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Canaan Online - Jewish Gifts - Gifts Made In Isreal
07.25.08 (3:35 am)   [edit]
Your Destination for Extraordinary Handcrafted Judaica and Israeli Gifts. Sometimes the ordinary simply won't do. That's why Canaan-Online offers a stunning, hand-picked selection of unusual Judaica and distinctive Israeli gifts for all occasions, including exclusive items you won't find anywhere else. All Items Made In Israel http://www.idevaffiliate.com/...
 
DailyOM: Under The Hood - Importance Of Looking Deeper
07.11.08 (6:38 pm)   [edit]
July 11, 2008 Under The Hood Importance Of Looking Deeper It’s easy to get caught up in examining our actions instead of really deeply examining ourselves. This can be deceiving because our actions may be very spiritual—we meditate, are nice to people, take care of ourselves and others—and yet, we may not be penetrating to the issues below the surface. It’s as if we’ve washed and shined the surface of our car without taking the time to check under the hood. We may appear to be in great shape, but if we aren’t engaging in the deep, inner work of self-examination, the chances are good that we are not deeply aware of the real substance of our lives. We live in a very appearance-oriented, externally focused world, so it makes sense that we place a lot of value on how our lives look, sometimes to the detriment of noticing how our lives really feel. When we get too caught up in what we are doing and lose track of our core, we sometimes begin to feel dissociated, as if we are not fully awake, alive, and grounded. This is a sure sign that it’s time to engage in the hard work of going deep within to rediscover the foundation of our lives. Without the substance that comes from looking at ourselves deeply, and working through the difficult things we find, our spiritual lives can start to feel hollow or shallow, as if there’s nothing at the center holding it all together. Of course, the peace that comes with meditation and spiritual practice is an essential part of the whole picture of our development, but it serves us best in conjunction with the less settling, more chaotic work of digging around below the surface to see what needs to be healed, owned, or released. Then our actions are more than just an attempt to keep everything in control, looking pretty and nice. Fueled by the energy of a life in transformation, they become powerful expressions of courage and faith, further inspiring our own inner work and that of those around us.
 
A Lesson A Day - Day 93 - Admonishing The Speaker
07.07.08 (12:32 am)   [edit]
A Lesson A Day 4 Tammuz, 5768 / July 7, 2008 SEFER CHOFETZ CHAIM Day 93 – Admonishing the Speaker The commandment, you shall reprove your fellow (Vayikra 19:17), requires a Jew to inform a sinner that his behavior is improper, and attempt to convince him to mend his ways. In voicing his disapproval, one must be prepared to endure embarrassment and insult and should continue to protest. Only in a case where one knows that his reproof would cause the sinner to react by committing more serious offenses is he to refrain from speaking up. (Reproof must be administered with respect and understanding, and should be done in private whenever possible – see Rashi to Vayikra 19:17). Generally speaking, one is required to interrupt and reprove the speaker of loshon hora, and do his best to ensure that he put a halt to his sinful speech. As mentioned, this does not apply when the speaker would likely react by expressing yet greater negativity towards the person he was speaking about, as a way of defending his sinful talk. Another situation where reproof would be out of place is when: The speaker does not realize that the information he is conveying is loshon hora, or is totally unaware that loshon hora is prohibited by the Torah; and it is obvious that the speaker will continue speaking loshon hora even after being told that this is forbidden. In such a case, reproof would transform the speaker from an inadvertent sinner into one who sins intentionally. Hence, it is better not to reprove him. SEFER SHMIRAS HALOSHON Choose Your Company One should avoid association with a given group unless he knows that its members are careful to avoid forbidden speech. If circumstances demand such association, one should limit it to a minimum, and maintain silence whenever possible. Even one sinner can ruin an entire group and make it necessary to avoid being in its company. Sefer Rosh HaGivah writes: Be alert, my son, regarding that which King Shlomo said: ”In the ears of a fool do not speak, lest he disparage the wisdom of your words” (Mishlei 23:9). Beware of a gathering of one hundred men among whom is found even one scoffer or fool, and certainly if [one of the fools] is a wise man in his own eyes, for he is the quintessential fool ...1 Strengthen yourself to sit in silence at such a gathering, do not discuss anything at all. Even if you will speak all sorts of wisdom, they [the scoffers and fools] will best you and grant you disgrace, as it is written,”Iniquity appears and disgrace follows” (ibid. 11:2). If you wish to converse [at such a gathering] with a man like yourself, be careful that your words not reach their [the scoffers’] ears. Thus does Scripture advise:”In the ears of a fool do not speak,’’ rather than, ”Do not speak with a fool.’’ See Mishlei 26:12. A fool who considers himself wise has no hope of acquiring wisdom, and thus is the greatest fool of all (Metzudos ad loc.).
 
A Very Interesting Vid
07.07.08 (12:30 am)   [edit]
http://www.youtube.com/watch?v=2aW2N46vf4Q
 
A Very Interesting Vid
07.07.08 (12:29 am)   [edit]
http://www.youtube.com/watch?v=2aW2N46vf4Q
 
Tricycle's Daily Dharma - July 6, 2008 - The Responsibility Of Kindness
07.06.08 (10:58 pm)   [edit]
July 6, 2008 Tricycle's Daily Dharma The Responsibility of Kindness Responsibility does not only lie with the leaders of our countries or with those who have been appointed or elected to do a particular job. It lies with each of us individually. Peace, for example starts within each one of us. When we have inner peace, we can be at peace with those around us. When our community is in a state of peace, it can share that peace with neighboring communities, and so on. When we feel love and kindness towards others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace. And there are ways in which we can consciously work to develop feelings of love and kindness. For some of us, the most effective way to do so is through religious practice. For others it may be non-religious practices. What is important is that we each make a sincere effort to take seriously our responsibility for each other and for the natural environment. -The Dalai Lama, “Nobel Peace Prize Lecture,” in The Dalai Lama: A Policy of Kindness, edited by Sidney Piburn
 
