When you consistently make heroic choices, you create a heroic life.
You are constantly writing your autobiography, even if it isn't written on paper. The choices you make are the material which shape your autobiography. When you make enough heroic choices, you create a heroic masterpiece.
Love Yehuda Lave
Supreme Court rules against Sharia Law for the US
This is GREAT NEWS, but where was our media??? They were AWOL (Absent without Logic).
Seems like we have four Justices who do not understand that Sharia law is contrary to and the enemy of the Constitution of the United States of America. Fred
APRIL 17 th 2017-------THE SUPREME COURT VOTED 5 / 4 TO NOT ALLOWSHARIA LAW BE TAUGHT IN OUR PUBLIC SCHOOLS.
AND HARDLY A WORD IN OUR (WHAT IS BECOMING WORTHLESS) MEDIA.
IN CASE YOU ARE NOT FAMILIAR WITH SHARIA LAW ( OF ISLAM ). UNDER SHARIA, WOMEN ARE LESS THAN 2nd CLASS CITIZENS & MAY BE SEVERELY PUNISHED FOR ANY INFRACTION OF SHARIA LAW, AS DETERMINED BY ISLAMIC LEADERS, ALWAYS MEN. AND YET MOST MUSLIM WOMEN SUPPORT ISLAM AND SHARIA LAW.(?????)
Neil Gorsuch has only been on the Supreme Court for a short while.
Recently he ignited the fire of liberty and broke 40 years of precedent when he refused to join the SCOTUS cert pool.
The cert pool was established in 1973 during the early days of the Burger Court, in order to efficiently review the near 8,000 petitions received each term. In practice, the petitions are apportioned among the Courts law clerks, who then circulate a memo to the justices recommending a grant or denial. The obvious problem here is that this gives the power in these 8000 cases to the law clerks instead of the Justices. It also, in theory, allows 3rd parties to unfairly influence a case through the clerks.
That is NOT how the Supreme Court was designed to operate. Neil Gorsuch just managed to set his foot down in the Supreme
Court and say it is NOT okay to pass off judgments to the discretion of legal clerks. This is the kind of story everyone should be hearing or reading in the media, but obviously is not.
------------------------------ ------------------------------ The United States Supreme Court issued a direct and final blow to the Islamic Indoctrination of the young in this Nation.
The full panel of the United States Supreme Court which consists of 9 judges met to decided the fate of Islamic indoctrination in our American public schools. In a typical 5 X 4 decision, common sense won out, and we have sanity restored to our schools once again.
The United States Supreme Court was able to hand out this decision banning Sharia Law and Islam from being taught in classrooms because of the
tie-breaking vote of the newly appointed Supreme Court Justice Neil Gorsuch. Gorsuch went on to write about the decision:
The government certainly has no business being involved in religion, but this isnt a government issue or a religious issue. This is about the judicial branch interpreting the laws as they apply to the teaching of religion. We shouldn't be teaching any religions in the public schools of this country
Amen, Justice Gorsuch, Amen!
Liberals are all about teaching Islam and Sharia Law but they have issues with Under God in the pledge of allegiance and In God We Trust on our currency.
This should have been a unanimous decision, not 5 to 4, but it seems like the 4 liberal judges on the Supreme Court dont care about the Constitution, nor our values.
Perhaps this is the start of restoring America to its founding glory.
Thank goodness for our new Supreme Court Justice Neil Gorsuch--- a great selection by President Trump.
PLEASE PASS THIS ENCOURAGING NEWS ALONG, AS I HAVE DONE.
Were Adam and Eve British, French or Russian?
A Brit, a Frenchman and a Russian are viewing a painting of Adam and Eve frolicking in the Garden of Eden.
"Look at their reserve, their calm," muses the Brit. "They must be British."
They pondered this possibility, but the Frenchman and the Russian soon shake their heads in disagreement.
"Nonsense," says the Frenchman. "They're naked, and so beautiful. Clearly, they are French."
Although the Russian and the Brit agreed on this point, there still seemed to be something amiss.
"No clothes, no shelter," the Russian points out, "they have only an apple to eat, and they're being told this is paradise. Clearly, they are Russian."
Jerusalem fire department 122017
Nefesh takes the kids to the fire department in Jerusalem on 8th day
"President Trump's decision to recognize Jerusalem as the capital of Israel is the perfect response to President Obama's outrageous orchestration of the United Nations Security Council resolution, which he pushed through as a lame duck."
It's absurd that I sit here and debate the obvious. Jerusalem is the capital of the Jewish people for 3,000 years and the capital of Israel 70 years.
I hear the voices saying that the Palestinians are threatening terrorism, since when is policy determined by threats? Whoever surrenders to terror will bring more terror.
Watch the interview I gave CNN
To Wait Without Despair By Rabbi Jonathan Sacks
Something extraordinary happens between last week's Parshah and this week's. It is almost as if the pause of a week between them were itself part of the story.
Recall last week's Parshah about the childhood of Joseph, focusing not on what happened but on who made it happen. Throughout the entire roller-coaster ride of Joseph's early life he is described as passive, not active; the done-to, not the doer; the object, not the subject, of verbs.
It We do not dream because we want towas his father who loved him and gave him the richly embroidered cloak. It was his brothers who envied and hated him. He had dreams, but we do not dream because we want to but because, in some mysterious way still not yet fully understood, they come unbidden into our sleeping mind.
His brothers, tending their flocks far from home, plotted to kill him. They threw him into a pit. He was sold as a slave. In Potiphar's house he rose to a position of seniority, but the text goes out of its way to say that this was not because of Joseph himself, but because of G‑d: "G‑d was with Joseph, and he became a successful man; he was in the house of his Egyptian master. His master saw that G‑d was with him, and that G‑d caused all that he did to prosper in his hands."
