Showing posts with label Judaism. Show all posts
Showing posts with label Judaism. Show all posts

Wednesday, August 30, 2017

The Authenticity of the Oral Law


The Torah has two parts: The "Torah Shebichtav" [Written Law], which is composed of the twenty-four books of the Tanach, and the "Torah Sheba'al Peh" [Oral Law].

Originally the Oral Law was not transcribed. Instead it was transmitted from father to son and from teacher to disciple [thus the name "Oral" Law].

In this short video, Rabbi Tovia Singer is challenged by an audience member to prove that the Oral Law is authentic.



Sunday, October 23, 2016

Why does the Diaspora still keep Two Days of YomTov?

Question of the Week from Rabbi Aron Moss

Why on earth do we still keep two days of Yomtov outside of Israel? I know the history: in ancient times people didn't have calendars on their phones, because the calendar was not set in advance, but rather month by month. When witnesses saw the new moon they reported it to the rabbis in the Temple, and the rabbis would declare that a new month had begun. It would take a couple of weeks for the message to reach outlying communities, so they could never be sure of the correct date to celebrate the festivals. So the diaspora communities kept two days to be on the safe side.

That made sense back then, but for heavens sake, we have calendars today! Why do we still keep two days in the diaspora for every festival that is one day in Israel?

For me, this is one of the most ridiculous laws. It's like the World Jewish Council of Rabbis can't be bothered to overturn it or discuss it. Or perhaps they fear a backlash from Jewish bakers, butchers and grocers around the world who like having more Jewish festivals with more meals....

Can't we update this one already?

Answer:

I remember I had a teacher who had little patience. If a student missed out on what he said, he got furious and thundered, "Why can't you listen the first time? I will not repeat myself."

This is not fair. Not everyone can grasp an idea all at once. There are some gifted individuals who are sharp enough to get it the first time. But many of us need to hear something twice before it sinks in. a good teacher should no this.

G-d is the greatest teacher, and time itself is His classroom. Every festival in the Jewish calendar is like a lesson G-d teaches to the world. On Pesach we learn about freedom, and G-d beams a light of freedom into the world. On Sukkos we study the meaning of true happiness, and G-d sends the gift of joy into our hearts. Each festival and its observances are the way we receive the lesson, the light and wisdom of the day.

When you live in the Holy Land, its very air makes you wise, it opens you up to spiritual wisdom. Like a gifted student, you get the lesson the first time. You need only celebrate one day of each festival, and its message hits home straight away.

In the diaspora, we just don't get it so fast. We need more time for the lesson to sink in, as the air here is not as spiritually refined as Israel air. And so we are given a second day, another chance to fully absorb the power of the festival and for the message to hit home.

Our sages prophesied that one day in the future, the holiness of Israel will cover the entire earth, and then we will all get it the first time. Until then, we in the diaspora can enjoy the extended holiness of an extra day.

Make sense? If not I am happy to repeat it...

Source: Likkutei Torah Shmini Atzeres 92c

Tuesday, October 11, 2016

One Long Holiday

Art: Scarabuss

The Rosh Hashana, Yom Kippur, and Succot Connection

The Baalei Mussar say that the three Yomim Tovim in Tishrei, Rosh Hashana, Yom Kippur, and Succot are all one long continuous Yom Tov, all with the purpose of fully returning to Hashem.

Rosh Hashana is the day we start this process by reflecting and contemplating where it is that we stand in our relationship with Hashem. After realizing that we are not where we should be and how far we have drifted, we spend the week between Rosh Hashana and Yom Kippur regretting and repairing the damage. On Yom Kippur Hashem forgives us and we start our relationship anew.

Succot we leave our home and go on a second honeymoon where we enjoy Hashem's company in Hashem's honeymoon getaway; alone together in the quiet of the succah, free from the distractions of the rest of the world.

