What Jews on campus face today and welcome a convert and the death of Karen Yeminma Mosquera

 If Someone Else Can Do It, I Can Do It, Too

We might think that we won't be able to do or accomplish something. But seeing that someone else can do it tells us, "If this person can accomplish that, I will be able to do it also."

The Sages (Pirkei Avos 4:1) define a wise person as someone who learns from every person. Develop the habit of interviewing people you meet to find out exactly how they learned to do what you would like to learn to do. What are the thoughts that go through their mind? What are the actions they take? What are their attitudes and mindsets? What are the mental pictures they see? What are the books they read? What are the classes and recordings they heard?

Love Yehuda Lave

Hear what Jewish students attending sundry universities and colleges across the American landscapes are witnessing....

Isn't this a slightly more subtle message than what Hamas and Fatah are feeding their children in elementary schools and beyond ?

Where is it all going?

https://www.youtube.com/watch?v=gAyFlByb64M

By: Tzvi Zucker / Tazpit News Agency

Published: October 27th, 2014

Photo Credit: Tazpit News Agency

Keren Yemima Mosquera died last night in Hadassah Ein Kerem Hospital, where she had been battling for her life. Keren was injured in an attack carried out by an Arab terrorist, associated with Hamas, who drove his car into her and others at the light rail station Wednesday night. Muscara is the second person to die from the attack, after 3 month old infant Chaya Zissel Braun died shortly following being struck.

Mosquera was an Ecuadorian immigrant to Israel. She had discovered she was descended from Conversos – Jews who were forcibly converted to Christianity in Spain in the 14th and 15th centuries. This discovery prompted her to move to Israel and complete her conversion.

Keren was laid to rest on Har HaZeitim (Mount of Olives). Jerusalem Mayor Nir Barkat and the Ecuadorian ambassador to Israel were among the hundreds of people who came to the funeral.

"Keren was very, very special, very humble, and always smiling a lot", said her friend Esther to Tazpit News Agency. "She loved Israel, loved everything she did here….I am sure the world lost an amazing girl."

May her memory be a blessing

Funeral for Karen Yemima HY"D

The funeral was delayed an hour due to the funeral of the terrorist and its associated riots.

By: Shalom Bear

Published: October 27th, 2014

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Photo Credit: Tazpit News Agency

The funeral of Karen Yemima Mosquera was held Monday night, after midnight, starting at the Shamgar Funeral Home and ending on the Mount of Olives, where she was buried.

Hundreds of people attended the funeral.

Karen Yemima, an Olah Chadasha, was in Israel as part of her conversion process to Judaism. She died on Sunday, after being critically wounded in the Jerusalem Light Rail terror attack last Wednesday. In that attack, an Arab terrorist drove onto the train platform and ran over 9 people, killing Karen Yemima, and 3 month old Chaya Zissel Braun.

The state of Israel flew in Karen Yemima's family from Ecuador following the attack.

Jerusalem Mayor Nir Barkat and the Ecuadorian ambassador to Israel were at the funeral.

The funeral of Karen Yemima was delayed by an hour, as the family of the terrorist planned their funeral at the same time, and police were concerned the terrorist's funeral would exhibit the typical Arab violence associated with the funeral of killed terrorists, and they did not want any disruptions to Karen Yemima's funeral or danger to the participants.

The funeral for the terrorist was held under heavy police guard with only a few dozen participants as the police demanded.

But dozens of other Arabs in the Shiloach (Silwan) did go wild while the funeral was going on, shooting fireworks at police. Police responded with riot dispersal tools.

All photos by Tazpit News Agency

Have You Embraced a Convert Today?

Converts personify a Judaism that is fresh and exciting. Does that make us jealous?

by Rabbi Ari Sytner

The Torah is full of many commandments, some listed once, others repeated frequently. Yet, there is one mitzvah mentioned as many as 46 times in the Torah, and that is the mitzvah to love the convert. Clearly, the Torah is emphatic that a newcomer to Judaism should receive treatment that goes above and beyond the average person.