Mayanot - Balak - The Power Of A Curse
07.06.08 (8:33 pm)   [edit]
The Power of A Curse Although this week's Torah portion is named "Balak" after the Moabite king who initiated the dramatic incidents recorded in it, the story itself really belongs to Bilaam, the evil prophet Balak hired to curse the Jews and destroy them. The prophecies of Bilaam recorded in the Parsha have the status of a separate work within the Torah (Talmud, Baba Batra, 14b). Moses was commanded to record Bilaam's words, which are not considered part of his Torah in the same manner as Pharaoh's words which he was also commanded to record. The Pentatuach (in Greek) or Chumash (in Hebrew) is referred to as Moses' Torah, (Malachi 50:22) but Bilaam's prophecies do not fit this description. Even after having been incorporated into the Five Books of Moses, they retain a separate integrity as the Parsha of Bilaam. This Parsha is considered Bilaam's Torah, not Moses'. The special weight attached to Bilaam's words can be traced back to Bilaam's exalted status as a prophet; his level of prophecy is considered to be on par with Moses' own in some sense. "Never again has there arisen in Israel a prophet like Moses" (Deut. 34:10). In Israel there never arose such a prophet again; but there was a prophet of such stature among the nations, so that the nations should not be able to claim that had they had a prophet of Moses' stature they also would have become God's servants. Who was this prophet who arose among the nations who had the stature of Moses? Bilaam ben Beor. (Bamidbar Rabba 14:20) Just as Moses' prophecy was on a level we call Torah, so was Bilaam's; his prophetic message also became an integral part of God's Torah. We refer to Moses by the title of rabeinu, "our teacher," because he initiated us Jews into God's service by teaching us God's laws. Bilaam had the potential to provide the same sort of inspiration and initiate the other nations of the earth into God's service. God arranged for them to have a Bilaam Rabeinu just as He provided us with a Moshe Rabeinu. In fact, Bilaam is actually described as a teacher of sorts by the Mishna in Avoth (5:22), though in somewhat negative terms: Whoever has the following three character traits is among the disciples of our forefather Abraham. If he has the three contrary traits he is among the disciples of the wicked Bilaam. Those who have a generous eye, a humble spirit, and modest expectations are among the disciples of our forefather Abraham. Those who have an evil eye, an arrogant spirit, and greedy expectations are the disciples of the wicked Bilaam. How can such harsh words be written about Bilaam, a prophet described as being on a par with Moses himself? * * * THE DESCRIPTION OF A PROPHET This is a sample of the spiritual qualities that Maimonides lists as prerequisites of prophecy: Prophecy is bestowed only upon a very wise sage of a strong character who is never overcome by his natural inclinations in any regard. Instead with his mind he overcomes his natural inclinations at all times. He must [also] possess a broad and correct perspective.... (Yesodei HaTorah, 7,1) Bilaam was not only a prophet, but a great prophet; his character obviously measured up to Maimonedes' list of prerequisites. How can we possibly reconcile this glowing description of Bilaam's character with the negative portrait drawn by the Mishna in Avoth? The clue we require to unravel the mystery of Bilaam is provided by the following passage of Talmud: Rabbi Yochanan said in the name of Rabbi Yose: "From where do we know that one should never attempt to appease a person at the moment of his anger? It is written 'My face will go and I will give you rest' (Exodus 33:14). God said to Moses, 'Wait until My countenance of anger passes, then I shall give you rest, (that is, then I will be appeased).' Is there ever anger before God? Yes, as we learned: "God is angered every day" (Psalms 7:12) and how long does His anger last? A moment ... and no creature can determine precisely when this moment occurs except for Bilaam the Rasha. For it is written, regarding Bilaam "The one who knows the mind of the Supreme One" (Numbers 24:16). If he did not even know what was in the mind of his own donkey, how could he possibly have known what was on the mind of the Supreme One? The meaning of this passage is that he knew how to ascertain the exact moment in which God becomes angry. (Talmud, Brachot 7a) Bilaam is compared to Moses because they both managed to connect with God on the highest level but that does not mean they connected in the same fashion. God specifically told Moses to avoid connecting with Him while His anger was on display, while Bilaam was the only person in human history capable of identifying the exact moment of God's anger, and it was this angry aspect of God that he was a specialist in connecting with. Is there any way we can understand the idea of connecting with God's anger a bit more clearly? * * * THE FACE OF ANGER The truth is that although we do not realize it, we are all quite familiar with the idea of connecting with God through the power of rage. The common perception of mankind is that the attainment of holiness requires silent contemplation and meditation, separation from ordinary life and its mundane activities. Holy people of all sects and religions all over the world tend to lead segregated lives. They live in monasteries or ashrams, they practice humility by subsisting on charity; they do not establish families. The concept of Holiness is associated with the severance of the very powerful bonds that tie the common human being to his social surroundings. It is obvious that these drives are all basic to human nature and people striving to reach holiness feel them no less than the rest of us do. They need to sever themselves by force from these mundane aspects of life that would prevent them from attaining holiness. The emotional energy required to succeed at severing yourself from the rest of humanity is rage. But withdrawal from ordinary life is the route to spirituality and holiness with which we are all familiar; it is therefore true to say that we all know how to reach out to God through the power of rage. Obviously this does not in any way imply that holy people suffer from an excess of rage. The contrary is usually the case. Having given up on the mundane 'prizes' of living most people compete with each other to obtain, holy people are relatively envy free and feel less rage than others. Nevertheless, the emotional fuel required to maintain a life based on self-denial is the power of rage. Perhaps we can clarify the point by illustrating how all of us bring the spiritual power of rage to bear on a personal level. Most of us have had the following common spiritual experience. Some traumatic event in our lives causes us to wonder: 'why is this happening to me', and leads us to introspection. Our soul searching leads to the discovery that we are functioning far beneath the level of spirituality that we find acceptable; we suddenly become impatient and angry with ourselves. Not everyone reacts in the same fashion to such an experience but some people convert the emotional energy of this spiritual impatience and anger into a firm resolution to disassociate from their present social framework and life-style entirely and institute drastic changes in their lives. They are overtaken by the conviction that the re-attainment of holiness depends on leaving their ordinary selves with which they are familiar behind them entirely. It is clear that the original impetus for such change is the power of rage. Each time Bilaam searched for contact with the Divine presence, he left Balak and his associates standing over the sacrifice and went off by himself: "stand by your Burnt-offering while I go ... He went alone" (Bamidbor 23:3:); Bilaam's ability to connect with God was only present when he was in a state of disassociation from others. * * * THE FACE OF LOVE A totally different way to connect to God is to reach out through the power of love. The aim of this method is not to escape into a more spiritual realm. The aim is to insert spirituality and closeness to God into every aspect of everyday life. Thus, every activity is dedicated to God and executed with the perception that God is present and watching, even participating by supplying the energy to complete the task at hand. For the person who follows this perception, separation from people is counterproductive to holiness. God created the world for people and gave each person a soul so that he or she can attach him/herself to God. The greater the number of human souls that choose to attach themselves, the more God's presence is manifest in the world and the easier it becomes to attain holiness through the activities of everyday life. Attaching your soul to the soul of others engaged on the same quest enhances your spiritual powers. The highest level of prophetic vision is only available to someone who is a member of a unified loving social group. In this system of attachments, the establishment of a family is a necessary step in the attainment of holiness. The union between male and female can result in the highest expression of spirituality in our world; a brand new human soul that is the embodiment of a freshly established connection with God. This union was fashioned by God as the most effective tool in the human arsenal you can use to climb out of your own narrow self and attach yourself to another soul and thereby to God. Dedicating yourself to this method of connecting to God means dedicating yourself to the elimination of the distance between people to the same degree. The commandment "Love your fellow as you love yourself," parallels the commandment "Love the Lord your God with all your heart." In the words of the sage Hillel, who was asked by a convert to teach the entire Torah to him while he stood on one foot: "'What is hateful to you - do not do to your fellow' - that is the essence of the entire Torah; the remainder is only a more detailed explanation. Now go learn it at your leisure." (Talmud, Shabbat, 31a) The emotional drive associated with attachment to other people is love; this second method of attachment is called the way of love. * * * PARALLEL DIVINE ATTITUDES These emotional drives - anger and love - are reflected in Divine attitudes. "God is your protective Shade on your right hand" (Tehillim 121:5). R' Chaim of Volozhin explains (Nefesh Hachaim, Gate I, ch. 3) that this verse reveals the true significance of being cast in God's image. The word image in Hebrew is tzelem, derived from the word tzel meaning shadow or shade. God set up the world so that He behaves like man's shade. Every sincere effort on the part of man to reach out to God elicits a Divine response, whereby God reaches right back out to man in the exact same fashion. The use of rage and love are both effective methods of reaching out to God and connecting with Him. The degree of their effectiveness is only limited by the level of dedication that is invested in them. Neither is more effective than the other in terms of reaching God. But there is a vast difference in the nature of the connection