News

We know that the nation traveled under the guidance of the special clouds that surrounded it. They were not allowed to go forward unless they were directed so by Hashem through the clouds. The Torah further states that if the clouds did not begin their preparatory formation to leave, then the people did not prepare to leave either. That we followed the clouds’ direction is clearly stated at the very end of sefer Shemos.

Klal Yisroel made donations for the construction of the Mishkan and also for purchasing sacrifices. There was a specific amount to be given for the offerings, a half shekel. The Torah clearly states that each and every individual must give the exact same amount.

The Kohanim that served in the Mishkan and the Beis Hamikdash wore extremely fashionable clothing. Even a superficial perusing of the parsha will clue you in on their wardrobe. Was exquisite clothing such a necessity to fulfill their obligations such as was required? After all, the main objective was to accomplish their roles and attend to the myriad details involved in the daily routine in the Mishkan and later the Beis Hamikdash.

The Mishkan was an architect’s dream. Everything was measured and ‘clicked’ together perfectly. Tapestries and beautifully woven embroideries adorned the ceiling of the Mishkan. The inner altar was made of pure gold and the draperies that surrounded the external area of the Mishkan were exquisite. The vessels that were contained in the Mishkan was also golden and handcrafted with extreme precision.

The Torah discusses receiving the Torah in two different parshios. In the previous parsha, Yisro, Moshe returns with Hashem’s offer to give us the Torah and with that acceptance we merited that the Torah was given to us on Mt. Sinai. However, at the end of this parsha certain offerings are sacrificed, blood that was collected is scattered upon the people and they had already been circumcised prior to their encampment at the mountain.

Moshe had two sons Gershom and Eliezer. Gershom was named for Moshe’s seclusion when he was a stranger in a foreign land, Midian. The name Eliezer alluded to Moshe’s miraculous escape from Pharoah’s executioner. Even though he was slated to die Hashem protected him and he was able to get away to Midian

  Ibn Ezra questions why was there a fear that if the people leave Egypt and travel though the land of the Philistines then they may encounter a combat situation and return to Egypt. The amount of able-bodied men was 600,000 and many more and they were also armed.

Moshe was the emissary of Hashem to approach Pharoah and demand that he release the nation from its bondage. However, when he speaks with him he adds how long will it be until you humble yourself in front of Hashem. That additional message seemingly has no connection to the mandate the he release the people. 

Although Moshe complained to Hashem that the people were suffering terribly under Pharoah’s enslavement, his concern was that the nation was undergoing pain and agony that was too much. He was reprimanded for his protest and Hashem explained to him the process which they were going through. The original covenant, the pact Hashem had made with Avrohom hundreds of years earlier was now to be fulfilled.

The Torah enumerates the total count of the nation when they arrived in Egypt. Then we are reminded that Yosef was in Egypt. Rashi explains that the Torah is emphasizing that Yosef withstood all the difficulties which the culture presented him with. They were a nation deeply entrenched in immorality. Additionally, we know that the wife of Potiphar went to great lengths to seduce Yosef.

After the nation settled in Goshen Yaakov lived out the remainder of his life there. The parsha is written in such a fashion as to indicate that it is disconnected from the previous parsha. Rashi cites the Midrash that this alludes to the lack of perception that befell the people after Yaakov’s death as the encumbrance of the impending exile began to impact them.

After much trial and travail, finally the truth was told and the viceroy of Egypt was none other than Yosef, their long lost brother. They were taken aback by this twist and unable to utter a word due to their incredulity and astonishment. Then Yosef tosses out the elephant in the room and declares that yes I am your brother Yosef whom you sold into slavery.

As we near the end of this wonderful Yom Tov of Chanukah what will we take with us? After the last lights go out we will be left in the darkness or can we carry the torch further and embrace our future with brightness?

Chanukah is right around the corner and perhaps we need to somewhat  meditate and consider what Chanukah is all about, how we should approach this wonderful Yom Tov and explore what it is that we anticipate to gain. As we know after the small Hasmonean army defeated the powerful Greeks, they began to search for oil to light the Menorah.

Yaakov is poised to encounter his nemesis, Eisav and the anticipated encounter may be volatile. He davens to Hashem, prepares for battle and sends a large gift to his brother attempting to assuage his anger. In his prayer Yaakov mentions that with his staff he crossed the Jordan River.