What is so difficult about fulfilling this mitzvah that it is needed to be repeated so often? Furthermore, the Torah already commands us to love our neighbor as ourselves, and this includes converts who have become part of our nation. Why the need to list so many additional commandments related specifically to converts?

Our Sages share a parable that sheds light on how the Almighty views the convert: There once lived a powerful king who took great pride in his wealth. He had numerous homes, gardens, pastures and livestock. One day when he stood on a hillside admiring his flock of thousands of sheep, he noticed a single young deer among them. He called to his chief shepherd to inquire about it. The shepherd explained that during the last few weeks, wherever the sheep went, the deer followed. No matter the heat, cold or rain, the deer simply remained among the flock.

The shepherd then asked whether the deer should be removed from the flock. To which the king insisted that the deer be allowed to remain among the sheep. The shepherd pressed further and cautiously asked the king, "If you take such great pride in the perfection of your flock, why would you want a non-sheep among them?"

The king answered, "My flock is truly beautiful, however, they go where we tell them to. On a daily basis we herd them towards green pastures and fresh water to help them survive. They have no other options of where to go or how to live. However, this deer has the freedom to live anywhere and to run free in the wild, and still, it chooses to reside with my flock for it finds great value among them. For that reason, the deer is special to me in a way that is more meaningful than the sheep themselves. Not only is the deer so precious to me and should be allowed to remain among the sheep, but it should be given better protection, food, water, treatment, love and attention above the rest of my flock." (Midrash Tehillim 146).

It is through this parable that we can appreciate how precious converts are in the eyes of God and why the Torah is so repetitive about treating the newcomer with heightened care. Furthermore, perhaps it can help us, the sheep, better understand why feelings of disdain may arise when looking at a convert - and help us overcome any negative feelings, so that we can properly embrace the convert as we should.

When some of us look at a convert, we feel jealous. We see a Judaism that is fresh and exciting and with envy, we may contrast it with our own Judaism, one that we have long since taken for granted.

Are we as committed and strong in our faith as they are?

When we look at a convert guilt may arise, for we know how far they have had to come, whereas many of us have grown complacent in our Judaism.

When we look at a convert we may feel insignificant as we step back and wonder whether we could have made the choices, sacrifices and transformations that they have made. This forces us to question and doubt if we are as committed and strong in our faith as they are.

When we look at a convert, deep in our hearts, we truly know how precious they are in God's eyes, and perhaps we too long for the same connection and inspiration that they have fought to achieve.

Ultimately, the convert reminds us not only who we once were, as the Torah states, "Love the convert for you were once strangers in the land of Egypt" (Deuteronomy 10:19), but of the types of Jews we truly wish to be. They remind us that it has been thousands of years since we stood at Sinai pledging to believe in God and accept the Torah – and we recall just how much we miss that feeling. For that reason, the Torah so frequently instructs us to look up to the convert, learn from them and shower them with love.

This applies not only following the excitement of their conversion, but even during the often long and difficult transformation process leading up to it. As Judaism is not learned from reading a book, but by living it – a convert cannot properly learn about Shabbat or prayer unless the community is willing to bring them in and help them through their journey. Remember, not only are they learning a new language, customs and way of living, but they are painfully detaching from their previous lives, habits and even relationships. Therefore, it is incumbent upon the Jewish community to fully receive and support the convert with love.

So next time you encounter a convert – someone who made the incredibly heroic life transformation that many of us could never even imagine doing - don't take them for granted. Stop. Be in complete awe and embrace them.

Published: October 26, 2014

Chinese Railroad trip (see power point below) and your flash light app is stealing your identity.

Focus on the Almighty's Gifts 

Whenever your mind is free, make a conscious effort to focus on the good that the Almighty has bestowed upon you.

Love Yehuda Lave

Flashlight apps are stealing your identity.

https://www.youtube.com/embed/Q8xz8xKEFvU

A must View and The worlds most enduring moral voice

Fears: Realistic and Irrational 

Learn to differentiate between realistic fears and irrational fears. Similarly, differentiate between true trust in the Almighty and folly.

