Rectifying Past Lives

What happens to people who fail to do teshuvah for past wrong-doings - is there no hope for them?

The answer brings us to the Divine gift of reincarnation.

All Kabbalistic sources are in agreement: the soul (or the portion of the soul that requires it) will be reincarnated to rectify any wrongdoings committed in its previous lifetime. To facilitate this, the reincarnated individual will be drawn to the specific areas which require rectification (tikunim).

According to the Arizal, the Talmud [Shabbat 118b] alludes to this when it tells us that Rabbi Yosef was asked about his father Rabbah: "Which mitzvah was he most careful to perform?" The questioner knew that every Jew is required to fulfill all the mitzvot to the best of his ability. Clearly, however, he was asking a deeper question: if a person is inordinately connected to a particular mitzvah, it indicates that his entire mission in being born was to rectify that mitzvah. According to this, the questioner was asking which particular mitzvah had Rabbah's soul been lacking in his previous incarnation.

The Arizal writes that the same applies to every single individual. The main characteristics of one's spiritual weaknesses are the specific areas one must rectify [see Sha'ar HaGilgulim 16]

Everyone has difficulties in their character traits which G-d gave them to work on in this life. If they were given a problem, it is their task to find out how to use it in a way that serves G-d, rather than going against His directives.

The very thing which a person will have the most trouble doing, is perhaps the one thing they need to rectify in this life.

from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer

[Igros Kodesh of the Lubavitcher Rebbe, vol 5, letter 1257]

You tell me you are giving the proper amount of tzedaka. However your shalom bayis (peace in the home) situation needs great improvement.

The fact that you are having great difficulties in this area is a sign that this mitzvah has not been completed in your previous life. The holy Arizal teaches us that most souls living in a body have been here before. The reason they come back again is to fulfil those mitzvos that they did not do properly the first time around.

Those mitzvos that they did complete in their previous lifetime do not require any more refinement, and therefore their observance is easy.

However, those mitzvos that one did not complete in his previous lifetime are the ones most difficult to do. The yetzer hara targets these non-completed mitzvos as the ones to oppose most.

The fact that the issue of shalom bayis is so difficult for you proves that it is a mitzvah which needs fulfilment. In your past lifetime you did not refine this mitzvah. Now is your opportunity.

You get what you give

וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַי־הֹוָ־ה

"let each one give [וְנָתְנוּ] to the Lord an atonement for his soul "[Ki Tisa 30:12]

The Ba'al HaTurim notes that the word וְנָתְנוּ is a palindrome: it can be read both backwards and forwards.  This is to teach us that whatever a person donates to tzedakah will ultimately be returned to him: one never loses by giving charity.

There was a rich man in Volozhin who used to give generously to the poor of his city.  Misfortune struck, however, and he lost much of his wealth.

He approached R' Chaim of Volozhin with the following question: "Rebbe" he said, "I do not know what to do. As you know, I used to give a large sum of money each month to the poor people of Volozhin.  Due to the hard times which have befallen me, however, I don't have that much money to give. Should I simply give a smaller sum than I have in the past, or should I borrow money from others and give the same amount that I am accustomed to giving?"

R' Chaim thought for a moment and then responded: "Continue to give the exact amount that you have always given.  As far as your livelihood is concerned, do not worry, for Hashem will provide you with all that you need."

A few weeks later, the man returned to R' Chaim, but now he was happy.  "Rebbe" he said, "your words have been fulfilled! I did exactly as you said: I borrowed money and distributed it to the poor. Shortly thereafter, I participated in a lottery and won an enormous sum of money."

Source: Rabbi Yisrael Bronstein

The World of Truth

Art: Jacek Yerka

Written by Rabbi Zamir Cohen

The existence of an Afterworld and the fact that there is life after death are fundamental principles of the Jewish religion. Already in Genesis 2:7, the Torah testifies to the existence of the soul and its eternity. It says: “The Lord God formed the man dust from the earth, and He blew into his nostrils the breath of life, so that man became a living soul.”

Commenting on this verse, the Zohar says: “One who breathes, breathes from himself,” indicating that the soul is a part of God. Since God’s essence is entirely spiritual, and not material, it is inconceivable that the soul is transitory.

To those who believe in a God Who oversees His handiworks and Whose deeds are based on justice, the fact that there is life after death is a logical and rational corollary of reality. If there were no Afterworld, then this world would be just a playground without any importance, or without any future ramifications. If such were the case, Hitler could have murdered six million Jews without having to account for his crimes after his death, Heaven forbid. Obviously, God Who watches over man must also have reserved a place where good people receive rewards, and the wicked are punished, even though it is not visible to mortal eyes.

A frequently asked question is: why do righteous people suffer, while the wicked enjoy life? In general, people think that a good life is a comfortable, financially well based and illness-free one, while every other type of life is bad. This view is correct when one confines his outlook on life only to the here and now. However, when one is aware of the existence of a soul and understands that there is an eternal Afterworld, the picture becomes totally different. With such a realization, one understands that those righteous people who suffer on earth, receive everlasting reward in the World to Come, while the wicked do not receive this everlasting reward, and are even punished in the Afterworld.

This realization also makes our suffering on earth bearable, because what are 70-80 years of suffering, in comparison to the eternal life of joy awaiting the righteous in the Afterworld? When measured in the light of eternity, they are a mere drop in the bucket — a fleeting period which passes before we know it.

