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Parshas Eikev
Does G-d really expect and demand perfection in our knowledge of all of his commands and in our religious observance?
(Likkutei Sichos Vol. 35[1]]
In this week's Parshas, Parshas Eikev, we learn about the Mitzvah of Torah study and the obligation for a father to teach his child Torah, as the verse[2] states "and you shall teach your children to speak in them." In this talk, the Rebbe delves into the Halachic question of whether the general obligation of educating one's child in Torah and Mitzvos is Biblical or Rabbinical, and after concluding from the sources that the teaching of Torah to one's child is a Biblical obligation while educating him in Mitzvos is only a Rabbinical obligation, the Rebbe then begins the quest of understanding why there is no Biblical obligation to educate one's child in Mitzvos. After all, doesn't he need to know how to do all the Mitzvos as soon as he/she becomes Bar/Bat Mitzvah? The Rebbe travels through a very deep and analytical discussion of various potential answers, which concludes in their negation. In the final answer that the Rebbe gives to this question, one can arguably say, that the Rebbe delineated one of the greatest and most unconventional novelties of his career, which aside for being fascinating in its own right, revolutionizes the way we think and view our level of observance, and the mistakes that we make.
Many Baalei Teshuvah face internal intense emotional and psychological pressure to serve God in the most perfect way and perform all of the commands correctly. On a different front, all those involved in pursuing knowledge of Torah law by either studying from the texts directly, or participating in Halacha classes, are inevitably faced with the reality that there are things that they have been doing wrong. If this itself is not enough to break the spirit of the genuine G-d-fearing Jew who is trying to better himself in the fulfillment of the commands, all the more so will his heart be broken with the prospect that it will probably take him his entire life to properly learn all the commands in the Torah with their details, and until then he will most likely be doing things wrong due to being unaware. Due to this, some Torah observant individuals are actually afraid to take upon themselves the proper study of Halacha, due to the potential dread of what they will discover, of their improper observance. Others may suffer from an even worse dilemma, in which even after they learn the proper law, will remain complacent and unmoved to actually make a change, due to their inability to accept the prospect that they were doing something wrong. Others will simply be unwilling to accept being told or taught that they are doing something wrong, under the assumption that they are already knowledgeable in all the ins and outs of all the commands, and if they haven't heard of this correction until now, it must be incorrect.
The novelty of the Rebbe in this talk helps revolutionize the way of thinking for all these individuals, and motivates each individual to gradually grow in his knowledge and fulfillment of Torah and Mitzvos with a healthy self-esteem and self-confidence of his religious observance, despite his mistakes.
Explorations of the Sicha: 1. There are so many details of the Mitzvos. Does G-d really expect us to know and keep all of them? 2. How could the sages say that Avraham served G-d throughout every day of his life if we all know that he was an idol worshiper for several years of his life until he found G-d? 3. Is the Mitzvah to educate a child in Torah and Mitzvos Biblical or Rabbinical? 4. Why is a convert not required to study and know all of the commands prior to his conversion? |
1. Was Abraham truly observant his entire life?
On the verse[3], "Veavraham Zaken Ba Bayamim/and Abraham was old and experienced in days" the sages[4] state that Avraham served G-d his entire life to the point that every day of his entire life were complete days involved in serving G-d. This statement is quite puzzling and requires further understanding. We are all aware that Avraham is the one who discovered monotheism, and was not born into this belief system. Meaning, that there was a period of his life prior to this discovery in which he was not involved in serving G-d being that he was not yet aware of His existence. Furthermore, as the Rambam[5] states, at first Avraham was an idol worshiper, and served idols together with all of his other countrymen and members of his family. It took him time until he actually discovered G-d and the worthlessness of the idols. As brought in Chazal, Avraham worshiped many deities and celestial beings until he finally discovered G-d. How then can we truthfully say that he served G-d every day of his entire life? [Even when eulogizing an individual after his passing, one is only allowed to slightly exaggerate in praise of the deceased, however, to overexaggerate is forbidden.[6] Hence, how could we be allowed to exaggerate and say that Avraham served G-d throughout his entire life when we know that this is clearly not true? It is like saying of a non-religious Jew who eventually became a Baal Teshuvah and who tasted every nonkosher food in the world prior to his repentance, that throughout every day of his life he ate only kosher!]
At what age did Avraham discover G-d: There are various opinions regarding the age that Avraham finally discovered G-d and monotheism. The Talmud[7] states that it was at age 3. This is based on the verse[8] which states "Eikev Asher Shama Avraham Bekoli/Being that Avraham listened to My voice," which the Talmud interprets to mean that Avraham listened to G-d's voice for the numerical value of the word Eikev/עקב which is 172. Meaning, that he listened to G-d for 172 years out of his 175 years of life, thus showing that he recognized G-d at age 3. Others[9] say that Avraham recognized G-d at age 40 and others[10] saying was at age 48. According to these latter opinions, it is not just that Avraham had a few years missing from his service of G-d, but had over 25% of his life lacking service of G-d and being involved in idol worship. How then can one possibly say that Avraham served G-d for every day of his life, ignoring his first 40 or 48 years of idolatry.
To understand this matter we must first introduce the subject of whether a child's education in Torah and Mitzvos is a Biblical or Rabbinical obligation.
2. Is the Mitzvah to educate a child, Biblical or Rabbinical?
All of us are aware of the great Mitzvah to educate children in the path of Torah and Mitzvos, and of its importance to ensure an everlasting continuity of the Jewish faith, hence sprouting forth the establishment of Torah educational institutions from kindergarten through elementary school, through high school. An interesting question that is raised is regarding the status of obligation of giving one's child a Torah and Jewish education. Children who have yet to reach the age of Mitzvos are not obligated in Jewish observance, at least not from a Biblical perspective, and hence what is the Torah standpoint regarding education of such children? So, it is a clear ruling in the Poskim[11] that indeed the Mitzvah of educating one's child in Mitzvos is merely Rabbinical. This applies for both positive and negative commands and applies both the girls and boys. Meaning, that just as the child himself does not become obligated in Mitzvos until he reaches the age of 13 for a boy and 12 for a girl, so too similarly there is no Biblical obligation to educate one's child in the keeping of Mitzvos. This revelation aggravates the following question:
3. Question-Why is there no Biblical obligation to educate a child in Mitzvos?
The fact that the Mitzvah of educating a child in Mitzvos is merely Rabbinical, aggravates the following very powerful question. How can there be no Biblical obligation to educate a child in Mitzvos if he is Biblically obligated to observe all of them properly starting from the moment that he/she becomes Bar/Bas Mitzvah? Is it possible for a child to suddenly gain knowledge and experience in all the commands of the Torah the moment that he/she becomes Bar/Bas Mitzvah? Certainly not! So, it ends up that by the Torah not commanding and obligating the child to be educated in Mitzvos prior to reaching the age of Mitzvos, it is setting him up for religious failure and will cause him to begin his religious life in the most disastrous way with transgressions, and lack of observance of the commands. Why does the Torah itself not take responsibility of this inevitable result, and leave it to the sages to make the decree of educating children in Mitzvos in order to prevent this from happening?
The Rebbe will now attempt several suggested answers, and after their negation, eventually conclude with a most magnificent Torah novelty on the subject of Jewish observance and education.
4. The first Answer and its rebuttal:
The Biblical command to teach one's child Torah is in order so he know how to perform the Mitzvos when he is older: Although, as stated above, there is no Biblical command to educate one's child in Mitzvos, nonetheless, there is a Biblical command upon the father to educate his child in Torah learning[12], as the verse[13] states "and you shall teach your children to speak in them." The Ramban[14] comments on the verse[15], "Vishinantam Livanecha/and you shall teach your children," that since G-d commanded us to keep his commands, therefore we are to teach our children the commands, as otherwise how will they learn them. According to this, one can say in answer to the above question, that although there is no unique obligation to educate one's child in Mitzvah fulfillment, he must educate him in the surrounding laws of all the Mitzvos and teach him how to perform them, and this is the fundamental purpose of the Biblical command instructing a father to teach his child Torah. In other words, there is a Biblical obligation upon a father to educate his child in learning Torah[16], and this itself is for the sake of him knowing the Mitzvos. Nonetheless, the sages did not suffice with this general obligation to educate the child in the knowledge of the commands and decreed that a father must also educate his child in the actual fulfillment of the commands, in order so he is already accustomed to performing them when he gets older[17], following the verse in Proverbs[18] which states "Chanoch Lanaar Al Pi Darko Gam Ki Yazkin Lo Yassur Mimena/educate your child according to his way, so he does not swerve from it when he is older."
