 6th day He will allow the Israelites to gather double what they usually gather per day. I also interpreted Exodus 16:5 to mean God would provide double the bread, but from this passage it's only clear that the Israelites gathered double the bread. Given that they only have a limited amount of time to gather 1 omer each day (before the sun melts it), it would make sense that the Lord did in fact double the yield (then again, maybe God just saw to it that it was a cool day).
It's also unclear whether the Israelites are just carelessly breaking the 1 omer per day rule here (even though, unbeknownst to them, God permits it) or if they were told beforehand that on this day they were to gather double what they normally would gather. Exodus 16:5 only foretells what they would do on day 6, but not why. It makes sense to me, however, that Moses told them that gathering twice the amount was permitted. Furthermore, the next passage makes sense of this exception to the rule: it will be the 7th day (the Sabbath) and so it makes sense to gather double the yield and to save whatever they wish to leave over for the next day (this too being an exception to the rule, that of consuming the entire yield on the day it was gathered).
This passage also contains the first mention (that I recall) of "princes" of the community. Is this an accurate translation of the original Hebrew? Are there all of a sudden monarchical structures in the tribes of Israel?
Exodus 16:27-30 Wrote:27 It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any]. 28 The Lord said to Moses, How long will you refuse to observe My commandments and My teachings? 29 See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day. 30 So the people rested on the seventh day.
A little unclear what's happening in these passages (whether some of the Israelites went out on the Sabbath to collect bread or they did not), but it sounds like this is the order of events: 27 - some of the Israelites go out to gather bread on the Sabbath, finding none; 28 - the Lord (for some reason) blames Moses rather than the ones who went out to gather the bread; 29 - Moses rectifies the situation by telling the Israelites not to go out; 30 - the Israelites obey. Perhaps Moses' sin was that he didn't adequately instruct the Israelites on what to do on the Sabbath (just a guess), but the way the Lord phrased His criticism sounds more fitting for the Israelites who went out to gather bread on the Sabbath.
Exodus 16:34 Wrote:As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved.
Just out of curiosity, I looked up what "testimony" means here and I found this translation:
Exodus 16:34 Wrote:As the Lord commanded Moses, Aaron put the manna with the tablets of the covenant law, so that it might be preserved.
So the "testimony" is the 10 Commandments. The manna (bread*) was preserved with the tablets in the Arch of the Covenant.
Exodus 16:35 Wrote:And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan.
So the Israelites ate the 1 omer's worth of bread over 40 years? How often did they eat it? What portion sizes did they eat? Was it a formal part of a ceremony or ritual? Was it like Jesus multiplying the fish such that there was always a sufficient supply for all to eat? When Exodus 16:34 uses the term "preserved" does that describe not only the freshness of the bread but its quantity as well?
Exodus 16:36 Wrote:The omer is one tenth of an ephah.
According to Google AI, an ephah is about 22 liters, making an omer a bit more than 2 liters (that'll fill one's belly for sure!). Why the need to mention this in such an awkward place in the story (or at all), I'm not sure. We already know from Exodus 16:16 that an omer is approximately one's "eating capacity" (so a full stomach's worth). But who am I to complain about extra information being inserted at any point in the story?
* I no longer like calling it "manna" since manna means "what is it".
