New Judaica Art Site

I'd like to introduce you to a fresh, new web site of very spiritual Judaica Art by my friend - (another Devorah) who is based in Chicago. Devorah is an award-winning Graphic Designer and Photographer. In her own words: "I want my artwork to have a purpose. I take words that are meaningful - words from the Torah, which gives us direction in life, and from Tehillim (Psalms) and other spiritual sources - and enhance the words with graphic elements: photographs - usually from Israel, typography, and layout."

"I want my artwork to touch and bless people, to be therapeutic, to be inspiring. I'm aiming toward healing, edifying, and helping people. As a former Music Therapist, this type of work has always been part of my life and it doesn't stop even when you change careers. It just starts expressing itself in a different medium. I've had people with tears in their eyes tell me that they want a particular piece because they feel that it will help them in dealing with their own personal hardships or painful situations in their life."

She has over 70 pieces falling into several categories such as Blessing Art, Perek Shira, Art That Heals, Torah & Sages, Tehillim, Shabbat & Holidays, and Israel themes.

During her Grand-Opening, she is offering TWO discounts through December 20th (through Hanukah). Either 30% OFF the Entire Order (Enter Code: Grand09) or FREE Shipping and FREE Framing (Limited to the USA. Enter Code: FreeFrame09). Great time for sending gifts to those out of town loved ones.

Devorah's Judaica Gallery is dedicated to Enhancing Spirituality and Making the Mitzvah Beautiful! It's all Art with a Heart and a Soul Purpose. Check it out at Devorah Designs

Blessing for the Home DevorahDesigns

Special Psalms for Gilad

Jerusalem - Rightist rabbis, who have used halachic justifications to object to the Shalit prisoner swap deal in the works, are irresponsible, Chief Rabbi Yona Metzger told Ynet on Tuesday.

Rabbi Metzger, who is scheduled to meet with Noam and Aviva Shalit Wednesday, argued that it is not possible to make an halachic ruling on the issue of the swap deal without being privy to all the details of the swap and the considerations behind it.

"As long as a rabbi or halachic adjudicator does not have all the information laid before him, including IDF and intelligence reports, it is not possible to take a decisive halachic stand (on the issue)," Rabbi Metzger said. "Halacha must not be ruled upon based on reports from the Arab media."

The chief rabbi noted that, according to Kabbalah, the 13 minutes between the hours of 1:43 pm and 1:56 pm on Thursday (the ninth day of the ninth month - 9 Kislev) have unique qualities. He called upon the public to take advantage of this occasion to read psalms for Gilad's rescue. "With the power of prayer, we can open the heavens and be worthy of our heart's wishes being granted – that Gilad will light the Hannukah candles with his family."

As part of their efforts to persuade cabinet ministers to support the deal, Noam and Aviva Shalit contacted senior haredi rabbis via the "Union of Torah Friends for Gilad" – the headquarters of the haredi campaign for the release of their son – in order to hear their opinion on the matter. They also visited the home of Rabbi Elyashiv.

The captured soldier's parents are slated to meet Wednesday with Israel's chief rabbis, Metzger and Shlomo Amar.

Photo: Kidnapped soldier's grandfather meets with Chief Rabbi Metzger

Source: Ynet

The Sleeping Messiah

While the Vilna Gaon was in exile, he wandered from city to city. One day he met a Jewish coachman on the road. The coachman, noticing a Jew wearily trudging along with a sack on his back, stopped him and asked "Where are you going my friend?"

"To the city" replied the Vilna Gaon.

"Get into my wagon" the coachman suggested, "and I will take you there."

The Gaon got in, and the two started off. While they were travelling it became quite warm, so the Gaon discarded his top coat. He remained sitting in his tallis and tefillin, and peered into a book of the Torah, as was his custom.

In the middle of the journey, the coachman said to him "My friend, I am sleepy. Will you please take my seat on the coach box, and lead the horses to the city? Take the whip and reins in hand, and you will not have much difficulty, because the horses know the road very clearly. One does not have to be particularly clever for that."

The Gaon said nothing, did as he was told, and in this fashion drove into the city.

