Șalom și salut, necredincioșilor, fiarelor, și Paisanoviților! Bine ați venit la casa căinței. Priviți coafura zionistă, refractară a Babei Z cum scînteiează, în timp ce ea izgonește pe Curvele Gramsciene, Porcii Fasciști, Papii din Laodicea, și Fiarele prădătoare ale Islamului, dîndu-i pe Mîna Atotputernică a Dumnezeului lui Israel. După ce se va termina de biciuit, se vor servi pișcoturi gramsciene și lapte de capră în salon. Vă rugăm și să gustați din plăcinta ocupației zioniste. L’Chaim!
And that is all.
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You’ve been hiding for so many years And now you’re back and bringing nothing but fear. Well, what a shame. And who’s to blame… but you?
Well, I see you… Off in the Distance. I see you… even though I’m half-asleep. Don’t ever let me hear about it. I’ll go and shout it now, you’ll never take my home.
You’ve been waiting for so many years And now you’re spreading sorrow and tears. Well, what a sham Should I give a damn… for you?
‘Cuz, I see you… Off in the Distance. I see you… even though I’m half-asleep. Don’t ever let me hear about it. I’ll go and shout it now, you’ll never take my home.
I see you… back in the shadows. I see you even when you’re standing still. And when you put my bloodied back against the wall You’ll find a brawl.
You’ve been hiding for a million years And now you’re back and bringing nothing but fear Well, what a shame And who’s to blame… but you?
‘Cuz I see you… Off in the Distance I see you… even though I’m half-asleep. Don’t ever let me hear about it. I’ll go and shout it now, you’ll never take my home.
‘Cuz I see you… back in the shadows. I see you and I’ll tell you that I’m not alone. I’ve got my sights between your cold, dark eyes. And that’s no lie.
For the past eight years, I've been in a lonely place politically. I don't mean the kind of lonely that conservatives generally find themselves in. I'm talking about utter desolation, for there are just as few conservatives as liberals where I've been. One of the only non-Serbian Americans to do so, I watched with steady interest for the better part of a decade the clockwork predictability of the fallout from our forgotten Kosovo intervention, a bombing campaign against an emerging post-Communist democracy rooted in Judeo-Christian values--on behalf of tribalistic, blood-code-following nominal Muslims claiming oppression and no less than genocide and ethnic cleansing.
Watching the Albanians predictably move on to terrorizeMacedonia within a few months of our intervention that would "contain" the conflict, and then watching Albanians turn their weapons on NATO peacekeepers within 18 months, I wondered what it would take to get a national discussion going about that huge, self-destructive debacle. What would it take to have the debate that, it must be said despite my hobby of mocking Europeans, the German public had in 2001 when it put its politicians' feet to the fire after learning the hoax that their country had been party to, thanks to a German documentary unapologetically titled "It Began with a Lie."
In sharp contrast to every other cynically reported war, this time not only were our peacenik presses on board, but conspicuously they didn't try to ingratiate us to the enemy perspective by letting us hear incessantly from the other side, as they're otherwise fond of doing. Something was off. Even the evolving "alternative media"-self-tasked with policing the mainstream press and usually very wary of "facts" coming from the mainstream media and of cause celebres--were either silent on this or on precisely the same page as the New York Times, with its Sontag yentas for the first time explaining the concept of "just war". I found that, aside from Serbian-Americans (and Serbian-Canadians), who would later describe 1999 as a surreality they observed as if outside themselves, the only other people who as a group understood that our action meant something awful for the free world were the Russian-Jewish community that I myself had come from-a cartoonishly patriotic and capitalistic immigrant group with less than zero feeling for "Mother Russia" (if we're talking about the 70s and 80s wave).
But the silence persisted, and none of the rare newspapers giving the occasional op-ed space to the dissenting perspective was interested in actually investigating. Nothing changed in this regard after the attacks of September 11th. Not even after a Washington Times article titled "Hijackers connected to Albanian terrorist cell" came out a week after 9/11, reading:
Albania is one of several places U.S. intelligence agencies are focusing their resources...Islamic radicals, including supporters of bin Laden, have been supporting Albanian rebels fighting in the region, including members of the Kosovo Liberation Army...KLA members have been trained at bin Laden training camps in Afghanistan...As of last year, the group operated a residence in Tirana, and the CIA has been pressing Albania's government to expel all associates of the Islamic terrorists.
Meanwhile, every one of my own articles attempting to expose the hoax-relegated to a small segment of the alternative media because of a near blackout on the subject everywhere else-dropped with a thud. As did an article coming out two months after 9/11, titled "Al Qaeda's Balkan Links"(which appeared only in the European edition of the Wall St. Journal). Same thing with a March 2002 National Post article titled "U.S. Supported al-Qaeda Cells during Balkan Wars, Fought Serbian Troops":
Osama bin Laden's al-Qaeda terrorist network has been active in the Balkans for years, most recently helping Kosovo rebels battle for independence from Serbia with the financial and military backing of the United States and NATO...In the years immediately before the NATO bombing of Yugoslavia in 1999, the al-Qaeda militants moved into Kosovo...to help ethnic Albanian extremists of the KLA mount their terrorist campaign against Serb targets in the region.
Even after another National Post article in 2004 by Canadian former UN General Lewis MacKenzie, titled "We Bombed the Wrong Side?", came out, Kosovo remained off the media's and public's radar-something that vested politicians were counting on
This article is all about how US and EU counterterrorism foreign policy went so horribly wrong. It explains how jihadist terrorism has succeeded in overrunning Europe and in attacking the US. It's particularly important for Americans to read this article, because it cites news stories from reputable sources that have had some exposure in Europe, but haven't made it into the US media.
So why am I asking for a blog swarm?
Exactly because this information isn't getting around in the US, and I want this story to get some exposure!
Why is this story being kept off the radar screen in the US?
Simple: It's a catalogue of errors and misdeeds that makes the US media conglomerates look bad, and the US government (i.e., nearly everyone on both sides of the aisle) look even worse. It reveals an ongoing foreign policy fiasco that makes the Bay of Pigs Invasion look like a victory by comparison. And it isn't just a fiasco for the government, it's a fiasco for the American and European public, because it has greatly increased everyone's vulnerability to jihadist terrorism.
