Tuesday, October 18, 2011

It's A Mad Mad Mad Mad World

Art: Mike Worrall
The world thinks the release of 1027 terrorists in exchange for one Israeli soldier is fair. [See UNwelcome]

The world is so crazy, people don't even realize it anymore.... . They should have marked their heads in advance, like the king suggests in this story:

"A king was informed by his chief minister that there had been blight on the crops that year. They were affected so greatly that anyone eating the grain would become insane. "But" said the minister, "there is no need for us to worry. I have set aside enough grain from last year's harvest for the both of us that will last until the harvest of the following year."

The king shook his head. "No," he said. "I will not allow myself any privileges other than those shared by my subjects.  "We shall eat of the same grain," the king continued, "and we shall both go insane together with the rest of the population. But here is what we shall do. You and I will mark our foreheads with an indelible imprint, so that when we go insane, I will look at you and you will look at me and we will know we are insane."
[Rebbe Nachman of Breslov]

It's All Good



Written by Rabbi Abraham J. Twerski

Rabbi Baruch of Mezhibozh was reciting the prayer before Kiddush Friday night, and as he read "I thank You G-d for all the kindnesses that You have done for me, and for those that You will do for me in the future...." he paused and reflected, "Why must I thank G-d in advance for future kindnesses? Why not just wait until those kindnesses occur and thank Him then?" After a few moments of meditation, Rabbi Baruch said: "Ah, I understand. When those kindnesses in the future occur, they may be packaged in such a manner that I will not recognize them as kindnesses, but perhaps experience them as sufferings, and I will then not be in a position to appreciate them and be grateful for them. That is why I must thank G-d for them in advance."

After a few moments, Rabbi Baruch began to weep. "How tragic" he said, "that G-d will be doing kindnesses for me and I will not be able to recognize them as such."

Monday, October 17, 2011

Spiritual Growth

The Hebrew term for festivals רגלים, is a derivative of the word  רגל meaning "foot".  This alludes to a level of profound commitment to G-d where one is not merely serving his Maker due to one's understanding, or due to one's spiritual sentiments, but rather, out of simple obedience, like a "foot soldier".

On the other hand, the festivals are also associated with joy, where a person's positive feelings towards G-d take outward expression.

What is the connection between obedience and joy?

The answer is hinted to by the fact that the Torah fixed the festivals according to the agricultural cycle.  In order for a seed to grow, it must first shed its outer shell, and only through this is the seed able to grow many hundreds of times in size.  Similarly, when a person puts aside ("sheds") his superficial preconceptions ("shell") about Judaism and observes all the mitzvot with absolute loyalty, he will experience an enormous spiritual growth.

And likewise, a person who serves G-d with joy which "breaks all boundaries" will experience an unrestrained spiritual growth.

Source: Based on Likutei Sichot of the Lubavitcher Rebbe

Does Noam Shalit have Stockholm Syndrome by Proxy?


In psychology, Stockholm Syndrome is a term used to describe a real paradoxical psychological phenomenon wherein hostages express empathy and have positive feelings towards their captors, sometimes to the point of defending them. These feelings are generally considered irrational in light of the danger or risk endured by the victims....


Noam Shalit: No sign of life from Gilad yet
Father of captive soldier says there is no finalized timetable for his son's release. 
'Inshallah he is well,' he says ......

Inshallah ?

Source: Heading Home

19 Tishrei Yarzheit Vilna Gaon

Painting of the Vilna Gaon from Yesodei Hatorah School corridor wall

Rabbi Eliyahu of Vilna - The Vilna Gaon - Leader of Lithuanian Jewry, Torah scholar and kabbalist. Born: Vilna, Lithuania, 1720 Died: 19 Tishrei Vilna, Lithuania,1797

Popularly referred to as the Vilna Gaon, the Gra (initials of Gaon Rabbi Eliyahu), or simply as the Gaon. Considered to be the greatest Torah scholar of the past two centuries.

Even as a child Eliyahu of Vilna amazed the congregation when, at the age of 7, he delivered a learned discourse in the Great Synagogue in Vilna. By 10 years of age he had surpassed all his teachers, and, studying by himself with total concentration, he acquired knowledge of the vastness of Torah in both its revealed and mystical aspects. Every minute of his life was devoted to Torah study. He never slept more than two hours in a 24-hour period; he never accepted any rabbinic post or leadership of a yeshivah. He taught few disciples, selected from the foremost Torah scholars of his time. He also mastered astronomy, mathematics and music.

Known for fierce opposition to Chassidut, which was initiated in 1736 by the Baal Shem Tov, he and his followers in this anti-Chassidic Movement were known as "Mitnagdim," or opponents. Their opposition was based on the beliefs, vigorously denied by Chassidic leaders, that Chassidut took liberties with the Oral Law, that it substituted emotion for intellect in the Study of Torah, that its form of prayer departed too far from the traditional form of prayer, etc.

The Vilna Gaon cleared a new path to Talmud study, focusing on gaining a clear understanding through keen analysis of the principals and approaches of the early authorities. His methodology stood in sharp contrast to the pilpul system of the Polish yeshivahs, an intricate system of creating a complex framework with which a series of questions would be answered. He toiled hard on emending the the talmudic and midrashic texts. Subsequent discoveries of ancient manuscripts confirmed the soundness of his corrections, which appear in the Vilna edition of the Talmud [Haga'ot Hagra].

His works which were recorded and published by his disciples, include Aderet Eliyahu, a commentary on the Torah; a commentary on Ecclesiastes; Shenot Eliyahu, a commentary on the Mishna, Order of Zeraim; Biur Hagra, a commentary on Shulchan Aruch; a commentary on Sefer Yetzirah, a kabbalistic work; and many other works.

