The Way to Receive Blessings

In order to receive Hashem's blessings, a person needs to make a vessel (a keili) capable of receiving them.  The way to do this is by observing the mitzvot, and prayer.  In that way, the person becomes a suitable keili - a vessel that can receive and contain blessings.

On a larger scale, there is no greater keili than achdus - unity.  

Someone who receives a bracha (blessing), or a nes (miracle) but doesn't live up to their expectations on a spiritual level, can cause the keili to crack, and the blessings to leak out -  they cannot contain the blessing because their keili is broken.  To fix the problem, they need to repair the keili - go back and do teshuva.

Regarding financial blessings: A Jew's income is determined on Rosh Hashanah.  If that's the case, then why should we work? After all, our income for the year has already been decided....

"It is the way of Hashem that His blessing must flow down in a natural way. For whatever reason, it is His requirement that, even when nature is suspended, the suspension is through nature and in a way which is apparently natural. In order to receive the blessing, man must make a keli (vessel) to contain that brochah. The vessel must be part of nature so that the brochah devolves through apparently natural means. The keli for parnossah is work. This is the reason, and the sole reason, a Jew is required to work." [from "The Ladder Up" by Robert Kremnizer]

Making a 'Keli' 

The Medrash explains that one should not say, “I will eat, drink and enjoy, and in Shamayim they will have mercy,” for Hashem sends his bracha through a person’s work, and without doing, one will not receive the bracha. This can be learned from Yitzchak who planted his field so that Hashem’s bracha would be able to settle there.

The talmidim of Rebbi Shimon Bar Yochai asked him: “When the Yidden were in the midbar, why didn’t Hashem make enough מן come down once a year to last for a full year?” Rebbi Shimon explained this with a moshol: A king had an only son whom he supported by giving him his needs once a year. However, the king was unsatisfied with this arrangement, for the prince would only visit once a year to receive his provisions.  Therefore, the king decided to give him his daily needs on a day to day basis, and now the prince would have to visit his father every day. So too, a Yid living in the midbar who had a number of children would worry and say, “Perhaps the מן will stop coming tomorrow and we will all die of hunger.” He had no choice but to put his full trust in Hashem, that He would provide him with all his needs. [יומא עו ע״א]

Chazal say: The One who has created each day, also created its parnasa. Rebbi Elazar Hamoda’i would say that one who has food for today, yet worries what he will eat tomorrow, is lacking in emunah. The Maharsha explains that this is only applicable to great ‘chassidim’, whereas all others are allowed to be concerned and daven to Hashem. [מכילתא בשלח, סוטה מח ע״ב]

The Alter Rebbe writes: Bracha and success come from above and the only thing necessary to be done is to make a ‘keili’ (vessel) for this bracha. One who is very involved in his parnassa is comparative to a person who sews clothing for himself that are too long, causing himself to trip and fall.

The Tzemach Tzeddek writes that one who is overly involved in business is similar to one who sows many wallets so that he can have a lot of money... So too without the bracha of Hashem, the business is an empty wallet.  [לקוטי תורה תצא לז, ב, דרך מצותך מצות תגלחת מצורה]

Only a 'Keili'…

On one of his travels, the Baal Shem Tov went up to a house, knocked on the window and then continued on his way. Hearing the knock, the one living there rushed out of his house and caught up to the Baal Shem Tov, asking him what he wants. The Baal Shem Tov told him that he needs a certain sum of money and the man fulfilled his request.

The talmidim of the Baal Shem Tov asked him, “If there was a need to knock on the man’s window because something was needed from him, then why did you leave right away without waiting for the owner to come out and hear your request?”

The Baal Shem Tov explained that Hashem is the One Who fulfills one’s request, but He wants that man should also do some action on his part. Therefore it was enough to do something small like knock on a window, and once he had done his part, he had no reason to stay and therefore had continued on his way. 

The Rebbe explains that it is up to the person to decide how much of an effort he will have to make, whether he will learn all day and do only ‘something’, or suffice with a little learning in the morning and evening, and work the rest of the day… [התוועדויות תשמ״ז ח״א ע׳ 290 , לקו״ש ח״ה ע׳ 34]

The mashpia Reb Mendel Futerfas related: At one point, the Yeshiva Tomchei Temimim in Russia was in such dire straits that even Reb Chatche Feigin, normally very straightforward and organized, had to avoid those who had loaned funds to the yeshiva. The situation was so severe that Reb Chatche once jumped out the window of the shul in order not to meet the shamash who had lent the Yeshiva some money. During this time, when we would ask him, “What’s going to be?” he would reply, “Why should you worry? It is clear, that in the end everything will be as Hashem has ordained. It is not our issue; we must do what is required of us, and Hashem will do as he desires…”  [ר׳ מענדל ע׳ 262]

During the First World War, a chossid asked the Rebbe Rashab if he should sell the forest he owns, for the German army was approaching, and the forest would likely be lost. The Rebbe Rashab advised him not to and explained: “The Mezritcher Maggid said that if one has a functional ‘keili’ for Hashem’s bracha, he should not break it. Only if from Shamayim they cause it to break, then there is no other choice but to look elsewhere…” [רשימת דברים ח״א ע׳ קס״ט]

The Rebbe explains that also with regard to spreading Yiddishkeit, the person’s doing is merely a ‘keili’ and the success comes from Hashem. However, in this case a person must do with much effort and labor, and then they can merit the supernatural hatzlacha. [התוועדויות תשמ״ב ח״ב ע׳ 56]

There was once a man who was both a skilled craftsman and an accountant, but was unsuccessful in earning money. The Rebbe of Kotzk once called him over and asked, “Do you understand the possuk, ‘ לא לחכמים לחם ’ (simply meaning that though one is wise, he may not have bread)? The man was quiet, and the Rebbe explained “Hashem is telling a person, ‘If you think you are a chochom, then go look for your parnasa yourself…’” [סיפורי חסידים זוין ]לה״ק[ מועדים ע׳ 15]

A Proper 'Keili'

Chazal say that although a person should have a trade, he must daven to Hashem, for any trade can either succeed or not, and it is dependent on a person’s zechusim (merits).

