Search Results for: purim

GOOD NEWS: Berland-Toady *Shalom Arush* All Set to Discredit Himself!

The Master of the World had mercy on us!

As I wrote before:

Shalom Arush plays a calculating two-faced game. When speaking with victims of Berland and those courageous warriors working to set up a “Ma’akeh” against that awful stumbling block, he often pretends to understand the problems with his ex-rabbi. And then he goes right back to visiting gravesites and publicly praying for Berland’s welfare.

Now, as you can see in the following video clip — the man who still, STILL gratuitously calls Sabbatean womanizer–idolater–murderer Eliezer Berland yemach shemo “My Teacher and Master” (!) to this very day — has spoken imprudently. Finally.

Probably misremembering Breslov sources (cf. Kochvei Ohr, sec. “Sichot Vesipurim” #4) Arush says Mashiach will come by the end of the next Jewish year.

So, either Mashiach won’t come, publically rendering S. Arush (akin to) a false prophet (just like his Teacher and Master, Berland, of course). Or Mashiach will come, in which case, this will doubly be the case…

God-willing, I hope to post a reminder after next Rosh Hashana.

Chafetz Chaim Lashon Hara chapter 4:8

כשבית דין (לג) אומרים לאדם דין אחד במה שהוא (לד) בקום ועשה, בין שהוא דברים שבין אדם למקום או דברים שבין אדם לחברו, ואינו רוצה לקים בשום אפן, ואין לו תשובה במה שאינו מקים, מתר לספר גנותו ואף לרשם את גנותו בספר הזכרונות לדור דורים. ואם השיב תשובה באמתלאות, שתלוי לפי דבר המסור ללב, דינו כך, אם אנו מבינים שהתשובה זו איננה אמת רק להוציא מדעתנו, אין אנו צריכין להאמינו (לה) ומתר לספר בגנותו ואף לרשם כנ”ל, אבל אם הדבר ספק, אסור לספר בגנותו.

Again, see the evidence here.

UPDATE: Mashiach didn’t come.

Eretz Yisrael Is the Place for Growth

Moving On & Up

R’ Chaim Leib Belsky, Ramat Eshkol, Yerushalayim

When we first came to Eretz Yisroel as a young couple, we did not give much thought to whether we “moved” here and to the possibility of “moving back.” We just saw ourselves as “living here.” This didn’t preclude us from moving back, but it did take our focus off the emotional issue of having left our familiar and comfortable place, and it allowed us to focus instead on “living” in the here and now.

One who moves from New York to Cleveland does not think too much about how long he will end up being in Cleveland. In this regard, our move to Eretz Yisroel was the same. We sought to ensure that our reasons for relocating should b’ezras HaShem work out, and we endeavored to establish a comfortable home here.

It would have been counterproductive to refrain from investing in the necessary arrangements to make ourselves comfortable. Why should we shlep all those personal items from back home if we were only here to try it out? But then, how would we ever have felt at home here if we had been conducting ourselves as if we were in a sleep-away-camp or bungalow colony, living out of the proverbial suitcase?

We did not plan to be in Eretz Yisroel: we planned for being in Eretz Yisroel. This meant taking the necessary steps to live comfortably. The Gemara (Kesuvos 112a) relates that R’ Ammi and R’ Assi would move from the sun to the shade and from the shade into the warm sunny area while teaching their talmidim. Rashi explains that they would move to the more comfortable spot so that they wouldn’t come to complain about living in Eretz Yisroel. They did not look to overcome the prohibition of speaking negatively about Eretz Yisroel by controlling their feelings; they ensured that they would not have anything to complain about.

It is not about giving Eretz Yisroel a chance to suit us: it’s about giving ourselves a chance to appreciate Eretz Yisroel. There are various jobs and other opportunities in Eretz Yisroel, and many of them require only a minimal effort or investment. We should also have a bit of faith in ourselves when trying to speak the local language, as most of us have a solid background in Lashon HaKodesh, and with a bit of practice, this will make our lives significantly easier (this goes for trying to understand the local mentalities as well). From our own experience, these adjustments for success have made a significant impact in enabling us to establish ourselves here in Eretz Yisroel.