From the Jewish point of view, the existence of the eternal soul is no less evident than the palm of one’s hand. “This world” is the world of action and doing, the world of “here and now.” In the Afterworld, we experience the eternal manifestation of our essence, as we fashioned it here on earth. It is inconceivable that, after causing the suffering and death of millions of people, Hitler could free himself of his responsibility simply by swallowing a capsule of poison. Obviously absolute justice will take its toll in a different dimension of reality.

Bearing in mind that ultimate delight is achieved by forming an eternal bond with God, who is the truly happy person- one who leads a comfortable life, but has a weak link to God, or one who suffers many hardships, yet develops a close link to God? Which of these two types will be happier, in terms of eternal existence?

What is Life After Death? When a person’s soul reaches Heaven, it doesn't undergo an arbitrary trial, which is forced on it by an external and alien element. At that time, it is shown various scenes, which pass before his eyes like a movie or film. The first film may be called, "This is Your Life", and depicts all of the decisions one made, the thoughts he entertained and the good and bad deeds he committed throughout his life. But the soul isn’t the only entity, which sees these scenes. They are divulged to all the other souls in Heaven, who bear any relationship with him.

The Afterworld is called the “World of Truth” because there we are apprised of the true value of all our good deeds and the true ramifications of all our flaws, as well as of life’s genuine purpose.

The second film describes how one could have lived, if he had made the right decisions in his life and had seized the opportunities presented to him to realize his potential. This film, which illustrates the sorrow created by wasted potential, is harder for him to bear than the first one. However, it purifies and cleanses him no less thoroughly than the first one. The sorrow and the suffering result in remorse, which terminates in the removal of the barriers which his bad deeds and faulty decisions created between him and God and enable his soul to totally connect to its Creator.This experience is what we refer to as Gehinnom (Purgatory).

Gehinnom isn’t a place occupied by a demon with a spear and burning charcoals. It is a place where our bad deeds are exposed to all, with all the accompanying pain and shame they engender. But not all souls merit reaching Gehinnom. It is meant for people who have performed good deeds in their lives, but must still undergo purification due to their bad deeds. However, there are a few people on earth who are so wicked, that they don’t even merit to reach Gehinnom, but receive eternal punishment. (Pharaoh is an example of such a person.)

Gan Eden (Paradise) is where the soul arrives after its sins have been expiated. It is where the soul experiences the greatest possible delight — the feeling of closeness to God. Not all souls experience the same degree of delight in Gan Eden. Instead, it is like a large concert hall, which has seats in the front, the middle and the back rows, as well as in the mezzanine. The status of a soul in the World of Truth is determined by the levels and quality of a person’s good deeds on earth.

Every good deed one commits may be discharged in many ways. One can give charity in secret, or can boast about his deeds. He can do a kindness genially or begrudgingly.

A second factor which determines the essence of the quality of the Gan Eden one merits is his relation to spiritual pursuits in this world. A person can have a front seat at a concert, but if he hasn’t attuned his ear to the music being played, he won’t truly appreciate it. Thus, if a person engages in activities which purify his soul and develops a sensitivity to a spiritual reality, he will have untold delight when he reaches Gan Eden. However, if his life centers on earthly delights – eating, indulging, and entertainment — then he won’t enjoy the spiritual delights offered him in the World to Come.

All for the best

Faith makes you truly alive.

It fills your every day with good.

When troubles come, as they will, take comfort in your faith that whatever happens is for the best.

Rebbe Nachman of Breslov

The Three Keys

As I began to type this blog post, there was a tiny buzz on the main intercom. I ignored it.... because this time of the morning (the sun has just risen) the only people pressing buzzers are usually doing it by mistake. A few minutes later, another tiny buzz..... so I picked up the intercom and a little voice said "We forgot our key, we're locked out, can you let us in..." I let them in the main door... and returned to type up "The Three Keys". I'm sure there's some kind of message in that..... maybe our generation is "locked out" too.

Art: "Key" by Nikoletta Bati

"Engrave on it with signet-ring [type] engraving: "Holy to Hashem" פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה 
[Tetzaveh 28:36]

In Maseches Ta'anis (2a) R' Yochanan states that there are three maftechos, three keys, in Hashem's possession that He never entrusts to others:

*the key to childbirth

*the key to rain

*and the key to resuscitating the dead.

The Gemara derived this from three verses:

*Hashem does not entrust the key to childbirth to a messenger, as the verse states: "G-d remembered Rachel; G-d hearkened to her and He opened (vayiftach) her womb" [Bereishis 30:22]

*Hashem does not entrust the key of rain to a messenger, as the verse states: "Hashem shall open for you His storehouse of goodness, the heavens, to provide rain for your Land in its time" [Devarim 28:12]

*And Hashem does not entrust the key of resuscitating the dead to a messenger, as the verse states: "Then you will know that I am Hashem, when I open your graves" [Yechezkel 37:13]

These three keys, remarked the Vilna Gaon, are alluded to in the verse: "Pituchei chosam kodesh laHashem" - פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה -

The acronym of the word  חֹתָם (Ches, taf, mem) which means "seal" hints to the following words:

Ches - Chayah (a woman who has recently given birth)

Taf - Techiyas HaMeisim (the resuscitation of the dead)

Mem - Matar (rain)

The verse can therefore be read as follows:  "The keys of (pituchei) childbirth, resuscitation of the dead, and rain - ChoTaM - are designated for Hashem's use only ("kodesh laHashem").

Source: Rabbi Yisrael Bronstein

Granny saves the Jewellery Store

I love this: an elderly woman has beaten off a gang of thieves in the UK:

The robbery was - initially - no less successful for being brutally basic: three men with sledgehammers simply smashed the windows of the jewellery shop in the broad light of day, and grabbed the loot.