The rebuttal against this answer: The above explanation, unfortunately, does not suffice due to a couple of reasons. First off, it is not unanimous amongst the Poskim that the Biblical obligation of a father to teach his child Torah is for the sake of education of Mitzvos. Indeed, according to the majority of Poskim[19], this Mitzvah is intrinsically for the sake the Mitzvah of learning Torah and not for the sake of education, similar to a father's obligation to circumcise and redeem his son which has intrinsic value and is not for the sake of his future education. In addition, the simple learning of the details of the Mitzvos does not suffice in educating a child in how to keep them when they are older, as is proven from the fact that the sages needed to make this institution of educating a child in Mitzvos despite the general Biblical requirement for a father to teach his child Torah. Why was the Torah itself not concerned with the same concerns as the sages, that an education focusing on gaining knowledge of the Torah laws without practicing them, will not suffice for the child when he is older? If a child has been accustomed to living a life of nonobservance of Mitzvos, and has never in actuality performed the Mitzvos, how can he be expected to change his entire accustomed nature in one moment, when he turns the age of Mitzvos at 12 for a girl and 13 for a boy? How can the child be expected to suddenly fulfill all the Mitzvos properly like a pro, without stumbling and making mistakes?
An analogy from a driver's license: The above lack of practical education of the child in Mitzvah observance, would be analogous to giving one's child the keys to his car after he passes his written driving test by the DMV, without going through any training in actual driving and gaining the very necessary experience to allow him to drive on his own. Such a father would be viewed as most negligent and would certainly have criminal charges brought against him for endangering the life of his child and the public. It is for this reason that one will only receive a driver's license if he has passed both the written driving test, which tests his knowledge of driving related rules, and also passes the practical behind the wheel test, also known as the road or skill test, to assess that he knows how to drive safely. Accordingly, it is most wondrous that the Torah itself was not concerned with the child being given a practical road skill test to assess his proper fulfillment of Mitzvos, and sufficed with his acquiring of knowledge of the Mitzvos, to put them behind the wheel of religious observance as soon as he/she turns Bar and Bas Mitzvah. Is this not considered most negligent of the Torah, so to say, to allow such a thing, and would it not endanger the soul of the child and general Jewish public due to our liability for our brethren's observance? |
5. The second answer and its rebuttal:
There is a Biblical command to educate one's child in the performance of Mitzvos: Seemingly, one can answer our above question in the following manner: Indeed, there is absolutely a Biblical obligation on a father to educate his under Bar/Bas Mitzvah child in the actual fulfillment of Mitzvos, so he receives practical experience and knows how to perform them properly when he reaches the age of Mitzvos. This obligation does not need any written source in Scripture, and does not even have to be explicitly spelled out by the Talmud or Poskim, and is something self-understood from the mere fact that the child is obligated in Mitzvos as soon as he/she comes Bar/Bas Mitzvah.
An example from other Mitzvos: To what is this similar? It is self-understood that when the Torah commands a Jew to wear Tefillin, that included in this command is a command for him to make, or purchase, or borrow, a set of kosher Tefillin for him to wear. There's absolutely no need for anyone to spell out this obvious obligation that comes with the command, in order to be able to fulfill the command. It is self-understood, that one who does not put in the effort to make, buy, or borrow, a pair of Tefillin for him to wear, that he transgresses the Biblical command, and he cannot excuse himself under the claim that the Torah never explicitly obligated him to place effort to access a pair of Tefillin. This concept applies by many other Mitzvos that the Torah commanded us, such as the Mitzvah of dwelling in a Sukkah, shaking the Lulav, blowing the Shofar, of which we are all obligated to place due effort to have access to the objects with which the Mitzvah is performed.[20] Furthermore, the mere obligation in the command also carries with it the obligation for one to study its laws and know how to fulfill it properly, even if this detail is not explicitly spelled out in Scripture. Therefore, one who does not perform a Mitzvah properly due to his lack of effort in educating himself in its details, then he is considered to have transgressed a Biblical command. Based on this, we can argue and say that since a child becomes obligated in Torah and Mitzvos as soon as he/she becomes Bar/Bas Mitzvah, therefore, it is a self-understood Biblical obligation upon the father to educate him in the fulfillment of the Mitzvos. Ideally, this obligation should be on the child himself, but since a child does not have the maturity to be commanded in anything, therefore the command relating to his education is given over to his father, similar to the obligation of the father to redeem his son, which is done on behalf of the son who cannot do so himself at this age.[21]
We will now address the exact Halachic status of this self-understood obligation, and why it nevertheless remained necessary for the sages to make a specific institution of educating children.
Hechsher Mitzvah-The status of the above Biblical command of education: The above self-understood Biblical command on a father to educate his child in Mitzvos has the Halachic status of a "Hechsher Mitzvah", as opposed to an intrinsic commandment. It is similar to the chopping of wood for the sake of making a fire for the welding of a circumcision knife, which is not an intrinsic Mitzvah, but rather a preparation Mitzvah, known as Machshirei Mitzvah.[22] It hence does not contain intrinsic value regarding certain laws, such as to transgress Shabbos on its behalf. Based on this understanding, we can now explain the novelty of the sages in them turning the Mitzvah to educate one's child in Mitzvos into a Rabbinical command.
The Rabbinical command of education gives it essential worth: The sages desired that the Mitzvos fulfilled by a child contain intrinsic value as opposed to a mere preparatory value, and hence made an explicit institution that a father must educate his child in Mitzvos in order to give these Mitzvos intrinsic Rabbinical value. In other words, if not for the decree of the sages the Mitzvos of a child would not be considered real Mitzvos but simply preparatory Mitzvos, and by the sages making their institution, it gave the Mitzvos of a child intrinsic status. One of the ramifications between the preparatory Biblical obligation and the specific Rabbinical obligation is regarding whether the Mitzvah must be performed by the child properly with all of its details, as we will now explain.
Do all the bylaws of a Mitzvah apply likewise to a child's education:[23] The Biblical obligation of educating the child in Mitzvos for the sake of preparation for the future, carries with it the leniency that the child is not obligated to be educated to perform the Mitzvah with all of its validating details. Since the main purpose the Biblical command is for preparation and contains no intrinsic value, therefore, it is not so crucial if the fulfillment of the Mitzvah is lacking some details, so long as the child receives the general concept of the command and knows how to fulfill it. However, once the sages made the Rabbinical decree of educating a child, the Mitzvah now carries intrinsic value and therefore must be fulfilled properly with all the details.[24]
The rebuttal: While the above explanation to our original query of why the Torah does not explicitly command a father to educate his children and Mitzvos, sounds lucid and clear, practically it is most difficult to accept. According to the above explanation it ends up that there is an actual Biblical obligation to educate one's children in the general fulfillment of Mitzvos, and that the Rabbinical obligation simply obligates that it be performed in a valid method. Why then do all of the Poskim unequivocally record that the Mitzvah of education is merrily Rabbinical and do not go into the above most important distinction. Indeed, the negation of the above distinction and novelty is explicit in the words of Admur in his Hilchos Talmud Torah[25] in which he states that, "a child is exempt from all the commands and also his father is not Biblically obligated to educate him in Mitzvos, and the obligation is only Rabbinical." This unequivocal statement negates any level of Biblical obligation, and hence the above novelty which creates a Biblical command of general Chinuch in Mitzvos has to be stricken down from the record. Accordingly, we return back to our original question: Why did the Torah not feel it necessary to command a father to educate his child in the fulfillment of Mitzvos and prevent a most drastic occurrence of the child starting off his religious life as a transgressor.
6. The concluding answer:
After negating the above potential answers, the Rebbe concludes with a most simple but revolutionary explanation, which he defines in terms scarcely used, as a "Great Chidush in Halacha."
A child is not Biblically expected to fulfill everything the moment he becomes Bar Mitzvah: Due to the powerfulness of the above question which has yet to be properly answered, we must conclude that our entire premises was wrong to begin with. The question began under the assumption that since a child becomes Biblically obligated in Torah and Mitzvos at the age of Bar/Bas Mitzvah, therefore he is Biblically expected to fulfill all of the commands properly once he reaches this age, and if he doesn't then he is considered to have transgressed the command. Due to this assumption, our question was raised regarding why the Torah does not obligate the father to educate his child in the Mitzvos so he does not transgress them when he becomes the age of Bar/Bas Mitzvah.
In truth, however, one can question the certainty of the above assumption. Perhaps in truth a child is not Biblically expected to fulfill all the commands properly the very moment he reaches the age of Mitzvos. Meaning, that although he certainly becomes Biblically obligated in Mitzvos when he reaches the age of Bar/Bas Mitzvah, the Torah does not command him or expect him to fulfill all the Mitzvos perfectly at that moment. Rather, from that age and onwards the Torah obligates him to begin to educate himself in all the Mitzvos and strive to fulfill all of them. However, since it will inevitably take time until he can properly educate himself in the details of the Mitzvos, and gain experience in how to do them properly, therefore, the Torah does not hold him responsible for his lack of fulfillment or even transgressions, so long as he is in the active process of educating himself. Furthermore, one can argue that not only is he considered exempt due to reasons of duress when he accidentally performs a transgression or performs a Mitzvah in an invalid method due to lack of knowledge and experience, but furthermore it can be considered as if his invalid Mitzvah is considered part of the process of him fulfilling the command. The reason why the Torah is so lenient in the above and does not expect perfection of religious observance the moment one becomes obligated in Mitzvos, is because the Torah was not given to angels but to humans, and the Torah does not demand something of a person that is beyond his capability.[26] Thus, if the fulfillment of a certain Mitzvah takes time, he is not considered to be transgressing that Mitzvah so long as he is involved in the process of fulfilling it. An example for this concept can be brought from the Mitzvah of destroying Chametz.