Rebbi Shimon ben Elazar said, “Have you ever seen animals working for a living: perhaps a deer working in an orchard, a lion as a porter or a fox as a storekeeper? Despite their lack of work they still have provisions, while I have to labor for mine! It is only because I myself have caused this, through my aveirois (sins).” [קידושין פ״ב ע״א]

The Torah says that a person must remember that it is Hashem Who brings a person any success, and one should not attribute it to his own doing. Some list this as one of the 613 mitzvos.  The Rebbe gave the example of a businessman who before davening in the morning, hurries to call his associate and strike a deal, lest someone else precede him. He does this because he thinks that he is the one who brings the parnasa. If he would truly believe that everything is from Hashem, he would work only because Hashem has commanded and do so only in the manner in which he was commanded, for it is unthinkable that following the directives of Hashem will bring him a loss. Behavior contrary to this is a subtle form of Avoda Zara! [עקב ח, יז, סמ״ג מל״ת סד, התוועדויות תשד״מ ח״ג ע׳ 212]

A simple Yid once traveled to the tzaddik Reb Mordechai of Chernobyl for Shabbos. When he went to get a bracha before departing, Reb Mordechai asked him about his daily routine, and the Yid told how he rises early to buy merchandise from the farmers and returns home to daven when he finishes. The Rebbe condemned such behavior, but the Yid excused himself saying that if he davens first, he will be unable to buy the merchandise. Reb Mordechai then told him the following story:

“A yungerman who was supported by his father-in-law, was forced to find additional means of support when his family grew. He left home for three years and earned money as a melamed, saving every coin he received. When he had collected enough to start a business, he decided to return home. On Erev Shabbos, he reached a small village near his city and realized that he did not have enough time to reach home before Shabbos, so he decided to stay at a motel. He was afraid to leave the money in his bag, lest someone steal it, and he did not know if he could trust the owner with it, but having no other choice, he gave it to his host to hold for him. Throughout the entire Shabbos, the yungerman worried about his money, and immediately after Havdala requested it back. Upon receiving his wallet, he counted all the gold coins and was happy to find that nothing was missing. He then continued to shake the coins and look through them. “What are you looking for?” the owner asked, “Is something missing?” The guest told him that he wanted to make sure that his one copper coin is there as well…”

Reb Mordechai concluded, “Look at this man’s silliness. After seeing that all his golden coins were returned to him, he still suspects his host of perhaps stealing one copper coin… And you are doing the same. Every night, you entrust Hashem with your neshama, and when you wake up in the morning, he returns the gold you have given him. How is it that you do not trust that he will give you your parnasa if you will wait until after davening…?” [אדמו״רי צ׳רנוביל ר״ה]

Returning home from cheder, on his way to his father’s room, the Mitteler Rebbe saw Reb Shmuel Munkes among other chassidim and ran towards them. Listening to their conversations, he heard Reb Shmuel ask two wealthy chassidim why they looked so downcast, to which they responded that they were experiencing some hardships in parnasa. The young boy was surprised at the question, and claimed that this type of worry is clearly described in Tehillim. He quoted the possuk “ עצביהם כסף וזהב, מעשה ידי אדם ”, (simply meaning that the Avoda Zara of goyim are made of gold and silver, fashioned by hand) and interpreted it to mean that people are sad  (עצב) because they think their gold and silver is dependent on a person’s actions. The Mitteler Rebbe continued, “They are so foolish that they think the quicker they hurry to bring merchandise from the fairs and do more business, the more money they will accumulate.

The businessmen’s blindness causes (as the possuk continues) that פה להם ולא ידברו , though they have mouths and repeat chassidus, it does not change them; עינים להם ולא יראו , they have eyes, but do not recognize Hashgocho Protis (Divine Providence); they have ears but only hear the chitzoniyus (superficialities), and therefore have no ‘sense of smell’.” The Mitteler Rebbe concluded, “And so they become ‘avoda zarah’…” [לקוטי דיבורים ח״א ע׳ 340]

The Frierdiker Rebbe writes: When the Yeshivah Tomchei Temimim was established, my father, the Rebbe Rashab instructed that when raising money, they should not overemphasize the greatness of the Yeshivah in order to increase the contributions, “We must only do as Hashem commanded and make a Keili by notifying Anash of the Yeshivah and its nature.” [אג״ק ריי״צ ח״א ע׳ רכו]

תנחומא ויצא, תדב״א יד, תוספתא ברכות פ״ו

Source: L'Maan Yishmeu

Unintentional and Uncertain Sins

The Guilt Offering in a Case of Doubt

The guilt-offering, brought in a case of doubt where a person is uncertain if he transgressed a commandment unintentionally, is actually more expensive than a sin-offering, which is brought when a person is sure that he transgressed.

This is an indication that, in certain respects, the person who is uncertain if he sins is actually in need of more atonement.

When a person knows that he has sinned, he is aware that something needs correcting, which leads him to act upon his feelings.

If he is uncertain that he sinned, he is likely to take the matter less seriously, and this represents a more serious spiritual blemish, for the person becomes indifferent to his own spiritual shortcomings. Thus a more powerful - and more expensive - atonement is needed.

Source: Likutei Sichos Lubavitcher Rebbe

An individual is required to repent and bring a sin-offering even for an unintentional transgression.

This is difficult, noted the Alschich HaKadosh R' Moshe Alshich, for there are certain unintentional transgressions which are completely out of a person's control.  For example, if a man was walking in the street and, suddenly, something frightened him and he jumped back a step.  As a result, he stepped on, and broke, his friend's vessel.  What could he have done to prevent this from happening? Nothing, apparently. How can he be held responsible in such a case?

When a man consistently keeps Hashem's mitzvos, answered the Alshich, Hashem protects him from all mishap.  For instance, if a person is always careful not to allow any food of questionable kashrus status into his mouth, then Hashem will see to it that he will never unintentionally eat anything forbidden.  Similarly, a person who is always mindful of other people's property will not unintentionally sin with money that does not belong to him.

This idea, concluded the Alshich, is alluded to in the following verse: If a person unintentionally transgresses..." - When does a person come to sin unintentionally? When he "does one of them" - when he has previously committed the sin intentionally.

Source: Rabbi Yisrael Bronstein

Repentance




Rebbe Nachman said that repentance helps for all sins.

True repentance involves never repeating the sin.

"You must go to the same place where you sinned, and put yourself in the same situation, and let the temptation stand before your eyes. When you can do this, and not repeat the sin, then you have broken the evil urge and have truly repented."

Achieving Great Heights

 וַיִּקְרָא  "Vayikra - He called" [Vayikra 1:1]

by Rabbi Yisrael Bronstein

Why is the word "Vayikra" written with a small alef? asked R' Simchah Bunim of P'shischa.

The verse comes to teach us, answered the rebbe, about the extraordinary humility of Moshe Rabbeinu. Even when he was engaged in conversation with Hashem, the King of the entire world, Moshe remained the most humble of men.

