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  • This is John Freeman covering the winter weather advisory we are having - Springfield Daily News
    This is John Freeman covering the winter weather advisory we are having - Springfield Daily News
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  • https://theisraelbible.com/10-ways-to-live-like-david-lessons-from-the-life-of-israels-beloved-king/?utm_source=ActiveCampaign&utm_medium=email&utm_content=10%20Ways%20to%20Live%20Like%20David%3A%20Lessons%20from%20the%20Life%20of%20Israel%20s%20Beloved%20King&utm_campaign=I365%20-%20Daily%20-%20January%2003%2C%202025%20-%20TIB%20Domain&vgo_ee=%2BZtJ6dH5V82VSwCYynN4ABQjy3Jc%2Fw2F4jHyFQyjp5FMnqo%3D%3A7Ev0YzNgfB0f62MF7puK3ZPQWgfhr1yA
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    THEISRAELBIBLE.COM
    10 Ways to Live Like David: Lessons from the Life of Israel’s Beloved King
    David’s life, in all its complexity, shows us how to walk closely with God, through victories and failures alike. By embracing these ten principles, we can draw inspiration from one of the Bible’s most beloved figures.
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    Scientists Trace Fast Radio Burst to Surprise Source For First Time
    When a magnetar within the Milky Way galaxy belched out a flare of colossally powerful radio waves in 2020, scientists finally had concrete evidence to pin down an origin for fast radio bursts.
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  • https://www.newstarget.com/2025-01-03-medical-intervention-leading-cause-of-death-usa.html
    https://www.newstarget.com/2025-01-03-medical-intervention-leading-cause-of-death-usa.html
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    Medical intervention is the LEADING CAUSE of DEATH in the USA
    Hospitals in America are deemed as dangerous as third world countries due to medical intervention being a leading cause of death, surpassing cancer and heart disease. Most medical doctors in the USA are viewed as drug jugglers with limited scientific training, leading to harmful practices that result in approximately one million deaths annually. Pharmaceutical prescriptions […]
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  • https://amg-news.com/breaking-the-biggest-news-of-2025-us-corporation-dissolved-donald-trump-leads-as-commander-in-chief-restoring-americas-sovereignty-maritime-law-is-dead/
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    BREAKING: The Biggest News of 2025 - US Corporation DISSOLVED! Donald Trump Leads as Commander-in-Chief, Restoring America’s Sovereignty. Maritime Law is DEAD! - amg-news.com - American Media Group
    BREAKING: The US Corporation is DEAD! Donald Trump is now Commander-in-Chief, restoring America’s sovereignty. Maritime Law is OVER—freedom reigns! The biggest revelation of 2025 has arrived. Wake up, America, the revolution has begun!
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    From Destruction to Renewal: Lessons from Yosef, Yaakov, and Asarah B'Teves by R. Eliezer Simcha Weisz In Parshas Vayigash, Yosef reveals himself to his brothers, leading to an emotional reunion and the beginning of a new chapter for Yaakov’s family. After 22 long years, the brothers reunite and bring Yaakov down to Egypt. The Torah describes the poignant moment when Yosef and Yaakov finally meet: "וַיֵּרָא אֵלָיו וַיִּפֹּל עַל־צַוָּארָיו וַיֵּבְךְּ עַל־צַוָּארָיו עוֹד" (Bereishis 46:29) Yosef falls on his father’s neck and weeps, overwhelmed with emotion. According to most commentators, Yosef cries, though Ramban suggests it was Yaakov. Either way, this moment is deeply moving for both father and son. Despite the drama and history behind their reunion, Yaakov says nothing about the years of separation, nor does he ask why Yosef never wrote or explained his disappearance. Instead, his only words are: "אָמֽוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָי" (Bereishis 46:30). “Now I can die knowing you are alive.” Yosef also avoids discussing the past. Rather, he focuses on practical matters, telling Yaakov: "אֶעֱלֶה וְאַגִּידָה לְפַרְעֹה וְאֹמְרָה