Muslim Hate for the World to See

Remember when Hashem first told Moshe go tell the Jews of Egypt they'll be emancipated? Moshe goes to the Jews, performs a few tricks, and - the people believed him (ויאמן העם).

Then Moshe turns to Pharoah to tell him to let the Jews free. But here he finds a negative response. From now on, says Pharoah, Jews will continue to fabricate bricks, the same quota, only they must find straw for themselves. Pharoah will no longer supply this material.

So the Jews are forced to hunt for straw where they can find it. They spread out over the land searching for straw. When the Egyptians see out their windows Jews prowling in their backyards and fields, they come out and attack the Jews with sickles, chopping off their legs.

The deep hate Egyptians harbored for their Jewish peers now becomes all too obvious.

And, as if no better time to go, Moshe disappears from the scene.

Moshe asks God, why this negative turn of events. Says God, I'll bring upon the Egyptians 10 plagues; They'll complain, saying, why punish us for Pharoah's sin; It is he who enslaved Jews. Why fault us?

Accordingly God set up a situation where the deep-seated hate of Egyptians came clear for all to see. When the 10 plagues arrived, every Egyptian knew exactly why he was being punished.

The 10 plagues and its aftermath visited upon ancient Egypt is also occurring in our days, as the current Era of Ultimate Redemption unfolds.

Rabbi Zimroni Chik of Bat Yam says we see the same phenomenon playing itself out today with the Arabs. The open and unabashed hate is there for the whole world to see. Arabs cannot complain they had nothing to do with it, it was strictly their leader's agenda. The world watches as Muslims behave hideously.

Take, for example, Israeli Arabs. It is plain to see they've long surpassed beyond all bounds the definition of "protest". Hundreds of Arabs, all over Israel, in "protest", have destroyed Israeli infrastructure, attacked cars with rocks and incendiary devices, butchered, kidnapped and lynched soldiers and babies, burned vehicles, grave sites, homes and forests, used knives, slingshots and sniper rifles, falsified pictures and videos, teach their newborn to despise, to commit suicide, etc., all because of their inherent bloodthirsty lust.

Also plain to see, for everyone in the world, how even among themselves, Arabs and Muslims are chopping off heads left and right, torturing, hanging, mutilating, first chance they get.

As they are annihilated, continue to be annihilated, and will be annihilated, these Muslims will know full-well exactly why they got their one-way ticket to Hell.

And God/Israel/Torah shall remain victorious.

CORRECTION: The Number of Mentions of Moses in תנ''ך

This is embarrassing! I erred in my counting of משה in Torah (here). I now count 648 times.

I found two false positives, one in Devarim 15:2, the other in Shmot 12:4.
"משה" in these two verses is not the name Moshe!

I base these findings on my own website, which is a Torah-search site.
You can do your own searches -- at toraware.org)

The total number of times Moshe is mentioned in Tanach is 769.
(In Nach itself it appears, therefore, 121 times.)

NOTE:  The Concordance of אברהם אבן שושן shows 770 iterations of משה, but I stand by my count nevertheless; More likely the Concordance made the mistake. (Not because of my genius in counting but because the Concordance counts its results in a complicated way that might have slipped in this case.)

Moses and 770!

Did some counting to determine how many times the name Moses (משה) occurs in Tanach.

Torah mentions it 650 times.
Nach mentions it 120 times.

I leave it up to my shrewd readers to calculate the total sum.

Coincidence? Ain't no such thing; Most especially so when it concerns none other than the Leader of the Generation (נשיא הדור)!

UPDATE: BIG MISTAKE! See correction here.

The Power of Jewish Blabber

Once it was discovered Moses killed an Egyptian (who persecuted a Jew), Pharoah ordered his execution. With the help of divine intervention, Moses managed to escape and fled Egypt. One source says he was 12 years old (Sifsei Chachomim, Ex. 3:18); Another says he was 18 (Sefer Hayashar, p. 211). At any rate, he was a youngster at the time. By the time Moses returned to Egypt, he was about 80 years old.