Source: Revach L'Neshama

Monday, September 19, 2016

True Tefillin

Art: Alex Levin

"And all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you" [Ki Tavo 28:10]

In Maseches Berachos [6a], Chazal expound on the above verse: "From where do we know that tefillin are a source of might for Israel? - From the verse "And all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you". And it was taught: R' Eliezer HaGadol said "these are the tefillin of the head [sheba' rosh]."

The Sha'agas Aryeh [R' Aryeh Leib from Metz] was once travelling. Throughout the trip he wore his tallis and tefillin and engaged in Torah study.

The wagon driver was also wearing his tallis and tefillin - he was praying while steering the horses.

Suddenly, a band of armed robbers jumped out from the forest and attacked the wagon; they demanded that the driver stop the wagon and hand over all of his money.

The driver was terribly frightened. "Rebbe" he screamed, "we're in danger!"

The Sha'agas Aryeh heard the screaming coming from up front, so he stuck his head out the window to see what was happening. But when the ordinarily bold thieves took one look at the Sha'agas Aryeh, they were overcome with fear and immediately fled.

"Rebbe" asked the driver, "I am both younger and stronger than you. Yet it was you whom the thieves were terrified of. Why did the robbers run away when they saw you?"

"The robbers did not run because of my strength" answered the Sha'agas Aryeh, "but because of the tefillin on my head!"

"But I am also wearing tefillin" responded the driver. "Why did the thieves not run away from me?"

The Sha'agas Aryeh explained: "The Torah says "and all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you". The Gemara quotes R' Eliezer HaGadol who teaches that this verse is referring to the tefillin of the head [sheba'rosh]. If you read the words of Chazal carefully, you will notice that Chazal did not say "tefillin she'al ha'rosh" [tefillin that rest on one's head]; rather "tefillin sheba'rosh" [tefillin that are inside one's head]. The holiness of the tefillin must be absorbed into one's head, and then it instills fear into the nations of the world. But if the tefillin are simply lying on top of one's head, then the nations of the world do not fear us at all.

Source: Rabbi Yisrael Bronstein

Friday, May 27, 2016

Unperturbed by the Challenges



The status of the Jewish people in exile is compared to that of being sold into slavery to non-Jewish masters [see Esther 7:4].  In such a difficult situation a Jew may argue: ''How can I possibly keep all the mitzvot when I have to live in a predominantly non-Jewish world?''

Nevertheless, just like the Jewish slave is required to keep all the mitzvot even in the house of his non-Jewish master, likewise, the Jewish people have been given the strength from G-d not to be perturbed by the challenges of the non-Jewish world, and to observe all of the mitzvot with pride.

Source: Lubavitcher Rebbe: Sichas Shabbos Parshas Behar  5725

Wednesday, April 27, 2016

Is There an Anti-Christ/ Anti-Moshiach in Judaism?

The Antichrist is described in a handful of passages in the New Testament as a future messianic pretender who will deceive mankind, battle God, and bring the world to the brink of destruction. Responding to a caller, Rabbi Tovia Singer answers the question: Who is the Antichrist in Judaism?

 

Friday, April 1, 2016

Outreach

Art: Kjherstin
Even though Moshe received the Torah from its Heavenly source and transmitted it to the people below, Aharon actually caused the Divine Presence to come down to earth.

Similarly, in these final moments of exile, it is the approach of Aharon - bringing the Jewish people closer to observing the Torah [Avos 1:12] - which will bring the Divine Presence back to earth once again.  For, in this respect, the approach of Aharon is even greater than that of Moshe [Torah study].

Source: Based on Sichas Shabbos Parshas Shemini 5732 Lubavitcher Rebbe

Tuesday, March 15, 2016

Divorced, but still Married

Please forward this blog post to anyone you know who is in this situation. It could literally save their life !

There are, unfortunately, a lot of Jews out there who have divorced under the civil law, but not according to Jewish law - that is, with the husband writing out a  gett [Jewish bill of divorce] for his wife.  Actually, he doesn't write it, the rabbi does, but he has to hand the document to her.  The original ketubah [marriage certificate] is then torn up, and the couple are formally divorced.  If this hasn't happened... then they are still married, both according to Jewish law and according to Heaven, and all the laws of a married couple are still applicable. 

