Shabbat Shalom. This Shabbat, we read a double portion: Tazria and Metzora. It is also the Shabbat of the New Month (Rosh Chodesh), so the Haftarah (prophetic reading) is not the usual one. However, I want to discuss the Haftarah typically read for Parashat Metzora.

These portions begin with the laws of childbirth but primarily focus on Tzara’at (often translated as leprosy). This is a very unique “illness”—the afflicted person does not go to a doctor; they go to the Kohen (Priest).

The Kohen is the one who diagnoses and purifies them. From this, we learn that we aren’t talking about a pathological disease treatable with antibiotics, Advil, or even chemotherapy. We are talking about a spiritual illness. The one capable of treating it is the Kohen—the bridge between the individual and G-d, and between the People of Israel and their Father in Heaven.

There are three types of afflictions: those affecting the person, their clothing, and their home. The Torah describes various symptoms—white patches, streaks, or swellings—and the Kohen must be an expert in identifying these specific appearances.

Social Isolation and the Root of the Affliction

One detail always strikes me: the Metzora (the afflicted person) must undergo a period of isolation. The Torah commands: “He shall dwell alone; his dwelling shall be outside the camp.” Our Sages teach us why these afflictions occur. In the Talmud (Tractate Arachin), Rabbi Yonatan states that they result from seven specific sins. This isn’t a random sickness; it doesn’t happen because someone went out in the cold without a coat. While the Sages say “all is in the hands of Heaven except for chills and fever” (meaning we are responsible for our physical health), Tzara’at is a divine response to social transgressions:

• Evil speech (Lashon Hara)
• Bloodshed
• False oaths
• Sexual immorality
• Arrogance
• Theft
• Stinginess

Most of these involve social relationships—how we treat one another. Specifically, they focus on what comes out of our mouths. The tongue is described as a “sharpened arrow”; we can use our speech to “kill.” When we slander someone, we destroy their reputation and their standing in society.

The message is clear: the social division you create with your tongue is reason enough for the Torah to tell you, “My friend, sit outside the camp. Do not sit among people until you reflect on your actions.” If you want to be part of a society, you must act like a human being. You must be responsible for your words because they have the power to destroy the fabric of a community.

Looking at our society today, it feels like the flames of mutual accusation have reached a peak that is difficult to extinguish. We are tearing ourselves apart from within. Every one of us must look inward and ask how we can lower these flames—how to offer criticism in a measured, constructive way that doesn’t lead to total social disintegration.

Gemini AI Image of Crusaders Threateing the Jews for Illustrative Purposes

History and Heroism: The Crusades of 1096

This week, we also mark Israel’s Independence Day. The Exile (Galut) is a desecration of G-d’s Name, while our sovereignty is a sanctification of it. To appreciate the light, we must look at the darkness.

This week marks 930 years since the Crusades and the massacres of 1096 (known in Jewish history as Gzerot TaTNu). Three magnificent Jewish communities in Germany were destroyed: Speyer, Worms, and Mainz (collectively known by the Hebrew acronym SHUM). In the Ashkenazi tradition, we recite a special prayer (Av HaRachamim) on Shabbat for these holy communities who gave their lives in sanctification of G-d’s Name (Kiddush Hashem).

During the Crusades, mobs of “Crusaders”—often thugs and criminals led by religious figures—marched toward Jerusalem, massacring Jewish communities along the way. While their primary motive was often plunder, they did so in the name of the “Sword of Love,” attempting to force Jews to convert to Christianity.

Martyrdom and Devotion

The Jews of that era refused to abandon their faith. The contemporary chronicles describe it vividly:

“In that year, Passover fell on a Thursday… and on the eighth of Iyar, the Sabbath day, enemies rose against the community of Speyer… they did not wish to be defiled by their ‘foulness’ (baptism).”

The Sages used the term “foulness” to describe the waters of forced baptism. Scholars of that time, such as the Ba’alei HaTosafot, debated the harrowing halakhic question: Was it permissible for a person to take their own life, or even the lives of their children, to avoid being forcibly converted? They concluded that these were acts of supreme heroism intended to preserve their devotion to G-d.

In Worms, the community was split: some stayed in their homes while others fled to the local ruler, hoping for protection. It didn’t help. The descriptions are gut-wrenching: homes were destroyed, Torah scrolls were trampled in the mud and burned, and on the first day of Sivan—the day the Israelites originally reached Sinai—those hiding with the Minister were also slaughtered. They accepted the “Divine Decree” with a whole heart, crying out Shema Yisrael.

Out of 800 people in one community, only a handful survived. There is a story of a young man named Simcha HaKohen who, when taken to a church to be forcibly baptized, drew a knife from his sleeve, killed the Minister’s relative, and was immediately killed himself.

From Darkness to Light: Rashi to the Present Day

The great commentator Rashi lived during this time. Born in 1040 and passing in 1105, he lived through the horrors of 1096. He and the subsequent Sages discussed the prohibition against suicide (“But for your own life-blood I will require a reckoning”), explaining that in extreme cases of forced idolatry or unbearable torture, giving one’s life was a holy act, much like King Saul on Mt. Gilboa.

Rabbi Meir of Rothenburg (13th century), who died in a German prison because he refused to let the Jewish community ransom him (so as not to encourage the kidnapping of more rabbis), wrote: “May the Rock of Israel avenge our blood… may our eyes see it and our hearts rejoice.” In those days, justice was a distant dream.