The Mitzvah of Biur Chameitz is fulfilled throughout one's involvement in destroying it:[27] The law states that one who finds Chametz on Pesach is obligated to destroy it the moment he finds it and transgresses the Biblical negative command of owning Chametz if he delays its destruction. Notwithstanding this law, the Poskim[28] write that so long as one is involved in the process of destroying the Chametz he is not considered to be transgressing this command even if there is a great delay between the time that he found it and its final destruction. Thus, for example, even if it takes him one hour to prepare the fire and have it burn the Chametz to the point it becomes charcoal, he is not considered to be transgressing anything during this hour. [Due to this concept, we rule that from the letter of the law, there is no requirement to destroy one's Chametz prior to the start of the 6th hour of the day on Erev Pesach, and he may begin to destroy it immediately after the start of the 6th hour of the day, even though he will inevitably be owning the Chametz throughout the process of its destruction.[29]] Furthermore, not only is he not considered to be transgressing the command of owning Chametz during this hour delay, but it is even considered that he is in the process of fulfilling the command, as it is not possible to fulfill the command without him preparing the fire and having it take it's time to burn the Chametz. This same concept can then be used to understand the status of a child when he becomes Bar/Bas Mitzvah. Since the child only becomes Biblically obligated in the commands at this age, and it is not possible for the Torah to obligate him personally to prepare for them prior to this age due to his immature state, therefore, from the moment he becomes Bar/Bas Mitzvah and begins to involve himself in the fulfillment of Torah and Mitzvos, he is considered to be within the process of fulfilling them, and any delay in their proper fulfillment is not viewed as a transgression.
The lack of liability is not due to the exemption of "Anus Rachmana Patrei" but rather due to him being considered already involved in the Mitzvah: The above idea [of one not being considered to transgress a command while he is involved in preparing for its fulfillment] should not be confused with the known concept of "Anus Rachmana Patrei", that G-d exempts one from liability in a case of duress. This concept only applies when one is already intrinsically obligated in fulfilling the command and its actual fulfillment takes no delay, but due to external reasons beyond his control, is unable to fulfill it, [such as one who is in jail and could not shake a set of Daled Minim due to reasons beyond his control]. In such a case, the Torah does not hold him liable for his lack of fulfillment, due to the rule of "Anus Rachmana Patrei." However, when the obligation itself contains an intrinsic aspect that causes its delay of fulfillment, then the moment one begins the preparations to fulfill it, he is considered to already be in the process of fulfilling the Mitzvah, and certainly is not considered to have transgressed it during those moments of delay which were intrinsically unavoidable and are part of the natural process of its fulfillment.
The difference between Mitzvos that require preparation before their time of fulfillment arrives, versus the obligation of a child who becomes Bar/Bas Mitzvah: Now, regarding those Mitzvos that require special training, or require an object for their fulfillment, such as the blowing of the Shofar and shaking of the Lulav, it is understood that one is obligated to begin the preparation for the Mitzvah before the actual time of obligation arrives, in order so he can fulfill it properly when the time arrives to fulfill it. Thus, already prior to the holiday of Rosh Hashanah and Sukkos begins his obligation to search for a Shofar and Daled Minim, and if he is lax in placing due effort to acquire these items by the time their obligation arrives by the festival, then he is considered to have nullified a positive command. In essence, this concept applies to all the Mitzvos of the Torah, that their obligation of fulfillment also obligates one in educating himself and preparing himself for the Mitzvah when the time comes. The one exception to this is by a child when he becomes Bar/Bas Mitzvah. Being that he cannot legally be obligated in anything prior to reaching the age of maturity, at the age of Bar/Bas Mitzvah, therefore even his obligation to educate himself and prepare for the Mitzvos only begins after he/she turns Bar/Bas Mitzvah. Thus, a person who is above the age of Mitzvos will only be considered to have transgressed a Mitzvah if enough time has passed for them to be able to educate themselves and prepare for its fulfillment.
The novelty of this explanation and it's forced conclusion: Now, although this explanation and understanding is a great novelty in Halacha, it seemingly is unavoidable, as it is not possible that G-d would hold us responsible for the delay of fulfillment of Mitzvos, when the very nature of the Mitzvah requires a delay in order for it to be fulfilled. Thus, since the fulfillment of every Mitzvah in the Torah requires one to properly educate himself of its details, therefore, the time that it takes to educate oneself of a given Mitzvah is considered part of the fulfillment of the Mitzvah and part of the obligation. Now, since a child can only become obligated in Mitzvos from the age of Bar/Bas Mitzvah, therefore the Biblical obligation for him to prepare for the Mitzvos also only becomes an obligation at that time.
The Rebbe now brings several proofs for this idea that the Torah does not hold one responsible to fulfill all the Mitzvos properly the second he becomes obligated in them, and rather gives one time to prepare and educate himself.
7. Proof 1-A proof from a convert:
A proof to the above concept can be brought from the law regarding the conversion process for a Gentile. Logic should dictate that prior to the conversion of a Gentile to Judaism he should be required to study and become expert in all of the practical laws and customs of Judaism in order so he can begin properly fulfilling them as soon as he converts. Lack of doing so would be a major stumbling block to both him and the Jewish nation, as it would inevitably cause him to transgress various laws and not fulfill various commands after he converts, due to his ignorance. If every Jew, including a convert, is obligated in all the Torah laws and every Jew carries liability for another Jews observance [i.e. Kol Yisrael Areivim Zeh Bezeh], then there is seemingly no room to allow ignorant Gentiles to join the Jewish nation until they are properly educated and trained. How surprising then is it to discover that in truth while a potential convert is obligated to be informed of some of the light and severe commands, he is not informed of all of them.[30] Furthermore, the Rambam[31] rules that one may not lengthen in the discussion of the Mitzvos in one's conversation with the potential convert. Furthermore, even the little bit of information that is given over to him, is not for educational purposes, but simply to dissuade him from converting. Accordingly, we see that the initial conversion process according to Halacha promotes converting a Gentile while he is still ignorant of all the details of the religion, despite the fact that the moment he is converted he becomes obligated in them all. The question is therefore rightfully raised as to how we can be allowed to set up this new convert for automatic failure in his religious duties due to his ignorance.
Rather, the answer to this question is the same as the answer we explained regarding a child who has become Bar/Bas Mitzvah. Since a Gentile's obligation of keeping Mitzvos only begins after he converts, therefore his obligation to educate himself of the Mitzvos also only begins then, after he converts, and so long as he is taking time to educate himself in the commandments and their details, not only is he not considered to be transgressing them, but furthermore is actually considered to be already involved their fulfillment.
The Rebbe now offers a second proof for this idea.
8. Proof 2-A proof from Mount Sinai:
When the Jewish people accepted the Torah on Mount Sinai, they were not informed of all the details of the entire Torah at that time. The 613 commands were gradually revealed to them throughout their 40 years of stay in the desert. Furthermore, even regarding the commands that were given to them on Mount Sinai, certainly it took time for them to study these commands and learn their details. Furthermore, regarding those commands that involve objects, such as Tzitzis and Tefillin, certainly it took them time to prepare these objects to fulfill the Mitzvah with them. Now, are we to say that from the time they received the Torah until they actually fulfilled the Mitzvah, they were considered to have been transgressing the command? Certainly not! Rather, as we explained above, since they were already involved in the preparations for the fulfillment of the Mitzvah, therefore it was already considered as if they were fulfilling the Mitzvah, as the preparations themselves were part of the fulfillment of the Mitzvah. This concept therefore likewise applies to a child who becomes Bar/Bas Mitzvah, that so long as he needs time to educate himself and prepare for the proper fulfillment of the Mitzvah, or proper awareness to beware from a transgression, then he is not considered to be transgressing that negative or positive command, and on the contrary he is considered to be involved in their fulfillment.
It is due to this reason that there is no Biblical obligation on a father to educate his child to fulfill Mitzvos while he is still a child.
9. Avraham Avinu was preparing to serve G-d even before he found Him:
Based on the above explanation, we can now answer our original question regarding Avraham, and how he could be considered to have been observant his whole life, if in truth he only found G-d at a later stage. Based on the above, the answer is that although Avraham did not find G-d until age 3, or 40, or 48 [depending on the opinion], since from the moment that he was born he was already in his search for G-d, and preparing himself for serving Him, therefore he is considered to have served G-d all of his days. The Rambam[32] writes that Avraham from the youngest of age already began pondering the creation of the world and the discovery of its true creator. While it took him many years of searching, and trial and error with various deities and forms of idol worship, eventually he finally discovered G-d. Accordingly, since even prior to his discovery of G-d he was involved in searching for Him therefore he is considered to have been serving Him even then, as he was involved in the process of educating himself in G-d's existence.
