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muman613:
--- Quote from: Irish Zionist on February 07, 2010, 02:02:59 PM ---and your stranger that is within your gates.
Stranger as in Jewish or non Jewish?
Forgive my total ignorance but I assumed that all Jewish People are Brothers and Sisters and that they are not strangers.
If I'm correct then are "The Strangers" Gentiles?
And if so, I thought only The Jewish People are allowed to live in Israel.
--- End quote ---
There is the concept of the 'Ger' or the stranger, often referred to as the Proselyte. Generally these 'Strangers' or 'Proselytes' are people who live amongst the Jews but accept the Jewish ways, who are considering conversion.
These might be gentile friends who come to visit or people who are living in the land of Israel who are doing business there.
These strangers in our land should also observe Shabbat. But we cannot force conversion on them. I have lived with non-Jews and I don't insist that they observe Shabbat. I believe that when it speaks of our slaves, or our servants also observing Shabbat I think it is referring to non-Jewish slaves.
http://www.torah.org/learning/livinglaw/5768/vaera.html
--- Quote ---Strangers in our Midst?
The Mitzvah:
There is a commandment "You shall love the proselyte, for you [ Israel] were yourselves strangers in the land of Egypt" (Devarim 10:19 ).
The Jewish community has a Torah obligation to extend the warmest hand to someone who has converted to Judaism.
In addition to the general commandment – itself a primarily axiom of the Torah – to love one's Jewish neighbor (Vayikra 19:18), there is another precept to go the "extra mile" and to shower love upon the ger, proselyte.
He or she is, in effect, the strangers among the midst of the Jewish nation.
The Torah frames this obligation with the potent reminder that the Jewish people were themselves strangers in Egypt. In the exile, they were viciously persecuted by their host country perniciously plotting their downfall. Such intolerance of strangers or aliens, the Jewish people are reminded, did not go unchecked. G-d struck the Egyptians with the Ten Plagues before their Exodus. Similarly, the Children of Israel must be sensitive to their treatment of strangers that are either trying to adjust in a foreign climate and especially for the convert to Judaism.
The proselyte is to be unreservedly admired and respected.
He is, after all, someone who has courageously abandoned his non-Jewish background and upbringing. In the unrelenting quest for truth, with great determination, deep commitment, self-sacrifice and sincerity, the ger has made the leap to enter into the congregation of G-d.
This person is a hero and an inspiration to all his brethren. His story is of a spiritual journey, an odyssey of discovery not that dissimilar to the national experience in the Exodus.
The Jewish nation was entrapped in a web of spiritual contamination. Enslaved in an environment of godlessness, Egypt was a country whose reliance on the Nile rather than on rainfall led the pharaoh to deify himself and brazenly question: "Who is G-d that I should heed His voice?" Thus, the function of the Plagues was for Pharaoh and the Egyptian people to gradually concede the existence of G-d and His Omnipotence.
--- End quote ---
Once again your question is timely because as I said above, we just read the Portion of Yitro who is held up as the prime Torah example of a righteous gentile who wants to convert to Judaism.
http://www.shemayisrael.co.il/parsha/rosenzweig/archives/yisro63.htm
--- Quote ---PARSHAT YITRO
Shemot (Exodus) 18:1-20:23
Haftorah - Isaiah 6:1-7:6, 9:5-6
A RIGHTEOUS GENTILE
It goes without saying that the main subject of this week's Parsha, Yitro, Moshe's father-in-law, was an unusual man. His words of encouragement and timely advice to Moshe at the outset of the journey of the Jewish people through the wilderness set him apart as the only gentile friend of Israel after the experience of the Exodus. And according to one school of rabbinic thought, Yitro became a convert to Judaism and thus serves as the prototype of the Ger Tzedek, the righteous proselyte. Yitro's name thus becomes synonymous with conversion to Judaism, and he becomes a paradigm figure for those who throughout history have come under the wings of G-d's dominion.
And there is some discussion concerning the meaning of Yitro's name. Our Chazal explain Yitro's name as follows: "At first he was called Yeter, but when he accomplished good deeds, the letter "Vav" (O) was added to his name, and he was called Yitro" (Rashi to Exodus 18:1). Thus Yitro joins Avraham whose name was changed from Avram, and Sarah whose name was changed from Sarai. And in keeping with the biblical tradition of changing an individual's name after the performance of meritorious deeds or the experience of some apocryphal, unusual event.