The Miracle of Our Generation

By the grace of G-d, after nearly a thousand years, we are back in the Land of Israel. Today, when we have proper leadership, we have the ability to pursue and overtake our enemies. May we continue to fulfill the verse: “I pursued my enemies and overtook them, and did not turn back until they were consumed.”

I want to conclude with the words of Rabbi Samson Raphael Hirsch. Living in mid-19th century Germany, a time of secularization and reform, he said something piercing:

“If the martyrs of the Crusades were to rise from their graves and meet their descendants who have abandoned the Torah, they wouldn’t recognize them. They would ask: ‘We slaughtered our own infants and gave our lives to preserve the holiness of Israel—and you throw it all away by choice?'”

The lesson for us is to realize that G-d has remembered His people. We live in a time of great merit—the “advantage of light over darkness.” If Rashi or the Maharam of Rothenburg were alive today, they would be composing songs of joy that the People of Israel have returned to their land, their language, and their names. The words of the Prophets are being realized through us.

We must remember: The Eternity of Israel does not lie. We are a nation only by virtue of our Torah. This is what makes us unique and holy. May we never abandon it by choice.

Shabbat Shalom! Please feel free to share.

Editor’s comment: We see in the Beit Yosef’s commentary that it was a dispute among the rabbis regarding which measures could be used to prevent forced baptism.

Rabbi Karo, author of Beit Yosef

Beit Yosef on Tur, Yoreh De’ah, Siman 157.

This passage from the Beit Yosef (specifically the Bedek ha-Bayit additions) in Yoreh De’ah 157 discusses one of the most agonizing dilemmas in Jewish law: whether a person is permitted to take their own life—or the lives of others—to avoid forced conversion or extreme torture during a period of religious persecution (Sha’at ha-Shmad).

Here is the translation and a breakdown of the arguments presented.

Translation: Beit Yosef, Yoreh De’ah 157

The Scriptural Source It is written in the Orchot Chaim (Laws of Loving God, Ch. 4), citing Bereishit Rabbah (34:13), which expounds on the verse: “But (Ach) for your own lifeblood I will require a reckoning” (Genesis 9:5). This verse serves as a warning against one who “strangles his own soul” (commits suicide).

The Exception for Martyrdom One might think this prohibition applies even to cases like Hananiah, Mishael, and Azariah (who gave their lives rather than worship an idol). Therefore, the Torah says “Ach” (But/However). This implies that during a time of forced apostasy, a person may hand himself over to death or even kill himself if he fears he will be unable to withstand the trial (and would otherwise sin).

The Case of King Saul Similarly, it applies to cases like Saul son of Kish, who feared he would be subjected to cruel tortures [by the Philistines]; he may hand himself over to death, as the verse says “Ach.”

The Debate Over Killing Children

From this, some bring proof for those who slaughtered children during times of persecution [to prevent them from being raised as idolaters].

However, others forbid it. They interpret the word “Ach” differently:

1. Suicide is forbidden: A person may not kill himself.

2. Passive vs. Active: Hananiah, Mishael, and Azariah merely handed themselves over to the hands of others to be killed; they did not strike themselves.

3. King Saul: He acted against the will of the Sages.

The Tale of the Two Rabbis

There is a story of a certain Rabbi who slaughtered many children during a time of persecution because he feared they would be forced to abandon their religion. Another Rabbi was with him, became angry, and called him a “murderer.” The first Rabbi did not heed his words.

The opposing Rabbi said: “If I am right, let that [first] Rabbi be killed by an unusual death.” And so it was: the gentiles captured him, flayed his skin, and placed sand between the skin and the flesh. Afterward, the decree of persecution was nullified. Had he not slaughtered the children, it is possible they would have been saved and not killed at all.

Key Halakhic Concepts

• The Power of “Ach” (אך): In Midrashic hermeneutics, the word Ach is a “limitation” (Mi’ut). It suggests that while suicide is generally a capital crime in the eyes of Heaven, there are specific, extreme circumstances where the rule is set aside.

• Fear of Failure: The text highlights a psychological component. The permission (according to the first view) isn’t just about dying for G-d; it’s about the fear that torture will break the person’s will, causing them to betray their faith.

• The Moral Warning: The concluding story serves as a chilling “cautionary tale.” Even when acting out of religious zeal, the shedding of innocent blood is viewed with extreme gravity. The fact that the decree was nullified shortly after the children were killed suggests that the Rabbi acted with “unholy haste,” failing to trust in divine salvation.

In modern times there is a case that became headlines in the media of a father who acted based on the extreme position during a divorce dispute. I strongly recommend that a person faced with that situation get a halachic ruling from a great Posek. It appears to me that the Beit Yosef leans in the direction that one should not slaughter the children. But I wish to make it clear, I do not have the authority nor do I have the knowledge necessary to give clear halachic instruction on this heavy issue.