Most significantly, to appreciate living in Eretz Yisroel we must educate ourselves a bit through the lens of the Torah. Moshe Rabbeinu davened five hundred and fifteen tefillos to merit entering Eretz Yisroel. Throughout our history, many anashim yereim u’sheleimim [righteous people] were moser nefesh [made sacrifices] to come to the Land and lived here besimchah despite much difficulty and hardship. HaShem Yisborach has thrown open the doors of Eretz Yisroel bechasdo hagadol (in His great kindness) and made living here infinitely more feasible than it has been since ancient times. Why is it that some people are not more open-minded about the opportunity to do what their ancestors would have been moser nefesh for, at a time when physical comforts are widely available here?

I am not minimizing the significant factors one must deal with in making such a move. I ask, though, do we identify with the ideals of our ancestors? Do we appreciate what it is that HaKadosh Baruch Hu so desires about this Land? Do we recognize the ruchniyusdik and halachic significance of living in the Holy Land? Do we appreciate walking, quite literally, in the footsteps of Avraham Avinu and Dovid HaMelech, where the pesukim of Torah come alive before us?

There is also much to say about the atmosphere in Eretz Yisroel. The reality of shavas vayinafash [HaShem’s “rest”] on Shabbos is significantly easier to sense and appreciate in Eretz Yisroel. The shuk (marketplace), teeming with people on Erev Shabbos, is quiet and empty before sunset. One can feel Shabbos or Yom Tov approaching from the very flow of traffic on the streets. The entire financial system, banks, and all, close down from Friday until Sunday. You know which Yom Tov is approaching for weeks or months beforehand just walking the streets or going into the shops. Shofaros are being blown at all hours of day and night during Elul, so too the sounds of sukkos being built from the beginning of Tishrei. On Sukkos itself, the streets and alleyways are filled with sukkos. Merchandise being sold in all stores varies accordingly in the weeks leading up to Chanukah, Tu BiShevat, Purim, Pesach, and Shavuos. You do not have to be an overly spiritual person to be affected by the kedushas hazman that can be felt in the air.

A final thought: As with any mitzvah or ma’alah ruchnis (spiritual virtue), the yetzer hara will make matters difficult. This is especially true regarding living in Eretz Yisroel where one can reach greater spiritual heights than in chutz laAretz. The avira deAr’a (air of the Land) promotes shteiging and a desire for greatness in Torah and avodah, and one can grow exponentially without the distractions of chutz laAretz. Also, people in Eretz Yisroel don’t seem to get old, only whiter. You can see seventy and eighty-year-old yungeleit going to beis medrash to learn with a frishkeit (freshness) and a lebedikeit (liveliness). This is truly the Eretz HaChaim.

Learning and Teaching

Though I spent some time in Eretz Yisroel when I was younger, I did not have the experience of learning in Eretz Yisroel as a bochur. I learned in Telshe Yeshiva Chicago for a couple of years and then in Yeshiva Rabbeinu Chaim Berlin until my wedding. I will never forget my first impression of the Mirrer Yeshiva when I first came to Yerushalayim as a yungerman—the overwhelming feeling of awe in a “neighborhood” of Torah. I learned subsequently in my grandfather’s kollelfor many years, and also had the opportunity to gain immeasurably from HaRav Yitzchok Berkowitz and HaRav Yechezkel Weinfeld. For the past ten years, I have had the privilege of learning and teaching in Yeshivas Tiferes Yisroel, a yeshivah for American bochurim.

Reprinted with permission from Avira D’Eretz Yisroel.

Where Is the ‘Ark of the Covenant’ Today? – Tvi Fishman

Where Is The Aron Today? Three Experts Weigh In

By  Tzvi Fishman  – 

Every year around Purim, we read about the aron kodesh on Shabbat. But where is the aron today? To learn the answer to this question, The Jewish Press recently spoke to three experts.

Rabbi Chaim Richmond is co-director of the Temple Institute and recently started a project, “Jerusalem Lights,” whose goal is to bring the light of Torah to the wider world.

The Jewish Press: Do we know where the aron is today?         

Rabbi Richman: There many opinions, but the Rambam writes that when Shlomo HaMelech oversaw the construction of the first Temple, he perceived through ruach hakodesh that it would be destroyed, so he had a maze of underground tunnels and chambers built to hide its vessels and thus prevent them from being captured.

The second book of Chronicles records that King Josiah had a premonition that the Temple would be destroyed due to the corruption of his era, so he had the ark hidden in a specially-constructed maze of underground tunnels and chambers.