The question, of course, is asked as to why the letter "Vav" was added to Yitro's name. On the most obvious level, it can be suggested that the letter "Vav" is associated with G-d's name. But it also might be stated the function of the letter "Vav" in Hebrew grammar serves to shed light on the very nature of Yitro's good deeds and his special character.
The first function of the "Vav" in Hebrew grammar, as Rashi notes in his commentary to Exodus 21:1, is to add to the past. Yitro not only provided a refuge for Moshe when he fled from Pharaoh, but he took him into his home and made Moshe his son-in-law. Now Yitro was adding to his original hospitality and warmth by coming to encourage Moshe and the Israelites at this transitional period and time in their history and nascent development.
Secondly, the "Vav" is also called the "conversive Vav," because it changes and transforms the tenses in Hebrew grammar. Yitro suggested to Moshe a far reaching change which transformed the government of the Israelite tribes. A product of the autocratic Egyptian court, Moshe had little confidence in the self-governing capacity of the former Hebrew slaves. And in a benevolent way, he modeled his government after that of Pharaoh, exercising all authority and assuming all responsibility. But Yitro pointed out to his son-in-law that one person, no matter how gifted, could not possibly shoulder the responsibility of governing so many people, and survive. He therefore suggested that Moshe delegate authority to appointed chiefs, to deputies, who must be able men, reverent, truthful and just.
The smaller matters of dispute, those issues needing clarification and resolution, the Torah tells us were judged by these chiefs or deputies. And the more complicated and more important disputes were brought to Moshe for his consideration and judgment. Thus, Yitro presented Moshe with a blueprint for a primitive democracy, for a system of delegated authority and responsibility, an ideal which penetrated the Jewish consciousness in its succeeding generations.
And finally, the "Vav" in Hebrew grammar is also a conjunctive "Vav," which unites and holds together the parts of a sentence. So that in bringing Moshe's wife and children to him at the very outset of Israel's journey through the wilderness, before the Sinaitic Revelation, Yitro was teaching his son-in-law a fundamental truth about Jewish life and leadership. Before Moshe could effectively govern the Israelites, before he could receive the Torah and impart it and teach it to the Jewish people, he had to have within his own life a modicum of family unity and harmony. Moshe had to achieve for himself a level of personal peace and tranquility. Through his action, Yitro was saying to Moshe that the family is, in fact, the undisputed fundamental unit of the Jewish people, around which so much of Jewish life is centered. If it is united, peaceful and harmonious, the unity will radiate throughout the ranks of Israel. And only as a united people Israel could face the awesome dangers of the wilderness and the great challenge and responsibility of becoming a "Kingdom of Priests and a Holy Nation."
The secret of living a long, happy and creative life lies in the realization that underneath life's diversity there is a basic unity - a oneness - in which the spiritual and the material are intertwined. The secret of Jewish survival is to identify with the one G-d, His Torah and His people. And this is what our Talmud meant when they said: "Whoever extends the word 'Echad- One,' in the recitation of the Shema (Hear Oh Israel, Hashem is our G-d, Hashem is One), his days and his years are extended" (Tractate Berachot 13b).
Shabbat Shalom,
Rabbi Yosil Rosenzweig
--- End quote ---
Irish Zionist:
Shalom Muman, very interesting reading but still trying to understand.
1) What's the difference between Sages, Priest's & Rabbis?
2) Is there any other holy men names I missed and can you explain the difference?
3) When King David ruled The Land of Israel (correct me if I'm wrong) was he the supreme ruler and was Israel a Kingdom or a Holy Nation or both?
4) Did The Jewish People ever have A Holy One to rule over all of Israel like (bad example The Catholic Pope) and if so what was he referred to?
5) Did Judas Judas Maccabeus ever become King of Israel? If not, why and what was he referred to?
6) Was The Land Gd gave to The Israelites Judah, Samaria and Israel all three separate regions, who united them as one and how was this done?
muman613:
--- Quote from: Irish Zionist on February 08, 2010, 03:51:28 PM ---Shalom Muman, very interesting reading but still trying to understand.
1) What's the difference between Sages, Priest's & Rabbis?
2) Is there any other holy men names I missed and can you explain the difference?
3) When King David ruled The Land of Israel (correct me if I'm wrong) was he the supreme ruler and was Israel a Kingdom or a Holy Nation or both?