Jews who divorce without a gett cause themselves a multitude of problems: not the least of which can be a rapid descent into poverty for them both or singly, or even severe illness. This is because they are still married under Heaven's eyes, and their living arrangements as "divorcees" are not in accordance with their halachically "married" status.  Every day they continue in this manner, they are bringing more and more judgments upon themselves.

The following is written by Rabbi J. Forsythe (c) 2002

When a Jewish married couple decides that they are no longer able to live together as husband and wife, Jewish law requires that they separate from each other promptly and, in a reasonable period of time, terminate the marriage with a document of divorce, called in Hebrew, a "get." This applies whenever a Jewish man and Jewish woman have entered into marriage with each other.

Some people do not realize that their marriage remains fully intact as long as there is no get. A get is mandatory and inescapable to end a Jewish marriage. The Torah makes very clear that once a Jewish marriage has been created, only a kosher get, executed by a kosher bais din [Torah court], can undo it. The Torah refers to the get as the husband giving a "document of cutting off." The choice of words teaches 1. that the marriage is not at all terminated until this document is given by the man to the woman as the conclusion of the divorce procedure and 2. by the Torah's not using the literal name of the document ["get"], we should strive to refrain from ending a marriage [i.e. avoid coming to a get, just as the Torah avoids saying the word "get"] and we should consider it painfully sad when a marriage has to die and divorce has to come.

This is something which is not affected at all by a person's religious affiliation, philosophy, observance-level or marital-strife level. A civil divorce or agreement to be unmarried is not enough. Without a kosher get, executed by an authorized bais din, there has been no removal at all of the marriage status.

If a woman is separated from her husband, or has a secularly legal divorce, she might MISTAKENLY consider herself free to have a relationship with a man other than the husband with whom she had a Jewish marriage. However, THIS WOMAN IS NO DIFFERENT THAN ANY OTHER WOMAN MARRIED UNDER JEWISH LAW and her involvement on any level with any other man is adulterous. She may not be alone with another man, may not have physical contact with him, may not be without her body covered thoroughly by modest clothing or without her hair covered when in his presence, and she certainly may NOT have any intimate relations. A child born from such a union is a "momzer" which is an uncorrectable taint and distortion (on the soul of the child born from this union), which will be continued and passed on in all offspring through all generations. A "momzer" may not marry a "regular Jew," and his or her descendants will never be able to marry a "regular Jew" till the end of time.

If you know someone whose religious commitment is not strong, or who is not religious; whose marriage is essentially over but the couple is without a get, it is crucial that you bring to bear any influence or assistance to have the couple execute a KOSHER GET FROM AN AUTHORIZED ORTHODOX BAIS DIN WHICH IS UNIVERSALLY ACCEPTED BY TORAH LAW AUTHORITIES. Generations are at stake - not just the couple. A Jewish marriage is holy and is in "rumos shel olam (the heights of creation)." Its violation; no matter how antagonistic or alienated the relationship is; is serious and treasonous trampling on the sacrosanct, is punished by premature death and is, in many ways, "playing with fire."

This is just a small extract; the entire article can be found here: Shalom Bayis Issues



More information can be found at Kol-Isha

Wednesday, December 30, 2015

Unity is Strength


"Behold! the people, the Children of Israel, are more numerous and stronger than we" [Shemot 1:9]

The verse teaches us, said R'Yisrael of Rizhin, that when the Jews act as one people, free of discord and strife, then the nations of the world see them as ''more numerous and stronger'' than themselves and realize that they cannot dominate the Jews.

This can be compared to a father who invited all his children to his home.


When they arrived, they gathered around him.

The father held several thin twigs in his hand. He gave one to each of his children and then asked them to break them.

His children snapped the dry twigs with ease.

The father then passed around a bundle of several twigs.  "Now" said the father "please try breaking this bundle."  Each one tried to break the bundle but none succeeded.

