Bar-Ilan U. Archaeologist Discovers Two Rare Coins Dating Back to Jewish Revolts Against Rome and Judge Rules Victims of Chabad of Poway Shooting Attack Can Sue Gunmaker and Why Did the NY Times Deliberately Hide News Of Anti-Semitic Attacks?By Bennett Ruda and What's My Line? - Doris Day (Jun 20, 1954)

View in browser Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher, and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement. Love Yehuda Lave Join my blog by sending me an email to YehudaLave@gmail.com The Three Musketeers at the Kotel Bar-Ilan U. Archaeologist Discovers Two Rare Coins Dating Back to Jewish Revolts Against Rome Photo Credit: Courtesy of Bar Ilan University Two rare coins dating to Jewish revolts against Rome. Coins bearing the inscriptions "Herut Zion" (Freedom for Zion) and "LeHerut Yerushalayim" (To the Freedom of Jerusalem) were recently discovered during an archeological survey conducted in Wadi er-Rashash in eastern Binyamin by the Institute of Archeology at Bar-Ilan University. One coin, from the Great Revolt, was discovered on the ground at Hirbet Jib'it and the second, from the Bar-Kokhba Revolt, was found in a cave on the nearby Wadi er-Rashash cliffs about a kilometer north, according to Dr. Dvir Raviv, who heads the survey on behalf of the Bar-Ilan Institute. The coin from the Hirbet Jib'it ruins was minted around 67-68 CE and bears a vine leaf and Hebrew inscription "Herut Zion" (the freedom of Zion) on one side, as well as a vase with two handles (amphora) and the inscription "Year Two" on the other. The second coin from Wadi er-Rashash was minted around 134-135 CE. On one side appears a palm branch, probably a lulav (symbol from the Jewish holiday of Succot) inside a wreath surrounded by the inscription "LeHerut Yerushalayim" (for the freedom of Jerusalem), and on the other side appears a musical instrument, likely a lyre, and the inscription "Shimon", the first name of the rebel leader Shimon Ben Kosiva, better known as Bar-Kokhva. Symbols and slogans on Jewish coins during the two Roman wars declared the rebels' goals: political freedom, the liberation of Jerusalem from the Roman conqueror, and the renewal of worship in the Temple. The coin from Hirbet Jib'it is one of the additional finds from the Second Temple period and the revolts against the Romans that have been discovered at the site, including mikvaot (ritual baths), hiding complexes, chalkstone vessels, and burial caves, all of which belonged to a Jewish settlement that existed at the site until the Bar-Kokhba revolt. Alongside the Wadi er-Rashash coin, many ceramic shards that were brought to the cave by Jewish refugees during the Bar-Kokhba revolt were discovered. In this way, the cave has come to be considered one of the dozens of natural caves that were used by the rebels in the Judean Desert. According to Dr. Raviv, the cave in Wadi er-Rashash, where the coin was discovered, is located about six kilometers north of the 'Araq en-Na'asaneh Cave in Wadi a-Daliyeh which, since its discovery in the 1960s, was considered the northernmost refuge cave of the Bar-Kokhba revolt in the Judean Desert. "The Bar-Kokhba coin from Wadi er-Rashash indicates the presence of a Jewish population in the region up to 134-5 CE, in contrast to a previous claim that Jewish settlement in the highlands north of Jerusalem was destroyed during the Great Revolt and not inhabited afterward. This coin is also the first evidence that the Acrabatta region, the northernmost of the districts of Judea during the Roman period, was controlled by the Bar-Kokhba administration," Raviv explained. Judge Rules Victims of Chabad of Poway Shooting Attack Can Sue Gunmaker Photo Credit: Facebook profile photo Congregation Chabad of Poway A California judge ruled that victims of the April 2019 shooting at Chabad of Poway outside of San Diego can sue the manufacturer of a semiautomatic rifle and the gun shop that sold it to the murderer, reported The San Francisco Chronicle. Superior Court Judge Kenneth Medel said on Wednesday that the victims and families have a case against Smith & Wesson, the largest gunmaker in the United States, for knowing its AR-15 rifle could be easily made into an assault weapon, which is against state law. Medel said the gunmaker negligently marketed its rifle to youth on social media. The judge also said the gun shop in San Diego could be sued for selling the weapon to John Earnest, the man who used the rifle to shoot at worshippers during Passover morning services in 2019 since he was 19 at the time and did not meet the 21-year minimum age requirement for ownership. Earnest was charged last year with murder for killing congregant Lori Gilbert-Kaye, 60, and wounding three people, including senior Rabbi Yisroel Goldstein. What's My Line? - Doris Day (Jun 20, 1954) MYSTERY GUEST: Doris Day PANEL: Dorothy Kilgallen, Steve Allen, Arlene Francis, Bennett Cerf Why Did the NY Times Deliberately Hide News Of Anti-Semitic Attacks? By