that is established. God also has two ways of relating to the world. On the one hand, God distances Himself from the world. He finds Himself unable to connect to its negative aspects; if the world were to connect to Him in its sorry spiritual state, the fire of His holiness would burn it to a crisp. The way to protect the world is through withdrawal and distance. Thus following the sin of the golden calf, God says: "However I will not go with you, since you are an unbending people and I may destroy you on the way ... You are an unbending people. In just one second I can go among you and utterly destroy you." (Exodus 33:3-5) This way of relating to the world is called Midat Hadin, or the Attribute of Justice. On the other hand, God wants to connect with man. He does not want to distance Himself at all even to protect man. The alternative solution to ensuring that man will not be burnt to a crisp from the effects of connecting to the Divine in his sorry state is to reduce the intensity of the luminosity of the Divine presence that is in contact with man. Instead of withdrawing, God reduces the intensity of the contact so that it becomes manageable for man to maintain it even on the level he is on. As an illustration of this idea, the Torah describes the effectiveness of the Yom Kipur service in the following words: "With this he will make atonement for the Israelites' defilement, as well as for their rebellious acts and all their inadvertent misdeeds. He shall then perform exactly the same ritual in the Communion tent, which remains with the Israelites even when they are unclean" (Leviticus 16: 16-17). The Presence of God remains with Israel even in their state of uncleanliness. (Sifra, Achrei Mos, 3:4) Instead of withdrawing He finds a way to remain with them in their state of uncleanliness. This way of relating is called the Midat Harachamim, or the Attribute of Mercy. When man reaches out to God by employing his own attribute of distance and harnessing the fire of his rage, God responds in kind by showing man the face of Midat Hadin. When man reaches out to God through love and follows his impulse to attach himself to others without first questioning their merit, God responds in kind and he makes contact with the face of Midat Horachamim. * * * BILAAM'S POWER Let us re-examine the Mishna in Avoth in light of this information. The three attributes of Bilaam - the evil eye, the arrogant spirit, and the greedy expectations - are revealed to us in the context of the following incidents: Bilaam arose in the morning and said to the officers of Balak, "Go to your land, for God refuses to let me go with you" (Numbers 22:13). Rashi interprets this statement as meaning that God "will only allow me to go with higher ranking officers than yourselves." This, explains Rashi, illustrates Bilaam's arrogant spirit; he demanded an invitation delivered by a more prestigious delegation before he would respond. Balak immediately sent higher-ranking officers (Ibid., 15) But the issues are more complex than they appear at first glance. Surely, Bilaam was justified; after all, let us remember that he was God's prophet and His representative. Balak was interested in his intervention because he wanted Bilaam to persuade God to drop the Jewish people. Contacting Bilaam was the way to contact God. He was the prophet of the nations and for them he represented God. Sending a low level delegation to escort Bilaam indicated a lack of respect towards God Himself. Wasn't it Bilaam's duty to protest the insult? The same sort of defense can be made concerning the incident that illustrates Bilaam's greed. "If Balak will give me his houseful of silver and gold, I cannot transgress the word of the Lord my God to do anything small or great" (Numbers 22:18). Rashi interprets this as an indication of Bilaam's greed; he desired money. Bilaam implied that he should be awarded a houseful of gold in return for his services. But once again the issues are ambiguous. Balak's alternative to employing Bilaam was to field a huge army against the Jewish people, always an expensive proposition. Moreover, such an army might not be victorious in battle despite all the money spent on it; whereas if he could get Bilaam to persuade God to abandon the Jews he could guarantee a favorable outcome at no further risk or cost to himself. Surely it would cheapen the importance of dealing with God if it were less costly than paying for an army. Such applied Divine contact deserved to be greatly valued. As God's representative among the nations, once again it was up to Bilaam to resist any lowering of His status. Finally, let us focus our attention on Bilaam's evil eye. "Bilaam saw that it was good in God's eyes to bless Israel, so he did not go as every other time towards divinations, but he set his eyes towards the wilderness. Bilaam raised his eyes and saw Israel dwelling according to its tribes" (Ibid., 1-2). Rashi interprets this to mean that he attempted to penetrate the Jewish camp with the power of his evil eye. This is the evidence provided to substantiate the third negative trait of Bilaam mentioned by the Mishna. But this incident is perhaps the most complex of them all. To highlight the issues involved we must understand a little bit about how the power of this evil eye works. To pose the question a bit differently, how can we relate to the power to curse? As we have already explained, the relationship between God and man follows a reciprocity principle: God turns the same face towards man that man turns towards Him. When Bilaam regarded something with his critical eye, behind this criticism lay not viciousness but a tremendous holy zeal. God must withdraw His presence from undeserving man so that the fire of holiness does not burn man to a crisp. Bilaam was no ordinary individual; under the influence of his prophetic vision, the holy fire of the Attribute of Justice possessed him. When he observed a spiritual defect in someone, it genuinely bothered him; how could God be expected to countenance it? Because of his genuine concern, he was able to focus the full might of the Midat Hadin on it. In order to stave off utter destruction, the Midat Hadin had no alternative but to withdraw God's presence from whatever met Bilaam's critical gaze. The power to bring about the withdrawal of God's Presence was the power of Bilaam's curse. Inasmuch as all blessing originates from God's Presence and falls upon its recipient through God's connection with man, the severing of such a connection automatically engenders the withdrawal of God's blessing. In the absence of the blessing, the subject becomes exposed to the very opposite. * * * THE ANTIDOTE It is interesting to note the phenomenon that is presented by the Torah as the counterweight to this immense spiritual power possessed by Bilaam. Why was he unable to bring the power of his evil eye to bear on the Jewish people? "How goodly are your tents O Jacob, your dwelling places O Israel" (Ibid., 5). Rashi comments on this: Bilaam observed that the tents in the Jewish encampment were arranged so that no one was able to see into his neighbor's tent. Jews do not want to place themselves in situations where they can be critical of each other. They want to avoid noticing the moral defects in each other that can engender even just criticism. Social cohesion among the Jewish people and the preservation of an atmosphere in which each Jew can love his fellow is more important than searching out each other's flaws and distancing oneself from them. This preference for cohesion and harmony is the force that warded off Bilaam's evil eye. As long as there is no evil eye or evil tongue down here on this world among fellow men, God regards man in the same fashion from up above as we regard each other; with the benign face of Midas Harachamim. Even Bilaam's evil eye cannot summon the Midas Hadin under such circumstances. * * * BACK TO BILAAM The point is that Bilaam's traits as described in the Mishna are not evil in themselves. There are two paths to spirituality, two ways to make contact with God: Abraham's way and Bilaam's way. It is not the traits themselves that labeled Bilaam as a rasha, or 'wicked'; it was his refusal to tolerate and accept Abraham's way as equally legitimate. When his evil eye proved ineffective, instead of submitting to God's will, he offered Balak some evil advice to make it effective. He told him that God cannot tolerate lascivious behavior, and advised him to send the Moabite women to seduce the Isralites, advice that resulted in the tragic incident of Ba'al Peor, described at the end of this Torah portion. Through his advice Bilaam managed to create internal disharmony among the Jewish people as well as between the Jews and God. Public display of lascivious behavior disrupted the internal unity of the Jewish people. Many indulged but many more stood by horrified. The day may have been saved through the zealotry of Pinchas, but only at a terrible cost. The solution necessitated the killing of Jew by Jew, resulting in the internal dissension and turmoil alluded to in the beginning of Parshat Pinchas. Under these conditions there was no defense against Bilaaam's evil eye. Bilaam could not be content till he introduced the Midas Hadin into the Jewish camp. This determination to have his way at all costs earned him the epitaph of rasha. * * * THE WAY OF THE NATIONS Bilaam was the nations' potential Moses. The nations could have also entered God's service. That is not to say that they would have become Jews. We Jews are students of Abraham. Our method of establishing contact with God is to introduce holiness into all the activities of our lives. This requires the acceptance of the Torah and its commandments. Only by observing the 613 commandments of the Torah that address themselves to all aspects of a person's everyday life is it possible to establish contact with God through the Midas Harachamim the way we were taught to do it by our father Abraham. This is the Jewish way. The nations refused the Torah because this was not their way, although they did not necessarily reject the idea of being God's servants. Their approach to Divine service is to become the students of Bilaam. It is no accident that in cultures other than Judaism holy people tend to withdraw from ordinary life. The path of the nations to God is through the road of withdrawal, self-denial and self-criticism. Their holiness necessitates separation. That is still the path of the holy among the nations down to the present time. The aim is not to sanctify everyday life but to distance oneself from it. The nations' path to God still leads through the power of rage. To bequeath this vision of holiness to the nations of the earth was Bilaam's mission. Had he succeeded, the nations and Israel would have coexisted through history with mutual tolerance. Holiness among the nations would not have become the chosen path of the few, but a highway traveled by multitudes. No wonder Bilaam's prophecy constitutes a separate portion of the Torah and is not deemed to be part of the Book passed down to us by Moses. This article can also be read at: http://www.aish.com/torahport...
 