The Rambam accepts this as fact, and indicates that the Ark of the Covenant has been there ever since, which means that the legend of the “Lost Ark” is a non-Jewish invention, an intriguing basis for exciting movies and novels, but nothing more than that.

We basically know where the ark is located. The problem lies in reaching it.

If its location is known, why didn’t the Jews who built the second Temple restore it to its place in the Holy of Holies?

That’s a good question, which has never been clearly answered. Perhaps they knew the Second Temple would be destroyed as well and therefore decided to leave it in its hiding place. Perhaps the special segulos of the aron functioned as before even though it remained hidden. Or perhaps they couldn’t find it.

You have stated that finding the aron is important. Why do you think so?

The discovery of the ark, with the Tablets of Law inside, along with the broken Tablets, will trigger a wave of world teshuvah. Mankind will return to G-d. They will realize that all of their gods and doctrines are false, and that the Torah, and the covenant between Hashem and the nation of Israel are true.

In addition to teaching at several high-school yeshivot, Rabbi David Samson is a tour guide and lecturer on Tanach and the history of Eretz Yisrael.

The Jewish Press: What attempts have been made to locate the ark’s hiding place under the Temple Mount?

Rabbi Samson: There are scattered records throughout the ages of excavations that were conducted without success. One of the most recent and documented was conducted in 1909 by Montague Brownlow Parker from England.

He actually began his digging in the City of David, basing his undertaking on research gathered by a Finnish explorer, Henrik Valter Juvelius, who theorized that a system of underground tunnels led from the area of Silwan (the City of David) to the Temple Mount and the hiding place of the Temple vessels from the time of King Solomon.

The excavations uncovered an ancient system of tunnels, and many artifacts valuable in archeological research, but no treasures from the Temple. In the spring of 1912, Parker began to dig under the Temple Mount itself. The excavation coincided with the Passover, Easter, and Nabi Musa Festival of the Muslims, who claimed that Parker was trying to undermine the foundations of the Dome of the Rock shrine.

Due to incitement by the Arab Wakf, Arab rioting broke out in the city, and Parker had to pack up whatever equipment he could salvage and flee. Some of the items he left behind during his hasty escape are on display in the City of David National Park.

The most ambitious attempt to discover the hidden cavern chamber holding the ark under the Temple took place in July 1981, led by Rabbi Yehuda Meir Getz, who served as rabbi of the Kotel for 27 years before his death in 1995. The Jewish Press recently spoke with his grandson, Rabbi Adiel Getz.

The Jewish Press: What can you tell us about that excavation?

Rabbi Getz: My grandfather’s most inner being was connected to the Beit HaMikdash. In addition to his official duties as Rabbi of the Kotel, he headed the Bet-El Yeshiva for the Study of Kabbalah in the Old City.

Long before the Western Wall Tunnels were renovated and made available to the public, he would spend his nights, learning Torah and reciting Tikkun Chatzot with students in a narrow passageway he had discovered, facing what is now called, “Warren’s Gate,” after the engineer Charles Warren who was sent by the British to map underground Jerusalem in 1867.

In the time of the Second Temple, the gateway led to a tunnel and staircase to the Temple Mount, adjacent to the site of the Mikdash. After the Byzantine conquest of Jerusalem collapsed, the Jews were allowed to pray in a synagogue they built in the tunnel until it was destroyed in 1099 in the First Crusade. The tunnel became a water cistern, which Wilson named Cistern 30. My grandfather believed it could lead to the chamber where the ark was concealed, and above it, on ground level, to the place of the Altar.

Did he confer with anyone about his theory?

In 1976, he wrote to the Lubavitcher Rebbe about the matter, as he did with many issues, and asked if he could conduct excavations to investigate his conjectures. The Rebbe answered in the negative, saying it was a matter of Kodeshim. For the next five years, Rabbi Getz left things at that.

At the time, he was in charge of all Kotel affairs, from security to public ceremonies and archeological studies. The Ministry of Religion, and other government agencies, had authority on paper, but they left my grandfather alone to watch over the Kotel and its immediate surroundings.

In 1981, prompted by an inner compulsion, he ordered Jewish workers to break through the wall of Wilson’s Gate. The other ancient, sealed gates of Har HaBayit are composed of thick barricades of mud and stone, but the five-meter-high Wilson’s Gate crumpled into dust after a few hours of ardent sledgehammering. Suddenly, the ancient cistern appeared before the eyes of the workers who immediately summoned my grandfather.