"You see" said the father "as long as you remain united in the same way that these branches are united, nobody will ever be able to harm you! But if you act divisively and there is disharmony among you, then be aware that a lone individual is as feeble and easily broken as a thin twig."

Source: Rabbi Yisrael Bronstein

Monday, December 28, 2015

Shemot: Names


The word "shemot'' means ''names'', as in the verse ''these are the name of the children of Israel who came to Egypt'' [Shemot 1:1]

A person's name is an extremely personal matter. Whenever a person hears his name called out, the word resonates in his heart, and lifts his spirits.  People feel so strongly for their names that they will pay fortunes to have their names written on buildings, as they yearn for their identity to be perpetuated in stone. 

In fact, a name is such a deep-rooted entity that, if a person faints, whispering his name into his ear can actually bring him back to consciousness.

Rashi comments [1:1] that naming is the best sign of affection.  Seemingly there are greater signs of affection than mere naming. A parent can show love to a child through giving a gift, or through words of affection, or through physical embracing. Why did G-d show His affection to the tribes through repeating their names?

However, these other signs of affection are all relative to the situation at hand. For example, what might be a generous gift for one child would be an insult to another. Similarly, words of affection must be specific for a particular child at his level. And while a hug may always seem appropriate, it requires the presence of the child and his conscious alertness. Only the calling of a name breaks through these barriers and is applicable in all circumstances.

Consequently, when the Jewish people were immersed in the idolatrous culture of Egypt, they had few merits and so the only possible sign of affection was to repeat their names.  This teaches us that G-d's love for a Jew is unconditional.

Source:  Likutei Sichos Lubavitcher Rebbe

Friday, December 18, 2015

Why Belief in Moshiach is One of the 13 Principles

"Eternity" by Charnine


Why is the belief in Moshiach one of the thirteen principles of the Jewish Faith? Rabbi Gershon Avtzon, Menahel, 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 is 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  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.

Monday, December 7, 2015

The Kabbala of Chanukah Candles

Candles are placed in the menorah from right to left, with the number of candles corresponding to which night of Chanukah it is. There is also one additional candle, which is usually elevated, called the “shamash,” or service candle. The shamash is lit first, and is then used to light the other candles, from left to right.

In other words, the candles are positioned from the right side of the menorah but we light from left to right. [Code of Jewish Law, Orach Chaim, 676:5]

After the candles are lit, the blessings are then said:

Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments, and has commanded us to kindle the Chanukah light.

Blessed are You, Lord our God, King of the universe, Who has wrought miracles for our forefathers, in those days at this season.

Note: some siddurim state the words as "Le'hadlik ner SHEL Chanukah", however this is incorrect - As noted by the Hid"a [Rav Haim Yosef David Azulai, 1724-1807], there is profound meaning and significance in this sequence of words, as the first letters of these words - "Lamed," "Nun" and "Het" - are the same letters that begin the three words "Noser Hesed La'alafim" ["He preserves kindness for thousands of generations"]. Therefore, even though some Siddurim print the text of the Beracha as "Le'hadlik Ner Shel Hanukah" one must ensure to recite the proper text - "Le'hadlik Ner Hanukah" [Rabbi Eli Mansour]

This prayer is said on the first night only:

Blessed are You, Lord our God, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

The candles should be in an even row, no curves, no height variations. They should be well-spaced so their flames do not appear merged (and if candles, that they do not melt each other). No use should be made of the lights shed by the Chanukah candles, such as reading by their light. For the Friday eve of Chanukah, the lights must be kindled before sunset and before the Shabbat candles are lit. Additional oil (or larger candles) should be provided to ensure that they can burn until half an hour after nightfall.

In the Talmud, the relationship between the menorah and the mezuzah is established: "The Chanukah menorah should be outside of the door on the left side and the mezuzah should be on the right side in order that we should be surrounded by G-d's commandments."

If for some reason there is no mezuzah on the doorpost, the menorah should be placed on the right side. If lighting next to a window, the menorah should be placed on the right side of the window, however there is no point lighting at a window if your windows are so high up that no-one will see the candles.

