Muhammad al-Harrani, a father of six from Gaza diagnosed with cancer who reportedly died while waiting for a permit to enter Israel, miraculously "came back to life." This was not the result of a miracle, but rather, just part of the tactics used by al-Harrani's family in a bid to secure a permit for him.
To secure a permit for him? Or to secure money from Hamas and others, and sympathy from those who blame Israel for all the evils in the world. They know who they are: BBC, CNN, France Channel 2. Each one of these sympathizers have demonstrated time and time again their hatred for Israel and the Jewish People.
On the eve of Holocaust Remembrance Day, al-Harrani's story was published. His family reported to the "Physicians for Human Rights" organization that he died. "The sick man could not withstand the wait for the permit," claimed Ran Yaron, Director of the Occupied Territories Department who blamed the Shin Bet for adopting cruel policies against cancer patients.
Physicians for Human Rights sounds like a good organization, but it condemns Israel and the Shin Bet for not giving Palestinians medical treatment. Without checking out the story, they printed it and the world anti-Semitic media (see above) ran with it. Yet even today as rockets smash into Sderot, Israel gives medical treatment to hundreds of men, women and children from Gaza. In no other area of the world would medical treatment be demanded for enemy non-combatants. Why should Israel be the only nation in the world that this would be expected.
That is because Jewish law is explicit on charity.
"Should there be an impoverished person from your brothers or in the gates of your cities, in the Land that God gave to you; do not harden your heart and do not close your hand from your impoverished brother. Open! You should open your hand and grant him his needs, that which he requires." (Deuteronomy 15:7-8) In his Sefer HaMitzvot, Rambam (Maimonides) lists the above as positive mitzvah 195. Commenting on this mitzvah, he writes: "We are commanded to act charitably and to strengthen the weak in order to relieve their troubles."
The concepts and laws of charity are found in Rambam's monumental work, Yad HaChazakah (The Mighty Hand), Hilkhot Matanot L'Aniyim, chapters 7-10 and in Yoreh Deah, chapters 247-257. These teachings will be briefly presented in the early course of these essays. These teachings are drawn from the Talmud, mostly from the first chapter of Bava Batra and the sixth chapter of Ketuvot, which discuss the laws and importance of charity in our lives.
For the moment, by way of introducing the greatness of charity, we will focus upon King Solomon's writings about it. "Wealth will not help [a person] on the day of wrath, but charity saves from death" (Proverbs 11:4); he also writes, "Wealth acquired through wickedness is of no avail, but charity saves from death" (ibid. 10:2).
The Talmud compares these two verses and offers the following: the first verse is speaking of wealth acquired honestly " despite it being "kosher money" it cannot help a person on "a day of wrath," on a day when God's decree goes against him. Still, the monies that one has given to charity will stand by him to save him from "death." The latter verse refers to wealth acquired dishonestly; yet despite his sins, "charity saves from death." But, let's be honest " nobody escapes death. Ever since Adam ate from the tree of Knowledge of Good and Evil, death has been decreed upon all living things. What death does charity save from? The Talmud continues:
Funny how these cancer patients cannot find the charity and medical care in Egypt or any other of the Arab nations. Why is that? The Koran states clearly:
The former verse speaks of charity as saving a person from a judgment in Gehennom (hell, purgatory), while the latter speaks of charity protecting one from a horrible death. This is because the first case speaks of honest wealth, it is therefore powerful enough to protect the person from being sentenced to Gehennom as punishment for his sins, for Gehennom is a fate far worse than death. Death is a passing state, but the soul remains alive eternally. What "life" can a person have if sentenced to Gehennom? But charity saves from death, from Gehennom.
However, charity given from dishonestly earned wealth, though meritorious (since the poor were helped) and strong enough to protect a person from a horrible death in this world, is not kosher; it has no power at all to protect the person from paying a price for his dishonesty (see Bava Batra 10a; Maharsha, Etz Yosef, Rif, Iyun Yaakov, etc., ad. loc.).
"By no means shall you attain righteousness, unless you give of that which you love."(3:92)
Is it that charity is only for the buying of weapons, not for the saving of lives? It must be. For any funds sent to Gaza end up in the hands of Hamas and its weapons.
Muhammad al Harrani is alive and getting treatment. But his family's lies bespeak the truth behind Hamas and the "Palestinian Cause". It is all based on lies and falsehoods.