Rabbi Meir used to say: How is Techeles [blue color used in Tzitzis] different from all other colors? The Techeles looks like the sea, and the sea looks like the sky and the sky looks like a sapphire stone and the sapphire stone looks like the Throne of Honor (of the Almighty).

That means putting your money, i.e., your name, behind your mouth.

Do it for the children.

a John Edwards detail, but doesn't grasp its significance:

For his part, Edwards repeatedly referred to Republicans as “NEOCONS!” When he scolded Hillary for her favorable vote on the Iran resolution, he said it was “drafted in the language of the NEOCONS!” (As to what language that would be, I don’t know.)

• The Neo-Nazi "Israelis" that are emblematic of the failure of Zionism as a political philosophy
• The strange -- or maybe not so strange -- IDF air incursion into Syria
• Aish HaTorah's astonishing video that is an inspiration and challenge for anyone
• The "brave" Reform rabbi who ran, hat in hand, to speak to an American Muslim group and show them what a good dhimmi a well-heeled Ghetto Yid can be
• A recent article on the Nazi origins of Islamist violence, and the campaign of silence in the U.S. media about it
• And everything else, from Alef to Beis.

THank you sure i would love the contact information of the rabbi speciallizing in converstion. can you also tell me where it says in the tanak that you can break the torah laws if it is to save someones life? Its not that i am being inhumane, its just that i see in the passages of Lev 17-10 how God feels so strongly about the consumption of blood and of course they didnt have the technology such as blood transfusions back then, so I personally feel that i dont want to violate Gods ways and i dont quite understand living by the law and not dying for it.

I thought Moses said, directed by God, Today I put befor you the blessings and maledictions, if you are carefull to follow all my ways, i will bless you, I will be your God you will be my people, and i will defeat your enemies, and not put the diseases that are put upon the rest of the people {who dont follow his ways, and laws?} After doing my own research on the subject of blood transfusions, theres a major risk involoved in this proceedure too, its not guaranteed save either. and it makes sence, the blood of all of us has everytihing in it. so when we take this that belongs to someone else, we become like someone else, so is it really saving your life? or is it actually killing you? How does God feel about this? is this really a clean thing for his people to do? everyone does it, but i dont care about everyone I care about his people and i feel i am one of them.

I think it is an offence to God, to play with lives like this. the blood of every living creature, belongs not to us but to God, he gives specific instuctions on what to do with blood, to pour it on the ground, you must not partake of it, in any way consume it...what if your wrong, will God forgive this? Or does he expect us to repent and turn back to him. and to trust him, in everything including this one. I personally think that Gods people should be discusted in this practise and i personally view this as Pagan. If I was God and im not, i would be very hurt over my people doing what the rest of the nations do. WHen are Gods people going to listen to his word and actually have respect for it. Life is a gift, and we have lost something in the process of it. but i believe its never too late. I beleive he loves his people Israel, and i do too. Im not here to condem or argue with you Rabbi,. in fact I dont even know at times why Im where I am at. but i say what i feel, and its from my heart.

Shalom.

sincerly, Catherine.

Thank you for your time and reply.

I would be honoured if you would post my letter for discussion.

I would like to know if there is anyone else that thinks the way i do?

I think its good to talk about spiritual things, Gods laws and ways, we could help each other and in the end become closer to the almighty.

I read everyday on aish.com I love there writings and participate very much there.

Like I said i am a Torah observer and student and I am loving it!

Iv never felt closer to God ever, and I thank his people that have guided me in the wright direction. I feel there is so much that i didn't know about our creator. but now i have the opportunity to learn from the best, his people!

I love the Torah, I love his people and I love Him. I know that no one is perfect, and even Gods people can make mistakes, but the difference is, he chose one people for his name, and no matter what...he will always keep his promise and they will always be his people, even if they make mistakes , he always has and always will correct his people when there wrong because he loves them, just like a father loves his children, and like a child loves his father, we will eventually see his way.

That's the way history was, and is today.

God has a theme, a message he sends to his people, Faithfull "Israel", 1/ repents 2/ changes or turns back to him, then 3/ he forgives them...but what must Israel need to repent of?