A Jew, who had once been in Vilna, passed by and recognized the Gaon. When he saw him in the place of a coachman, and driving another man, he ran into the market place and shouted very loudly "My friends, the Messiah has come, the Messiah has come!"

All the people of the city assembled and queried "What are you talking about? Have you lost your mind?"

"I swear to you that I saw with my own eyes a wagon enter the city, and the Vilna Gaon himself was the driver. Now who is the man he was driving, if not the Messiah?"

As they were standing and talking, the wagon rode into the market place, and the Jews were astonished to see the Gaon, in his tallis and tefillin, indeed leading the horse and wagon. Quickly they ran over, looked in, and saw the city's coachman snoring and fast asleep.

When we are one

The Battle of the Stones by: Rabbi YY Jacobson
Cartoon: Mordechai Becher/Rafi Mollot

The Shouters

The Yeshiva decided to field a rowing team. Unfortunately, they lost race after race. They practiced for hours every day but never managed to come in any better than dead last.

The Rosh Yeshiva (the Yeshiva head) finally decided to send Yankel to spy on the Harvard team. So Yankel schlepped off to Cambridge and hid in the bullrushes of the Charles River, from where he carefully watched the Harvard team as they practiced.

Yankel returned to Yeshiva, and announced: "I have figured out their secret."

"What? Tell us," they all wanted to know.

"We should have eight guys rowing and only one guy shouting."

The Quarrel
The rabbis in the Talmud focus on an apparent grammatical inconsistency in the portion of Vayeitzei.

When Jacob journeys from Beer Sheba to Haran, stopping on the way to rest for the night, the Bible tells us, “He took from the stones of the place, arranged them around his head, and lay down to rest.”

But in the morning when he awakes, we read a slightly different story: “Jacob arose early in the morning, and took the stone he placed around his head and set it up as a pillar.” First we read of “stones,” in the plural; then we read of “the stone,” in the singular. Which one was it? Did Jacob use a single stone or did he employ many stones?

A lovely Talmudic tradition, laden with symbolism, answers the question thus: Jacob indeed took several stones. The stones began quarreling, each one saying, “Upon me shall this righteous person rest his head.” So G-d combined them all into one stone, and the quarreling ceased. Hence, when Jacob awoke, we read, he “took the stone” in the singular, since all the stones became one.

What is the symbolism behind this imagery? What is the meaning of stones quarreling with each other and then reaching a state of peace by congealing into one?

One more question: How did the merging of diverse stones into a single entity satisfy their complaint, “Upon me shall this righteous person rest his head?” Even after the stones congealed into a single large stone, the head of Jacob still lie only on one part of the stone. (Your mattress is made of one piece, yet your head can only lie on one particular space on your mattress). So why didn’t the other parts of the stone (Jacob’s “mattress”) still lament that Jacob’s head is not lying on them?

We Are One
The Lubavitcher Rebbe once explained it thus:

When you feel one with the other, you don’t mind if the head of the righteous one rests upon him. When the stones are separated from each other, the question becomes, “Who gets the head”? “Why should you get the head, not me”? But when they become one, they do not care who gets the head, because they experience themselves as one.

The episode with the stones, then, reflects a profound spiritual truth about human relationships. Much conflict — in families, communities, synagogues, organizations, corporations, and movements — stem from everyone’s fear that someone else will end up with the “head,” and you will be “thrown under the buss.” But we can view each other in two distinct ways: as “diverse stones” and as a “single stone.” Both are valid perspectives, fair interpretations of reality. The first is superficial; the second demands profounder reflection and sensitivity. Superficially, we are indeed separate. You are you; I am I. We are strangers. I want the head; you want the head. So we quarrel.

On a deeper level, though, we are one. The universe, humanity, the Jewish people — constitute a single organism. On this level, we are truly part of one essence. Then, I do not mind if you get the head, because you and I are one.

It is hard for many people to create room for another, and let them shine brightly. We are scared that they might “get the head” and we will end up with the leg. Some of us spend years to ensure that nobody besides ourselves gets the head.

