KASHRUT - MONSEY- KRUKA IN ENGLISH
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THE
ANALYSIS OF RUBASHKIN
IF
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READ THIS REPORT AND REMEMBER:
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ENGLISH
HEBREW
רבנים גדולים בארצות
הברית פסקו שלמסור בן אדם שמשתולל עם קטינים
לא שייך בזה מסירה אדרבה למצוה רבה יחשב כדי
שלא יפגע באחרים, כי בן אדם שנפגע מסוכן מאוד
להסתובב ברחוב במקום שבני אדם מצווין!!!
New York - With the issue of sexual abuse
and misconduct an unfortunately hot topic in
the frum community today, many raise the
connected issue of mesirah: whether
reporting an alleged offender to the
authorities constitutes "informing," or
turning a fellow Jew over to non-Jewish
hands, traditionally among the gravest of
offenses.
In a December 6, 2006 lecture in Teaneck,
New Jersey, Modern Orthodox leader and OU
posek Rabbi Hershel Schachter laid down the
law on mesirah as it pertains to reporting
abuse, clarifying several misconceptions.
VIN News feels Rabbi Schachter's lecture,
the key points of which are reproduced
below, is all the more apropos today.
* While it's technically loshon hara for
victims to vent their pain or otherwise
inform a parent or professional of what
happened to them when specific names are
mentioned, it is permitted nonetheless
because it's for a "to'eles l'habah," or a
positive future outcome. Children should be
taught to not fear loshon hora violations by
informing parents or professionals about
incidents, Rabbi Schachter said.
* The prohibition of mesirah was created
specifically in times of the Gemara to
prevent Jews from informing greedy and
corrupt governments which of their brethren
were well-heeled to save them from robbery.
Today, however, in the case of the
authorities knowing that "I know that
so-and-so is a pervert or a criminal, in
such a situation the Shluchan Aruch says
there's no issur of mesirah," said Rabbi
Schachter, citing from Choshen Mishpat 28:4.
He added that a letter sent out a by
a Satmar rabbinical court many years ago was
misinformed on this very source. "If you
look up the chapter and verse that they
quoted, it says just the opposite. Mesirah
is only if the fellow is innocent.
If the fellow's a criminal and the
government wants to put him behind bars or
whatever it may be, then it's not mesirah."
* On the issue of avaidas akum, the
halachah that states that a lost object
belonging to a non-Jew need not be
returned—except where returning it generates
a kiddush hashem, including returning "lost"
unpaid taxes, in which case (at least
technically) reporting a fellow Jew cheating
on taxes is not mesirah.
* Removing a chillul hashem from the
community by reporting a violator is not
mesirah.
* However, if in the court system or
prison the Jewish violator will suffer more
than the law requires him to because of
anti-Semitism, then it is a question of
mesirah.
* Not only is mesirah not always asur,
but sometimes even recommended, such as when
a doctor sees that his female patient has
been beaten.
* If a fellow Jew is a known public
menace, since the batei dinim do not have an
enforcement mechanism to stop him, he must
be turned in. "We don't have the system to
deal with him—if we did, we wouldn't be
allowed to give him to the government."
One may not decide alone—a shaalah must
be asked of a rov and/or beis din in each
case.
Rabbi Shachter, however, followed up the
shiur with a written explanation and
summary:
The prohibition of mesirah is well known
among religious Jews. The severity of this
issur becomes ever so clear when we read in
Shulchan Aruch that a mosser is dino ke'akum
with respect to writing a sefer Torah (Yoreh
Deah 281:3) and with respect to shechitah
(Remah ibid 2:9). Even if the mosser is
otherwise an observant individual, and is
meticulous in fulfilling his religious
duties, because he demonstrates his
rejection of the unity of all of Klal
Yisroel (by his act of mesirah), he is
treated as an akum (see Rambam, Hilchos
Teshuva 3:11 and Nefesh Horav pg. 235).
If, however, one is guilty of a crime,
and according to the law of the land
deserves a prison sentence, or will be put
to death, even though according to Jewish
law his punishment would not be as severe,
this is not mesirah (see Ritva to Bava
Metsia 83b; Dvar Avraham vol. I pg. 8). One
would still not be allowed to hand this
individual over to the civil authorities
because this is the equivalent of returning
aveidas akum, which is usually not allowed.