As they filled their bags with gold from the Michael Jones Jewellers in Northampton UK, their accomplices waited, revving their getaway mopeds. Staff at the Northampton shop froze in horror and members of the public walked on by.

But then, the cavalry arrived, in the shape of a woman in a red coat, matching hat and sensible shoes - handbag flailing.

In a film that instantly became a viral internet clip, the elderly-looking woman is shown charging towards the armed robbers. The thugs - twice her size - didn't stand a chance.

A swing at the head of one of the moped drivers saw him accelerate down the street in alarm, leaving his accomplice without his ride.

Four of the six men are now in custody, police confirmed, and the mystery hero of Northampton will be rewarded.

Source: Woman beats off robbers with handbag

A Couple of Links

From Divine Information: Rabbi Yossi Mizrachi gives a simple-to-understand lecture on how to bring Mashiach: everything you ever wanted to know about the end days.  Click here to listen

and

A new site for B'nei Noach: The Seven Universal Laws for all Humanity :

The world's existence is preserved through three things: Torah study, Prayer and Kind Deeds. For society to flourish mankind as a whole must come to appreciate the importance of Truth, Justice and Peace, and conduct itself accordingly. Within the great Family of Man, each individual has his or her path within a path. Yet there is ONE Universal ethical basis for us all.

The Psychic Breastplate

Picture: Rabbi Mordechai Becher

"And Aaron shall carry the names of the Children of Israel in the Breastplate of Judgment over his heart, when he enters the Holy Place, as a rememberance before G·d at all times. And you shall place the Urim and the Tumin (a parchment containing G-d's name) into the (fold of the) Breastplate of Judgment so that it will be over Aaron's heart when he comes before G·d . . "

[Tetzaveh 28:29-30]

The Breastplate of Judgment was a prophetic device, worn by the High Priest, through which questions could be asked of G·d. When the king or the High Court (Sanhedrin) would ask a question, the Priest would see various letters sparkle or bulge out. Using Divine Inspiration, he would then be able to combine the letters to spell out the answer. [See Aryeh Kaplan, Handbook of Jewish Thought, vol. 1 (New York: Moznaim, 1979), 6:36 and fn. 110, for more on this subject]

There were twelve precious stones set in the Breastplate of Judgment. They were engraved with the names of the Patriarchs, Abraham, Isaac and Jacob, the names of the twelve tribes, and the words "tribes of Yeshurun." Certain letters, such as the gimel or the zayin, were written only once. [Yoma 73b]

As our Sages have said, the Breastplate barely contained all twenty-two letters of the Hebrew alphabet. Therefore, when they had to ask a question that used several of the same letters, such as "Should I go to Bavel," how were they answered?

The question "Should I go to Bavel?" contains two letters beit, and three lameds. However, it is likely that the author was only using this as an example of a phrase with repeating letters, because there were at least five beits and four lameds in the Breastplate - enough to spell out these words.

There is a very great mystery in this . . . I heard from my grandfather [the Baal Shem Tov], that each of the twenty-two letters [of the Hebrew alphabet] contains within it all the other letters of the alphabet - these can be attained by spelling out each letter in full. For instance, writing out the letter aleph in full provides a lamed and a phey. Furthermore, each of these letters can be further expanded, to produce even more letters, until the entire Hebrew alphabet is reconstituted - except for the letter mem which, when written in full, will not produce any additional letters.

Since G·d commanded that all twenty-two letters be inscribed on the Breastplate, when the priest would be enwrapped in Divine inspiration, the letters would shine in their expanded forms. This enabled the priest to receive everything he needed to know. This is the meaning of "shoham stones and filling stones "avnei miluyim" for the apron and for the Breastplate" [Tetzaveh 25:7].

"Avnei miluyim" read alternatively as "stones that are filled out" - meaning that the engraved letters shone in their expanded forms. In a number of other lessons on this theme, the Baal Shem Tov explains that additional letters can be derived from a single letter by using the techniques of gematria (numerical value of the letters), or by dividing the letters into their component parts. It is possible that those approaches were originally mentioned with this lesson, since there are a number of other letters, such as the gimel, zayin, ches, tes and samech that could never be derived from the other letters, no matter how many times they are spelled out.

Source: From the writings of the Baal Shem Tov

Translation and Commentary by Rabbi Dr. Eliezer Shore

A True Christian? You Be The Judge

Barack Hussein Obama is currently promoting himself as "a true Christian".  He is trying very hard to dispel the notion that many people have that he is actually a muslim!   But... his father was a muslim.... and that makes him one too, because unlike Judaism where the religion of the mother determines the religion of the child, it is the religion of the father that affects whether or not the child is considered a muslim. 

And very recently, there's been a lot of publicity about Obama's Christian faith. "Today at the National Prayer Breakfast at the Washington Hilton, President Obama spoke of his Christian faith. Obama and his family are of course aware that many Americans persist in thinking that he is Muslim. While his family has not found a regular church home in the D.C. area yet, the President said that the Evergreen Chapel at Camp David gave his family spiritual nourishment.... "I came to know JC for myself and embrace him as my Lord and Savior..."

Now pause for a minute, take a deep breath, and cast your mind back to 2009:

Remember when there was a lot of fuss made about the Bible used at Obama's first swearing in? : "President-elect Obama is deeply honored that the Library of Congress has made the Lincoln Bible available for use during his swearing-in," said Presidential Inaugural Committee Executive Director Emmett Beliveau in a statement.   

