Where did the Hamas mortars come from, and the IDF return fire end up? The UNRWA school for children.

The two well-known Hamas terrorists were killed, but so were many people who sought shelter in the school.  You have to realize that the Hamas plan their attacks.  They didn’t just “happen” upon the school as a “random” location to fire mortars (and if they did, it would still be gross negligence!)

This is nothing less than child abuse by Hamas.

Why don’t the media, politicians, and UNSC call on Hamas to take responsibility for the safety of their own civilians, especially their own children??

“We will have peace with the Arabs
when they love their children
more than they hate us.”

-Former Israeli PM Golda Meir

Hamas knows the risks of hiding their commanders and weapons inside of children’s schools, not to mention firing mortars and rockets from the schools.

I’m so sickened by their child abuse that I can’t even write.
Keep on praying.

***********************

More Palestinian child abuse:

“A Givati [IDF combat] force entered a [Gazan] school on Monday night, and in the morning discovered that it was rigged with explosives that were connected to a piano in a nearby home.” (Jpost.com)

These “people” spent the past 3+ years booby trapping their own homes…
What about building a future for their children?

Voight said,

“The Seven Noahide Commandments appeal to my own sense of what I feel is a higher purpose, which is to try to get everyone to an understanding of what they’re asked to do, what life’s responsibilities are. These very simple Seven Laws of Noah, are good basics.”

- Jon Voight

Below is an interview with John Voight on Israeli television from May 2008 after he visited the rocket-battered town of Sderot.

Notables:
“G-d says to Abraham: Those who bless you will be blessed, those who curse you will be cursed.  And isn’t that what has happened [in history]?”¹

“All sane people should have a passion for Israel at this time.”

“I’m thinking about the future of our children, about the future of this world that we’re in.”

I think of so many things
when I see this image.

What do you see?
What is happening?
When is it?
What is missing?

It is important because the spiritual concept of a Noahide is a soul that attaches itself to G-d’s people (as opposed to a convert who becomes one of them).

“I support Israel.”  Do you mean the Israeli government? the Israel Defense Forces? the Israeli Rabbinate?  The Israeli citizens?

Unfortunately, G-d has not brought us the Final Redemption yet.  Hence, the Land of Israel is filled with the Children of Israel, but run by (some) people who are very anti-Torah-of-Israel.¹  It’s a twisted situation of transition, and is far more complicated than this.

The Israeli government is not based on the morality of the Torah.  It is based on the morality of secular Democracy (with a sprinkle of Jewish culture).  Democracy is only a vessel, a garment, a body - but not a soul.  It holds no inherent moral system.  Rather, Democracy holds the morality with which it’s leaders and population inject it.

Hence, the Israeli Knesset’s (parliament’s) approval of Operation Cast Lead could not be more opposite from Torah values:

(IsraelNN.com) All Knesset parties except for Meretz [(very liberal party -iHN)] and the Arab parties approved the decision to support the action in Gaza. The decision stated: “It is the right of the State of Israel to defend itself just as it is the right of any nation to do so. It is the right of the citizens of Israel to live with security just as it the right of any other citizens to do so.”

First of all, all Torah thoughts aside, it is not the government’s right to defend its citizens, it is the government’s job!

Secondly, the secular Zionists did not found the State of Israel as a fulfillment of redemption from 2,000-year exile.  Rather, they wanted a state “like any other nation.” They thought that this would end the phenomenon of anti-semitism. It was their solution to the “final solution.”

But G-d does not want Jews to be like any other nation!  The Jews are meant to be a holy nation of priests who will share G-dliness with the entire world.

Because the secular society in Israel strives to be like “any other nation,” the hand of anti-semitism, no matter be it Kassam rockets in Israel or Al Qaeda terrorists in Mumbai, strikes a lethal reminder that we Jews are not like any other nation.

Neither should we live like any other nation, nor should we die like any other nation.