Although today we place the Chanukah menorah indoors, in the time of the Talmud and today, in Israel, the menorah is placed outside the door.

The menorah is compared to the mezuzah. Both are on the outside. Both are near the door. Yet something deeper is alluded to when the Talmud compares the menorah to the mezuzah.

There are several differences between the two items: the mezuzah is on the outside, but it functions for the inside of the house to protect the inhabitants. The menorah is on the outside with its message for the outside world to proclaim to all the miracle of Chanukah.

In the language of the mystics of the Kabbala, the left and right have deep significance. The left is attributed to gevurah, the concept of strength. The right is associated with chesed, the act of giving. The mezuzah is on the right; it is G-d's protection of our houses so that no evil may enter. That is the chesed, the kindness - that He stands on the outside and guards our house.

The Chanukah menorah is on the left symbolizing Hashem's strength (gevurah) and control of the world and the great miracles He performed for us.

These days we do not put the menorah outside generally for practical reasons or perhaps we are afraid of the people in the street. So we light the candles inside and illuminate the house. G-d's strength and ability to do miracles and wonders are still around. However, we need the menorah inside to tell us that message. It no longer stands outside of our houses relating to the person who is in the dark, that the message of Chanukah is for him. The menorah is now inside the house, and its message is now for us.

The light of the menorah reassures us not to fear the darkness. It is a reminder that the darkest hours come before the dawn, and at a time when we had no friends, G-d helped us overcome our numerous enemies.

Friday, November 27, 2015

Three Rabbis Speak [video]


Signs that show ''We are in Moshiach's time'' / Gog U Magog / Don't blame the secular Jews

Rabbi Asher Vaknin [English]; Rabbi Mizrachi [English]; Rabbi Amrami [Hebrew]

 

Sunday, October 4, 2015

What is Hoshana Rabbah ?

Willow tree - ''Aravah''

The seventh day of Sukkot is called Hoshana Rabbah, and is considered the final day of the divine “judgment” in which the fate of the new year is determined. It is the day when the verdict that was issued on Rosh Hashanah and Yom Kippur is finalized.

The Midrash tells us that G‑d told Abraham: “If atonement is not granted to your children on Rosh Hashanah, I will grant it on Yom Kippur; if they do not attain atonement on Yom Kippur, it will be given on Hoshana Rabbah.”

Isaiah says, “They seek Me day [after] day.” The Talmud explains that these two “days” refer to the day when the shofar is sounded [Rosh Hashanah] and the day when we take the willow [Hoshana Rabbah]—the day when the heavenly judgment begins, and the day when it concludes.

In addition, on Sukkot we are judged regarding how much rain will fall in the upcoming year. Thus, on Hoshana Rabbah, the final day of Sukkot, this judgment is finalized. Considering how much our wellbeing and economy depend on bountiful rainfall, it is clear how important this day is.

Read more :  click here

Sunday, September 27, 2015

The Fallen Sukkah of David


Art by Joan Landis

by Rabbi Gedaliah Aharon Kenig zt''l - founder of Nachal Novea community in Tsfat and foremost Breslev leader of the previous generation.

Integrating the mind through perfect faith
Reprinted from Tzaddik Magazine

The sukkah is associated with King David.  It is thus called the ''Sukkah of David''.  It could have been called by another name, like the ''Sukkah of Israel'' or the ''Sukkah of Moses'', yet our sages connect sukkah to David haMelech.

The fourth evening of the holiday of Sukkot marks the yahrzeit of Rebbe Nachman of Breslev, who is referred to as the nachal novea mekor chochma - ''the flowing river, source of wisdom'' [Proverbs 18:4].  He proclaimed an astounding concept to the world:  ''There is no such thing as despair!''  Nothing in the world is beyond hope.

How can such a claim be made when everything points in the opposite direction? Everyone experiences situations textured with despair to the point that it appears the entire world has ended.  Everything seems black, with no glimmer of light.  The despair these situations engender is called the ''Fallen Sukkah of David.''