Yaakov passed by Mt. Moriah, the place where Akeidas Yitzchok took place, where his father was almost sacrificed and missed the opportunity to daven there. Suddenly he realized that he had gone past it and immediately decided to return and daven in that sanctified place. Rashi explains that the moment he elected to do so, the mountain actually physically uprooted and came to him.

  Rivka was instructed through Divine inspiration to tell Yaakov to get the blessings of the first born from Yitzchok. He was unaware of that and was concerned that his father would touch him and realize that he was not Eisav and curse him. Rivka dressed him with arms covered with animal fur and that would be sufficient to mislead Yitzchok.

After Akeidas Yitzchok when Avrohom was seemingly commanded to offer his son to Hashem on the altar, he realized that he needed to find a wife for him. His trusted servant Eliezer was tasked with the mission to return to Avrohom’s family and select his spouse. He prayed to Hashem to indicate to him who would be a suitable wife for his master’s son.

   The story of Lot, Avrohom’s nephew is a confusing and complex narrative. He was a disciple of Avrohom and continued in his master’s path of helping others. Even in Sodom renowned for its cruelty to wayfarers, Lot still insisted that he must invite guests to his home. When the angels showed up and planned to rescue Lot and his family, he pressured them to stay with him

Maimonides explains that Avrohom stood against the entire civilized world and preached about that there is only one Guiding Force in the world, Hashem. He wrote books proving his beliefs and even broke his father’s idols to demonstrate that they are powerless. Eventually Nimrod cast him into a fiery furnace and the heat was cooled off by the angels and he came out unscathed.

lthough Man was created in a very near to perfection state, mankind descended to the abyss of denial with involvement in idolatry and rejection of Hashem. Perhaps the ultimate denunciation was the infamous Tower of Babel.

   We finished another cycle of reading the Torah and now we begin anew from the first parsha, Bereishis. That word actually means the beginning but is that what it is? After all, we did the same thing last year and all the years before. Are we always just beginning? Is there no end!

On Yom Kippur, the holiest day on our calendar, we reached the epitome of sanctity as we recited the Neilah service crying out to Hashem for His mercy and compassion. We concluded with Shema, the national call for acceptance of Hashem’s sovereignty and we answered with a resounding yes but it requires an explanation.

Chofetz Chaim cites an early source that the seven days of Repentance between Rosh Hashanah and Yom Kippur are very significant. They correspond to the seven days of the week and we have an incredible opportunity to rectify all the Mondays and Tuesdays of the year when we observe those days with total dedication to Hashem.

We will soon stand in judgment pleading with Hashem for yet another year of good health, a comfortable income, nachas from our children and each other. Truly, if one even superficially considers the possible negative outcome of this time it should send us into a frenzy. However, we unfortunately don’t have that cognizance of this special time and therefore we don’t shiver in our boots at this time of the year.

  Hashem’s ‘desire’ to provide us with mitzvos is amazing. During the harvest when one is very occupied with reaping his crop and ingathering it into piles ready to shipped off to the silo for processing, to forget a heap of grain would certainly be a generic incident. Therefore, upon noticing the forgotten harvest he would go back and retrieve it. However, the Torah commands us otherwise.

Hashem guarantees us that a prophet will come forth from amongst the nation. The Torah states this saying that he will appear from your brethren, your very own brothers. It would seem that it would have been more appropriate to have said that he would be chosen from the people. Why is the terminology employed refer to our brothers?

The verse states that Hashem sets in front of us a blessing or curse. Initially the Torah seems to address the individual expressing ‘You’ in the singular form saying that one should realize the opportunity of blessing or curse. Yet the verse concludes that Hashem places in front of ‘You’ in a plural context

We read in the parsha the second paragraph of the Shema. We say that if we will perform all the mitzvos properly Hashem will provide us with rainfall and we will harvest crops enabling us to have sufficient resources. The Talmud states that when we follow the will of Hashem then we will merit that others will do our work.

We wept and cried on Tisha B’Av and now we enter into the period referred to as the 7 Shabbosos of Consolation. The Haftorah readings for these weeks mention and discuss our future as a people aspiring for that eventual time when Hashem’s Presence will be recognized by all and we will return to Eretz Yisroel with the rebuilding of the Beis HaMikdash.

