Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]
The concepts in this verse are illustrated by the following allegory:
Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.
There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?
The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.
When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.
After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.
At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.
This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.
Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.
Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.
From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.
Tonight, first night of Sukkot, there will be a Blood Moon[click link to learn more and where to see it]
The Effects of an Eclipse Source: Based on Likutei Sichos of the Lubavitcher Rebbe Vol. XV "The Rebbe's Treasure: Interpretations of Talmudic Stories"
The Talmud [Sukah 29a] states that eclipses are bad signs for the world. The Talmud then elaborates on what can cause an eclipse:
An eclipse of the sun occurs for the following four reasons: For not having eulogized a chief judge (a chief judge is comparable to the sun, for he enlightens and clarifies things for the community - Maharsha); for not having helped a betrothed maiden when she called for help (to save her from ill treatment); for committing adultery and for killing two brothers on the same day.
Because of the following four reasons the moon and the stars eclipsed:
For committing forgery, for false witnesses, for raising sheep and goats in the land of Israel (that is, for letting goats and sheep pasture from other people's fields - Rashi), and for cutting down fruit-bearing trees.
The Shaloh [Noach p.274b] explains that seeing the lunar eclipse implies a bad sign. Hashem would ascertain that the Jews would see it if they were sinning. However, if they were not sinning, Hashem would darken the sky so that the eclipse would not be visible.
This interpretation is not satisfactory, for the Talmud states: "For the following reasons an eclipse occurs and not an eclipse is seen". The very occurrence of an eclipse is a consequence of the aforementioned sins and not the sight of the eclipse. Furthermore, in cloudless locations such as Egypt [see Rashi Vayigash 47:10 and Vaera 7:17] the Jews would always be capable of seeing the eclipse regardless of their behaviour.
The Rebbe's Commentary:
How can we say that something as natural and predictable as an eclipse can have an affect on people's welfare? Furthermore, how can we say that the actions of people can provoke the occurrence of something that takes place as regularly and naturally as an eclipse?
It is a wellknown fact that Torah scholars had a vast knowledge of science in general and astronomy in particular. Astronomy was very important for the Jews in order to establish the calendar and proclaim the new months. Even great non-Jewish individuals would ask the Rabbis scientific questions. Therefore, we cannot say that the Rabbis were uttering nonsense when it came to the subject of the eclipse.
Mazal - or constellation - occurs when the stars are in a certain position. Some days or times are auspicious for a good mazal, others are known to be times in which misfortune could happen, G-d forbid, due to the unfavorable mazal. So at certain moments, the mazalot can have influence on the people. Even the day on which one is born has an influence on his characteristics (Shabbat 126a). Therefore, specific mazalot provide people with good or bad tendencies. (Nevertheless, the Rambam in Hilchot Teshuva 5:4 says that a person is not controlled by his natural tendencies and he has the power to change them)
During the time of an eclipse, the stars are in a position that can have a bad influence on the people. At such a time, the four aforementioned sins are more readily transgressed! For this reason the eclipse is a bad sign for the Jews, because they are more likely to sin than at some other time. As a result, they might be punished. Hence it is not our actions that cause the eclipse, but rather the eclipse that can alter our actions, triggering a heavenly punishment.
Therefore, if Jews are doing Hashem's will, the effects of the eclipse will not concern them. Chazal even say that we should not worry about the influence of stars if we do what Hashem wants. For as long as we do not let the bad mazal alter our actions, we do not deserve any punishment.
Jews are not limited by the boundaries of nature, including the celestial bodies. We have the power to change our mazal by doing good deeds. Our mazal depends on our actions and our prayers.
If you don't ask forgiveness from a person you have wronged, the whole Yom Kippur davening is pointless. Properly begging forgiveness doesn't mean sending a fax or a message, but personally approaching the person.
Once, when the Alter Rebbe was the ba'al koreh, he read a verse slightly incorrectly. Instead of reading 1775 he read 5775. He did so several times and was corrected each time. This was in Parshas Pekudei 38:28, which mentions the sum of 1775 talents collected. ואת האלף ושבע המאות וחמשה ושבעים Instead of reading the "hei" of "ha-elef" (the thousand) with a "patach", he read it with a "tzeirei" (which turns the letter "hei" into 5).