What is His people guilty of, if anything?

Do we need to take a look at ourselves and question what we are doing , how we are living and is it according to Gods ways or someone elses?

Is that not a part of Judaism? To question everything? To make sure we are not being like the nations that are all around us.? That practise Idolatry, and pagan customs?

Gods people. Are a clean people, that stand out in this world, they always have, and yes they have been persecuted for it many times over, atrocities, inhumane crimes, all because they stood up for Gods name, they didn't bow down to anyone, they didn't forsake there God.

Don't you think these ones well be remembered by God and that he will bless them for it ?

How many stories have we heard of faithful Jews, who died, because they wouldn't kiss the cross. or accept Jesus as there God or convert to pagan religions? That's the kind of thing I'm talking about.

They really loved God with there whole heart,they didn't care what was being done to them, even till there agonizing painfull death, they would rather die in this temporary life, knowing that they loved there God, whole heardedly, the God of Abraham Isaac and Jacob, Moses and Joshua, Ezekiel, and Isaiah, they would rather die, than disappoint there creator, who is all knowing all power full and almighty.

There is nothing more pleasurable than having a close relationship with God. I believe that.

Shalom! See you at the wall someday! where Gods presents Shekina, is and awaits us all there.

Rabbi Zvi Elimelech Shapiro of Dinov (1783-1841) explains the Kabbalistic
significance of the holiday of Tu B'Av. The Talmud writes that forty days before one's embryo is formed, Heaven declares who his future spouse will be. In Tractate Rosh HaShana, a dispute is discussed at great length between Rabbi Eliezer and Rabbi Yehoshua. Rabbi Eliezer maintains that Adam was created on the first of Tishrei. Adam was created on the sixth day of creation; therefore, the world was created on the twenty-fifth day of the month of Elul. Forty days before the creation of the world, the day on which all spouses must have been divinely declared was the
fifteenth of Av. This is the cause of the celebration of Tu b'Av and its links
to marriage and matchmaking. It is from the day of Tu B'Av, that it is customary
to begin using the New Years greetings to fellow Jews in anticipation of Rosh
HaShannah, the first of Tishrei.

The Talmud maintains a rule in many locations[1] that one is not allowed to sit in the courtyard of the Holy Temple in Jerusalem. In most points of reference to this law, the Talmud then proceeds to explain that a king of the House of David is allowed to sit in the Temple courtyard. Rabbi Yissachar Ber Eilenberg (1570-1623) writes[2] that in the Jerusalemic Talmud[3] there is an opinion who understood that even a Davidic king is not allowed to sit in the Temple Courtyard. This opinion is stated by Rav Ami the Jerusalemic Talmud in the name of Rabbi Shimon ben Lakish. However, the Amudei Yerushalayim asks how Rav Ami can say such a thing in the name of Rabbi Shimon ben Lakish, if he also said in his name[4] that the law is that one cannot sit in the courtyard except in the place of the kings of David. This second law refers to the fact that there was a throne near the courtyard designated for the Davidic kings, upon which anyone was allowed to sit[5]. The Amudei Yerushalayim answers based on the words of Rabbi Menachem Azariah of Fano (1548-1620)[6] that the prohibition barring one from sitting in the Temple's courtyard is only in the future in the Third Holy Temple, but until then one is permitted to sit in the Courtyard[7]. The Jerusalemic Talmud records an opinion that even if a Davidic King is not allowed to sit in the courtyard, the Kohen Gadol is surely allowed to sit there[8] because the Torah explicitly mentions Eli the Kohen Gadol sat there[9].