We are well aware that this Sunday, the ninth day of Av, Tisha B’Av is the saddest day of the year. We sit on the floor until noon of that day and we recite Kinnos, special prayers evoking the tragedies of yesteryear which actually remind us of the calamities that have befallen us in every generation. We mourn the loss of the Beis HaMikdash which was destroyed a couple of thousand years ago.

Two and a half tribes opted to stay  in Transjordan and not inherit land in Israel proper. And they did so with tremendous sacrifice. They were away from their families for 14 years until the conquest of Israel and the apportioning of the land was completed. In the exchange between Moshe and the leaders of those tribes there seems to be repetition.

The Torah refers to the ‘teruah’ sound of the shofar when we blow it on Rosh Hashanah and also it is denoted as the remembrance of the teruah. Why the two different references? The sound of the teruah motivates one to repent, however, the motivation is only good if we follow through. Additionally, we must ‘remember’ the call to repent during the entire year.

  The people rose in anger due to their perception that the traveling on the road was just too much. Furthermore, they were tired of only eating the Manna. Mind you, the Manna, was as tasty and delicious as any meal made in the finest restaurants in Manhattan. Yet, they complained and not only that but they bad-mouthed Hashem and Moshe.

The mutiny of Korach divided the nation in a fashion heretofore unheard of. Moshe’s authority was challenged and his authenticity was defied and apparently Korach’s oratory ability drew in hundreds of followers. This eroded the nation’s stability and almost seemed to eject Moshe from his seat as the leader of the people.

The disastrous episode of the spies that were sent to investigate Eretz Yisroel certainly seems to defy explanation. After all, Rashi comments that these twelve individuals were the leaders of their respective tribes. Yet they returned with intended information that would discourage their compatriots from going there. Hashem had guaranteed them that Eretz Yisroel would be a wonderful place to live so why did they indeed dissuade them?

The tribe of Levi was designated to serve in the Mishkan and later in the Beis Hamikdash. Upon their assignment, their entire body was shaven in order to prepare them for this honor. Perhaps one would find this odd that those selected to serve in the highest capacity in the nation should have to sustain embarrassment of this nature.

Wagons were donated to the Mishkan to carry the beams that encompassed the inner sanctum. However, the Torah states that the descendants of Kehas, the eldest son of Levi, were not privy to those wagons because they carried the most reverent items of the Mishkan such as the Aron.

The two brothers Zevulun and Yisochor and their respective tribes had a very interesting relationship. Yisochor personified the ultimate scholars of Torah. Zevulun were very accomplished merchants and became wealthy. They supported the entire tribe of Yisochor so that they could devote themselves to the study of Torah exclusive of any involvement in worldly matters.

We are forewarned by the Torah that upon ignoring our obligations there will be retribution. Unfortunately, we have seen this fulfilled many times in our past. The commentators explain that the chastisement mentioned in this parsha refers to the destruction of the first Beis Hamikdash. The downfall of the nation at that time was terrible and the subsequent exile to Bavel, as short as it was, created havoc in the purity of our nation.

On the second day of Pesach a special offering was brought in the Beis Hamikdash, referred to as the Korban Omer. It consisted of barley and permitted the use of that grain in Eretz Yisroel. Although we don’t have the opportunity to bring that unique sacrifice, we count the days after from when it would have been brought until the Yom Tov of Shavuos.

      The inauguration of the Mishkan was marred with the death of Aron’s two sons, Nadav and Avihu. Rabbinic literature is replete describing their oversight. One of the better known reasons is that they rendered their opinion on a halachic matter despite the fact that their mentor Moshe was present. Although seemingly a minor error, it carries a sentence of death.

We live in a world of comparisons. We often judge others within a limited and narrow theme. Doing so makes many of us champions. After all, paralleled to others we feel much more secure and exceptional in our own lives. Perhaps one davens in a more enhanced fashion than his neighbor or learns better then someone else.

Finally, after months of preparation, the day has arrived for the inauguration of the Mishkan. The Divine Presence would enter the midst of the nation and we would merit all the blessings that accompany that manifestation. For seven days Moshe served as the Kohen and the Mishkan was nearing its climatical finale.

Ahron and his sons were commanded to bring the Olah sacrifice which was totally consumed upon the altar. The Midrash explains that the language used in this verse, ‘Tzav’ is emphasizing the need for alacrity involving this mitzvah not only for the present but for all future generations. Of course, this message from our Sages necessitates an explanation.