Gehinnom[25] became a figurative name for the place of spiritual purification for the wicked dead in Judaism.[26] According to most Jewish sources, the period of purification or punishment is limited to only 12 months and every Sabbath day is excluded from punishment, while the fires of Gehinnom are banked and its tortures are suspended. For the duration of Shabbat, the spirits who are serving time there are released to roam the earth. At Motza'ei Shabbat, the angel Dumah, who has charge over the souls of the wicked, herds them back for another week of torment.[4] After this the soul will move on to Olam Ha-Ba (the world to come), be destroyed, or continue to exist in a state of consciousness of remorse.[27]
In classic rabbinic sources, Gehinnom occasionally occurs as a place of punishment or destruction of the wicked.[28] Rabbi Joshua ben Levi is said to have wandered through Gehenna, like Dante, under the guidance of the angel Duma. Joshua describes seven chambers of Gehenna, each one presided over by a famous sinner from Jewish history, and populated by deceased sinners suffering brutal punishments.[29] According to another rabbinic story, the ancient Israelite leader Jair once threatened to burn alive those individuals who refused to worship Baal. In response, God sent the angel Nathaniel, who rescued the individuals and declared to Jair that "you will die, and die by fire, a fire in which you will abide forever."[30]
Rabbinic texts contain various answers to the questions of who suffers in Gehenna and for how long. According to the Tosefta, normal sinners are punished in Gehenna for 12 months, after which their souls leave Gehenna and turn into dust; while heretics, those who abandon the community (porshim midarkhei tzibur), and those who cause the masses to sin, suffer in Gehenna eternally.[31] The Talmud states that all who enter Gehenna eventually leave it, except for adulterers, those who humiliate others in public, and those who call others by derogatory names
In classic [[Rabbinical Judaism|rabbinic]] sources, Gehinnom occasionally occurs as a place of punishment or destruction of the wicked.e.g. [[Mishnah]] [[Kiddushin (Talmud)|Kiddushin]] 4.14, [[Pirkei Avot|Avot]] 1.5, 5.19, 20; [[Tosefta]] Berachot 6.15; [[Babylonian Talmud]] [[Rosh Hashanah]] 16b:7a, Berachot 28bThose who committed incest are subject to two curses in the Torah and kareth; Amnon was said to be possibly consigned to the 2nd circle of Gehenna.{{Cite web|url=https://www.thehebrewcafe.com/forum/showthread.php?tid=680|title=ASk the Rabbi Query...|website=www.thehebrewcafe.com| date=23 July 2021}} An account of Joshua Ben Levi reporting from hell tells how in the fourth compartment are ten nations presided by Jeroboam. The angel who punishes them is Maktiel (Matniel). Jeroboam, however, has immunity for he himself had studied the Law, and he cometh from those who had said: "We will do and hearken."[https://sacred-texts.com/journals/jras/1893-15.htm Hebrew visions of Hell and Paradise] Midrash Konen places Ahab in the fifth department of Gehenna, as having the heathen under his charge. Though held up as a warning to sinners, Ahab is also described as displaying noble traits of character (Sanh. 102b; Yer. Sanh. xi. 29b). And according to the description of 7th circle of Gehenna by [[Joshua ben Levi]], who, like Dante, wandered through hell under the guidance of the angel Duma, Absalom still dwells there, having the rebellious heathen in charge; and when the angels with their fiery rods run also against Absalom to smite him like the rest, a heavenly voice says: "Spare Absalom, the son of David, My servant."{{cite book|editor-last=Singer|editor-first=Isidore |chapter=ABSALOM ("The Father of Peace") |chapter-url=https://archive.org/details/TheJewishEncyclopediaFunkWagnallVolIAachApocalypticLiterature1901/page/n177/mode/2up|date=1901|title=The Jewish Encyclopedia|publisher= Funk & Wagnall|location=New York and London|volume=1|editor-link=Isidore Singer|p=133}} The successor to Abimelech equalled, if he did not surpass, him in wickedness. Jair erected an altar unto Baal, and on penalty of death he forced the people to prostrate themselves before it. Only seven men remained firm in the true faith, and refused to the last to commit idolatry. Their names were Deuel, Abit Yisreel, Jekuthiel, Shalom, Ashur, Jehonadab, and Shemiel. They said to Jair: "We are mindful of the lessons given us by our teachers and our mother Deborah. 