What to do?
Link to the original story on your blog.
Ask everyone else you know to do the same.
Publicize the story in any other legitimate way that you can think of.
If you wish, post a comment here indicating where else this article is being publicized.
What has been the result of NATO military occupation of the Serbian province of Kosovo-Metohija? Kosovo Ombudsman Merek Nowicki announced the findings of his investigations on December 19, 2002. Nowicki concluded that Kosovo might become a "black hole" of human rights in Europe. UN Resolution 1244 was not being followed. Nowicki concluded that UNMIK was "not respecting human rights regulations established by international community." He found that the remaining Kosovo Serbs lived in Holocaust-style ghettos in Kosovo. The Serbian population has no human rights protections and is under daily pressure to leave Kosovo. What has US/NATO/ KFOR done to allow for the return of the 240,000 Serbian refugees expelled by the UCK in 1999? According to Nowicki, NATO and UNMIK have done absolutely nothing: "The possibility of a Serb return to urban areas is almost zero, because a minimum of conditions for their return have not been secured."
I didn't believe she was devil's sperm. She said, "Curse you all, you'll never learn! When I leave there's no return." The people laughed till she said, "Burn!"
The sky is red, I don't understand, past midnight I still see the land. People are sayin' the woman is damned, she makes you burn with a wave of her hand.
Warning came, no one cared.
Earth was shaking, we stood and stared. When it came no one was spared.
On July 4, Radio Damascus’ political commentator said the large-scale Israeli military exercise which ended that night on Golan means Israel is about to go to war against Syria. However, a week before the Israeli maneuver, DEBKA-Net-Weekly’s military sources discovered that Syria had on June 26 quietly opened the Damascus-Golan road to Quneitra to civilian traffic for the first time in 40 years, even through civilian habitation in the town is still barred. The road is now open for Syrian-trained terrorists to cross the Golan border in civilian guise for attacks on Israel civilian and military targets without laying Damascus open to a charge of aggression, a ploy of which Israel may be less tolerant than Lebanon and US forces in Iraq.
Lebanese security sources report the intruding force backed by bulldozers has taken up position near Yanta in east Lebanon’s Beqaa Valley and is digging hundreds of trenches and bunkers in more than one area along the Lebanese border. This explains why Syria Wednesday reopened the Joussia-Qaa border post. Damascus-backed Palestinian radicals have been fighting Lebanese troops for close to two months in the still unresolved battle of Nahr al-Bared near Tripoli.
Isaiah 17 - An Oracle Concerning Damascus
THE MOURNFUL, inspired prediction (a burden to be lifted up) concerning Damascus [capital of Syria, and Israel's bulwark against Assyria]. Behold, Damascus will cease to be a city and will become a heap of ruins. 2The cities of Aroer [east of the Jordan] are forsaken; they shall be for flocks, which shall lie down, and none shall make them afraid.
His bulwark [Syria] and the fortress shall disappear from Ephraim, and the kingdom from Damascus; and the remnant of Syria will be like the [departed] glory of the children of Israel [her ally], says the Lord of hosts.
And in that day the former glory of Jacob [Israel--his might, his population, his prosperity] shall be enfeebled, and the fat of his flesh shall become lean.
And it shall be as when the reaper gathers the standing grain and his arm harvests the ears; yes, it shall be as when one gathers the ears of grain in the fertile Valley of Rephaim.
Yet gleanings [of grapes] shall be left in it [the land of Israel], as after the beating of an olive tree [with a stick], two or three berries in the top of the uppermost bough, four or five in the outermost branches of the fruitful tree, says the Lord, the God of Israel.
In that day will men look to their Maker, and their eyes shall regard the Holy One of Israel.
And they will not look to the [idolatrous] altars, the work of their hands, neither will they have respect for what their fingers have made--either the Asherim [symbols of the goddess Asherah] or the sun-images.
In that day will their [Syria's and Israel's] strong cities be like the forsaken places in the wood and on the mountaintop, as they [the Amorites and the Hivites] forsook their [cities] because of the children of Israel; and there will be desolation.
Because you have forgotten the God of your salvation [O Judah] and have not been mindful of the Rock of your strength, your Stronghold--therefore, you have planted pleasant nursery grounds and plantings [to Adonis, pots of quickly withered flowers used to set by their doors or in the courts of temples], and have set [the grounds] with vine slips of a strange [God],
And in the day of your planting you hedge it in, and in the morning you make your seed to blossom, yet [promising as it is] the harvest shall be a heap of ruins and flee away in the day of expected possession and of desperate sorrow and sickening, incurable pain.
Hark, the uproar of a multitude of peoples! They roar and thunder like the noise of the seas! Ah, the roar of nations! They roar like the roaring of rushing and mighty waters!
The nations will rush and roar like the rushing and roaring of many waters--but [God] will rebuke them, and they will flee far off and will be chased like chaff on the mountains before the wind, and like rolling thistledown or whirling dust of the stubble before the storm.
At evening time, behold, terror! And before the morning, they [the terrorizing Assyrians] are not. This is the portion of those who strip us [the Jews] of what belongs to us, and the lot of those who rob us. [Fulfilled in Isa. 37:36.]
The Bible stories concerning the relationship of God's people with Egypt have been subject to much ridicule. Higher critics regarded such stories as the account of Joseph who became second in command in all of Egypt, and the exodus, as belonging to the realms of mythology. The stones of archaeology were silent witnesses to the dramas of the past, and it was only after 1799, when the Rosetta Stone was discovered, that the ancient records could be deciphered. It took Jean Francois Champollion twenty years to decipher the ancient hieroglyphics from the Rosetta Stone. The Rosetta Stone was unique in that three languages were inscribed upon it, telling the same story. The languages were Demotic Egyptian, Greek, and Hieroglyphics. The science of archaeology is thus a fledgling science, and most of its treasures have only been subject to scrutiny in the last century. Today it is possible to not only read hieroglyphics, but also the ancient cuneiform writings. Astoundingly, the ancient relics have succeeded in silencing many of the Biblical critics. The harmony between Scripture and archaeological findings has shed new light upon these ancient records.
