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                         L'CHAIM - ISSUE # 763
                           Copyright (c) 2003
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
        March 28, 2003           Shmini         24 Adar II, 5763

                       What Is Gulf War II About?

If we listen to the news and the pundits, we will be told many things.
It's about oil. It's about the war on terrorism. It's about a personal
grudge. It's about weapons of mass destruction. It's about American
arrogance. It's about global stability. It's about the "Arab-Israeli
conflict." It's about a jihad or a crusade. It's a culture war between
Christianity and Islam.

It's superficially about all of these but essentially about none. In
truth, it's about Purim and Passover. It's about the transformation of
the world, about Divine Providence, about revealing the hidden Name of
G-d, about the Jews "accepting what they had begun" (Esther 9:23).

Neither the ruler of the Western world nor the ruler of Mesopotamia -
the Babylonian-Persian realm - determine the fate of the Jewish people
nor the integrity of Israel. Neither to trust one nor fear the other -
is that not the lesson of Purim?

George Bush (H.W.) paused the Gulf War, leaving Saddam Hussein in power.
On Purim. George Bush (W.) resumed the Gulf War, vowing to remove Saddam
Hussein from power. On Purim. And the "intermission" lasted twelve years
- the length of time of the Purim story. It was twelve years from the
feast of Ahasuerus until the rebuilding of the Temple and the end of the
Babylonian exile.

On the eve of the Gulf War, the Rebbe emphasized that the coming
conflict was/is but a sign of the Redemption. He referenced a passage in
the Yalkut Shimoni - a work of the Talmudic period. The passage reads:

In the year the King Moshiach will be revealed, the kings of all the
nations of the world will struggle with each other...the king of Persia
will provoke the Arabian king; the Arabian king will go to Aram [or Edom
- the West] for advice...All the nations of the world will be in turmoil
and terror. And [G-d] will say to them [Israel], "My children, do not be
afraid, all that I have done I have done only for your sake...Do not
fear, the time for your Redemption has arrived!"

We are in the days between Purim and Passover, days of preparation,
preparation for Redemption. "About this imminent Redemption, it is said:
'As in the days of your departure from Egypt, I will show you wonders'
(Micha 7:15)" (The Rebbe, Shabbat Bereishit 5751).

Let us "accept what they [our ancestors] had begun," meaning, as the
Sages tell us, a rededication to Torah, to observing its laws and
studying its teachings. For "All Jews, men, women and even children,
have the responsibility to increase their efforts to bring our righteous
Moshiach in actual reality. ... What this duty consists of is simple:
increasing one's Torah and mitzvot (commandents). This means learning
both the open aspects of the Torah and the inner aspects of the Torah
and performing the mitzvot with distinc-tion" (The Rebbe, Parshat
Shmini, 5751).

Purim and Passover share this in common: both commemorate the Redemption
of the Jewish people through a revelation of G-d's Presence. They share
this in common: both led to a dedication of the Jewish people to Torah
and mitzvot. They share this in common: they transformed the world.

In these days we have a responsibility - to ourselves, our ancestors,
our children and indeed the whole world - for one mitzva can bring the
redemption, as Maimonides said.

In simple terms, what can we do and what can we say, when the world is
being inverted and transformed? "It is proper and correct to ...
increase in tzedeka [and] increase in the study of Torah concerning
Moshiach and Redemption" (The Rebbe, Parshiot Tazria-Metzora 5751).

Indeed, "the only thing missing is that a Jew should open his eyes as he
should, when he will see that all is ready for the Redemption" (The
Rebbe, Parshat Vayeitze 5752).

Let us recognize and acknowledge the miracles, as our ancestors did at
the time of the Exodus from Egypt and do all we can to actualize the
Yalkut Shimoni's prophetic description of our age: "And [G-d] will say
to them [Israel], "My children, do not be afraid, all that I have done I
have done only for your sake...Do not fear, the time for your Redemption
has arrived!"

To read more of the Rebbe's observations, analyses and prophetic
insights about the Gulf War and its spiritual significance, see Besuras
HaGeula: The Announcement of the Redemption published by Vaad L'Hafotzas
Sichos (718-774-7200) or I Will Show You Wonders published by Sichos in

The Torah portion, Shemini, discusses the pure animals that we are
allowed to eat, and the impure ones that we are forbidden to eat. The
Torah gives two signs to recognize a pure animal: it chews the cud and
it has split hoofs.

