Wednesday, December 17, 2014

Poverty, don't we know this already for a long long time?

How Israel's poor were lost between defense and politics

After report reveals 1.6 million Israelis live below poverty line, Alalouf Commission chair says government must act immediately; single-parent mother: 'Country does not take care of poverty or the poor.'
Omri Efraim
Published: 12.17.14, 01:00 / Israel News
"I do not need a poverty report to know that the three jobs my husband and I work do not pay enough to survive. We are fighting for food and clothing. They say there are tough security situations in Jerusalem? The war is first and foremost inside the home: how to survive, how to live, how do I feed my kids." - Iris Umgazin, a 47-year-old mother of five from Jerusalem





Israelis shared their stories of steep poverty after a National Insurance Institute report revealed on Tuesday that 1.6 million people lived below the poverty line. The government body tasked with improving the situation, the Alalouf Commission, has disappeared in the past six months – as the budget battle worsened and the governing coalition collapsed.



"If the state does not act immediately to change the situation, the poverty rate will increase and Israeli society will not be able to develop properly," warned Eli Alalouf, the chairman of the committee.




Man begs for donations (Photo: Gil Yohanan)

His eponymous commission reported its conclusions last June, but they were abandoned in short order, with the kidnapping of three Israeli teens and a war with Hamas in Gaza topping the headlines. Regardless, the majority of its recommendations, intended as the flagship of Prime Minister Benjamin Netanyahu's war on poverty, were buried.


The commission members formulated a series of steps, estimated at 7.8 billion shekels per year, but quickly cut the figure to 1.7 billion during the arduous process of settling on the 2015 State Budget.


However, because of the snap elections and the fact the budget was never passed, even these meager steps were abandoned – leaving the war on poverty toothless and penniless.


Alalouf enumerated a series of essential steps which were formulated by the commission's experts, including massive investment in education, welfare, and healthcare infrastructure. "Without such investment, the state and society in Israel will not be able to develop and halve the poverty rate within a decade, as recommended by the commission."


The commission chairman stressed that there was a need "to increase dramatically the number of apartments under public housing and the extent of the rental assistance provided to the needy, to raise pensions and to utilize rights like the negative income tax."




Homeless man in Tel Aviv (Photo: Motti Kimchi)


Other experts have disagreed with Alalouf's conclusions. Prof. Avi Simchon from the Hebrew University, who previously served as the senior economic advisor to former Finance Minister Steinitz, said there were more important measures that must be taken.


"The Alalouf Commission ran away from the central problems, like making core subjects mandatory, because it did not want to burn bridges," said the professor. "But it is an essential step and you cannot escape it. Without it the State of Israel will continue to be a state burdened by poverty," he said.


According to Simchon, the slight decrease in the poverty rate presented in the report was "the result of a one-time injection because of the increase in negative income tax payments in 2013. The prime problem of the Israeli economy was not fixed, and thus our poverty rates are nearly double those of the West."


The economics professor noted that the majority of the Israeli poor were in the haredi or Arab sector. "If the State of Israel will continue to let a quarter of the Jewish children in this country (the haredi community) stop studying core subjects at 13, the poverty rate will only continue to grow."


Shelly Margi, a 32-year-old divorcee and mother to three children, lives in Be'er Sheva. She lives from alimony payments of 1,800 shekels and unemployment – which was recently cut – of 1,200 shekels. "Only God knows how I survive."



Shelly Margi, from Be'er Sheva (Phtoo: Herzl Yosef)
Shelly Margi, from Be'er Sheva (Phtoo: Herzl Yosef)


She said her unemployment payments were recently ended because "they saw my ex-husband picking up the girls for school in the morning. I hope they give that money back."


Margi primarily relies on her parents and sisters, who help her purchase food and basic necessities. "I pay the girls' school for after-school activities even though I have no money and the debts are piling up. As long as they do not see the hardship in the house. I no longer sleep at night, and I can't go to work because of the (two-month-old) child."


"Only regular people ever help, not government agencies. To receive help you need an empty fridge, without anything. Only then do you receive assistance. I get help from strangers, who hear of my difficulties. The country does not take care of poverty or the poor."


She emphasized: "We are second-class. The country is ashamed of us. I have no intention of voting. One way or the other they will not help me, so why should I vote? This government only helps itself, not the people."


In an emotional interview, Margi said, "I do not want to be rich. I only want the minimum to keep my home running. I'm not even dreaming of a house. I live in a small, crowded apartment with three kids."


In a holiday season when many Israelis take their children to see a myriad of festivals, Margi says "I need to make a calculation: festival or food or clothing for winter. I cannot live like they do. But I do see the prime minister buys candle for thousands of shekels instead of helping the poor.


Monday, December 15, 2014

Chanukkah news

Enjoy!

It is all about passion




Rabbi Levi Yitzhak of Berditchev was a great Chassidic leader of 18th century Europe. It is well-documented that his love of God was so great that he lived in constant state of ecstasy. At his Shabbos table, as he recited prayers to God, no one ever knew what would happen. He might throw his Kiddush cup up in the air, start dancing on top of the table, or break into an hour-long bevy of song.