Therefore we must fight for our lives in the manner that befits G-d’s priestly people, and not in the manner of “any other nation.”  That is to say, relentlessly - without fear - and with complete faith in Hashem.

Negative Mitzvah 58: Those engaged in warfare shall not fear their enemies nor be panic-stricken by them during battle. (Deut. 3:22, 7:21, 20:3)

IDF Soldier of the Nahal Haredi battalion dons his tefillin.

Deuteronomy 3:22 “You shall not fear them; for HaShem your G-d, it is He that fights for you”
Deuteronomy 7:21 “You shall not be terrified by them”
Deuteronomy 20:3 “1 When you go forth to battle against your enemies, and see horses, and chariots, and a people more than you, you shall not be afraid of them; for HaShem your G-d is with you, who brought you up out of the land of Egypt.

2 And it shall be, when you draw nigh unto the battle, that the priest shall approach and speak unto the people,

3 and shall say unto them: ‘Hear, O Israel, you draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be you affrighted at them;

4 for HaShem your G-d is He that goes with you, to fight for you against your enemies, to save you.’”

The Jewish soldier is commanded not to fear the enemy. He must gather all his courage and rely on HaShem to protect him.  This is no small feat.

A Jewish soldier who retreats from the enemy because of fear violates this Negative Mitzvah.

Thank G-d, the first aerial strike against Hamas was successful. However, the Isaeli government says the military operation has just begun.

We pray that we will see victory of the kind that will bring true peace. With people like Hamas, seeds of peace do not grow in the soil of negotiations, no matter how much manure you add to it. (I will refrain from further gardening analogies that would include weeding and salting slugs.)

Rabbi Brody who lives in Ashdod on the coast of Israel recaps the situation thus far.

Below are Psalms to say when the Land of Israel and the Jewish people who dwell within her are in danger.

Psalms 83, 121, 130, 142

These should be said aloud, but need only be loud enough for you to hear the words yourself. If you feel the quality of your concentration is enhanced by saying them in a normal voice or crying them out, that should be done. The words are vessels, powerful vessels. Into these vessels one should place powerful spirit and intention, especially if you are moved to tears. Your spirit is like a bow, and the words are your arrows. Aim well. Give them strength to pierce the Heavens.

English is fine, which is why I posted English here. If you read Hebrew, you should say these Psalms (or “Tehillim”) in Hebrew even if you don’t understand the words. In that case, you should read the English first a couple times to know what you are saying.

There is no limit to the number of times you can or should say Psalms.  The same goes to personal prayer in your own words and native language.  I personally find it powerful to say Psalms and add my own prayers afterwards or in between the Psalms, aligning my own words to the themes of the particular Psalm.

I think you will find the first Psalm (83) most relevant to the war against Israel. See how those who hate G-d’s people are the same today as they were when Dovid HaMelech (King David) wrote these words!

Psalm 83

1 A Song, a Psalm of Asaph.
2 O God, keep not Thou silence; hold not Thy peace, and be not still, O God.
3 For, lo, Thine enemies are in an uproar; and they that hate Thee have lifted up the head.
4 They hold crafty converse against Thy people, and take counsel against Thy treasured ones.
5 They have said: ‘Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.’
6 For they have consulted together with one consent; against Thee do they make a covenant;
7 The tents of Edom and the Ishmaelites; Moab, and the Hagrites;
8 Gebal, and Ammon, and Amalek; Philistia with the inhabitants of Tyre;
9 Assyria also is joined with them; they have been an arm to the children of Lot. Selah
10 Do Thou unto them as unto Midian; as to Sisera, as to Jabin, at the brook Kishon;
11 Who were destroyed at En-dor; they became as dung for the earth.
12 Make their nobles like Oreb and Zeeb, and like Zebah and Zalmunna all their princes;
13 Who said: ‘Let us take to ourselves in possession the habitations of God.’
14 O my God, make them like the whirling dust; as stubble before the wind.
15 As the fire that burneth the forest, and as the flame that setteth the mountains ablaze;
16 So pursue them with Thy tempest, and affright them with Thy storm.
17 Fill their faces with shame; that they may seek Thy name, O LORD.
18 Let them be ashamed and affrighted for ever; yea, let them be abashed and perish;
19 That they may know that it is Thou alone whose name is the LORD, {N}
the Most High over all the earth. {P}