To what can this be compared? asked the rebbe.  To a man who had scaled an enormous mountain and looking about, he could get the impression that he towers over all those around him.  However, if he is a wise man, he will realize that he is not tall at all, nor does his elevated position point to any personal greatness.  For it is the mountain upon which he is standing that is tall. He knows that he has not grown any taller and that he is still small compared to all the mountains around him.

This is the secret to Moshe Rabbeinu's humility, explained the rebbe. For even though he had achieved great heights, so much so that Hashem was calling him in order to speak with him, he nonetheless remained humble, as he did not attribute any of his greatness to his own personal strengths.

There is a commonly asked question regarding the word וַיִּקְרָא in this parshah: Why is it spelled with a small alef?

The word Vayikra begins the sefer that deals with sacrificial offerings. The main purpose of bringing sacrifices is to bring atonement to a person who sinned. But that is only accomplished if the person regrets his previous misdeeds and repents wholeheartedly for what he has done.

The mussar masters have taught us that the trait of haughtiness lies at the root of all sin. A humble and subdued person does not sin easily, but one whose heart is filled with pride and arrogance pays little heed to rebuke, so he will inevitably succumb to sin.

The letter alef stands for the word ani - I. "Vayikra" is spelled here with a small alef to teach us that if we make our ani small - if we make ourselves small and act with humility - then we will avoid sins and we will have no need to bring sacrificial offerings.

Salt

"You should season every one of your meal-offering sacrifices with salt. You should not leave out the salt .... You should offer salt on all your (burnt) offerings....." [Vayikra 2:13]

According to chassidic thought, offering a sacrifice on the Altar is a process of offering up one's animal soul - the source of all physical desires - to G-d. 

Since these desires come primarily from the blood, every sacrifice must be salted to signify the strong resolution of the person bringing the sacrifice to extract those desires from the animal soul, like salt that extracts blood.

[Based on Ohr Hatorah, Vayikra]

The Clothes Have No Emperor

Art: Vladimir Kush

by: Yosef Y. Jacobson

Death of a queen

The opening chapter of the Purim Meggilah is strikingly enigmatic.

Here is the story in brief: The Emperor of Persia, Achashverosh, throws a party in his capital city, Shushan, to celebrate the firm establishment of his kingship. On the seventh day of the feast, "when the heart of the king was merry with wine," he orders seven of his chamberlains to bring Queen Vashti before him, "to show off her beauty."

Vashti refuses to appear. The king becomes furious and he has her executed.

Why did Vashti refuse to appear before the guests? The Talmud explains [1], that when Achashverosh offered to show them his wife's beauty, the guests insisted that she appear without any clothes. Vashti, a wicked queen who found special glee in torturing and violating Jewish girls and women on the Sabbath day, was punished with leprosy on her skin. Under such conditions she naturally refused to expose her body.

But if so, why did Vashti not send a private message to her husband explaining that it would be humiliating for her and him if she were to expose herself before the guests. Though the king was intoxicated, it is hard to imagine that he would bestow a death sentence on a wife who has just spared him tremendous shame [2]!

Also, why does this story occupy the entire first chapter of the Megillah? Though it is a prelude to understanding how Esther, the hero of the Purim story, became the queen of Achashverosh, nonetheless, the detailed description of the event that brought about Vashti's execution seems superfluous in the story of Purim.

The power of evil

In the Kabbalah, where all biblical figures and episodes are depicted as parables for metaphysical realities, Achashverosh, the mighty monarch of a world power, serves as a parable for the King of Kings, the Creator of the universe [3]. Vashti, the wicked queen of Persia, symbolizes the reign of evil in the world [4].

Naked evil has no appeal or power to attract. In order for evil to gain popularity among the masses, it must be "packaged" well; it must be "dressed" in nice garments that will cover up its true identity.

The two evil monsters of the last generation, Hitler and Stalin, presented their colossal murderous strategies as moral and noble programs dedicated to healing the world of its diseases. This was true throughout history. The inventors and implementers of bloodshed and violence usually presented their schemes as ethical and humane endeavors.

This is valid concerning the evil we perpetrate in our personal lives as well. We embrace many of the destructive and immoral temptations we feel in our heart only because they package themselves outstandingly well. The glittering veneer of comfort and happiness that these temptations display lure us into their trap. If every unhealthy craving we experience presented itself without any masks, we would immediately cast it away.

Thus, the Kabbalah teaches [5] that man's daily challenge in life consists of choosing substance over packaging, inherent value over good PR. When one feels an urge to eat something, to engage in a certain intimate act or to say something, he or she ought to reflect whether this is an inherently healthy and moral thing to do, or is indeed hollow and empty, merely exhibiting itself as promising and enjoyable.

The hallmark of a spiritual life is one that always seeks to be in tune with the true essence of things, and not merely with their external appearance.

Removing the masks

This is how Jewish mysticism understands the symbolism behind the opening story of the Meggilah: Vashti, symbolizing the power of evil, can only retain her power and glory if she is garbed in garments that conceal her real identity. If Vashti removes all her masks, she instantaneously loses all of her appeal and charm.

Therefore, when the King of Kings insists that Vashti appear at His feast in her bareness, she must refuse Him. Because the "clothes" of evil have no "emperor" within them.

This brought about the end of the Vashtinian rule. When evil is called on its nakedness, its nothingness is exposed and its power lost [6].

Footnotes

1. Megillah 12b.

2. The Talmud (ibid. Quoted in Rashi to Esther 1:12) explains, that Vashti sent her husband humiliating messages, thus kindling his wrath to an extreme. What follows is the mystical interpretation of the story, as it is presented in the writings of Chassidism.

3. Midrash quoted in Meoray Or 1:182. Cf. Rikanti to Genesis 29:10, quoted in Mechir Yayin to Esther 1, 12:13. Erkay Hakenuyim under the entry of Achashverosh.

4. See Or Hameir Megiilas Esther. Likkutei Levi Yitzchak Megillas Esther p. 79. Toras Levi Yitzchak p. 17.

5. See Tanya chapter 16.

6. See Tanya chapter 29.

The nucleus of this explanation was presented by the Baal Shem Tov (1698-1760, founder of the Chassidic movement). It is quoted in his name by Rabbi Zee'v Wolf of Zhitamir (a disciple of the Maggid of Mezrich, heir to the Baal Shem Tov) in his Chassidic work Or Hameir on the Meggilah. Reference to it is made in Or Hatorah (by Rabbi Menachem Mendel of Lubavitch, the Tzemach Tzedek, 1789-1876) Megilas Esther p. 72.