Yet Rebbe Nachman asserts: ''There is no such thing as despair!''  Although it is impossible to avoid difficult situations, the mind possesses a special power that can prevent one from falling completely during hard times.  On Sukkot we pray:  ''May the Compassionate One raise for us the ''Fallen Sukkah of David''.  Conceptually, the Sukkah of David represents a spiritually cleansed mind connected to a higher spiritual level, a place beyond our own intellectual perception of the world.

Integrating the Mind
According to the kabbalah, the sukkah represents the levels of perception beyond the conscious mind called makifim or ''external intellect''.  In contrast, pnimim or ''internal intellect''' is the knowledge we have successfully acquired.  These two levels are dynamically related: when the higher intellect enters our mind enabling us to understand it, the new insight becomes encompassed within our internal intellect.

Makifim are those levels of understanding that transcend intellectual grasp. They surround and hover above the conscious mind, radiating understanding into the internal intellect.  It is this upper level of intellect surrounding the mind that is called sukkah.  This is similar to a physical sukkah, which completely surrounds us.  During the holiday of Sukkot, we are required to enter the sukkah with our entire body, which includes the head, our intellect. Without the entire body entering the sukkah, the mitzvah of sukkah remains unfulfilled.

''David merited the crown of malchut - kingship'' [Kohelet Rabbah 7:2]
The physical universe and everything that occurs within it, is part of the lower level of the World of Action, and connected to the kabbalistic sefira of malchut.  Malchut itself possesses a type of ''intellect'' expressed as the animating intelligence contained by everything in the world.  This intelligence corresponds to King David and the lower internal intellect mentioned earlier.  The crown of King David, however, symbolizes the higher surrounding intellect, corresponding to the concept of sukkah.

When we don't understand why things are a certain way in the world, the power of faith should be exercised. Faith draws down the highest light into any situation. If you believe that there is a G-d Above Who governs the world, you won't dismiss something as meaningless just because you don't understand it. On the contrary, despire your current inability to understand, you will know everything is functioning according to a Higher Plan which is just and fair.  This faith will then illuminate your entire reality. In every situation, you now connect the upper surrounding intellect, called sukkah, to the lower internalized intellect, corresponding to your current perception of how the physical world operates.  When you believe that whatever happens is governed from Above, it is clear that it is good.

''When I dwell in darkness, G-d will be a light for me'' [Micha 7:8]
Even if I am sitting in darkness and don't understand what is happening, if I nonetheless believe that everything is just and fair because it is supervised by G-d, then this faith is a light for me.  Despite the darkness, it does not even occur to me to despair, since the same governing Power that brought me here to this situation or state of mind will do everything for my good and ultimately take me out of this darkness.

Through this expression of lower intellect, you will now attain the higher intellect, called sukkah. The merging of these two intellects is called the ''Sukkah of David'', which occurs when your perception of the way the world operates [Malchut David] is joined with the upper surrounding intellect [sukkah].  The opposite occurs when the two are separated, a division caused by thinking everything is under the jurisdiction of nature and human agency.  ''David'' is separated from sukkah - our perception of this world is separated from the upper intellect, faith in Divine governance of the world. This state is called ''The Fallen Sukkah of David''.

Thus, when Rebbe Nachman says ''There is no such thing in the world as despair'', he is drawing down the highest light into the human heart to give us the ability to understand that regardless of the difficulties we experience, there is a higher Power in charge of every detail in the world.  The process of attaining this level of understanding is called ''raising the fallen sukkah of David''.  Sukkat David is the rectified state of mind where the upper and lower intellect are united.

Turning Darkness into Light
G-d created us in order to know Him.  How is it possible for a limited physical human being to know G-d, Who is Infinite?  It is only possible to know G-d through facing the difficult challenges in life, and strengthening ourselves to get through them.