The story goes that Rabbi Levi Yitzhak longed to share a Shabbat meal with Reb Baruch of Medzhibozh, another Chassidic master. There was, however, one difficulty: At Reb Baruch's table, everything was done in a dignified, royal manner - and any wildness on the part of the Rabbi Levi Yitzhak would not be welcome.

A deal was struck between the two. Rabbi Levi Yitzhak felt he could control himself if he would but remain silent and not say anything more than "amen" during the meal.

When the appointed time arrived, much to everyone's surprise, everything went smoothly. That is, until Reb Baruch's servant asked Rabbi Levi Yitzhak whether he preferred his fish sweet or sour. "Fish?! Do I like fish?! I love God!!" he shouted and, overcome with ecstasy, he tossed the fish plate high into the air. To everyone's horror, the plate landed squarely on Reb Baruch's Tallis, staining it all over. Tension filled the air, as everyone awaited Reb Baruch's response.

Reb Baruch calmly announced: "These stains are holy - they were caused by a Jew who really loves God." Afterwards, Reb Baruch refused to have the stains washed out -because of the great enthusiasm they represented. And that treasured, stained Tallis was passed down through the generations!

Rabbi Levi Yitzhak's behavior, as exceptional as it appears to be, actually has a deep source in Jewish tradition. Throughout Jewish literature, the Sages emphasize the need to lead one's life - especially one's spiritual life - with passion. In Rabbi Kalman Shapira's powerful spiritual guidebook, "To Heal the Soul," he declares that every human being is filled with passion; the only question is in which direction we focus those passions.

A tremendous lesson is found in this week's Torah portion, Ki Tavo. A lengthy passage stretching over 53 verses describes all the horrific things that may befall the Jewish People if they act improperly. Such punishments as confusion, anxiety, depression, ignorance, starvation - and worse - may befall them. Remarkably though, the Torah emphasizes that this would come about only because "You did not serve the Lord your God with joy and goodness of heart" (Deut. 28:47) Ki Tavo(Devorim 26:1-29:8).


Proper service of God does not simply consist of observing the mitzvot. It involves doing them with joy! The Sfas Emes (quoting the Arizal) provides us with a guideline for what constitutes sufficient joy in serving the Almighty. He states that one's joy for spiritual matters should be equal (if not greater) than one's joy in partaking of the physical and material realm. The way you run for pizza or a candy bar, is the same way you should run to the synagogue or to Torah study. Ultimately, it is the direction toward which we focus our passions that tells us who we really are.

Sunday, December 14, 2014

The meaning of the Dreidel





The simple story of the Dreidel or Sivivon is that it was a decoy used by the little children learning 
the Aleph Bais in case the Yivanim caught them. The Bnei Yisaschar brings some deep remazim regarding the dreidel. 

The four sides of the dreidel have the letters, Nun, Gimel, Shin, Hey. These stand for the four forces in a person. Nefesh or spirit-Nun, Guf or physicality-Gimel, Sechel or intellect-Shin, and a higher spirit combining the other three, HaKol-Hey. The four nations of Bavel, Yavan, Rome, and Madai each opposed a specific one of these forces. Moshiach, whose gematria is 358 the same as Nun, Gimel, Shin, Hey, will annul these forces forever. Then Hashem's reign will be accepted by all. Hashem Melech, Hashem Malach, Hashem Yimloch L'Olam Va'ed also equals 358 like our dreidel and Moshiach. 

The dreidel spins on its point. All these nations on each side of the dreidel all focus on Bnei Yisroel. The four side gradually decrease and disappear into this point, as the four nations will disappear and become batel to Am Yisroel. 


Thursday, December 11, 2014

The true facts about the death of the Palestinian Minister


Israel would pay" for the "murder" of Abu Ein, PA Foreign Minister Riyad Al-Maliki said in response.

Hamas said that it "mourned" Abu Ein's death, and called on the Palestinian Authority to end its cooperation with Israel in response.

Born in 1959, Abu Ein was first detained for security-related offenses at the age of 18, for a short period. In 1979, he was accused of belonging to a cell that planted a bomb in Tiberias that exploded and killed two people, including 16-year-old Boaz Lahav. Two years later he received a life sentence, but was released in a 1985 prisoner exchange.

As part of the Abu Nidat terrorist organization, which is till today on the list of terror organizations,   Abu Ein is also held responsible for the bomb attack in Antwerp, Belgium October 20th, 1981

Cause of death


Initially, Hussein al-Sheikh, a top Palestinian official, told Reuters that Jordanian and Palestinian doctors involved in the late night examination of the body said Ziad Abu Ein, 55, had died from being struck, inhaling tear gas and not receiving prompt medical attention.

However, the report, being led by Palestinian, Jordanian and Israeli pathologists, said the death was caused by blockage in the coronary artery, and there were signs of light internal bleeding and localized pressure on the neck.