The Lesson: There are various lessons that can be derived from the revolutionary idea explained in this talk, including: 1. Becoming a Baal Teshuvah-Take it one step at a time:[33] It is natural of one who is in the process of becoming a Baal Teshuvah, or has already become one, to desire to perfect himself in religious observance. While this is a very praiseworthy long-term goal, the emphasis must be placed on the word long-term. It is not possible for the person overnight to become perfect in his religious observance. He must go through the process of education in both knowledge, and psychological readiness, throughout his adaption to new commands. Not only is his mind not capable of learning everything in one moment, but often also his temperament is not able to handle too many things at once. The worst thing we want to happen is for the potential Baal Teshuvah to feel completely overwhelmed in religious observance and end up throwing everything off his shoulders, which is something that is not that uncommon to occur in the Baal Teshuvah world. It is very important that the potential Baal Teshuvah be aware that God does not expect perfection in his religious observance from the moment he realized the truth, and it is a slow process of learning and education and adaption of one's nature, until one is able to be fully knowledgeable and observant of all the laws. 2. Don't be afraid to learn new things: Quite often when people are taught or told new information they respond with the claim "If it were true, how come I never heard of it before." There is so much to learn in life and so much to learn in Torah that we need to remain open to learning new things, especially being that everything that we learn in life had its first time that we were taught it, and there is no cutoff date for learning new information. Life is one long school of education, and even in our older years we should always remain open to discovery of matters that we were not aware of until then. We should not fear learning something new, even if it is something that reveals that what we have done until then is mistaken. So long as you are proactive about your Torah education, and place due effort to study Torah and educate yourself of G-d's commands, your new discovery will not be held against you, and on the contrary, is another step in the process of your fulfillment of this command. Rather than being despondent of discovering your mistake, you should rejoice over the fact that you have progressed one step closer in the fulfillment of the command. 3. Don't be despondent if there is so much that you have yet to learn and don't know how to observe properly: Don't allow your evil inclination to deflate your joy of serving G-d and enter you into a state of depression by arguing that you are not as observant as you think you are, as there are so many Torah laws that you don't yet know, and so many things that you most likely are doing wrong, as you have already discovered in the past. Every new discovery is another step forward in your observance and service of G-d, and G-d does not expect you to know all the details of Torah law in one moment. So long as you are in the progress of educating yourself by setting times aside for learning Torah and Jewish law, then you are in the process of fulfillment even prior to fulfilling it properly. 4. Don't be OCD over Jewish law: Some individuals suffer from being obsessively worried that they are not doing a certain command or Mitzvah correctly. Aside from this occasionally leading the individual to repeat the command, or prayer, several times to make sure he got it right, it deflates them of any joy and confidence in their service of G-d and in general is an unattainable form of religious observance. Sometimes, people who suffer from this challenge end up exploding and leave religion altogether, unable to handle the psychological pressure that they placed on themselves. While certainly a certain level of worry over the accuracy of one's observance is necessary of every Jew, this must be maintained to a healthy level which allows a Jew to have self-confidence in his observance and enjoy what he is doing. Thus, for example, translating one's worry of doing something Halachically wrong to resolving to set aside time to study Jewish law daily until one is well-versed in all practical Halachic matters, is a very healthy and necessary decision. However, to allow this worry to create a guilty conscious which sucks out all of the joy of Judaism, is certainly not the will of G-d and is rather the cunning scheme of the evil inclination. G-d does not expect you to be an angel and does not ask of you more than you are capable of doing at this moment, and even if in truth you are doing something wrong, it is all part of your learning process. Be confident that G-d is delighted in your service on your level, even if it may contain flaws unbeknownst to you, so long as you are proactively open for continued growth and knowledge. 5. Don't blast your child for making an innocent Halachic error: It is only natural that a parent wants their children to attain the highest spiritual levels, and certainly not transgress basic Jewish commands. However, at times, the level of expectation of parents surpasses the actual capability of one's child, and the level of knowledge he should be expected to have. For example, if one discovers that one's child did something which is a complete transgression of the Shabbos, and is well known to many people, the parent should not automatically assume that the child brazenly did it despite knowing that it is wrong. Everything that one knows has a beginning in which one first became aware of it, and perhaps this is your child's first time in discovering the issue and the beginning of his knowledge of the subject. G-d does not expect your child to be perfect in his religious observance prior to him having the chance to properly get educated, and hence all of his mistakes are part of his learning process, which should not be held against him. Rather, a parent should use these discoveries of mistakes to further motivate him to diligently pursue his studies and better his religious observance, rather than berate him for doing something so terrible and wrong. As the sages[34] state, "a person does not properly fulfill a law until he stumbles on it." Having this perspective in mind, will help parents balance how to deal with their child in such a case, and perhaps even more important, will help them deal with their own emotions, knowing that G-d Himself does not expect the child to be perfect and do everything correctly in Jewish law prior to being educated in it. |
Maaseh Sheyaha
The invalid Tefillin of the Jews of Bagdad:[35] The Ben Ish Chaiy related the following story that happened in Baghdad: A Rabbi by the name of Yehuda Ashkenazi, who was a Damascus resident, once came to visit the city of Baghdad in the time that the grandfather of the Ben Ish Chaiy served as the chief rabbi of the city. The visiting Rabbi immediately noticed that the Tefillin of the residents do not look properly square. This was so apparent that he did not even need to measure it to verify this. He immediately proceeded to speak about this to the chief Rabbi and tell him the issue with the Tefillin, and how he is skilled to teach them how to make it properly square. When the chief rabbi heard this, he pronounced in all the synagogues of Baghdad that all of their Tefillin that they have been wearing until now are invalid and that they should continue wearing it without a blessing until they learn how to manufacture properly square Batim. This is exactly what occurred, everybody listened to the Rabbi from young to old and they no longer set a blessing over their Tefillin until Rabbi Ashkenazi was able to teach them how to make it square and have it manufactured. this matter was a huge embarrassment for the city residents and especially its Sages that such a large city amongst the Jewish people like Baghdad did not wear valid Tefillin until the above Rabbi made an issue of it. Nonetheless, they had no choice, as they could not disobey the Rabbis rulings and instructions. It was in this Rabbi's favor that the entire city of Baghdad merited to finally wear Tefillin. After relating this, the Ben Ish Chaiy goes on to explain that although it became discovered that the residents of Baghdad never wore kosher tefillin one time in their life, they will nevertheless receive reward for fulfilling the mitzvah of tefillin as if they wore valid Tefillin, as is proven from the Chida in Devash Lefi 4:4 and Lev Chaim 2:10 who write regarding Rebbe Chiya that although he wore Tefillin sewed with flax, certainly he receives reward for the mitzvah, as he intended on fulfilling it and thought he was doing so. The above novelty of the Rebbe adds greater and deeper insight into the above novelty of the Ben Ish Chaiy, as according to the novelty, it ends up that until their discovery of the detailed laws governing the squareness of the tefillin, they were in the midst of the process of fulfilling the mitzvah, until they finally learned how to do so with perfection. Accordingly, not only are they not considered to have nullified the mitzvah of Tefillin, but are considered to have been fulfilling it throughout their days. |
[1] This Sicha is printed in the section of Parshas Vayeira, although relates to our verse written in Parshas Eikev.
[2] Eikev 11:19
[3] Chayeh Sarah 24a
[4] Zohar 1:129; 224:1
[5] Rambam Avoda Zara 1:3
[6] See Michaber Y.D. 344:1
[7] Nedarim 32a; Hasagas Haraavad Avoda Zara 1:3
[8] Toldos 26:5
[9] Rambam Avoda Zara 1:3
[10] Bereishis Raba 30:8
[11] Admur 343:2; Hilchos Talmud Torah 1:1; Rambam Tzitzis 3:9; Brachos 5:1; Shevisas Assur 2:10; Sukkah 6:1; Chagiga 4a; Nazir 29a; Encyclopedia Talmudit Erech Chinuch
Opinion of Admur in Tanya: In Tanya, in the Hakdama to Shaar Hayichud Vihemuna, Admur writes in parentheses that "The Mitzvah of Chinuch is also with a positive command, as written in chapter 343" The intent of this statement is not to say that the Mitzvah of Chinuch is a positive command, but rather that the Rabbinical command of Chinuch also obligates one to train one's child in following the Biblical positive commands. [Lessons in Tanya]
[12] Admur Hilchos Talmud Torah 1:1; Rambam 1:1
[13] Eikev 11:19
[14] Ramban Vaeschanan 6:7; This concept is also recorded a number of Rishonim, including: Bahag in his introduction of Kum Asei 71 who writes the one must teach his child Torah and mitzvah's; Semag Mitzvas Asei 12; Yireim 225; Rabbeinu Meyuchas on Torah Eikev 11:19; Meiri Kiddushin 30a; Bamidbar Raba 17a
[15] Vaeschanan 6:7
[16] Admur Talmud Torah Kuntrus Acharon 1:1
[17] See Rashi Sukkah 2b; Rashi Chagiga 6a
[18] Mishleiy 22:6; See Rashba Megillah 19b; Ritva Sukkah 2b; Omitted from Admur 343; See Admur Hilchos Talmud Torah 1:6
[19] See Likkutei Sichos ibid footnote 12
[20] See Rambam Brachos 11:2
[21] See Rivash 131
Regarding the mitzvah of circumcision: The same can be argued that the father fulfills it on behalf of the son who is unable to do so at his age, and so can be understood from Or Zarua 2:104. However, according to Shut Ran 52, the mitzvah of circumcision is not the same as it is in intrinsic command on the father. See Likkutei Sichos 11:44 in length.