Bennett Ruda Photo Credit: Flickr / Marco Verch / CC 2.0 / NY Times: Readers look hard to find any truth in its pages Some in the Mainstream Media are trying to figure out how to deal with the growing issue of violent antisemitic attacks against Jews. Not that they are necessarily working on how to help bring such incidents to light and help fight antisemitism. No Instead, there are those in the media trying to figure out how best to framethese attacks, or to omit altogether. On July 5, The Guardian reported, 'Torrent of abuse': Jewish man targeted twice in an hour in London: A Jewish man subjected to antisemitic abuse twice in an hour in central London was physically threatened because of his appearance, his family have said. The man, named only as Yosef, was on his way home when he was subjected to a "torrent of abuse", with threats made to his life. Footage showed the researcher from north London travelling on a bus to Oxford Street just before midnight on 3 July when another passenger got up and began to verbally assault him. Later the same evening while walking down an escalator at Oxford Circus tube station, he was subjected to further antisemitic abuse by another male. The article goes on to note that according to the brother, Yosef received "ugly racist remarks and death threats" and that there British Jewish groups reported a "horrific surge" in antisemitic attacks: The Community Security Trust (CST) recorded 351 antisemitic incidents between 8 and 31 May, more than for any single month since records began in 1986. The CST said the rise was fuelled by antisemitic reactions to the escalation of violence in Israel and Gaza. It called the situation "utterly predictable and completely disgraceful". So from the article, we can tease out: o A Jew was attacked verbally and almost physically o There were death threats o The attack followed the Israel-Hamas war the previous month What did the journalist leave out of the story?It refrained from connecting the dots. According to CAMERA UK, the actual threats were not mentioned, nor how prevalent they were: o One of the things the perpetrator yelled was "Free Palestine" o According to the recording, this person threatened "I'll slit your throat for Palestine" o The journalist mentioned the CST reportwithout noting that CST pointed out that there were "several incidents of individuals shouting 'Free Palestine' with abusive or threatening language or gestures at random Jewish people, who are selected for abuse because they are Jewish" The CAMERA article concludes: So, the reporter had the information to properly contextualise the antisemitic incident in question by noting that it fits a pattern of racist behavior – as well as attitudes – towards Jews by pro-Palestinian activists in the UK. But, by omitting this crucial information about the perpetrator's Palestine-related verbal abuse, she failed to do so. While the media has not been shy to describe attacks on Jews when they can be tied to "right-wing" racists, when the perpetrators are left-wing or Muslim, the attackers are often faceless and vague. Enter The New York Times, which has discovered an easy way to get around this problem!Just don't report those kinds of attacks on Jews. In The Algemeiner, Ira Stoll reported on Tuesday, Stabbing of Chabad Rabbi in Boston Is Not 'Fit To Print' in New York Times: Rabbi Shlomo Noginski was stabbed repeatedly on July 1 outside a Jewish school building in Boston. A rally the next day organized by Boston Jewish community groups drew Boston's acting mayor, the district attorney, and a member of Congress. An individual, Khaled Awad, was arrested in connection with the attack and pleaded not guilty to assault and battery by means of a dangerous weapon and assault and battery on a police officer. People who knew Awad in Florida described him as violent and "antisemitic." A national, even international news story? Plenty of news organization thought so. …But for the New York Times, the news wasn't fit to print. Stoll's claim that the Times has not covered the story is easy to check: And the New York Times omission may be part of a growing pattern of the Times's blindness to Jew-hatred: It's at least the second time recently that the Times has skipped covering news of an attack on a Jewish target. In May, rock-throwing attacks against four synagogues in the Bronx attracted coverage from CNN, the Daily Mail, the Washington Post, the Arizona Republic, and the Wall Street Journal. Then, too, the Times apparently found the news not fit to print, and the metro editor failed to respond to an Algemeiner inquiry about why the Times thought the attacks weren't newsworthy. [emphasis added] In his May article on how The New York Times ignored the 4 rock-throwing attacks on Bronx synagogues, Stoll wrote: Yet the New York Times — which has as part of its name "New York," the city where the attacks happened — hasn't found the news fit to print. A search on the Times website for the name "Jordan Burnette," the person arrested and charged on 42 counts, including hate crimes, for the attacks, produces no results from 2021. A search for "Riverdale," the Bronx neighborhood where the synagogues were targeted, turns up no results about these synagogue attacks, either. [emphasis added] Writing for The Washington Examiner, Melissa Langsam Braunstein notes the obvious spike in antisemitic attacks in New York City: Since the NYPD regularly updates hate crime data, let's review New York's statistics. Of the 238 hate crimes reported in the nation's largest city from Jan. 1 through May 30 of this year, 86 targeted Jews. This marked a 37% increase over January to May 2020. So why is The New York Times burying these stories?Stoll considers some possibilities.One possibility is The New York Times's bias against Orthodox Jews, a pattern we have written about before. Another possibility is that the Times does not want to consider its own role in the increase in antisemitism and anti-Jewish attacks: Perhaps at least part of the reason the Times can't bear to share the news of violent attacks on synagogues in New York or a rabbi in Boston is because a fair-minded, thorough investigation into such attacks might eventually force the newspaper to examine unflinchingly the role that the Times' own coverage has played in inciting the violence. For anyone who makes the mistake of actually believing what the Times writes about the Jews — killing innocent children in Gaza in a possible war crime, spreading the coronavirus via skullcaps — attacking Jews might actually be a logical step. That's not a legal or moral excuse for the perpetrators of violent antisemitic acts. But it is a call for the Times to reckon honestly with its own role in stoking hatred of Jews. Or, if that's asking too much, at least to stop suppressing the news of such violent attacks from the newspaper's readers. [emphasis added] A final consideration, according to Stoll, is that while The New York Times was ready to report on antisemitic attacks and even saturate its pages with such stories while Trump was president ( Trump's Big Achievement: Making the New York Times Care About Antisemitism) — now, "the Times has abandoned interest just as rapidly as it had acquired it."While any or all of these possibilities may explain The New York Times's self-imposed editorial lobotomy, the merging of their anti-Jewish and anti-Israel bias into a full-fledged news blackoutis a new development in its agenda.The well-known motto of the Times — All The News That's Fit To Print— is a promise to the reader that the paper will be the go-to destination for reporting on everything that is going on in the world that people want to know about.But it also implies a promise of honesty, that The New York Times will not hide important news from its readers — news and information that its readers need to know and be aware of.The New York Times has broken this promise. See you tomorrow bli neder We need Mashiach now! Love Yehuda Lave Yehuda Lave, Spirtiual Advisor and Counselor Jerusalem, Jerusalem  Israel 972-585043210 YehudaLave@gmail.com You received this email because you signed up on our website or made a purchase from us. Unsubscribe

Why Do We Cover Our Eyes for Shema? By Yehuda Shurpin and 70 years ago, Jordan's king was assassinated by Palestinian on Temple Mount and What Is the Additional Soul We Receive on Shabbat? By Mordechai Rubin and Ben and Jerry's board chaired by anti-Zionist and the Torah Portion of Eikav

View in browser Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher, and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement. Love Yehuda Lave Join my blog by sending me an email to YehudaLave@gmail.com The Portion of Ekev Inquiry and Investigation in Law In continuation of the preparations for entering the Land of Israel, Moses stresses the importance of obeying the laws set forth in the Torah. Only then, G-d promises, will the land flowing with milk and honey produce its bounty and the people of Israel will be blessed. Observance of the laws requires an in-depth inquiry and understanding by the judges of the statutes so that they will be certain to issue the correct decisions in the cases brought before them. The curved letter "pei" in the word "mishpatim' (laws) emphasizes the importance of investigating the law. (Baal Haturim) The Three Musketeers at the Kotel Ben and Jerry's board chaired by anti-Zionist The ice cream brand's decision to stop selling its products in Judea and Samaria is driven by an individual with deep animosity for the Jewish state. Popular ice cream brand Ben & Jerry's announced this week it will no longer sell its products in specific areas of Israel, including Judea and Samaria. So, who is responsible for making this anti-Israel decision? Joseph Cohen of the Israel Advocacy Movement exposes "hardcore anti-Zionist" Anuradha Mittal, head of Ben Jerry's Board of Directors, revealing her steadfast support for boycotts of