In an instance of avoiding a chilul Hashem,
just like we would be obligated to return
the aveidas akum, so too we would be
obligated to hand over this individual (see
Rama, Choshen Mishpat 388:12).
If the non-Jewish governmental
authorities know that one Jew is concealing
information about another Jew in order to
save him from punishment, the Shulchan Aruch
(Choshen Mishpat 28:3) considers this a
situation of chilul Hashem. Similarly, for
many generations it was the practice that if
a gneiva had occurred, and suspicion had
fallen on the Jewish community, rather than
allow that suspicion to hover over the
entire community, the roshei hakehol, with
the permission of the rabbonim, would inform
the non-Jewish authorities who might
possibly be the real ganav (Be'er Hagola,
Choshen Mishpat 388:12).
Even if one is guilty of a crime and
deserves a punishment according to the laws
of the land, but due to anti-semetic
attitudes he will probably suffer more than
if he were a non-Jew; or, the (state) prison
conditions are such that he will suffer at
the hands of the other inmates (or at the
hands of the guards) in a manner that is not
proscribed by law, then turning the offender
in would constitute mesirah, since his added
suffering will be shelo kadin. However,
mesirah is permitted in situations where one
is a public menace (see Shach to Choshen
Mishpat 388, 59), or if one is physically or
psychologically harming another individual
(for example, in instances of sexual abuse
of children, students, campers etc., or
spousal abuse) (see Shach to Choshen Mishpat
ibid, 45).
The Jewish community does not have the
ability to investigate these types of cases.
Wherever there are raglayim ladavar that
there seems to be a problem, the proper
government agencies should be contacted to
investigate.
Just as in other areas of halachah, one
should consult a competent moreh horaah when
faced with such a shayla. Just because one
is knowledgeable in Yoreh Deah vol. I or one
delivers a good pilpul shiur on sugyos in
Nashim or Nezikin, it does not necessarily
follow that that individual will be
qualified to pasken on hilchos mesirah –
lehakel or lehachmir.
=====================================================================
============================================================================
Advertisement:
==================================================================
---------- Forwarded message ----------
From:
<VICKIPOLIN@aol.com>
Date: Mon, Nov 3, 2008 at 12:11 AM
Subject: Characteristics Observed In Male
Sexual Abuse Victims
To:
TheAwarenessCenter@yahoogroups.com
For more resources for male survivors go to:
http://www.theawarenesscenter.org/mens.html
Characteristics Observed In Male Sexual
Abuse Victims
by Ken Singer, LCSW
Denial of Vulnerability
Difficulty recognizing that what
happened was sexual abuse. High need for
control in interactions with others. May
appear stubborn and rigid for control in
interactions with others and frequently
engage in power struggles, or seem passive,
codependent and conforming. Both are
protection from feelings of vulnerability.
Confusion Regarding Sexual Orientation
Orientation is exhibited in many ways.
Some men claim heterosexuality but are
sexual with other men. Some homosexual men
question their orientation and wonder how
they might be different had they not been
abused. Other men may not engage in any
sexual behaviors with males or females and
are unable to determine their sexual
orientation.
Confusion of Emotional Needs With Sex
Needs for nurturance may be identified
as sexual. Many needs may have been met
through the sexual abuse and sex continues
to be viewed as the only way to be cared
for. Real relationships with other men and
women are often seen as threatening and
sexual behavior may actually be one of the
few ways to relate superficially and still
have some needs met. Societal norms
encourage men to equate sexual prowess with
personal value and discourage direct
expression of emotional needs. Some men
become "Don Juans" or give the impression
they are "superstuds" as a way of proving to
themselves and the world that they are not
gay or weak because of their victimization
histories.
Gender Shame
Confusion and anxiety regarding
masculine identity. Extremely uncomfortable
around other men. Does not like to be
touched by men and often avoids situations
where he may be seen unclothed. Because he
does not feel part of the group, he is often
isolated with few male friends. Shame is
especially powerful regarding feelings about
masculinity. "Real men" don't get abused,
they can protect themselves. Internalized
male models are shaming or nonexistent. May
exhibit more feminine characteristics as an
attempt to separate from negative masculine
image or to avoid identifying with the male
abuser.
Multiple Compulsive Behaviors
Sex, food, chemicals and work are
examples of common compulsive behaviors used
to satisfy an internal drive to continually
push oneself to avoid feeling pain and to
meet dependency needs but is not productive
or helpful.