Superstitions and Ayin Haras

Someone told me they were going to see a rabbi in Chicago who is removing ayin haras, like this : The Scandal of Meah Shearim 

If you are still one of those people who believe that this kind of stuff works, you should listen to this shiur: by Rabbi Avi Matmon: - The Good The Bad and the Superstitious - where he also explains how to identify a Navi Sheker (false prophet).

UFO over Temple Mount #4

According to the video below, the UFO at the Temple Mount on January 28 this year, was real. And whilst someone may have gone to the trouble of manufacturing a fake video (which you can see here and which was debunked here), there actually was a UFO, and here is the proof - from Jaime Maussan, Mexico's leading UFOlogist - in a video he made for the 2011 International UFO Congress, which he was unable to attend personally.

A Gilgul Finds Its Tikkun

[by Avraham Meizlish, translated by Basha Majerczyk]

In the city of Zhoravitz, in the White Russian province of Mohilev, lived a G-d fearing and humble Jew. Whatever he learned he put into practice, and with true acceptance of the yoke of Heaven, never questioned the ways of the Holy One, Blessed Be He. His livelihood was earned by the sweat of his brow, but not once did he ever complain.

This Jew had a son who was an exceptional child from the day he was born. It was almost eerie the way the boy absorbed information, seeing or hearing something only once was enough to imprint it in his memory forever.

The first time his father showed him the alef-beis, it was already mastered. The dots and squiggles under the letters were also picked up immediately. But the most amazing thing of all was how the toddler was able to put them together and read - and understand what he was reading! The most complex philosophical concepts were comprehended at once. Without doubt the boy was a phenomenal genius.

His parents, fearful of an ayin hara, were afraid to send him to cheder. For a while the father taught his son at home, but it soon became obvious that he wasn't up to the task. A private tutor was hired, but he too was rapidly outpaced. "I've never seen anything like it" the melamed said, throwing up his hands in wonder. "Such a young child, and already he can teach me!"

As time passed, the contrast between the child prodigy and the other youngsters his age became more noticeable. While other children were first learning to distinguish the letters of the alphabet, the boy had already finished the entire Chumash and was well on his way through the Mishnah. The tractates Zeraim and Moed were "swallowed" whole, Nashim and Nezikim soon followed. Kodashim and Taharos were a little more difficult, but they too were eventually mastered in a relatively short time.

By the age of ten a great number of tractates had been committed to memory; by the time the boy reached bar mitzvah it was said that he was familiar with the entire Shas. The child had become an experienced swimmer in the sea of talmudic wisdom.

Yet not only had the child been endowed with a photographic memory; his devotion to Torah study and diligence in learning were unparalleled. Blessed with this winning combination, the young man steadily climbed the ladder of knowledge in a truly remarkable manner.

In Scripture, the phrase "And it came to pass" usually has a negative connotation. And indeed, one day "it came to pass" that the father walked into his son's room and saw him reading from a small pamphlet, ignoring the open Gemara on his desk. The father's blood ran cold as he realized it was a treatise written by the Maskilim, designed to lure unsuspecting yeshivah boys into the net of the Enlightenment.

For a moment the father was speechless, but the innate love he felt for his son enabled him to find his voice. "Why do you need to search in foreign pastures?" he scolded him. "The entire Torah is yours, the true source of G-dly wisdom. There is nothing to be gained by looking elsewhere."

"You are right, father" the boy apologized. "I found this pamphlet lying in the street, and to tell you the truth, it didn't interest me at first. The only reason I was glancing through it now was to see for myself how groundless are the claims of the Maskilim. I wanted to be able to rebut their arguments."

The father wasn't entirely convinced, but like many parents he preferred to delude himself. In his heart of hearts, however, he worried that his son had already been "infected" by the Enlightenment's poison, as had so many other young people. Nonetheless, he tried not to dwell on it and pushed it from his mind. Maybe the problem would go away.

A few weeks later, the father came across his son reading the forbidden literature a second time. No longer could he deny that the boy was headed down a dangerous path, yet he still had hope that he could arrest his son's spiritual deterioration. Desperately he tried to convince him of the error of his ways and begged him to stop exposing himself to such foolishness.

This time the son made no attempt to justify himself or apologize. In a voice totally without conviction he promised to stop reading the Enlightenment literature, but by then the father knew it was too late.

Over the next few weeks and months the boy was caught red-handed several more times. He was silent when confronted by his father, and would not deny that the Maskilim had captured his heart.

One day the boy went to sleep much earlier than usual. A few hours later he awoke and began to get dressed hurriedly. "Where are you going?" his father asked him innocently. The boy responded with a lecture that made the father's jaw drop.

"For a long time now I've been studying the subject of wisdom and foolishness" he began. "And I've come to the following conclusion: The biggest fools in the world are found in Russia, and in Russia itself, no place is more foolish than White Russia. Within White Russia, the province of Mohilev is the worst, and within Mohilev, the city of Zhoravitz has more fools than any other. In Zhoravitz, the biggest fools are in our neighbourhood, on our street, and specifically in our house. And you, father" the son concluded with undisguised contempt, "are the biggest fool of all. I will have nothing more to do with such an idiot!" With that he picked up his knapsack and walked out the door. A carriage was waiting for him at a pre-arranged location, and it whisked him off to Berlin, the seat of the Enlightenment.

In Berlin, the Academy of Sciences received the lad with open arms. In no time at all he distinguished himself with his extraordinary talents and phenomenal intellectual abilities. His rise through the ranks of academia was steady and swift.

Years passed. Although he was still in his teens, he stood head and shoulders above his instructors, and after several years in Germany he went on to study in Paris. There too he was soon famous for his accomplishments. Recognized as the top in his field, the young man couldn't have been happier.

Two subjects interested him the most: mathematics and medicine; and the young man decided to write a book on each of them. The mathematical treatise dealt with an original theorem that he himself had formulated. The other book was on the subject of anatomy. These two works were a tremendous undertaking, and the young man spent countless hours perfecting them. When he was satisfied with the results he submitted the books to the university's faculty, and they were highly acclaimed. Scientists throughout the Western world praised his crystal-clear logic and sound presentation. The young man was the darling of the international scientific community.

The fame and celebrity soon went to his head. Around the world people were clamouring for him to have his books published, but for some reason he still hesitated.

In the meantime he was growing older. The time had come for him to get married. There were many who sought the eligible bachelor's hand, promising large dowries if he chose their daughters. But the young man could not make up his mind. He decided to visit his parents before taking such a momentous step. He was, after all, a sensitive individual. For years he had felt guilty over the way he had mistreated his parents. He rationalized it to himself as a youthful indiscretion; rather than engaging them in pointless arguments he had fled from home. Nonetheless, he regretted his ill-mannered behaviour. Now that many years had passed he wished to make amends. Perhaps his old-fashioned parents could now understand that his abrupt departure had been necessary.