Rabbi Yehuda Roseannes (1657-1727) was unsure whether the prohibition that bans sitting in the courtyard is rabbinic or Biblical[10] in its origin. Rabbi Roseannes writes that the prohibition cannot be merely rabbinical in its origin because the Talmud used the existence of this prohibition to prove[11] that the prophet Samuel did not literally sleep in the Temple as a lad. Had the prohibition been merely rabbinic, it is not necessarily true that the rabbis had already decreed this prohibition in the times of Samuel. However, Rabbi Roseannes asks that if the prohibition is indeed biblical in origin, then the Mishnah[12] should have listed that the Temple's courtyard has a higher degree of sanctity as it listed all the other places in ascending order of their holiness. Rabbi Yechiel Michel Epstein (1829-1907) writes[13] that the prohibition is not biblical because then there is no rationalization for it not to apply to Davidic Kings, nor is it rabbinic because then the Talmud would not have been able to prove that Samuel did not literally sleep in the Holy Temple complex. Rather, he writes that the prohibition is in a quasi-rabbinical, quasi-biblical state, for it was a rabbinical law (Divrei Kabbalah) instituted by Moses in an effort to show honor to the future kings of Israel. Indeed, Rabbi Yitzchok Zev Soloveitchik (1886-1959) wrote[14] that one who sat in the courtyard was considered rebelling against the king and could justifiably be given the death penalty for treason.

Maimonides writes[15] that the prohibition of sitting in the courtyard is an extension of the biblical commandment of "Fear my Sanctuary"[16]; Rabbi Moshe ben Yoseph of Trani (1505-1585)[17] and Rabbi Yosef Babad (1801-1874)[18] also write that the prohibition of sitting in the courtyard is an extension of that biblical precept. If the prohibition is biblical, then why did the Mishnah in Tractate Keilim not lost the higher sanctity of the Temple courtyard? Rabbi Yehoshua Yosef HaKohen of Mard, Poland writes[19] that even if the prohibition stems biblically from the commandment about fearing the sanctuary, the root of the prohibition is not the sanctity of the courtyard in the Holy Temple, rather it is the honor of HaShem, which is slighted should one sit in the courtyard[20]. Rabbi Meir Simcha HaKohen of Dvinsk (1843-1926) writes[21] that according to Maimonides, even a Kohen Gadol is not allowed to sit in the Temple courtyard. He explains that the opinion in the Midrash, which allowed the Kohen Gadol to sit there, did not mean that the Kohen Gadol is not included in the commandment of fearing the sanctuary. Rather, that opinion held that it is a greater honor for Heaven to allow the Kohen Gadol, who wears the Tzitz, to sit in the courtyard rather than to make him stand. These commentaries understand that Maimonides held that the prohibition of sitting in the courtyard is biblical, however Rabbi Yosef Karo (1488-1575) writes[22] that just as Rashi understood (see below) that the prohibition is a Masoretic tradition, so too Maimonides understood that it is a Masoretic tradition[23].

Various passages in Tosafos understand the nature of the prohibition in two different ways. In one location, the Tosafists write[24] that this prohibition is rabbinic, yet in other locations, the Tosafists seem to understand[25] that the prohibition is biblical in origin. The former Tosafos understands that although usually one is not allowed to sit in the courtyard, one is allowed to sit in the courtyard when eating the sacrificial meat of the offerings in the Holy Temple. This passage in Tosafos understands that since the prohibition is only rabbinic, the rabbis never decreed that one is not allowed to sit in the courtyard when eating from the sacrificial meat. However, the latter Tosafos understands that the prohibition of sitting in the courtyard is biblical and thus Tosafos required hermeneutical extractions to permit the eating of sacrificial meats while sitting in the courtyard. Tosafos explain that eating the sacrificial meats is considered part of the Temple services, and just as other components of the services are theoretically allowed to be done while sitting in the courtyard[26], so too the eating of the sacrificial meats are allowed to be done while sitting in the courtyard[27]. Rabbi Chaim Kanievsky points out[28] that a third view is espoused by another Tosafos: Piskei HaTosfos writes[29] that one is not allowed to eat the sacrificial meats while sitting in the courtyard. Accordingly, this Piskei HaTosfos understands that the prohibition of sitting in the courtyard is not only biblical, but it is so strong that there is never justification for sitting in the courtyard—even when eating from the sacrificial meats. Indeed, Rabbi Yaakov Tzvi ben Aryeh Leib Jolles writes[30] that the discussion of whether or not one can sit down in the Temple courtyard to partake in the sacrificial meats is dependent on whether that prohibition to sit there under normal circumstances is rabbinical or biblical.