When the 4th time occurred, he walked away and someone else finished the reading. When subsequently asked by the Mitteler Rebbe as to why and what had happened, he responded that at the time he saw a vision that Moshiach would come in 5775. He couldn't read it any other way.
This seems to have been reported by the Mitteler Rebbe even in his Sefer Imrei Bina (some say it was edited and then reinserted). Rabbi Leibel Groner quite a few years ago asked the Rebbe about it and whether he could confirm the story. He did.
He then asked if he could publicize it and the Rebbe said yes. Yet Rabbi Groner never has, until now. His reason for not doing so at the time was because the Rebbe was then coming out with the call of We Want Mashiach Now and that at any moment Mashiach could come.
As such, he felt uncomfortable to publicize this story then. Now, it seems, as we approach 5775, he revealed this conversation he had with the Rebbe and is publicizing it finally.
Wishing all my readers a Shana Tova...... and with great expectations and hopes that we will see Moshiach speedily in our days..... may all your illnesses be healed and all your expectations fulfilled in the coming year!
Seder Hadoros relates that Ramban once confronted his former student, named Avner, and asked him why he had strayed from the path of observant Judaism. Avner replied that Ramban had once taught that "everything is to be found in the Song of Haázinu" and Avner found the idea so utterly preposterous that it led him to lose faith.
When Ramban stated that he still held by his assertion, Avner challenged him, "If so, where is my name to be found in the song?"
Ramban turned to the wall praying to G-d, and it soon occurred to him that the third letter of each word in verse 26 spelled Avner's name:
On hearing his, Avner repented and mended his ways.
Even though Avner had strayed far from the path of observance, his name was nevertheless recorded in the Torah with his title, Reb Avner, referring to his status as a fully observant Jew, after he had returned - for this was indeed his true essence.
Based on Sichas Shabbos Parshas Haázinu 5742 Lubavitcher Rebbe
Rabbi Israel Meir HaCohen Kagan is commonly known as the "Chafetz Chaim," the name of his famous work on guarding one's tongue.
Born in Zhetel, Poland on February 6, 1838 [11 Shvat 5598], he was taught until age 10 by his parents and then moved to Vilna to further his Jewish studies. Refusing the pulpit rabbinate, the Chafetz Chaim settled in Radin Poland and subsisted on a small grocery store which his wife managed and he did the "bookkeeping"-watching every penny to make sure that no one was cheated. He spent his days learning Torah and disseminating his knowledge to the common people.
As his reputation grew, students from all over Europe flocked to him and by 1869 his house became known as the Radin Yeshiva. In addition to his Yeshiva, the Chafetz Chaim was very active in Jewish causes. He traveled extensively (even in his 90's) to encourage the observance of Mitzvos amongst Jews. One of the founders of Agudas Yisrael, the religious Jewish organization of Europe and later the world, the Chafetz Chaim was very involved in Jewish affairs and helped many yeshivos survive the financial problems of the interwar period.
Exemplifying the verses in Psalms 34:13-14, "Who is the man who desires life...? Guard your tongue from evil and your lips from speaking deceit," the Chafetz Chaim passed away in 1933 at the ripe age of 95.
The Chafetz Chaim's greatest legacy is the 21 sefarim [holy books] which he published. His first work, Sefer Chafetz Chaim , is the first attempt to organize and clarify the laws regarding evil talk and gossip. He later wrote other works, including Shmirat HaLashon, which emphasized the importance of guarding one's tongue by quoting our Sages. The Mishnah Brurah [1894-1907], his commentary on the Daily Laws of a Jew [his first series in the Shulchan Aruch], is found in many Jewish homes and is accepted universally to decide Halacha.
Firmly believing that he was living right before the time of Moshiach and the rebuilding of the Holy Temple, the Chafetz Chaim wrote a work that stressed the learning of laws concerning sacrifices, the Holy Temple, and related topics. He also published seforim to strengthen certain aspects of Jewish life including kashrus, family purity, and Torah study.
It helps very much to know the unique strengths that come simply from your name so that one can be empowered to move along the Divine path that has been laid out before you.
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"But I don't want to go among mad people," Alice remarked. "Oh, you can't help that," said the Cat: "we're all mad here. I'm mad. You're mad." "How do you know I'm mad?" said Alice. "You must be," said the Cat, "or you wouldn't have come here."