Psalm 121

1 A Song of Ascents. {N}
I will lift up mine eyes unto the mountains: from whence shall my help come?
2 My help cometh from the LORD, who made heaven and earth.
3 He will not suffer thy foot to be moved; He that keepeth thee will not slumber.
4 Behold, He that keepeth Israel doth neither slumber nor sleep.
5 The LORD is thy keeper; the LORD is thy shade upon thy right hand.
6 The sun shall not smite thee by day, nor the moon by night.
7 The LORD shall keep thee from all evil; He shall keep thy soul.
8 The LORD shall guard thy going out and thy coming in, from this time forth and for ever. {P}

Psalm 130

1 A Song of Ascents. {N}
Out of the depths have I called Thee, O LORD.
2 Lord, hearken unto my voice; {N}
let Thine ears be attentive to the voice of my supplications.
3 If Thou, LORD, shouldest mark iniquities, O Lord, who could stand?
4 For with Thee there is forgiveness, that Thou mayest be feared.
5 I wait for the LORD, my soul doth wait, and in His word do I hope.
6 My soul waiteth for the Lord, more than watchmen for the morning; yea, more than watchmen for the morning.
7 O Israel, hope in the LORD; for with the LORD there is mercy, and with Him is plenteous redemption.
8 And He will redeem Israel from all his iniquities. {P}

Psalm 142

1 Maschil of David, {N}
when he was in the cave; a Prayer.
2 With my voice I cry unto the LORD; with my voice I make supplication unto the LORD.
3 I pour out my complaint before Him, I declare before Him my trouble;
4 When my spirit fainteth within me–Thou knowest my path– {N}
in the way wherein I walk have they hidden a snare for me.
5 Look on my right hand, and see, for there is no man that knoweth me; {N}
I have no way to flee; no man careth for my soul.
6 I have cried unto Thee, O LORD; {N}
I have said: ‘Thou art my refuge, my portion in the land of the living.’
7 Attend unto my cry; for I am brought very low; {N}
deliver me from my persecutors; for they are too strong for me.
8 Bring my soul out of prison, that I may give thanks unto Thy name; {N}
the righteous shall crown themselves because of me; for Thou wilt deal bountifully with me. {P}

(IsraelNN.com) Against his advisors’ recommendations, President Shimon Peres lit the fourth light of the Chanukah menorah on Wednesday night together with Sderot’s children at a community center of the rocket-ravaged town. “In Gaza, they light missiles. In Sderot, we light candles,” Peres addressed the residents. “From the moment that the missile attacks on Israel will cease, there will be quiet in Gaza and the border crossings will open. The sole responsibility to the situation in Gaza clearly rests on the shoulders of the Hamas,” the President added.

If you are reading this from the comfort of your home, without thought of missiles exploding through your roof, or at your children’s playground…count you blessings,
thank your Creator.
Greet your neighbors.
Hug your spouse.
Kiss your children.
Thank your parents.
Speak to G-d with real words.

In other words, light your “candles” and burst through the dark.

http://www.israelnationalnews.com/Radio/News.aspx/426

During this Hanukkah season, it’s all about shining some light to the world and that’s just what a Jewish college student is doing these days. His name is Daniel and he’s decided it’s time to be “Embracing the Noahide world through Torah and friendship.” To do that, he has created a website called “I Heart Noahides”.  Join Ray Pettersen and Jim Long as they learn why the young creator of this website decided it was time to be a Light to the Nations. Ray and Jim also share one of their favorite new songs by musician Ari Goldwag. It’s called “Finally Here” (http://www.arigoldwag.com), a song that’s guaranteed to stir your heart and soul.