One of the reasons offered for the dietary laws is that everything a
person eats is transformed into blood and flesh, becoming an integral
part of that person. The Torah thus prohibits certain foods in order to
prevent man from assimilating the evil characteristics of the forbidden

If there is a prohibition against eating animals which do not chew the
cud and do not have a split hoof (in order to preclude assimilation of
the characteristics of those animals), it follows that the proper
conduct for man should be one that embraces the concepts of a split hoof
and chewing the cud.

The hoof must be split entirely, from the top to the very bottom. The
hoof is divided into two, to indicate that our walking on this earth,
i.e., our mundane involvements, must include two basic principles:
drawing near to oneself that which is good and proper and pushing away
that which is not.

But the sign of a split hoof by itself is not sufficient. There must
also be the sign of chewing the cud.

One must very carefully "chew over" every mundane activity which one
intends to undertake. One must clarify and determine, once and again,
whether to do it altogether, and if so, how to do it. Only then will the
action itself be a "pure animal" - something which can and is used for
our spiritual mission in life.

Regarding fowl, we do not rely on signs alone, but we also require a
tradition affirming that species' purity. Off hand, one could ask why we
need such a tradition. Observing the signs would seem sufficient.
However, this comes to teach us that one cannot rely on one's own
intelligence. It is possible to study the Code of Jewish Law and even
follow a course of behavior which one's own intellect determines to be
"beyond the letter of the law."

One must follow the tradition. The Hebrew word for tradition is mesora,
which is related to the word mesira - devotion and being bound together.
In order to follow the Jewish tradition we must be devoted to and bound
together with other Jews and Torah leaders who can teach us the ways of
our tradition.

                   Adapted from the works of the Lubavitcher Rebbe.

                             SLICE OF LIFE

                    A Sefer Torah for a Safer World

The Lubavitcher Rebbe initiated the Children's Sefer Torah Campaign on
his birthday in 1981. The Rebbe stated that in this physical world a
visible gesture of oneness was vital and that the ultimate expression of
unity is through Torah. For this reason, the Rebbe called for the
writing of a special Torah scroll for all Jewish boys and girls below
the age of Bar or Bat Mitzva.

A little while later, the Rebbe pointed out that there is a connection
between Torah scrolls and the land of Israel. The Rebbe emphasized that
true peace in the world is accomplished through the unity achieved by
the writing of the Children's Sefer Torah, which is permanently located
in Jerusalem's Old City.

Three months later, at a public gathering, the Rebbe told the following

In Russia a small boy once asked his father, "What is a Sefer Torah?"
The child's father, who had been born many years after the Russian
Revolution, had no idea. However, his curiosity had been aroused by his
son's question and he asked him where he had heard about it. The child
replied that someone had asked him if he wanted to buy a letter in a
Sefer Torah that was being written for children around the world.

"Ask some of the old people," suggested his father. "Maybe they know
what it is."

The elderly Jews whom the child asked did remember what he was referring
to and told him all they could remember about Judaism. Later on, the
family sneaked into a synagogue to see a Sefer Torah for themselves.
This was only the beginning of the family's return to their heritage.

On a number of occasions, the Rebbe would ask children during yechidut
(a private audience) if they had purchased a letter in the Sefer Torah.
The following story was told by Rabbi Daniel Danan of France:

A French woman who had recently become religiously observant decided to
visit the Rebbe.  On Sunday mornings and afternoons, the Rebbe would
stand in 770 Eastern Parkway, LubavitchWorld Headquarters, for hours to
distribute dollars for people to give to charity. When it was her turn,
the Rebbe gave the woman an extra dollar for her husband and three more
for her children. The woman was very disturbed by this, because,
although she had five children the Rebbe had only given her three
dollars. She asked Rabbi Leibl Groner, the Rebbe's secretary, if she
could submit a letter to the Rebbe requesting an explanation. The Rebbe
wrote that he had given her the dollars for those of her children who
had letters in the Sefer Torah. Upon further inquiry, the woman
discovered that only three of her children had been registered.