We have an obligation to guard ourselves from potential harm. Failure to behave in a wise manner and opening oneself to danger is not trust in God, but recklessness. Such a person is behaving contrary to the will of the Creator Who wants us to guard ourselves from harm

Love Yehuda Lave

This must be viewed by anyone who wants to know the truth about Israeli Arab refugees, their alleged victimization and oppression in Israel versus their counterparts throughout the Arab Countries.

Eloquent, honest and seen through the eyes of a family personally affected by the Arab exile from Palestine in 1948.....

http://www.youtube.com/watch?v=8m6ux-IeNo4

The World's Most Enduring Moral Voice

Introduction to Covenant & Conversation 5775 on Ethics
14 October, 2014 / 21 Tishrei 5775

Judaism entered the world as a moral voice. It did so from the beginning, from its account of creation itself. There we read, almost like a litany, "God said, Let there be … and there was … and God saw that it was good." The emphasis is on the word good. This is the language of morality, not myth. Nor is it science. Physics and chemistry do not speak about the "goodness" of the cosmos. Yet the Torah does, and for a reason. It wants us to know that there is a moral dimension to existence. Goodness is not something we invent. It is part of the text and texture of life as seen through the eye of faith.

Almost immediately the Torah plunges us into the drama of the human situation. Though God made humans "in His image," they failed to live up to the challenge in those words. Adam and Eve, the first humans, disobeyed the first command. Cain, the first human child, became the first murderer. By the time we reach Noah the world is full of violence. "The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled." God creates order. Man creates chaos. That, according to the Torah, is the human drama this side of the messianic age. Do we create life or death, good or evil, justice or corruption, love or hate?

The story of Noah and the flood is testimony to the power of Torah to see history in moral terms. As is well known, other flood narratives existed in the ancient Near East, most famously the Akkadian Enuma Elish. On the surface the two narratives are similar but in reality they belong to different worlds. In the Akkadian story the gods send a flood because they are irritated by the noise humans are making. They decide to silence humanity much as we might swat a fly. In the Torah the flood narrative is inescapably moral. Humans have become corrupt. They live by might, not right. They are frustrating the very nature of creation. Noah alone is righteous. Therefore God will start again with him.

Eventually it was Abraham who was chosen as the role-model for humanity, specifically on ethical grounds: "For I have chosen him so that he will instruct his children and his household after him that they may keep the way of the Lord by doing what is right and just." Almost immediately there is a momentous change in the terms of the relationship between humanity and God. Abraham challenges God, specifically on moral grounds: "Shall the Judge of all the earth not do justice?" Such a challenge might seem the height of hubris – who are humans to judge God? – were it not clear from the text that God had invited Abraham to speak ("Shall I hide from Abraham what I am about to do?"). We have here the first appearance of what Einstein would later call the "almost fanatical love of justice" that made him "thank his stars" he was a Jew.

Judaism is about our relationship with God, but it is also about our relationships with our fellow humans. Indeed the two are indivisible. The rabbis emphasized this at one of the climactic moments of the Jewish year, on Yom Kippur, when they chose as the haftarah this blazing passage from Isaiah:
 
"Is this the kind of fast I have chosen, only a day for people to humble themselves? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Is that what you call a fast, a day acceptable to the Lord? Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe them, and not to turn away from your own flesh and blood?"

Equally emphatic is the haftarah (Isaiah 1) for the Shabbat before Tisha B'av, the day of Jewish grief: "Learn to do right. Seek justice. Defend the oppressed. Take up the cause of the fatherless. Plead the case of the widow."

Piety without justice, religious stringency without compassion, love of God without love of human beings – all these, argued the prophets, testify to a profound spiritual failure: the failure to understand that God wants us to act to others as we ask God to act toward us.

My reasons for choosing this topic this year are simple. Much Torah study today, beautiful though it is, is conducted by microscope rather than telescope. It focuses on individual brushstrokes, not the larger picture. One example illustrates the problem. There is a town in Israel where some very religious people objected to the clothes of an eight year old (modern Orthodox) girl on her way to school. Though modestly dressed, for them it was not enough. They spat at her and insulted her.