Rashi[31] writes that the law barring one from sitting in the Temple courtyard is based on a Masoretic tradition passed down orally from generation to generation, originally given to Moses at Mount Sinai. Rabbi Elazar Landau explains[32] that although the wording of the Masoretic rule was quoted as "There is not sitting in the Courtyard except for Judean kings" in Sanhedrin 101b, that was the exact wording of the tradition until King David was chosen. After the anointment of King David, the practical application of the rule changed to the more commonly quoted "There is not sitting in the Courtyard except for kings of the House of David". Rabbi Yair Chaim Bachrach (1639-1702) lists[33] the prohibition of sitting in the courtyard in his enumeration of purely Masoretic laws. Rabbi Zvi Hirsch Chajes (1805-1855) asks[34] that if this law is purely based on a Sinaitic tradition, how can there be any arguments regarding the application of the law, everyone has to agree to it. Elsewhere, however, Rabbi Chajes writes[35] that a Masoretic law is not necessarily a law that is totally agreed upon by all, rather it is a law that its basic premise is agreed upon, but its minute details in practical applications can be disputed. Therefore, even though whether or not this prohibition applies to a Davidic King or a Kohen Gadol remains disputable, one can still consider the prohibition against a commoner, which is universally agreed upon, a Masoretic tradition. However, Rashi also writes[36] that there is a Scriptural source for the prohibition against sitting in the Temple courtyard, that is, the verse that says, "To stand and to serve"[37] concerning the services of the Holy Temple. Accordingly, Rashi does not seem to understand that the source is purely Masoretic; he learns that there is even a scriptural imperative.

Rabbi Aryeh Leib Malin (1906-1962) offers[38] a radical explanation behind the prohibition of sitting in the courtyard. He explains that there is a general prohibition of needlessly entering the courtyard of the Holy Temple, but when one enters the courtyard and stands there, then such a person is fulfilling the commandment of "To stand and to serve" because merely standing in the Temple courtyard is considered a ritual service. However, if one does not stand in the Temple courtyard, rather he sits, then his entering the Temple's courtyard was pointless and he is transgressing the prohibition of entering the courtyard in vain. Rabbi Leib Malin explains that kings of the Davidic dynasty have a special commandment to be inside the courtyard—regardless of whether they are standing or sitting[39]—so their entrance into the courtyard can never be considered in vain, even if they sit there. . With this explanation, one can answer the question of Rabbi Eilenberg who asked[40] according to Rashi that the prohibition is a Masoretic tradition, why does Rashi also need a scriptural source. This is because Reb Leib explains the seeming contradiction in Rashi who wrote in one place that the prohibition is a Masoretic tradition, yet in another place sourced the prohibition in the verse of "To stand and to serve"; the Masoretic tradition forbids entering the courtyard unnecessarily, while the verse justifies entering the courtyard to stand. Accordingly, Rabbi Malin explains that when Tosafos wrote[41] that the Kohen Gadol is allowed to sleep in the Holy Temple during the seven-day period before Yom Kippur, Tosafos is saying that just as a Davidic King has a commandment to remain inside the Holy Temple, so too the Kohen Gadol in the week preceding Yom Kippur has such a commandment. Nonetheless, Rabbi Malin does not account for the explanation of Rashi[42] who wrote that the one cannot sit in the courtyard is simply because doing so is not honoring Heaven[43].