Another story: One day, a particular family was enjoying a picnic on the
banks of Lake Kinneret in the Galilee when one of their children went
astray. After searching the area thoroughly, the family found him in the
lake. The child was rushed to the intensive care unit at the Poriyah
Hospital in Tiberias. When the doctors there managed to resuscitate him,
he was transferred to the hospital in Afula. After a few hours of
intensive treatment, his family was informed that the damage caused to
his central nervous system meant that, although he would live, he would
be completely paralyzed.

The child's family was devastated. While they were still trying to
absorb the shock, a young Lubavitcher girl entered the hosptial and
heard about this terrible tragedy. She tried to comfort the family. She
suggested that the child's parents buy him a letter in the Children's
Sefer Torah. They immediately agreed to do so. The parents also wrote to
the Rebbe asking for a blessing that their child be healed. In the
answer that they received, the Rebbe asked if the child had purchased a
letter in the Sefer Torah. The parents were very pleased to be able to
give a positive answer.

Two days later, the child's condition dramatically improved. By the time
the girl visited the hospital during the following week, he was already
out of intensive care and well on the road to recovery.

Throughout the first year of the Sefer Torah Campaign, the Rebbe spoke a
number of times about the campaign. During one talk, the Rebbe stressed
how important it is for a Jewish child to purchase a letter in the
Children's Sefer Torah:

"Even if children have letters in an adult Sefer Torah, this is only of
secondary importance. It cannot be compared to the tremendous value of
being written in a special Sefer Torah for children."

Interestingly the merit of buying a letter in a Sefer Torah is alluded
to in the book of Daniel:

"...There shall be a time of trouble such as there never was since there
was a nation until that time. And that time your people shall be
delivered, every one who shall be found written in the book." (Daniel,

Presently, more than one million Jewish children worldwide have
purchased letters in these Sifrei Torah. The fourth Sefer Torah is
currently being written.

          To acquire a letter visit Adapted from

                               WHAT'S NEW
                       Helping Soldiers Keep Cool

Tzivos Hashem soldiers Cohen and Nachshon who live in Hebron, Israel,
always sup-ply IDF soldiers with cold drinks when they are stationed in
Hebron. Tzivos Hashem is the largest Jewish children's organization in
the world for kids under  Bar/Bat Mitzva. Find out more at

                      The Jewish Children's Museum

The Jewish Children's Museum, a seven-story, 55,000 square foot
structure, is almost complete. Located in the Crown Heights section of
Brooklyn, the museum is a project of Tzivos Hashem. The There will be no
cases in the museum, and no "please don't touch" signs. Children of all
ages will be able to explore Judaism through exciting, hands-on
activities. With maximum capacity at 2,000, the museum expects yearly
visitations to be close to 300,000. is completed any child, any child
will be able to walk through its doors."

Designed by Gwathmey, Siegel & Associates, an architectural firm whose
previous works have included the Guggenheim Museum and the Disney
Convention Center, the Jewish Children's Museum will merge traditional
values and modern technology in a high-tech infrastructure designed to
suit its mission of learning and wonder. The firm's inspiration for
undertaking the project, says partner Robert Siegel, was multi-faceted.
The site's location in Crown Heights, "with its history of conflict and
coexistence between the Orthodox and Black communities (made) the idea
of creating a museum, which would facilitate a better understanding of
Jewish history and customs. . . .inspirational," he says. And the
building's dual roles as museum and local community center gave the
designers further challenge, adding a greater dimension to the project.

The 25-million dollar museum will be dedicated to the memory of Ari
Halberstam, a Lubavitch student and local resident who was gunned down
in an act of terror on the Brooklyn Bridge in 1996. The project has
garnered major government support and funding at the local and state
levels, through his mother, Mrs. Devorah Halberstam.

Children's museums are "audience centered," as opposed to the typical
collection-based museums, and focus on involving children so that they
are not merely observers, but active participants in the museum-going
process. The Jewish Children's Museum, notes its exhibition writer and
consultant, Paul Rosenthal-whose expertise has been retained as well for
the expansion of the Museum of Jewish Heritage in Battery Park City-has
taken this a step further in its attempt to convey concepts as broad as
the Messianic era, and as subtle as faith, in a manner that is fun and

That puts the museum on the far end of a lively, activity-based center,
and has given Rosenthal a freer reign on how he proposes to convey the
subject matter. It also poses a greater challenge for the writer, who
worked together with Gershon Eichorn, the museum's director of design
and exhibitions, to come up with exhibits that satisfy the educational
objectives of the museum while fully engaging children with even the
shortest attention span. "There are no cases in this museum, and no
'please don't touch' signs," says Eichorn. "Here children of all ages
will be able to explore Judaism through exciting, hands-on activities."