During times when it is extremely difficult to find G-d, one may fall, since it seems that G-d doesn't exist. The difficulty of the search itself brings one to a state of nothingness. By strengthening oneself during these moments, the very obstacles which prevented perception of G-d can be transformed into a vessel for Divine light.

Sometimes we undergo bitter situations where our understanding disappears completely. Even though we want to believe in G-d, we live inside a dark cloud. However much we search, we cannot find Him. This is a very dangerous situation, because we are unable to see G-d in spite of a sincere desire to find Him. What can we do?

Rebbe Nachman has advice for this dilemma as well.  Cry out ''G-d! Where are You? I don't see you but I believe You are here! Where are you?''  These cries will eventually enable you to return to your proper place, because the question of ''Where are You?'' indicates a belief in the existence of the thing for which you are searching.  You believe G-d is present, but you just don't know where.  The repeated cries of ''Where are You?'' from the depths of the heart are answered with: ''Here! Deeply inside, where You have always been.''

''The whole world is filled with His Glory''
One begins to sense G-d's direct supervision over every detail. Anything that seemed unjust or unfair is now understood as being orchestrated in a wondrous way for the good. Only by passing through darkness and obstacles can we draw closer to G-d, which is a fulfilment of the Divine will.

Sometimes during difficult times we say ''Oy! This is too much! I've had enough obstacles and darkness! I'm finished!''  This way of thinking is erroneous, since we were not created to remain on a single level.  On the contrary, we were created to continually ascend from level to level.  Difficult situations are necessary in order to progress and come closer to G-d.  The message of Rebbe Nachman is that it shouldn't even occur to a person to despair and think ''I can't go on''.  Strengthen yourself over and over again, and eventually you will make it through.

There is always a limit to difficulties because G-d doesn't leave us in difficult straits forever.  The only purpose of obstacles is to create a vessel to receive light. Material obstacles and the vessels they can create have measure and definition. However, G-d's light is unlimited.  We need only to strengthen ourselves and not give up. Sometimes one becomes so weak in the last moment and loses everything. This is a shame, since at that very moment a vessel is being completed to receive a higher light. At the end, the darkness can become so overwhelming that we think we are lost and give up completely, G-d forbid.

Constantly strengthening oneself is the secret to our existence.  There is no book in the world that can tell the entire awesome story of what the Jewish people have undergone since inception. Yet, despite everything, we continue to exist. This is only because of our patience, trust and will to strengthen ourselves anew each time, despite constant suffering.  We will continue to develop, and with the help of G-d, we will exist until the end, when the purpose for which we were created will be fulfilled. To know the unlimited light of the Infinite One.

Vessels to receive light are formed through obstacles. By overcoming the obstacles, the obstacles themselves are transformed into vessels of pleasantness.  Rebbe Nachman calls this pleasantness ''supernal delight'' which can now flow into completed vessels.  The delight that the upper intellect can experience is more pleasant than anything in this world. This is the meaning of ''May the Compassionate One raise for us the Fallen Sukkah of David.''

Rebbe Nachman is proclaiming to the entire world a message that everyone must hear.  There is no such thing as despair! There is no situation beyond hope! The Jewish people have always found themselves in difficult situations, and today is no different. Instead of losing hope, we must strengthen ourselves with perfected faith, especially during the days of Sukkot, when we bring our entire physical being into the sukkah.  We will then be worthy of being illuminated with a new light, which will reestablish the ''Fallen Sukkah of David forever''.  Amen.

Translated and adapted from a shiur given in Tsfat.

Friday, August 7, 2015

In Anticipation



The Sefer Chareidim says that one of the 17 parts of a mitzva that you must do in order to fulfill a mitzva completely is to yearn to do the mitzva even if you cannot do it at this moment. For example we should long for the Beit HaMikdash in order to be able to bring korbanot. We should want to live in Eretz Yisroel to be Mikayem mitzvot that are only relevant when planting in Eretz Yisroel. 