The deceased suffered from heart disease, and there was evidence that plaque buildup were clogging more than 80% of his blood vessels, as well as signs that he had suffered heart attacks in the past.
Dr. Hen Kugel, the Israeli doctor who took part in the autopsy; "we know what happened there – he died from a heart attack. He had significant blockage of the arteries and his heart was in bad shape. When they grabbed his neck it caused massive stress which led to bleeding and then full blockage which is what killed him."


But the 'Palestinians' will blame Israel anyway, and this will be another excuse for incitement to violence anyway.




Thursday, December 4, 2014

Wakf want to open the Sha'ar Harachamim (Golden Gate)




The internet newspaper NRG Ma'ariv posted November 27th about the planning of the Wakf to open the Sha'ar Harachamim (Golden Gate).

It is very interesting since the Jewish sources write about the opening of the Sha'ar Harachamim

(Golden Gate) since it is the gate through which Mashiach will enter upon coming to Jerusalem.

Yecheskel 44:1

מֶר אֵלַי יְהוָה, הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא-יָבֹא בוֹ--כִּי יְהוָה אֱלֹהֵי-יִשְׂרָאֵל, בָּא בוֹ; וְהָיָה, סָגוּר. ג אֶת-הַנָּשִׂיא, נָשִׂיא הוּא יֵשֶׁב-בּוֹ לאכול- (לֶאֱכָל-) לֶחֶם--לִפְנֵי יְהוָה; ג אֶת-הַנָּשִׂיא, נָשִׂיא הוּא יֵשֶׁב-בּוֹ לאכול- (לֶאֱכָל-) לֶחֶם--לִפְנֵי יְהוָה; מִדֶּרֶךְ אוּלָם הַשַּׁעַר יָבוֹא, וּמִדַּרְכּוֹ יֵצֵא

1 Then he brought me back the way of the outer gate of the sanctuary, which looketh toward the east; and it was shut. 2 And the LORD said unto me: 'This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the God of Israel, hath entered in by it; therefore it shall be shut. 3 As for the prince, being a prince, he shall sit therein to eat bread before the LORD; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.'

Rashi explains that the meaning for "בא בו" is meant the future.

The Metzodos David says about the words "את הנשיא" - Who is meant? This is the king Moshiach since he is considered the head, leader, it is not honorful that he will eat from the korbanos with the whole nation, that is why he will enter through the Sha'ar Harachamim in order to eat there.  

Moschiach is surely involved with this. The gate of the East side will be closed until the coming of Moshiach.
Now the Islamitic Wakf is ruling the Temple mount, but when the time will come for Moshiach the gate will be opened.

In the sefer of Rabbi Petachya of Regensburg he describes: "And Jerusalem has a gate, it is named Sha'ar Harachamim, the Gate of Pity, this gate is closed with stones and clay. The Jews have a tradition that throught this Gate the Shechina went into Golus and in the future the Shechina will return through this gate. 
It is the gate facing the Mount of Olives.




Mr. Bibi Netanyahu thank you for making clear statements

Saturday, July 19, 2014

Israel speaks




Sunday, April 27, 2014

"For People who are at Least Somewhat Desperate #2"



 


The Question:

I don’t understand what the Yosher Divrei Emes meant when he wrote that the worst thing, הרע הגדול, is to fall into depression and gloom. Then right after that, he continues and says that those states come about because of arrogance and a false, exaggerated sense of self.

I can’t understand the connection between them. It seems that depression is the opposite of pride. Depressed people are broken people, not prideful people.

The Admor, Shlita, answers:

Rav Asher Freund, זי"ע, taught us that a person generally lives his 70 years with either excessive pride or despair. או גאוה או יאוש

Despair comes as a result of excessive pride. If things don’t bring me happiness, enabling me to be prideful, then I find myself settling into despair.

For example, when a person walks into a room full of people and someone recognizes him and greets him, he feels prideful. If suddenly, his best friend doesn’t pay any attention to him, his whole mood falls. And then if, right after that, somebody who he knows a little bit smiles at him, he again has his mood lifted.

He feels like a passenger on a mountain train, going up towards the heavens and down towards the pits.

There is a third way: הכנעה, submission. That’s where he understands that all the honor that’s given him is a gift fromShamyim.

The evidence for this is when he is not given recognition, and yet he remains all the time attached to the Creator. And then even when this is taken from him, he knows that it is also from Hashem, and it’s wondrous in his eyes.

It’s the periods when things don’t go for him that bring about “The stone despised by the builders has become the cornerstone.”

Contrary to this, a person would often rather be in sadness and despair, rather than give submission. With despair, he at least has something to hold on to, whereas when he submits, he needs to release to the Creator everything that he had a handle on.

The Pri HaAretz in Parshas Shoftim points out that the point of emunah that a person has in Yisborach is also something that comes from Him.

The proof is from the homeless people. Once I said in front of Reb Asher that I thought that the homeless people are the most downtrodden. Reb Asher then said that actually they are at the summit of self-pride. Just try to motivate them to any kind of order or stability and they will come up with thousands of entangled emotional reasons that have to be taken into account. (They cannot, by themselves, reach the point of emunah).

“Release my soul from confinement, to acknowledge Your Name.” (Tehillim 142:8)