Subject matter like the entire span of Jewish history, dating back to
creation, is difficult for children to relate to, notes Rabbi Leibel
Newman, administrator at Yeshivas Toras Chayim of the South Shore, who
was on the board of educators consulted for the planning of The Jewish
Children's Museum. "But when children are given the opportunity to
literally walk through time, they are able to grasp the concept of
sequence, of cause and effect, so that stories they have learned from
the book suddenly come to life, and become real."

In addition to two floors worth of permanent Jewish heritage and history
exhibitions, the museum will feature temporary, seasonal exhibitions. A
full-sized state-of-the-art game show theater on the lower level will
give children the opportunity to put their knowledge of Judaism to the
test. Videoconferencing will keep the museum connected to the internet
so that children internationally will be able to participate in the
various museum functions.

With maximum capacity at 2,000, the museum expects to host hundreds of
schoolchildren on a typical weekday and hundreds more with their
families during weekends and vacations, with yearly visitations at close
to 300,000.

A synagogue, kosher cafeteria, a gift shop, library, computer rooms, and
a "kosher" movie theater with seating for one hundred, make the museum
especially attractive to community members, says director of
administration, Rabbi Sholom Ber Baumgarten. After-hours, the museum
expects to draw hundreds of local children for arts and crafts projects,
music lessons, computer activities, and a host of other after-school
programs-a much-needed benefit for the local community.

"There's a real sense of joy to the museum," says Rosenthal. Exploring
the story of the Jewish people across time, space, and subcultures, the
museum scratches beneath the surface of superficial differences. "It's
very much a living museum about a thriving community of people and how
it continues to evolve."

                                              Reported by S. Olidor

                            THE REBBE WRITES

                           Freely translated

                          13 Sivan 5716 [1956]

Greetings and Blessings

I received your letter in which you write briefly about what you have
gone through in your life, wanderings, happenings and suffering, until
you arrived lately in__ and you raise issues which are not to be

Since I do not have a Russian typewriter in my secretariat, I am
replying in Yiddish, but it is self-understood that you may continue to
write to me in the language easiest for you.

You are wondering, according to your letter, why you see no explanation
for the events which have occurred to your family and in your home.

Well, if you think into it a little you should not have to wonder
because a person only sees a small part of what is happening to him and
around him, which makes it difficult to evaluate the meaning of what he

An uninformed stranger who enters an operating room will observe a
helpless person on a table, surrounded by masked men brandishing knives
and other instruments. The masked men cut and stab and draw blood,
disregarding the moans of pain from the "victim," who is drugged and
prevented from moving.

The stranger's natural reaction is to shout for help. As far as he can
see, a group of sadists is torturing a helpless person.

If the stranger realizes that the activity he observed was actually a
surgical procedure essential to the patient's well-being, he would
certainly understand why the few hours of pain on the operating table
were necessary. In fact, he would probably argue that the masked
"villains" are great humanitarians who are performing a vital service.
This impression will remain even though no doctor can guarantee a cure,
or how long the patient will live, even if the surgery is successful.

From this example, you can understand that a person's life sometimes
involves elements of pain and suffering. When we are caught in the
middle of a difficult situation, it is not easy to appreciate the
massive benefits that accrue from temporary discomfort.

The concept of Divine Providence stresses that there are no random
occurrences in the world; even the painful episodes are part of the
divine plan, an all-encompassing system that includes the individual,
his family and every other person, thing or event that occurs.

The same thing is understood about a person in his life on earth.
Something can happen which involves pain for a while, real pain, not
imaginary. But knowing and recognizing Divine providence, i.e. that the
world is not without ownership, and that it operates in a system, and
that the system encompasses not only him but also his family and much,
much more, every healthy intellect dictates that these events are not in
contradiction to the system by which the world around him is operating.
The only thing is that he does not hear from the "professor and surgeon"
what the tremendous benefits are which are derived from the short-term

There are those who question and say that they doubt that the world has
a system and purpose, but everyone knows from physics, chemistry,
astronomy, and so on (recognized not only by Jews or by believing people
but even by non-believers) that even the smallest atom has its exact
rules. Everything must operate in accordance with the rules, even the
earth, rocks, plants and animals and everything which surrounds us has
definitive laws and established methods, even though it is far more
complex and vast than one person and his family.