Discovery of the Egyptian's murder that forced Moses to flee came as a consequence of two Jews squealing the information to Pharoah. That is to say, because Datan and Aviram tattled on another Jew, opening their mouths when they didn't have to, this led to Moses' absence for a duration of over 60 years!

It was thanks to young Moses, a prince in Pharoah's palace, that Egypt instituted for enslaved Jews one day in the week to be a day of rest - which turned out to be the Shabbat day ("ישמח משה במתנת חלקו"). It was, thanks to Moses, that the Egyptian rapist and torturer was killed. Imagine then how much more he could have helped the Jews had he remained within their sphere for a period of over 60 years.

Yet banished he was - and all because of the blabber of two Jews. And not just any two Jews, for these two were the worst among the Jews. Nevertheless, we see the extraordinary power blabbing has, even by the worst of Jewish elements, with its effect on the highest of Jewish personalities.

If the gossip of a lowlife has such detrimental force, imagine how much more injurious could be the gossip of a finer class.

Therefore, of the immense power of a Jew's "לשון הרע" we should take note and take heed!

It is not for nothing God placed two sets of "guardrails" in front of man's tongue. You first have to breach the lips, and then the teeth, before the tongue can begin to wag. The little wag of a Jewish tongue can whip the daylights out of another Jew. So the Jew must be careful to restrain what he exhales from his open mouth. For bad-mouthing another Jew has the power to kill.

The Chassid-Misnagid Barrier is Melting

What differentiates a "Misnagid" from a "Chassid"?

Both Jews can be G-d-fearing, careful in observing even the minute requirements of law. Both can sit and learn Torah day and night. And both can open their hearts to do good deeds and charity. If so, at what point do their paths diverge?

The answer relates to what King Solomon said (Koheles 3, 11), "He [G-d] made everything perfect for its times...". That is, whatever G-d reveals, He reveals at its appropriate moment in history.

For example, no raw material we have today went missing in the times of our forefather Abraham. Had he been privy to technological knowhow we have today, he too could have built a motor car. But G-d did not reveal this knowledge then. He preferred, for His own reasons, people then commute by camels and mules.

Similarly with all sorts of knowledge. Each has its own time and place for discovery and application.

The 6 sets of Mishna appeared during the era of the Tana'im. Why? Because their predecessors had no need for them. Two hundred years later, the Bavli and Yerushalmi Gemoras came into existence - something the earlier Tana'im initimately understood and had no need for in print. But once this knowledge surfaced as literature, no man could claim he knew as much as his predecessors without availing himself to Mishna or Gemora. For surely, were one to study this way, he'd be left wanting or lacking something he'd otherwise never know.

Similarly with Chassidus. Until 1732, when it was publicly first revealed, those who learned Torah missed nothing in the course of their studies. But those who came thereafter, no matter what aspect of Torah they would study without this new light, would overlook the important Chassidic contribution.

Chassidus is where the Chassid and Misnagid part their ways. The Misnagid rejects this new revelation. He prefers to remain in the same place as his predecessors; Just as they did without Chassidus, he too, he asserts, can delve into all aspects of Torah without Chassidus. Why should he go on a foray on a path his forefathers never took?

But here is his mistake. He does not realize he is missing what his predecessors did not miss.

There's another issue to be reckoned with. As sure as a body needs a head to function, so too the Jewish people require a Moses to be at the helm in every generation. There is no Jewish people without a head. And every Jewish leader has a unique agenda to fulfil, which may well be quite different from that of his predecessor (See Rashi, Deut. 31, 7). Chassidus intimately understands the concept of a "Moses in every generation", although the Misnagid may not appreciate it. By fixating in the past, he spurns the directives of the leaders of current generations, as well as the Torah light they divulge.

Originally, Misnagdim had good reason to reject Chassidus (although their hostile behavior was unwarranted). They suspected Chassidus diverted Judaism towards false illusions, such as did the sordid Shabtai Tzvi affair. But today they certainly can have no such suspicion. If anything, those who keep Judaism as it should be, like not shaving, like drinking milk and bread from Jewish producers, like donning Rabbeinu Tam tefillin - are Chassidim. So they have no good reason today to bear antagonism to Chassidus.