4) Did The Jewish People ever have A Holy One to rule over all of Israel like (bad example The Catholic Pope) and if so what was he referred to?
5) Did Judas Judas Maccabeus ever become King of Israel? If not, why and what was he referred to?
6) Was The Land Gd gave to The Israelites Judah, Samaria and Israel all three separate regions, who united them as one and how was this done?
--- End quote ---
Ok...
Im gonna split this one into two parts... I will try to answer 1-3 then tonight or tomorrow morning I will answer 4-6....
1) What's the difference between Sages, Priest's & Rabbis?
The Torah established for the Jewish people two special tribes dedicated to the spiritual growth of the Jewish people. These two tribes are known as the Kohanim and the Levi'im. The Kohanim are the 'priests' and they perform the daily service in the Holy Temple. The Levi'im are the ones who carry the holy vessels of the Temple and perform the cleaning and maintenance on the Temple. After the temple was destroyed in 70 C.E. the service {Avodah} in the temple ceased. As a result the need for the Kohanim and Levi'im was reduced yet to this day the Jewish people still keep track of who is a Levite and who is a Kohain. When the Third Temple is rebuilt and the service in the temple is resumed the traditional Jewish tribes will resume their service.
--- Quote ---"Kohen" (alt. "Cohen") - (pl. "Kohanim" or "Cohanim") - Priest; Judaism is not a classless society; rather, there are three "classes" within the structure of Jewish society: Kohen, Levi and Yisrael. The Kohen is a descendant of Aharon, the High Priest, the brother of Moshe. His task is to work in the Temple, be involved with the offering of sacrifices, and with Blessing the Congregation of Israel. The Priest holds the highest status in the People of Israel, thus he is called up to the Torah first, and has first rights in leading the "Zimun" before the Birchat HaMazon. Since he did not participate in the "Goral," or Lottery, which divided the Land of Israel, he is the recipient of certain parts of some of the sacrifices, and of various "Matnot Kehunah," "Obligatory Presents to the Priests,' such as Terumah. The Kohanim are a subset of the Tribe of Levi. Thus, every Kohen is a Levi, but not every Levi is a Kohen.
--- End quote ---
--- Quote ---"Levi" - (pl. Leviim) - Levites; descendants of Levi, the son of Yaakov. Their task is to assist the Kohanim in matters relating to the Temple. Back in the desert, when the Jewish People carried the Mishkan from place to place, it was the task of the Leviim to carry the various components of the Mishkan, from the boards to the holy vessels from one destination to another. It is also the task of the Leviim to be the choir in the Temple; thus, for example, they would sing the "Psalm (Song of Praise) of the Day" and play the various instruments in the Temple. They were also the gatekeepers of the Temple. Since, like the Kohanim they are not given land in Israel, they are the recipients of "Maaser," one tenth the produce, or income, of each of the other tribes.
--- End quote ---
After the destruction of the Temple the Jews were sent into exile. The teachers of Torah are called Rabbis {Teachers} and during the 1st Century the Sages {Chazal} in an attempt to prevent Judaism from becoming extinct wrote down the Oral law in the form of the Talmud.
--- Quote ---"CHAZAL" - an acronym, using "CH," "Z," and "L," where "CH" stands for "Chachameinu," Our Sages, and the "Z" and "L" correspond to the expression "Zichronam Livrocho," "of blessed memory;" this means basically the authoritative opinion of the Talmud.
--- End quote ---
When we refer to Sages we are referring to Chazal. But there are sages throughout the generations. We have specific names for Rabbis of various generations. The first generation of Sages we call 'Rishon':
--- Quote ---"Rishon" - (m., pl. "Rishonim"); the "first" or an "early one." In Torah scholarship, the term has taken on the specific meaning of Torah scholars who lived from approximately the eleventh though the fifteenth-sixteenth centuries, who passed along the Talmudic Tradition their earliest members received from the "Geonim" to later generations, and added their own insights to the Talmudic analysis. Some of the great "Rishonim" were RASHI, Rabbi Shlomo Yitzchaki, of France, his grand-children and great grandchildren, the "Baalei Tosafot," the RAMBAM, Rabbi Moshe ben Maimon of twelfth century Spain and later, Egypt, and the RAMBAN, Rabbi Moshe ben Nachman, of thirteenth century Spain and later, Eretz Yisrael, to name but a few.