How did your grandfather react?

During all of the work, he kept a diary. That day, he wrote, “I sat motionless for a long time, with hot tears pouring out of my eyes. I was seized with joy and trembling, and I felt deep inside that the next stage after discovering the tunnel would be the coming of the Mashiach and the redemption of Am Yisrael.”

He took the disappearance of the wall as a Heavenly sign that the time had arrived to carry out the exploration.

What did the opened gateway lead to?

It exposed a cistern 8 meters wide, 10 meters high, and 30 meters long, filled with water, mud, and sewage. First with shovels and buckets, then with a generator and pump, the water was removed from the cistern, which became a broad tunnel when empty.

My grandfather was sure it would lead them to the aron ha’brit. Holding to his calculation, which was shared by Rav Goren, that the Foundation Stone supported the altar outside the Sanctuary – not the Ark of the Covenant in the Kodesh HaKodeshim – and considering a Gemara that related how a kohen saw the hidden ark in a tunnel near the Chamber of Wood in the Woman’s Court, then died before he could approach it, Rav Getz first set out to reach the Foundation Stone. He planned to take chemical samples of the rock to determine if they contained traces of the materials used in the construction of the Altar.

When the diggers reached the end of the tunnel and banged on the wall in front of them, they heard hollow sounds indicating that the tunnel continued beyond the wall.

All of this was conducted in secret?

My grandfather first informed Rav Goren and Rav Ovadia Yosef. Then he told the heads of the Ministry of Religion about the project; also Defense Minister Ariel Sharon, Mossad Chief Rafael Eitan, and Deputy Prime Minister Yigael Yadin, the famous archeologist.

They all told him to continue the excavation, but not to tell Prime Minister Menachem Begin. In retrospect, my grandfather said that if he had told Begin, he would have consented along with the others, but that after the story became public, Begin had to stop it to prevent a war.

Some people maintain that Arabs heard the digging and informed the Muslim Wakf. My grandfather attributes the news leak to a reporter for Kol Yisrael who broke the headline story. The Wakf authorities sent Arabs down the scaffold shaft that the Ministry of Religion had erected, and a fight broke out in the tunnel between them and the Jewish workers and yeshiva students that my grandfather rallied to defend the site.

The project was terminated by Begin, and Warren’s Gate was once again sealed with enough layers of concrete to stop a division of tanks.

How did Rabbi Getz react?

He was heartbroken. He collapsed from exhaustion and was rushed to a hospital. In his diary entry for September 3, 1981, he writes: “My feeling when I recited Tikkun Chatzot today was close to that of my forefathers when they saw the House of our God go up in flames when it was destroyed…but I must persevere and not let the disappointment shatter my spirit.”

Reprinted from The Jewish Press.

Tzvi Fishman is a recipient of the Israel Ministry of Education Award for Creativity and Jewish Culture. His many novels and books on a variety of Jewish themes are available at Amazon Books, including four commentaries on the teachings of Rabbi Kook. Recently, he has published “Arise and Shine!” and “The Lion’s Roar” – 2 sequels to his popular novel, “Tevye in the Promised Land.” In Israel, the Tevye trilogy is distributed by Sifriyat Bet-El Publishing. He is also the director and producer of the feature film, “Stories of Rebbe Nachman,” starring Israel’s popular actor, Yehuda Barkan.

He can be contacted via his website: www.tzvifishmanbooks.com

Download ‘Making of a Godol’

UPDATE: The hyperlink was since removed by Google (allegedly by the family).

If you want a discounted hard-copy of the “improved” edition, see this.

Here are some other articles on the book’s controversy, or quoting from it (in descending order of importance):

And More…

Rabbi Hirsch on ‘Hachareish Tacharishi’

Purim: To Remain Silent

When Mordechai tried to convince Queen Esther to intervene on the Jews’ behalf, he famously told her, “…for if you shall surely be silent at this moment, redemption and salvation will arise for the Jews from another avenue…” (Est. 4:14). The Hebrew words which Mordechai said that refer to Esther being “silent” are hachareish tacharishi (see Esther Rabbbah §8:6). As you’ve probably realized, cheresh is not the only Hebrew word that refers to “quiet” or “silence.” In this essay, we will visit the words shetikah, dom, chashah, and hass which all bear that meaning as well. First, we will explain the nuances between these four different words for silence. Afterwards, we will turn our focus on the word cheresh and how it differs from the other words. In doing so, will gain a better appreciation of why Mordehcai uttered the fateful words hachareish tacharishi, and did not use one of the other synonyms for “silence.”