Concerning the story of Joseph, it is known that the Semitic Hyksos overthrew the Egyptian dynasties from the year 1780 BC to 1545 BC, a period of just over a quarter of a century. During this time, it would have been possible for a Semite to reach the position of prestige occupied by Joseph. In recent times, frescoes have been found in Egyptian tombs depicting fat and thin cows, and inscriptions have been found referring to seven lean and seven opulent years, making this Biblical story more than just a myth. One of the most exciting stories in Scripture, however, concerns that of the Exodus.
According to the Biblical chronology, Moses was born in 1530 BC, during the reign of Tutmoses I, who ruled from 1532 to 1508 BC. Tutmoses I was the third pharaoh of the eighteenth dynasty, the first being Amoses (the moon is born) 1570 to 1553 BC, followed by Amenhotep (Ammun is pleased) 1553 to 1532 BC, who was the father of Tutmoses I. This is the pharaoh who issued the decree that all the sons born to the Israelites were to be thrown into the river, but that girls were permitted to live. (Exodus 1:22) Aaron, the brother of Moses was born in 1533 BC prior to the reign of Tutmoses I, and he had thus escaped the vicious decree. According to Biblical chronology, Moses fled Egypt forty years after his birth in 1490 BC (Remember, we have to calculate backwards, as we are dealing with the time before Christ). Exodus 2:15 tells us about pharaoh's reaction:
"When pharaoh heard of this [the killing of an Egyptian], he tried to kill Moses, but Moses fled from pharaoh, and went to live in Midian."
It was here in Midian of Sinai that the Lord revealed Himself to Moses. Two pharaohs reigned simultaneously during the exile of Moses. Tutmoses I, who issued the decree to kill the new-born sons of the Israelites, was the father of Hatshepsut, the princess who is the most likely candidate for having found Moses in the Nile. It is probable that Moses grew up as a foster child in the house of pharaoh. Tutmoses I had no sons, and upon his death, in 1508 BC, Moses could have become pharaoh, but he declined. Acts 7:20 tells us:
"Moses was educated in all the wisdom of the Egyptians, and was powerful in speech and action."
In Hebrews 11:24, we are told that:
"Moses by faith, when he had grown up, refused to be known as the son of pharaoh's daughter."
After Moses' refusal, Tutmoses II (the husband of Hatshepsut) became pharaoh, but he only ruled from 1508 to 1504 BC, a period of just four years. Again, Moses could have become pharaoh, but again he refused. Hatshepsut herself became the next pharaoh. Her mortuary temple is at Deir el Bahri, and she ruled Egypt from 1504 to 1482 BC - a total of 22 years. Hatshepsut was not the only pharaoh to be enthroned at that time, but the illegitimate son of her husband became co-regent together with her. He was Tutmoses III, who was favoured by the Egyptian priesthood.
The story of Hatshepsut is a sad story. In 1488, six years prior to her death, all official records of Hatshepsut ceased. Her royal wall paintings on the walls of her mortuary temple at Deir el Bahri were defaced, and her statues were destroyed. To this day, only a few small busts that had been thrown away have been found. Such drastic action was only taken if pharaohs were disloyal to Egyptian deities. It is probable that Hatshepsut adopted the Hebrew religion in 1488, when Egyptian documentation about her ceased. Moses at this time was already in exile, having fled before the wrath of Tutmoses III, who enjoyed the support of the Egyptian priesthood.
Moses heard about the death of Hatshepsut while he was in exile, and her death is recorded in his writings. In Exodus 2:23, it states: "During that long period, the king of Egypt died...". The sole ruler in Egypt was now Tutmoses III, and with Hatshepsut out of the way, and the protection she probably afforded the Israelites no longer available, Tutmoses suppressed them in the most cruel fashion.
"...the Israelites groaned in their slavery, and cried out, and their cry for help because of slavery went up to God... God heard their groanings... God looked on the Israelites and was concerned about them." Exodus 2:23-25
The return of Moses and his fear for pharaoh is now clearer, particularly since the same pharaoh that induced him to flee was now the sole regent in Egypt.
Tutmoses III is one of the greatest pharaohs of Egyptian history. He was known as the Napoleon of Egypt. He ruled until 1450 BC, which according to the chronology in 1 Kings 6:1 is the year of the exodus. According to the Biblical story, the exodus took place on the seventeenth of March, 1450 BC. The precise dates of the passover and the exodus are recorded in the Scriptures. The Bible tells us that the pharaoh then ruling (Tutmoses III) followed the Israelites through the Red Sea, and that he was killed in the process. Breasted, the famous Egyptologist, studied the biography of Tutmoses III written by Amenemhab who wrote:
"Lo, the king completed his lifetime of many years, splendid in valour, in might and triumph: from year 1 to 54."
1504 to 1450, a reign of 54 years, brings us precisely to the date of the Exodus. Amenemhab mentions the month and the day of his death:
"The last day of the third month of the second season... He mounted to heaven, he joined the sun: the divine limbs mingled with him who begot him."
According to Breasted, this translates to the seventeenth of March, 1450 BC. A mummy of Tutmoses III in the Cairo museum was analysed by two Egyptologists, Harris and Weeks, in 1973 and found to be a mummy of a young man, whereas Tutmoses III must have been an old man in his eighties. Egyptians had a way of disguising their embarrassments. This pharaoh was probably never recovered from the Red Sea, and to hide this fact from posterity, a fake mummy was put in his place. To support this argument, there is more circumstantial evidence from the eighteenth dynasty. Tutmoses III co-reigned with his son, Amenhotep II (after the death of Hatshepsut), and Amenhotep II was not in Egypt at the time of the exodus, but in Syro-Palestine with the bulk of the Egyptian army suppressing an uprising. According to Egyptian writings, he returned in June 1450 BC, when he apparently defaced many Egyptian monuments. This act needs an explanation. The Bible tells us that all the first-born in Egypt died in the last plague. On returning to Egypt, he would have found not only the Israelites gone, but he would have also found his father dead, and his first-born son killed in the plague. One can now understand the emotion felt by Amenhotep that caused such a violent outburst.