Rabbi Shneur Kotler (1918-1982) writes[44] that every time that one is in a situation that is considered "in front of HaShem" then one is not allowed to sit. The Talmud writes[45] that the source that Davidic Kings are allowed to site in the courtyard is that the Torah says, "King David came and he sat in front of HaShem"[46]. In the time of King David, a Holy Temple did not yet exist, yet the Talmud still understood that the prohibition of sitting in the Temple courtyard still applied. How then could such a prohibition apply, if the courtyard did not yet exist? Rather, the Talmud must have understood that the prohibition does not specifically prohibit sitting the courtyard of the Holy Temple in Jerusalem, rather the prohibition includes sitting in any situation where one is "in front of HaShem". Therefore, the fact that King David sat in the Tabernacle shows that all Davidic kings are allowed to sit "in front of HaShem" including in the courtyard of the Holy Temple. Rabbi Kotler writes that according to this explanation, even if the prohibition of sitting in the courtyard were biblical, the Mishnah in Tractate Keilim would not have listed this as another level of sanctity. This is because the prohibition associated with the sanctity of the courtyard is not dependent on the actual sanctity of the geographical location of the courtyard; rather, it is because the courtyard is considered "in front of HaShem." According to Rabbi Kotler, one can explain that when Moses said to the Israelites "You are all standing in front of HaShem, you G-d[47]" that Israelites had to stand because they were "in front of HaShem". Rabbi Yeshayah of Trani (1180-1250)[48] writes that the prohibition of sitting in the courtyard is only in the airspace of the actual courtyard, for only then is one "in front of HaShem", so he understood that the prohibition is not bound by geographical locations, rather it is dependant on whether or not one's location is "in front of HaShem".

According to the opinion cited earlier from the Midrash Shocher Tov, who learned that even Davidic Kings could not sit in the courtyard, how then did King David sit there? One can answer that there was not yet any prohibition of sitting in the courtyard because the Holy Temple was not yet built in King David's days. Alternatively, the Midrash says[49] that King David did not literally, "sit in front of HaShem" rather he "sat in prayer", meaning "engaged in prayer 'in front of HaShem'" but did not actually sit. Additionally, the Rav Chisda answers[50] that King David sat in the Women's Courtyard, not in The Courtyard of the Holy Temple. In describing the ceremony of HaQhell, the Mishnah says[51] that King Agrippa sat while reading from the biblically prescribed passages[52]. The Talmud asks[53] how the king could have sat if sitting in the courtyard is forbidden. Furthermore, even if Davidic Kings were allowed to sit in the courtyard, King Agrippa was Herodian, not Davidic, so he should not have been allowed to sit. The Talmud answers that just as Rav Chisda explained that King David did not sit in The Courtyard of the Holy Temple, rather he sat in the Women's Courtyard, so too King Agrippa did not read the ceremonial passages of the HaQhell ritual in The Courtyard, rather he read it in the Women's Courtyard, as well.