Comment #2: It is not so clear what was the historical reality regarding the events surrounding the jailing of Rabbi Meir of Rothenburg

For those that read Hebrew, see: https://tora-forum.co.il/attachments/%D7%94%D7%90%D7%9D-%D7%A1%D7%99%D7%A8%D7%91-%D7%9E%D7%94%D7%A8%D7%9D-%D7%9E%D7%A8%D7%95%D7%98%D7%A0%D7%91%D7%95%D7%A8%D7%92-%D7%9C%D7%94%D7%A9%D7%AA%D7%97%D7%A8%D7%A8-%D7%9E%D7%91%D7%99%D7%AA-%D7%94%D7%9B%D7%9C%D7%90-pdf.48511/

Building on the Hilltops

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ChatGPT AI summary: 

Feiglin’s Overall Position

Feiglin presents a strongly ideological, nationalist, and anti-establishment view. His analysis combines:

• Security doctrine
• Criticism of Israeli leadership
• Deep distrust of international (especially U.S.) influence
• A broader worldview about sovereignty and Jewish identity

Did Israel & the U.S. “Win” vs Iran?

His short answer: No — not really

Feiglin explicitly argues:

Winning a war is not about causing more damage — it’s about imposing your will on the enemy.

According to him:

• Israel and the U.S. caused serious damage
• BUT failed to force Iran to surrender or change behavior

Therefore: this is not victory

His “Balance Sheet” of the War

Positive achievements (he acknowledges these)

He gives credit for several things:

1. Military success

• Damage to Iran’s missile and nuclear infrastructure
• Strong performance by the Israeli Air Force

2. Deterrence signal

• Israel showed it can act like a regional power

3. Strategic message

• The assassination of Ali Khamenei (as he claims/describes)
  • In his view: reversed the narrative of Israel being under existential threat

4. U.S.–Israel alignment

• Strengthened ties with the United States

Negative side (his main argument)

He believes these outweigh the positives:

1. Iran still has strategic power

• Still holds:
  • Many missiles
  • Enriched uranium
• Can still threaten Israel

2. Iran dictates reality

He asks:

• Who controls the Strait of Hormuz?
• Who can still escalate?

His answer: Iran still can

3. No decisive outcome

• No regime collapse
• No surrender
• No removal of long-term threat

Therefore:
War ended without resolution

4. U.S. dependence = weakness

Feiglin strongly criticizes reliance on the U.S.:

• Claims Israel has given up sovereignty
• Says decisions are effectively controlled by Washington

5. “Cycle of limited wars”

He argues Israel is stuck in a pattern:

• “Rounds” instead of victory
• “Degrading capabilities” instead of defeating enemies

His Core Strategic Doctrine

Feiglin proposes a radically different approach:

What Israel should do (in his view)

Against Iran:

• Destroy infrastructure immediately:
  • Power stations
  • Oil production
  • Communications
• Collapse the regime quickly

Against enemies in general:

• Total victory, not containment
• Attack states/societies—not just terror groups

His View of the U.S. Role

He portrays the U.S. as acting out of its own interests:

• Focused on:
  • Oil control
  • Dollar dominance
• Not truly aligned with Israel’s existential needs

He suggests:

• Israel should act independently, even against U.S. wishes
  (like in past cases he references)

Bottom Line

According to Feiglin:

• Israel and the U.S. achieved tactical success
• But failed strategically

His conclusion:

Iran was not defeated, and therefore the war was not won.

Editor’s comment: The war has not yet removed the existential threat from Israel but it has given Israel and/or the USA more time to solve the problem. I pray that Hashem will manipulate the situation to provide us with full victory.

Comment #2: I believe that Trump would have preferred a more decisive ending, but the political and economic price is too costly for him. After all he does not want “Mamdani Democrats” taking control of Congress in November.

Additional suggested reading:

A Few Days After the Attack on the World Trade Center – Moshe Feiglin Already Predicted the U.S.A. Would Lose the War. His Analysis Also Has Implications for the Efforts to “De-Nazifi” Gaza

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Further suggested reading: “Open for Me”: The Hole of the Needle of Sa-Nur and the Great Expansion of the Land’s Borders

A Gemini AI summary of an article by Rabbi Itiel Sofer explores the laws and spiritual foundations of the commandment to blow silver trumpets (*Chatzotzrot*), particularly during wartime and periods of communal distress.

It addresses the historical evolution of this practice, the debates among medieval scholars (Rishonim), and its relevance in the modern era.

## 1. The Three Roles of the Silver Trumpet

According to the Torah (*Numbers 10:1-10*), the silver trumpets served three distinct purposes in the desert:

* **Logistics:** To assemble the community and signal the movement of the camps.

* **War:** To be blown “when you go to war in your land against the enemy who oppresses you.”

* **Sacrifice:** To be blown during the offering of communal sacrifices on festivals and joyous days.

The author notes a deep connection between these roles. For example, the desert journeys were essentially a military march toward the conquest of Israel, which is why the blowing for travel and the blowing for war are linked in early halakhic literature.

## 2. The Great Halakhic Debate: Trumpet vs. Shofar

The article highlights a fundamental disagreement regarding what instrument should be used during communal fasts and times of trouble outside the Holy Temple (*Beit HaMikdash*):

* **Maimonides (Rambam):** Maintains that even outside the Temple, the primary commandment in times of distress is to use **trumpets**.

* **Nachmanides (Ramban) & The Geonim:** Argue that trumpets are primarily for the Temple or when the entire nation is gathered. Outside the Temple, they believe the **shofar** is the appropriate instrument for communal cries.

* **The “French Custom”:** Medieval French scholars noted that they did not blow at all during communal fasts because they lacked the specific silver trumpets required by the Torah, and they held that a shofar could not substitute for them in this context.