What is needed is a broadening of consciousness; a cleansing of perception, a gaze into the mystical interrelatedness of all of us. Then I will not only allow, but will celebrate, your emergence in full splendor. Your success will not hinder mine, because we are one. Different “stones” may need to have different positions, yet here is no room for abuse, manipulation, back-stabbing, mistreatment and exploitation, because we are one.

Jacob, the father of all Israel, who encompassed within himself the souls of all of his children, inspired this unity within the “stones” around him. Initially, the stones operated on a superficial level of consciousness, thus quarreling who will get to lie under Jacob’s head. But Jacob inspired in them a deeper consciousness, allowing them for that night to see themselves as a single stone, even while they were in different positions.

In our night of nights, we need Jacob’s who know how to inspire the stones around them with this state of consciousness.

Tonight, Monday, November 23, 2009, at 8:30pm EST, Rabbi YY Jacobson will deliver a 50-minute global webcast – When Love is Not about the Lover: Sometimes you must separate from your beloved in order to truly become one. The story of Rachel and Jacob; Rachel and Rabbi Akiva; man and G-d. To watch, please visit www.TheYeshiva.net

Spa for the Soul

It was the year 1925. An orthodox American Jew, who had migrated with his family to Israel, visited Rav Kook and told him he had decided to return to America. He explained that Israel did not suit his purpose.

"Why?" asked Rav Kook.

"I came to Israel because I intended to raise my children in a religious atmosphere and a Jewish spirit. This land is filled with heretics and free thinkers." replied the man.

Rav Kook thoughtfully observed the speaker. "Tell me" he asked, "what place in America would you consider the finest health resort for people afflicted with tuberculosis?"

The man mentioned a popular resort famous for its salubrious fresh air.

"While I was in America" Rav Kook replied, "I visited that place, and wherever I turned I met individuals suffering with that dreadful disease. Their systems were torn with racking coughs. Now tell me, my good man, what purpose does the pure air of this resort serve?"

"That is just it" the man said, "because the air is healthful the people come there to cure themselves."

"Very well then" Rav Kook agreed, "the same is true of Israel. That is why you see so many sick Jews here who are suffering from a religious ailment. Their souls are sick, and because the air here is beneficial for all such distressed individuals, people of the entire world come to Israel to get well."

Photo of Hatachana Falls in Nachal Ayun in the Galilee from Israel The Beautiful

Taking Yaakov out of Be'er Sheva

Yaakov left Be'er Sheva and headed toward Charan [Vayetzei 28:10]

Rashi comments that the verse could have just read "And Yaakov went to Charan" - why does it mention his departure? It is teaching us that the departure of a righteous person from a place makes an impression. For at the time that a righteous person is in a city, he is its magnificence, he is its splendor, and he is its grandeur. Once he has departed from there, its magnificence (hodah) has gone away (panah), its splendor (zeevah) has gone away, and its grandeur (hadarah) has gone away.

Rashi's words are alluded to in the verse by way of gematria: If we take "Yaakov out of Be'er Sheva" - that is, if we subtract the numerical value of the word Yaakov (182) from Be'er Sheva (575), we are left with the number 393 - the exact numerical value of the words: panah hodah zeevah u'hadarah - "its magnificence, splendor, and grandeur have gone away.

by Rabbi Y. Bronstein

Impervious to any Opposition

"I will give to you and to your descendants the land on which you are lying" [Vayeitze 28:13]

Rashi writes that when Yaakov was sleeping, the entire Land of Israel was folded by G-d miraculously underneath him, as a sign that the Land would be easy to conquer by his children.

The Talmud tells us that G-d compacted the Land of Israel into four cubits underneath Yaakov, to make the whole Land as easy to conquer as if it were merely four cubits.

The Lubavitcher Rebbe taught that the highest aspect of the Jewish soul - the yechidah - is so sublime that it cannot be contained within the body, and it spreads to a distance of four cubits (approx 6 feet) around a person.

The yechidah is also a level of the soul which can never become tarnished, because it is not susceptible to any negative influence.

Thus, when G-d placed the entire Land of Israel within four cubits of Yaakov to stress his future ownership of it, the Land became connected with Yaakov's yechidah, and so too, with the yechidah of every single one of his descendants.