At the first opportunity the young professor took a leave of absence and set out for home, back to White Russia. In those days the journey took a long time, and it afforded the young man much time to think. What good will it do to show my father the books I've written? he thought to himself. He has no understanding of such matters. None of my writings will impress him in the least. Better I should first go to my father's Rebbe, the Tzaddik of Liozhna, and get his approval. They say that as a young man he studied geometry and astronomy, no doubt he will be able to appreciate my books. If he pronounces them an important accomplishment, my father will respect his opinion.

Indeed, for years, a story had been circulating about the Alter Rebbe. A certain prince near the city of Vitebsk had had a sundial that had suddenly stopped working between the hours of two and five in the afternoon. No one, not even the greatest scientists and astronomers, had been able to solve the problem. The Alter Rebbe, who was then only 15 years old, had been called in to try his hand. The Alter Rebbe had quickly determined the cause of the malfunction, based on a statement in the Talmud. When his instructions were followed to the letter the sundial began to work again. The Alter Rebbe's success was discussed in the highest academic circles.

Thus the young man changed his course slightly; instead of going directly to Mohilev, he decided to make a detour through Liozhna, in the province of Vitebsk. There he would astound the Alter Rebbe with his original mathematical and anatomical discoveries.

When he arrived in Liozhna the young man went straight to the Alter Rebbe's beis midrash, where his modern style of dress, as befitted an upper-class member of German society, drew immediate attention. Among those in the beis midrash that day was Reb Moshe Meizlish, a chassid who, years before, had left his native Vilna to study in Berlin with the Vilna Gaon's blessing. Reb Moshe was fluent in German, French and Italian. He walked over to the stranger to extend his welcome, and the two began to converse. After explaining the reason for his visit, the young man requested a private audience with the Alter Rebbe. Although the Alter Rebbe was not then in the habit of receiving visitors for yechidus, he agreed to see him at once. The young man was ushered inside.

The door to the Alter Rebbe's holy chamber was closed for a long time. When it finally opened and the young man emerged, his face was red and he was extremely agitated. Up and down the courtyard he paced, oblivious to everything and everyone. It was obvious that he was in the midst of an inner battle, as if facing the most important decision of his life.

Suddenly, without warning, the young man grabbed one of the books he had brought with him and threw it into the furnace at the far end of the beis midrash. A look of relief crossed his face, but he resumed pacing to and fro. A minute later he walked back to the furnace and opened the vent. This time the second book he had brought with him was thrown inside. Both of his masterpieces, on which had toiled long and hard, were immediately consumed by flames. Only then did the young man calm down and take a seat.

Reb Moshe Meizlish, who had been watching the whole spectacle, decided that it was now safe to approach. When he saw that the young man did not object to his presence he asked him what had happened inside the Rebbe's room. And this is what he told him:

The young man had entered the Alter Rebbe's chamber and handed him the two books, whereupon the Rebbe had requested permission to read them. The first book he examined was the mathematical treatise. The Alter Rebbe had scrutinized only five pages when he took out a pencil and drew a line through several paragraphs. He then continued to leaf through the rest of the book.

When he was finished, the Alter Rebbe had turned to the young man and said "The reasoning behind your treatise is sound; the theory you propound is constructed in a logical fashion. Unfortunately, however, the book is based on an error in calculation that was made at the very beginning. As the foundation is faulty, it goes without saying that the rest of the edifice is also flawed."

"I was shocked" the young man related to Reb Moshe Meizlish. "How had the Rebbe grasped the entire concept so quickly? I tried to defend myself but there was no arguing against pure logic. I had to admit that I had made a mistake.

"The Rebbe then picked up the second book and the same thing happened. After drawing a line on one of the first few pages, he went through the rest of it from start to finish. 'Here again you've constructed a beautiful edifice. But look at what you've written...' The Rebbe pointed to the page he had marked off. 'This sentence contradicts what our Sages tell us about the juncture of veins in the body. As our Sages are undoubtedly right, the entire treatise is based on an untruth.'

"What could I say? The Rebbe was right. I walked out of the Rebbe's room embarrassed and humiliated. My mind was in a turmoil. I kept thinking about the Rebbe's comments. Maybe there was some point he had missed? But the more I thought about it, the more I realized that the mistake was mine. I couldn't believe that all of the French and German scientists who had read my work had neglected to discover the error.

"I had no choice" the young man concluded. "The only thing to do was to destroy the books."

"But what will you do now?" Reb Moshe asked. The young man thought for a minute. "I wish I could speak to the tzaddik again..."

"Would you like to learn with him?"

"It would be the greatest pleasure of my life!"

"I'll see what I can do about it" Reb Moshe promised.

"I will bless you for the rest of my days if you are successful" the young man thanked him.

Reb Moshe Meizlish conveyed the message to the Alter Rebbe, and again he was summoned inside. Quite out of character, the Rebbe agreed to learn with the young man - alone - every single day.

When the Alter Rebbe's son (who would one day be known as the Mitteler Rebbe) learned of the arrangement he asked if he could join them, but the Alter Rebbe refused. "What you ask is impossible, but in seven weeks you will understand."

Seven weeks to the day after the young man began to study with the Alter Rebbe he fell ill. A short time later he passed away. Only then did the Alter Rebbe reveal his secret:

"The young man was a gilgul (reincarnation) of Rabbi Eliezer ben Durdia. His soul had already descended into this world several times, and in each lifetime it had followed the same progression. As a young man it would faithfully observe Torah and mitzvos, but as time passed it invariably left the straight and narrow. This time, when the young man came to me, I decided that enough was enough. I refused to let him leave until his soul had accomplished its final tikkun."

(Incidentally, the Alter Rebbe later gave his son the manuscripts of all that he had learned with the young man. It was based on these writings that the Mitteler Rebbe authored his work Derech Chaim)

Biographical Note: Rabbi Schneur Zalman of Liadi - "The Alter Rebbe"- was born in the White Russian town of Liozna on Elul 18, 5505 (1745)

What Happens to Unanswered Prayers?

by Rabbi Eli Mansour

The Torah tells in the opening verses of Parashat Vaethanan that Moshe pleaded with God to allow him to cross the Jordan River with B'nei Yisrael and enter the Land of Israel. However, despite Moshe's impassioned pleas, God denied him permission to enter the land, and commanded him not to continue praying for this matter.