אֵלָיו אַחַי וּבֵית אָבִי אֲשֶׁר בְּאֶרֶץ כְּנַעַן בָּאוּ אֵלַי" (Bereishis 46:31). “Let me go to Pharaoh and arrange where you will live.” Why did neither father nor son address the past? Yaakov, Yosef, and their family had endured tremendous pain, but they chose not to dwell on it. Instead, they looked to the future. Yosef, aware of the challenges ahead, prioritized reuniting his family and safeguarding their spiritual identity. He immediately began arranging for the family to settle in Goshen, ensuring they would remain distinct and avoid assimilation. Similarly, in our present day, when facing trials, we too must find strength not in revisiting past losses but in our commitment to a hopeful future. This approach of looking toward the future also explains another puzzling moment in Parshas Vayechi: Yosef needed to be informed that Yaakov was ill: "וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה" (Bereishis 48:1). Why was Yosef not spending more time with Yaakov, especially given their years of separation? The Midrash (Pesikta Rabati) explains that Yosef was afraid Yaakov might inquire about the past—specifically the brothers’ betrayal—and curse them for their actions. For this reason, Yosef avoided being with his father. Yosef, having recognized his brothers' repentance, chose to focus on the future instead of reopening old wounds This mindset reflects a larger theme in Jewish life: pain and tragedy should propel us forward, not paralyze us in despair. After revealing himself to his brothers, Yosef and Binyamin reunite. The Torah describes their meeting: "וַיִּפֹּל עַל־צַוְּארֵי בִנְיָמִן אָחִיו וַיֵּבְךְּ וּבִנְיָמִן בָּכָה עַל־צַוָּארָיו" (Bereishis 45:14). Rashi comments: על צווארי בנימין אחיו—על שני מקדשים שעתידין להיות בחלקו של בנימין וסופן ליחרב. ובנימין בכה על צוואריו—על משכן שילה שעתיד להיות בחלקו של יוסף וסופו ליחרב "Yosef cried over the two Batei Mikdash that would stand in Binyamin’s portion and ultimately be destroyed, and Binyamin cried over the Mishkan in Shiloh, which would stand in Yosef’s portion and ultimately be destroyed." Even in their moment of reunion, Yosef and Binyamin wept—not over the past, but over future tragedies. Their tears reflect a profound understanding of the need to balance acknowledgment of pain with a forward-looking determination to rebuild. Yaakov similarly cried when he first met Rachel, not about past hardships but because he foresaw that they would not be buried together: וַיִּשָּׁק יַעֲקֹב לְרָחֵל וַיִּשָּׂא אֶת־קֹלוֹ וַיֵּבְךְּ (Bereishis 29:11). רש"י: ויבך. לְפִי שֶׁצָּפָה בְרוּח הַקֹּדֶש שֶאֵינָהּ נִכְנֶסֶת עִמּוֹ לִקְבוּרָה He prophesied that they would not be buried together (Rashi). This forward-thinking approach is also evident at a bris milah, where we bless an infant: כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית כֵּן יִכָּנֵס לְתוֹרָה, לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים Just as he has entered into the covenant, so may he enter into Torah, marriage, and good deeds. (Shabbat 137b) Even at the start of life, we look ahead to the child’s future growth and accomplishments. This brings us to Asarah B’Teves, a fast that always coincides with the reading of Vayigash and Vayechi, the parshiyos detailing Yosef’s reconciliation with his brothers, his reunification with Yaakov, and its aftermath( commemorated this year on the Friday before Parshas Vayechi ). Asarah B'Teves is unique among the minor fasts in that, according to some halachic authorities, it would be observed even if it fell on Shabbat, similar to Yom Kippur. This is due to its designation in the Torah as "בְּעֶצֶם הַיּוֹם הַזֶּה" ("on this very day"), indicating its significance just like Yom Kippur . Thus the Beit Yosef (Orach Chaim 550:4), citing the Rabbeinu David Abudraham highlights the uniqueness of Asarah B’Teves: וה"ר דוד אבודרהם כתב בהלכות תענית שי' בטבת הוא משונה משאר תעניות שאם היה חל בשבת לא היו יכולין לדחותו ליום אחר מפני שנאמר בו 'בעצם היום הזה' כמו ביום הכיפורים “The Abudraham writes that the fast of the 10th of Teves is distinct from other fasts because, unlike other fasts, if it were to fall on Shabbos, it