Physical and Emotional Symptoms
Hypertension and frequent chest pains.
Recurring dreams or nightmares of being
chased or attacked, choked or stabbed.
Difficulty urinating in public restrooms.
Depression and anxiety.
Pattern of Victimizing Self or Others
Most victims do not become offenders.
Many dysfunctional behaviors may be seen as
an attempt to feel more powerful, punish
oneself or numb the unwanted feelings
connected with the abuse. This may involve
passive-aggressive behaviors or subtle
put-downs. Some men, act out by exposing,
obscene phone calling or voyeuristic
activities. Anger toward self can involve
suicide attempts or putting oneself in a
high risk situations which could lead to
injury or death without actually attempting
suicide. Victim may react to a current
situation as if it were similar to the
childhood abuse experience. Victim feels
powerless and cannot see the current
situation for what it is. Coping mechanisms
mimic survival means used during childhood.
May actually become involved in abusive
relationships as an adult that are in many
ways similar to the childhood sexual abuse
experience.
Boundary Transparency
Unrealistic fear that others can see
their failures and vulnerability. They fear
they can do nothing to protect themselves.
This inability to protect self and feeling
unsafe can result in difficulty establishing
even minimal trust. Other reactions include
anxiety, rage and withdrawal. May have a
history of boundary intrusions other than
sexual abuse, especially physical and
emotional abuse.
Chaotic Relationships
Many difficulties around intimacy,
autonomy (self-sufficiency) and commitment
to a relationship. Extreme and intense
swings in needs for closeness and distance
with others. The need to be cared for and
have dependency needs met is in conflict
with fear of vulnerability and
re-victimization. This behavior repeats the
victim-perpetrator experience with the
partner when that person alternately becomes
a perpetrator and a protector.
Poorly Defined Sense of Self
Self protection has resulted in
submersion of self with little internal
locus of control. Behaviors are similar to
codependency. Importance placed on attempts
to avoid feelings of confusion and
vulnerability.
**************
Plan your next getaway with AOL Travel.
Check out Today's Hot 5 Travel Deals! (http://pr.atwola.com/promoclk/100000075x1212416248x1200771803/aol?redir=http://travel.aol.com/discount-travel?ncid=emlcntustrav00000001)
--------------------------------------------------------------------------------
---------- Forwarded message ----------
From:
<VICKIPOLIN@aol.com>
Date: Mon, Nov 3, 2008 at 12:11 AM
Subject: Characteristics Observed In Male
Sexual Abuse Victims
To:
TheAwarenessCenter@yahoogroups.com
For more resources for male survivors go to:
http://www.theawarenesscenter.org/mens.html
Characteristics Observed In Male Sexual
Abuse Victims
by Ken Singer, LCSW
Denial of Vulnerability
Difficulty recognizing that what
happened was sexual abuse. High need for
control in interactions with others. May
appear stubborn and rigid for control in
interactions with others and frequently
engage in power struggles, or seem passive,
codependent and conforming. Both are
protection from feelings of vulnerability.
Confusion Regarding Sexual Orientation
Orientation is exhibited in many ways.
Some men claim heterosexuality but are
sexual with other men. Some homosexual men
question their orientation and wonder how
they might be different had they not been
abused. Other men may not engage in any
sexual behaviors with males or females and
are unable to determine their sexual
orientation.
Confusion of Emotional Needs With Sex
Needs for nurturance may be identified
as sexual. Many needs may have been met
through the sexual abuse and sex continues
to be viewed as the only way to be cared
for. Real relationships with other men and
women are often seen as threatening and
sexual behavior may actually be one of the
few ways to relate superficially and still
have some needs met. Societal norms
encourage men to equate sexual prowess with
personal value and discourage direct
expression of emotional needs. Some men
become "Don Juans" or give the impression
they are "superstuds" as a way of proving to
themselves and the world that they are not
gay or weak because of their victimization
histories.
Gender Shame
Confusion and anxiety regarding
masculine identity. Extremely uncomfortable
around other men. Does not like to be
touched by men and often avoids situations
where he may be seen unclothed. Because he
does not feel part of the group, he is often
isolated with few male friends. Shame is
especially powerful regarding feelings about
masculinity. "Real men" don't get abused,
they can protect themselves. Internalized
male models are shaming or nonexistent. May
exhibit more feminine characteristics as an
attempt to separate from negative masculine
image or to avoid identifying with the male
abuser.