What struck me about that episode was that undoubtedly each of the men concerned was punctilious to cover the challah on Shabbat while making Kiddush. The reason we do so is to avoid shaming the challah by letting it see that we have chosen to do a mitzvah with the wine before the bread. When people are fastidious not to humiliate a loaf of bread but have no compunction in shaming a fellow human, then, as Shakespeare said, something is rotten in the state of Denmark.

The secular societies of the West also seem to have lost their way. There is a crisis of trust, as scandal has followed scandal: bankers taking irresponsible risks, journalists tapping phones, sexual misconduct by people in public life, leaders failing to lead, politicians failing to be statesmen, the collapse of basic values like honesty, integrity, duty and honour, and fundamental institutions like marriage and the family.

Great attempts were made during the Enlightenment to construct an ethic in purely secular terms. Kant found it in reason, David Hume in emotion: empathy, sympathy and fellow feeling. Jeremy Bentham located it in calculation of consequences: the greatest happiness for the greatest number. G. E. Moore thought it was a matter of intuition. We just know what is good without being able to say how or why. These theories, all interesting, are incompatible with one another. Several centuries of intellectual reflection have left us with no clear, coherent picture of the moral life.

More than fifty years ago, historian Will Durant gave the most apt description of what happens to societies when they lose their faith:
 
Intellectual history takes on the character of a "conflict between science and religion". Institutions which were at first in the hands of the clergy, like law and punishment, education and morals, marriage and divorce, tend to escape from ecclesiastical control, and become secular, perhaps profane. The intellectual classes abandon the ancient theology and—after some hesitation—the moral code allied with it; literature and philosophy become anticlerical. The movement of liberation rises to an exuberant worship of reason, and falls to a paralyzing disillusionment with every dogma and every idea. Conduct, deprived of its religious supports, deteriorates into epicurean chaos; and life itself, shorn of consoling faith, becomes a burden alike to conscious poverty and to weary wealth. In the end a society and its religion tend to fall together, like body and soul, in a harmonious death.
 
Durant's conclusion was one Israel's prophets would have endorsed: "A great civilization is not conquered from without until it has destroyed itself within." The message of the prophets was that a society that is not moral – not marked by justice, compassion, respect for human dignity, and honesty and integrity in public life – will not long survive. A free society is ultimately a moral achievement, brought about by an ethic of self restraint and commitment to the common good. Order in a free society is brought about less by police and surveillance than by a sense of right and wrong engraved on the hearts of citizens through lessons learned in school, observed in the home, and kept by the community as the template of its common life.

As large parts of the world in the Middle East, sub-Saharan Africa and Asia begin to resemble the world before the Flood, the future of Western freedom is at stake. The barbarians are not yet at the gates, but their progress has been steady and disturbing. That young people, many of them from the West itself, are prepared to kill and die rather than "Choose life, that you and your children may live," is testimony to the depth of the crisis. Already in 1897, Emile Durkheim observed that in societies where there is moral confusion – he called it anomie – suicide rates rise. People need meaning, order, direction, self-restraint and a community in which they can find identity and self-respect. Without it they can do violence to others and themselves.   

Now, therefore, is a time to listen again to what the Torah teaches about the moral life. These are the basic features of Jewish ethics:
 