When we encounter difficult times in our lives, many are spurred to
question the existence of a Divine system and master plan for our world.
When one part of the world's structure appears out of sync with the way
we understand it should be, we are quick to draw conclusions about the
entire cosmos.

However, the worlds of physics, chemistry, astronomy or the other
natural sciences demonstrate otherwise.

There, even the smallest atom is seen to have its own structure and
function; every particle of matter is subject to specific laws and is
part of a defined framework - a cosmic order which is vast and complex.

                     continued in next week's issue

                            RAMBAM THIS WEEK
27 Adar II, 5763 - March 31, 2003

Positive Mitzva 127: The First Tithe

This mitzva is based on the verse (Num. 18:24)  "But the tithes of the
Children of Israel which they offer as a gift." We are commanded to give
a tenth of all the land's produce to the Levites. The Levites were not
given an inheritance of land as were the other tribes. Instead, this
share of our crop is considered their inheritance. Since there are other
types of "tithes," (which means: a tenth of the amount), this one is
called: "The First Tithe."

                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
This Shabbos is one of the four special Shabbosim preceding the YomTov
of Pesach. It is called Shabbos Parshas HaChodesh. We read a special
Torah portion from the book of Exodus that states: This month shall be
the head month for you. It shall be the first month of the year.

Shabbos Parshas HaChodesh always falls either on the Sabbath when we
bless the month of Nisan or on the first day of Nisan itself.

The month of Nisan is special in that it is a month of miracles-not the
everyday miracles of human existence, or hidden miracles such as those
that took place on Purim. But, rather, Nisan contains revealed miracles
that are higher than nature itself.

With the command that the month of Nisan, a month of revealed miracles,
be designated as the first and "head" of the months, the Torah
emphasizes that in all the months of the year, whether we see open
miracles, miracles in the cloak of natural events, unusual success or a
seemingly unchangeable cycle of nature, we must realize that G-d is the
Creator of the Universe, the sole Master of the world, who directs and
cares about even the smallest detail of the world and each individual

If each and everyone of us would sit down for only a brief few moments
and pay close attention to what has happened to us personally, we will
detect minor and major miracles that happen in our personal lives. We
are many times "just too busy" to stop for a moment and take stock of
what has happened. But we shouldn't pass it off as another "natural"
happening. It is a miracle of G-d, whether it has occurred in the month
of miracles, or an average day.

                          THOUGHTS THAT COUNT
And it came to pass on the eighth day (Lev. 9:1)

The eighth day of the consecration of the Tabernacle was the first day
of the month of Nisan. Ten special events took place on that day,
including many "firsts": Nisan became the first of the months when
counting the months of the year; the priests, not the first-born,
performed the special services; communal sacrifices were brought; the
priests blessed the people with the Priestly Blessing.

                                                   (Breishit Rabba)

                                *  *  *

Aaron lifted up his hands to the people and blessed them (Lev. 9:22)

Why did Aaron, not Moses, bless the Jewish people? The Divine Presence
could only rest in the Tabernacle after the sin of the Golden Calf was
atoned for. Aaron was the one who had to effect the atonement, as it was
he who was ultimately responsible for the sin having been committed in
the first place. Therefore, he was the one to bless the people.

                                            (The Lubavitcher Rebbe)

                                *  *  *

On the eighth day of the consecration of the Tabarnacle, Aaron blessed
the people with the Priestly Blessing: "The L-rd bless you and guard
you. May the L-rd make His countenance shine upon you and be gracious to
you. May the L-rd turn His countenance toward you and grant you peace."
(Rashi; Sota 38)

And they [Nadav and Avihu] brought near before G-d a strange fire which
He had not commanded them (Lev. 10:1)

Although Nadav and Avihu were great and holy men who brought the fire
upon the altar for the sake of Heaven, it was considered a sin because
they did it on their own, without having been commanded to do so by G-d.
No matter how great one's intellect, it must be subservient to the will
of G-d and to His commandments. The reverse is also true. When a Jew
does a mitzva (commandment), even if his intellect cannot grasp the
reason for doing it, and he performs it solely because it is a Divine
command, the mitzva will give him strength and elevate him spiritually.