## 3. The Spiritual Mechanism: “Remembrance”

The author explains why Maimonides and the *Sefer Ha-Chinuch* group the blowing for sacrifices and the blowing for war into a **single commandment**.

The Torah uses the word “remembrance” (*Zikaron*) for both scenarios. The article suggests that blowing the trumpets during sacrifices creates a “spiritual credit” or merit. When the nation later faces war and blows the trumpets again, that “remembrance” of the sacrifices is “activated,” prompting Divine salvation. Therefore, the trumpet is not just a signal; it is an accompaniment to prayer designed to “remind” G-d of Israel’s dedication.

## 4. Why Don’t We Blow Trumpets Today?

The author addresses the famous question of the *Magen Avraham*: If this is a Torah commandment, why is it not practiced in the modern era? Several answers are provided:

* **The Temple Link:** Many authorities believe the mitzvah is tied to the Temple service. Without the altar and sacrifices, the “remembrance” mechanism of the trumpets is incomplete.

* **Geographic Constraint:** Some scholars (like the *Netiv Chayim*) argue the commandment applies specifically to the **Land of Israel** when it is under Jewish sovereignty.

* **Communal vs. Individual:** The mitzvah is a communal obligation managed by the central leadership (the *Beit Din*), not a personal obligation for every individual to perform.

## 5. Contemporary Application in Israel

The article concludes by discussing the revival of this practice. In recent decades, prominent Israeli rabbis—including former Chief Rabbis Mordechai Eliyahu and Avraham Shapira—reintroduced the blowing of silver trumpets (crafted by the Temple Institute) during major prayer gatherings at the Western Wall during times of national crisis.

This modern application views the trumpet as a tool to:

1. **Awaken the heart** to repentance (*Teshuvah*).
2. **Express a “great cry”** to G-d during severe distress.
3. **Strengthen the yearning** for the building of the Third Temple.

### Summary Table: Key Scholarly Views

| Authority | Instrument in Distress | Location Requirement |

| :— | :— | :— |

| **Maimonides** | Trumpets | Anywhere (in distress) |

| **Nachmanides** | Shofar | Anywhere (Trumpets only in Temple/War) |

| **French Sages** | Trumpets only | Only if silver trumpets are available |

| **Modern Practice** | Both (often separately) | Specifically in the Land of Israel |

Gemini AI asked: Would you like me to find more information on the specific design of the silver trumpets used by the Temple Institute today?

Answer: Yes and I asked for a picture.

Silver Trumpets

The full Hebrew article by Rabbi Sofer is in issue 50 of Maalin Bakodesh, (Elul 5785). Currently it can be found at https://files.cdn-files-a.com/uploads/963957/normal_68f21505044ce.pdf  pages 192-206

Rabbi Yasa said: The Holy One, Blessed be He, said to Israel: My children, open for Me one opening of repentance like the sharp point of a needle, and I will open for you openings that wagons and carriages enter through”. Shir HaShirim Rabbah (Chapter 5)

This ancient teaching by Rabbi Yasa is more than a spiritual instruction; it is a practical formula for reclaiming and expanding territorial boundaries. At its heart lies the principle that national strengthening and the expansion of borders always begin with a small point of determination, which gradually transforms into a wide path of settlement and establishing facts on the ground. This is precisely the story of Sa-Nur—a point in the heart of Northern Samaria that refused to be erased and became a lever for expanding the Jewish hold on the Land of Israel.

The Hole of a Needle in the Heart of Samaria

In 2005, with the implementation of the Disengagement Plan, it seemed as though the retreating border line had been sealed. Sa-Nur, the artists’ village that dominated the Dothan Valley, was evacuated and destroyed, and the Jewish presence in Northern Samaria was reduced to a narrow crack. For many, this was the end, but for those who kept a “hole of a needle” of loyalty to the land in their hearts, the expulsion was merely the starting point for a broader return.

For twenty years, the “opening like the hole of a needle” was the unwavering persistence of the pioneers: the repeated ascents to the ruins, the prayers in the fortress, and the uncompromising public struggle to repeal the Disengagement Law. These were small steps that seemed almost futile against the political reality. Yet, as Rabbi Yasa taught: G-d does not demand the entire space from us in a single day; He demands the first crack in the wall.

From the First Caravan to the Expansion of Borders

On the 28th Adar 5786, twenty years after the expulsion, we are witnessing the transition from the narrow opening to the “wagons and carriages.” The placement of dozens of caravans (mobile homes) in Sa-Nur this morning (March 17, 2026) by the Samaria Regional Council and the Amana movement is the physical realization of expanding the borders.

This is no longer just a dream; it is the establishment of new-old boundaries:

• Regulated Construction: The approval of the master plan for 126 housing units in Sa-Nur transforms the isolated point into a broad permanent settlement.
• Strategic Infrastructure: The completion of the Silat bypass road and the preparation of infrastructure allow for an organized, large-scale return.
• National Rectification: As Council Head Yossi Dagan stated: “We are coming home.” This return is not just to a specific point, but a significant expansion of the living space and security of the State of Israel in Northern Samaria.

Minister Bezalel Smotrich summarized it as “erasing the shame of the expulsion and resettling the land anew.” The transition from the narrow crack of struggle to the wide gateway of caravan convoys and bulldozers proves that a small human effort—the first step of “returning” to the land—invites territorial growth that transcends initial planning.