could not be postponed, as it is described with the phrase ‘on this very day,’ similar to Yom Kippur.” The Beit Yosef comments: "ולא ידעתי מנין לו זה"—"I do not know the source for this." Referring to the assertion of the Abudraham that Asarah B'Teves would be observed even if it fell on Shabbat. This unique characteristic may reflect the profound significance of Asarah B'Teves, likening it to Yom Kippur in its emphasis on personal responsibility and future planning. Asarah B'Teves is not merely a commemoration of the onset of Nebuchadnezzar's siege of Jerusalem; it serves as a reminder that the ensuing 30 months of siege could have been utilized for reflection and repentance, potentially altering the course of history. The fast encourages us not to dwell on past suffering but to take proactive steps toward a better future. Similar to Yom Kippur, Asarah B'Teves focuses on forward-thinking—setting aside the past to concentrate on future improvement. These days are not solely for mourning but are opportunities for introspection, growth, and proactive planning for a better tomorrow In addition to Yom Kippur and Asarah B'Teves, there is a third fast, Taanit Chalom (a fast after a troubling dream), which can be observed even on Shabbat. Unlike other fasts that mourn past tragedies and are forbidden on Shabbat, Taanit Chalom (like Yom Kippur and Asarah B'Teves )addresses anxiety about the future by encouraging introspection and personal growth. The Gemara (Berachot 31b) explains that fasting after a disturbing dream can annul negative decrees, making this practice constructive by shifting focus from sorrow to proactive self-improvement. On Simchat Torah 5784, Am Yisrael faced unimaginable loss. Yet, rather than succumbing to despair, we united in battle, prayer, and mutual support. Though the war has now endured for almost 450 days, bringing fear and uncertainty, we remain steadfast in our confidence that, just as in the past, we will persevere and witness brighter days ahead. We are resolved to focus on the future, refusing to dwell on the pain of the past. As we read the parshiyot of Vayigash and Vayechi and commemorate Asarah B’Teves, we are reminded to direct our thoughts and actions toward the future. The fast, together with the lessons from the parshiyot recounting Yosef and Yaakov's resilience and unity, urges us to take responsibility for what lies ahead—strengthening our commitment to Torah, fostering unity within our communities, and actively shaping a brighter future for Am Yisrael. The Rambam writes about the transformative potential of each person's actions: לפיכך צריך כל אדם שיראה עצמו כל השנה כולה כאילו חציו זכאי וחציו חייב, וכן כל העולם חציו זכאי וחציו חייב. חטא חטא אחד—הרי הכריע את עצמו ואת כל העולם כולו לכף חובה וגרם לו השחתה; עשה מצוה אחת—הרי הכריע את עצמו ואת כל העולם כולו לכף זכות וגרם לו ולהם תשועה והצלה, שנאמר 'וצדיק יסוד עולם' (משלי י,כה) Therefore, a person must view themselves all year as if they are half meritorious and half guilty..., and the entire world as equally balanced. If they commit one sin, they tip themselves and the entire world to the side of guilt; if they perform one mitzvah, they tip themselves and the entire world to the side of merit, bringing salvation and deliverance…” (Hilchos Teshuvah 3:4) Let us demand of ourselves to tip the scales through acts of kindness, unity, and responsibility. As the Rambam challenges us, one good deed can change the course of history: לפיכך צריך כל אדם שיראה עצמו... חטא חטא אחד... עשה מצוה אחת “Therefore, a person must view themselves all year as if they are half meritorious and half guilty... If they perform one mitzvah, they tip the scales for themselves and the entire world toward merit and bring salvation.” (Mishneh Torah, Hilchos Teshuvah 3) The challenge before each of us is clear: perform one mitzvah and change the world! May Hashem bless us with the wisdom and strength to take responsibility for our actions, the courage to face the challenges ahead, and the unity to rebuild a world filled with Torah, mitzvot, and sanctity. May we merit to see the ultimate redemption, speedily in our days.