Multiple Compulsive Behaviors
Sex, food, chemicals and work are
examples of common compulsive behaviors used
to satisfy an internal drive to continually
push oneself to avoid feeling pain and to
meet dependency needs but is not productive
or helpful.
Physical and Emotional Symptoms
Hypertension and frequent chest pains.
Recurring dreams or nightmares of being
chased or attacked, choked or stabbed.
Difficulty urinating in public restrooms.
Depression and anxiety.
Pattern of Victimizing Self or Others
Most victims do not become offenders.
Many dysfunctional behaviors may be seen as
an attempt to feel more powerful, punish
oneself or numb the unwanted feelings
connected with the abuse. This may involve
passive-aggressive behaviors or subtle
put-downs. Some men, act out by exposing,
obscene phone calling or voyeuristic
activities. Anger toward self can involve
suicide attempts or putting oneself in a
high risk situations which could lead to
injury or death without actually attempting
suicide. Victim may react to a current
situation as if it were similar to the
childhood abuse experience. Victim feels
powerless and cannot see the current
situation for what it is. Coping mechanisms
mimic survival means used during childhood.
May actually become involved in abusive
relationships as an adult that are in many
ways similar to the childhood sexual abuse
experience.
Boundary Transparency
Unrealistic fear that others can see
their failures and vulnerability. They fear
they can do nothing to protect themselves.
This inability to protect self and feeling
unsafe can result in difficulty establishing
even minimal trust. Other reactions include
anxiety, rage and withdrawal. May have a
history of boundary intrusions other than
sexual abuse, especially physical and
emotional abuse.
Chaotic Relationships
Many difficulties around intimacy,
autonomy (self-sufficiency) and commitment
to a relationship. Extreme and intense
swings in needs for closeness and distance
with others. The need to be cared for and
have dependency needs met is in conflict
with fear of vulnerability and
re-victimization. This behavior repeats the
victim-perpetrator experience with the
partner when that person alternately becomes
a perpetrator and a protector.
Poorly Defined Sense of Self
Self protection has resulted in
submersion of self with little internal
locus of control. Behaviors are similar to
codependency. Importance placed on attempts
to avoid feelings of confusion and
vulnerability.
**************
Plan your next getaway with AOL Travel.
Check out Today's Hot 5 Travel Deals! (http://pr.atwola.com/promoclk/100000075x1212416248x1200771803/aol?redir=http://travel.aol.com/discount-travel?ncid=emlcntustrav00000001)
=========================================================================
===============================================================
---------- Forwarded message ----------
From:
<VICKIPOLIN@aol.com>
Date: Mon, Nov 3, 2008 at 9:43 AM
Subject: WARNING: The New Sexual Predator
To:
TheAwarenessCenter@yahoogroups.com
WARNING: The New Sexual Predator
© (2007) Vicki Polin, MA, NCC, LCPC, ATR-BC
I recently was at a seminar conducted by
Robert Hugh Farley, who is a highly
decorated Police Detective, Deputy United
States Marshal and currently as an
international child sexual exploitation
consultant for INTERPOL.
The Awareness Center strongly suggest that
every Jewish community sponsors a program in
which Mr. Farley presents. He is definitely
one of the top investigators in the world
when it comes to dealing with sex crimes
against children. Below are some of my
notes from the seminar I attended.
When a child (or an adult) has a page on
facebook or
myspace.com or any of the other social
networking pages they are opening their
entire lives up to the world.
All one needs to do is to I googled any
child's name you know to see if they have a
social networking web page (such places as
MySpace.com, Facebook, etc.)
When I returned home from the seminar I
immediately "googled" my nieces and nephews
names (who are minors). The first thing
that was listed was their profiles on places
like MySpace.com and facebook. When I went
to those pages I clicked on "view
Friends." All of my nieces and nephews
friends names came up along with their
pictures. I clicked on their friends pages
and could view their friends names and
profiles too.
Almost all of the minors who have social
networking pages have their own pictures
up. Some of the photographs were young
girls trying to "look cute or sexy" or guys
trying to look "cool."
The new sexual predator will go to social
networking web pages to find their next
targets. They may go through your child's
profile all of your child's friends profiles
and so on -- until they find minors that
meet the criteria they are looking for.
Both boys and girls are targets as are young
adults.
