Photo Credit: Screenshot
Prime Minister Netanyahu warns Congress against a "bad deal" in a speech in the US Congress on March 3, 2015.

The Senate voted 98-1 Thursday to limit President Barack Obama’s ability to make a “bad deal” with Iran over its nuclear program.

The lone opponent was Arkansas Sen. Tom Cotton.


The House of Representatives is expected to pass the bill into law, which President Obama will sign after having originally threatened to veto any bill that gives the Congress the right to review a final deal with Iran.

The bill, unless it is amended, gives Congress 30 days to review the deal, a change from the original 60-day review period that was proposed until Democrats forced a compromise that also blocked amendments that would make a deal with Iran impossible. One of the most explosive proposed amendments called for Iran to recognize Israel as a condition to an agreement on limiting and supervising its nuclear development.

Most significantly, the bill prevents Obama from lifting sanctions on Iran until the end of the 30-day review period, assuming Congress does not scotch the deal. President Obama would have the power to veto a Congressional rejection.

Iran has not yet reacted to the passage of the bill in the Senate. It has been adamant in demanding that all sanctions be lifted immediately when a deal is signed, which won’t happen once President Obama signs the bill into law.


“This bill as drafted will provide some political cover to Senate Democrats to say they have voted to provide strict scrutiny and congressional approval of an Iran deal,” Texas Republican Ted Cruz said in the Senate this week.

He conceded that the bill won’t stop a deal, “no matter how terrible it is,” but the political fallout from a Congressional rejection and a presidential veto would be explosive, especially when taking into account that the campaigns for presidential nominees are underway.



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Tzvi Ben Gedalyahu is a graduate in journalism and economics from The George Washington University. He has worked as a cub reporter in rural Virginia and as senior copy editor for major Canadian metropolitan dailies. Tzvi wrote for Arutz Sheva for several years before joining the Jewish Press.


  1. 23 years have passed since Shusha city of Azerbaijan was occupied by Armenian armed forces – With this Armenians actually achieved separation of the region from Azerbaijan. As a result of the occupation of Shusha, 480 civilians were killed, 600 wounded, 22,000 displaced. 68 people were taken hostage by the Armenians. Nothing is known about their fate. As a result of the occupation, a number of historical-cultural monuments in Shusha were destroyed by Armenians. Here include 279 religious, historical and cultural monuments, as well as Khan cave, Gakhal cave, Shusha castle. Armenians destroyed or misappropriated a number of Azerbaijani monuments. They destroyed 7 pre-school facilities, 22 schools, cultural, agricultural technical schools, 8 culture houses, 14 clubs, 20 libraries, 2 cinemas, 3 museums and factory of Eastern musical instruments.
    #StopArmenianTerrorism #StopArmenianOccupation

  2. How many times must I waste so much time writing comments at the Jewish Press that get erased by its evil refreshing before I learn my lesson?!!!!!!! Got that's evil!

    Varda, you're making questionable assumptions that lead to your position and to the position of those who've commented in support.
    Jewish law does not consider anything today to be actual avodah zarah, which is extinct. The RaMbaM refers specifically to those denominations of Chrisianity that believe in a trinity. And, only to those who believe that the trinity means that God Himself is a trinity, which is not the belief of the majority of the opinions of those who've taught this concept, which, btw, seems to have been originated by the Egyptian Jewish philosopher, Philo, 60 of whose writings were found among the earliest Chrisian writings.
    There are Jewish halachic authorities, Meieri, for example, who disagree with RaMbaM's characterization of Chrisianity.
    Both lived long before the 16th Century Reformation, which spawned hundreds of denominations, none of which believe that God Himself is a trinity being.
    Along with the fact that this is a subject beyond the level at which you've addressed it, there are the Jewish laws regarding how we treat those who are our strong proven consistent supporters. And, how we address Chrisians and their beliefs in general, publicly and privately, which are supposed to match.
    I share your concern with an Orthodox Rabbi raising money for a Chrisian house of worship in tiny Israel. I can't imagine a way according to Jewish law to justify that activity. It seems to have no halachic basis.
    However, I'd like to address praying together with non-Jews. I'm not a scholar, but will offer, as you have, my personal understanding and feeling about it.
    1) Our shules & prayers are in place of our Holy temple & its services. Non-Jews were permitted to bring offerings to God at the Temple.
    2) Non-Jews are permitted to come into our shules and pray with our prayer books if they feel like it. In the unlikely event that they do so, we are to redirect them to the 7 Laws of Noach and where to find information on them ( & their over 80 offshoots, which include, also, keeping all man-made laws.
    A couple of examples of when Jews are permitted to gather with non-Jews are:
    1) To support Israel
    2) To protest Islamofascism's worldwide mass-murder campaign to make the entire world population one Islamic nation
    Are you so sure that at a gathering of Jews and non-Jews we should not invoke God?
    I strongly disagree! We aren't permitted to go out of our way to engage Chrisians polemically. But, when discussing their religion, we are absolutely permitted to talk & to assemble together for other reasons.
    There is no halachah that says a non-Jew can't say tehillim in front of a Jewish congregation. That isn't at all the same as leading the services as the chazzan, or reading from the actual Torah as a baal koreh.
    Those require a God-fearing Jew, not a God-fearing non-Jew.

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