The next pharaoh to rule was Tutmoses IV, who was the second born son of Amenhotep II. According to succession rights, the first-born should have become pharaoh, but he died. To explain this apparent anomaly, there is an inscription on the Stela between the legs of the Sphinx, which tells the story of how the second-born son became pharaoh in the place of the first-born. Apparently, Tutmoses IV was resting between the legs of the Sphinx when he heard a voice telling him to clear the sand from between the legs, and the Sphinx would see to it that he, rather than the first-born, would be pharaoh. An unlikely story, and another demonstration of attempts to cloud the issue, so that the embarrassment should not be made public to the descendants.
Monotheistic worship did not die with the death of Hatshepsut. During the Amarna Period of the eighteenth dynasty, monotheism again surfaced in Egypt. The pharaoh after Tutmoses IV was Amenhotep III. This son of Tutmoses IV was still an idolater, but during the reign of his son (Amenhotep IV), the religion of Egypt shifted from the worship of Amun to that of Aten. Atenism was the worship of the one Creator God. The symbol of the sun and its rays was used to described Aten's care for mankind. The sun was not worshipped in Atenism, but served merely as a symbol. There is good evidence that Atenism has its basis in the Hebrew religion. The history of the exodus must have left its mark upon the Egyptian people, and many adhered to the God of the Hebrews, rather than to the Egyptian deities. The essence of the Egyptian religion was that of sun worship, but numerous gods played secondary roles in their belief system. Amenhotep IV changed his name to Akhenaten, symbolizing the change from Amun worship to Aten worship. ("Amenhotep" means "Amun is pleased"). Further evidence of Akhenaten's break with the old religion, is that he shifted his capital from Luxor to a new capital Akhetaten. In a song written by Akhenaten to his god, there are seventeen verses which correspond with Psalm 104.
Under his influence, Egyptian culture experienced a period of realism. In statues of pharaohs and their families, pharaohs were no longer depicted as larger than life, but statues of Akhenaten and his family portray him with all his defects, and his wife and children are portrayed in a loving bonding relationship with the pharaoh. His wife was the famous Nefertiti which means 'maiden of joy'. They had six daughters of which one was engaged to a young man by the name of Tutankaten. The daughter's name was Ankensenpaaten. Note that the names end in 'aten', portraying their mode of worship. Upon the death of Akhenaten, Tutankaten was to become the next pharaoh. However, his change of name to Tutankamun indicates that his pharaohship was subject to the change of his religion. The greatest archaeological finds concern this pharaoh, and tell the story of a splendid reign of short duration. The question one might ask is whether it was worth giving up the truth for the sake of earthly glory. The defacing of the statues associated with the reign of Akhenaten again demonstrates the hatred and rivalry between idolatry and the worship of the Creator God.
Egypt was the place where the Israelites were held in physical captivity before they were physically liberated by their deliverer. The entire world today is in a spiritualEgypt, a captivity by the "god of this world," Ha-Satan. Both physical Egypt and spiritual Egypt involve a Deliverer.
And if it seems evil to you to serve the Lord, choose for yourselves this day whom you will serve, whether the gods which your fathers served on the other side of the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve the Lord. ~ Joshua 24:15
People in this world are all ordinary people. But to one Persian named Abram (and later Abraham), the Creator revealed Himself , and it is that revelation that made him special. He became a “Yehudi” (Jewish), from the word “Yechudi” (single-unique), that is he and the Creator became one. Who then is this Abraham? He is a man who was endowed with a spiritual spark, a sensation of the Creator. But other than that he was an ordinary person.
There is no sanctity to any organ in our body. Thus it matters not if a dysfunctional heart is replaced with a human heart or a pig’s heart. Our organs are just as material as any animal’s. They are not sacred, not connected with the Creator.
There is no difference between a Jew and a Gentile, other than that spark of the Creator found in the Jew. That means that if that spark exists in a person's heart , that person is named Jewish. If it vanishes, the Jew again becomes a Gentile. The latter, however, is an impossible situation, because sanctity always increases and never decreases. It is a spiritual law, by which everything is brought closer to the Creator.
The exodus to the spiritual world is a slow process. At first, a man is captive of the desires of this world. Gradually, man realizes the aimlessness of his physical existence, that if there isn’t that spark, man is just one of the mill..
The Haggadah writes: “At first, our fathers worshiped alien gods”. Worshiping an alien god (heathenism) is a state possible only after one has made contact with the Creator, has become aware of the opposition between his attributes and the Creator’s and has chosen to act against the Creator’s will. Thus, heathenism is already a certain degree of awareness, of ability to operate beyond one’s birth nature.
Indeed our fathers worshiped alien gods, but then the Creator revealed Himself to them, and the light that came with it was accepted as an order to migrate from Mesopotamia to the Land of Israel. Thus we see that in this world too, one moves from place to place, following one’s inner will, following one’s heart.
Kabbalists write that we can live in the Land of Israel, provided we match its spiritual level. Ohterwise we’ll be exiled from here just like before. The Creator has brought our bodies back, but it remains our duty to make the inner return to the spiritual state called the Land of Israel, to be worthy of its land, that is all we need!
Abraham the Patriarch is a testimony to that. Once he became a Jew, God told him: “Get thee out of thy country, and from thy kindred, and from thy father's house, to the land that I will show thee”. And Abraham moved (inwardly) to the Land of Israel: he began to develop spiritual vessels, vessels of bestowal.
But to achieve unity with the Creator, it takes more than the ability to give (to bestow in order to bestow), it takes the ability to receive in order to bestow, through vessels of reception, corrected by the aim to bestow to the Creator. But where will one take these vessels, these desires? When one is in the Land of Israel and wants to bestow to the Creator, one finds he has nothing to give Him, one becomes hungry, hungry for bestowal.