So, in a sentence, why did Chassidus arise in recent history? To shine a new light into the world - to elevate it, to remove the anti-Messianic trance it was in, so as to permit the Jewish people to usher in Moshiach's soon-to-be-revealed new utopic era. From what I see about me, it seems even non-Chassidim sound more and more like Chassidim because Moshiach's imminent arrival seems to be anticipated also by them. We have to greet Moshiach as one, close family.

Current World Events in Bright Perspective - Psalm 93's Prophecies

Psalm 93, authored by Moses (B. Basra 14b; Rashi), contains a prophecy relevant to our days. That is to say, 3,300 years ago, the world's greatest prophet foretold how the pre-Messianic era, our present period (as per The Lubavitcher Rebbe), will unfold. The Previous Lubavitcher Rebbe, in August 1944 (הקריאה והקדושה), deciphered this Psalm's explanation - and added his own prophetic details of the events to take place. The brevity of these 5 verses is inversely proportional to its profundity.

In outline: The 1st third of the article nails down our current era as the period in question. The middle third predicts the sort of events we will witness, with specificity added by the Rebbe. The final third of the Psalm takes us further in time - into the Era of Redemption.

(Apropos, the 6 days of creation parallel the 6,000 years of prelude to the 7th, Sabbatical millennium. Our daily prayers include a single Psalm they used to sing every weekday in the Temple. Psalm 93 they reserved for Friday, singing it the day before Shabbat. Today, in year 5771, we are in "Friday's millennium", past "12:30 pm", on the eve of "Shabbat".)

Here follows a free-flowing translation of the Rebbe's article in Yiddish. (The highlighting is mine.)

ד' מלך גאות לבש

"Hashem is acknowledged as King when He vests Himself in supernatural grandeur."

Most people think the world runs on its own powers of Nature. Only when supernatural catastrophic events threaten the world with upheaval do they come to realize the greater force of Hashem in control. That's when people recognize the might of Hashem and call him "King". The Psalmist speaks of an era when mankind will acknowledge Hashem vested in supernatural grandeur, at which time He will be deemed "The King".

That this period will occur in the Messianic Era prior to the Era of Redemption, we learn from the next clause.

לבש ד' עוז התאזר

"Hashem will vest Himself in might that He had previously girded Himself with."

"Might" refers to Torah. Hashem had already girded Himself with the might of Torah when He first gave it to the Jewish people at Mount Sinai. At that time, thunder and lightning struck so fiercely and frightfully that all mankind believed the world is doomed for destruction.

Among the Gentiles, at the time, only one prophet, Bilaam, knew better. He told his people, "G-d is giving might (which is Torah) to His people (Psalm 29, 11)".

The whole world at the time saw and heard the awesome and the supernatural. This was when Hashem first vested Himself with the might that is Torah. And, says the Psalmist, Hashem will once again vest Himself with this might. This is not a new might, but rather the original might of Torah; And this occasion will not be for a new purpose, but rather for the original purpose - to reinforce Torah, to cast it upon the world, again by demonstrating His dominion over Nature, to be acknowledged as "King". By again coming vested in the same force and for the same purpose ("G-d is giving might to His people."), although this time the whole world will accept Torah, this definitely nails down the period to the eve of Moshiach's arrival before the Era of Redemption.

אף תכון תבל בל תמוט

"The world will actually remain steadfast; It will not falter."

This forthcoming might to be unleashed will arrive - not for the sake of a flood or other catastrophe, as many will believe. The world will remain steadfast, without ruin, only now the Jewish nation and Torah will once again be uplifted. There will be a second "G-d is giving might to His people".

נכון כסאך מאז, מעולם אתה

"Your throne is prepared from long ago, from the universe that is You!"

Since creation, that You alone build, You have already prepared the royal seat. In fact, the entire purpose of creation was to anchor Torah in the Jewish people. As Rashi (Genesis 1,1) stated, "The whole purpose of creation was for the sake of the Jewish people." Already at the world's outset Hashem established that He will arrive vested in might to strengthen Torah. His second appearance vested in supernatural power will come, not to destroy the world, but to strengthen Torah, and so, "It will happen that Hashem will be deemed King of the entire world (Zechariah. 14, 9)." And when will that be? Once the world accepts the Jewish nation, through whom the world will acquire Torah.