One suggestion is that minors have pictures
of something other then themselves (i.e., a
book, a tree, art, etc.). Also it's
important to make sure there is no personal
information about the child's life up on the
social networking pages. Every child I saw
had the name of their middle school, Jr.
High and high schools listed along with
their graduating year up on their profiles.
Most sexual predators can do math and figure
out exactly how old a child is on the sites.
Most of these pages require that the child
be over 18 to join. What the norm is that
the child signs in as be over 18 and then
changes their age once they join, or leave
the age up as being over 18, yet still list
their high school graduating year.
Another huge problem is that the newest
trend is not for children to be lured in off
of the net but by using cell phones. With
today's technology, most of the newest cell
phones have text messaging and WiFi
connections. This new technology is not
something that parents can monitor.
Kids are also using their cell phones to
video tape themselves in their own homes, at
sleep overs, at parties, etc. These
photographs and videos are then uploaded
onto their web pages and end up being shared
with the world. They are basically allowing
a sexual predator into their homes, schools
and their personal lives.
Sexual predators are then making links to
kids social networking pages, and sharing
the links with their friends. This is more
common when a child/teen uploads photograph
sand or video's the predator may find
arousing.
It is not illegal for a sexual predator to
make links to these pages. It is also not
illegal for a sexual predator to have nude
pictures of minors, which would be
considered to be "child erotica." The only
time images of a minor becomes illegal or
would be considered child pornography, is if
there is some sort of a sexual act involved
involving a minor.
It's important to realize you can't prevent
your child from going on line or using a
cell phone to get on line, because a minor
will find a way to get on line. Often from
friends homes or cell phone, the library.
Sexual predators have access to minors
anywhere they can get a WiFi connection.
The best bet you have in keeping minors safe
is by educating children on the dangers in
language they can understand. It's vitally
imprint to have a good relationship with
your children to keep them safe. Your
children need to know they can tell you
anything without feeling ashamed or
embarrassed If you can tell your children
to look both ways before crossing the
street, it's vitally important that you warn
your children that there are sexual
predators out there. A sexual predator is
usually not "a stranger." Minors never
consider someone they meet on line as being
a stranger, which is part of the problem.
Our youth often feel safe chatting with
anyone on line. They feel comfortable and
confident because they are doing this from
their own homes.
A sexual predator on line knows how to make
a child feel important. They make your
child feel as if they care about them and
are their friend.
Another problem is that often the child
feels as if the sexual predator is their
"boyfriend" or "girlfriend." They "fall in
love" with the offender. They often do not
realize they are being abused. As in many
other sex crimes they target kids who are
lonely, going through a personal crisis in
their lives or that of their families.
There is a growing number of offenders out
there. They are calling them the "new sex
offender," because of they way they lure in
youth. Many of these offenders are upper
class, white males who are going on line at
work. The most dangerous hours for our
youth is right after school they get home
from school, until these new sexual
predators go home from work. Basically the
most dangerous hours are from 2:00 PM - 6:00
PM. Often parents are not home yet to
monitor what their children are doing.
For more information on this topic contact:
Robert Hugh Farley M.S.
Consultant in Crimes Against Children
10 South LaSalle Street, Suite 1420
Chicago, Illinois USA 60603
Phone: 847-236-9134
E-Mail
RHFConsultant@aol.com
========================================================================================
הגרי"ש
אילישב פוסק שמי שאשתו הולכת בשייטל פאה
נכרית היא עוברת על דת יהודית וצריך
להתגרש מאשתו,
היוצא
לנו מזה כי אנחנו בעולם הפוך, כל
הליטווישע נשים מורידים כבר את הפאה נכרית
שלהם עבור פסקו של הגרי"ש אליישב שליט"א,
ואלו החסידים שרבם הקדוש רבינו הקדוש
מצאנז צעק לפני יותר ממאה שנה ועוד 73
פוסקים שאסור ללכת בפאה נכרית, ולדאבונינו
יש רק חלק קטן מהחסידים שמצייתים להם!!!
האם זה
אינו עולם הפוך!