Unfortunately, Obama (deliberately) fluffed his lines, and had to re-do the swearing in ceremony....... 31 hours later at his second attempt, he got the lines right, but there was no Bible in sight.

This official White House photograph shows President Barack Obama, right, retaking the oath of office from Chief Justice John Roberts on Wednesday evening.

According to White House counsel Greg Craig, the second oath taken by Obama was done out of "an abundance of caution." In a quieter setting this time, the scene was the White House Map Room in front of a small group of reporters, not the Capitol platform before the whole watching world. "No TV camera crews or news photographers were allowed in.

Justice Roberts put on his black robe. "Are you ready to take the oath?" he said. "Yes, I am," Obama said. "And we're going to do it very slowly." Roberts then led Obama through the oath without any missteps. The president said he did not have his Bible with him, but that the oath was binding anyway.

Interesting.... it seems even Justice Roberts couldn't supply a Bible for the revised oath, despite the "abundance of caution" being applied and the much-hyped Lincoln Bible being made available by the Library of Congress - giving us more reason to believe that the fluffed lines were rehearsed beforehand, so that the real oath could be taken sans Bible. And all this from a man who made a very public point of attending prayer services before and after his inauguration.

A Hint of Moshe Rabbeinu

"And you will command the Children of Israel" [Tetzaveh 27:20]

The Vilna Gaon asks why the verse begins with Hashem instructing Moshe "And you will command..." without first stating the standard opening "Hashem spoke to Moshe, saying..."

The answer, said the Gaon, is as follows:

The day of Moshe Rabbeinu's passing (and day of his birth) was the seventh of Adar. In most years, this day falls out during the week in which Parshas Tetzaveh is read. Now, in the entire Parshas Tetzaveh, Moshe's name is not mentioned, even once. This alludes to the fact that Moshe's demise took place during this week.

However, continued the Gaon, even though Moshe's name is not mentioned explicitly in Tetzaveh, it is nevertheless there in a hint:

There are 101 verses in the Parsha. If the letters that comprise the name "Moshe" - משׁה -are spelled out in their entirety, we would have the following:

מ the letters comprising Mem are מ מ -

שׁ the letters comprising Shin are שׁ י ן -

ה the letters compring Hey are ה א -

Total numerical value: 446

If we add up the numerical value of all these letters, and then subtract the numerical value of משׁה (Moshe: 345) - we will be left with the number 101 - the exact number of verses in the parsha.

Source:  Rabbi Y. Bronstein

Yasi's Aftermath: Paradise Lost

Homes disintegrated, crops were flattened and boats were hurled hundreds of metres as Cyclone Yasi left a trail of havoc across Queensland yesterday.

A swimming pool at the Dunk Island resort lies buried under sand dumped by Cyclone Yasi yesterday. Picture: Brian Cassey

A banana plantation is destroyed in Innisfail, North Queensland, by cyclone Yasi - Picture: AAP

Cars are blocked by flood waters on the Bruce Highway south of Innisfail - Picture: AAP

Source: The Australian

Harnessing the Power of the Enemy

And Yaakov left Be'er Sheva and headed towards Charan....

We will understand this based on the verse "And Yehoshua weakened Amalek and his nation by the sword" [Shemos 17:13]. The only reason that Esav (from whom Amalek descended) has any power over the Jewish people is because he performed one mitzvah: kibbud av - honoring his father, Yitzchak. Esav honored his father by using his sword to hunt for him. This is why Yitzchak blessed Esav that he should "live by the sword" [Bereishis 27:40] - through the mitzvah of honoring his father that he performed using his sword, he merited some power in this world. This is why the verse says "al charbecha" - "by your sword" and not "b'charbecha" - "with your sword" - by way of your sword; because of what you did with it, you shall live.

When the Jewish people wish to weaken the strength of Esav, they need not use the power of all of the 613 mitzvos, since even in the one mitzvah from which Esav draws power, the Jewish people surpass him. The Torah teaches us that Yaakov honored his father more than Esav - the Midrash relates [Targum Yonasan 27:31] that Esav could not find game to hunt so he brought a dog instead and planned to feed that to his father. This is the meaning of "and Yehoshua weakened Amalek and his nation by the sword" - even by the power of the sword that symbolizes Esav's one mitzvah of honoring his father, Yehoshua (representing the Jewish people) weakened and surpassed Amalek.

This then is the meaning of "and Yaakov left Be'er Sheva" - literally "the well of the seven". It is known that Be'er Sheva alludes to the high spiritual levels that Yaakov had achieved, since he rectified all the seven character traits, as explained in the holy writings.

The seven traits are the seven lower sefirot: Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malchut - translated as Kindness, Strength, Beauty, Victory, Splendor, Foundation and Kingship. Perhaps the Noam Elimelech is teaching us that Yaakov was able to use all of these traits to serve the Almighty.

When Yaakov faced both Esav his brother and Lavan his uncle, he didn't need to use all his lofty spiritual powers against them, rather he came with the power of "be'er sheva" - the well, or foundation, of the other seven character traits that he had rectified. "And he went to Charan" implies that he used their own power against them. Thus it says: "And he went to Charan" - with this power he faced them and defeated them. This is easy to understand.

Source: "Mipeninei Noam Elimelech"  Translated by Tal Moshe Zwecker

Cyclone Yasi: Live Webcam

Townsville - Tropical Cyclone Yasi as it approaches Nth QLD. View from West End looking ENE towards Castle Hill. 