the Jewish state. Why Do We Cover Our Eyes for Shema? By Yehuda Shurpin When saying the first six words of the Shema, it is a universal Jewish custom to cover one's eyes with the right hand. Why? The simple answer is that doing so allows one to concentrate properly without visual distractions.1 It is crucial to have the proper intention when reciting the first verse of Shema, even more so than during other parts of prayer. As we say the words, we focus not just on the meaning of the words, but on accepting the yoke of heaven. We concentrate on the idea that G‑d is the only true reality. This intention is so important that one who recites the words of this verse but does not think about its meaning needs to recite it again.2 The custom to cover one's eyes can be traced back to the times of the Mishnah, when Rabbi Yehuda HaNasi (Judah the Prince) would cover his eyes while reciting the first verse of the Shema.3 Direction of the Eyes Some early commentators, however, explain that Rabbi Yehuda HaNasi covered his eyes while reciting the Shema because some had the custom to look in all directions so as to accept divine sovereignty throughout the world. Rabbi Yehuda covered his eyes, for he wished to conceal his precise eye movements while reciting the Shema.4 The Secret of the Blind Maiden The kabbalists, most notably Rabbi Yitzchak Luria, known as the Arizal, explain that one is meant to use the right hand to close5 one's eyes while reciting the first verse of Shema. The Arizal explains that this is connected to a very enigmatic "riddle" found in the Zohar. The Zohar relates that "an old man" (saba), ostensibly a donkey driver, met Rabbi Yossi on his travels and posed several questions to him, but Rabbi Yossi failed to appreciate their true significance. However, his colleague Rabbi Chiya sensed that there was more to the questions than met the eye, and after probing the matter, they realized that the old man was in fact teaching them some of the deepest mystical secrets. The "riddle" that he had the hardest time understanding was the following: Who is the beautiful maiden without eyes, whose body is concealed and revealed, who comes out in the morning and disappears during the day, who is adorned with ornaments that never were? There is much discussion about the meaning of this "riddle."6 But to simplify the Arizal's explanation as it relates to the reading of Shema, "the maiden" refers to the divine attribute of malchut ("kingship"),which at times is referred to as the Shechinah (the feminine aspect of the divine). In this context, it is also referred to as "Rachel." There are four spiritual worlds within the kabbalistic formulation of the cosmos, the world of Atzilut ("Emanation") being the highest of the four. In this realm, nothing has physical form or color, and sight is nonexistent. When we recite the Shema, we are elevating the Mayin Nukvin ("Feminine Waters") to the world of Atzilut, setting the stage for the unification of the feminine and masculine, or the unification of the soul and the Shechinah. Since the Mayin Nukvin are entering Atzilut, a world that is higher than sight, one must close one's eyes during the first line of the Shema. The reason we specifically use the right hand (even if one is a lefty), which symbolizes the attribute of chessed (kindness) as well as the Mayin Dechurin ("Male Waters"), is also connected to this "riddle." The Blind Are Full of Light Throughout the Talmud, the blind are called sagi nahor—"enough of light" or "full of light." This is because one's physical sight, which gazes out at the mundane and materialistic world, often contradicts and weakens one's "inner" spiritual sight. The idea of ​​G‑d's oneness, that is, that G‑d is the only true reality, often seems contradicted by our physical senses. We see and smell and taste and feel the world around us, while divinity is an abstract and spiritual reality. Therefore, when we say the Shema and proclaim the oneness of G‑d, we are affirming that true reality is neither what our eye sees nor what we experience naturally and intuitively. By covering our eyes, we are indicating our desire to disconnect from the physical and connect to the spiritual.7 The Shechinah Rests Upon the Face When we recite the Shema and accept upon ourselves the yoke of heaven, the Shechinah, Divine Presence, rests upon our face. Out of respect for the Divine Presence, we cover our faces, as G‑d told Moses, "And it shall be that when My glory passes by, I will place you into the cleft of the rock, and I will cover you with My hand until I have passed by."8 ,9 Judgement and Mercy In the first verse of Shema, we proclaim that "the L‑rd is our G‑d; the L‑rd is one."10 With this statement, we are affirming our belief that both G‑d's attribute of strength and judgment and G‑d's attribute of mercy are really one. Thus, we cover our eyes, symbolizing that what we may perceive with our physical eyes as negative is, in truth, positive.11 Of course, we await the day when we will see this positive reality with our physical eyes as well. May it be speedily in our days! Footnotes 1. Shulchan Aruch, Orach Chaim 61:5. 