Then one exiles to Egypt. But why, what for? Because giving up our desires to receive goes against our very human nature. Indeed none can comprehend it. No other method, but the Kabbalah, uses it because this act opposes human nature. All other methods stem from our innate nature and aim at making our life comfortable, pleasant, all but the Kabbalah which was granted to Abraham along with the sublime revelation of the Creator.
Is there really that much work in Egypt?
From above, man is confused, hungered (both physically and spiritually). material goals take precedence, so that one may realize how superior spirit is to matter. One is given spiritual delight in material acts. But the true taste of material pleasure remains only for the wise (those who aspire to wisdom, who ascend to the spirit so as to live true desires), for it is them who must confront the greatest pleasures.
When one progresses in one’s studies, one sees oneself as more and more corrupt. Ever worse desires are awakened in him. Precisely that is the exile to Egypt, when one who aspires to climb up the ladder to the spirit falls under the rule of the will to receive.
That’s why it is said that Josef’s brothers visited him in Egypt in hiding. The exile to Egypt occurs when one loses one’s vessels of bestowal , when they fall under the rule of the vessels of reception. This state lasts quite a while during one’s progression in spirituality.
When one begins to study, one is in high spirits, carefree. But after a few months things change. Spirituality is not as tempting as it was, material disturbances appear and one feels that he will never see the gates of Heaven open.
Why does this happen?
Because the vessels of reception must be developed , a screen (masach) has to be attained and spread across the desires of Egypt. True, one has one’s vessels of bestowal, but they’re concealed . When the labor in Egypt begins, one longs for spirituality, but the more one longs for it, the more one finds it’s unattainable.
The time of “slavery in Egypt” lasts as long as one senses that he is really a slave, until a new king rises, one who hasn’t known Josef. One feels his inner Pharaoh’s rule over him, leading him against the Creator.
But if the will to receive allows me to enjoy, what’s wrong with that? How is its rule harmful to me?
If I want something more than the satisfaction of desires, for instance, if I want to contact the Creator, but I realize that material pleasures drive away from Him, I begin to perceive them as an obstacle, as something evil that goes against me.
Then, a battle starts within me. I begin to wonder whether ‘I’ is the one who wants to cling to the Creator, or is the ‘I’ the one who seeks material delight? Who then is my ‘I’?
A war breaks out between both desires: on the one hand Moses and Aaron and on the other, Pharaoh. One cannot tell who overcomes whom, because Pharaoh’s magicians perform the same miracles as the Creator. Therefore, the escape from nature’s rule is only possible after the Creator strikes ten times ( the 10 plagues of Egypt).
For my neutral ‘I’ to sense where the light stems from , it needs to feel the ten strikes - just how the Pharaoh inside me is opposite to the Creator - so that I may detach from it, that I may reach a state where Pharaoh himself will say: Go! You’ve brought me enough pain !
The ten strikes show man that Pharaoh’s rule is a hateful thing, intolerable.Then man himself wants to escape from it . Wants, but can’t! Therefore, for the escape from Pharaoh to succeed , certain external conditions are required . There must be haste, concealment and the darkness of the night.
Only than can man collect his desires of bestowal ,separate them from his own will to receive and hide from it. The escape takes place at night, when the spiritual light is out.It takes faith above reason, going against his own judgment to escape his nature.
It says: “If you’ve labored and found, then believe". That means that one has put in enough labor for the Creator to be revealed , but is unaware that this labor is sufficient to exit this world and enter the upper world. The exit from our nature is a sudden event.
Man has no control over this process, he simply runs! He walks on land, between the walls of the Red Sea, the barrier, and enters… into a desert. So what has he gained by it? Man enters Egypt with a spark of the Creator, with a longing for the spirit and exits it with empty vessels of reception - the sensation of a desert.
It is said that Israel left with "jewels of silver and jewels of gold and garments". That means that man has now corrupt desires to receive and he must now begin to work with them and mend them. For as long as these vessels belong to Egypt, they will only give him the sensation of darkness, of a desert. But when he mends them and uses them correctly, he’ll receive through them the upper light.
Thus man enters the desert. He is not yet in the Land of Israel. Now he needs the light in order to distinguish how much each attribute is worthy of use for his progression in the spiritual world. The reception of this light is called “the reception of the Torah”.
A person exiting this world into the spiritual one, begins to work in three lines. A left, a right and a middle line. We must realize, that we are not the ones doing work, it’s the Creator’s, it is God’s work. We must accept His work on us! Everything has been created in its perfect state, but the creature can only assess perfection from its opposite. That’s why man must experience all the imperfect states. Man’s work is a process of self-awareness; awareness of the work the Creator is doing on him.
There is a world and within it there is a soul. The contact with the Creator is composed of three parts: Olam (a world), Shanah (a year), Neshama (a soul). Shanah is the extent of contact between Olam and Neshama. The word Olam stems from the word He’elem (concealment). That means that Olam is the extent of the concealment of the Creator.
Is it possible to attain spiritual results by performing physical acts?
Everything man does is because he wants to. The rock too, which has no movement, wants to maintain its shape. The plant wants to grow. It longs for the light and grows toward it.
Man’s will is always expressed by a certain act.. That is why each movement any animal performs is exactly the movement it must perform.
Although each will is expressed in the outer , man is not always aware of his desires. From outside, one cannot understand the purpose of another’s acts. That is why the science that studies intentions is called “The Wisdom of the Hidden” - for no one knows what’s in your heart, often not even yourself . But as always, the outer form indicates the inner will.
We are not yet in spiritual worlds and can’t join other souls to our screen. So in the meantime, out work is mainly on the level of this world, in spreading the wisdom of Kabbalah. This act is a totally spiritual one. Through it, one helps others join this path - through physical acts; one aids the spreading of spirituality in this world.