1. There is a supreme emphasis on the dignity of the individual. We are each in the image and likeness of God. A single life is like a universe. Belief in the one God, singular and alone, has momentous implications for our respect for the human individual, singular and alone.
2. We are free and responsible moral agents, charged with choosing between good and bad, and we can be held to account for our deeds. Judaism is an ethic of will and choice, in contrast to ancient Greece which had, for the most part, an ethic of character and fate.
3. Life is sacred. Murder is more than a crime: it is a form of sacrilege since we are each in the image of God. In general, the Torah is a protest against the use of violence to attain human ends.
4. Love is at the centre of the moral life. Judaism is constructed on the foundation of three great loves: loving God "with all your heart, with all your soul and all your might," loving "your neighbour as yourself," and loving the stranger, a principle that, according to the sages, appears thirty-six times in the Torah.
5. Forgiveness is a central feature of Jewish ethics. Joseph forgives his brothers. God, responding to the pleas of Moses, forgives the people for the sin of the golden calf. A supreme day of atonement and forgiveness was written into the Jewish calendar on Yom Kippur. Forgiveness liberates us from being held captive by the burden of the past.
6. At the heart of Jewish ethics is the concept of covenant, a mutually binding pledge or promise between God and human beings. It was Nietzsche who saw that the capacity to make promises was the foundation of the moral life. Promises, freely undertaken and vigilantly honoured, allow us to create order without a loss of liberty.
7. Judaism embodies a dual ethic. There is the covenant made with Noah and through him all humanity, and the covenant accepted by the Israelites at Mount Sinai and renewed periodically since. The first is universal, the second particular. This is similar to the distinction made by Michael Walzer between "thin" moral principles that apply everywhere at all times, and the "thick" concepts that emerge out of Israel's unique historical experience and its vocation as "a kingdom of priests and a holy nation."
8. Much of Jewish ethics exists in the form of rules and commands: halakhah (Jewish law). But there are other features of the moral life that cannot be prescribed by rules. There is "the right and the good," emphasized by Ramban. There is an ethic of virtue, set out by Maimonides in Hilkhot Deot. There is the concept of lifnim mishurat ha-din, acting within or beyond the limits of the law. There is middat hassidut, "saintly conduct," not required of everyone. There is the general imperative of "walking in God's ways."
9. There is more than one ethical voice in Judaism and this is what gives it its richness and complexity. There is the voice of the priest, summoning us to holiness and purity. There is the voice of the prophet calling us to righteousness, justice, loving-kindness and compassion. And there is the voice of wisdom, reminding us of the lessons of experience and the importance of deliberative judgment.
10. Judaism remembers what philosophy sometimes forgets, that morality is not just a matter of knowledge but also of action. It can sometimes be easy to know what is wrong, but painfully hard to avoid it. We suffer weakness of will. We yield to temptation. We act intemperately out of high emotion. There are times when we are led by the crowd. Morality is tested not only in the rarefied air of the academy but in the pressures of the market place and the public square. Jewish life is about the cultivation of virtue through loving families, caring communities, study, ritual, story-telling, celebration, historical recollection, symbolic action, prayer and penitence. If it takes a village to raise a child, it takes a community to sustain the life of virtue. The better angels of our nature need help if they are to prevail. 

Matthew Arnold wrote that "as long as the world lasts, all who want to make progress in righteousness will come to Israel for inspiration as to the people who have had the sense of righteousness most glowing and strongest." Paul Johnson concluded his History of the Jews with the observation that to the Jews "we owe the idea of equality before the law, both divine and human; of the sanctity of life and the dignity of the human person; of the individual conscience and so of personal redemption; of the collective conscience and so of social responsibility; of peace as an abstract ideal and love as the foundation of justice, and many other items which constitute the basic moral furniture of the human mind." There are tensions between Jewish ethics and the individualism and relativism of the contemporary West, but the greatness of Judaism has been its iconoclasm, its willingness to challenge the idols of the age.

It is a pleasure and honour to dedicate these studies to the memory of two great Jewish individuals, Maurice and Vivienne Wohl of blessed memory, who lived and loved the life of virtue. Maurice was a visionary philanthropist on a vast scale, driven throughout his life by a sense of Jewish responsibility. Vivienne was a woman of the deepest humanity and compassion, who had a kind word for everyone. Together, they were a unique partnership of dedication and grace. For them, living meant giving. Through their Charitable Foundation, they continue to bring blessings into Jewish communities around the world. It was a privilege to know them. May these studies help sustain their memory as a source of blessing and inspiration.

Protests at site of Terror Attach and Tax Accountant Humor

True Ambition

Rabbi Eliyahu Dessler wrote: "When you have a true ambition for something, you will not give up hope. Giving up hope is a sign that you are lacking ambition to achieve that goal.