[22] See Shabbos 130a
[23] See Rabbeinu Manoach on Rambam Shevisas Assur 2:10 from whom the Rebbe learns to be making this explicit distinction. Rabbeinu Manoach on Rambam Shevisas Assur 2:10 explains based on the Rambam, that there are two different levels of obligation of educating a child to fast on Yom Kippur. The obligation to educate a child below the age of 11 to fast for a few hours is not a rabbinical command of Chinuch but is due to the general obligation of a father to educate a child which obligates the father to educate the child in the general concept of the mitzvah, while the obligation for the child to fast from age 11 is an actual rabbinical obligation and therefore the child must fast the entire day
[24] See Ritva Sukkah 2b that even a child may not dwell in the sukkah that is over 20 cubits tall; Ran Yuma 82a; Rabbeinu Manoach on Rambam Shevisas Assur 2:10
[25] Chapter 1:1; See also Admur 343:2 and Mahadura Tinyana 4:2
[26] See Brachos 25b; Bechoros 17b; Avoda Zara 3a; Shemos Raba 34:1
[27] See Admur 445:1
A source from Hilchos Talmud Torah of Admur: A possible source for the novelty of the Rebbe in this answer can be brought from Hilchos Talmud Torah of Admur, where Admur brings from the Mishneh in Avos 2:16 that "Ein Alecha Hamelacha Ligmor/It is not your obligation to complete" and explains this to mean that while one is obligated to begin studying the subjects of Torah, he is not necessarily expected to complete the study of all the subjects, and this depends on one's intellectual capabilities and the amount of free time he has on his hands. [See Admur ibid 2:3, 5, 8; 3:2; 4:6, 16] Vetzaruch Iyun why this source was not mentioned at all by the Rebbe.
[28] See Admur ibid regarding the start of the 7th hour and see Admur 431:1; 440:1; 444:16; 445:1
[29] In the words of Admur ibid: "Just like that Biblically, even though starting from the beginning of the 7th hour it is a command that one no longer have any Chametz in his possession, and every moment which he possesses Chametz from there on, and is not involved in destroying it, he transgresses a Biblical Positive command, nevertheless, he is not obligated to destroy the Chametz at the end of the 6th hour, in order so he not own any Chametz from when the 7th hour begins, and rather it is only from the beginning of the 7th hour and onwards that he is obligated to destroy it. So too Rabbinically, even though starting from the beginning of the 6th hour it is a [Rabbinical] command that one no longer have any Chametz in his possession, and every moment which he possesses Chametz from there on, and is not involved in destroying it, he transgresses a Rabbinical Positive command, nevertheless, he is not obligated to destroy the Chametz at the end of the 5th hour, in order so he not own any Chametz from when the 6th hour begins, and rather it is only from the beginning of the 6th hour and onwards that he is obligated to destroy it."
[30] See Yevamos 47a-b
[31] Hilchos Issureiy Biyah 14:2
[32] Avoda Zara 1:3
[33] See the following letter of the Rebbe, printed on Chabad.org: How to Become a Baal Teshuvah: Greeting and Blessing: Your letter reached me with some delay. In the meantime, I was pleased to see your husband at the farbrengen here. As for the subject matter of your letter, you surely know that the Torah tells us that the conquest of the promised Holy Land was to take place by stages. The same applies, in a deeper sense, to the personal conquest of the self. In other words, when it comes to personal advancement in matters of Yiddishkeit, the best method is sometimes precisely in the way of a gradual conquest, step by step, and stage by stage, rather than by means of a drastic change. Of course, there are certain situations and matters where a drastic change may be necessary, but by and large steady progress is usually steadier than progress by fits and starts.
[34] Gittin 43a
[35] Rav Poalim 4:2


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The full form of ktm is Kraftfahrzeuge Trunkenpolz Mattighofen.
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A Tad Little little Background of the KTM:
Every firm has a background of its beginning. The KTM, also, has a marvelous background behind its success. Johann Hans Trunkenpolz started it in 1934 in Mattighofen, Austria. However it began as a fitter's and also car service center, later on in 1954, the business person Ernst Kronreif purchased the firm, and also the firm became called Kronreif Trunkenpolz Mattighofen.
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KTM Kühler GmbH as radiators department
KTM Fahrrad GmbH for bikes
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1995- KTM took control of the Swedish bike producer Husaber AB and also the Dutch Firm White Power Suspension
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2007- the KTM X Bow cars was launched. Additionally, Bajaj Automobile of India acquired 14.5% of the company's risk
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2 effective proprietors currently very own the firm. The significant proprietor is the Pierer Industrie AG possessed Pierer Flexibility AG with a risk of 51.7% and also Bajaj Automobile Restricted Global Holdings B.V. with a 47.99% risk.
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text:
Photography by Paige Rumore Photography and Meghan Aileen
I'm a firm believer that creativity rests in all of us, but sometimes it gets buried under the grueling pace of life. We juggle so many balls in the air, which is amazing to watch if you're part of the circus, that we forget to fuel and feed the quiet soul of who we are: the writer, the musician, the painter, the crafter. We need a place to slow down and engage our inner artist.
In the heart of Music Row in Nashville, there is a little piece of Jefferson City working hard to make that a reality for people. Kasey Hodges, who grew up in Jefferson City and still visits family here often; her husband, JT; and their business partner and friend, Todd Baldree, have recently opened a new short-term rental home with a musical experience in downtown Nashville. Buffalo Soul, a 1927 historic Tudor near Belmont University, is a musical enthusiast's dream come true. The four-bedroom home can accommodate 12 to 14 people and includes two writer rooms in the basement with a demo studio. It also has a unique guitar-shaped patio right outside to extend that creativity out in nature.
While the Hodges prep everything for their guests, including a stocked fridge and local beer on tap, they also provide a unique musical experience, including a chance to hear local artists play a writer's round right at the house. It's this inside track to the heart of the Nashville music scene, and the pure joy of creating great music, that makes Buffalo Soul a one-of-a-kind experience.
"Our goal was to create a retreat right in the heart of Nashville, a space that is creative and comfortable, where you have the option of experiencing a performance from real Nashville singer-songwriters in a unique and luxurious home. It's what we like to call 'your roam away from home,'" says Kasey.
"We've always loved meeting new people, picking on the patio, or fireside fellowships," says JT. "You'll be around a lot of musical artists, and there's such a soul that comes with that experience."
When it comes to music, JT is no stranger to the business. Growing up in Texas, his family owned a recording studio called Buffalo Sound, where his dad worked with many artists over the years. Even though his dad encouraged him to not study music, JT went to LA after college to do music and acting, which is where he got his first recording contract. It's also where he met Kasey, who was using her creative talents first in television and then for Gibson Guitars in Beverly Hills. A few years later, they made the move to Nashville together for JT to pursue his dreams of songwriting and touring as a country artist. It's been a dream that has paid off, but the Hodges wanted to dream even bigger.
As the music industry changes, technology has allowed people to consume music at a fast rate. It's also depreciated the art, Kasey notes. Many artists don't make it to big stages and bright-light shows anymore, but they still have an incredible story and talent to share. It's that storytelling, plus the pure love of music, that launched Buffalo Soul from dream to reality.
"When you come here, you will see artists valued, and that gets put back into the music," says Kasey. "It's about real artists sharing their story with the people who visit this town in hopes they find a renewed appreciation of modern music."
That appreciation is noted in every nook and cranny at Buffalo Soul, including in the repurposed table nestled in the house that once was JT's dad's large music studio sign in Texas. It's a reminder that music is always a part of everything they do.
"Buffalo Soul is named after my dad's studio," notes JT. "But it also refers to the musical soul of my father, the soul of music, and that Kasey and I are soulmates. We are in this together."
While JT and Kasey make all the details shine at Buffalo Soul, you won't find them bunking in the room next to you. The Hodges and their two young daughters, Charlee Joy and Delta, live about 25 miles outside of Nashville in the village of Leipers Fork. Leipers Fork is a community of 600 people, including many artists and creative spirits, where the Hodges have found a place to slow their pace and cultivate their creativity through nature. This sacred space for them will also become a new creative retreat with a late 2019 opening. The country retreat will have a musical foundation with hopes of attracting everyone from creatives to souls that just need to be recharged.