And that is the reason why "it would be as easily conquered by his children" because the Land was associated with a level of the soul which is impervious to any opposition.

Based on Likutei Sichos of the Lubavitcher Rebbe Vol.20

Important Message for Victims of Abuse

By now I'm sure you've all heard about the tragic death of Motti Borger and the factors that presumably led up to what happened to him. Since this is a fairly high profile event in our community, Rabbi Yaakov Horowitz and Rabbi Benzion Twerski fear that there may be copycat suicide attempts. As a result, Rabbi Horowitz asked that the following be published:

Click here to continue reading

Illusions of Righteousness

Art by Jacek Yerka

"Esav went to Yishmael, and took for a wife Machalas, the daughter of Avraham's son Yishmael, a sister of Nevayos - in addition to his other wives" [Toldos 28:9]

In Parshas Toldos we read about Esav's deceptive acts towards his father, climaxing here at the end of the parsha, where he marries one of Yishmael's daughters in order to appear righteous in Yitzchak's eyes.

Rashi however comments that, in fact "he added wickedness upon his wickedness, in that he did not divorce the first ones". Just like he had married his first wives in an attempt to appear righteous, so too here "he added wickedness upon wickedness" - marrying once again, this time to a member of Avraham's family in order to maintain his deceptive veil of righteousness.

In the following parsha Vayeitzei, we read of another trickster - Lavan - who acted deceptively towards Yaakov. However, it could be argued that Esav's deception towards his father represented a greater degree of moral corruption that the acts of Lavan, because Esav actively promoted himself as a righteous person. Lavan, on the other hand, may have acted deceptively, but he did not scheme to find ways of proving his righteousness to others. He merely concealed his selfish and corrupt motives so Yaakov would not come to uncover his plans.

So, the Torah's description of Esav here, at the end of Parshas Toldos, comes to warn us of the moral corruption which was exemplified by Esav. Here we are warned to steer clear of this lowly activity: promoting oneself as righteous while the truth is something very different indeed.

Based on Likutei Sichos of the Lubavitcher Rebbe: Gutnick Chumash

Miracle Twins Successfully Separated

Conjoined twins Krishna and Trishna, adopted from Bangla Desh, now living in Australia, who were separated in a 27 hour marathon operation this week.

Before the operation

First picture of the twins after the operation, still under sedation, although one of them has since woken up, and miraculously seems to be doing very well. The other twin will be woken shortly.

"AMAZING." That's how neurosurgeon Wirginia Maixner summed up the moment she knew she and her surgical team had successfully separated conjoined twins Trishna and Krishna.

After 27 hours of surgery, during which she and fellow neurosurgeon Alison Wray had to stop several times to rest the girls' brains, Ms Maixner realised the procedure to separate their conjoined heads was a success."Some time in the early hours of Tuesday I looked at Alison and Alison looked at me and I said 'I think we've done it', and that was an amazing moment, I have to tell you," she said today.

"To have struggled for so long, to have worked so hard for what was not just that day, what was a whole two years of work, to be able to say: 'I think we've done it'."The head neurosurgeon at Melbourne's Royal Children's Hospital also spoke of the time, during the two years the Bangladeshi sisters were in Melbourne, when she realised they were dying and something had to be done.

"I believe we've brought them through safely,'' she said."I believe the girls will come out really, really good.''

Source: News.com

Correcting Adam's Sin

"Your brother came ingeniously and took your blessing" [Toldos 27:35]

According to Kabbalistic teachings, Yaakov corrected the spiritual damage caused by Adam's sin.

Therefore, just like Adam had been misled by the ingenious plot of the serpent, the correction of Adam's sin had to come through ingenious trickery: "your brother came ingeniously and took your blessing".

Likutei Sichos of the Lubavitcher Rebbe

Art by Vladimir Kush

Australia: Scientology is a Criminal Organisation

Australian independent senator Nick Xenophon has accused the Church of Scientology of being a criminal organisation, calling for it to be investigated by police and the Parliament.

Senator Xenophon yesterday used parliamentary privilege to attack the church, after being contacted by a number of former Scientologists who accused the organisation of ''shocking'' crimes.