Canaan Online - Jewish Gifts - Jewish Gifts from Isreal
07.06.08 (5:58 pm)   [edit]
Your Destination for Extraordinary Handcrafted Judaica and Israeli Gifts. All Items Made In Isreal. http://www.idevaffiliate.com/...
 
Canaan Online - Jewish Gifts - Jewish Gifts From Isreal
07.06.08 (5:57 pm)   [edit]
Your Destination for Extraordinary Handcrafted Judaica and Israeli Gifts. All Items Made In Isreal. http://www.idevaffiliate.com/...
 
Canaan Online - Jewish Gifts - Gifts From Isreal
07.06.08 (5:56 pm)   [edit]
Your Destination for Extraordinary Handcrafted Judaica and Israeli Gifts. All Items Made In Isreal. http://www.idevaffiliate.com/...
 
Aish.com - Daily Lift # 343 - Push Off Laziness
06.29.08 (11:42 am)   [edit]
Daily Lift #343 Push Off Laziness A person is lazy because he wants serenity and quiet. Comfort-seeking is the root of laziness. But realize that although the lazy way might at first appear to give comfort, in the long run, a person who is lazy will lose greatness. Why? His life will be one of mediocrity! Today, think about what have you been pushing off because of laziness. Then commit to begin one action to counteract this tendency. (see Vilna Gaon - Proverbs 15:19; Rabbi Pliskin - "Consulting the Wise")
 
A7News: Summer Real Estate Sales
06.16.08 (9:53 am)   [edit]
Summer Real Estate Sales
by Baruch Finkelstein
In the days of the Talmud, people would move into a new house in the summer because in the winter moving wagons would get stuck in the mud.

Even with our paved roads, most people today still prefer moving into a new house in the summer, usually to complete it in time for the new school year. Parents find it inconvenient to move when the children are in school or even in pre-school. Even singles, childless couples and the elderly usually want to move in the summer. It could be that we have simply become accustomed to starting the year in the fall—Rosh Hashanah time. We want to be nestled into our new home at the start of the new Jewish year and make a fresh start.

As we stated in our last article, homeowners in Israel like to “linger” a while in their homes even after they sell them. They may not vacate the home for another few months. Therefore the best time to shop for a new home is....

Read the continuation of this article in the IsraelNationalNews.com Real Estate Section.

 

 

 
A7News: Women's Arts Group To Hold Gala Event
06.16.08 (9:53 am)   [edit]
Women’s Arts Group to Hold Gala Event
by Ben Bresky

The Wanna Be A Star competition of the Professional Women’s Theater is having their 2008 Gala this Thursday, June 19, featuring performances by this year’s competition winners. The all-women’s event is an opportunity for Jewish women in Israel to sing, dance and perform in an all-women’s environment.

This week’s end-of-the-year concert will feature Shuly Natan, a world-famous Israeli singer with a striking golden voice. Natan began her career as a teenager in 1967 when she was chosen by songwriter Naomi Shemer to sing the newly composed Jerusalem of Gold (Yerushalayim Shev Zahav). Shuly Natan’s performance became a national hit and several weeks later when the Six Day War began, the song became an anthem. Natan and Shemer spent the next several decades as singer/songwriter partners. After a break to raise her family, Natan has returned to performing. Her appearance at the Wanna Be A Star competition is a proud occasion for the grassroots organization.

