Baruch Dayan HaEmet - Rabbi Raziel Shevach, z'l, of Havat Gilad Time to Cry OUT and Blow Trumpets and Repent as per the words of Rambam Hilchot Taanit.

Bs"d Please read till end to see the tribute to Rabbi Raziel Shevach, z'l, of Havat Gilad in Samaria by AFSI More on this tragedy and what you can do: https://shemittahrediscovered.blogspot.com/2018/01/temple-mount-judea-and-samaria-lives.html The following Rambam in Hilchot Taaniyot in the Mishne Torah was quoted by Rabbi Shlomo Diamond in a CD put out by learntorah.com RDC719  following the Azan tragedy in Brooklyn, NY Chanukah, Rosh Chodesh Tevet.  Interestingly, both the Azan Family and the Sassoon Family happened on Rosh Chodesh a day designated for repentance and the sounding of Trumpets. The Rambam, see text below, states that when a tragedy happens we need to cry out and blow trumpets to do Teshuva as it was a result of our sins.  Rabbi Diamond then pointed out that according to the Zohar it is written that in the Ikvasa d'Meshicha, in the footsteps of the Moshiach, which according to the Chofetz Chaim is happening in our day, there will be situations where there will be no reward and punishment and that bad things will be allowed to happen to those who are not necessarily deserving but rather according to Mazal, pre ordained decrees so to speak. Rabbi Diamond explained that nevertheless the tragedy is justified however based on collective sins or even sins of past generations.  Therefore, when Raziel Shevach, Rabbi,  a Mohel, one who performs circumcision, a Shochet, a ritual slaughterer, volunteer for MDA and an EMT, volunteer for Chevra Kadisha and father of 6, living under the harshest of conditions in Eretz Yisroel in Chavat Gilad is murdered in a terror attack we have to stop what we are doing and be introspective. and then blow the Trumpets!  Here was an individual who lived his life with his family tremendous Mesirat Nefesh, self sacrifice, in  a settlement established in answer to a terror attack.  This settlement was not recognized by the State of Israel, nor receiving electricity and water but rather hooked up to generators and water tanks. One can't help but conclude that his death served as a collective Korban, a very H-ly human sacrifice for the entire people.  It is a wake up call to do collective Teshuva and to raise the trumpets in the process.  According to the Rambam, if we do not do Teshuva, and say that this is happenstance, accordingly  according to the Torah, we can expect continued such tragedies G-d forbid! This attack did not happen in a vacuum.  The roads of Judea and Samaria have not been safe.  There is constant rock throwing by Palestinians and the State of Israel is not doing its job to provide adequate security to the Settlers living in Judea and Samaria.  This has recently made the news on any website that covers Judea and Samaria, any website sympathetic to a Dati Leumi perspective, and supportive of settlement in Judea and Samaria. If you were not aware of the dangerous security situation in Judea and Samaria and the rock throwing and the way the IDF were turning the cheek,  then probably, you are not overly concerned with the welfare of our fellow Brethren living in Judea and Samaria.  You probably don't acknowledge their sacrifice, living on the high ground,  holding on to the Land with their very fingertips while protecting the low ground of Gush Dan, Tel Aviv and the surrounding heavily concentrated population centers.  Yes, these same settlers in addition to all the above, are loyal Israeli citizens, pay their taxes and serve in the army in combat units to protect the State and its citizens.   Compare that to the Palestinian terrorists who have been educated from a young age to be Jihadists, and have families and communities who empower, encourage and celebrate their acts of terror.  These are Palestinians who claim to be the victims of "Israel's Occupation" yet enjoy receiving benefits such as health, education and jobs from Israel.  They glorify acts of terror against Israel.   In fact monetarily,  terrorists and their families are compensated generously for terror attacks and the greater the crime the greater the compensation.  This has been brought to the attention of many.  