"We live in a world that moves so fast. The idea about bringing it back to a slower pace is what the new Leipers Fork property will be all about," says Kasey. "I live it every day with my kids running barefoot and playing with their pig. People are really seeking places like this to slow down and be."
The sister property to Buffalo Soul will be able to accommodate up to 30 rooms with acres of land surrounding them, but it will still have the same creative spirit that the Hodges are well-known for. You can soak up the fresh air by yourself or spend some quality time with other like-minded travelers. It's this distinct vision, plus the desire to bring people together, that makes Buffalo Soul, both in Nashville and eventually in Leipers Fork, a must-experience destination. It's one they hope their friends and family in Jefferson City will come out to see.
"As a consumer of experiential travel and a music fan myself, I wanted Buffalo Soul to be a peak inside what makes this town Music City," notes Baldree. "Buffalo Soul is a high end, unique in-town retreat, and an incredible spot for travelers coming from Jefferson City who want to experience the real Nashville."
For more information on the Buffalo Soul story, or to book your stay in this musical B&B, visit buffalosoul.com. You can also keep up with Buffalo Soul on Instagram at @buffalo_soul.
The Oola Dream Tour
In April 2017, Kasey happened upon a vintage 1970 VW Surf Bus sponsored by Oola, a lifestyle website, on its Oola Dream Tour. The purpose of the bus is to help inspire people to follow their dreams by writing that dream on a sticker and placing it on the side of the bus. The Oola guys have a goal of collecting one million dreams and guiding people toward finding balance and growth with the Seven Fs of Oola: fitness, finance, family, field, faith, friends, and fun.
Kasey's dream was to create an overnight musical experience that fuels the soul. Shortly after her Dream Bus experience, Kasey, JT, and Todd created Buffalo Soul and the experience that comes with it.
The Oola guys are finishing up their 2018 Dream Tour and stopped in Nashville and Buffalo Soul one year after Kasey placed her OOLA sticker on the bus. Check out the video on Oola Life's Facebook.


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New Features JDBC 2.0 introduced by SUN The Basic JDBC 2.0 and Advanced Samples demonstrate the usage of various new features introduced in JDBC Specification defined by Sun Microsystems. This Samples have been published on Oracle Technet in August 2002. You can download the JAR-Files including all Sources and Readme files if you click on the appropriate headline below. |
Basic JDBC 2.0 Samples JDBC Advanced Samples |


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Mission Viejo CA DUI Attorneys | Mission Viejo, CA DWI Lawyers | Orange County, California DWI Law Firms
Experienced Mission Viejo DWI Lawyers
Looking for the right Mission Viejo DUI attorney to represent you in court? A qualified Mission Viejo DWI lawyer can help you avoid the serious consequences associated with a DUI conviction on your record: fines, loss of license, jail time, and increased insurance rates. Of course, outcomes of all cases depend on their own facts. Meet with a qualified Mission Viejo DUI attorney to fight the DWI or DUI charges against you. As an accused, your freedom, financial wellbeing, and your record are all at stake. You may have defenses available to you under the law. You may be able to lessen the potential charges against you under the law for DUI in California. You may even be acquitted of the charges against you. Don't wait! Contact an experienced Mission Viejo DUI lawyer today by filling out the questionnaire on the left.
Is it worth it to hire a DWI defense lawyer? Yes! You cannot afford to go without a DUI lawyer! The cost of a criminal conviction for DUI or DWI in California is extreme. For example: thousands in fines, loss of license, jail time, and mandatory SR22 car insurance are all potential and likely penalties for DUI in California.
Do not plead guilty without first speaking with a local Mission Viejo DUI Lawyer
If you think you are doing the smart thing by pleading guilty without first speaking to a local Mission Viejo DWI lawyer, think again. By pleading guilty to DWI laws in California, you agree to a criminal record, and you face the minimum sentencing – which means jail time, fines, suspension or revocation of license, all of the above, or some combination of those. Skilled Mission Viejo, California DWI lawyers have experience challenging what may otherwise be considered strong evidence against you. A seasoned attorney attacks the sufficiency and legality of the BAC tests employed against you, as well as the circumstances in which they were administered to you at the time of your arrest. Often, your attorney can use experts to dismantle the prosecutor's case against you.
Go Local – the benefits of a local Mission Viejo DUI lawyer
Drunk driving charges can be crippling financially and emotionally. In the blink of an eye, your life can be ruined for a single mistake at the wheel. The challenges that accompany dealing with the legal system in the face of DUI charges are often very complex, and consequences are substantial. Fortunately, there are local Mission Viejo DUI attorneys who can walk you through the system, all the while protecting your rights. Your local attorney will also likely have a history of battling in the local court system in which you have been charged. This kind of experience is critical to getting you the best outcome in your case. Do not wait – contact an experienced Mission Viejo DUI lawyer (or an experienced Mission Viejo DWI lawyer).
DWI defense for minors?
Mission Viejo DWI defense lawyers – Mission Viejo DUI defense lawyers
Unique problems arise when the person arrested is a minor under the age of 21. Often, different laws are applied to minors. Minors are too young to face the societal impediments placed on them by a drunk driving charge. The consequences of pleading guilty, unfortunately, can hold a good kid back – all because of one bad decision. By meeting with an experienced Mission Viejo DWI lawyer, you have nothing to lose. Get the help you need. Do not wait to contact a local Mission Viejo defense attorney today. Mission Viejo DWI defense attorneys on this site provide free initial consultations.
What does an experienced Mission Viejo defense lawyer do?
A local Mission Viejo defense attorney is usually experienced in many different arenas of criminal defense. These attorneys are often referred to by multiple names: Mission Viejo misdemeanor DWI attorney, Mission Viejo felony DUI attorney, Suspended License Attorney, Mission Viejo criminal defense attorney, and even Mission Viejo license suspension hearing attorney.
Mission Viejo DUI defense lawyers potentially may assist you:
Suppress illegal evidence Hire an investigator Negotiate a plea deal Challenge sobriety tests Get out of jail Challenge a breathalyzer test Appear at a California license revocation hearing Defend you in court Protect your rights Suppress test results Secure Bail / Post Bail Challenge a blood test Seal your record Reduce the drunk driving charges filed against you Appear at a California license suspension hearing |
DUI attorneys in Mission Viejo, California probably do not cost as much as you might believe
Factors: With a few helpful hints, you can learn a lot about understanding how attorneys charge for their services and about how much a particular legal service will cost you. For drunk driving charges, DUI's, DWI's and other impaired driving charges, the two critical factors are (1) the particular facts of your case, and (2) how much your attorney charges per hour. Keep in mind that a defense lawyer is almost always a very wise investment – potentially saving you the costs associated with a DUI conviction.
Fee Structure: Lawyer cost: hourly rates can vary widely among practitioners. For example, some attorneys charge around $100 per hour, while others can charge more than $500 per hour. Some DUI attorneys will charge a lump sum fee to handle your drunk driving case. Make sure you get an estimate from your attorney before they ever commence any work. This is the time to understand your attorney's fee structure in such a manner that you feel comfortable with the cost of your representation. When it comes to how your attorney's bills – your comfort is key.
Your Case: always tell your Mission Viejo DUI lawyer the truth about yourself and your case. Failing to do so will only cost you money and potentially your freedom in the long run. If the facts of your case present unique challenges, then it may take more time to handle your case – thereby making it more expensive to defend you in court.To help with these costs, be sure to be ready to discuss all the details surrounding your arrest during your free initial consultation. That way, you have utilized free time to discuss facts that would otherwise take you money and additional time to recite to your legal counsel.
Fees versus Expenses: Be sure to ask your lawyer if his or her fees include "expenses" like court costs and expert witnesses. In many cases a lawyer's fees to do not include these things – which is quite customary depending on your case.