Love Yehuda Lave

Adam and Eve remained single to avoid the marriage penalty.

In a very early case, the Tax Court rejected Eve's contention that the cost of the apple she administered to Adam was a deductible fertility medication expense.

Noah deductions were limited because the 40 days and 40 nights he spent on the ark converted it into a vacation home.

The divinity pays tax with pennies from heaven.

On Labor Day, all income is subject to FICA or self-employment tax.

In the Wizard of Oz, the tin man was actually searching for a tax identification number.

On Arbor Day, the IRS sends out additional revenue officers to determine whether money does grow on trees.

Gone with the Wind is a film about Lois Learner's lost emails.

There is reality show regarding the Estate of Lucille Ball. It is called Heirs Lucy

I was on the train that went through the Protest

Protests at Site of Terror Attack: 'Avenge Jewish Blood'

Nationalist activists tell politicians 'stop playing with us,' skirmishes break out with police who 'only use violence against Jews.'

By Hezki Ezra, Ari Yashar

First Publish: 10/23/2014, 10:29 PM

Protest at scene of murder

Hezki Ezra

Hundreds of activists from the Otzma Yehudit movement, associated with the Otzma Leyisrael party that just barely missed out of the last elections, gathered Thursday night at the Ammunition Hill light rail station where three-month-old Chaya Zisel Braun hy''d was murdered by a Hamas terrorist the night before.

In the protest that cried out against the collapse of security during the recent "silent intifada" of Arab terror in Jerusalem, protesters bore signs condemning Interior Security Minister Yitzhak Aharonovich (Yisrael Beytenu), demanding his resignation for not letting police properly erase the terrorism from the capital.

Attorney Itamar Ben-Gvir said at the rally "let them stop trying to fool us, stop trying to play with us, the people of Israel want revenge and demand from the government of Israel revenge."

"We came here to tell all the politicians who think they can sell us out in quiet - enough, stop trying to fool us all," emphasized Ben-Gvir. 

The protesters shouted "Arab beware, Jewish blood will not be abandoned," along with "the nation demands to expel the Arabs, death to terrorists," a night after the terrorist drove his car into a crowd of people, wounding nine including Braun fatally and an 18-year-old girl critically.

Some of the protesters blocked the light rail tracks for a few minutes in an act of demonstration. Police forces started evacuating them by force, at which small skirmishes broke out and two protesters were taken in for questioning.

Responding to the skirmish, Ben-Gvir said "the ones guilty for the disorder that has developed is the Jerusalem police who deployed horses and cavalry and unnecessary force. The public is furious at the government and rightly so."

Nationalist activist Bentzi Gopshtain who also took part in the protest said "it's sad that the Israeli police under Aharonovich use violence against good Jews demanding revenge and doesn't raise a finger against Arabs who burn, stone and murder."

Eternal sunshine of the spotless mouse: Scientists successfully erase bad memories in rodents and the Jerusalem terror incident blessed by Abbas Aid

There Is No Time Limit On Gratitude

There is no time limit on gratitude. If you realize in the present that you hadn't expressed gratitude to someone for something that he did for you a long time ago, don't think that it's too late to express gratitude. Whenever you remember past kindnesses and favors done, express your thoughts and feelings of gratitude now.

We learn that in the bible when Moses would not hit the water to turn it into blood, because the water had saved him from death as a baby.

In my own life, I have to thank an acquaintance who was not a real friend but turned me on to the land of Israel. I will always have gratitude for him.

Love Yehuda Lave

http://www.independent.co.uk/news/science/eternal-sunshine-of-the-spotless-mouse-scientists-successfully-erase-bad-memories-in-rodents-9695124.html

Good Points and Bad Points :-

                                      ....Traumatised victims could overcome the nightmares of the past...(Good Point)

                                          .Before Police/ Court Investigation witness/es could be subjected to having  a blank memory by means of                                                        

                                           his Therapist.(Bad Point)

Senior Abbas Aid Lauds Jerusalem Terrorist as a 'Heroic Martyr'

Abdelrahman Shaludeh, who murdered a three-month-old girl in last night's attack, glorified and portrayed as victim in PA official's post.