''Scientology is not a religious organisation; it is a criminal organisation that hides behind its so-called religious beliefs,'' he told the Senate.

''The letters received by me which were written by former followers in Australia contain extensive allegations of crimes and abuses that are truly shocking - crimes against them and crimes they say they were coerced into committing.

''These victims of Scientology claim it is an abusive, manipulative, violent and criminal organisation, and that criminality is condoned at the highest levels.''

The South Australian parliamentarian said he had been contacted by a number of former Scientologists after questioning the organisation's tax exempt status in a recent television interview.

Senator Xenophon said their correspondence implicated the organisation in a range of crimes, including forced imprisonment, coerced abortions, embezzlement of church funds, physical violence, intimidation and blackmail.

''I am deeply concerned about this organisation and the devastating impact it can have on its followers,'' he told the Senate.

He tabled in Parliament a number of letters from former members of the organisation, which he said he had passed on to the police.

In one, Paul David Schofield said his first daughter, Lauren, had died after she was allowed to wander around one of the Church of Scientology's Sydney buildings and fell down some stairs.

Mr Schofield's second daughter, Kirsty, also died, in this case after ingesting potassium chloride at the family home - a substance he said was used widely in the organisation's ''purification'' programs.

In another letter, Aaron Saxton said as a member of the organisation he participated in the ''forced confinement and torture'' of others.

Source: Sydney Morning Herald

Obama's Teleprompter Malfunctions during Family Dinner

Why is the belief in Moshiach one of the 13 Principles?

Why is the belief in Moshiach one of the thirteen principles of the Jewish Faith? Rabbi Gershon AvtzonMenahel, Yeshivas Lubavitch Cincinnati answers:

To clarify the question: There are 613 commandments, yet there are only 13 principles. This shows us clearly that not every commandment is a principle. To put things in perspective: Two of the most basic Mitzvos are putting on Tefilin (for men) and keeping Shabbas. Yet, neither of them are part of the 13 principles. This shows us that the principles are more than just basic commandments, they are the pillars of Judaism.

For example: Principle number one is the belief in Hashem. This is understood: One can not claim to be a believing Jew, if he does not believe in Hashem. [A Perspective: For many of the commentaries, there is no Mitzva to believe in Hashem! How can one ask "what are the commandments" if he does not believe in a commander?]

Another one of the principles are that the Torah was authored by Hashem and only written by Moshe Rabbeinu. This is also understood. Most of the laws of the Torah, are learned out from extra letters or words in the Torah. If one believes that the Torah was authored by a human, is it shocking that there are extra letters or words?

If the above understanding of the 13 principles is true, Why is the belief in Moshiach one of them? Can't I be considered an orthodox Jew - Keeping Kosher, Shabbas, and just not believe in Moshiach?! [A perspective: The Chasam Sofer (Shalas U'teshuvos on Yorah Deah, letter 356) writes that in truth the belief in Moshiach is not in itself a principle. It is just that being that Moshiach is written about in the Torah, if one denies Moshiach, he is denying part of the Torah! However, the accepted opinions are that believing in Moshiach itself is a principle. For all Mitzvos are written in the Torah, and according to the above, they should all be included.]

The Answer: The Lubavitcher Rebbe gives a fascinating explanation (Hadran on Rambam 5746 chapter 10). In order to understand it, we must first explain a basic Chassidic idea. What do we mean when we say - in the Sh'ma prayer, with our eyes covered - that Hashem is ONE? The explanation: Hashem's oneness - does not only mean that there is no other creator, rather - means that there is no other creation but Hashem. The entire world - even though it seems as an independent entity - is really G-dly.

In the time of exile, this truth is hidden. It seems that the world is an independent entity, and that keeping Torah and Mitzvos are a struggle. When Moshiach comes, the Truth of creation will be revealed. The world will be seen as a place created solely to do Hashem's will.

Chazal tell us (Yalkut Shimoni on Yirmiah Remez 315 and others) that in the messianic era, if one would want to desecrate the Shabbas by picking a fruit off the tree, the tree will "scream" at him to stop.

If one does not believe in Moshiach, then one does not believe that Hashem's true unity will show. He then believes that the world will remain "independent" of Hashem's oneness. It is obvious that such a person is missing in his basic belief in Judaism.