Annie Orenstein co-founded the Professional Women’s Theater three years ago. She talked to Israel National News about the competition and it’s nature as an all-women’s event.

"A lot of these women have performed before mixed crowds in the past," said Orenstein.

Some of the women had serious recording contracts and gave them up when they became religious. Orenstein comments, “When they decided to commit to a Torah lifestyle, they decided they didn’t want to perform in front of men any longer. But they didn’t want to compromise their values and forget their dream of being on stage. We give these women an opportunity to express themselves. Otherwise there would be girls that get to a certain crossroads and have to decide between their passion for the arts and performance and their passion for Torah and Judaism. We don’t want them to have to choose between the two. It’s celebrating the woman’s ability to express themselves.”

 

The Professional Women's Theater
ProfessionalWomensTheater .com

Most of the competition is singing, but there have also been rappers, dancers and some surprises. “Last year we had a woman in her 80s who did a jazzy tap dance for us. In our first year of competition one of our finalists was an opera singer who studied around the world," Orenstein related.

Participants perform in Hebrew, English or other languages. “Whatever touches them, whatever comes from their heart, they can perform in it. Through performance, it enters the audience. It seeps through, no matter what language.”

Orenstein feels the event is also a way for Jewish women from different communities to meet each other: "It’s a way to bridge gaps between religious and secular. We have Americans, Canadians, British and Israeli meeting each other. We have people visiting, or studying for the year, coming. We have women from Jerusalem, Modiin, Beit Shemesh, Gush Etzion, Maale Adumim and other places."

One of the goals of the organization is to create venues for the finalists to perform and get paid for it. “We want to help them get parnassa [livelihood]. We don’t believe these women should only go on stage for tzedaka [charity] or for free. The  finalists get paid at our competitions. It says a lot of empowering them, its really exciting to give them work and be able to pay them for it."

The Wanna Be A Star 2008 Gala will be held this coming Thursday, June 19, at 8:00 p.m. at Heichal Shlomo on King George Avenue in Jerusalem. A pre-show boutique starts at 6:00 p.m. The cost is 35 NIS students, 55 NIS regular, 100 NIS donors. Group rates are available, and refreshments will be sold. For more information visit www.professionalwomenstheater .com.

 
A7News: Arab MK Threatens Riots If Charges Filed On Zada Lynch Mob
06.16.08 (9:52 am)   [edit]
Arab MK Threatens Riots If Charges Filed on Zada Lynch Mob
by Hana Levi Julian

Knesset Member Jamal Zahalka threatened Sunday there will be riots if the government decides to indict 12 residents of the Galilee village of Shfaram involved in the 2005 killing of IDF soldier Eden Natan Zada.

Zada was lynched by an Arab mob, despite having been subdued by police officers after opening fire in a bus crowded with Arabs. The IDF soldier, who had gone AWOL, killed four passengers and wounded nine others before he was stopped by a group of passengers and police officers.

A mob of Arabs immediately wrested the young soldier away from police custody, however, trampling him and beating him to death.

Haifa district prosecutors have ordered 12 Shfaram residents to appear at a hearing on the incident, indicating that indictments might be filed. However, if charges are filed, the prosecution has said it will limit the scope to various degrees of assault, rather than manslaughter or murder charges.

The Arab MK and Balad party chairman called the hearing "an act of provocation" and charged that the police are blaming the victims. "If they indict, they will have riots on their hands," he warned.

Fellow Arab MK and Hadash party chairman Mohammed Barakeh bluntly justified the lynching, adding, that "any minute longer in which Zada would have lived could have claimed the lives of many more of Shfaram's residents. The investigation should focus on the military, which knew they had a dangerous deserter on their hands."

Both Knesset Members have been sharply criticized for their past visits to enemy states and strong statements of support for their actions against Israel. 

MK Mohammed Barakeh
Barakeh whipped a crowd of hundreds of Israeli Arabs and Druze in the Galilee city of Nazareth into an anti-Zionist frenzy during a 2005 rally, shouting, "A strong and resistant Syria will bring closer the day in which Jerusalem will become Palestine's capital." The Israeli Arab Knesset Member compared the United States and Israel to a large and small spider trying to create trouble between Syria and Lebanon.

The chairman of Hadash, a nominally communist faction, met in 2007 with DFLP terror leader Naif Hawatmeh in Amman, Jordan, expressing his deep appreciation for the "historic ties" between the terrorist group and his party.

Barakeh was also involved in a rock-throwing riot this year on Independence Day, in which hundreds of Arabs clashed with a group of Jews celebrating the holiday in the Lower Galilee. Five police officers were injured in the melee, and six rioters were arrested. Barakeh and a second Arab Israeli MK, Wasil Taha (Balad) both participated in the riot.

MK Jamal Zahalka
Zahalka was questioned by police in September 2006 over a trip he made to Syria, during which he expressed support for Damascus and Hizbullah terrorist activities against Israel.

Zahalka has often declared his support for the position of enemy nations, claiming that Israel has no right to be in Jerusalem. He has consistently tried to undermine efforts to integrate Arab citizens into the fabric of Israeli society. In October 2007, Zahalka threatened that any Israeli Arab who volunteered for National Service "will be treated like a leper, and will be vomited out of Arab society."

Zahalka's predecessor and former party chairman, ex-Knesset Member Azmi Bishara, was forced to flee Israel last year in the face of an impending indictment on charges of treason for aiding the enemy - Hizbullah terrorists - during the Second Lebanon War.

 
A7News: Video: Dr. Mordechai Kedar On Al-Jazeera, Eloquent And Unafraid
06.16.08 (9:50 am)   [edit]
Video: Dr. Mordechai Kedar on Al-Jazeera, Eloquent and Unafraid
by Gil Ronen

"We were here when your forefathers were drinking wine, burying their daughters alive and worshipping idols" – this was just one of Bar Ilan University political scientist Dr. Mordechai Kedar's ripostes to questions by an Al Jazeera interviewer two weeks ago, in an interview that has received rave reviews from Israel-lovers the world over for its forcefulness.

[video:123251]
Can't see the video? click here.

"They did not expect me to take the discussion to history and especially not to religion," Kedar told Israel National News. But discuss religion he did in the above video, reminding his interviewer that Jerusalem was not mentioned even once in the Koran and saying directly in fluent Arabic that "Jerusalem is not on the negotiating table," and that "Jerusalem belongs to the Jews, period."

"This was very aggravating" for the Al-Jazeera interviewer, Kedar explained, "because in the Islamic view, Islam came into the world to replace Judaism and Christianity, not to live side by side with them. And here, all of a sudden, the Jews are coming from exile and building their state again and G-d forbid they also regained Jerusalem." Judaism is thus regaining its meaning, and Islam is challenged by this, the Bar-Ilan professor explained. "The mere existence of the State of Israel and the fact that we are in Jerusalem is some kind of challenge to the legitimacy of Islam in their eyes," Kedar explained.