Jim Long is the producer of several documentaries about the land of Israel. Ray Pettersen is the founder of NoahideNations.com. Together they host the Noahide Nations radio show.

This page was updated to add a section on Plural and Singular.

Here’s a short primer on pronouncing transliterated Hebrew words.

Hopefully this will give the Bnei Noach clarity when reading English Torah materials in print or on the web.  You can link to this page with the following URL: http://www.iheartnoahides.com/2008/12/pronouncing-hebrew-words-bas-or-bat-noah-or-noach/

Pronunciation: Sepharadic or Ashkenazic
Sepharadic = Spanish & Middle Eastern Jewry
Ashkenazic = European Jewry
Yemenite = Yemenite Jewry (very isolated)

Over the past 2,000 years of exile, the pronunciation of certain Hebrew letters and vowels has split between 2 major camps and a third smaller camp, as listed above.

It should be noted that even prior to our exile from the Land of Israel, there were inter-tribal differences in certain pronunciations.

Today, modern Hebrew in Israel follows the Sephardic rules.  However, Ashkenazic Jews within Israel still study Torah, pray, and use phraseology with the Ashkenazic pronunciations and accents.  This practice is in line with Jewish tradition, which does not so easily dismiss the ways of our fathers, including their pronunciations.

The differences in pronunciation can be broken down into three categories:

1. Letters
2. Vowels
3. Placement of Accents

I will only talk about Letters and Vowels for now, since that’s the only area that I think might be confusing for Bnei Noach.

Letters

כ – ח – Ch/Kh/h

This is the letter that has no English equivalent.
It’s that harsh, grinding sound that American’s usually can’t make right away.
“challah”  “chanukah”  “chumus”  are mistakenly pronounced as
“hallah”  “hanukah”  “hummus” (said as “hoomoos” - although my grocery store clerk called it “hum-us” which is quite funny, really.)

Hence, we see the name Noach is pronounced “Noah” in English.  “Bnei Noach” (Children of Noah) therefore goes from Noachite (like Israelite, Levite, etc.) to Noachide to Noahide.   Noahide is the most commonly used written form I see on the internet.  The most common term I hear spoken is “Noachides” and “Bnei Noach.”

This “ch” sound is also written as “kh” - as in TaNaKh (Hebrew Bible: Torah, Nevi’im, Ketuvim)

ת – T vs. S

Ashkenazic Jews say that this letter ת, when lacking a dot in it (as here), is pronounced with an ‘S’ sound.
“Good ShAbbos”
“I’m a Bas Noach” (daughter of Noah)

Sephardic Jews say that this letter ת, when lacking a dot in it (as here), is pronounced with a ‘T’ sound.
“ShabbAt Shalom”
“I’m a Bat Noach”

Yemenite Jews say that this letter ת, when lacking a dot in it (as here), is pronounced with a ‘Th’ sound.
“ShabbOth Shalom u’mevorach!”
“I’m a Bath Noakh” (the yemenite “kh” is a bit softer and further back in the throat)

Linguists that I know maintain the yemenite rules as most accurate.  However, Jews should maintain the tradition of their father, who keeps his father’s tradition, who keeps his father’s tradition.  Following one’s father’s tradition is our practice and it has kept our tradition in tact thus far.

If you are Jewish and you don’t know what your father’s tradition is, you should follow either
A) what you grew up around, or
B) what your heritage is, such as Ashkenazic, Sephardic, or Yemenite.

We’ll see what happens linguistically when Moshiach comes.

Vowels

A - as in “park the car” (non-Bostonian).  An “h” is often added after the “a”.  This doesn’t change the sound; it represents a nearly-silent Hebrew letter.
E - as in “don’t eat bread in your bed”
I - as in “you can’t ski Israeli style…you just ski”
I - as in “If I lick the floor I feel sick.” some people just write “e” since they sound similar and it avoids confusion over which “i” sound you intend.