2. Ibid. 60:5. 3. Talmud, Berachot 13b. 4. Rabbi Hai Gaon, quoted in Sefer Haruch on Berachot 13b. 5. This is more in line with the classic explanation of Rabbi Yehuda's actions. 6. See also The Riddle of the Saba. 7. Kli Yakar, Exodus 24:4; Mishnat Chachamim 23:495; see also Tanya, Igeret Hakodesh 9. 8. Exodus 33:22. 9. Yesodei Yeshurun, Siddur Lechol, Keriyat Shema. 10. Deuteronomy 6:4. 11. Kol Arye, Vayigash. 70 years ago, Jordan's king assassinated by Palestinian on Temple Mount Abdullah was assassinated by a Palestinian gunman while exiting al-Aqsa Mosque with his grandson Hussein. By TZVI JOFFRE Tuesday marked 70 years since Jordanian King Abdullah I was assassinated by a Palestinian on the Temple Mount, as Abdullah was visiting Jerusalem to meet with Israeli officials amid his efforts to reach a settlement with Israel.Abdullah was assassinated at the age of 69 by a Palestinian gunman while exiting al-Aqsa Mosque after Friday prayers with his grandson Hussein.The assassin, Mustafa Shukri Ashshu, was associated with the ex-Mufti of Jerusalem Amin al-Husseini, who sparked riots against Jews in Mandatory Palestine and was close with Adolf Hitler during World War II. Those associated with the ex-mufti were "bitter enemies" of Abdullah, as the ex-mufti supported the establishment of a Palestinian state, which Abdullah seemed to have thwarted by annexing the West Bank, according to a Guardian article from the day after the assassination. A few days before the assassination, Riad al Sohl, the first prime minister of Lebanon, was also assassinated in Jordan. Ali Razmara, prime minister of Iran, and Abdul Hamid Zanganeh, former education minister of Iran, were also assassinated in the months before Abdullah's assassination. The assassinations were seen as a sign of increasing instability in the region. Abullah was succeeded by his son Talal, who was forced to abdicate about a year later due to mental illness. Talal was succeeded by Hussein, who ruled until 1999, when he was succeeded by the current king of Jordan, Abdullah II.King Abdullah of Jordan was known for his efforts to reach at least some form of peace with Israel, although he was assassinated 43 years before a peace treaty between the two nations was finally signed.Abdullah met with Reuven Shiloah, the first Mossad director, and Golda Meir in a number of discussions from 1949 to 1950. The king made extensive efforts to get other Jordanian officials to support reaching a settlement with Israel, but faced intense opposition from both officials and the Jordanian and Palestinian public.Abdullah had been set to meet with Shiloah and diplomat Moshe Sasson in Jerusalem the day after he was assassinated, according to Avi Shalim, an Israeli-British historian.In Lion of Jordan, Shalim's biography of Abdullah's grandson, Hussein, Abdullah is quoted as having told Sasson "I want to make peace with Israel not because I have become a Zionist or care for Israel's welfare but because it is in the interest of my people. I am convinced that if we do not make peace with you, there will be another war, and another war, and another war, and another war, and we shall lose all these wars. Hence it is the supreme interest of the Arab nation to make peace with you"Elias Sasson, Moshe's father, wrote shortly after Abdullah's assassination: "King Abdullah was the only Arab statesman who showed an understanding for our national renewal, a sincere desire to come to a settlement with us, and a realistic attitude to most of our demands and arguments... We as well as some of the Arabs and foreigners are going to feel for a long time to come his absence, and to regret more than a little his removal from our midst," according to Shalim's biography.By the time of his assassination, Israeli officials had largely lost hope that Abdullah's efforts would ever lead to an actual peace due to continuing opposition by Arab and Jordanian officials.At the time of his assassination, a newsreel by the British Pathé News described Abdullah as "the one man who might have brought peace to the Middle East."Winston Churchill expressed deep regret after hearing of Abdullah's assassination, saying "I deeply regret the murder of this wise and faithful Arab ruler, who never deserted the cause of Britain and held out the hand of reconciliation to Israel," according to The Guardian. What Is the Additional Soul We Receive on Shabbat? By Mordechai Rubin In the opening to Hilchot Shabbat, Maimonides describes the obligation to rest, which translates into the prohibition against working.1 But at the beginning of Hilchot Yom Tov, we find the exact opposite: Maimonides emphasizes that during festivals work is forbidden; the element of rest is secondary.2 This noteworthy textual nuance is not merely semantics. The Lubavitcher Rebbe3 infers a fundamental distinction