"This is not pro-Israel public relations," Dr. Kedar told Israel National News. "This is a battle for the Arab heart, which Israel is apparently losing because Israel gave up on the main tool which should have served it, which is an independent Israeli Zionist satellite channel in Arabic." Many Arabs, he said, would consider changing their views if such a channel were available.

 
A7News: Gaza Group To Terrorists: Store Your Bombs Elsewhere
06.16.08 (9:48 am)   [edit]
Gaza Group to Terrorists: Store Your Bombs Elsewhere
by Hillel Fendel

A Gaza-based organization has expressed "deep concern" at the recurrence of "internal explosions" caused by the manufacture and storing of weapons in civilian areas.

The PCHR (Palestinian Center for Human Rights) released its statement after Thursday's tremendous explosion in a large house in northern Gaza, which killed an infant, a 16-year-old and six terrorists.  Forty people were wounded in the blast.

PCHR announced it is "deeply concerned about the recurrence of internal explosions as a result of weapons being manufactured, and stored, in areas populated by civilians. These actions are threatening the lives and property of Palestinian civilians."

PCHR further called upon "Palestinian resistance groups to take immediate measures and effective steps to ensure the non-recurrence of such explosions." Such measures were not spelled out, but the PCHR warned "of the dangers caused by continued manufacturing or storage of explosive devices by Palestinian resistance groups in civilian-populated areas, which threaten the lives of Palestinian civilians and violate international humanitarian law." 

The PCHR announced that its investigation had found that early Thursday afternoon, June 12, "a huge explosion occurred in a 400-square-meter house belonging to Abdul Azim Khaled Hammouda... The house was completely destroyed and dozens of neighboring houses were also damaged, five of them seriously.  Ambulances and civil defense crews rushed to the area, and removed victims' bodies from beneath the ruins of the destroyed house and neighbouring houses."

Terrorists Killed "Preparing for Jihad Mission"
The Izzaddin al-Kassam Brigades, the official armed wing of Hamas, stated in a press release the next day that six of its members were killed "while they were in the final stage of preparation for a special Jihad mission."  The six would-be murderers ranged in age from 20 to 32.  Blame was originally apportioned to Israel for attacking the house.

The Associated Press reported that "dozens of Palestinian militants" have been killed in accidents while "mishandling explosives. "

 
A7News: Historian: Jewish Towns Populated By Arab Late-Comers
06.16.08 (9:47 am)   [edit]
Historian: Jewish Towns Populated by Arab Late-Comers
by Hillel Fendel

Historian Dr. Rivka Shpak-Lissak has embarked on an ambitious project, detailing the history of Jewish towns in the Land of Israel that are now known as Arab.  Seven of her articles in this series have appeared on the Omedia website, and she has many more coming.

The bottom line, Dr. Lissak told Arutz-7, is that the Arabs have not been here for thousands of years, as they claim, and that in fact most of the formerly Jewish towns of the Galilee were populated by Arabs only within the last 300 years or so. 

"The goal of all the rulers of the Holy Land, from the times of the Romans and onward, was always to rid the Land of the Jews," she said. "Finally, they succeeded. Many Jews simply left the Land rather than convert to Islam."

The series began last month with a short treatise on the town of Tzipori, famous from the times of the Mishna. The article noted that the Supreme Israeli-Arab Tracking Committee was preparing a "march of return" from Nazareth to Tzipori, to mark Catastrophe Day [Israel's Independence Day].  "We should remind the marchers," wrote Dr. Lissak, "that Tzipori was a Jewish city for 2,000 years, while the [adjacent] Arab village Safuriya was founded only in 1561." 

Dr. Lissak was born in "the Land," she told Arutz-7, received a doctorate in history, and lectured in Tel Aviv University and Hebrew University. She has also specialized in American history.

Other originally-Jewish cities highlighted in the series include Kafr Kana, Biram, Pekiin, Sakhnin, Gush Halav, and Arabeh.

Kafr Kana
The latest article is on Kafr Kana, just north of Upper Nazareth in the Lower Galilee.  Some 260 Arab families lived there in 1945, and it now has a population of 18,000 people, mostly Moslems and some Christians - leading many to forget its Jewish past.  It was a Jewish city during the period of the First Temple (between 2,800 and 2,400 years ago), as well as under Persian rule during the Second Temple period several centuries later.  Josephus fortified the city against the Romans in the year 66 C.E., and after Jerusalem fell, priests from the Elyashiv watch moved to Kana.  Talmudic sages lived there, and tradition has it that Rava and Rav Huna are buried there.  Remnants of a 4th-century synagogue have been found in Kana.

Kana continued to be a thriving Jewish town in the ensuing centuries, though Christians began to move in as well.  Eighty Jewish families were reported to be living there in 1473.  Rabbi Ovadiah from Bartinura, whose student visited the town, reported that he heard that its Jews, though by then a minority among Christians, were living there peacefully.  Somewhere in the 17th century, Bedouin and Arab attacks, as well as Turkish taxation, forced the Jews out, and Arabs replaced them.

During the War of Independence 300 years later, Arab terrorist gangs from Kafr Kana attacked nearby Jewish towns, until the IDF conquered it in July 1948.

Gush Halav
Another now-Arab town whose roots are Jewish is Jish, north of Tzfat (Safed).  Known also by its Jewish name Gush Halav, the town is mentioned in the Mishna as having been walled since the times of Joshua ben Nun - i.e., nearly 3,300 years ago. Gush Halav was the last Jewish stronghold in the Galilee and Golan region during the First Jewish Revolt against Rome (66-73 CE); its fall was described at length by Josephus.

As was the case with other towns and cities in the Galilee, a dynamic Jewish presence continued in Gush Halav well into the second half of the second millennium C.E.  Archaeologist s have excavated a synagogue at Gush Halav that was in use from the 3rd to 6th centuries, and a Jewish burial site similar to that at Beit She'arim has been excavated.  The Prophet Joel is said to be buried in Gush Halav. 

Many Jews continued to live in Gush Halav, but by the 18th century - by which time the town was renamed Jish - their number had dwindled.  Maronite Christians then began arriving in Jish, joining the few Jews who still remained.  In 1948, most of the population left, but Arabs from nearby villages took their place.  Jish-Gush Halav now has a population of some 2,700 - none of them Jews.

(to be continued)

 
A7News: Israeli Negotiatiors Begin Talks With Syra
06.16.08 (9:46 am)   [edit]
Israeli Negotiators Begin Talks with Syria
by Hana Levi Julian

Two top Israeli negotiators, Shalom Turjeman and Yoram Turbovich, traveled to Ankara on Sunday to resume talks with Syria through Turkish mediators. The Prime Minister's Office declined to comment on the meeting, however, nor would officials confirm it was taking place.