                                                  (Chidushai Harim)

                                *  *  *

And these shall be an abomination among the fowls... the stork (chasida)
(Lev. 11:13-19)

The Talmud explains that the stork is called "chasida" in Hebrew, which
comes from the word meaning kindness, because it is kind to its peers.
If this is so, why is it counted amongst the impure birds, normally
birds of prey? Because the stork is kind to its peers only. It only
worries about those in its own flock or group.

                                            (Mei-otzreinu Hayashan)

                            IT ONCE HAPPENED
Rabbi Tzvi Ashkenazi was one of the greatest rabbis and Torah scholars
of his time. Unfortunately, because of his opposition to Shabtai-Tzvi,
the infamous false messiah of the early eighteenth century-he was forced
to flee from his city of Amsterdam. He promised his family that, when
safe, he would let them know his whereabouts.

After wandering from place to place, Rabbi Tzvi arrived one Friday
afternoon at Frankfurt-au-Maine. Without letting anyone know who he was,
he entered the shul and joined a group of other wandering Jews who had
come to pray.

After the services, one of the prominent members of the community, Meir
Anshel Rothschild, invited Rabbi Tzvi and several other poor people for
the Shabbat meals. At the Shabbat table, Meir Anshel recognized that one
of the poor guests was, in fact, Rabbi Tzvi Ashkenazi, the chief rabbi
of Amsterdam. It was obvious to Meir Anshel that the Rabbi didn't want
his identity known, and so he treated Rabbi Tzvi like the rest of the

After Shabbat, Rabbi Tzvi wished his host a "good week" and went on his
way. Meir Anshel could not stop thinking about Rabbi Tzvi. Why was he
forced to wander around among a group of poor beggars? How could he have
paid Rabbi Tzvi the respect and attention due to him? Suddenly, Meir
Anshel called his servant and ordered his carriage. He settled himself
inside and rode off.

Meir Anshel slowed his horses when he saw the figure of Rabbi Tzvi
walking along the Judenstrauss toward the city exit. Meir Anshel called
out to the Rabbi and then descended from his carriage. "Please forgive
me, dear Rabbi. I recognized you at my Shabbat table but could see that
you did not want your identity known. Therefore, I did not treat you
with the proper honor and respect due you."

"I knew that you recognized me," smiled Rabbi Tzvi, "and was happy that
you did not betray my secret."

"I followed you not just to apologize," began Meir Anshel, "but also to
give you this." And with that, Meir Anshel held out a purse full of gold
coins. "I am certain that, so far from home, and wandering as you are,
you will find the money very useful."

Rabbi Tzvi refused the money, no matter how Meir Anshel persisted.

"King Solomon said: 'One who hates receiving gifts will live longer.'"
Rabbi Tzvi reminded him.

Seeing that he could not prevail upon Rabbi Tzvi to accept the gift,
Meir Anshel put the purse on the ground and said, "Heaven and earth are
my witness that I am declaring this purse of money ownerless." Meir
Anshel said good-bye, got into his carriage and rode home.

Rabbi Tzvi stood for awhile contemplating the situation. He decided
that, seeing that the purse was now ownerless, there was no reason to
let it fall into unworthy hands. He picked up the purse, looked inside,
and raised his eyes toward heaven. He prayed that G-d should send Meir
Anshel success in his business affairs, and that the blessing of success
would continue for his children and grandchildren for all generations.

This blessing was indeed fulfilled, for from that day on, Meir Anshel's
business prospered to an extraordinary degree. The "House of Rothschild"
became famous the world over.

                                       Adapted from Talks and Tales

                            MOSHIACH MATTERS
"Furthermore, the children of Ishmael will evoke many battles around the
world invoking Edom [the descendents of Esau] into fierce battles at
sea, on land and near Jerusalem. They will attack and conquer each
other...and additional armies will join the battle...Until God 'will
grab the corners of the Land [and the wicked will be shaken from it]'
(Job 38:13). He will remove the children of Ishmael from the
Land...Then, 'I will transform all the nations into a pure tongue, that
all shall call in G-d's Name and serve Him in unity (Zephania 3:9)."

                                                    (Zohar II, 32a)

                END OF TEXT - L'CHAIM 763 - Shmini 5763

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