Translator: C. Ratz Editor: C. Marce
"The Miracle Woman" Barbara Stanwyck, Directed by Frank Capra 1931
President joe once had a dream The world held his hand, gave their pledge So he told them his scheme for a saviour machine
They called it the prayer, its answer was law Its logic stopped war, gave them food How they adored till it cried in its boredom
please dont believe in me, please disagree with me Life is too easy, a plague seems quite feasible now Or maybe a war, or I may kill you all
Dont let me stay, dont let me stay My logic says burn so send me away Your minds are too green, I despise all Ive seen You cant stake your lives on a saviour machine
I need you flying, and Ill show that dying Is living beyond reason, sacred dimension of time I perceive every sign, I can steal every mind
Dont let me stay, dont let me stay My logic says burn so send me away Your minds are too green, I despise all Ive seen You cant stake your lives on a saviour machine
But when he saw many of the Phariseesand Sadducees coming for baptism, he said to them, You brood of vipers! Who warned you to flee and escape from the wrath and indignation [of God against disobedience] that is coming? ~ Matthew 3:7
Woe to you, scribes and Pharisees, pretenders (hypocrites)! For you travel over sea and land to make a single proselyte, and when he becomes one [a proselyte], you make him doubly as much a child of hell (Gehenna) as you are. ~Matthew 23:15
When the pagans entered the Holy Temple, they saw the keruvim cleaving to each other. They took them out to the streets and said: “These Jews... is this what they occupy themselves with?!” With this, they debased [the Jewish people], as it is written: “All who had honored her have despised her, for they have seen her nakedness.”[i]
Talmud, Yoma 54b
The prophets compare the bond between G-d and Israel to the marriage relationship between man and wife. The prophet Jeremiah describes G-d recalling the Exodus as “the kindness of your youth, your bridal love, your following Me into the desert, into a land that was not sown.”[ii] King Solomon refers to the covenant at Mount Sinai as “the day of His betrothal,”[iii] for the Torah, which outlines our duties as G-d’s people and His eternal commitment to us, is the marriage contract (ketubah) between ourselves and G-d.[iv]
When we violated the commandments of the Torah, the prophets admonished us as a wayward wife who has betrayed her husband; the resultant galut—the destruction of the Holy Temple in Jerusalem and our banishment into exile—is referred to as a period of estrangement and “separation” in the marriage; the messianic redemption is the promise of a restoration of the relationship to its original state and the forging of a renewed, even deeper bond of love between the bride Israel and her Supernal Groom.
In the innermost chamber of the Holy Temple, the “Holy of Holies,” stood a golden ark, containing the “Tablets of Testimony” on which G-d had inscribed the Ten Commandments, and the original Torah scroll written by Moses. Topping the Ark were the keruvim, two winged figures, one male and one female, hammered out of a block of pure gold. The keruvim represented the relationship between G-d and His people: the Talmud tells us that when the people of Israel rebelled against the will of the Almighty, the keruvim would turn away from each other; when Israel was faithful to her G-d, they would face each other;[v] times in which the love and goodwill between G-d and His bride were at their peak were reflected in the keruvim’s embrace “as a man cleaves to his wife.”[vi]
The Talmud relates that when the enemies of Israel invaded the Temple, they entered into the Holy of Holies—a place so sacred that entry into it was permitted only to a single individual, the High Priest, and only on Yom Kippur, the holiest day of the year. There they saw the keruvim embracing each other. They dragged them out of the Temple and into the streets, perverting and vulgarizing their sacred significance.[vii]
The Paradox
In our prayers we remind ourselves that “Because of our sins, we were exiled from our land... and we are no longer able to ascend and show ourselves and bow before You... in Your chosen home, in the great and holy house upon which Your Name is called.”[viii]
For 830 years,[ix] G-d dwelled in a physical edifice on a Jerusalem mountaintop, granting us a tactual experience of His presence in our lives. But we proved unworthy of such closeness and intimacy with the Divine presence. The Holy Temple was taken from us, and we were cast into galut—a state of existence in which the Divine face is hidden and G-d’s love and concern for us is concealed—so that the void in our lives should impel us to repent our ways and repair the damage to our marriage inflicted by our misdeeds.
But if galut is a time of estrangement between G-d and Israel, why were the keruvim embracing each other at the time of the Temple’s destruction? Wouldn’t the destruction of the Holy Temple mark a nadir in our relationship with the Almighty? What greater paradox can there be: the Divine Groom is destroying His marital home, allowing His nuptial chamber to be violated and His bride to be carried off by strangers, while the barometer of their marriage indicates the ultimate in intimacy and union!
Three and Seven
Every Shabbat, following the reading of the weekly Torah portion, a weekly selection from the Prophets, called the haftarah, is read in the synagogue. Usually, the content of the haftarah corresponds to the week’s Torah reading. However, there are weeks when the haftarah instead reflects events connected with the time of the year. Such is the case during the last ten weeks of the year, when ten special haftarot—called the “Three of Rebuke” and the “Seven of Consolation”—are read.
The “Three of Rebuke” are read in conjunction with the “Three Weeks” from Tammuz 17 to Av 9, during which we remember and mourn the destruction of the Temple and the onset of our galut.
On the 17th of Tammuz in the year 3829 from creation (69 ce), the walls of Jerusalem were breached by the besieging armies of Rome. After three weeks of fighting, during which the Romans advanced with great difficulty through the city, they succeeded in breaking into the Temple; on Av 9 they set it aflame.[x] These two days are observed as fast days, and the three weeks between them (referred to by the prophet as “between the strictures”[xi]) as a time of mourning. In this period, the haftarah readings consist of selections from the Prophets in which the prophet rebukes Israel for her crimes and iniquities and her betrayal of her covenant with G-d.[xii]
The “Three of Rebuke” are followed by “Seven of Consolation.” For seven weeks, beginning with the Shabbat after the Ninth of Av (Tishah B’Av), the haftarah readings consist of prophecies describing G-d’s consolation of His people and the rehabilitation of their relationship.[xiii] Thus we reexperience each year the process of rebuke and condolence, destruction and rebuilding, estrangement and reunion.
But why, specifically, a ten-week process? And what is the significance of its division into three phases of withdrawal and seven degrees of reconciliation? Chassidic sage Rabbi Hillel of Paritch explains that the “Three of Rebuke” and the “Seven of Consolation” correspond to the ten attributes of the soul, which are likewise divided into sets of three and seven: the soul of man possesses three basic intellectual faculties (conceptualization, comprehension, and application), and seven basic emotional drives (love, awe, harmony, ambition, devotion, bonding, and receptiveness). For it is the interrelation between mind and heart that enables us to understand the true nature of the “estrangement” of galut.