One of the subjects reportedly on the table is the possibility that Prime Minister Ehud Olmert and Syrian President Bashar Assad will meet during a conference on the Middle East to be held in France on July 13. Another likely subject is the future of the Golan Heights.

Since the Israeli-Syrian dialogue was made public several weeks ago, Syria has continued to claim that Israel promised in the past to hand over the Golan Heights.  A top Syrian official has threatened that Syria will find ways to wrest the area from the Jewish State if Israel does not agree to cede the region peacefully. Israel formally annexed the Golan in 1981.

Israeli Delegation Refused Entry to Jordan
While Israelis had no problem entering Turkey to talk to Syria, however, a routine delegation to Jordan, with whom the Jewish State has had diplomatic relations since a peace treaty was signed in October 1994, was refused entry to the Hashemite Kingdom.

"The Israeli delegation to the regional conference in Jordan on the subject of economic cooperation, organized by the Netanya Academic College, was refused entry into Jordan at the Allenby Crossing earlier today," read a government statement released to the media on Sunday evening. "As a result, the Director General of the Tourism Ministry, Sha'ul Tzemach, will be unable to participate in the tourism panel scheduled for tomorrow."

There was no explanation offered as to why the delegation was turned away and why, if any, diplomatic action was taken in response.

'Good Natured' Meeting Between Rice, Livni and Abu Ala
Top American, Israeli and Palestinian Authority officials met in Jerusalem Sunday. The meeting between US Secretary of State Condoleezza Rice, Foreign Minister Tzipi Livni and PA chief negotiator Ahmed Qureia (Abu Ala) ended after what was described as a genial 90-minute discussion at a Jerusalem hotel Sunday evening.

Sources at Livni's bureau said that the talks revolved around problems in the future final status agreement between Israel and the PA, rather than on the present problems.

 
A7News: Gilad Shalit Won't Be Released During 'Calm'
06.16.08 (9:46 am)   [edit]
Gilad Shalit Won't be Released During 'Calm'
by Hana Levi Julian

Israel has decided to suspend its decision of last week to demand the release of IDF Cpl. Gilad Shalit as part of a tahadiyeh, - "cooling off" or "calm" period - with Hamas terrorists in Gaza, according to numerous
As late as Sunday, Prime Minister Ehud Olmert was still saying that Shalit's release will be part of the ceasefire.
media reports. Moreover, the Jewish State also may have agreed to relent on its condition that there be an end to arms smuggling from the Sinai into Gaza.

Hamas spokesman Mahmoud Zahar told the Al-Bawaba news portal that a 'calm' could start in less than two weeks, but he insisted that the release of Gilad Shalit, who has been languishing in Hamas captivity since 2006, would not be included in the agreement. Zahar said Hamas would only free Shalit under a prisoner-terrorist exchange deal.

Israel's agreement to this condition is a complete about-face from its previous demand, sent with envoy Amos Gilad to the Egyptians last Thursday, that Shalit be freed as part of a two-step ceasefire proposal. Egypt has been mediating the negotiations between the Islamist terrorist organization Hamas and Israel.

As late as Sunday, Prime Minister Ehud Olmert was still saying that Shalit's release would be part of the ceasefire. However, it now appears that the soldier will not be freed in the first stages of the agreement.

According to the developing temporary ceasefire agreement, Israel will cease counter-terrorist operations targeting Hamas, while Hamas will stop launching rocket and mortar attacks against Israeli civilians and soldiers. The IDF would then also be required to withdraw forces from Gaza, according to the initial stage of the proposal.

Once this first stages proves successful and a complete "calm" is secured, the Gaza crossings would be reopened. In exchange, according to the initial Israeli position, Shalit would be released. Currently, however, it appears that Shalit will not be freed until Israel agrees to free Arab terrorists from its jails.

The Egyptians, for their part, said that they would initiate talks regarding a swap of Arab prisoners for Gilad Shalit only once the ceasefire begins in practice.

Hamas will deliver a final response on Monday about the proposed "cooling off period." The official Egyptian Middle East News Agency reported, "A second session of talks between Egyptian officials and the Hamas delegation will be held on Monday to know the movement's definitive position, taking into account the Israeli response."

Tzvi Ben Gedalyahu and Nissan Ratzlav-Katz contributed to this report.

 
A7News: Gilad Shalit Won't Be Released During 'Calm'
06.16.08 (9:46 am)   [edit]
Gilad Shalit Won't be Released During 'Calm'
by Hana Levi Julian

Israel has decided to suspend its decision of last week to demand the release of IDF Cpl. Gilad Shalit as part of a tahadiyeh, - "cooling off" or "calm" period - with Hamas terrorists in Gaza, according to numerous
As late as Sunday, Prime Minister Ehud Olmert was still saying that Shalit's release will be part of the ceasefire.
media reports. Moreover, the Jewish State also may have agreed to relent on its condition that there be an end to arms smuggling from the Sinai into Gaza.

Hamas spokesman Mahmoud Zahar told the Al-Bawaba news portal that a 'calm' could start in less than two weeks, but he insisted that the release of Gilad Shalit, who has been languishing in Hamas captivity since 2006, would not be included in the agreement. Zahar said Hamas would only free Shalit under a prisoner-terrorist exchange deal.

Israel's agreement to this condition is a complete about-face from its previous demand, sent with envoy Amos Gilad to the Egyptians last Thursday, that Shalit be freed as part of a two-step ceasefire proposal. Egypt has been mediating the negotiations between the Islamist terrorist organization Hamas and Israel.

As late as Sunday, Prime Minister Ehud Olmert was still saying that Shalit's release would be part of the ceasefire. However, it now appears that the soldier will not be freed in the first stages of the agreement.

According to the developing temporary ceasefire agreement, Israel will cease counter-terrorist operations targeting Hamas, while Hamas will stop launching rocket and mortar attacks against Israeli civilians and soldiers. The IDF would then also be required to withdraw forces from Gaza, according to the initial stage of the proposal.

Once this first stages proves successful and a complete "calm" is secured, the Gaza crossings would be reopened. In exchange, according to the initial Israeli position, Shalit would be released. Currently, however, it appears that Shalit will not be freed until Israel agrees to free Arab terrorists from its jails.

The Egyptians, for their part, said that they would initiate talks regarding a swap of Arab prisoners for Gilad Shalit only once the ceasefire begins in practice.

Hamas will deliver a final response on Monday about the proposed "cooling off period." The official Egyptian Middle East News Agency reported, "A second session of talks between Egyptian officials and the Hamas delegation will be held on Monday to know the movement's definitive position, taking into account the Israeli response."

Tzvi Ben Gedalyahu and Nissan Ratzlav-Katz contributed to this report.