By Ari Soffer

First Publish: 10/23/2014, 1:10 PM

Mahmoud Abbas

Flash 90

A senior aid to Palestinian Authority leader Mahmoud Abbas applauded the murder of a three-month-old Israeli girl in last night's Jerusalem terrorist attack, and hailed her killer as a "hero."

In a Facebook post translated by Palestinian Media Watch, Sultan Abu-Einen hailed "the heroic martyr, Abed El-Rahman Idriss al-Shaludi," and that the terrorist, whose surname has also been spelled "Shaludeh" in English, was released from an Israeli prison in December 2013 after serving a 16-month sentence for previous terror offenses.

Abu-Einen, who is a member of Fatah's Central Committee and heads the PA office dealing with NGOs , claimed that several months after his release Shaludeh was rearrested at his home in the al-Bustan neighborhood of Jerusalem, and detained for three weeks before being released again. His father - who reportedly confronted police when they came to investigate his home following last night's attack - was also reportedly arrested in that incident.

The senior PA official ends his post with a montage of two pictures - a close-up of the killer and a still image from a video recorded by an onlooker of his arrest by police after last night's attack - and astonishingly claims that it was Shaludeh who was "killed in cold blood."

Abu-Einen's original post in Arabic Palestinian Media Watch

"The following picture shows the last moments before his death as a martyr as a result of shot fired at close-range. He was murdered in cold blood," the post reads.

Shaludeh was shot and wounded by police as he fled the scene of the attack, and died shortly afterwards in hospital.

Following the attack on Wednesday night, Israeli Prime Minister Binyamin Netanyahu blamed Mahmoud Abbas and his Palestinian Authority, saying ongoing violence was the direct result of the constant flow of anti-Israel and anti-Semitic incitement coming from the PA, and from Abbas himself.

"This is how Abu Mazen [Palestinian Authority Chairman Mahmoud Abbas - ed.]'s partners in government act, the same Abu Mazen who – only a few days ago – incited toward a terrorist attack in Jerusalem," the Prime Minister said.

M

Real-time Video of Car Running Over Jerusalem Light Rail Passengers

By: Jewish Press News Briefs

Published: October 22nd, 2014

Photo Credit: 0404.co.il

0404 managed to get acquire a copy of the Light Rail's platform's video that shows the run-over happening, which we are presenting to you.

Eight people were injured when a car drive over a group of people waiting for the Jerusalem Light Rail near Ammunition Hill.

The driver was subsequently shot by police as he tried to escape on foot.

Now for some good news

They Set out to Discover something Amazing in Jerusalem- What They found was Miraculous!

http://www.israelvideonetwork.com/they-set-out-to-discover-something-amazing-in-jerusalem-what-they-found-was-miraculous?omhide=true&utm_source=MadMimi&utm_medium=email&utm_content=Israel+Breaking+News+Video%3A+Israel+Reveals+%27Groundbreaking%27+Defense+Against+IEDs&utm_campaign=20141022_m122710363_10%2F23+Israel+Breaking+News+Video%3A+Israel+Reveals+%27Groundbreaking%27+Defense+Against+IEDs&utm_term=Gold_jerusalemdiscovery_png_3F1413994241

It is amazing this discovery on the City of David

These Incredible Photos Reveal the Beautiful Transitions of Autumn and will be using fusion by 2015

 Be Honorable By Treating Others With Respect

The Sages in Pirkei Avos (4:1) define the honorable person as 'someone who shows honor and respect to other people' They are teaching us that it's not how other people treat you that makes you important and honorable. Rather, it's how you treat others.

When you realize that every human being is created in the image of the Almighty, you realize that right from birth every human being is important and valuable. By being respectful to other human beings, you add to your self-respect. You recognize that when you treat others with respect, you are expressing respect to the Creator.

Love Yehuda Lave

Lockheed makes breakthrough on fusion energy project

Nuclear fusion has been described as the 'holy grail' of energy. The Maryland-based company said it would test a compact fusion reactor in less than a year, and build a prototype in five years.