The Sages tell us that Moshe uttered no fewer than 515 prayers in requesting permission to enter the Land of Israel. This number is alluded to in the Parasha's opening word -  ואתחנן  ("I pleaded") - which has the numerical value of 515 (6+1+400+8+50+50=515).

The obvious question arises, if God knew that He would not grant Moshe's request, and that He would ultimately instruct Moshe to discontinue his prayers, why did He wait for Moshe to complete 515 prayers? Why did He not interrupt Moshe immediately as he began praying, and thus spare him the time and effort he invested in reciting the additional 514 prayers?

The Rabbis teach us that there is no such thing as a wasted or unanswered prayer. If a person prays for something and his request is not granted, he must not conclude that his prayer was recited in vain. God stores all our prayers in a "prayer bank" of sorts from where they are "withdrawn" at some later point, perhaps for somebody else, and perhaps only generations later. If a person prays for an ill patient Avraham Ben Sara, and the patient unfortunately does not survive his illness, those prayers will perhaps be effective in bringing a cure to another Avraham Ben Sara somewhere else in the world.

During the years of the Communist movement, the children of many righteous Jews and Torah scholars abandoned Judaism and joined the atheistic Communists. Their parents recited untold numbers of prayers and shed rivers of tears asking that their children should return to their heritage and traditions. Their prayers were not immediately answered, but many children and grandchildren of these Jewish Communists have returned to Jewish observance. The grandparents' prayers were not recited in vain; they were not meaningless. They were stored and preserved in the heavenly "prayer bank" and ultimately succeeded in bringing scores of Jews back to Torah and Mitzvot.

For this reason, perhaps, God did not interrupt Moshe's prayers despite the fact that the decree was irreversible. He anticipated that in future generations, Benei Yisrael would face crisis and hardship and would lack sufficient merit to earn salvation. Moshe's 515 prayers were necessary to save the Jewish people when they would otherwise be unworthy of being saved. Who knows if our existence today is owed to the merit of Moshe's 515 prayers!

Never should a person despair from praying. Even if one's requests are not immediately granted, they will nevertheless have a meaningful impact and effect on somebody at some point in time. Every heartfelt prayer and every chapter of Tehillim is significant and beneficial - regardless of whether we can immediately discern its impact.

Israel, Redemption and Unity



Photo: A storm gathers over central Israel.

 [Thanks to Moriah for forwarding this link]

Eim Habanim Semeichah, written in 1943 by HaRav Yisachar Shlomo Teichtal zt"l, is a comprehensive treatise on Settlement in Eretz Yisrael, Messianic Redemption, and Jewish Unity.  

(below are a couple of extracts from the book which can be read online, by clicking on the link above)

"It is revealed and known to Hashem ...... that I did not write this work for my honor, for my family's honor, or for any material benefit whatsoever.  I wrote it only for Hashem's honor .... and for the honor of our Holy Land....  to arouse the hearts of our holy people to desire and yearn to return to our mother, and leave the stepmother, i.e. the lands of exile..... "

The Author's Vow

The Torah tells us that when Yaakov Avinu was in distress he took a great vow to G-d, as it is written: And Yaakov took a vow saying: If G-d will be with me and guard me on this way that I am going, and give me bread to eat and clothing to wear, and I will return in peace to my father's home... [Bereishit 28:20-21]

Chazal derive from here that one should take a vow in times of trouble [Bereishit Rabbah 70:1]

Therefore I, who was fortunate to see the Ba'al HaTanya's letter, would like to fulfill these words of Chazal and take a great oath to the G-d of Israel during these difficult times.  I will pray, as our forefathers did, in the name of all of Israel.  If G-d will be with me during these times of harsh decrees, and guard me from harm, and give me bread to eat and clothing to wear, and allow the merit of Eretz Yisrael to stand by me and my family, that no harm befalls us, and no disease or affliction comes upon us until the coming of salvation to the Jewish people as a whole and myself in particular... I plead in the name of all of Israel that the merit of Eretz Yisrael will arise on our behalf and save us from misfortune.  Let it say to our troubles "Enough!"

May the following verse be fulfilled in our days: "The righteous one falls seven times, yet rises [Mishlei 24:15], while the wicked one falls but once."  May our Holy Land arouse mercy upon us so that we soon be redeemed, for we no longer have the strength to endure the pain.  Let the persecutions of the last few years be considered the birthpangs of Moshiach and may our righteous Savior come and redeem us from our enemies' clutches. {But, one cannot know the Creator's plan regarding Mashiach, for "the heart has not revealed [this matter] to the mouth" [Midrash Tehillim 9, Kohelet Rabbah 12:10]. The way in which he will come is hidden from all living beings. The Ran explains that just as the time of his coming is unknown, so too the manner of his coming is also unknown, whether through manifest miracles or miracles hidden behind the guise of nature.}

In any event, if Mashiach still tarries even after the persecutions have ceased and Hashem has enhanced our status, then I accept upon myself a vow, like that of Yaakov Avinu, to write a book dealing with the honor of Eretz Yisrael.  Its aim will be to seek out the virtues of Eretz Yisrael, to raise its pride and honor, to demonstrate to everyone our great obligation to build it, perfect it, establish it on high, and raise it out of the dust.  Through this work I will try to impress upon every Jew the importance of taking part in the rebuilding of our Holy Land, for our entire redemption depends on this.  I intend to demonstrate that Eretz Yisrael, the "mother" of the Jewish nation, longs and awaits expectantly for all of us, young and old alike, to turn our attention towards her, to establish her, and to raise her walls in glory.

I will explain all of this (with G-d's help) in my book, in order to honor the Holy One Blessed Be He and His Shechinah.  In this merit may Hashem protect us and all of Israel who are in dire straits, myself included.  I hope that Hashem, the Guardian of Israel, will protect me from the oppressors, so that they will have no command over the Congregation of Israel, myself and my family in particular. May He keep me in good health and allow me to fulfill the vow that I have taken.  May the merit of Eretz Yisrael, whose honor I will defend, stand by me and help free us from the oppressor and deliver us from distress, so that I may fulfill my vow with peace of mind and clarity of thought.  May all of this come true speedily in our days. Amen. So may it be Hashem's will.

HaRav Yisachar Shlomo Teichtal zt"l

Tests of Integrity



Art: Mike Worrall

 In Pursuit of Parnassah (c)  Rabbi Dovid Goldwasser

R’ Yisroel of Rizhin noted that one of the major challenges that people will face in the ikvesa d’meshicha – the days before the arrival of Moshiach -- will involve economic issues and financial matters.