Source: Chabad.info

A Good Eye

Develop a good eye.

Always looking for good

will bring you to truth.

Even with a good eye, be careful

not to rush to judgment. This is no

different than looking at

something from afar and drawing

the wrong conclusion.

from the writings of Rebbe Nachman of Breslov

The Most Noble Trait

"But Yaakov was a wholesome man, dwelling in tents" [Toldos 25:27]

Rashi comments: One who is not sharp to deceive is called "wholesome".

Someone who is not sharp to deceive said the Lubliner Rav, is the type of person who has no notion of how to go about deceiving another person. Such a person is called a "tam" - a simple one. However, somebody who knows how to deceive others yet chooses not to act in such a manner is referred to as an "ish tam" - a wholesome man.

Yaakov Avinu was familiar with the ploys of deception, as he testified about himself during his stay in the house of Lavan: "I am his brother in trickery". Nevertheless, he chose to walk along the path of truth and honesty, thereby earning himself the title "wholesome man".

*********

From this verse we see, said the Sh'lah HaKadosh (R' Yeshayah HaLevi Horowitz) that the trait of wholesomeness is the most noble of all the traits.

For there is no doubt, reason the Sh'lah, that Yaakov possessed every good character trait possible. Yet the only trait that Yaakov is explicitly praised for in the Torah is his wholesome character. This implies that there is no trait more exalted than wholesomeness.

by Rabbi Y. Bronstein

Kislev: The Sign of Keshet

The Month of Dreams (Nov 18 - Dec 17 2009)

Keshet (bow) is the Hebrew name for Saggitarius. At dawn during Kislev a constellation reminiscent of a bow appears on the horizon - the Keshet, identified by our Sages as the sign of this month.

The bow was used in the past to shoot missiles, such as arrows, at the enemy. In the Midrash, the bow symbolizes the projection upwards of the scorpion from the brambles into which it had been cast. Projection implies shooting upwards from below. In the words of R' Bachyei:

"After the soul has received its judgment in purgatory, it will be projected up from there much like an arrow from the bow. That is the reason for the proximity of Akrav (Scorpio) to Keshet, as alluded to by our Sages (who said "They descend to Gehinnom yelling and crying... and rise".

Gad Erlanger "Signs of the Times"

**********************

The Month of Kislev according to The Book of Formation (Sefer Yetzirah) - Kislev is the ninth of the twelve months of the Jewish calendar.

Kislev is the month of Chanukah--the only holiday in the Jewish calender which spans, and hence connects, two months: Chanukah begins on the 25th day of the month of Kislev and concludes in the month of Tevet (either on the 2nd or 3rd, depending on the number of days in Kislev).

The name Kislev derives from the Hebrew word for "security" and "trust." There are two states of trust, one active and one passive, both of which are manifest in the month of Kislev. The miracle of Chanukah reflects the active trust of the Maacabim to stand up and fight against the Hellenistic empire and its culture. Kislev's sense of sleep reflects the passive trust that G-d's providence always guards over Israel.

In the tradition of Chassidut, the 19th day of Kislev, the day of the release and redemption of Rabbi Shneur Zalman, the author of the classic text of Chassidut, the Tanya (the disciple of the Magid of Mezerich, the successor of the Ba'al Shem Tov) from prison (where he was placed for the dissemination of the innermost mysteries of the Torah) is referred to as "the New Year of Chassidut" (implying that it is through the spiritual channel of this day that the inner wisdom of Chassidut and the power to integrate this wisdom into one's daily life is brought down into this world).

The foundation of the way of Chassidut is absolute trust and faith in G-d's omnipresence and the omnipotence of His Divine providence.

Color: Blue-Violet

Letter: samech

The name samech means "to support". The experience of feeling supported corresponds to the trust and confidence in Divine providence associated with the month of Kislev, as described above. So do we find expressed in Psalms: "G-d supports (somech) all the fallen and lifts up all the bent over;" "Even when he falls he will not be let to fall to the ground, for G-d supports (yismoch) his hand."