Free video streaming by Ustream

UFO over Temple Mount #3

Third and final video: proof that it is a hoax (right again Josh)

Divorced - but still married

There's 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

In the Final Judgment

Who is rich? He who is happy with his lot, as it is written "When you eat of the labour of your hands, you are fortunate and all is well with you" [Psalms 128:2]. "You are fortunate (in this world); "and all is well with you" (in the world to come). [Avot 4:1]

In the world to come, says the Mishpat Tzedek, when a person who always desired more than he had is judged, G-d will say to him "On earth, you always wanted lots of money, lots of clothing, lots of food. Now, show us lots of Torah that you studied, lots of mitzvot that you performed." And the person will be judged with full strictness.

But if a person has the trait of contentment - if he accepts poverty and hardship with love while thanking G-d for all he has, and does not waste his life chasing after wealth - he will be judged leniently. When he comes to the final judgment, G-d will tell the Heavenly tribunal: "He was content with the little that I gave him, and he considered it much. I, too, am satisfied with the little Torah he learned and the few mitzvot he performed."

We see from here that a person who considers his lot ample, even if it is minimal, will reap profits in the world to come, where his merits will also be considered ample. He benefits now, in this world also, for he is spared the anguish of a person who feels he has less than others.

When you eat of the labour of your hands - when you are happy with what you have and don't look at what others have - you are fortunate and all is well with you. "You are fortunate in this world" for you are not eaten up by worry and jealousy; "and all is well with you in the world to come" - for you will be judged favourably.

Source: from the writings of the Ben Ish Hai

When We are free, We will Free Palestine and Destroy Israel

Here we go.....

Egypt´s Islamic Revolution: When We are free, We will Free Palestine and Destroy Israel

The Farmer's Hat

"Speak to the children of Israel, and have them take for Me an offering..." [Terumah 25:2]

Why does the verse state "take for Me a portion" and not "give Me a portion"?

The Torah is showing us the greatness vested in the mitzvah of giving tzedakah.  When we fulfill the mitzvah of tzedaka, it may appear as if we are giving, but in truth we are actually taking (receiving) for ourselves a very great mitzvah.

The Midrash Rabbah elaborates on this idea: "More than what the host does for the poor man, the poor man does for the host."  The host may have given the poor person a perutah for tzedakah, but the poor person has enabled the host to earn a mitzvah that is more valuable than "thousands in gold and silver" [Tehillim 119:72]

Someone who refuses to assist a poor person, said the Chofetz Chaim, can be compared to a farmer who piled up his wagon with wheat and then travelled to a large city in order to sell it. When the farmer arrived at the city, he was immediately met by dozens of eager customers waiting to purchase his produce.  He was afraid, however, that the customers would attempt to deceive him by taking bundles of wheat without paying for them.  He therefore told them "Go ahead and fill your bags with wheat. But each time you fill up a bag, place one copper coin into my hat. When you finish filling your sacks, we will count the coins in my hat, and that way we will know how many sacks you have to pay for."

The customers agreed to the farmer's method and followed his instructions. The farmer's hat was soon full of shiny copper coins.

The farmer saw all the coins in his hat and was overcome by temptation. He quickly stole some of the coins and put them in his pocket.

How foolish is that farmer! remarked the Chofetz Chaim. He may have managed to swipe a few coins, but he will lose much more than he gained because when the time comes to pay for the wheat and the coins are counted, there will be less coins than sacks, and he will lose the payment for all those sacks. This foolish farmer will lose the payment of an entire sack of wheat for every coin that he took for himself!

This is also the case, said the Chofetz Chaim, when someone refuses to give tzedakah.  He may hold on to a coin or two, but he will lose the immense reward from a mitzvah that could have been his.

Source: Rabbi Yisrael Bronstein

Monster Cyclone Yasi

Q: What's 500km wide and has a giant 100km eye?

A: Cyclone Yasi - the worst cyclone in history - authorities are warning people to evacuate and to "batten down the hatches for monster storm".

It's bigger than anything we've ever seen here, and it's terrifying the poor people of Queensland who are still cleaning up after the floods. It is tipped to cross the coast sometime before Thursday.

Last night, the category-one system was 1780km east northeast of Townsville and was moving west towards Queensland at 30km an hour.

It is expected to intensify when it crosses the coast delivering gale-force winds of more than 250km/h and up to 1m of rain in some areas.

Hamilton Island began flying guests out yesterday. By this afternoon all 3000 staff and guests at every island resort in the Whitsundays will have been evacuated and the resorts closed.

Read more: North Queensland braces for Yasi

 

See the size of it at the satellite image here: NOAA (It's HUGE !)

A weather satellite image shows Cyclone Yasi passing near the Solomon Islands and Vanuatu heading toward the coast of Australia on Monday

UFO over Temple Mount #2

The UFO at the Temple Mount (see yesterday's post) was filmed by many people. Here is another very clear video of the same sighting.... I have no idea what it is.



Note: It's a hoax: see here: UFO over Temple Mount #3

Rewarding the Wicked

Untitled Painting by Liquid Clouds

For Hashem admonishes the one He loves, and like a father, He mollifies the child... [Proverbs 3:12]

Often, when G-d loves someone, He causes him or her to suffer in this world in order to cleanse him or her of the slightest trace of impropriety, so that they will be absolutely flawless when they enjoy the rewards of the World to Come.

Conversely, G-d showers prosperity upon the wicked in this world, so that they will have no claim to reward in the Afterlife.