Conclusion

Sa-Nur in 5786 (2026) is living testimony that whoever dares to open a needle-sized hole of hope will merit seeing caravans of families expanding the borders of the land. The call “Open for me” is now answered by reality on the ground: the land is opening, the borders are expanding, and Jewish life is safely flowing back into the heart of Samaria.

Iran = Persia

The Miracles of Purim 5786 – Rabbi Yitzchak Brand

The Mystery of the Morning Prayer

The daily prayer beginning with “A person should always…” until “when I return your captives before your eyes, said the L-rd” (found in Tanna Debei Eliyahu and the Tur, Orach Chaim 46) contains essential foundations for our time.

The Tur writes:

“Gather those who hope for You from the four corners of the earth… Who among all the works of Your hands, in the upper or lower worlds, can tell You what to do or what to fashion?”

The Question: Why, specifically when we pray for the Gathering of the Exiles, do we emphasize that no one can tell G-d what to do? Why don’t we say this earlier in the prayer when mentioning the Holy Patriarchs (Abraham, Isaac, and Jacob)?

The Divine Choice of Messengers

When mentioning the Patriarchs, there is no “supposition” (hava amina) that anyone would challenge G-d’s choice to make them the fathers of our nation. However, regarding the Gathering of the Exiles, G-d often directs events through those who violate the Sabbath or lead many to sin.

Because of this, “Upper Beings” (like Tzaddikim or Angels) might protest, claiming: “This is not the proper way! A great event like the Gathering of the Exiles should happen through righteous people or the Messiah.” To this, Eliyahu (Elijah) the Prophet warns: “Who among all Your works… can tell You what to do?” G-d is free to choose His messenger. While we should choose the best path when given the choice, if G-d acts differently, we must accept His providence. He can bring great salvation even through those far from religion.

Historical Precedents

We see throughout history that salvation has come through those who caused others to sin:

1. Jeroboam son of Joash (Jeroboam II): As recorded in II Kings 14:23–27, he did “evil in the eyes of the Lord,” yet G-d used him to restore the borders of Israel and save the nation because He saw their extreme suffering.
2. Herod the Great: The Second Temple was rebuilt in grand fashion by Herod, despite the fact that he had previously murdered the Sages of Israel (Bava Batra 4a).

The Current Reality: Purim 5786

Now, in Purim 5786, we see a similar pattern. The “days of Purim” began early this year, around the 11th of Adar (as mentioned in the beginning of Tractate Megillah regarding the various dates the Megillah is read). This coincided with Parashat Zachor.

We have entered a serious war against the “Great Oppressor,” the Haman of our time—Ali Khamenei (may his name be blotted out). We have merited to see him and much of his entourage eliminated, and a real war waged against the entire Iranian regime.

• The Parallel: This is like the work of Mordechai the Righteous.
• The Obligation: There is an absolute duty to thank G-d, just as there was in the time of Mordechai and Esther.
• Hidden Miracles: Just as G-d’s name is not explicitly mentioned in the Megillah, yet everything was directed by Him, so too is everything happening now under His guidance.

Closing Thought

Some are bothered by the fact that G-d is bringing this salvation through Benjamin Netanyahu. However, these are the calculations of the Almighty. We must give thanks for the miracles performed and not challenge the method, even if it is not being done through a Torah-observant Jew.

G-d chooses whom He desires. This is the foundation of faith: “Who among all the works of Your hands, in the upper or lower worlds, can tell You what to do and what to fashion!”

Gemini Ai asked: Would you like me to look up the specific Torah or Talmudic sources mentioned here to provide more context?

Editor’s response: The passages involving Jeroboam son of Joash, please provide a more detailed translation.

Gemini said

To understand why Rabbi Brand uses this specific king as a precedent, it helps to look at the literal and thematic depth of the verses in II Kings (Melachim Bet) 14:23–27.

This passage is unique because it describes a king who was spiritually “wicked” but whom G-d chose to be the literal savior of the Jewish people during a time of existential threat.

Detailed Translation: II Kings 14:23–27

Verse 23

“In the fifteenth year of Amaziah son of Joash, king of Judah, Jeroboam son of Joash, king of Israel, began to reign in Samaria; [he reigned] forty-one years.”

Verse 24

“And he did what was evil in the sight of the L-rd; he did not depart from all the sins of Jeroboam son of Nebat, who caused Israel to sin.”

• Context: Jeroboam son of Nebat was the first king of the northern kingdom who set up golden calves. Jeroboam II (the subject here) continued this idolatry.

Verse 25

“He restored the border of Israel from Lebo-Hamath to the Sea of the Arabah (the Dead Sea), according to the word of the L-rd, G-d of Israel, which He spoke through His servant Jonah son of Amittai, the prophet from Gath-Hepher.”

• Note: This describes a massive territorial expansion. Despite his spiritual failings, he was the most successful military leader of the northern kingdom.

Verse 26

“For the L-rd saw the affliction of Israel, that it was very bitter; for there was no one left, bond or free, and there was no helper for Israel.”

• The Logic: Rabbi Brand emphasizes this verse. G-d didn’t save Israel because the king was righteous; He saved them because the people were suffering and had no one else to turn to.

Verse 27

“And the L-rd had not said that He would blot out the name of Israel from under heaven; so He saved them by the hand of Jeroboam son of Joash.”