--- End quote ---
--- Quote ---"Acharon" - (m., pl. "Acharonim"); the "last" or a "later one." In Torah scholarship, the term has taken on the specific meaning of a Torah scholar who lived from approximately the sixteenth-seventeenth centuries through the nineteenth century. Some examples are Rabbi Akiva Eiger, the "Chatam Sofer" and the "Chofetz Chayim."
--- End quote ---
2) Is there any other holy men names I missed and can you explain the difference?
Well in the Chassidic circles we consider our Holy men to be Tzadiks, or righteous people...
--- Quote ---"Tzaddik" - (pl. "Tzadikkim"); a righteous man (for the female equivalent, see "Tzidkanit") - based on the Hebrew word "Tzedek," or Justice. The Jewish hero is not the swashbuckling warrior, but rather the "Tzaddik," the "mighty warrior" who conquers his "evil inclinations," towards pride, power and oppression, and practices righteousness and humility, and who is, like G-d, always on "the side of the oppressed." ("Kohelet," or Ecclesiastes 3:15) Examples were the three "Avot," the forefathers of the Jewish People, Avraham, Yitzchak and Yaakov, who exemplified what a person can be.
--- End quote ---
People often compare the Tzadik to the Christian Saint though it is not a position which one is elected to... A person can only be a Tzadik through their actions, and usually if they consider themselves a Tzadik they usually are not such a righteous person.
Chassidus is a 'sect' of Judaism which was started about 300 years ago in the Ukraine. I consider myself a Breslov Chassid :
--- Quote ---"Chassidut" - Movement within Judaism founded by the "Baal Shem Tov" in 1736. It emphasized prayer, joy and "kabbalah," Jewish Mysticism. After the debacle of Shabtai Tzvi, the false Messiah who converted to Islam, the Jewish community needed a boost in spirit. This was provided by Chassidut. The movement was vigorously opposed by the "Mitnagdim," the Opponents (of Chassidut), under the leadership of the Vilna Gaon.
--- End quote ---
3) When King David ruled The Land of Israel (correct me if I'm wrong) was he the supreme ruler and was Israel a Kingdom or a Holy Nation or both?
This is a very complex story. I still have not learned everything about King Davids life. What I do know is that King David lived a very difficult life. His ups and downs in life gave him a perspective which we read whenever we read the Psalms of David.
The story which I have been interested in concerning David is the story about his son Absalom. Absalom was a wicked son who attempted to overthrow his fathers thrown. Despite the fact that his son stabbed him in the back he still mourned when Absalom was killed. It is easy to understand why David could author such intense writings as the Psalms because he knew that Hashem was with him in distress.
http://www.chabad.org/library/article_cdo/aid/463978/jewish/Absaloms-Revolt.htm
http://www.chabad.org/library/article_cdo/aid/463979/jewish/Davids-Humility.htm
--- Quote ---
Murder among Brothers
David had a number of sons, of whom four, Amnon, Absalom, Adoniah, and Solomon became conspicuous in the history of Israel.
Amnon, the son of Ahinoam of Jezreel, was David's first-born. His brother Absalom, the son of David's other wife, was famous for his splendid appearance. His long and luxuriant hair was his peculiar pride. Absalom had a sister named Tamar, who was very fair. Once Amnon deeply offended her, which exceedingly enraged Absalom. Between Absalom and his half-brother Amnon there was now kindled a terrible feud which could only be quenched in the life-blood of the offender.
Absalom had large flocks of sheep grazing in Baal-Hazor, near the frontier of Ephraim: at the time of the sheep-shearing, he invited all his brothers to the rural feast, and Amnon went among the rest. When Amnon's heart was merry with wine, the servants of Absalom slew him on a predetermined sign from their master. A general panic seized the guests. No one thought of retaliation for the bloody deed of Absalom. All sprang upon their mules and fled. Absalom, meanwhile, had fled to his mother's family in Geshur, where he dwelt for three years.
At last Absalom was, by Joab's intercession, permitted to return to Jerusalem, but for two years he was not permitted to see his father. David could not forgive him for his cruel deed of fratricide.
Absalom now hated his father and designed schemes for dethroning him and wresting the kingdom from him. The false and faithless son began, ostensibly, to seek his father's forgiveness, as otherwise he could not hope to succeed in his plans. After repeated intercession by Joab, David finally permitted his son to appear before him.