UFO over Temple Mount

I think this could just be someone playing with a lazer light, but anyway....here it is:

Two witnesses who happened to be at the Armon Hanatziv panoramic lookout over Mount Zion and the Dome of the Rock/Temple Mount in Jerusalem, Israel at 1am managed to film what might be one of the most interesting UFO clips ever captured (see video below). The sighting took place only yesterday on the morning of the 28th of January.

The men notice the large ball shaped UFO suspended in the night sky and begin to film. At a little after one minute into the clip the UFO descends almost to ground level directly over the Dome of the Rock/Temple Mount. The craft hovers there for a short while and then flickers and shoots upwards at an incredible speed, to the shock of the witnesses.

One of the witnesses, Mr Eli Gael, notes during the filming, in Hebrew, that he is certain that it must be forbidden for civilian craft to hover over Jerusalem in such a manner.

Note: It's a hoax: see here UFO over Temple Mount #3

A Complete Recovery

הַמַּכֶּה רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא

"he shall, however, pay for his lost work-time, and he shall provide for his cure. [Mishpatim 21:19]

A man once came to R' Baruch Mordechai of Koidanov. Signs of intense suffering were etched on the man's face.

"Rebbe", said the man, "I have been suffering terribly for a long time. Please give me a bracha that I should recover from my illness."

"I will give you some advice" responded the Rebbe.  "Be extra careful to avoid Shabbos violations, and try your utmost to honor the Sabbath. Do so and Hashem will grand you a speedy recovery."

The man did as the Rebbe had instructed.  Shortly thereafter, the excruciating pain that he had been feeling began to subside. Finally, it went away altogether.

"Do not think that I performed a miracle" the Rebbe later told his students.  "It is a 'treatment' that the Torah itself recommends, as the verse states: "Rak shivto yiten v'rapo yerapei'.  The word 'shivto' can also be read "shabato", meaning "his Shabbos".  The verse can therefore be read as follows:

"Let him give his Shabbos, and he will surely be healed."

That is, if a person pay attention to his Shabbos observance and honors it properly, then Hashem will provide him with a complete recovery.

Source: Rabbi Yisrael Bronstein

5771: A Double Portion of Mazal

by Rabbi Pinchus Feldman

This Shabbat we bless the new month. As this year is a leap year, there are two months of Adar, the first being Adar I and the second Adar II. Adar is associated with an increase in joy. The Talmud explains that during the month of Adar, Jewish "mazal" (colloquially translated as fortune) is very potent. The mazal (or source of influence) of a Jew refers to the higher levels of his soul, which are connected to the essence of G-d at all times. In Adar, we have the opportunity to draw down an abundance of holy energy through good deeds that are imbued with joy.

Interestingly, our Sages taught that "Israel has no mazal" ("ein mazal l'Yisrael"), meaning that Jews are above being influenced by the stars and planets, which are known as "mazalot." By changing the vowels under the Hebrew letters slightly, "ein mazal l'Yisrael" can be read "Ayin - the Infinite - is the mazal of Israel." The Jewish people receive their influence from G-d from a transcendent level, the transmission of which is particularly powerful in the month of Adar.

The name Adar has several meanings, one of which is cloak or mantel. This is a reference to G-d's compassion For His people, the Jews. The purpose of a garment is to provide us with warmth. In Adar (and Adar II in a leap year), when the holiday of Purim occurs, we experience the warmth and comfort of G-d. A garment also conceals the body of the person who wears it. Similarly, the miracle of Purim was "dressed" in a series of natural events.

The word Adar is a combination of the Hebrew letter "alef" and the word "dar" meaning "G-d dwells." (Just as alef is the initial letter in the alphabet, so too is G-d the "first.") G-d created the earth in order to have a dwelling place in the physical world. Through the study of Torah and the performance of mitzvot, we create an abode for Almighty G-d.

May the positive influence of Adar be expressed in the advent of the true and complete Redemption with Moshiach in the immediate future.

More on Jewish Astrology

Will Eliyahu Precede Moshiach ?

There is a tradition that Eliyahu (Elijah the Prophet) will come before Moshiach, to inform the world of the advent of Moshiach. Is this showing of Eliyahu a mandatory pre-requisite for Moshiach?

The Talmud relates: [Sanhedrin 98a]

Once, Rabbi Joshua met Moshiach and asked him: `When are you going to come?'

Moshiach replied: 'Today!'

Rabbi Joshua then met Eliyahu, who asked him: `What did he (Moshiach) tell you?'

Said Rabbi Joshua: `He lied to me, for he told me that he is coming today, but he didn't come!'

Said Eliyahu: `He didn't lie, but this is what he really meant: He will come "Today, if you hearken to the voice of G-d." [Psalms 95:7]

Maharsha explains that if Moshiach comes today, we assume that Eliyahu came yesterday to the Supreme Beth Din (in Tiberias).

Another explanation is that if we merit, and Moshiach comes sooner (before the appointed time), he may then come on his own before the revelation of Eliyahu. This is presented in Krayti U'playti [by Rabbi Yonason Eibschutz]

Rambam posits [Hilchos Melachim 12:2] that it is not a certainty that Eliyahu must come before Moshiach. Although some Sages maintain that before the advent of Moshiach, Eliyahu will appear, yet, there is no definite basis for this.

This poses a difficulty, inasmuch as the Talmud states [Eiruvin 43b] that Eliyahu will come first, and as is seen in Tanach [Malachi 3:23] "Behold I send unto you Eliyahu the Prophet."

How do we reconcile these two statements re: the coming of Eliyahu?