The gemara describes two phases of life as being “koshin k’krias yam suf – as difficult as the splitting of the Red Sea”: Shidduchim [Sotah 2a] and parnossoh [Pesachim 118a].

The Bobover Rov zt”l makes an observation concerning the commonality in both of these. He notes that when a person gets married his task is to establish a home that is a bastion of commitment, a beacon of light, and a foundation for spiritual growth. The person must build up his emunah in Hashem and evoke the Siyata D’Shmaya in order to make progress in this yeoman undertaking. Similarly, providing a steady income for one’s family is an equally arduous task, and the person’s emunah in Hashem is often put to a demanding test.

The ultimate challenge is to ascertain whether the individual will remain on the derech ha’emes (the path of truth)  through any difficulties he encounters. Despite adversity, will the Yid be able to continue upholding the Torah, carefully follow the halacha, and always realize that Hashem is the provider Who runs the world? Will he remain resilient in his belief that it is Hashem Who grants us our livelihood and bestows us, as well, with a life partner?

A primary principle to keep in mind concerning the pursuit of parnassah, is that one must always be trustworthy in business, his integrity must be unconditional, and all his dealings must be legitimate, with a strict adherence to all the pertinent halachos. When we want Hashem’s bracha to descend and direct our parnassah, we have to ensure that all our own exertion in this effort is scrupulous.

It is noted that we say the tefillah, “Yisgadel v’yiskadesh shmei rabbah – May His great Name be exalted and sanctified". How do we pay tribute to the Ribono Shel Olam? The first letter of each of these four words (the roshei teivos) – yud, vov, shin, reish – spells “yosher” meaning honest and straight. The most noble way of glorifying Hashem’s Name is through one’s integrity, personally and in business.

Continue reading at: Inspirational Moment
 

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Smile: It's a double Adar !

Techelet: Sapphire Blue

One of the mysteries that scholars have puzzled over for centuries is the exact shade of blue represented by “tekhelet,” which the Bible mentions as the color of ceremonial robes donned by high priests and ritual prayer tassels worn by the common Israelite.

What was known about tekhelet (pronounced t-CHELL-et) was that the Talmud said it was produced from the secretion of the sea snail, which is still found on Israeli beaches.

Traditional interpretations have characterized tekhelet as a pure blue, symbolic of the heavens so that Jews would remember God. Not so, according to an Israeli scholar who has a new analysis: tekhelet appears to have been closer to a bluish purple.

The scholar, Zvi C. Koren, a professor specializing in the analytical chemistry of ancient colorants, says he has identified the first known physical sample of tekhelet in a tiny, 2,000-year-old patch of dyed fabric recovered from Masada, King Herod’s Judean Desert fortress, later the site of a mass suicide by Jewish zealots after a long standoff against the Romans.

“It really is majestic,” Dr. Koren said of the shade, which he said remained close to its original hue and appeared to be indigo.

Dr. Koren is scheduled to deliver a paper on Monday at a conference here at Shenkar College of Engineering and Design, where he heads the Edelstein Center for Analysis of Ancient Artifacts.

Dr. Koren, originally from Staten Island, described his work as “Indiana Jones meets C.S.I.” He said that when he first photographed the fabric scrap with the tekhelet dye, “the L.C.D. on my camera literally radiated.”

Until now, the limited number of blue or purple dyes found on textiles from the period in this region have been derived from plant material, he said.

The fabric he examined was one of many items discovered at Masada in the 1960s and stored at Hebrew University in Jerusalem. It came to his attention when a British historian, Hero Granger-Taylor, who specializes in ancient weaves, asked him to analyze some textiles. Dr. Koren said he was the first researcher to make the connection between the fabric and the snail dye.

He found that the dye used in the Masada sample, a piece of bluish-purple yarn embroidery, came from a breed of Murex trunculus snail familiar to modern Israelis. Such shades on textiles are rare finds since they were typically worn exclusively by royalty or nobility.

Determining what exactly tekhelet would have looked like in its day has been the subject of conjecture and curiosity among rabbis, religious commentators and scientists for centuries; it is considered the most important of the three ritual colors cited in the Bible. The other two are argaman, a reddish purple, and shani, known as scarlet.

“It’s especially exciting for religious Jews who place great importance on this color,” said Daniella E. Bar-Yosef Mayer, a University of Haifa archaeologist specializing in mollusk shells.

Some time after the Jews were exiled from Israel in A.D. 70, the knowledge of how to produce the tekhelet dye was lost. The dye was also prohibitively expensive to make: hundreds of snails were used to make even a small batch, and some in ancient times claimed it was worth 20 times its weight in gold.

The question of tekhelet’s appearance was later taken up by rabbinic scholars who had never seen it. Most of them settled on some form of blue, comparing it at various times to the color of the sea, the sky and sapphires.

Though scientists and scholars are still debating the exact shade of the ritual blue, the dye used is modeled after a 2,000-year-old textile, above, and is produced from sea snails found in Israeli waters.

Adding to the confusion, two of the most important Jewish authorities offered conflicting opinions: Maimonides, considered perhaps the greatest Jewish legal authority, said it resembled the color of the sky on a sunny day. But Rashi, another celebrated Middle Ages commentator, gave two different accounts: one, that it was green, and the other that it resembled a darkening evening sky.

In modern Hebrew, “tekhelet” is the word for light blue, mirroring the consensus of scholars that the ancient color was most likely sky blue. The blue of the Israeli flag was inspired by tekhelet.

Because the textile from Masada was locally made from snails, and bluish, Dr. Koren concluded that it represented the first modern-day encounter with the authentic biblical tekhelet.

Even though it is not cerulean, Dr. Koren said, the traditional notion of tekhelet — meant to serve as a reminder of the heavens — still fits.

“Tekhelet is the color of the sky,” Dr. Koren said in his laboratory. “It’s not the color of the sky as we know it; it’s the color of sky at midnight.” He paused and added, “It’s when you are all alone at night that you reach out to God, and that is what tekhelet reminds you of.”

Source and full article at: NY Times

2012: More insights

Both Lazer Beams and The Cool Jew have recently published this video below about 2012. If you've already watched it, you may like to check out the other one below it, from Rabbi Matityahu Glazeson, regarding the Mayan 2012 prediction. (Note: the Glazerson video is actually part of a 9-video set, the previous five can be seen here

Accountability

מִשְׁכַּן הָעֵדֻת "The Dwelling of the Testimony" [Pekudei 38:21]

Why, asked the Malbim {R' Meir Leibush Malbim} is the Mishkan referred to as the "Dwelling of Testimony?"