Footnotes:
[1] Yoma 25a, Yoma 69b, Sotah 40b, Sotah 41b, Kiddushin 78b, Sanhedrin 101b, and Tamid 27b
[2] Be'er Sheva (a Tosafos-like commentary) to Tamid 27a
[3] Yoma 3:2, Pesachim 5:10, and Sotah 7:7
[4] Midrash Shocher Tov (to Psalms) §1
[5] See Mahari Katz to Midrash Shocher Tov §1
[6] Rema mi'Panu, Asara Ma'amaros, Ma'amar Im Kol Chai part 3, §10, see also Yad Yehuda ad loc.
[7] He also writes there that King Rechavam, the son of King Solomon, was supposed to be the Messiah with Jeroboam being his viceroy, but since the latter had higher aspirations, he splintered off from the Kingdom of Judah and started the Kingdom of Israel with Ten Tribes, styling himself King Jeroboam of Israel.
[8] The Midrash says (Midrash Shocher Tov to Psalms 110:1) that HaShem told Abraham, "Sit to my right." How could Abraham have sat in front of HaShem? One can answer that Abraham was a Kohen Gadol as the Midrash says elsewhere (Yalkut Shimoni to Psalms, §869). Rabbi Avraham Abele HaLevi Gombiner (1633-1683) proved (Zayis Ra'anan) that Abraham had the status of a Kohen Gadol. He explains that the Halacha is that an Onan, one whose close relative died on that die, cannot perform the services in the Holy Temple. Therefore, had Abraham slaughtered his son Issac, he would not have been able to offer his son as a sacrifice because Abraham would have had this status of a mourner for his dead son and would be barred from offering sacrifices on the altar. However, if one explains that Abraham had the status of a Kohen Gadol, who is supposed to perform the Temple services even as an Onan, then one could explain how Abraham was Halachikly supposed to offer his son Issac as a sacrifice.
[9] Samuel 1 1:9
[10] See Mishnah L'Melech to Maimonides' Laws of Beis HaBechirah 7:6
[11] Kiddushin 78b
[12] Tractate Keilim, Chapter 1
[13] Aruch HaShulchan HeUsid, Kodshim, §14:14
[14] Chiddushei HaGriz Al HaTorah (stencil) §165
[15] Sefer HaMitzvos #21
[16] Leviticus 26:2
[17] Kiryas Sefer to Maimonides' Laws of Chagigah, Chapter 3 and Laws of Beis HaBechirah, Chapter 7
[18] Minchas Chinuch #244
[19] Ezras Kohanim on tractate Middos
[20] Perhaps then, one can explain that when Elisha ben Avuyah saw Metatron sitting in Heaven and recording the deeds of Israelites, he saw that the archangel was dishonoring HaShem by sitting in front of Him (Chagigah 15a). Perhaps this is what led Acher to apostasy.
[21] Ohr Somayach to Maimonides' Laws of Kings 2:4
[22] Kesef Mishneh to Maimonides' Laws of Sanhedrin 14:12
[23] The reason why Rashi (see below) understands that the prohibition is a Masoretic tradition is that the Talmud (Sanhedrin 101b) says Gemiri before introducing the law that one is not allowed to sit in the courtyard. Rashi understands that the term Gemiri refers to a Sinaitic law. Rabbi Yosef Karo here is assuming that Maimonides follows the same understanding, however Rabbi Yisrael Lipschutz of Danzig (1782-1860) proves (Tiferes Yisroel to Yoma 2:2) that Maimonides does not understand that Gemiri means a Sinaitic law.
[24] To Zevachim 16a
[25] See Tosafos to Yoma 25a
[26] Although, usually this rule would never be applicable because most Temple services are required to be done while standing
[27] Although Tosafos only proves that eating is considered a ritual service of the Holy Temple, but does not prove that eating while sitting is, once Tosafos has proved that one is allowed to eat in the courtyard, then certainly one must be allowed to sit while eating, for eating while standing is considered a dangerous act (see Maimonides, Laws of Mental States 4:3). Alternatively, Tosafos explain that it is the way of kings to eat while sitting, so presumably only eating while seated show proper honor to HaShem while partaking from His banquet meat.
[28] Siach HaSadeh to Yoma 25a
[29] To Sotah §10
[30] Melo HaRoim, Kllalei HaShas, Ein Yeshiva B'Azara
[31] To Sanhedrin 101b
[32] Hagahos Rebbi Elazar Landau to Yoma 25a
[33] See Chavos Yair §192, Law 32
[34] Maharitz Chayes to Yoma 25a
[35] Maharitz Chajes to Bava Kamma 17b
[36] To Yoma 25a and Yoma 69b
[37] Deuteronomy 18:5
[38] Chiddushei Reb Aryeh Leib, Volume 1, §19
[39] Maimonides writes (Laws of Kings 2:4) that if a king enters the courtyard and he is of the progeny of David, he should sit. Maimonides does not say, "He is allowed to sit" rather he says, "He should sit." This implies that there is a specific commandment or purpose in a Davidic king sitting in the Temple courtyard.
[40] Be'er Sheva to Sanhedrin 101b
[41] To Yoma 8b
[42] To Sotah 40b
[43] Furthermore, according to Rabbi Leib Malin, it is difficult to explain why Rashi (to Yoma 5a) writes regarding the Kohen Gadol sleeping in the Holy Temple that the real prohibition is sitting in the courtyard, but one can logically conclude that it applies to sleeping, as well. According to Rabbi Leib Malin, the latter is not a logical assumption based on the first prohibition; rather, it is the same prohibition of needlessly entering the Temple's courtyard as applies by sitting in the courtyard. (Tosafos to Yoma 8b and Chiddushei HaRitva to Yoma 11a also mention this logical sequence.)
[44] To Maimonides, Laws of Kings §11 (Printed in Kovetz Oraysa by Yeshivas Derech Chaim in memory of Avinoam Grossman, Teves 5767)
[45] Sotah 41b
[46] Samuel 2 7:18
[47] Deuteronomy 29:9
[48] Tosafos HaRid to Yoma 6a
[49] Yalkut Shimoni to Samuel §78
[50] Sotah 41b
[51] Sotah 41a
[52] See Deuteronomy 31:10-13
[53] Sotah 41b

הבל הבלים #קכ"ו*

The MUST Gum addict decides that it MUST be that the Torah is his charm. It is the element which helps him achieve the unachievable even in the professional world.