כַּשְׁרוּת – חָלָב – עוֹפוֹת
- שְׁחִיטַת בְּהֵמוֹת -
חֵלֶב – נְבֵילָה וּטְרֵיפָה
טראך טראך די הימעל פאלט אראפ – סודות – די לעצטע
נייעס
פון דעם הויפט מאכיל טריפות אין אמעריקא, מיל מארט. |
|
הזיופים הכי הגדולים מימות בריאת העולם בפרשת החלב. –
מדור מיוחד נקוב בשם תורת הניקור בסדר הניקור הנהוג
בחוץ לארץ עם מקוריה וטעמיה. - הכתבנים האלו קבלו הון
תועפות לזייף כל ספרי ניקור המקובל לנו מימות משה
רבינו ע"ה עד היום הזה. – אם אתה מעוניין לדעת האמת
לאמיתו יכולים לשמוע הטעיפ של אסיפת התאחדות הרבנים,
ושם תראו עין בעין כל הזיופים, ולך נא ראה 120 ספרי
ניקור, ותראה איך שזייפו כל הספרים, ויצא כבר קונטרס
עלבונה של תורה, ושם העתיק חלק מהזיופים, עם תמונות,
שאפשר בניקל לראות עין תעת עין.
גם כן אפשר לשמוע הטעיפ של כ"ק מרן אדמו"ר מקלויזנבורג
זי"ע, איך שבוכה בבכיות נוראות על ירידת הדור ואיך
שהאכילו אותנו 50 שנה נבילות וטריפות חלב ודם. |
קובץ
חידושי תורה
פרי
תמרים,
חלק יא
חנוכה
תשמ"ג |
רוב הטבחים שותפו של עמלק – רובאשקין המאכיל טריפות
הכי הגדול בארצות הברית |
בולעטין # 109 |
א
לעבעדיק
בילד
פון די געשעענישען אין דער צייט, ווען אונזער גרויסער
און הייליגער רבי האט מיט מסירות נפש געקעמפט פארן
קיום פון אידישקייט איבער דער גאנצער וועלט,
ארויסגעגעבען דורך תלמידים וחסידים פון האלמינער רבי
שליט"א, ירושלים תשמ"ט. |
דער געראנגל פאר אידישקייט עקזיסטענץ און אונזער צייט |
ספר במדבר פרק יא
(א) וַיְהִי
הָעָם כְּמִתְאֹנֲנִים רַע בְּאָזְנֵי יְדֹוָד
וַיִּשְׁמַע יְדֹוָד וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם
אֵשׁ יְדֹוָד וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה:
(ב) וַיִּצְעַק הָעָם אֶל משֶׁה וַיִּתְפַּלֵּל משֶׁה
אֶל יְדֹוָד וַתִּשְׁקַע הָאֵשׁ:
(ג) וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא תַּבְעֵרָה כִּי
בָעֲרָה בָם אֵשׁ יְדֹוָד:
(ד) וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ
תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי
יִשְׂרָאֵל וַיֹּאמְרוּ מִי
יַאֲכִלֵנוּ בָּשָׂר:
מִי יַאֲכִלֵנוּ בָּשָׂר= 669
רובאשקין = 669
(BAMIDBAR 11: 1-4)
1 And when the people (Always the people [HA AM]
refers to the Erev Rav) complained, it displeased
Hashem; and Hashem heard it; and his anger was
kindled; and the fire of Hashem burnt among them,
and consumed those who were in the outlying parts of
the camp.
2 And the people cried to Moshe; and when Moshe
prayed to Hashem, the fire was quenched.
3 And he called the name of the place Taberah;
because the fire of Hashem burnt among them.
4 And the mixed multitude that was among them had a
strong craving; and the people of Israel also wept
again, and said, Who shall give us
meat to eat?
Tikkune Zohar Tikkun 19
THE EREV RAV ASKED FOR MEAT AND IT WAS GIVEN TO THEM
[AND NOWADAYS THEY STILL CONTROL THE MEAT]
And the EREV RAV
asked for meat and it was given to them. And what is
written? “And the meat was still between their teeth
before being torn and the fury of G-d” (Bamidbar
11,33)…And the secret of this meat is “For he is
also flesh” [SHAGAM HU BASSAR] (Bereshit 6:3). And
this secret was left in the hands of the wise of
heart…And this BASSAR [meat] in reverse is SHEBER
[Broken] And on this it is written: “SHEVER RAAVON
BATECHEM” [The broken famine of your houses]
(Bereshit 42:19). If they are deserving then the
meat is holy as it is written “MI BESSARI ECHEZE
ELOKA” But if they don’t guard that BASSAR [meat]
the sign of the Brit, then it will change for them
to SHEBER.
Tikkune Zohar
Tikkun 19 |