The shape of the samech is a circle, which represents the all-encompassing omnipresence of G-d and His providence. The "great circle" of G-d's Infinite light is explained in Kabbalah and Chassidut to reflect His "right arm" which embraces (and supports, from beneath) with great, infinite love all of reality, as is said: "And from beneath, the arms of the universe."

Mazal: keshet (Sagittarius--Bow)

The bow of Kislev is the bow of the Maacabim. It symbolizes their active trust in G-d to fight against the empire and culture that then ruled the earth. Though the Chashmonaim themselves were from the Priestly tribe of Israel, the "art" of the bow is ascribed in the Bible to the tribe of Benjamin in particular, the tribe of the month of Kislev.

The Kohanim (and Leviim) are not considered as one of the twelve tribes in the correspondence of the tribes to the months of the year (according to the Arizal). As an all-inclusive manifestation of the Jewish soul, the Kohanim contain and reflect the spiritual source of each of the twelve tribes of Israel. This is especially so with regard to the tribe of Benjamin, for in his portion was the holy Temple wherein the Kohanim served. Thus the relation of the Kohanim to Benjamin is similar to that of soul to body. The Kohanim fight the holy war embodied in the bow of Benjamin.

The bow of war of Kislev is actually projected (shot) from the bow (the rainbow; in Hebrew both "bow" and "rainbow" are identical--keshet) of peace (between G-d and Creation) of the end of the previous month of Cheshvan, as explained above. The two bows (semi-circles) unite together to form the complete circle of the samech of Kislev.

Tribe: Benjamin

Sense: sleep

The sense of sleep is the tranquility and restfulness that comes with trust and security in G-d and His Divine providence. So do we find in the blessings at the end of Leviticus (26:5-6): "And you shall dwell securely in your land. And I shall give peace in the land, and you shall lie down without fear...."

As the word "sense" (chush) is cognate to "quick" (chish), the sense of sleep implies the ability to sleep well but quickly (as is told of great tzadikim who required very few hours of sleep per day).

The very talent of Benjamin to shoot straight at his target depends upon a most tranquil inner spirit. He shoots and hits almost asleep. G-d carries his arrow to its intended destination. A tranquil personality is one with little inner friction and tension. The sense of sleep entails the ability to release stress, confident in the support of G-d.

The sense of sleep entails as well the sense of dreaming. In accord with our faith in Divine providence, especially manifest in relation to the connection between the weekly Torah portions and the annual cycle of months and their events, all of the dreams of the Torah are contained within the portions that are read during the month of Kislev.

When one possesses complete trust in G-d one dreams good dreams of the future. Good dreams at night reflect good thoughts throughout the day, especially the optimistic attitude and consciousness taught by Chassidut (whose New Year is the 19th of Kislev): "Think good, it will be good."

by HaRav Yitzchak Ginsburgh

20 factors affecting your income

from Revach L'Neshama

Parnassa? Everyone is always looking for ways to get it or enhance it. Parnassa is a complicated matter with many factors involved. Below a list of 20 factors affecting parnassa compiled from "Sefer HaMidos" by Rebbe Nachman of Breslov. If you are really interested in parnassa the list is worth going through carefully!

1. Lack of trust in Hashem vs. Trust in Hashem

2. Cruel to others vs. Compassionate

3. Lewdness vs. Shmiras HaBris

4. Alcohol vs. Spiritual awareness

5. Disdain of Torah vs. Respect of Torah

6. Foul Speech vs. Clean speech

7. Desecrating the Sabbath vs. Honoring the Sabbath

8. Failing to repent for old sins vs. Tshuva

9. Sadness and depression vs. Happiness

10. Ingratitude, especially to Hashem vs. Gratitude and prayer

11. Stinginess vs. Charity, especially a full tithe

12. Idol worship, blasphemy vs. Strengthening faith in Hashem

13. Immodesty vs. Modesty

14. Anger vs. Patience

15. Judging others severely vs. Judging others fairly

16. Dishonesty vs. Integrity

17. Arrogance vs. Humility

18. Infidelity vs. Honoring one's wife

19. Domestic strife vs. Peace in the home

20. Instigating hate vs. Making peace between people.