'Take ye heed,' they said, 'that your heart lead you not astray to the right or to the left. Day and night ye shall devote yourselves to the study of the Torah.' Why, then, dost thou seek to corrupt the people of the Lord, saying, 'Baal is God, let us worship him'? If he really is what thou sayest, then let him speak like a god, and we will pay him worship." For the blasphemy they had uttered against Baal, Jair commanded that the seven men be burnt. When his servants were about to carry out his order, God sent the angel Nathaniel, the lord over the fire, and he extinguished the fire though not before the servants of Jair were consumed by it. Not only did the seven men escape the danger of suffering death by fire, but the angel enabled them to flee unnoticed, by striking all the people present with blindness. Then the angel approached Jair, and said to him: "Hear the words of the Lord ere thou diest. I appointed thee as prince over my people, and thou didst break My covenant, seduce My people, and seek to burn My servants with fire, but they were animated and freed by the living, the heavenly fire. As for thee, thou wilt die, and die by fire, a fire in which thou wilt abide forever." Thereupon the angel burnt him with a thousand men, whom he had taken in the act of paying homage to Baal.[https://archive.org/details/legendsofjew...2/mode/2up Legends of the Jews Vol 4 pp.42-43] In the Aggadah, [[Jehoiakim]] is still undergoing punishment for his sins. Although the Babylonian Talmud does not include him among those who have no place in the world to come (cf. Sanh. 103b),[http://www.jewishencyclopedia.com/articl...-jehoiakim Jewish encyclopedia Jehoiakim] the Jerusalem Talmud cites him as an example of one who has forfeited his place in heaven by publicly transgressing the law.[https://www.encyclopedia.com/religion/en.../jehoiakim Encyclopedia.com]T
Jewish perspectives on self-righteousness and Chillul Hashem
In Judaism, self-righteousness is viewed as a dangerous character flaw that can lead to negative consequences, including Chillul Hashem (desecration of God's Name).
Self-righteousness in Jewish thought
Distorts reality and inflates ego: Self-righteousness can hinder a person's ability to recognize their own imperfections and rely on God's grace. It can lead to an inflated sense of self-worth and a belief in one's own inherent superiority over others.
Contradicts humility: Humility is a highly valued trait in Judaism, and Moses, considered the greatest of prophets, was known for his meekness. According to the Jewish Encyclopedia, Humility is seen as an expression of reverence and a distinguishing feature of the disciples of Abraham. Self-righteousness, in contrast, goes against this principle of humility.
Hindrance to spiritual growth: Self-righteousness hinders introspection and self-awareness, which are crucial for personal and spiritual growth. It can prevent individuals from recognizing their own shortcomings and seeking to improve themselves.
Chillul Hashem and its connection to self-righteousness
Definition: Chillul Hashem refers to an act that profanes God's Name or brings disrespect to God or Judaism through the actions of a Jew. Since Jews are considered representatives of God and His moral code, their actions can either sanctify or desecrate His Name.
Impact of self-righteous actions: When a self-righteous individual acts inappropriately or unethically, it can lead to Chillul Hashem. People may generalize their negative perceptions of the individual's actions to Judaism as a whole, harming the reputation of the Jewish people and God. As stated by the National Jewish Outreach Program, even seemingly minor acts of disrespect or bad manners can lead to Chillul Hashem if they make Jews look bad.
Increased responsibility for religious figures: This concern is heightened for Torah scholars and religious leaders, as their actions are more closely scrutinized. Even actions that may not be technically prohibited can constitute Chillul Hashem if they cause others to speak negatively about them or about the Torah.
Avoiding self-righteousness and Chillul Hashem
Self-awareness and introspection: Regularly examining one's motives and behaviors is essential to recognize and address tendencies toward self-righteousness.
Humility: Cultivating humility and recognizing one's dependence on God's grace helps counter self-righteousness.
Focusing on others: Shifting the focus from oneself to others and striving to act with kindness, honesty, and respect for all people helps avoid Chillul Hashem.
Learning from mistakes: Embracing self-criticism and a willingness to acknowledge and learn from mistakes are crucial for continuous personal growth and the avoidance of self-righteous behavior.
In conclusion, Judaism strongly discourages self-righteousness, highlighting its potential to lead to Chillul Hashem. By embracing humility, fostering self-awareness, and focusing on ethical behavior toward all people, individuals can strive to live lives that sanctify God's Name rather than desecrate it
Jewish view of self-righteousness, boasting of punishment, and unforgiveness
Judaism holds a nuanced and generally critical view of individuals who display self-righteousness, boast about punishing sinners, and are unwilling to forgive or forget grudges.