Why this is relevant to the Rabbi’s argument

The Rabbi is drawing a direct parallel between the “Jeroboam era” and the “Netanyahu/Current era” based on three points:

1. The “Imperfect” Messenger: Jeroboam II was a “sinner” (in the biblical text’s view) yet was the “Hand of G-d” for salvation.
2. The Existential Threat: Verse 26 describes a state of “no helper.” The Rabbi views the threat from the Iranian regime in a similar light—a moment where the nation requires a “savior,” regardless of that person’s religious level.
3. The Sovereignty of Choice: The core of the prayer the Rabbi quoted (“Who can tell You what to do?”) is that humans cannot dictate to G-d which “vessel” He should use to protect His people.

Moshe Feiglin

Summary of an hour and 20 minute talk in Hebrew by Chat GPT

Moshe Feiglin: The Way to Deter Lebanon

Below is a translated and summarized 12-Section style overview of the transcript (Moshe Feiglin’s talk). Chat Gpt translated the key arguments and condensed the long speech into structured sections that roughly correspond to what a 12-Section analytical summary would contain. The goal is to preserve his arguments, themes, and narrative flow while removing repetition.

Summary and Translation of Moshe Feiglin’s Talk (Parashat Vayakhel)

Speaker: Moshe Feiglin
Topic: Weekly political analysis and Torah reflection

Section 1 — Introduction: Living in “Historic Times”

Feiglin opens by saying that Israelis are living in extraordinary historical moments. He stresses that current events will one day be studied in history books, but no one knows how the situation will develop.

He compares the current uncertainty to the assassination of Archduke Franz Ferdinand in 1914, which unexpectedly triggered the World War I. At the time, few people realized that a seemingly local incident would escalate into the largest war of the modern era.

Similarly, today’s events in the Middle East could lead to:

• A limited conflict that fades away
• Another recurring “round” of fighting
• A broader regional or even global war

Feiglin argues that Iran is attempting to create a global economic crisis in order to pressure the United States to end the conflict. According to his analysis:

• For the United States to win, it must defeat Iran.
• For Iran to win, it only needs to survive and hold out.

Thus the conflict is asymmetric: endurance itself is Iran’s strategy.

Section 2 — Positive Developments of the Week

Feiglin begins his analysis with what he calls “good news.”

Cancellation of Charges Against Unit 100 Soldiers

He praises the decision by the Israeli military prosecutor to cancel indictments against soldiers from “Force 100” related to the Sde Teiman affair.

According to Feiglin:

• The case should never have been filed.
• The evidence was weak or fabricated.
• The prosecution’s language about “complex evidentiary issues” is legal jargon covering up a flawed case.

He criticizes the release of a detained Palestinian suspect back to Gaza before cross-examination, claiming it weakened the case intentionally.

Feiglin concludes that the soldiers deserve compensation for the damage to their reputations and hopes they will sue the state.

Section 3 — Economic “Miracle” in Israel

Another positive development, he claims, is Israel’s surprisingly strong economy.

Feiglin says that according to Israeli economic officials:

• The government unexpectedly received 10 billion shekels in additional revenue.
• Economists admitted they cannot fully explain Israel’s economic resilience.

Despite war conditions:

• Israel’s stock market rises while others fall.
• Foreign investment continues.
• The Israeli shekel remains strong.
• Birth rates remain high compared with other developed countries.

Feiglin frames this as evidence of divine providence, suggesting Israel’s survival and prosperity cannot be explained purely by economics.

Section 4 — U.S. Military Reform

Feiglin then praises a speech by Pete Hegseth, U.S. Secretary of Defense.

According to the speech:

• The Pentagon plans to reduce bureaucratic legal oversight in military operations.
• Military lawyers will focus only on combat-related legal advice.
• Civilian legal matters will be handled separately.

Feiglin interprets this as a rejection of excessive legal interference in warfare.

He argues that Israel’s military culture has been heavily influenced by the U.S. model over the past decades. If the U.S. reduces legal bureaucracy in the army, he hopes Israel will follow.

Section 5 — Israeli Army Spokesperson and the Temple

Feiglin discusses a speech in Arabic by the IDF spokesperson to Lebanese audiences.

In the speech, references were made to:

• King David
• King Solomon
• The construction of the Temple in Jerusalem
• Cedars from Lebanon used for the Temple

Feiglin asks why Israeli officials can speak openly about the Temple to Arabs but avoid such references in Hebrew to Israelis.

He argues that Israel should speak openly about its historical and biblical connection to the land.

Section 6 — The Arafat Monument Incident

Feiglin discusses a case in which an Israeli soldier attempted to destroy a monument to Yasser Arafat in a Palestinian town.

The soldier was punished, and Israeli officials apologized to Palestinian authorities.

Feiglin criticizes this strongly.

He argues:

• Arafat was responsible for the deaths of many Israelis.
• Honoring him with monuments is unacceptable.
• The apology shows Israel has returned to the same flawed mindset that existed before October 7.

For Feiglin, the issue symbolizes a deeper problem in Israel’s military leadership.

Section 7 — “The Conceptzia” (Faulty Strategic Concept)

Feiglin says Israel has returned to the same strategic doctrine that failed before the October 7 Hamas attack.

According to him, intelligence agencies again assume enemies are “deterrred.”

He gives an example:

Before the current confrontation, Israeli intelligence reportedly told the government that Hezbollah was deterred.