Rav Levi Yitzchok MiBerditchev in the Kedushas Levi says that is pshat in the pasuk [8:1] "Kol HaMitzva Asher Anochi Mitzavecha Hayom Tishmirun La'asot" - ''All the mitzvos that I command, you should watch to fulfill''.   Sometimes the word "shamar" [watch], means wait in anticipation, as when Yaakov "watched" to see what would happen with Yosef's dreams. 

Similarly here the pasuk says every mitzva that I command, you should yearn to keep even if you are in Chutz La'Aretz and cannot do it. Then in that merit, continues the pasuk, you will be zocheh to "V'yirashtem Et HA'Aretz"; Hashem will eventually bring you to Eretz Yisroel to realize your aspirations.

Source: Revach.net

Thursday, July 30, 2015

The Blue Moon and the Festival of the Future Redemption

Photo: Priya Kumar, Oman, August 2012

This year on July 31 - which is also Tu Be'Av [15 Av] -  we will have a blue moon.... the second of two full moons in a calendar month is called a Blue Moon -  the moon was full on July 2, and it will be full again on July 31. An older definition of Blue Moon is that it’s the third of four full moons in a single season. 

A Moon that actually looks blue, however, is a very rare sight and depends on atmospheric particles from a dust storm or erupting volcano.

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The 15th of Av is undoubtedly the most mysterious day of the Jewish calendar.

A search of the Shulchan Aruch [Code of Jewish Law] reveals no observances or customs for this date, except for the instruction that the tachanun [confession of sins] and similar portions should be omitted from the daily prayers [as is the case with all festive dates], and that beginning on the 15th of Av one should increase one’s study of Torah, since at this time of the year the nights begin to grow longer, and “the night was created for study.” And the Talmud tells us that many years ago the “daughters of Jerusalem would go dance in the vineyards” on the 15th of Av, and “whoever did not have a wife would go there” to find himself a bride.

And this is the day which the Talmud considers the greatest festival of the year, with Yom Kippur (!) a close second!

Indeed, the 15th of Av cannot but be a mystery. As the “full moon” of the tragic month of Av, it is the festival of the future redemption, and thus a day whose essence, by definition, is unknowable to our un-redeemed selves.

Click here to read more essays on Tu B''Av

Friday, July 3, 2015

Tuesday, April 21, 2015

Lessons to be Learned


"This shall be the law of the metzora" [Metzora 14:2]

Why, asked R' Shmuel of Sochotchov, does the verse state: "This shall be the law of the metzora" and not "This is the law of the metzora"?

The tzara'as affliction, answered the Rebbe, is brought about by the sin of haughtiness.  Once he is afflicted, however, and individuals begin to distance themselves from him, he feels contrite and humbled.

But this feeling of humility must accompany him for the rest of his life.  Even after he is healed, let him not return to his previous state of arrogance; rather, he must ingrain the lesson he has learned as a metzora and remain humble until his very last day.

Source: Rabbi Y. Bronstein

Wednesday, April 15, 2015

A Sobering Thought

Art Rob Gonsalves

Everything can change in the blink of an eye. [Rebbe Nachman of Breslov]


"Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die. [This is] an eternal statute for your generations..." [Shemini 10:9]

There is a view [see Rambam, Laws of Entering the Temple 1:7] that even nowadays a priest [kohen] may not drink a revi'is [86ml] of wine, for this is sufficient to cause some degree of intoxication, and since it is quite feasible that the Holy Temple will be rebuilt within the time it takes for him to become sober, the wine would thus render him unfit for service in the Temple.

Now, according to Jewish law, intoxication caused by a revi'is of wine can be removed by either a short sleep, or by waiting the time it would take to walk a mil. (There are different views as to precisely how long this is: either 18 or at most 24 minutes).

From here we see a remarkable ramification of the above principle: that Jewish law takes seriously into consideration the fact that it is possible for Moshiach to come, with a completed Holy Temple, within a maximum of 23 minutes and 59 seconds, thus requiring the priests to be ready for service immediately!

Based on Likutei Sichos Lubavitcher Rebbe [Gutnick Chumash]