Potiphar's wife tried to seduce him, and failed, but here too Joseph was passive, not active. He did not seek her; she sought him. Eventually, "She caught hold of his garment, saying, 'Lie with me!' But he left his garment in her hand, and fled and ran outside." Using the garment as evidence, she had him imprisoned on a totally false charge. There was nothing Joseph could do to establish his innocence.
In prison, again he became a leader, a manager, but again the Torah goes out of its way to attribute this not to Joseph but to divine intervention: "G‑d was with Joseph and showed him kindness. He gave him favor in the sight of the chief jailer. . . . Whatever was done there, he was the one who did it. The chief jailer paid no heed to anything that was in Joseph's care, because G‑d was with him; and whatever he did, G‑d made it prosper."
There he met Pharaoh's chief butler and baker. They had dreams, and Joseph interpreted them, but insisted that it is not he but G‑d who was doing so: "Joseph said to them, 'Do not interpretations belong to G‑d? Please tell them to me.'"
There is nothing like this anywhere else in Tanach. Whatever happened to Joseph was the result of someone else's deed: those of his father, his brothers, his master's wife, the chief jailer, or G‑d himself. Joseph was the ball thrown by hands other than his own.
Then, for essentially the first time in the whole story, Joseph decided to take fate into his own hands. Knowing that the chief butler was about to be restored to his position, he asked him to bring his case to the attention of Pharaoh: "Remember me when it is well with you; please do me the kindness to make mention of me to Pharaoh, and so get me out of this place. For indeed I was stolen out of the land of the Hebrews; and here also I have done nothing that they should have put me into prison."
A double injustice had been done, and Joseph saw this as his one chance of regaining his freedom. But the end of the Parshah delivers a devastating blow: "The chief cupbearer did not remember Joseph, and forgot him." The anticlimax is intense, emphasized by the double verb "did not remember" and "forgot." We sense Joseph waiting day after day for news. None comes. His last, best hope has gone. He will never go free. Or so it seems.
To understand the power of this anticlimax, we must remember that only since the invention of printing and the availability of books have we been able to tell what happens next merely by turning a page. For many centuries, there were no printed books. People knew the biblical story primarily by listening to it week by week. Those who were hearing the story for the first time had to wait a week to discover what Joseph's fate would be.
The Parshah break is thus a kind of real-life equivalent to the delay Joseph experienced in jail, which, as this week's Parshah begins by telling us, took "two whole years." It was then that Pharaoh had two dreams that no one in the court could interpret, prompting the chief butler to remember the man he had met in prison. Joseph was brought to Pharaoh, and within hours was transformed from zero to hero: from prisoner-without-hope to viceroy of the greatest empire of the ancient world.
Why this extraordinary chain of events? It is telling us something important, but what? Surely this: G‑d answers our prayers, but often not when we thought or how we thought. Joseph sought to get out of prison, and he did get out of prison. But not immediately, and not because the butler kept his promise.
The story is telling us something fundamental about the relationship between our dreams and our achievements. Joseph was the great dreamer of the Torah, and his dreams for the most part came true. But not in a way he or anyone else could have anticipated. At the end of last week's Parshah—with Joseph still in prison—it seemed as if those dreams had ended in ignominious failure. We had to wait for a week, as he had to wait for two years, before discovering that it was not so.
There is no achievement without effort. That is the first principle. G‑d saved Noah from the flood, but first Noah had to build the ark. G‑d promised Abraham the land, but first he had to buy the Cave of Machpelah in which to bury Sarah. G‑d promised the Israelites the land, but they had to fight the battles. Joseph became a leader, as he dreamed he would. But first he had to hone his practical and administrative skills, first in Potiphar's house, then in prison. Even when G‑d assures us that something will happen, it will not happen without our effort. A divine promise is not a substitute for human responsibility. To the contrary, it is a call to responsibility.
But effort alone is not enough. Effort alone is not enoughWe need siyata di-Shemaya, "the help of Heaven." We need the humility to acknowledge that we are dependent on forces not under our control. No one in Genesis invoked G‑d more often than Joseph. As Rashi (to Genesis 39:3) says, "G‑d's name was constantly in his mouth." He credited G‑d for each of his successes. He recognized that without G‑d he could not have done what he did. Out of that humility came patience.
Those who have achieved great things have often had this unusual combination of characteristics. On the one hand, they work hard. They labor, they practice, they strive. On the other, they know that it will not be their hand alone that writes the script. It is not our efforts alone that decide the outcome. So we pray, and G‑d answers our prayers—but not always when or how we expected. (And of course, sometimes the answer is "no.")
The Talmud (Niddah 70b) says it simply. It asks: What should you do to become rich? It answers: Work hard and behave honestly. But, says the Talmud, many have tried this and did not become rich. Back comes the answer: You must pray to G‑d, from whom all wealth comes. In which case, asks the Talmud, why work hard? Because, answers the Talmud: The one without the other is insufficient.. We need both: human effort and divine favor. We have to be, in a certain sense, patient and impatient: impatient with ourselves, but patient in waiting for G‑d to bless our endeavors.
The week-long delay between Joseph's failed attempt to get out of jail and his eventual success is there to teach us this delicate balance. If we work hard enough, G‑d grants us success—but not when we want, but rather when the time is right.
By Rabbi Jonathan Sacks Rabbi Jonathan Sacks is the former Chief Rabbi of Great Britain and the British Commonwealth.