The answer is seen in the timing of Moshiach, as the Talmud cites the verse: [Isaiah 60:22; Sanhedrin 98a] "In its time will I hasten it" - If Jews do not merit, Moshiach will come in his appointed time; but if they merit, then Moshiach will come sooner, in haste.

Rambam holds that there is an order to the coming of Moshiach, that Eliyahu comes first to foretell of his coming. This, however, is effective only when Moshiach comes in his appointed time. But when Jews merit and the redemption is hastened, as expressed in [Song of Songs 2:8] "He is leaping over the mountains, skipping over the hills" - G-d then changes the order, as a sign of His love for Jewish merits and good deeds. This is expressed in the Rambam's concise words.

The Sages note that Eliyahu comes first, to convey the news of Moshiach; yet, this is not definite. For, perhaps G-d will have mercy and bestow His holy spirit upon the Jews to serve Him with a full heart; then He will swiftly bring Moshiach without the need for Eliyahu's message. [Otzar Blum, Sanhedrin ibid.]

Source: Sichos in English

Also see: The Prophet Elijah: Harbinger of the Redemption

The Woman's Role in Bringing the Redemption

By Naftali Silberberg

Our sages tell us that "in the merit of the righteous women our ancestors were redeemed from Egypt" [Talmud, Sotah 11b].  It was the women who never despaired of G‑d's redemption. In fact, while the men had lost heart and were dejected and had no desire to procreate, not wanting to subject their children to the hardships of slavery, the women were upbeat—confident that a better day was soon to come. They seduced their husbands in the fields, and raised a generation of children who witnessed G‑d's miraculous salvation.

The souls of the final generation before Moshiach's arrival are reincarnations of the souls of the generation of the Exodus. After the sea split, both the men and the women sang songs of praise to G‑d. From the Torah's description of the episode it is clear, however, that only the women's song was accompanied by musical instruments. Why? The Midrash explains that the women, while still in Egypt, were so confident that they would be redeemed, that they prepared tambourines for the day when they would sing a song of thanks for their redemption! [Rashi on Exodus 15:20, from the Mechilta]

According to the master-kabbalist the Arizal, the souls of the final generation before Moshiach's arrival are reincarnations of the souls of the generation of the Exodus [Shaar Hagilgulim, Hakdamah 20].  Just as then it was in the merit of the women's faith that the Israelites were redeemed, so, too, it will be in the merit of the righteous women of our generation, and their unwavering belief in the Redemption, that we will be redeemed once again.

Source: Chabad
Relevant: Why are so many geula bloggers women

"All salvation comes by virtue of women." [Alter Rebbe]

Forever Yours

Art by Schnette

Once, a very bitter and frustrated Rabbi in America came to the Kapishnitzer Rebbe and complained of his dire poverty and his inability to afford even basic necessities such as a new hat. He pointed to his head and cried "Just look at this beat-up shmatta that I am forced to wear!"

The Rebbe's eyes lit up and he told the Rabbi "Just stay right where you are, I will return momentarily!" He ran upstairs to his bedroom closet, took out a hatbox, ran downstairs with it and placed it on the table in front of the Rabbi.

Beaming with joy, the Rebbe opened up the box and took out a brand new Rabbinical-style hat and presented it to the Rabbi. The Rabbi was overwhelmed by the Rebbe's generosity but refused to accept the gift. "This is the Rebbe's new Shabbos hat!" he exclaimed. "How can I possibly take it away from him?"

The Rebbe was prepared for this refusal and immediately responded "No! This is not my Shabbos hat, it is really my Olam Habo hat! Don't you want me to have a beautiful hat in the World to Come? Whatever I give away now, here in this world, will be mine forever in the World to Come. What I keep for myself now, in this world, will not be mine in the future!"

[heard from R'Yaakov Greenwald]

Source: "The Tzedakah Treasury" Rabbi Avrohom Chaim Feuer

22 Shvat Yarzheit Rebetzin Chaya Mushka

Tonight is the yarzheit of Rebbetzin Chaya Mushkah Schneerson (b. 1901), wife of the Lubavitcher Rebbe. The Rebbetzin passed away on the 22nd of Shevat of the year 5748 (1988).

In 1950, upon the passing of her father, Rabbi Yosef Yitzchak Schneersohn, leadership of the worldwide Chabad-Lubavitch movement passed to Chaya Mushka's husband, Rabbi Menachem Mendel Schneerson, of righteous memory. Despite the Rebbe's initial adamant refusal to accept the mantle, it was his wife, the Rebbetzin, who, notwithstanding the great personal sacrifice this would entail, finally prevailed upon him to accept the position with all its public and private hardships.

She was steadfast: It is simply unthinkable that her father's thirty years of total self-sacrifice and accomplishment should, G-d forbid, come to naught.

An erudite and wise woman, Rebbetzin Chaya Mushka carried the mantle of her revered and exalted position in a most humble and unpretentious fashion. All her life she fulfilled the ideal of the psalmist: "The entire honor of a king's daughter is within." When calling the Rebbe's office at "770," or calling for a high school girl ill in her dormitory, she always referred to herself simply as: "Mrs. Schneerson from President Street."

Gentle and courteous to everyone, the Rebbetzin saw her role as one wholly devoted to the work of her husband. Even when she relayed advice to those seeking his guidance through her, she would repeat his wording with precision, making sure that it was understood exactly as the Rebbe intended.