Yet, collectively, we have chosen to keep the status quo and turn a blind eye. .   Perhaps G-d is giving us this wakeup up. It seems obvious that this terrible tragedy is a result from a general security lapse policy and a general lax attitude that treats the settlers as second class citizens.  While many of the Likud MK's have recently been vocal in support for Sovereignty thanks to activists such as Women in Green, we have failed these settlers big time with real facts on the ground and the Prime Minister is at the helm and is accountable.  Votes taken in support to normalize the settlements and the Jewish residents  living in Judea and Samaria,  so that they are subject to the same laws as the those within the green line, practically are of no real consequence.  Presently, words and not substance.   The reality is that there is an unofficial building freeze for Jews in Judea and Samaria and young famillies can not build nor grow and communities can not expand according to their natural birthrate. So what can we do?   Enough empty condemnations of terror and condolences without real consequences.  Normalize and Annex all of Jerusalem and Judea and Samaria.   Stop the demolition orders at Netiv HaAvot and save the homes of 15 families. End the Judicial Tyranny of the Israel Supreme Court and establish in its stead a court, just, fair and unbiased that is consistent to Torah and Halacha Moshe MeSinai, Hebraic Law rather than a hodgepodge of British, Turkish and Jordanian law. Alternatively, as the Rambam points out don't be shocked if we are hit with additional terrible tragedies Chas Veshalom! Temple Mount does not belong in the hands of the Waqf nor in the hands of the Saudi's as Herzog would like.  It is time to recognize Jerusalem as the Capitol of Israel and the Temple Mount as the place where all the Nations of the World will stream as is written. Ki MiZion Tezei Torah UdVar Hashem MeYerushalyim!  Isaiah Chapter 2 1. The word that Isaiah, son of Amoz, prophesied concerning Judah and Jerusalem.   א. 2.And it shall be at the end of the days, that the Mountain of the Lord's House shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it.   ב. 3. And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the House of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.   ג. 4. And he shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore.   ד. 5. "O house of Jacob, come and let us go in the light of the Lord."  Isaiah 11:9  "They will neither harm nor destroy on all My holy mountain, for the earth will be full of the knowledge of the Lord, as water covers the sea" http://www.chabad.org/library/article_cdo/aid/951995/jewish/Taaniyot-Chapter-One.htm Introduction to Hilchos Ta'aniyot [This text contains] one positive commandment: To cry out to God in the event of great distress that affects the community as a whole. This mitzvah is explained in the following chapters. הלכות תעניות - הקדמה מצות עשה אחת והיא לצעוק לפני ה' בכל עת צרה גדולה שלא תבא על הצבור: וביאור מצוה זו בפרקים אלו: 1 It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets...." [This commandment is not restricted to such a limited scope; rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague, locusts, or the like - cry out [to God] because of them and sound the trumpets. א מצות עשה מן התורה לזעוק ולהריע בחצוצרות על כל צרה שתבא על הצבור. שנאמר על הצר הצורר אתכם והרעותם בחצוצרות. כלומר כל דבר שייצר לכם כגון בצורת ודבר וארבה וכיוצא בהן זעקו עליהן והריעו: Commentary on Halachah 1 It is a positive Torah commandment - See Sefer HaMitzvot (Positive Commandment 59), which mentions this in the reckoning of the 613 mitzvot of the Torah. Significantly, however, the Rambam's appreciation of this mitzvah differs in the Mishneh Torah from that in Sefer HaMitzvot. To explain: Following the verse quoted here by the Rambam as a proof-text, the Torah continues [Numbers 10:10]: "On the days of your rejoicing, on your festivals, and on your new moon [celebrations], you shall sound the trumpets for your burnt offerings and for your peace offerings." In Sefer HaMitzvot, the Rambam writes: We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him. In Sefer HaMitzvot (and similarly in Sefer HaChinuch, Mitzvah 384), the emphasis of the mitzvah is clearly on the