In the pesukim that follow, answered the Malbim, the Torah gives us an accounting of the vast amounts of gold, silver and other materials that were used in the construction of the Mishkan.  It records how much was donated toward the Mishkan's construction and how much was put to use.

The Mishkan itself was the best evidence that there was absolutely no dishonesty in relation to the Mishkan's construction, and that every last donation was accounted for and put to use.  For it is inconceivable that the Divine Presence would ever dwell in a place that was tainted with corruption.  If any of the donations had been misappropriated, the Divine Presence would never have rested there.

[Source: Rabbi Y. Bronstein]

Fundraising and Fraud

"It is not proper to collect money in Israel for institutions that are outside of Israel. The money is needed in Israel. Additionally, every tzedaka fund should have separate people as its fundraiser and director. When it comes to peoples' money given to tzedaka, one needs to be extremely careful to make sure that people will not be suspicious of fraud. This concern is in addition to bearing in mind what G-d says about the use of tzedaka funds." [Igros Kodesh Lubavitcher Rebbe vol. 21 letter 8165]

Two signatures required

"I was satisfied to hear that your tzedaka institution requires two signatures on any cheque written. This is in accordance with the instruction of our holy sages." [Igros Kodesh Lubavitcher Rebbe vol. 21 letter 7978]

Measure for Measure

  

Whoever shames his friend in public to the point of making him turn pale is as if he sheds blood...for we see that the red drains out of his face and is replaced by white.  [Ben Ish Chai]

A pious man was once insulted in the synagogue.  When he came home, he sent the insulter a basket of grapes as a gift, with the following message: "You have presented me today with a basketful of your mitzvot.  I, too, present you with a laden basket".

Why, if Reuven insults and embarrasses Shimon, do Reuven's mitzvot go to Shimon and Shimon's sins go to Reuven?

Red represents sins, and white represents mitzvot, as in: "Though your sins be as scarlet, they will become white as snow" [Isaiah 1:18].  When Reuven shames Shimon, he replaces the red in Shimon's face with white.  Measure for measure, the red of Shimon's sins will replace the white of mitzvot in Reuven's soul.

Source: from the writings of the Ben Ish Chai

Of Trees and Men

What is the connection between man and a tree?

The unique quality of a tree, which no animal possesses, is that it is firmly and deeply rooted in its source of life and energy - the ground. And due to this firm rooting, the tree grows taller and stronger than any member of the animal kingdom.

Thus the "tree" within man is that part of his make-up which is (a) the most deep-rooted in the soul; and consequently (b) it is the most powerful. And this is: his character and emotions.

While at first glance, the intellect would appear to be a man's most expressive and "personal" faculty, chassidic thought teaches that one's emotions and character are in fact more deep-rooted in the soul. For this reason our emotions tend to be powerful and uncompromising, like a tall tree, because their deep "roots" unleash the inner wellsprings of the soul directly into the conscious arena.

Intellect, on the other hand, has no fixed roots (rather like members of the animal kingdom which are not fixed to one particular place). So we are able to be intellectually involved in all sorts of matters with which we have no personal connection, since the intellect is not so deeply rooted in the soul that it will passionately "take offense" to something which runs contrary to a person's make-up.

Likewise, changing one's mind is relatively easy, whereas changing one's personality - from miserly to generous, or from evil to good - is no easier than uprooting a tree and planting it somewhere else. Nevertheless, the Torah wishes us to do exactly that: to change our character and emotional traits for the good. In this way we bring perfection to even the innermost aspects of the soul, where the "roots" of our emotions reach.

And it is in this vein that the Talmud warns us only to study Torah from "a respectable Torah scholar" i.e. one whose knowledge "bore fruit" in the form of good deeds and fine character. For a person should seek a teacher who has both intellectual and emotional refinement, who will provide a living example of how to cultivate his "arborous" side.

Based on Likutei Sichos of the Lubavitcher Rebbe vol 24

'Arab unrest signals Messiah's coming'

Are Arab leaders being punished for religious persecution? Prominent rabbis offer explanations for Mideast uprisings

by Kobi Nahshoni  YNet.News

Prominent rabbis from the Lithuanian ultra-Orthodox sector have offered their own curious interpretations for the upheaval that is spreading through the Middle East, stating that the events are a clear proof that a higher power is at work.

The cellular portal Haredim, which offered a collection of responses on the matter, quoted Rabbi Aharon Leib Steinman, the leader of the ultra-Orthodox Lithuanian sector in Bnei Brak, as blaming the instability in the region on contemptuous attitudes towards Torah study.

"Recently it appears that there is a powerful effort to destroy and agitate the world of the Torah, through various attempts to prosecute kollels and yeshiva students," Steinman said. "When you try to agitate the world of the Torah, God agitates the world."

Steinman explained that the sages of the Talmud teach that there is a connection between Torah study and the existence of the world.

"God does great and strange things in the world, to make them deal with the (disasters) instead of looking for ways to mind those observing the Torah and the mitzvot," he said. "Because if they don't study, it will continue to move closer to us."

Carmel fire as punishment?

Rabbi Chaim Kanievsky, an unconventional Lithuanian leader who is believed to have mystic powers, offered a different explanation. "It is evident that many unnatural things are happening," he said. "People have come to me and said that it's 'Gog and Magog'. We cannot know. But it's probable that any unrest that God creates shows that the Messiah is coming, and that we must begin to prepare for it and become stronger."

Another prominent rabbi, Michel Yehuda Lefkowitz, is certain that God is causing the turmoil in order to put the people in their place.

"God goes and humiliates (those feeling) sinful pride," he said. "At first there was this little fire here, and a state that thought that it is big and strong suddenly needed help from the entire world. Not a war, nothing special, just a small fire.

"When they continued to think that they are smart, and see everything and understand what to do and how to do it, God came and disturbed the nations, and here they are, scared again because they could not predict such a big thing, and again they do not know what to do," he added. "God is laughing at them, waiting to see when they will understand and become wiser."

The one who does not see that God is running the world, Lefkowitz concluded, is not evil, but a fool.

 

Source: Ynet News

21 Adar: The Rebbe of Rebbes: Reb Elimelech of Lizhensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786 [21 Adar begins tonight: Thursday Feb 24] 

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.



Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]

Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;

2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;

3. The Holy Rebbe Mendel Rimanover; and

4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash

related by the Rabbi of Madin, grandson of the Ropshitzer

Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea

related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More information can be found at : JewishGen

 

The Sefer Mipeninei Noam Elimelech (english) is available here: Targum Press