Rabbi Avraham Bedersi HaPenini (1230–1300) explains that the different words in question denote different types of silence: shetikah denotes the silence that comes after a commotion has been quelled. This root appears only four times in the Bible—two of which are in the context of Jonah telling his shipmates that if they throw him overboard, the stormy sea will “calm down” (Jonah 1:11–12). Outside of the Bible, cognates of shetikah are actually used by the Targum as Aramaic translations of cheresh-based words (e.g., see Targum to Gen. 24:21 and Num. 30:5, 3:8).

Rabbi Bedersi further explains that dom refers to what he calls a “natural state” of silence. The classical example of this is when Aharon was confronted with the death of his two eldest sons, the Bible says “and Aharon was silent” (Lev. 10:3), where the word vayidom appears. This means that Aharon was so overwhelmed with that painful development that he could do nothing in reaction, but stand in silence—he could not even think.

Pace Rabbi Bedersi, Rabbi Yaakov Tzvi Mecklenburg (1785–1865) explains that dom refers to a sort of deliberate silence, whereby a person is quiet because he consciously and intentionally decided to be quiet. According to this approach, vayidom Aharon means that Aharon purposely disconnected himself from the matter at hand by refusing to comment on it. Interestingly, Nachmanides (there) writes that Aharon first cried and then was silent. However, Rabbi Mecklenburg disagrees with this assessment by arguing that if such was the reality, then the Torah should have used a cognate of shetikah to convey his silence, not the word dom.

Still others explain that dom is a general word for “stoppage,” like when Joshua stopped the sun from moving at Gibeon, the Bible reports shemesh b’givon dom (Josh. 10:12). The rabbis exegetically refer to that incident as the sun being silent from “singing G-d’s praises,” but the literal meaning does not refer to silence at all. Obviously, when one is quiet his lips stop moving, so “stoppage” and “silence” are quite related.

[You have no right to remain silent, join the campaign: http://bit.ly/3hebrew ]

The next word for “silence” is chashah. King Solomon famously wrote that there is a time for everything, and in listing examples, he writes “There is a time to be silent (eit lachashot), and there is a time to speak” (Ecc. 3:7). Rabbi Bedersi does not explain the meaning of this word, but Rabbi Mecklenburg explains that the type quiet connoted by chashah is a reflective, introspective sort of silence (similar to Rabbi Bedersi’s understanding of cheresh below). Nonetheless, Rabbi Shlomo Aharon Wertheimer (1866–1935) explains that chashah refers to the silence of a person who holds himself back from answering another, even though he has what to answer. [Rabbi Mecklenburg also theorizes that the terms nichush (“divination”) and choshen (the Kohen Gadol’s “breastplate”) are derived from this root.]

Finally, the verb hass (also not mentioned by Rabbi Bedersi) refers to the act of making others quiet (i.e., hushing them). The etymology of this word might be an onomatopoeic adaptation of the sound used to quiet others (like “shh…”). As Rabbi Shlomo Pappenheim (1740–1814) and Rabbi Mecklenburg explain it, this verb is usually employed when silencing others in order to allow them to listen to somebody else, or to show honor/awe to somebody else. Rabbi Mecklenburg proposes that the word hasket (“listen,” Deut. 27:9) is a portmanteau partially derived from the word hass in the sense of being quiet in order to hear what somebody else has to say.

Now that we got the other words out of the way, we can focus on the phrase hachareish tacharishi and why Mordechai used cognates of the word cheresh as opposed to the other words mentioned above.

Rabbi Bedersi explains that cheresh denotes an introspective silence whereby the silent party considers certain ideas, but does not verbally reveal those thoughts. This is the type of silence practiced by wisemen and experts (in Akkadian charash means “wise” or “intelligent”). In related contexts, a certain type of craftsman is called a charash (Ex. 35:35), and the Pharaoh’s advisors (chartumim in Hebrew) are called charshei by the Targum (to Ex. 7:22). Those people are experts in their field and silently think about how to best go about doing what they do. The artisan in particular tends to be quiet while he concentrates on his work. Digging into the depths of one’s mind is conceptually similar to “plowing” (charishah), hence the two words are related in Hebrew. [In some places, evil-doers are especially associated with this type of silence (see Prov. 3:29 and Job 4:8, with Rashi).]