Here's a breakdown of the key elements of this perspective:
1. Self-righteousness (yuhara)
Judaism emphasizes the importance of genuine righteousness (tzedakah) which involves doing good and acting justly, according to jewishideas.
However, self-righteousness (yuhara) is seen as a negative trait stemming from pride and ego, according to jewishideas.
A truly righteous person sees the good in others, while a self-righteous individual tends to focus on their flaws, notes Rabbi Lord Jonathan Sacks in Moment Magazine.
Boasting about one's piety or punishing others is discouraged as it often stems from a sense of superiority rather than genuine concern for justice,.
2. Punishing sinners
While Judaism recognizes the need for consequences and accountability for wrongdoings, according to Aish.com it also stresses the importance of mercy and compassion, even in dealing with those who have erred.
Divine judgment is seen as encompassing both justice and mercy, with mercy often taking precedence.
Boasting about the punishment of sinners can be seen as lacking empathy and a proper understanding of the complexities of human behavior and motivation,.
Punishment, even when necessary, should be motivated by a desire for rehabilitation and justice, not by self-aggrandizement.
3. Unforgiveness and grudges
Judaism generally encourages forgiveness, particularly when the offender expresses genuine remorse and seeks to make amends,.
Holding onto grudges (n'tira) is explicitly forbidden in Jewish law, as stated in Leviticus 19:18, notes the Jewish Theological Seminary.
This prohibition extends to remembering wrongdoings with the intent to take revenge in the future.
While remembering past hurts to protect oneself from further harm is permitted, using such memories to justify hatred or an unwillingness to forgive is discouraged.
4. Teshuvah (repentance)
The concept of teshuvah, or repentance, is central to Jewish thought on addressing wrongdoing,.
Teshuvah involves recognizing one's transgressions, expressing remorse, making amends where possible, resolving not to repeat the wrong, and seeking forgiveness from both God and those who were harmed.
A focus on punishing others without considering the possibility of repentance or seeking reconciliation runs counter to the spirit of teshuvah.
In essence, Judaism advocates for a balanced approach to dealing with wrongdoing, emphasizing justice tempered by mercy, the potential for rehabilitation through teshuvah, and the importance of releasing grudges and cultivating forgiveness when appropriate. Self-righteousness and a celebratory approach to punishment are viewed as hindrances to achieving true righteousness and maintaining harmonious relationships within the community and with God.
Posted by: COmentator - 07-08-2025, 01:38 AM - Forum: Israel
- No Replies
For years the US Has had a succession weak, foolish....as Presidents starting with Carter
As a result Uncle Sam became Uncle Sucker and has now become a Hollow Golem
Golem: In Jewish folklore, a golem is an artificial, often human-shaped being made of inanimate material, usually clay, and brought to life through mystical means. They are typically created to serve or protect, but can become uncontrollable or misinterpret commands..
Applying it to the USA: Using "hollow golem" to describe the USA suggests the country, despite appearing powerful and solid, might be lacking substance or controlled by external forces. It could imply that the nation is a creation serving a purpose, but without its own inherent will or values, potentially leading to unintended or negative consequences, much like the legendary golems that sometimes turned against their creators
In essence, "Uncle Sam has become a Hollow Golem" could be a critique suggesting that the United States government (Uncle Sam) has become an entity that, while perhaps created with good intentions (like a golem meant to protect its people), has lost its way, become detached from the values it's supposed to uphold, or is acting as an uncontrollable force that has become detrimental to its own people or the world. It could also imply that the government has become a tool manipulated by others, lacking independent thought or conscience.
Obuma deal with Iran' https://www.heritage.org/middle-east/com...permission. https://jnslp.com/wp-content/uploads/201...Deal_3.pdf https://www.hoover.org/research/obamas-d...-iran-deal https://foreignaffairs.house.gov/files/0...0Facts.pdf https://www.understandingwar.org/backgro...am.%5B9%5D
The phrase "nuclear pact with iran is as genuine as owning the brooklyn bridge" reflects a deeply skeptical view of the Joint Comprehensive Plan of Action (JCPOA), also known as the Iran nuclear deal. This perspective suggests that the agreement is unreliable and ultimately ineffective in preventing Iran from pursuing nuclear weapons.