Read the full story:

http://www.dailymail.co.uk/sciencetech/article-2794131/Lockheed-says-makes-breakthrough-fusion-energy-project.html

17 October 2014

If you had one prayer that you wanted the Almighty to fulfill, what would it be? Would it be wealth, fame, success? Judging by the people I meet, invariably they tell me, "Rabbi, if you have good health, you have everything!"

About 2,000 years ago the Sages redacted the Shemoneh Esray (also called the Amidah) -- the prayer we pray three times a day. It has 3 sections: 1) Praises of the Almighty (we should recognize the Source of all our blessings) 2) Personal and National requests 3) Thanks to the Almighty for all that He has given us. What do you think the first request the Rabbis instructed us to ask from the Almighty each day? Wisdom! The Almighty should grant us the ability to think, to make distinctions, gain insights and to make decisions with wisdom.

Why not ask for health first? Many years ago I asked my teacher, Rabbi Noah Weinberg, of blessed memory, that question. He replied, "What would you say if I told you about a person I know who is over 100 years old and in perfect health?" After I replied that it sounded fabulous, he asked, "And what would you say if I told you that he's been in coma for 30 years? There is more to life than physical health. Whatever the Almighty gives you -- including health challenges -- is your opportunity to fulfill your purpose in this world for spiritual growth and character refinement. For that, you need awareness and the ability to think."

The Almighty is constantly speaking to us. Whatever happens to us, who we meet, what we see -- these are messages. It is up to us to be aware and to think about our lives and how we are progressing in all aspects of our life and our relations. I once saw a beautiful quote: There are 3 types of people -- 1) Those who make things happen 2) Those who watch things happen 3) Those who ask, "What happened?".

One tool to build awareness and to aid in personal growth is to make a daily accounting before you go to sleep. Growth and accomplishment only comes through focus and effort. Each day ask yourself: 1) What am I living for? 2) What did I do towards my goal today? 3) What did I do away from my goal today? 4) What is a better goal to work towards? 5) What do I have in my life for which I should be grateful? If you do this, you will find that you will have more appreciation of life and greater accomplishment.

This week's Torah portion is Noah. The following anonymous piece was sent to me which I edited. Perhaps it's a bit whimsical, but hopefully it will encourage you to think about what you see, what you read, what you do -- and to ask, "What can I learn from this?"

LESSONS FROM NOAH'S ARK

Don't miss the boat
Build on high ground
If you can't fight or flee---float!!
For safety's sake, travel in pairs
Stay below deck during the storm
Don't forget that we're all in the same boat
Don't listen to critics - do what has to be done
If you have to start over, have a friend by your side
Plan ahead ... It wasn't raining when Noah built the ark
Take care of your animals as if they were the last ones on earth
When things get really deep, don't sit there and complain--shovel!!!
Remember the woodpeckers. An inside threat is often bigger than the one outside
Speed isn't always an advantage. The cheetahs were on board but ... so were the snails
Stay fit. When you're 600 years old, someone might ask you to do something REALLY big
 

 

Some beautiful scenes in two different seasons

 

 

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Tu Hwnt I'r Bont Tearoom in Llanrwst, North Wales

photo by unicorn81

photo by g7preston

Gapstow Bridge, New York, USA

photo by Jessica Jenney

photo by BooRad0859

Apartment Building Facade

Forest Lake In Poland

photo by Kacper Kowalski

photo by Kacper Kowalski

Poet's Walk, Central Park, New York, USA

photo by Eddie Crimmins

photo by Vivienne Gucwa

Hitachi Seaside Park, Japan


photo by nipomen2

Glenfinnan Viaduct, Scotland

photo by Martin Molcan

photo by Andrew Shaland

Lake Island, Poland

photo by Kacper Kowalski

photo by Kacper Kowalski

Capitol Creek Valley

photo by Wayne Boland

photo by Alex Burke

Kilchurn Castle, Scotland

photo by Mathieu Noel

photo by fen_snapz

Grand Island East Channel Light House, Michigan, USA

photo by Jim Liestman