Bail Bonding Companies in and near Mission Viejo, California
Bail Bonds Mission Viejo 24002 Vía Fabricante 222 Mission Viejo, California 92691 (949) 303-1021 Bail Bonds San Juan Capistrano 31726 Rancho Viejo Road 121 San Juan Capistrano, California 92675 (949) 201-4025 Irvine Bail Bonds 9891 Irvine Center Drive Irvine, California 92618 (949) 200-6830 Bail Bonds 3345 Michelson Drive Irvine, California 92612 (714) 647-0500 |
Musketeer Bail Bonds 3121 West Coast Highway Newport Beach, California 92663 (949) 515-0011 Acme Bail Bonds 712 North Bristol Street Santa Ana, California 92703 (800) 442-2245 Adelante Bail Bonds 1112 1st Street 150 Santa Ana, California 92701 (949) 733-2245 Fastrak Bail Bonds Inc. 815 North Harbor Boulevard Fullerton, California 92832 (714) 870-7730 |
Traffic Courts in Orange County, California
If you have been issued a traffic ticket, your case will be heard here:
Orange County Superior Court Harbor Justice Center, 23141 Moulton Parkway Laguna Hills, California 92653 (877) 872-2122 |
Juvenile Cases are heard at:
Orange County Superior Court Lamoreaux Justice Center (LJC), 341 The City Drive Orange, California 92868 (714) 935-7000 |
Criminal Courts in Orange County, California
If you are being charged with a felony or misdemeanor, your claim will be here:
Orange County Superior Court Harbor Justice Center (HJC/NB), 4601 Jamboree Road Newport Beach, California 92660 (714) 449-8100 |
If you are facing a criminal domestic relations case, or a criminal juvenile case, it will be here:
Orange County Superior Court Lamoreaux Justice Center (LJC), 341 The City Drive Orange, California 92868 (714) 935-7000 |
Mission Viejo DUI Lawyers serve clients throughout Southwestern California, including Aliso Viejo, Canyon, Capistrano Beach, Carlsbad, Corona del Mar, Costa Mesa, Dana Point, Foothill Ranch, Fountain Valley, Huntington Beach, Irvine, Kathryn, Laguna Beach, Laguna Hills, Laguna Niguel, Laguna Woods, Lake Elsinore, Lake Forest, Mission Viejo, Newport Beach, Oceanside, Portola Hills, Rancho Santa Margarita, San Clemente, San Joaquin Hills, San Juan Capistrano, Santa Ana, Silverado, Trabuco, Tustin, Tustin Hills, and other communities in Orange County.


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Well, that's a Bidenesque "literally," but I'll cut Piers Morgan a little slack. Morgan and Rep. Marsha Blackburn attempted to cut through the whirligig of spin coming from ObamaCare defender Rep. Frank Pallone, when Morgan finally decided he'd had enough (via The Corner):
Morgan brought up Obama's promise that people can keep their plans if they like it, and called it a pure and simple "lie." Pallone shot back, "Of course it was not a lie, Piers!" He argued that a vast majority of people will be able to keep their plans, but the problem resides with insurance companies and their "lousy" "scam" plans.
Morgan interrupted, "So why didn't the president just say that? Why didn't he just be honest?… What about telling the truth?"
Blackburn, clearly amused that she was not the target of Morgan's wrath for once, piled on and when Pallone brought up the "scam" policy issue again, she said, "Frank, you need to stop that. That is insulting and inappropriate to people."
Morgan concluded by telling Pallone, "If you move the goalposts any further, they'll literally be off the field."
How many times can Pallone use the word "scam" in this debate and not have it refer to Obama's promise? I'd guess a few times a day until next September, when the shoe drops on Americans who get their insurance through their employers. When that happens, Pallone's constituents in NJ-06 will be demanding some answers over the ObamaCare "scam," and with a D+6 district, Pallone may be looking for his own health insurance plan in 2015, too.


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What is Hyperhidrosis?
Hyperhidrosis or excessive sweating, is a condition which may cause great emotional distress and compromise a person's working and social life. This condition can occur in any area of the body but the most commonly affected areas are under the arms, the palms of the hands and the soles of the feet.
Excessive sweating can be caused by some neurologic, hormonal or metabolic diseases , however, most individuals that suffer from excessive sweating tend to be perfectly healthy. Although high temperature, stress, anxiety and exercising will naturally trigger the sweat glands, people that suffer from hyperhidrosis are sweating regardless of all those factors.
miraDry Treatment
The miraDry System uses thermal energy that targets and eliminates the sweat and odor glands in your underarm. Once those glands are eliminated, they do not grow back.
The treatments lasts 2 hours approximately. Local anesthetic will be applied to the area. There is almost no downtime after the treatment, we only recommend to avoid exercise for 72 hours.
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New Normal: High Unemployment, Near-Zero Interest Rates and Out of Control Inflation
From Birch Gold Group
Since the pandemic began a year ago, the term "new normal" has become part of the American lexicon. Not "new" as in better or improved. But rather "new" as in contrast to the way things used to be.
Much of the mainstream discussion argues that returning to the "old" normal isn't likely to happen. Things like pre-pandemic employment, closer-to-normal price inflation, and less economic uncertainty just aren't on the map.
The Street summed it up generously as: "Numerous chain reaction ripple impacts will delay the economic recovery." Some of these "ripple effects" were in motion long before the pandemic hit.
For example, the Fed was already in a state of panic thanks to an out-of-control repo rate fiasco from 2019, mounting debt, and potential ineffectiveness of its main tools.
During the "old normal" the Fed would have been able to deploy its tools to control rates and keep unemployment under control — but that might not be possible now or in the future.
Under the post-pandemic "new normal," the potential exists for the "ripple effects" from the state closure of small businesses, developing automation, and fractures in the food supply chain to be felt more permanently.
Is the U.S. Heading for Permanently High Unemployment?
In a way, thanks to the pandemic, yes it is. But it depends on many factors.
Wolf Richter laid out why he thinks the sudden economic shifts that happened in 2020 will take years to sort out:
Now the Pandemic has forced businesses to change. There is no going back to the old normal. And these technologies impact employment in both directions.
If the pandemic has forced businesses to adopt technologies that automate certain functions, then the employees that performed those functions will no longer be necessary.
Wolf used a ski resort as one example. E-commerce technology the resort was previously slow to adopt ended up replacing employees that used to tend to long lines of customers. If the resort hadn't utilized the e-commerce tech, then it wouldn't have been able to maintain the Government-imposed social distancing requirements.
You can see the current unemployment trend reflected in the official chart below. Keep in mind that as more businesses adopt automation technologies to stay afloat, the unemployment rate of 6% isn't likely to get much lower, and could start rising again:
Another example of the "new normal" comes from Naomi Prins: "People who have been telecommuting can live outside of more expensive urban areas, or just more expensive areas in general. The residential real estate frenzy of getting out of their urban areas will continue because I think more people will continue telecommuting."
This migration out of urban centers will hit commercial real estate hard. There will be fewer jobs in commercial leasing, property management, construction, and sales.
One in three Americans is already on unemployment and struggling to pay for food, rent, and other basics. Job losses in any sector will only make the problem worse.
So will these new higher unemployment numbers trend that way permanently? It's too soon to tell. With new technologies usually comes new types of jobs. After all, people still have to fly drones, educate others on new digital tech, and fix 3-D printers.
But remember the WEF called for a permanent 13% reduction in the workforce (what are those poor unfortunates supposed to do?). Who knows if new tech will actually create new jobs, how well they'll pay, or whether they'd even be based in the U.S.?
On top of the "new normal" for employment comes inflation that could last for quite awhile.
Rising Inflation Dead Ahead (With Even More to Come)
We've warned about the potential for a dramatic rise in price inflation for a few months now, and CNBC reveals that time could be arriving fast:
Moody's Analytics Mark Zandi believes Wall Street is significantly underestimating the seriousness of an inflation comeback, and he warns it will affect every corner of the market — from big tech to cyclical trades… Inflationary pressures will develop very quickly.
Zandi warned CNBC's Trading Nation that he sees inflation "dead ahead."
Looks like inflation pressures are building up fast. Food inflation remains high at 3.6%. Energy price inflation has also jumped out of the gutter, increasing to 2.4%.
Overall inflation is no longer "flat" as it has been since August 2020. The official tally rose to 1.7% in February.
But the Inflation Carnage Doesn't Seem Like It Will End There…
Both rent and gas prices are expected to skyrocket by almost 3 percent more over expectations just one month ago. Plus, the "short-term inflation expectation edged up to 3.1 percent, its highest level since July 2014."
And then there's the "real" inflation rate. It's figured using methodology from the 1990s, just before the Fed stopped including a realistic standard of living in its calculation. All told, that price inflation currently clocks in at almost 6 percent.
Compare that to the average interest rates on traditionally conservative, "safe" places for your savings… You're lucky to get a 0.5% APY on cash in a savings account (should you be grateful for losing 5.5% of your buying power per year?). Or you could buy a 1-year bank certificate of deposit (CD) at 1.5% APY so you're only losing 4.5% annually. We've said it before and we'll say it again: low interest rates are essentially a tax on your savings.
What's worse? Jerome Powell's Federal Reserve has made no secret of their willingness to keep rates low for as long as it takes to lower the unemployment rate…
Is that even possible in the new normal, with jobs disappearing forever?
We've already mentioned the havoc low interest rates play on savers, but let's not forget the other consequences of near-zero interest rates:
- Encouraging risky speculation
- Inflating asset prices
- Wreaking havoc on pension funds (maybe that's why the needed a bailout)
- Laying the foundations for wealth-destructive hyperinflation
- Eventually, inevitably, dethroning the U.S. dollar as the reserve currency of choice
The Fed's driving the bus. There doesn't seem to be a map, but Chairman Powell is behind the wheel and he assures us the new normal is just something we're driving through on the way to our destination: a wonderful, magical place where everyone will have income (with or without a job) and a Social Security check waiting for them at retirement time, where inflation doesn't eat away at savings, where unicorns dance with leprechauns every morning and the stock market goes up forever. Sounds beautiful, doesn't it?