Absalom's Revolt Succeeds
Absalom considered himself the heir to the throne, for now that Amnon was dead, he was the next in line of succession. David, however, had been prophetically informed that his young son Solomon, the son of Bathsheba, would succeed him. Absalom must have suspected this from his father's attitude, and he secretly prepared a revolt. When his plans had matured, he induced the king to allow him to go to Hebron for the fulfillment of a vow which he professed to have made while living in Geshur. He went southward with two hundred unsuspecting followers. In Hebron he sounded the trumpet-call. Alas! the ungrateful people readily forgot the great king who had been anointed at that very place, and who had gloriously reigned over them for 37 years, and they came flocking to the standard of Absalom. Even Ahitophel the Gilonite, David's wise counsellor, declared for his son and gave to the rebellion the weight of his name and experience.
...
Insult to Injury
The king passed on and arrived at Bahurim, on the borders of the land of Benjamin. As the procession wound along the hill side, with the deep valley between them and the opposite hill, there came forth from his house Shimei of the family of Saul. The ravine separated him from the king, He gave vent to his burning hatred of the unhappy monarch; in his rage he cast stones at him and at his followers, heaping curse upon curse. The anger of Abishai, David's loyal general, was aroused, and he begged David's permission to go over and kill Shimei. But David would not permit him or anyone else to take up his cause saying, "Behold, my son seeks my life; how much more now may this Benjaminite do it? Let him alone and let him curse, for G-d has bidden him. It may be that G-d will look upon my afflictions and will requite me good for his cursing this day." So they passed onward on their side of the hill, while on the other side walked Shimei, throwing stones as before and casting dust and uttering loud imprecations. Sad and tired, the king and his followers rested at last after their weary and mournful day.
Absalom in Jerusalem
Meanwhile Absalom and his followers, among them his counselor Ahitophel, entered Jerusalem. Hushai was conspicuous among the men who welcomed Absalom into the city. Professing the deepest devotion to Absalom, Hushai gained his full confidence. A council of war was held, and Ahitophel proposed that an army of twelve thousand men should instantly be sent, under his leadership, in pursuit of David. Hushai heard with dismay this advice, which might have proved fatal to his royal master. Pretending to have nothing but Absalom's safety at heart, Hushai persuaded him to bide his time until his aging father would resign himself to his fate and abdicate in favor of his son. Pointing out the uncertainty of an open clash with David's men, Hushai bade Absalom remember that King David was still a powerful man, that his heart was as the heart of a lion, that he was surrounded by valiant followers, and that to attack him might mean the destruction of Absalom's army. If Absalom was determined to fight it out with his father, then he should at least recruit a huge army in order to be certain of victory. This counsel was approved of by Absalom, in preference to that of Ahitophel.
Without losing any time, Hushai at once sent two secret messengers to King David, advising him to continue his journey without delay. As the first rays of the morning sun lighted up the banks of the Jordan, the king and his sorrowing followers passed safely over the river and traveled on to Mahanaim.
News of David's escape reached Ahitophel. He realized that Divine Providence was now favoring David and that his restoration to the throne could not be long delayed. Rather than face a victorious David again, Ahitophel hastily returned home and put his house in order, then he hanged himself.
--- End quote ---
-- TO BE CONTINUED --
TruthSpreader:
Muman, I have a couple questions for you. Do you consider the Druze, Muslim or not? And how many of them support Israel?
muman613:
--- Quote from: YimachShemotoIslam on February 08, 2010, 08:14:58 PM ---Muman, I have a couple questions for you. Do you consider the Druze, Muslim or not? And how many of them support Israel?
--- End quote ---
YimachShemotoIslam, I have no idea in this world what Druze are. Baruch Hashem that I dont know. From what I remember the Druze are considered a Christian Arab people. I do work with an Egyptian Christian at work and he is a good man. As for their support for Israel I am not sure... I live in California and only hear about Druze from IsraelNationalNews...
This is some bad information :
http://www.ou.org/torah/tt/5768/vayishlach68/specialfeatures.htm
--- Quote --- The Pogrom of Peki'in
The Druze community of Israel consists of 120,000 members and resides mainly in the Carmel, Galilee and Golan Heights. Since 1957 the Druze have been drafted to the IDF. Until today over 300 have been killed in active duty. It is therefore no wonder that PM Ehud Olmert announced that the recent events in the village of Peki'in were none other than crime related and not of national magnitude. No police officer or government official wants to think that the Druze-Israeli relations are dwindling.