Vayikra discusses many variations of sin offerings. The first scenario is that of the Kohen Gadol, the High Priest. In contrast to the sin offering of a regular individual, he offers his atonement by sprinkling the blood towards the curtain separating the most inner chamber of the Mishkan from the outer area. Then more blood is dashed upon the inner altar and finally, the sacrifice is burnt outside the camp.

After the recap of the entire handiwork of the Mishkan the Torah states that the people did as Hashem commanded, so did they do. Maharal Diskin questions the end of the verse that is repetitive that they indeed followed as they were directed to do. His explanation offers a tremendous insight into the caliber of the prominence of the people involved and into the eminence of the Mishkan itself.

The Mishkan was the central point of Hashem’s ‘concentration’ in the desert. The professionalism that was present in its construction was nothing short of amazing. A nation of former slaves without any skilled training produced a beautiful edifice with remarkable talent.

The Shabbos preceding Purim which falls out at the end of next week, Friday is auspicious. Although in the Haftarah we remind ourselves of King Saul’s failure to eradicate Amalek, we read the special parsha urging and motivating us to fulfill the obligation to destroy any remnant of that evil nation.

This Shabbos we read the parsha dealing with the half-shekels that each person gave with which to purchase the animals for sacrificial purposes in the Mishkan, and later in the Beis Hamikdash, during the year. Of course, the obvious question is why wasn’t the donor base fashioned upon each person’s willingness to give just like the accumulation for the building of the Mishkan?

We are prohibited to offer sacrifices to other ‘gods,’ only to Hashem Himself. The terminology invoked to stress that we should serve exclusively Hashem is somewhat lengthy and furthermore, since one involved in idol worship deserves the death penalty, doesn’t that automatically denote that we should only serve Hashem?

Yisro joins the Jewish nation and immediately recommends that instead of Moshe administering justice to all the disputes that occur with the people, rather there needs to be a judicial system with many judges to arbitrate all these matters. And he is very strong about his suggestion stating that if Hashem will concur with my idea than you will be successful otherwise the present approach will fail. Didn’t Moshe himself realize the imperfection of the present system and perhaps think that it needed to be revamped?

During the traveling in the desert, they were bereft of water and complained to Moshe that they were very thirsty. The only available water was bitter and unfit to drink. Moshe took a stick as commanded by Hashem which was caustic and tossed it into the water. The acerbic piece of wood actually sweetened the water allowing the people to quench their thirst.

The time had come for the nation to leave Egypt which was anyhow in ruins and almost completely destroyed. However, before they exited their house of bondage there was a request. At the time when Hashem informed Avrohom that his descendants would be enslaved a promise was made that they would be enriched with the spoils of Egypt.

When Hashem commanded Moshe to lead the uprising against Pharoah and extricate the nation from bondage, he retorted that they will not believe me. Hashem punished him for that and to insure that their faith would be strengthened he gave Moshe signs to present to the people.

The situation in Egypt was precarious at best. Hard labor and oppression were the bread of affliction that our forefathers endured for generations. Battered by their taskmasters and bereft of leadership to inspire them life was difficult and challenging. Then a decree was proclaimed that the children, our future and legacy, should be tossed into the Nile and drowned.

   Yaakov gave Yosef a double portion in the land one for each of his sons. The area which was given to them was ‘conquered’ by Yaakov through his sword and bow. The Aramaic translation of this verse alludes to davening. And the Talmud also refers to the sword and bow as an allusion to davening. 

   The entire region was suffering from a famine and the house of Yaakov was no different. He had sent his sons to Egypt to procure food but tragedy had struck when they encountered the viceroy who was visibly cruel to them. Of course, they didn’t realize that he was their brother Yosef and had recognized them and therefore he had a plan in mind of which they were unaware.

Amidst all the revelry of Chanukah, the donuts, latkes, parties, and Chanukah gelt we sometimes might forget what it is all about. Of course, we light the Menorah for eight days commemorating the miracle that the oil lasted for eight days.

   Yaakov sent Yosef to his brothers in Shechem. Although there was a degree of tension between him and his brothers, nonetheless he obeyed his father and went to check up on them. Eventually he became lost and encountered someone, unbeknownst to him that it was an angel, and he was told that they had relocated to Dosan.