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    When Jacob arrived in Egypt, Joseph presented him to Pharaoh. Jacob blessed Pharaoh that the Nile River should miraculously overflow when he approached it. As a result of this blessing, the predicted seven years of famine ended after only two years. As he promised, Joseph settled his family in the province of Goshen. Forgiveness וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו וְאֵת כָּל בֵּית אָבִיו לֶחֶם לְפִי הַטָּף: (בראשית מז:יב) Joseph provided for his father and his brothers and his father’s entire household. Genesis 47:12 Joseph taught us to repay evil with goodness, just as he did with his brothers, sustaining them for the rest of his life. He was able to forgive his brothers not only because he was a master of self-control, but chiefly because he understood the nature of human evil. As we have seen, the brothers’ evil act of selling him into slavery served G‑d’s plan that Joseph eventually become viceroy of Egypt. Joseph focused on the positive outcome of his brothers’ acts rather than on their evil essence. Similarly, we ask G‑d to treat us like Joseph treated his brothers, perceiving our misdeeds as being ultimately for the good and responding to them with kindness. In order to “inspire” G‑d to see our misdeeds as being ultimately for the good, we must first do the same ourselves, by utilizing our misdeeds as motivation for self-improvement. The misdeed that fuels this transformation thus becomes a merit, retroactively serving a good purpose. We can further enhance our ability to transform our own misdeeds into merits by training ourselves to see other people’s offenses as potential merits, as well.1 FOOTNOTES 1. Likutei Sichot, vol. 5, pp. 241 ff.
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  • https://truth613.substack.com/p/how-can-we-trust?utm_source=post-email-title&publication_id=691395&post_id=154060718&utm_campaign=email-post-title&isFreemail=true&r=ccrm2&triedRedirect=true&utm_medium=email
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    HOW CAN WE TRUST?
    Only if we close our eyes.
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    Passionate Light By Tzvi Freeman The Infinite Light overflows with passion. The passion to enter within the finite, to define itself within space and time, to dwell within darkness. But this is its limitation: It is imprisoned within its endless presence, for wherever it goes it finds only itself. When Infinite Light meets darkness, no darkness is left. As it seeps into space and time, they blur and dissolve. Expose to it the finite cells of the human mind, and all reason surrenders. So the Infinite Light must first awaken a passion below, commensurate to its passion above. A passion of the intellect to know unbounded wisdom, of a created being to embrace its Creator, of darkness to shine. Only once it is awaited with burning desire, then may it enter, be welcomed and find peace. How could it be that a created being can accomplish that which is not in the hand of heaven to achieve? For in that human passion itself is G‑d, who is below as above, and within all things.
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  • https://www.midwesterndoctor.com/p/united-we-stand-divided-we-fall?utm_source=post-email-title&publication_id=748806&post_id=153870488&utm_campaign=email-post-title&isFreemail=true&r=ccrm2&triedRedirect=true&utm_medium=email
    https://www.midwesterndoctor.com/p/united-we-stand-divided-we-fall?utm_source=post-email-title&publication_id=748806&post_id=153870488&utm_campaign=email-post-title&isFreemail=true&r=ccrm2&triedRedirect=true&utm_medium=email
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    United We Stand, Divided We Fall
    Now is the time for each of us to begin making America Healthy Again
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    In advance of his arrival in Egypt, Jacob sent Judah to prepare a yeshiva – a place where he and his descendants could devote themselves to constant study of the Torah. Undistracted Attention to Spiritual Growth וְאֶת יְהוּדָה שָׁלַח לְפָנָיו אֶל יוֹסֵף לְהוֹרֹת לְפָנָיו גֹּשְׁנָה וגו': (בראשית מו:כח) [Jacob] sent Judah ahead of him to Joseph, to make advance preparations in Goshen. Genesis 46:28 Jacob sent Judah to start a school rather than asking Joseph to do so, recognizing that a Torah academy must be headed by a person who is completely removed from mundane affairs and is fully immersed in the study of the Torah. Since Joseph’s Divine mission required that he run the mundane affairs of Egypt, he could not also head Jacob’s school of Torah, notwithstanding his undisputed righteousness. Likewise, those who wish to adopt the vocation of the Torah scholar or teacher must be both allowed and required to be completely separated from worldly affairs, in order to be able to focus on educating our children without any distractions.1 FOOTNOTES 1. Likutei Sichot, vol. 3, pp. 827–830. See Eiruvin 65a.
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