נשאו נהרות ד', נשאו נהרות קולם, ישאו נהרות דכים

"The rivers will uplift Hashem, the rivers will raise their sound, the rivers will raise their tumult."

Because of the rivers' tumult, their sounds will be heard and Hashem will thus be uplifted. This can mean only one thing: That Hashem's uplifting will occur by the storminess of the rivers prior to the Era of Redemption. How so? Once the tumult hits, the raucous will raise the voices of man and stir them to recognize Hashem's greatness - thus "the rivers will uplift Hashem."

The tumultuous rivers will wreak much havoc in the world, as, for example, the drowning of an entire nation, or more than its half. Victims of this devastation will experience a change of heart, for they will come to realize their predicament as divine punishment. And quite possibly this will affect the entire world's politics through a whole chain of events that will happen as a direct consequence of the submerged country.

Anyhow, prior to the Redemption, a great stormy water event shall happen. This will lead the world to tremble, and then to a turnaround that will uplift Hashem. This is the meaning of "the rivers will uplift Hashem" and that "the rivers will raise their sound".

מקולות מים רבים, אדירים משברי ים; אדיר במרום ד'!י

"From the sounds of many waters, mighty shall be the breakage caused by the ocean, and mighty will be deemed Hashem in heaven."

The end result of these stormy water events will be to break land-based might; to break world mights by sea - followed by unanimous turnaround of man to acknowledge the Almighty above.

עדתיך נאמנו מאד, לביתך נאוה קדש; ד' לארך ימים!י

"Those bearing witness for You will be sincerely believed; For Your Temple, holiness is befitting. May Hashem maintain this for long years."

This holy prophet concludes his prophecy with what mankind's turnaround will accomplish. Gentiles will testify to the detailed accuracy of all of the Bible's prophets, concerning Hashem and Jewish redemption. This means the Era of Redemption will be a fact and Jews will again have back the Land of Israel** and the Temple. And that all Gentiles will be drawn to this land, to learn about the ways of Hashem; Otherwise the phrase "those bearing witness for You" would be untrue. The Gentiles will also say "For Your Temple, holiness is befitting," meaning to say, the Divine Presence will, as it had in the past, once again rest in the Temple. The Gentiles will also proclaim "Hashem is forever." This implies Jews will experience full-fledged peace, and no nation will harbor anti-semitic thoughts.

Although its words are sparing, this Psalm embraces the entire redemption period - the eve of the redemption, as well as the era in the end of days. The main event that will introduce the redemption will be an awesome water tumult that will display Hashem's might, which will transform mankind's mindset. This very water tumult will define the commencing phase of the Era of Redemption. Then the honor of Hashem, or of His Torah, or of the Jewish nation will be uplifted until all of the prophecies in the Holy Bible will be tangible and supreme peace will reign over all the world.

We need only wait for the great water tumult to arrive, which will force all nations to admit "Hashem is King!" and that it is no natural catastrophe but rather a divine intervention.

** Even in 1944 there was no formal country called "Israel" yet.

A Contrast in Census-Taking

The census every several years, as is conducted in the U.S. for example, employs common folk or unemployed people who go door to door to count the country's population.

In sharp contrast, census of the Jews that took place in the desert, as in the year 2449 (2321 BCE), involved the most esteemed leaders of the nation. G-d commanded Moses, the most important person among the Jews, to count them, to be accompanied by Aaron, Moses's brother, the high priest and 2nd most important personage, together with the leaders of each of the 12 tribes.

These 14 highest-ranking figures visited every tent in the Israelite camp. They wore their Sabbath clothes and confronted each household with pleasant and cheerful countenances.

Counting, in itself, is a secular chore. However, counting Jews, each of whom harbors an actual spark of G-d, transforms such a chore into a holy activity. No less than the most important people of the generation were required to set aside their other committments in order to fullfil this holy task. Thus were counted the cherished people of G-d.