However:

• Fighting resumed quickly.
• Northern Israel again came under threat.

He argues this shows the same mistaken thinking that existed before October 7.

Section 8 — The “Remote Fire Doctrine”

Feiglin attributes this failure to a long-term change in Israeli military doctrine.

He claims the Israeli military shifted from:

Territorial conquest and decisive victory

to

“Remote fire” warfare

This doctrine relies on:

• Air strikes
• Precision missiles
• Cyber warfare
• Intelligence operations

Rather than ground control of territory.

While these capabilities work well against distant targets such as Iran, Feiglin argues they fail against nearby enemies like Hamas or Hezbollah.

Section 9 — The Impact of the Oslo Accords

Feiglin connects the doctrinal change to the Oslo Accords.

He argues Oslo created a psychological shift:

• Israel accepted the narrative of a Palestinian nation.
• Israel began to see itself as a temporary presence rather than a native civilization.

According to Feiglin, this undermined Israel’s moral confidence and strategic clarity.

He believes this loss of ideological certainty weakens military strategy.

Section 10 — Proposed Strategy for Lebanon

Feiglin says Israel should have taken a very different approach in Lebanon.

His proposed strategy:

1. Advance to the Litani River.
2. Remove hostile populations from the border area.
3. Establish permanent Israeli control south of the river.
4. Begin Israeli settlement in the area.

He argues this would create a strategic buffer zone and prevent future attacks.

Section 11 — Criticism of the Judicial System

Feiglin criticizes Israeli courts and prosecutors, claiming they show bias.

He cites several examples where:

• Security officials or activists were released quickly.
• Other defendants remained in detention longer.

He argues the system undermines public trust and operates according to political loyalties.

Section 12 — Torah Portion: Vayakhel

The talk concludes with a reflection on the weekly Torah portion, Parashat Vayakhel.

The portion begins with commandments about the Sabbath before describing construction of the Tabernacle.

Feiglin explains the connection:

Reality consists of time and space.

Judaism sanctifies both:

• Time → Shabbat
• Space → the Temple

He explains this idea using teachings from Leon Ashkenazi (Manitou).

According to this interpretation:

• Islam emphasizes submission to fate.
• Christianity sees redemption as already achieved.
• Judaism focuses on bringing holiness into the present world.

Thus the Sabbath sanctifies time, while the Temple sanctifies physical space.

He concludes with the hope for rebuilding the Temple in the future.

Overall Themes of the Speech

Main arguments Feiglin repeatedly emphasizes:

1. Israel faces historic geopolitical uncertainty.
2. Iranian strategy relies on endurance rather than victory.
3. Israel’s economy shows unusual resilience.
4. The Israeli military is constrained by legal bureaucracy.
5. Strategic failures stem from post-Oslo ideological weakness.
6. Israel must regain confidence in its historical identity.
7. National security and Jewish identity are inseparable.
8. Judaism’s mission is to sanctify both time and space.

Further suggested reading: The Entire State of Lebanon is Located Within the Boundaries of the Land of Israel in Parshat Masei – Bamidbar / Numbers Chapter 34

This is a Grok AI summary of  “Antisemites Are Back: What Lies Ahead for American Jews and Israel? | With Dov Hikind”

**Page 1: Introduction and Tucker Carlson’s Dramatic Shift**

The discussion opens with host Alex Tseitlin and co-interviewer Chaim Ben Pesach welcoming Dov Hikind, a prominent former New York State Assemblyman and founder of Americans Against Anti-Semitism. Hikind, drawing from personal interviews with Tucker Carlson on Fox News, expresses deep shock at Carlson’s transformation. Once a mainstream conservative who avoided Israel topics, Carlson now spouts “venom” and “hate” toward Jews, described by Hikind as a “wannabe Hitler.” Hikind notes Carlson’s earlier tolerance of Holocaust deniers while still welcomed at the White House, highlighting how unchecked rhetoric escalated. Facts, Hikind insists, no longer matter to such figures; education is futile. Carlson’s conspiracies—blaming Jews or Netanyahu for global events—mirror Nazi and Russian propaganda, creating a dangerous call for violence that many viewers interpret literally.

**Page 2: The Broader Right-Wing Anti-Semitism Problem**

Hikind and Alex agree Carlson is not isolated but represents a substantial segment of right-wing politics. Megan Kelly is singled out as equally “dangerous” despite her polished image. Hikind contrasts this with the left, which he once fought exclusively (street attacks in Brooklyn neighborhoods). Now the right poses the greater threat. Russian-style narratives—claiming Netanyahu rules the world via Epstein files or tricks Trump—fuel the fire. Hikind warns against simplistic explanations like “Qatar paid him”; the belief is genuine among followers. This mainstreaming makes anti-Semitism respectable again, unlike fringe crazies of the past. Jews sense danger but avoid facing it, preferring comfort.

**Page 3: Jewish Comfort in America vs. Historical Warning**

Despite full restaurants, global travel, and prosperity in places like Woodmere, Long Island, Hikind reveals deep private Jewish anxiety. History offers no exceptions: every welcoming diaspora ended in catastrophe. “America is different” is a dangerous bet. Hikind’s parents survived Auschwitz and forced labor; their only “crime” was being Jewish. Today’s comfort—luxury homes, vacations—mirrors past complacency before pogroms. Hikind has never witnessed such intensity in his lifetime. Internal denial (“we’re doing fine”) delays action. The core question emerges: What is the plan for Jewish survival?

