The song in the intro is Shalom Levan Dodi by Jo Amar.
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"Since this morning, the IDF attacked dozens of targets affiliated with the
Hamas terror organization in the Gaza Strip. The targets included command
centers, training camps, various Hamas installations, rocket manufacturing
facilities and storage warehouses. The vast majority of the casualties are
terror operatives; most of whom were wearing uniform and working on behalf of
"As the prime minister said yesterday, we are not at war with the Palestinian people, but with the Hamas terrorists, and therefore we are bringing in the goods for the Palestinian people," noted IDF Major Peter Lerner, Defense Ministry Coordinator for Government Activities in the Territories."
This is a reality that has been coming for a long time. It is also the result of the no-Jew zone policy that has been the agenda of the West, most Arab nations, and even the Israeli government.
That is to say that when one says that the only way to have peace with Arabs is for Jews to be forbidden to live in lands that have always been native to Jews, these are the results. The idea of forcing Jews out of Gaza was that it would make Israel safer and it would be a step on the road to peace. The goal of this plan is to create an Arab nation called Palestine by forcing Jews out of places where Jews have always lived. Yet, Arabs can live in either Israel or in the Arab areas that they want to call Palestine. The reality is that Jewish blood has been meaningless for the last thousand years, and that must be realized by us.
In order to really understand the roots of this conflict you have to understand the history of the Jewish presense in the Middle East, and also the failures of past attempts of peace with the various Arab nations that surround us. The following links a good start here and here.
I will have more thoughts about all of this soon. For the moment I have so many emotions about all of this that I may need to make a video in order to express. So with that.....The Chronicles of Ehav Ever will cotinue.
"In the earliest times the Hebrew year began in autumn with the opening of the economic year. There followed in regular succession the seasons of seed-sowing, growth and ripening of the corn under the influence of the former and the latter rains, harvest and ingathering of the fruits. In harmony with this was the order of the great agricultural festivals, according to the oldest legislation, namely, the feast of unleavened bread at the beginning of the barley harvest, in the month of Aviv; the feast of harvest, seven weeks later; and the feast of ingathering at the going out or turn of the year (Ex. 23:14-17; 34:18, 22-23; Deut. 16:1-16).So much has changed for me in this past year, and I expect so much more to change. I have twice contemplated ending this blogging, and twice I have been convinced to continue. I have been challenged at work, and I will continue to be challenged. I have been put to the test physically in martial arts, and I will continue to meet each challenge. I have fallen in and out of love, and I expect to continue to learn what love really is. I have lost weight, and I have gotten in better shape. I have made mistakes, and I have mended fences. I have fallen flat on my face, and I have gotten back up stronger than before. I have been lost in Hebrew conversations, and I have gained better understanding.
This system of dating the New-Year is that which was adopted by the Semites generally, while other peoples, as the Greeks and Persians, began the year in spring, both methods of reckoning being primarily agricultural and based on the seasons of seed-time and harvest. Josephus asserts (l.c. i. 3, § 3) that while Moses appointed Nisan to be the first month for the sacred festivals and other solemnities, he preserved the original order of the months for buying and selling and for the transaction of other business.
It is altogether probable that the beginning of the year was celebrated from ancient times in some special way, like the New Moon festival. The earliest reference, however, to such a custom is, probably, in the account of the vision of Ezekiel (Ezek. 40:1) which, as stated above, took place at the beginning of the year, on the tenth day of the month (Tishri). On the same day the beginning of the year of jubilee was to be proclaimed by the blowing of trumpets (Lev. 25:9). According to the Septuagint rendering of Ezek. 45:20-25, special sacrifices were to be offered on the first day of the seventh month as well as on the first day of the first month. This first day of the seventh month was appointed by the Law to be "a day of blowing of trumpets." There was to be a holy convocation; no servile work was to be done; and special sacrifices were to be offered (Lev. 23:23-25; Num. 29:1-6; comp. ib. 10:1-10). This day was not expressly called New-Year's Day, but it was evidently so regarded by the Jews at a very early period.
The observance of the 1st of Tishri as Rosh ha-Shanah, the most solemn day next to Yom Kippur, is based principally on the traditional law to which the mention of "Zikkaron" (= "memorial day"; Lev. 23:24) and the reference of Ezra to the day as one "holy to Hashem" (Neh. 8:9) seem to point. The passage in Psalms (81:1-5) referring to the solemn feast which is held on New Moon Day, when the shofar is sounded, as a day of "mishpat" (judgment) of "the G-d of Jacob" is taken to indicate the character of Rosh ha-Shanah.