Belgian news reported that Ashraf Sekaki, one of the three escapees from a Belgian jail on July 23, was arrested in Morocco. The other two escaped convicts had been captured prior to Sekaki's arrest.
A news article about the escapee described Sekaki as a career criminal.
"Sekkaki was described as a career criminal who had escaped from prison in 2003 and was on the run for five months before being recaptured.
He has spent much of the past decade behind bars for his part in about a dozen attacks on banks, some of them involving hostages.
In 2007 he was sent to a psychiatric unit because of his violent tendencies and constant threats to prison guards."
He has spent much of the past decade behind bars for his part in about a dozen attacks on banks, some of them involving hostages.
In 2007 he was sent to a psychiatric unit because of his violent tendencies and constant threats to prison guards."
An article in a Belgian newspaper relates how Stephan Bonne, formerly a lifeguard, saved Mr. Sekaki when he almost drowned in a pool at the age of seven. He described how he had seen him at the bottom of the pool, pulled him out, and began to resuscitate him when he saw Sekaki's blue color. Mr. Bonne said he did not receive a thank you for his part in rescuing him. He also said that people tell him it would have been better if he hadn't helped him, but the former lifeguard said that he would save him anew, if placed in the same situation.
The near drowning incident reminded me of the bible story in which Yishmael was sent out to the desert and was in life threatening circumstances before an angel saved him. Below is part of a devar torah by Neil Zworth that I found about Yishmael and judging a person for his actions at present, and not his future actions.
"The Torah reading for the first day of Rosh Hashana begins with the birth and circumcision of Isaac. The story takes a nasty turn with the expulsion of Ishamel and Hagar from the house of Avraham. The expulsion is initiated by Sara's concerns of the negative influence that Ishmael was exerting over Isaac. Abraham is at first troubled by Sara's insistence on chasing Ishmael from their home. G-d, however instructs Avraham, "Do everything Sarah tells you" (21:12). So Avraham sends Ishmael and Hagar out into the desert with nothing more than bread and water.
At first glance, this selection begs the question, "Why do we read this particular parasha on the First Day Of Rosh Hashana"? Granted, tradition has it that Isaac was conceived on Rosh Hashana. The month of Tishrei is when all was created. But what is the real essence of Rosh Hoshana? And how does that relate to the text?
Much has been written about why Sara deemed it so necessary to have Ishmael removed. In the text it reads, "Sara saw the son of Hagar, the Egyptian, whom she had borne to Abraham, mocking". Mocking or "mitzachake" is the term here. Scripture uses this verb to denote the three cardinal sins: Idolatry (Exodus 32:6), adultery (39:17) and murder (II Samuel 2:14). "Thus", according to Rashi, "Ishmael's behavior proved that he had become thoroughly corrupt and evil, and he had to be sent away".
Other commentaries suggest that Ishmael's mocking was making inferences to Sara that Avraham, at his old age, could not possibly be Isaac's father, although the Torah goes to great lengths to confirm that Avraham is indeed Isaac's father.
Clearly, the term mocking is intended to mean wrongdoing of some kind. The fact that G-d intervenes and tells Avraham to listen to Sara confirms that it is G-d's will that Ishmael be removed.
Once Ishmael and Hagar are in the desert the story takes a dramatic turn. The water of supply is consumed and Ishmael becomes deathly ill. Hagar distances herself from her dying son and cries. An angel of G-d calls down to Hagar and says, "Fear not, for G-d has heeded the cry of the youth in his present state. Arise, lift up the youth and grasp your hand upon him, for I will make a great nation of him". G-d opens her eyes to see a well of water and Ishmael is saved.
To me, this passage is paramount. "Ba-asher hu-sham" In his present state. Rashi (21:17) references the Gamara in Rosh Hashana (17b) that relates how the angels argued against G-d saving Ishmael. "Ishmael's decendents would one day be responsible for killing Jews, so why save Ishmael and suffer later on. Let him die now and avoid the future tragedy!" G-d answered, "At this moment is he righteous or evil?" G-d then responded, "As he is I only judge the world as they are, in here and now!"
This is the essence of Rosh Hashana, teshuva, or return - that G-d only judges us as we are at the moment of judgment. If we should do teshuva right before the moment of judgment, even if G-d knows that we will not maintain our resolve, we are still judged to be righteous at the moment of justice. Presumably, Ishmael repented for his sins and was judged for what he was at that very moment."
http://www.kolel.org/pages/holidays/5762_RHDT1.html
At first glance, this selection begs the question, "Why do we read this particular parasha on the First Day Of Rosh Hashana"? Granted, tradition has it that Isaac was conceived on Rosh Hashana. The month of Tishrei is when all was created. But what is the real essence of Rosh Hoshana? And how does that relate to the text?
Much has been written about why Sara deemed it so necessary to have Ishmael removed. In the text it reads, "Sara saw the son of Hagar, the Egyptian, whom she had borne to Abraham, mocking". Mocking or "mitzachake" is the term here. Scripture uses this verb to denote the three cardinal sins: Idolatry (Exodus 32:6), adultery (39:17) and murder (II Samuel 2:14). "Thus", according to Rashi, "Ishmael's behavior proved that he had become thoroughly corrupt and evil, and he had to be sent away".
Other commentaries suggest that Ishmael's mocking was making inferences to Sara that Avraham, at his old age, could not possibly be Isaac's father, although the Torah goes to great lengths to confirm that Avraham is indeed Isaac's father.
Clearly, the term mocking is intended to mean wrongdoing of some kind. The fact that G-d intervenes and tells Avraham to listen to Sara confirms that it is G-d's will that Ishmael be removed.
Once Ishmael and Hagar are in the desert the story takes a dramatic turn. The water of supply is consumed and Ishmael becomes deathly ill. Hagar distances herself from her dying son and cries. An angel of G-d calls down to Hagar and says, "Fear not, for G-d has heeded the cry of the youth in his present state. Arise, lift up the youth and grasp your hand upon him, for I will make a great nation of him". G-d opens her eyes to see a well of water and Ishmael is saved.
To me, this passage is paramount. "Ba-asher hu-sham" In his present state. Rashi (21:17) references the Gamara in Rosh Hashana (17b) that relates how the angels argued against G-d saving Ishmael. "Ishmael's decendents would one day be responsible for killing Jews, so why save Ishmael and suffer later on. Let him die now and avoid the future tragedy!" G-d answered, "At this moment is he righteous or evil?" G-d then responded, "As he is I only judge the world as they are, in here and now!"
This is the essence of Rosh Hashana, teshuva, or return - that G-d only judges us as we are at the moment of judgment. If we should do teshuva right before the moment of judgment, even if G-d knows that we will not maintain our resolve, we are still judged to be righteous at the moment of justice. Presumably, Ishmael repented for his sins and was judged for what he was at that very moment."
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