**Page 4: Trump’s Record, Administration Allies, and Personal Concerns**

Hikind praises Trump as Israel’s best friend ever—moving the embassy, Abraham Accords, Iran pressure—surpassing all predecessors. Key appointees (defense secretary, Rubio, etc.) are “extraordinary.” Yet Hikind wishes Trump spoke less to avoid regrets. He hosted Carlson at the White House, knowing his views. Hikind questions Trump’s 2020 “Deal of the Century,” which envisioned a Palestinian state, Jerusalem division, and massive territorial concessions. Events, not innate love for Jews, drive Trump’s pro-Israel moves. Democrats under Biden/Harris would have handed Iran nukes; Trump prevented that. Still, Trump’s tolerance of anti-Semites alarms Hikind.

**Page 5: The JD Vance and 2028 Election Danger**

Hikind and Alex highlight JD Vance’s close friendship with Carlson. Vance defended Carlson post-anti-Semitic rants and hired Carlson’s son to his staff. Polls show Vance as overwhelming 2028 Republican frontrunner (Rubio reportedly stepping aside). A Vance nomination would pit a Carlson-aligned candidate against Democrats. Hikind fears a choice between “Tucker Republican” Vance and far-left Democrat Gavin Newsom (who calls Israel an “apartheid state,” reviving “Zionism is racism”). Newsom’s stance has full Democratic support. Midterms likely hand Democrats the House; Republicans may lose Senate. Aid to Israel could face cuts, impeachment probes against Trump, and a “horror show.” Politics shift rapidly, but current trajectory is grim.

**Page 6: Democrats’ Collapse on Israel and Internal Jewish Failures**

Democratic support for Israel has plummeted to ~30% in polls. Newsom leads the 2028 field; his party embraces “genocide” and “apartheid” smears. Hikind cites New York’s Zohran Mamdani election and his wife’s post-Oct. 7 celebration of the massacre. Even NYC’s mayor defended her. Hikind’s organization, Americans Against Anti-Semitism, was formed post-Assembly to confront rising incidents after Oct. 7. He laments Jewish inaction: enemies march constantly; Jews prefer restaurants over streets. One massive Washington rally occurred; nothing since. Soros funding is real but irrelevant—Jews must counter with their own resources and motivation. No unified plan exists; leadership vacuum is total.

**Page 7: Aliyah, Jewish Defense League Revival, and Future in America**

Hikind sees no surge in actual aliyah despite record home purchases in Israel as “Plan B.” Prosperity blinds Jews: “I made it here; why start over?” He admits personal failure—he owns an Israeli home but lives in New York. True heroes are IDF soldiers sacrificing lives, not wealthy donors. Hikind encourages the new JDL 613 group for physical defense. History teaches every diaspora ends badly; only Israel offers safety and purpose. He urges strength, pride, and stopping over-success in law/medicine that fuels envy. Jewish survival defies logic—miraculous despite 15 million (or fewer committed) Jews worldwide.

**Page 8: Netanyahu’s Legacy, Leadership Vacuum, and Israeli Politics**

Hikind credits Netanyahu’s television advocacy and achievements but says it is time for new leadership. No obvious successor exists; Bennett is dismissed. Moshe Feiglin is praised as high-quality, charismatic, and honest but unlikely to break through soon (even four Knesset seats would be a start). Netanyahu deliberately stifles rivals, leaving Likud vulnerable post-tenure. Hikind hopes for regime change in Iran to reshape the region positively. Population growth and settlement expansion in Judea/Samaria (now 600,000 Jews) make a Palestinian state practically impossible—Hilltop Youth outposts are the strategic key blocking it.

**Page 9: Palestinian State Pressure, Trump’s Plan Risks, and Jewish Divisiveness**

Post-Iran war, global pressure for a Palestinian state will intensify. Trump’s 2020 plan already called for one in Gaza, 90% Judea/Samaria concessions, and Jerusalem redivision. Hikind insists no partner exists—enemies reject peace. Hilltop Youth settlement on strategic hilltops counters this. Greatest internal threat is Jewish divisiveness—worse than external enemies. Second Temple fell due to baseless hatred, not Torah neglect. Today’s left-right, Israel-diaspora rifts echo this. Hikind rejects doomsday scenarios (sanctions collapsing Israel like South Africa); faith in Hashem overrides logic. Israel’s improbable success—growth amid war—is miraculous.

**Page 10: Conclusion – Faith, Resilience, and Call to Action**

Hikind ends with unshakeable optimism rooted in G-d: Jewish existence defies history and logic. Challenges persist until Messiah, but Jews endure, grow, and thrive in Israel—the only true home. He urges aliyah, pride, street activism, and defense groups like JDL 613. Comfort in America is illusory; history warns against it. Trump bought time, but 2028 risks (Vance/Newsom) loom. Internal unity is paramount. Hikind thanks Alex and Ben Pesach, reaffirming his lifelong commitment. The message: be strong, proud, faithful—Jews are not going anywhere. The interview closes on resilience: “We survive. Period. Not only do we survive, we grow.”

Editor’s Comment: If you search vilnagaon.org you will find we have a negative view about the Abraham accords. We also wish to replace Netanyahu with a more right-wing leader in Israel who also has fear of Heaven.