This is a pretty common cliché with which we are familiar. However, did we ever think that our great Patriarch Yaakov would also suffer from fear? After all, Hashem guaranteed him that he would return to his father’s home safe and sound. Even though he was now facing a powerful adversary Eisav who was approaching with what seemed to be a formidable army, just as the Egyptian forces were routed when they left bondage, so too, Hashem could destroy them in an instant. And, of course, Yaakov was surely aware of this. So why was he frightened?

Although literally words themselves do not murder others, however, the power of speech is undeniably true. When Lavan pursued Yaakov to retrieve his idols that Rochel stole, he commented to Lavan that the one who has those idols should die.

Eliezer was on a mission. Avrohom sent him back to his origins to find a wife for Yitzchok. Rivka appeared and seemed to fit the bill because she was so helpful and sincere which was exactly the wife that would suit Yitzchok. They went back to her house and were greeted by Lavan, certainly not an outstanding individual but Rivka’s brother.

The Midrash states that when Avrohom was five years old he recognized that Hashem is the sovereign ruler of the universe. Certainly, a great accomplishment for anyone and especially for a youngster specifically indoctrinated with the concept of idol worship and part of society that disdained any belief in a supreme Creator

Perhaps one of the biggest questions of life is why are some people blessed with wealth while others struggle financially. Are those who have difficulty making ends meet necessarily evil people that don’t deserve an easier life? Or is there a more profound answer to this question?

The flood was a global devastation. Mankind was fundamentally eradicated. Only a few select people survived that horrific situation. Yet can we blame the people of that generation? Did they realize the extent of their sins or even imagine the eventual punishment that they would incur?

This week we are introduced to the mitzvah of bringing the first fruits to the Beis Hamikdash. The farmer brings them and places the basket brimming full of his produce by the altar expressing his thanksgiving to Hashem for his bounty. He articulates a litany of previous episodes in our history regaling the kindness of Hashem throughout our past.

We are allowed to offer voluntary sacrifices in the Beis Hamikdash. After our decision to self-obligate then we must fulfill our mandate. Postponing that commitment is prohibited and if one does delay its fulfillment after a certain period of time, than he transgresses the mitzvah of a self-imposed vow.

We are commanded not to plant any type of tree including one that is used for idol worship near the altar upon which we sacrifice our offerings. Why would such an innocuous act of planting a tree near the altar be prohibited? Also, how would one come to plant, of all things, a tree used for idol worship amidst the area that we utilize to serve Hashem?

The parsha discusses that there are times when the blessing of Hashem is so great that poverty is eliminated. Rashi explains that when the nation is preoccupied with mitzvos and serving Hashem then His benevolence provides for all. Chasam Sofer however is bothered with the language employed in the Torah when this scenario is mentioned.

Hashem constantly monitors the happenings in Israel, His ‘eyes’ are forever there from the beginning of the year until its end. Our Sages question this verse since Hashem always supervises the events of the entire world, not just the Land of Israel. They explain that the entire world’s administration is only a result of how Hashem controls and directs the circumstances in Israel.

The well-known declaration that we have used for generations voicing our undying passion and love for Hashem is found in this parsha. Shema, which many of our nation have cried out before sacrificing their lives to sanctify Hashem encompasses a tremendous commitment and devotion accepting Hashem as the omnipotent king of the entire universe.

We are in the midst of one of the greatest calamities of all time, the loss of our Batei Mikdash. Both were destroyed on the same day, Tisha B’av, not a coincidence. When the spies debunked the idea of going to Eretz Yisroel and the entire nation wept bitter tears, they ripped out their innermost attachment to Eretz Yisroel.

The tribes of Gad and Reuven approached Moshe with a startling proposition. They wanted to remain outside the mainland of Israel and take advantage of the tremendous pasture for their flock.

The end of the parsha is a tremendously lengthy discussion of the different sacrifices that we must offer to Hashem. Of course, we must wonder why this discussion is mentioned at this point? Rabbeinu Bachya explains that when Moshe realized that he was not going into Eretz Yisroel he needed to inform them of these important matters, attending to the service in the Mishkan and later the Beis Hamikdash.

Bilaam finally ‘convinces’ Hashem that he should be allowed to accompany the entourage sent by Balak to curse the Jewish nation. He is warned not to say anything except that which Hashem permits him to but he erroneously believes that he can ‘outsmart’ the Master of the Universe, a common mistake that many evil people make!