A cognate of cheresh word is also used in the famous verse which says (Ex. 14:14), “G-d will fight for you, and you will be silent (tacharishun)” which means that G-d will take care of the Egyptian army, while the Jews silently sit on the sidelines, contemplating how G-d wages war on their behalf.

According to this, Mordechai implored Esther to get involved in the dire situation by using the phrase hachareish tacharishi as if to tell her not to just silently think about the existential threat facing the Jews, but to verbally go out and do something about it.

Rabbi Pappenheim explains that the core meaning of the root CHET-REISH-SHIN from whence cheresh is derived is “plowing” (charishah), which prepares a section of land for agricultural use. From that context, the meaning of this root was expanded to refer to any way of preparing or manufacturing tools out of wood, stone, or metal (a “smith” is called a choresh). From that context, the root was further expanded to refer to anybody who deliberately ponders his actions, and from there it finally refers to anybody who is quiet.

Another derivative of this root is the word chorshah (“forest”) which, because of the thick foliage, is a quiet, insulated area (see I Sam. 23:15, II Chron. 27:4).

Rabbi Pappenheim stresses that the type of silence denoted by the word cheresh is still related to the primary meanings of this root, because it is the type of contemplative silence that is used for incubating one’s thoughts before figuring out what to say. Just like plowing prepares a field for sowing, so does this form of silence prepare oneself for future speech. Basically, cheresh is most appropriate when somebody is quiet while considering what to say next.

Accordingly, Mordechai specifically uses this word when urging Esther not to remain “silent” as way of stressing the urgency of the matter. Mordechai’s message was essentially that there is no time for her to silently consider what to say; action must be taken immediately.

Finally, the word cheresh (or cheiresh) in Mishnaic Hebrew refers to somebody who can neither hear nor speak (see Niddah 13b). In other words, even though cheresh in the Bible generally refers to one who is silent, in later Hebrew it means somebody who is both deaf (unable to hear) and dumb (unable to speak). Rabbi Pappenheim explains that a deaf-mute is called a cheresh because he is the paragon of quiet; silence surronds him on all sides: he does not break the silence through his own speech, nor does he hear anything other than silence.

There may even be Biblical precedent for such usage: When Moshe told G-d at the burning bush that he is not the right person to speak to the Pharaoh because of his speech impairments, G-d responded, “Who put a mouth for man, or makes a person mute (ilem) or deaf (cheiresh)… is it not I—Hashem? (Ex. 4:11)” If cheiresh just means “silent” then how is it different from ilem? Because of this, some commentators explain that when Moshe said cheiresh he really meant mute and deaf, which is exactly how the rabbis use the word. Others explain that he really meant deaf but not mute (see Tosafos to Chagigah 2b, with Maharsha and Hagahos Rashash there, as well as Ibn Era to Ex. 4:11). [Rabbi Shlomo Algazi (1610–1683) writes that in Rabbinic Hebrew cheiresh means deaf-mute, while in Biblical Hebrew it refers to somebody who can hear, but cannot talk. This is somewhat problematic because then that term means the exact same thing as ilem.]

Either way, the term cheresh is associated with a more intense form of mutedness than the other words we have encountered. Rabbi Samson Raphael Hirsch (to Ps. 28:1) explains that cheresh refers to the stillness of a person who is asked to speak or act, but instead ignores that request. Such a person acts as though he were “deaf” and did not hear the request. With this in mind, we may posit that Mordechai purposely used the loaded term hachareish tacharishi to tell Esther that she should not ignore his call for action as though she were “deaf” and heard nothing but silence. Instead, she should be spurred into action and tell Achashverosh what is necessary for saving her people.

Thanks to readers like you, we are close to three-fourths (75%) done with the camapign to publish the THIRD edition of my book Lashon HaKodesh: History, Holiness, & Hebrew. 

Anybody who donates between now and March 11 (Shushan Purim) will automatically be entered in a raffle for a free copy of my book God versus Gods: Judaism in the Age of Idolatry!!!!!

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From Ohr Somayach, here.