between Shabbat and the festivals from this discrepancy. On Shabbat, the focus is the obligation to rest. Not working is simply an outgrowth of that obligation. On the festivals, however, we are commanded to desist from work. The rest that emerges from this cessation is secondary. This knowledge helps us understand why we do not smell the spices (besamim) during havdalah on occasions that Shabbat leads directly into a yom tov. Each week, at the close of Shabbat, we recite the havdalah service, which includes smelling spices to provide comfort to the soul over the departure of the "additional soul" that joins us for Shabbat.4 If, however, Shabbat is directly followed by a holiday, although we still recite the havdalah (during the kiddush for the festival), we leave out the blessing over the spices. But why? A State of Mind In order to understand this, we must first be clear what we are referring to. The additional soul we receive can be understood in two different ways. The Zohar describes it as a spiritual phenomenon—an extra we soul receive for the duration of the day.5 Others, however, explain it as a state of mind—the state of being more disposed to rest and joy, without being constrained by one's general concerns.6 With this second definition in mind, we are able to decipher the following debate. According to the Rashbam, the additional soul, this uplifted state, is present on yom tov, too, and therefore no consolation is necessary when Shabbat directly leads into a yom tov.7 Tosafot poses the obvious question: If this is true, shouldn't we add the spices to the havdalah we say at the end of a festival? But we do not, seemingly because the additional soul is not present. The state of complete rest felt on Shabbat, referred to as the additional soul, is not present on Yom Tov. Rather, Tosafot suggests, when going from Shabbat directly into a holiday, the soul is consoled over the loss of Shabbat, by the joy of the festival, and therefore the spices are unnecessary.8 Per the Ran9 (whom the Rashbam seems to follow), we leave the spices out because on a festival we do not rest to the same extent as we do on Shabbat. On yom tov we are permitted to cook, which interferes with rest. As such, even though this additional soul is present—we are still in an uplifted and restful state—the shock of leaving the festival and entering a state of weekday is not so great that the soul requires the comfort provided by the spices. According to Tosafot however, although pain of the loss would necessitate the spices (since according to him the state of mind of yom tov is not on the same plane as that of Shabbat), the joy of yom tov itself provides the comfort. We can now revisit the distinction made at the outset between Shabbat and yom tov: On Shabbat the focus is on the obligation to rest, whereas on yom tov the emphasis is on the prohibition against working. This conforms with the view of Tosafot, who maintains that the spices would be needed after a Shabbat that leads into yom tov because they are two completely different states of mind. Shabbat is a time of rest, and we are given an "extra soul" to be in a state of complete relaxation. On yom tov, however, there is no "extra soul," no particular state of mind. Therefore spices would be necessary, were it not for the joy of yom tov, which comforts the soul. According to the Rashbam, on the other hand, there is no such distinction. Both Shabbat and yom tov necessitate rest and the cessation of work, therefore spices are not necessary for the transition; it is a continuation of the same state of mind. Due to the fact that on yom tov we may cook, however, the state of rest is not quite as all-encompassing as that of Shabbat, and the shock of leaving is not as great as the jolt of transitioning from a regular Shabbat to weekday. As such, spices are not needed to cushion the blow. Practical Application Every Shabbat we enter a new, G‑dly state of being. We are no longer troubled by worldly pursuits; we are given a day of respite, a day to focus on what is truly important. Shabbat, as the cornerstone of Jewish life, must be strictly guarded, not just by meticulously observing the laws of Shabbat, but by keeping all our activities within the "spirit of Shabbat." Even our speech should not veer into mundane territory, instead, we dedicate our time to prayer, Torah study, and quality family time. Footnotes 1. Hilchot Shabbat 1:1. 2. Hilchot Shevitat Yom Tov 1:1. 3. Much of this article is based on a talk published in Torat Menachem Yein Malchut, vol 1, p 247 and Likutei Sichot, vol 31, p 191. 4. Taanit 27b. 5. Zohar, Vol 2, 208b. 6. Rashi on Beitzah 16a. 7. Pesachim 102b. 8. Ibid. 9. Ibid. See you on Sunday bli neder Shabbat Shalom We need Moshiach now! Love Yehuda Lave Yehuda Lave, Spirtiual Advisor and Counselor Jerusalem, Jerusalem  Israel 972-585043210 YehudaLave@gmail.com You received this email because you signed up on our website or made a purchase from us. Unsubscribe