This week’s parsha introduces a novel concept that is really incredibly difficult to comprehend. In fact, it is so complex that even the great mind of King Solomon, the wisest of all men could not grasp this mitzvah. Our Sages tell us that only Moshe was able to fully understand the depth of this mitzvah.

   The upheaval that Korach caused went far beyond his actual claims against Moshe. His dispute centered upon the seat of power in the nation. He contested Moshe’s authority, Ahron’s appointment as the Kohen Gadol and of course that his cousin was selected to be the head of his particular branch of the Levites. Many prominent members of the people mistakenly supported his mutiny and their punishment was not deferre  and it was swift and exacting. However, there were also secondary damages that occurred due to his insurgency.

The main cause for the appearance of tzora’as, a skin infection, is due to loshon hora, or slanderous speech. The offender is sentenced to remain isolated outside the entire camp of Israel until he repents and then miraculously, the malady will disappear and he will be allowed to enter. Why is his punishment so severe?

This Shabbos we will read the parsha that discusses the upcoming month of Nissan. It is considered the first and foremost of the months of the year. What indeed is so significant about this month. Of course, we bring the special Passover sacrifice in this month, however why would that make the month itself so important?

After an enjoyable and lively Purim, we begin our ascent to the Yom Tov of Pesach. Of course, there is a lot more work that Pesach entails such as clearing the house of any remaining chometz and kashering the kitchen and buying only specially made food products for Pesach. There is another facet to this wonderful Yom Tov that is not extant at this time.

Purim is here with the masks and hamantashen. However, what is behind those masks. What is the essence of this incredibly exciting and joyous Yom Tov? R’ Yitzchok Luria better known as the AriZl suggests an amazing understanding of this special day. In Hebrew, the word Yom Kippur contains within its spelling the word Purim. Therefore, he states that even Yom Kippur, which we all view as the most auspicious and hallowed day of the year, is only like Purim.

Chasam Sofer cites Rabbeinu Bachya that the length of duration of the first and second Beis Hamikdash is alluded to in the beginning of this parsha. The opening verse states that these are the accountings of ‘the Mishkan’ the ‘Mishkan of Testimony.’ The words ‘the Mishkan’ in Hebrew is one word ‘HaMishkan’ which using ‘Gematriya’ the numerical equivalent of the Hebrew letters equals 415 and since there are five letters in that word that total sum is 420, the span of time of the second Beis Hamikdash.

This is the only parsha in the Torah that begins with this word “vayakhel” which means to gather together. The Midrash comments that Hashem instructed Moshe to assemble the people jointly on Shabbos and lecture them on the laws of Shabbos. It continues that future generations will derive from this practice to also congregate and teach their communities the different laws pertaining to what is permissible and what is prohibited in general but not necessarily related to Shabbos.

We know that Moshe was the supreme prophet in our nation. He descended from Mt. Sinai with the tablets upon which were inscribed the Ten Commandments and he conveyed to the entire nation the Oral Law which in great detail explains the Written Law, the Torah. There is a facet to this narrative which requires a depth of explanation.

We are well aware of the dispute between Korach and Moshe. One of his basic claims was why it is necessary to have special people conduct the service in the Mishkan. After all, the entire nation was consecrated after we received the Torah on Mt. Sinai so why can’t we all partake of the privilege of offering the sacrifices and the other duties that pertain to the operation of the Mishkan?

The Mishkan that was erected in the desert was a stunning work of art. The covering was a beautifully fashioned woven tapestry and the walls were made from acacia wood perfectly attached and set up to form a parameter around the inside for the Aron that housed the Tablets from Mt. Sinai, the exquisite candelabrum, the table of the showbread and the golden altar. Of course, the outside altar was used for the regular sacrifices surrounded by an array of specially designed curtains.

We are introduced in the parsha to a very interesting concept of owning a Jewish slave. Specifically, we are dealing with one who has stolen and was unable to repay for his robbery. The Beis Din, the Jewish court system, sells the burglar in order to pay the debt and after six years he is freed. However, there is a clause that if the slave wishes to remain with his master he may do so.

In today’s world of inappropriate classifications, we sometimes are confused as to what is really what! As an example, would be what is really royalty and what does it mean? As we look eastward at the UK we will notice that people of truly no majestic quality parading as though they really are. And they usurp millions from the common folk who indeed work very hard as opposed to the king and queen who do nothing and yet are treated with tremendous respect and reverence.