In fact if one's knowledge of the recent events of Peki'in is based solely on Police and media reports, then he has a very faded and naive version of the situation.
What are Jews doing in a Druze village you ask?
Until these recent events, Ancient Peki'in was home to seven Jewish families who arrived in recent years in support of Margalit Zinaty, the last living member of the Zinaty family which has resided in Peki'in for the last 2000 years. Let it be understood that the village of Peki'in is not just a case of Jewish people trying to settle in an Arab village, but a right to a claim of 2000 years of Jewish settlement and rich history tracing back to the Second Beit Hamikdash. One of the most prominent places visited by tourists to Peki'in is the ancient Jewish synagogue, under the responsibility of Miss Zinaty herself. Peki'in's greatest claim to fame however is the Cave of Rabbi Shimon Bar Yochai, located mere footsteps away from the edge of the village.
Less than five years ago, the Zigelman family moved to Peki'in, and soon to follow were the other six families. Although the Jewish-Druze relationship in Peki'in was fairly calm and decent, the Jews of Peki'in were not surprised by the recent events that unfolded. The tranquil Jewish-Druze relationship has in the last two years become passe amongst the Druze youth of the village. Just one month ago in Peki'in, a Druze teenager deliberately drove his ATV buggy at high speeds towards a group of Jewish teenagers in attempt to run them over. This is only one example of the many recent Jewish-Druze teenage confrontations.
On Motzei Shabbat, October 13, '07, the night of Id-El-Fitar, symbolizing the end of the Islamic Ramadan, a car belonging to the Zigelman family was set ablaze. Although a report was filed with the police, the media spoke not a word of the incident. The following Sunday, October 21st, a hand grenade was thrown into a Jewish home. Baruch Hashem no one was injured. The atmosphere in Peki'in became tense. Rumors of incitement against the Jews of the village began to stir. Three days later, Wednesday October 24th, the Druze youth of Peki'in raided New Peki'in, a close-by Jewish settlement, in attempt to vandalize and remove a Jewish owned cellular antenna. They returned to Old Peki'in in an uproar of howls and chants, in announcement of their success and victory.
The Jews of Peki'in instantly new that they were the next targets. They were right. Around midnight, another hand grenade was thrown into the home of the Zalicha family. Yinon, the father of the Zalicha household reports that the grenade exploded on the roof collapsing part of the ceiling just inches from where he was standing. Even this still did not interest the media.
The following Motzei Shabbat, Oct. 27th, a group of Druze teenagers returned to the home of the owner of the cellular antenna, under repair from their previous riots, killed all his chickens and torched his chicken coop. They then continued on to torch a security vehicle, vandalize several Police vehicles, and steal their valuable communication equipment.
At 2:00am yet another grenade was thrown at neighbors of the Zalicha family, exploding their household propane tanks. Miraculously no one was hurt. Nearing the break of dawn, after several policemen were injured, the Druze head of the City Counsel announced over the village speaker system, "Kol Hakavod! You are our pride!"
The next Monday, October 29th, a Police car patrolling the area was stoned. The Police began to organize themselves for entry into Peki'in. Upon realization that the Druze planned to ambush them upon entry, the Police told the Jewish families that they could not respond to their calls for help.
At 2:30am, later that same night, another hand grenade was thrown into the Zigelman house- hold. Yet again, miraculously no one was injured.
In response to the continued Druze rioting and extreme violence, smashing windows of Jewish cars and homes, the Police finally decided to enter the village. In the intense shootout between the Police and the Druze, a female Police officer was taken hostage. The Druze freed her only in exchange for their arrested accomplices.
After the Police left the village at 6:15am, the Druze stormed Jewish cars yet again. The Zigelman family managed to escape in a friend's car that they had coincidently borrowed that day. Less than fifteen minutes later, the Druze ransacked their home and set it ablaze, torching all that the Zigelman's possessed.
As you can see, the reality of the frightening events that unfolded in Peki'in on the dates of October 13th through the 29th, and the reports and claims of the Police Department and Government are two very different things.
The unfortunate Jewish families of Peki'in are in a desperate situation. They currently cannot return to their homes, or what's left of them, for that matter. Most have lost valuable possessions and in the case of the Zigelmans, all their possessions.
For more information and/or for donation details to help ease the pain of the families of Peki'in, please call Merav at 052-810-9176 or email [email protected]
--- End quote ---
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