 
A7News: Gilad Shalit Won't Be Released During 'Calm'
06.16.08 (9:45 am)   [edit]
Gilad Shalit Won't be Released During 'Calm'
by Hana Levi Julian

Israel has decided to suspend its decision of last week to demand the release of IDF Cpl. Gilad Shalit as part of a tahadiyeh, - "cooling off" or "calm" period - with Hamas terrorists in Gaza, according to numerous
As late as Sunday, Prime Minister Ehud Olmert was still saying that Shalit's release will be part of the ceasefire.
media reports. Moreover, the Jewish State also may have agreed to relent on its condition that there be an end to arms smuggling from the Sinai into Gaza.

Hamas spokesman Mahmoud Zahar told the Al-Bawaba news portal that a 'calm' could start in less than two weeks, but he insisted that the release of Gilad Shalit, who has been languishing in Hamas captivity since 2006, would not be included in the agreement. Zahar said Hamas would only free Shalit under a prisoner-terrorist exchange deal.

Israel's agreement to this condition is a complete about-face from its previous demand, sent with envoy Amos Gilad to the Egyptians last Thursday, that Shalit be freed as part of a two-step ceasefire proposal. Egypt has been mediating the negotiations between the Islamist terrorist organization Hamas and Israel.

As late as Sunday, Prime Minister Ehud Olmert was still saying that Shalit's release would be part of the ceasefire. However, it now appears that the soldier will not be freed in the first stages of the agreement.

According to the developing temporary ceasefire agreement, Israel will cease counter-terrorist operations targeting Hamas, while Hamas will stop launching rocket and mortar attacks against Israeli civilians and soldiers. The IDF would then also be required to withdraw forces from Gaza, according to the initial stage of the proposal.

Once this first stages proves successful and a complete "calm" is secured, the Gaza crossings would be reopened. In exchange, according to the initial Israeli position, Shalit would be released. Currently, however, it appears that Shalit will not be freed until Israel agrees to free Arab terrorists from its jails.

The Egyptians, for their part, said that they would initiate talks regarding a swap of Arab prisoners for Gilad Shalit only once the ceasefire begins in practice.

Hamas will deliver a final response on Monday about the proposed "cooling off period." The official Egyptian Middle East News Agency reported, "A second session of talks between Egyptian officials and the Hamas delegation will be held on Monday to know the movement's definitive position, taking into account the Israeli response."

Tzvi Ben Gedalyahu and Nissan Ratzlav-Katz contributed to this report.

 
A7News: Jerusalem, Arab Refugees Are On The Table
06.16.08 (9:45 am)   [edit]
Abbas: Jerusalem, Arab Refugees are on the Table
by Nissan Ratzlav-Katz

In his opening remarks during a joint press conference with US Secretary of State Condoleezza Rice in Ramallah on Sunday, Palestinian Authority Chairman Mahmoud Abbas repeated that the issues of Jerusalem and Arab refugees, among others, are on the table in ongoing PA-Israel negotiations.

At the very start of his introductory remarks, Abbas said: "It is known that the issues we are still debating are Jerusalem, the refugees, the borders, the settlements, security and water. All of these issues, as we had said before, are on the negotiations table."

Despite the emphasis on the issue of the status of Jerusalem in the media and among politicians on the Israeli side, Abbas explained in his comments that the Arabs side sees current Jewish construction projects as the main issue holding back negotiations.

"I requested from Dr. Rice to assist us to make Israel fulfill its obligations vis-a-vis colonization," Abbas said, "because we consider settlement activity as the most important obstacle facing the political process. And the more there are dates and construction of settlements, the more this will constitute an impediment that will obstruct reaching any peace."

Again, towards the end of his remarks, Abbas repeated that the end of "settlement expansion," as he called it, "is one of the most important conditions" for reaching an agreement with Israel by year's end, as sought by the US.

Secretary Rice, as well, harshly criticized Israel for its continued construction in Jerusalem neighborhoods.

Promoting Hamas, Fatah Unity
Regarding the other negotiations he is involved in, those with the jihadist Hamas organization controlling the PA in Gaza, Abbas said, "We are moving on this track. If we succeed, it is quite important that we regain national unity." The solution he seeks with Hamas "is comprehensive, entire, in order to regain the national unity between the Gaza Strip and the West Bank," he concluded.

At the same time, during the question-and-answer period, Abbas called the Hamas takeover of Gaza a "coup d'etat," but added that his Fatah-controlled PA "never forsook the Palestinian people living there. We are still sending salaries to 77,000 civil servants and we are still paying 58 percent of our budget to enable the people of Gaza to continue living."

In the meantime, however, Abbas is leaving Egypt to negotiate with Israel over the situation in Gaza, which Hamas terrorists and their allies are using as rocket-launching pads aimed at Israel. "We hope they will conclude a speedy agreement, because it has been too long of a suffering and we hope that a solution will arrive soon," Abbas said.

 
A7News: Olmert: Jerusalem Construction Will Continue
06.16.08 (9:42 am)   [edit]

Olmert: Jerusalem Construction Will Continue

by Hillel Fendel

Prime Minister Ehud Olmert informed visiting U.S. Secretary of State Condoleeza Rice that, despite her criticism, Israel will continue building in Jerusalem.

Rice, visiting Israel on Sunday and Monday for yet another attempt to extract Israeli concessions that she feels may bring an Israeli-Palestinian agreement closer, said that Israel's announced plans to build in Jerusalem are "having a negative effect."

Rice further said that the "continued building and the settlement activity has the potential to harm the negotiations going forward," called it a "vioation of the Roadmap," and said sternly that she plans to bring up the matter with Israeli officials.

Olmert: These Neighborhoods Will Remain Israeli
Olmert, meeting on Sunday with Rice, told her that the construction would continue "in the Jewish neighborhoods that are expected to remain Israeli under any agreement."  He was referring most specifically to the latest-announced plan: the construction of 1,300 apartments in the hareidi-religious neighborhood of Ramat Shlomo. 

Ramat Shlomo is situated east of Ramot and west of French Hill, upon hills that were totally barren during the 19 years they were under Jordanian control.  Nearly a year ago, the Antiquities Authority announced that it had found in Ramat Shlomo the quarry that supplied the giant stones for the building of the Temple Mount.

The Jerusalem Municipality also announced, late last week, its approval of a 12-year-plan to build close to 40,000 new apartments in various city neighborhoods.  Some of the apartments will be built in Gilo, Pisgat Ze'ev, Ramot and Har Homa - all located in areas formerly under Jordanian control.

Industry and Trade Minister Eli Yishai (Shas) made headlines when he came out strongly against Rice: "I would like to know how it would look if someone would say that the U.S. has no right to develop Washington... Rice doesn't consult with anyone before approving a new city in the U.S."

 
Buddhism: Your Daily Meditation 16 June 2008
06.16.08 (9:33 am)   [edit]
 A wonderful painting is the result of the feeling in your fingers. If you have the feeling of the thickness of the ink in your brush, the painting is already there befor