Here's why some people hold this skeptical view, supported by current information (as of July 7, 2025):
US Withdrawal and Iran's Non-Compliance: The US withdrawal from the JCPOA in 2018 and subsequent re-imposition of sanctions severely impacted the deal's effectiveness. In response, Iran has progressively violated key terms of the agreement, including increasing its uranium enrichment levels and stockpiles beyond the permitted limits.
Concerns about Iran's Nuclear Activities: Despite Iran's claims of a peaceful nuclear program, the International Atomic Energy Agency (IAEA) reported in May 2025 that Iran had accumulated enough highly enriched uranium (408.6 kg of 60% enriched) to potentially produce nearly 10 nuclear weapons if further enriched. Additionally, the IAEA's ability to monitor Iran's program has been limited since 2021. Iran has also rejected recent US proposals related to its nuclear program.
Failed Efforts to Restore the Deal: Despite attempts to revive the JCPOA or negotiate a new agreement, talks have stalled. The election of a new Iranian president in July 2024 who supports the JCPOA offered some hope for future diplomacy, but ongoing geopolitical tensions threaten these efforts.
Upcoming Expiration of Key Provisions: The JCPOA agreement itself is set to expire in October 2025, which would remove remaining enforcement tools like the snapback mechanism.
Current Status and Implications:
JCPOA is essentially defunct: As of July 2025, the JCPOA is largely seen as ineffective, with Iran having significantly increased its nuclear capabilities since the US withdrawal.
Iran is a "threshold state": Iran now possesses the knowledge and technology to potentially develop nuclear weapons relatively quickly if it makes the political decision to do so.
Uncertain future: Negotiations between the US and Iran are ongoing, but prospects for reviving or replacing the JCPOA remain uncertain.
Escalation risks: The risk of further escalation and military action against Iran's nuclear facilities remains a concern.
Note 7-7-2025 I sent out copies of the above to Rabbanic Ask a Rabbi websites for their responces to these developments:
today 7-8-2025 responces:
From Ask the Rabbi-Dinonline via mg.din.org.il
Hello! Below is the responce to your question on Dinonline.org
Answer: Nice
today 7-80-2025 Chabad.org:Feedback (Ref:No 6614052)
Chana Benjaminson Chabad.org
BH
Hi and thank you for sharing the links.
Best wishes,
Chani Benjaminson
Chabad.org
Browse our ongoing schedule of live classes and courses-- all free at: http://www.chabad.org/live
The phrase "From the river to the sea, Palestine will be free" has been heard and used in numerous countries globally, particularly in the context of pro-Palestinian protests and demonstrations.
Examples of countries where this slogan has been used include:
Europe: United Kingdom, France, Switzerland, Germany, Austria, Czech Republic, Estonia, Netherlands, Belgium, Ireland, Spain, Portugal, Italy, Sweden, Norway, Denmark, Finland, Iceland, Greece, Poland, Hungary, Romania, Bulgaria, Albania, Bosnia and Herzegovina, Serbia, Croatia, Slovenia, Slovakia, Latvia, Lithuania, Cyprus, Malta, Turkey.
North America: United States, Canada.
Asia: Bangladesh, Iraq, Lebanon, Palestine.
Other: Australia, New Zealand, South Africa, Malaysia, Indonesia, Pakistan, India, Japan, South Korea, etc.
How many countries recognixe Palestine as a state?
UN member states. 147 of the 193 United Nations (UN) member states have recognized the State of Palestine.
Nine countries that do not recognize Palestine as a state include the United States, Canada, Australia, Japan, South Korea, Israel, Czech Republic, Marshall Islands, and Micronesia. This list is based on the current state of international recognition, and the situation can change as more countries make decisions about recognizing Palestine, according to Al Jazeera and Axios.