Painting of Chaya Mushka by Cindy Michael

The Unique Healing Prayer

Source: Daily Tehillim

There is a time-honored tradition to recite sections of Psalm 119 after a loved one's passing and each year on the yahrtzeit. Additionally, in situations of serious illness, God forbid, it is customary to recite segments from this chapter on behalf of the ill patient. The sections chosen for this recitation correspond to the spelling of the name of the deceased or the ailing patient.

Tehillim 119 is unique not only in its length (consisting of 176 verses), but also in terms of structure. It is arranged as an alphabetical series of twenty-two stanzas, each of which consists of eight verses. The first stanza contains eight verses that begin with the letter alef, the second stanza features eight verses beginning with the letter bet, and so on.

Upon the passing of a loved one, or in the case of an ill patient, Heaven forbid, it is customary to recite the stanzas of Psalm 119 that correspond to the letters of the name of the deceased. Thus, for example, if the individual's name is Moshe (משה), the recitation begins with the eight verses that begin with the letter מ   - and then continues with the stanza devoted to the letter ש  and the stanza featuring the letter ה. This recitation is then followed by the stanzas corresponding to the word “ben” (“son of”) for a male, or “bat” (“daughter of”) for a female, followed by the name of the individual’s mother. (Some have the practice to use the name of the father). If the patient’s name is Moshe and his mother was Yochebed, then one would recite the stanzas of the letters ב and נ (which spell the word “ben”), followed by the stanzas of י,ו,כ,ב,ד (“Yochebed”).

In some communities, after reciting the stanzas for somebody who has passed on, one concludes by reciting the stanzas that correspond to the letters of the Hebrew word neshama ("soul") – נשמה.

When reciting this chapter for an ill patient, it is customary to add the stanzas corresponding to the letters ק,ר,ע,ש,ט,ן, which spell the phrase, “kera Satan” (“tear the Satan”).

For either situation, one can use the tool on our website  [click here] to automatically generate the proper recitation.

Psalm 119 features some of the famous and beautiful prayers in the Book of Tehillim, focusing primarily on the supplicant's yearning for Torah knowledge and spiritual perfection. Throughout this chapter, David speaks of his burning desire to achieve knowledge and fulfill Misvot, and how he is not driven by the ambitions that consume most other people, such as the desire for wealth and prestige. The most meaningful way to bring merit to a loved one's soul, or to accrue merit on behalf of an ailing friend or relative, is to reassess one's priorities and redirect his attention and focus onto the pursuit of Torah and Misvot. Chapter 119 is perhaps the clearest and most inspiring expression of this commitment to making Torah and Misvot one's priority, rather than the endless of pursuit of wealth, fame and physical gratification. By reciting Psalm 119 and internalizing its fundamental message for a loved one, a person brings merit to the deceased's soul, or to the patient in desperate need of divine compassion.

Click here for: Daily Tehillim: Psalm 119

The time has come

R' Levi Yitzchak of Berditchev lifted his pure eyes to Heaven and said: "Master of the World! You have exhorted us in Your Torah, "You shall not cause any pain to any widow or orphan. [Mishpatim 22:21]" 

We, Your nation Israel, are orphans, as the Navi laments: "We have become [like] orphans, and there is no father." [Eichah 5:3]

"I turn to You today, O Father in Heaven, and I beseech You to have mercy upon Your nation of orphans who are languishing in a bitter exile.  The time has come for You to take us from darkness into light!"

Source: Rabbi Yisrael Bronstein

Also see: Rav Elyashiv: We Cannot Pasken that the Geula Should Come  and Missing a Chance for the Geulah

Time to take a stand

Two blogs today regarding the current state of affairs in Israel, which only prove the Chofetz Chaim's words below: When Moshiach comes no-one will be sitting on the fence.

See: Geulah Perspectives: Some more thoughts

and Jewish End of Days: With me or Nebuchadnezzar

Chofetz Chaim - "When Moshiach Comes No One Will Be Sitting On The Fence"

Chazal tell us that Moshiach will only come in a generation that is Kulo Zakkai or Kulo Chayav completely innocent and worthy, or completely guilty with not a morsel of good. Under these criteria it is hard to see Moshiach coming. "Completely good" sounds like a fantasy and not something we can imagine in today's. Similarly we see so much good and so many wonderful people that it is equally incomprehensible to imagine a generation without a single good person. So what do Chazal mean?

Rav Elya Weintraub says that the Chofetz Chaim explains as follows. "All innocent" and "all guilty" does not mean that everyone is on the same side of the fence. It just means that everyone sits squarely on one side of the fence. In order for the Moshiach to come the world must be completely polarized. Everyone must choose where they belong, with Hashem or Chas V'Shalom the opposite.

Adam HaRishon was created perfectly good. The element of evil in the world was the snake who stood outside of Adam. Good and bad were separate and clearly defined. When Adam ate from the Eitz HaDaas the boundaries became murky, and good and bad became mixed together. Each person is good and bad at the same time. The face of evil and righteousness look the same to us and we can't tell who is who. We ourselves aren't really sure who we are. Sometimes we are good and sometimes less so. Moshiach won't come until the two sides are clearly divided and everyone knows where they belong, inside or outside. Moshiach's arrival will be the final showdown between good and evil.

People complain that our society is becoming polarized. The "middle ground" is disappearing. Clearly in a sense this is good news, and the best sign yet that Moshiach is on his way. Make sure you are standing on the right side of the fence. The most intriguing part of all is that when Moshiach does arrive, we may be pretty surprised to see who is on each side. The truth will be revealed and it will have nothing to do with our exterior appearance. Moshiach will peer deep within each person's heart and he can't be fooled!

Source: Revach L'Neshama