Mind and Heart
The mind, by nature and necessity, is aloof and detached. To apprehend a concept it must assume an objective distance, divesting itself of all involvement with or affinity to its subject and adopting a reserved, even callous disinterest toward the studied entity. Only then can its analysis and comprehension be exact and complete.
The heart, on the other hand, is involved, attached, gloriously subjective. The heart relates to the object of its affections, bridging distances, surmounting the barriers between self and other.
Yet true and enduring attachments are born only out of understanding. Feelings which are based on nothing more than impulse or instantaneous attraction are ultimately as shallow as they are impassioned, as transient as they are intense. It is those emotions that are conceived in the womb of the mind which possess depth and continuity; it is the love that is founded upon an understanding and appreciation of the beloved that can transcend the fluctuations of feeling, the letdowns, the lethargy, and the many other pitfalls of time and change.
So the seemingly cold and distant mind is, in truth, the source and essence of any meaningful relationship. The detachment associated with rational examination actually lies at the heart of our emotive capacity to bond with others.
G-d’s “Mind”
“From my own flesh, I perceive G-d,” says the verse.[xv] Man is a metaphor of the Divine: by examining our own physiological and psychological makeup, we learn much about the Divine reality and the manner in which G-d chooses to relate to His creations.
Thus the mind-heart paradox—the manner in which mental detachment is the essence and foundation of true emotional attachment—provides us with a model for the paradox of galut.
G-d’s relationship with us also includes both “intellectual” and “emotional”’ elements. At times, we sense what appear to be signs of detachment and disinvolvement on His part. G-d seems to have shifted the focus of His attention from our lives, abandoning us to the whims of “chance” and “fate.” Our existence seems bereft of all direction and purpose. G-d is “distancing” Himself from us, our lives apparently no longer worthy of His concern.
In truth, however, this Divine “objectivity” carries the seeds of greater connection. It is a disengagement for the sake of a more enduring relationship, a withdrawal to create an even more meaningful closeness. Ostensibly, galut is a breakdown, a diminution of the bond between ourselves and G-d; in truth, it is the essence of a deeper identification with and commitment to each other.
G-d’s hiding His face from us in galut is an act of love. Despite our painful incomprehension, it serves to deepen our attachment to Him. In the “Three of Rebuke,” we experience abandonment, alienation and distance; but these give birth to the “Seven of Consolation.” Bereft of the outward expressions of our relationship with G-d, we are impelled to uncover its essence, the quintessential bond which transcends all physical and spiritual distance. Thus, it is only through the experience of galut that the deepest dimensions of our marriage are realized. Externally, the Three Weeks are a period of detachment and estrangement; in essence, they are the height of attachment and connection.[xvi]
Thus the pagans armies entering the Holy of Holies found the keruvim in intimate embrace. Without, Israel was being vanquished and exiled, and the Holy Temple set ablaze. Externally the marriage was crumbling, the husband alienated and the wayward wife banished to a foreign land. But within the Holy of Holies—within the chamber which housed the essence of their marriage—the bond between G-d and His people was at the height of closeness and unity.[xvii]
(The Ark of Testimony, with the keruvim atop its cover, were hidden in an underground chamber in the Holy Temple 22 years before the destruction of the First Temple, where they remain to this day. Thus, neither the Babylonians nor the Romans would have found the Ark in the Holy of Holies. The Talmud explains that the keruvim that were dragged out into the streets were not the keruvim from on top of the Ark, but reliefs which decorated the walls of the Holy of Holies and which likewise acted as a “barometer” of the state of marriage between G-d and Israel.)
[xii]. The “Three of Rebuke” are: Jeremiah 1:2-2:3; ibid. 2:4-2:28 and 3:4; and Isaiah 1:1-27.
[xiii]. The “Seven of Consolation” are: Isaiah 40:1-26; 49:14-51:3; 54:11-55:5; 51:12-52:12; 54:1-10; 60:1-22; and 61:10-63:9.
[xv]. Job 19:26; cf. Genesis 1:27: “And G-d created man in His image.”
[xvi]. Chassidic teaching also offers another analogy for the paradox of galut, this one from withinthe world of intellect itself:
A teacher is in the midst of communicating a concept to his disciple. Suddenly, he has a flash of inspiration: a new, infinitely deeper and more profound concept has erupted in his mind—a concept which he immediately senses to be of great value for his disciple. Practically in mid-sentence, he falls silent; his eyes, which have been focused upon the attentive disciple, close; the disciple’s questions and remarks are repelled with a brusque motion of his hand. The teacher’s every iota of mental power is now concentrated on the task of absorbing and retaining the still nebulous concept hovering at the periphery of his mind.
The disciple is devastated. Why has his beloved master turned from him? Why has he shut him out so abruptly? Things go from bad to worse. At first he was brushed aside—now he is being completely ignored. At first his master closed his eyes—now he has turned his back on him entirely.
The teacher senses the anguish of his pupil. If he cared less for him, he would reassure him with a word or two. But he knows that the slightest diversion at this critical time would impair his efforts to fully capture his newly conceived idea before the flash of enlightenment recedes. He is loath to relinquish even a single nuance of the concept which will so enrich his disciple. So despite the manner in which it is received by the pupil, the teacher’s act of “rejection” is, in truth, an act of love—an act which is not only fully in keeping with the nature of their relationship but which serves to deepen and enhance it. On the surface, they are cut off one from the other; in essence, they have never been closer to each other.