The other Reb Chaim (not me) calculated the price of the First Holy Temple, while I discussed the building of the Third Holy Temple. This blogger discusses some of the miracles from the
Temple.

Reb Gavriel has an interesting post about adding to Shabbos and Shmittah. Speaking of Shmittah, Micha brings an interesting Chazon Ish who said that the bracha given to those who keep Shmittah applies even to Shemittah MiDrabbonon.

JoeSettler writes a very special piece entitled "Feeling Jewish" about how Jewish holidays just don't give off the aura that they are supposed to--that is, until the tragic events of September 11th. From then on, one can always remind oneself of a great tragedy that happened within our own lifetimes and use that reminder as a catalyst to feel the great tragedies of the past, such as the destruction of the Holy Beis HaMikdash. This was also posted @ the Muqata.

This is a very interesting linking the mitzvah of Kibud Av to the Geulah. I'm still wondering why this blog is called Havolim if it is all Torah, which is the opposite of הבל. Anyways, here is a very touching essay about one father's attempt to teach his son about Tisha B'Av, which ended up with the son inspiring his father. Here is an interesting way to teach kids the true meaning of Tisha B'Av. Jack offers some self-reflection for the Nine Days.

Daf notes discusses a gemara that says a Mamzer will die within ten generations with an amazing vort from the Vilna Gaon.

This blogger writes about the power of Malchus, kingship, and I myself wrote a post about how Moses, Joshua, and Samuel were all kings.

Since philosophy is a very subjective matter with some many varying opinions on it, a final psak is impossible. Bottom line: There's always another valid opinion.

Shimshi quotes from a passage from a book written by Herman Wouk in which the famed author describes his experience learning Gemara (even more interestingly, it was daf yomi) with physicist Richard Feynman (see here for another interview with a Jewish author, but beware of the untznius picture of her and here's an interview with the Lubavitcher Rebbe zt"l).

Avakesh details three views on the Kabbalistical concept of Tsimtsum.

Rabbi Lazy Brody discusses marrying one's cousin or niece.

So it turns out that the famous story of Rav Chaim Kanievsky shlit"a outcomputing a computer is false.

The artist formerly known as the Godol HaDor, has been busying himself attempting to formulate a new type of theology. Of course, it failed.

Israel
Interestingly, a Jerusalem-based conservative think tank, which probably itself does not condone feminism, is considering using feminism as a way of breaking the unity amongst Muslims in a new front on the war against terrorism. Similarly, Jewish activists want to start using the term "Jewish refugees" from Muslim countries just as the Arabs use the term "Palistinian Refugees" from Israel. It has begun.

One philosophy says that the proper way to fight terrorism is not to fight their tactics, rather to fight their ideology, what is driving these people to commit acts of terror.

Robert Avrech warns Israel to watch the skies--especially the skies of Persia--for her enemies are numerous and waiting to strike from all sides. This warning should be especially heeded during the month of Av (see these posts about the conflicting themes on Rosh Chodesh Menachem-Av). But Israel doesn't seem to get it! Especially the recently coronated President Shimon Peres. But President Bush doesn't seem to get it either. We should just impeach the guy.

This Zionist compares the Israeli educational television programs for children, to the Palestinian educational television programs for kids.

Israel Zwick has posted information about a video on Islamic violence about the "religion of peace".

An organization in Israel has written a kinah describing the destruction of Gush Katiff. Batya compares the small Israel left after a complete disengagement to a ghetto.

Although this post about the ratio of terrorist Muslims to non-terrorist Moslems was actually submitted, after being introduced to this blog (which is by the way the purpose of ה"ה to introduce people to blogs that may otherwise have been seen), I decided to link to this post, about the truth behind Christian Zionism, as well. He also talks about a Jewish theocracy as does the Rabbi without a cause.

The noble Irina has posted a