sounding of the trumpets during the sacrifices. In the Mishneh Torah, when listing the 613 mitzvot at the beginning of the text, the Rambam mentions the sounding of the trumpets both for the sacrifices and in times of distress. Nevertheless, further on in the beginning of the text, when delineating the mitzvot according to subjects, he places the emphasis on crying out to God at a time of distress (seemingly, including crying out verbally and crying out with the trumpets in the same mitzvah). Significantly, in Hilchot Klei HaMikdash, Chapter 3, where the Rambam mentions the practice of sounding the trumpets in connection with the offering of the sacrifices, he does not mention it as a component of this or any other specific mitzvah. (Note also the commentary of the Maggid Mishneh, which questions why these two different rites were included as a single mitzvah at the outset. Even in the Torah, they are included in two separate verses.) to cry out - in prayer. Our Sages (Sifre, VaEtchanan) explain that זעקה is one of the ten verbs used for prayer. and to sound - The verb להריע refers to the sounding of a series of staccato notes referred to as teru'ah. See Hilchot Shofar 3:2-4. Significantly, although in practice, both types of notes were sounded, with regard to the sounding of the trumpets at the offerings, the Torah uses the verb ותקעתם, which refers to sounding a teki'ah, a single long note. trumpets - In the Temple, these were made of silver (Hilchot Klei HaMikdash 3:5). Josephus describes them as being approximately a cubit long, slightly thicker than an ordinary flute, and having a bell-like end. It is questionable whether it was necessary for them to be silver outside the Temple as well. See also the Ramban (Drashot l'Rosh HaShanah), who mentions an opinion that the shofar, and not a trumpet, should be sounded in time of communal distress. The Maggid Mishneh also notes this opinion and states that either instrument, a shofar or a trumpet, is acceptable, but that - outside of the Temple premises - only one of the two should be used in time of distress. Some support for this position can be drawn from Halachah 6. in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war...] against an enemy who attacks you and you sound the trumpets...." - As obvious from Halachah 4, this practice was observed throughout Eretz Yisrael, and not only in the Temple. Nor is its observance dependent on the existence of the Temple, nor does the Rambam specify that it must be fulfilled only in Eretz Yisrael. (In this regard, there are differing opinions; see Mishnah Berurah 576:1) Accordingly, the Magen Avraham 576:1 questions: Why is the rite of sounding the trumpets (or shofarot) not observed at present? The resolution of this question lies in the Rambam's words, "any difficulty that arises which affects the community." This rite should not be observed when an individual, or even a group of individuals, are in distress, but only when a "community" is affected. Pesachim 54b explains that communal fasts are possible only within Eretz Yisrael. There is no concept of taking such a unified communal act of this nature in the diaspora. Therefore, this mitzvah was not relevant in all the generations of our people's existence in the diaspora. (See also the Drashot l'Rosh HaShanah of the Ramban.) A question arises, however, with regard to the situation at present, with the renewal of the Jewish settlement in Eretz Yisrael. As explained in the commentary on Chapter 3, Halachah 11, there are opinions (see the gloss of the Birkei Yosef to the Shulchan Aruch, Orach Chayim 575) that maintain that at present, the concept of community also applies in Eretz Yisrael. According to this view, without entering into the discussion regarding the halachic status of the present government, it would appear that it would be proper for this mitzvah to be observed, since its observance is not dependent on the Temple. [This commandment is not restricted to such a limited scope - i.e., it does not apply to war alone, as might be understood from the verse. rather] the intent is: Whenever you are distressed by difficulties - e.g., famine, plague - Note Ta'anit 22b, which states that the trumpets should not be sounded in the case of a plague even