There's only one problem: we're all stuck on this bus, we can't get off – and the bus runs on cash, lots and lots of cash printed by the Fed specifically to get the bus all the way to its magical destination… But don't worry, right? Just trust the driver, because there's no map and you're just a passenger, you have zero control, might as well enjoy the ride. Right?
Or maybe you should buckle your seat belt and make sure you know where the exits are, because the trip might get strange really fast.
Are You Just A Passenger?
With Chairman Powell driving the bus toward unknown territory at what seems to be reckless speed, it's time for you to consider ways to secure your savings.
Don't let economic volatility, inflation, and shifts in the business landscape put your retirement savings in danger. Consider "packing" your retirement savings the same way you'd pack a bag for an unknown destination. You'd want the widest possible diversification across cold and warm-weather clothing, formal and casual attire, assets that thrive in good times as well as assets that protect in bad times.
Physical gold and silver can help diversify your savings and even act as a safe haven for your wealth as the dollar's buying power gets relentlessly consumed to keep driving our poor lost bus down the road.
2021, Featured, inflation, interest rates, unemployment


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AIDA Cruises, one of nine cruise lines owned by Carnival Corporation, restarted cruises two week ago but will now pause operations for the month of November.
AIDA Cruise has canceled all cruises between October 31 and November 30 as a result of Germany implementing far-reaching measures to contain the coronavirus pandemic.
As the leading cruise line in Germany and a part of Carnival Corporation & plc, AIDA Cruises' highest responsibility and top priorities are compliance, environmental protection and the health, safety and well-being of its guests, crew, shoreside employees, and the people and communities its ships visit – and that commitment is reflected in the line's temporary pause in cruise operations.
AIDA Cruises recognizes its decision is disappointing to its guests and appreciates guests understanding the importance of making health and safety the most important priority.
AIDA Cruises restarted its cruises on a phased-in basis in mid-October, demonstrating that safe travel is possible by implementing comprehensive protocols for health and safety developed in coordination with national and international authorities and medical experts.
To offer its guests cruise vacations from December 2020 onwards, the cruise line will continue to observe its enhanced protocols to protect the health of guests and will closely monitor the further development of the pandemic.
All guests impacted will be informed immediately.


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Stella and Charles Guttman Community College was established on September 20, 2011, making it the newest community college in the City University of New York system. In the fall of 2016, there were 995 students enrolled at the college. The urban public institution offers a rigorous set of core courses. Students enroll in a City Seminar where they explore critical issues directly related to New York City.
"At Guttman Community College, we will challenge you to think differently about New York City and the larger world — and your role in shaping the future of both. Our courses are designed to link learning in the classroom to 'hands-on' career experiences with city organizations and businesses in the outside world."
Dr. Scott E. Evenbeck
President, Stella and Charles Guttman Community College


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When Ruprecht died in dat puddle of 'is own barf, the Raven priest told us, we 'ad to bury 'im in a keg of "Goldmanns Best" or 'e wudd cum back to 'aunt us. Aye we bought de ale, but then decided to drink it ourself. It wudd be a waste, I tell ya and Ruprecht wudd 'ad 'ated dat.«:
Hauke Hartlander, King of bar flies (deceased)
»It ain't natural, beer I mean.«
Henrietta Schulze, Peasant
»The fermented juice of wheat is of the ruinous powers, I tell you. Empty that keg and repent, sinner!«
Adelbert Fassner, disgraced Priest and Flagellant
»One can't live without it…«
Rinsgar Groinstabber, dwarfen merchant and philospher
In our own words
Ruprecht Uberhugel, suspected Ale Wraith
Ale doesn't have a good reputation in the Empire, especially since an old treaty (forced by the dwarfs) forbid any taxation of beer. Nobles and the middle class prefer wine, for it is a much finer drink (or so they claim) and therefore beer (or ale or lager or whatever you want to call it) is left for the downtrodden and dwarfs(who very aggressively dispute the ill reputation of their finest product since the eight-cleaved orcslaugher-machine). Furthermore, ale is associated with extensive alcohol intake and the higher classes don't intoxicate themselves (if you care to believe their own testimony).
One of the main reasons for the ill repute of extensive alcohol consumption is an old superstition that anyone who dies drunk has to be buried in a keg of ale or the deceased will come back to haunt the living. Although the belief itself might sound ridiculous to the more sophisticated souls of the empire, it is common practice to strictly follow the burial rites. There are some variations to the ritual itself, for example in Averland (and Bretonia) a barrel of wine is used instead of beer and it seems to work as long the cask itself contains alcohol (and not the kind that is used by apothecaries or alchemists).
Indeed, those unfortunate souls that are buried without the proper burial rite come back to haunt the living (drunk). The so-called ale wraiths (or Biergeister) often stalk the dark alleys behind pubs in search of victims. These undead are consumed by agony if they aren't able to sustain themselves with the breath of drunkards, which seems to quell their thirst and ease their pain.
Biergeister differ in their appearance, but the most common features are either bloated forms with grotesquely large mouths or distorted schemes with countles mouths all of their ethereal bodies. Strangely enough, both forms seem to move not quite unlike the vision of a drunk person.
Ale Wraith Characteristics
WS | BS | S | T | Ag | WP | Int | Fel |
25% | 10% | 30% | 40% | 20% | 40% | 15% | 20% |
A | W | SB | TB | M | Mag | IP | FP |
1 | 13 | 3 | 4 | 2 | 0 | 0 | 0 |
Skills: Concealment +20%, Consume Alcohol +20%, Gossip, Perception, Speak Language (Reikspiel)
Talents: Ethereal, Frightening, Night Vision, Undead
Special Rules:
Sobering Hug: After the Ale Wraith makes a successful melee attack, it does not inflict any damage to non-ethereal creatures but instead drains 1d10 % Fellowship if the target is intoxicated. When the Fellowship reaches 0, the victim must pass a hard (-20%) Willpower Test. When successful, the target receives 1d10 Insanity Points but survives and is instantly sober with the side-effects of a serious hangover. If unsuccessful, the target will die screaming, leaving nothing more behind than a completely dehydrated husk. If the target is not intoxicated, the Hug has the same effect as the Fearful Touch ability of the ghost.
»'xcuse me, squire«: The Wraith can vomit a stinking cloud of ectoplasm on a melee opponent as a full action, forcing the victim to pass a normal (+0%) Toughness Test or lose his next action. To regain Fellowship absorbed by an Ale Wraith, the victim has to drink excessively. Every time the Character becomes stinking drunk (as per WFRP Core Rules, pg. 115), he may roll a d10 and add the result to his Fellowship characteristic. It is impossible to regain more Fel that the character previously had.
Adventure Hook:
Bernie and the Beer factory
Although death is a constant companion in the Old World, the passing of a loved one is always hard on the family. Granted, Carl Berg never was a productive member of society and also not always nice to his wife and children. But when he didn't come home after one of his shifts at Berngarts Brewery, his wife began to worry after her bruises healed. And when the first factory workers turned up dead and dehydrated, Berngart also began to worry and hires the adventurers to look into the nature of the incidents and more importantly, stop his workers from drinking his beer without paying for it!
The source of all trouble is good ol' Carl, who fell drunk in one of the beer vats and was cooked alive. His earthly remains then went into different barrels and were shipped all over the Empire where »Berngart Finest Crisdal« is consumed. Oddly enough, although the burial rites were observed in a fashion, it didn't stop Carl from becoming an Ale Wraith. So the adventurers have several tasks: locate and retrieve the shipped barrels, explain to enraged customers why it would be a bad idea to drink this particular shipment of beer and stop the brewery workers from stealing. Not to mention, what one might think about the quality of a beer where no one notices body parts in it.
Nasty GM's could also introduce a new type of monster, the "Crisdal Corpse", zombie-like beings who drank the tainted beer…
Games Workshop, Warhammer 40,000, Warhammer 40,000 Roleplay, Dark Heresy, and all associated marks, logos, names, and products are Intelectual Property of Games Workshop Limited and protected by Copyright. These items have been used unofficially and quoted exclusively as reference with no infringement on any associated rights intended and without implying endorsement by the copyright holder. Other contents of this articles are published without permission or license.
Games Workshop, Warhammer 40,000, Warhammer 40,000 Roleplay, Dark Heresy, und alle zugehörigen Marken, Logos, Namen, und Produkte sind Geistiges Eigentum von Games Workshop Limited und urheberrechtlich geschützt.Diese Elemente wurden inoffiziell und ausschließlich als Referenz zitiert ohne die Absicht damit verbundene Rechte anzufechten und ohne eine Billigung durch den Rechteinhaber zu implizieren. Andere Inhalte dieses Artikels werden ohne Genehmigung oder Lizenz veröffentlicht.