This analogy also explains why galut increases in severity the closer we move toward our rapprochement with G-d. If the function of galut were only to serve as a punishment for sin, then its intensity ought to lessen as time goes by and we atone for our transgressions. Historically, the very opposite is true—the nearer we reach Redemption, the darker the concealment of galut grows. A case in point is our first galut, our 210-year sojourn in Egypt. For their first generation in Egypt, our forefathers flourished; for the next century or so their situation deteriorated; but the outright slavery and cruel tortures associated with this galut came only in its final 86 years, and the most difficult and trying period came in the final year of the Egyptian exile, after Moses had already prophesied its end. The same is true of our present exile: the spiritual state of our lives—the most basic factor of galut—has known a steady decline from the day of the Temple’s destruction more than 1900 years ago. In its earlier generations, an era populated by the great sages of the Talmud, our relationship with the Almighty, though obscured by the concealment of galut, was still a deeply felt reality in many people’s lives. As the generations progress, we find an increasing coarsening and materialization of life, leading to the almost total blackout of spirituality and sensitivity to the Divine which characterizes our present-day existence. This, despite the fact that each successive generation has brought us closer to the ultimate Redemption.
But this pattern reflects the process of the metaphorical teacher’s “abandonment” of his disciple: the deeper he delves into the concept, the more he must retreat into himself, distancing himself even further from the distraught pupil; yet each successive retreat represents a greater regard for his disciple and a greater commitment to his role as teacher.
[xvii]. Based on the Rebbe’s talks, Tammuz 28, 5716 (July 7, 1956); Av 4, 5749 (August 5, 1989), (Likkutei Sichot, vol. II, pp. 359-363; Sefer HaSichot 5749, pp. 609-611; ibid., p. 614, note 45).
The stones of archaeology were silent witnesses to the dramas of the past, and it was only after 1799, when the Rosetta Stone was discovered, that the ancient records could be deciphered. It took Jean Francois Champollion twenty years to decipher the ancient hieroglyphics from the Rosetta Stone. The Rosetta Stone was unique in that three languages were inscribed upon it, telling the same story. The languages were Demotic Egyptian, Greek, and Hieroglyphics. 
The science of archaeology is thus a fledgling science, and most of its treasures have only been subject to scrutiny in the last century. Today it is possible to not only read hieroglyphics, but also the ancient cuneiform writings. Astoundingly, the ancient relics have succeeded in silencing many of the Biblical critics. The harmony between Scripture and archaeological findings has shed new light upon these ancient records.
who ruled from 1532 to 1508 BC. Tutmoses I was the third pharaoh of the eighteenth dynasty, the first being Amoses (the moon is born) 1570 to 1553 BC, followed by Amenhotep (Ammun is pleased) 1553 to 1532 BC, who was the father of Tutmoses I. This is the pharaoh who issued the decree that all the sons born to the Israelites were to be thrown into the river, but that girls were permitted to live. (Exodus 1:22) Aaron, the brother of Moses was born in 1533 BC prior to the reign of Tutmoses I, and he had thus escaped the vicious decree. According to Biblical chronology, Moses fled Egypt forty years after his birth in 1490 BC (Remember, we have to calculate backwards, as we are dealing with the time before Christ). Exodus 2:15 tells us about pharaoh's reaction:
It was here in Midian of Sinai that the Lord revealed Himself to Moses. Two pharaohs reigned simultaneously during the exile of Moses. Tutmoses I, who issued the decree to kill the new-born sons of the Israelites, was the father of Hatshepsut, the princess who is the most likely candidate for having found Moses in the Nile. It is probable that Moses grew up as a foster child in the house of pharaoh. Tutmoses I had no sons, and upon his death, in 1508 BC, Moses could have become pharaoh, but he declined. Acts 7:20 tells us:
but again he refused. Hatshepsut herself became the next pharaoh. Her mortuary temple is at Deir el Bahri, and she ruled Egypt from 1504 to 1482 BC - a total of 22 years. Hatshepsut was not the only pharaoh to be enthroned at that time, but the illegitimate son of her husband became co-regent together with her. He was Tutmoses III, who was favoured by the Egyptian priesthood. 
Moses heard about the death of Hatshepsut while he was in exile, and her death is recorded in his writings. In Exodus 2:23, it states: "During that long period, the king of Egypt died...". The sole ruler in Egypt was now Tutmoses III, and with Hatshepsut out of the way, and the protection she probably afforded the Israelites no longer available, Tutmoses suppressed them in the most cruel fashion.
(after the death of Hatshepsut), and Amenhotep II was not in Egypt at the time of the exodus, but in Syro-Palestine with the bulk of the Egyptian army suppressing an uprising. According to Egyptian writings, he returned in June 1450 BC, when he apparently defaced many Egyptian monuments. This act needs an explanation. The Bible tells us that all the first-born in Egypt died in the last plague. On returning to Egypt, he would have found not only the Israelites gone, but he would have also found his father dead, and his first-born son killed in the plague. One can now understand the emotion felt by Amenhotep that caused such a violent outburst.
inscription on the Stela between the legs of the Sphinx, which tells the story of how the second-born son became pharaoh in the place of the first-born. Apparently, Tutmoses IV was resting between the legs of the Sphinx when he heard a voice telling him to clear the sand from between the legs, and the Sphinx would see to it that he, rather than the first-born, would be pharaoh. An unlikely story, and another demonstration of attempts to cloud the issue, so that the embarrassment should not be made public to the descendants.
symbolizing the change from Amun worship to Aten worship. ("Amenhotep" means "Amun is pleased"). Further evidence of Akhenaten's break with the old religion, is that he shifted his capital from Luxor to a new capital Akhetaten. In a song written by Akhenaten to his god, there are seventeen verses which correspond with Psalm 104.
bonding relationship with the pharaoh. His wife was the famous Nefertiti which means 'maiden of joy'. They had six daughters of which one was engaged to a young man by the name of Tutankaten. The daughter's name was Ankensenpaaten. Note that the names end in 'aten', portraying their mode of worship. Upon the death of Akhenaten, Tutankaten was to become the next pharaoh. However, his change of name to Tutankamun indicates that his pharaohship was subject to the change of his religion. The greatest archaeological finds concern this pharaoh, and tell the story of a splendid reign of short duration. The question one might ask is whether it was worth giving up the truth for the sake of earthly glory. The defacing of the statues associated with the reign of Akhenaten again demonstrates the hatred and rivalry between idolatry and the worship of the Creator God.