during the week. Since a plague is a very severe matter, were the trumpets to be sounded during the week, they might also be sounded when a plague took place on the Sabbath, and thus a prohibition would be violated. The Rambam discusses this question in his Commentary on the Mishnah (Ta'anit 3:3). Similarly, in Chapter 2, Halachah 1, the Rambam rules that the trumpets are sounded when a plague occurs. locusts, or the like - i.e., circumstances that cause distress to the community as a whole. cry out [to God] because of them and sound the trumpets. - See Hilchot Teshuvah 2:6, where the Rambam gives the assurance that if the Jews cry out to God as a community, He will surely heed their prayers. 2  This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty. ב ודבר זה מדרכי התשובה הוא. שבזמן שתבוא צרה ויזעקו עליה ויריעו ידעו הכל שבגלל מעשיהם הרעים הורע להן ככתוב עונותיכם הטו וגו'. וזה הוא שיגרום להסיר הצרה מעליהם: 3 Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses. This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance." The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence]. ג אבל אם לא יזעקו ולא יריעו אלא יאמרו דבר זה ממנהג העולם אירע לנו וצרה זו נקרה נקרית. הרי זו דרך אכזריות וגורמת להם להדבק במעשיהם הרעים. ותוסיף הצרה צרות אחרות. הוא שכתוב בתורה והלכתם עמי בקרי והלכתי גם אני עמכם בחמת קרי. כלומר כשאביא עליכם צרה כדי שתשובו אם תאמרו שהיא קרי אוסיף לכם חמת אותו קרי:

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Rabbi Raziel Shevach, z'l, of Havat Gilad in Samaria Rabbi Raziel Shevach, a 35-year-old father of six, has died of his wounds following a shooting attack near Havat Gilad in Samaria Tuesday evening. Rabbi Shevach was a mohel and volunteered with Magen David Adom. About a year ago, he finished studies for the rabbinate, and was currently in the midst of studies to be a rabbinical arbiter. Initial reports indicated that terrorists shot from a passing vehicle and escaped the scene. Medics who rushed to the scene provided aid to the rabbi and evacuated him to Meir Hospital in Kfar Saba, where doctors fought to save his life, but were ultimately forced to confirm his death. Rabbi Shevach, 35, leaves behind his wife Yael and six orphans: Renana, 10; Naomi, 8; Miriam, 6; Malka, 5; Ovadia, 3; and Benayahu, 10 months. The funeral is taking place today at 1 PM Israel time. Donations to help support the Shevach family may be made to: Central Fund of Israel 980 Avenue of the Americas, 3rd Floor New York, NY 10018 Please reference "Shevach Family" in the memo section of your check. Checks are the only form of payment that can be accepted. May the family be comforted among all those who mourn for Zion and Jerusalem. May they know no more sorrow. AFSI'S CONNECTION TO CHAVAT GILAD Havat Gilad, the community in which Rabbi Shevach and his family lived, is a community built on private Jewish land, belonging to the Zar family, which was built in response to the murder of Gilad Zar by terrorists almost a decade ago. The community has never been recognized as legal by the Israeli government, and has always had to depend on private monies for heating and water. Americans for a Safe Israel/AFSI visits the farm regularly on its Chizuk missions. We have developed a close relationship with the residents there, represented by Ilana Shimoni. We spoke with her yesterday and cried together over the lack of water, heat, and the cruel murder of Rabbi Shevach. The stress, the pain and suffering the residents live through on a daily basis is too cruel to warrant any explanation. We are gratified that Foreign Minister Avigdor Lieberman, and America's Ambassador to Israel David Friedman, are calling for a normalization of life for Havat Gilad and its embattled people. It is unconscionable, irrational, and cruel to continue subjecting the people to hardships above and beyond those they suffer from at the hands of the terrorist Arabs who lay in wait to kill them and their children. We join in saying DAYENU.  PLEASE SEND CHECKS AS SUGGESTED ABOVE FOR IMMEDIATE RELIEF. WE WILL KEEP YOU POSTED AS TO PROGRESS IN MAKING HAVAT GILAD A TRUE PART OF ISRAEL . Ilana can be reached at: 011-972-52-558-3372 for a first hand report and to offer condolences.

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