If you read the name “Daniel” using the vowels we’ve learned so far (first version of “i” sound), you will be pronouncing the name “Daniel” as is properly done in Hebrew.

Abraham now becomes “Avraham”
Sarah now becomes “Sarah”

O - as in “Oh Canada, my home and native land…”
O - also can be as in “coffee” (New York accent), like Moshiach, which is not Mo- as in “mow the lawn”
U - as in “Superman and Spider-man were created by Jewish immigrants to America.”
Y - some people write a “y” instead of an “i” to make the first “i” sound
Y - as in “Yo! Look at those yellow yardsticks over there!”  used in “Yisrael”

ei/ai/ay - as in “let’s play a game!”  used in Bnei Noach & Bnai Noach.

Joshua   now becomes   “Yehoshuah”
Samuel   now becomes   “Shmuel”
Obadiah   now becomes   “Ovadyah”

And if you were given a biblical name, you might want to look it up to see how it’s transliterated since you now have the tools to pronounce Hebrew transliteration. 

Enjoy!

If there are areas you would like further clarified, write a comment or send me an email.

*********

Singular & Plural

This section was suggested by a Ben Noach named Andy. Thanks Andy!

In English you add an “s” to make things plural.  “Thing” becomes “Things.”
Additiionally, an “ies” can be added to the end.  “Berry“  becomes “Berries.”

Similar rules apply in Hebrew.  But they are a bit more complex because there is the masculine and feminine factor in the Hebrew language.  There is nothing that is gender-nuetral in Hebrew.  Whether it’s a chair, or it’s a body part, or it’s a mountain, or it’s G-d - everything is either masculaine (male) or feminine (female).  Hence, there is no such word as “it” in Hebrew.  There is either “he” or “she”.  So the previous sentence would read “Whether she’s a chair, or he’s a body part, or he’s a mountain, or He’s G-d.”

Masculine Plural

Masculine words that become plural get an “-im” added to the end, just like in English we add an “s” to the end.  So “tribe” which is “sheivet” becomes “shvatim.”  Another example is “child” which is “yeled” becomes “yeladim.”  And finally, the more relevant example for you is “son/child/descendent” which is “ben” in plural becomes “banim.”  So why don’t we say call “Children of Noah” Banim Noach?

We don’t say “Banim Noach” because that would translate as “Children Noah.”  To say “Children of Noah” in Hebrew, you would say “Banim shel Noach.”  So why don’t we say that?  What’s this “Bnei Noach” business?

“Bnei Noach” is simply the shortened version of “Banim shel Noach.”  They are both correct.  One is simply the shortened form that is used and accepted.  It’s kind of like the difference between saying “Children of Noah” and “Noahides.”  Similarly we don’t say “Banim shel Yisrael” - we say “Bnei Yisrael.”

The mechanical explanation: In Hebrew, when you have a plural noun, such as “banim” (sons/children/descendents) attached to another noun (”Noach”), the plural noun, which is the subject of the sentence, drops the “m” and becomes “bnei.”

Feminine Plural

There’s no shortening for feminine plural like there is for masculine plural. (Thank G-d!)

Whereas masculine words that become plural receive a suffix of “-im”, feminine plural words receive a suffix of “-ot” (or “-os” or “-oth” via Ashkenaz and Yemenite respectively).

So the word “poem” which is “shirah” becomes “shirot.”

The word “song” is “shir” - So how do you think we say “The Song of Songs” in Hebrew?

Masculine & Feminine Together

In Hebrew, any group of people or objects that comprises both masculine and feminine people or objects acquires masculine grammar.  So a group of 5 male Noahides and 5 female noahides would be a group of 10 “Bnei Noach.”  If it were just the 5 women, they would be a group of 5 “Benot Noach.”

In their quaking enormity,
they inundate nations and peoples,

but the strength of Israel
shall never founder.”

(Ma’amarei HaRe’iyah 150)