His commentary on the Torah is filled with interesting allusions that show the oneness of the Written Torah and the Oral Law, demonstrating their common source in Divine revelation.

The Vilna Gaon was revered in Vilna and throughout the world for his phenomental knowledge and saintly character. One of his most outstanding disciples was Rabbi Chaim of Volozhin, the founder of the yeshivah of Volozhin. Following the Gaon's approach to learning, this institution spread Torah for more than a 100 years. Today most yeshivas follow the study pattern of Volozhin, keeping alive the approach to Torah pioneered by the great Vilna Gaon.

Sunday, October 16, 2011

18 Tishrei: Rebbe Nachman's 201st Yahrzeit


Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well.

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

Video: Rabbi Chaim Kramer speaks about Rebbe Nachman

Wednesday, October 12, 2011

The fire in Tuva Zangaria Mosque - New Codes

Erev Sukkot: Sunshine.....

....but rain predicted for the rest of the week.... as soon as Sukkot begins, the rains come too.
The view from Vaucluse, Sydney
"During these seven days you must live in Succahs. This is so that future generations will know that I (G●d) had the Israelites live in Succahs when I brought them out of Egypt." [Leviticus 23:42-43]

One year, in the holy community of Kitov, it poured with rained on the first night of Succos. Rabbi Chaim, a great Torah scholar and opponent to the fledgling Chassidic movement ("the Sect"), was slightly aggravated that he would not be unable to enjoy the first night in the Succah.

While waiting in his house for the rain to abate, R. Chaim saw one of his acquaintances casually walking down the street as if he had already finished his Yom Tov meal in the Succah. When Rabbi Chaim inquired as to where he was going, the man told him that he was returning from having dinner in the Succah of Rabbi Gershon Kitover.   "And Rabbi Chaim," he continued, "there was a miracle there because not a single drop of rain was falling through the schach."

Rabbi Chaim asked his son to go to Rabbi Gershon's Succah and see if it really wasn't raining there. When his son came to the Rabbi Gershon's Succah, he looked in and sure enough, everyone was sitting, talking and eating. There was not a single drop of rain coming through the schach into the Succah. Rabbi Gershon invited Rabbi Chaim's son to join them but he refused, explaining that he had to return to have Yom Tov dinner with his father.

When the son returned, he told his father, R. Chaim, that it was true. "Father, Rabbi Gershon was sitting in his Succah, and I saw with my own eyes that there was not even a single drop of rain coming into the Succah."

Rabbi Chaim rolled his eyes. Of course he believed his son's report but he wasn't that impressed. The rain finally relented and Rabbi Chaim and his son went into their own wet Succah for Kiddush and the Yom Tov meal. Naturally, they discussed the miracle of Rabbi Gershon's dry Succah and other miracles that the so called Tzaddikim of the Sect were able to do. Rabbi Chaim said, "In my opinion, creating such miracles, as obviously done by our friend Rabbi Gershon, is against the spirit of the Torah."

Early the next morning, Rabbi Chaim and Rabbi Gershon met on their way to the mikveh, in preparation for fulfilling the mitzvah of the lulav and esrog.

"Rabbi," said Rabbi Gershon to Rabbi Chaim, "I understand that you were sitting in your Succah last night and speaking loshon hara about me."

Rabbi Chaim answered with astonishment, "How did you find out about what I said in my Succah? I was sitting there completely alone with my son. And I'm sure he didn't tell you what I said. The only logical answer is that a Heavenly angel told you. But that seems impossible because an angel does not have the authority to speak loshon hara."

Rabbi Gershon answered, "Our Sages teach us that 'Whoever fulfills one mitzvah acquires one angel to speak up in his defense, and whoever does one transgression acquires one prosecuting angel to speak against him.' So it was that prosecuting angel who you created last night by your loshon hara about me who came and told me what you said."

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in TREASURY OF CHASSIDIC TALES ON THE FESTIVALS by Rabbi S.Y. Zevin

The Sukkah and the Heavenly Hug


Adapted from the Lubavitcher Rebbe’s teachings by Rabbi Y. Y. Jacobson

The Sukkah hut is frail and vulnerable, but its walls have basic specifications: They must be two full walls, plus a third wall of only 3.5 inches, measured in Hebrew as a ‘Tefach’ handbreadth. It’s okay to have 3 or 4 full walls; but the minimum is two plus a tiny bit of a third.

What is the spiritual significance of this tiny third handbreadth-size wall?

Anatomy of an Embrace
Two great Jewish thinkers, Rabbi Isaac Luria and Rabbi Schnuer Zalman of Liadi, turn our attention to the affectionate words uttered by the Bride in the Song of Songs: "His left arm is under my head, and His right arm embraces me."

These metaphors address two distinct moments in the relationship between G-d, the Groom, and His people, the Bride. During the Rosh Hashanah and Yom Kippur "days of awe," G-d's "left arm," as it were, is under the head of Israel. The left side represents introspection, strict discipline and awe.

Sukkos, on the other hand, is "the time of our joy," when “G-d's right arm embraces me."

Our arm is divided into 3 sections. The first is the arm itself, from the shoulder to the elbow; the second is the forearm, from the elbow to the wrist; and the third is from the wrist to the fingertips.

Our Sukkah walls represent the "right arm's embrace." The first full wall represents a Divine embrace from the "shoulder" to the "elbow;" the second wall reflects the "forearm," and the third tiny wall symbolizes the palm’s embrace.

Expressions of Love
There are three ways of expressing love.

The first is words. "I love you," when uttered sincerely, has impact. A second, more powerful expression of love is a kiss. A genuine kiss expresses a deep intense feeling that may not be grasped in words. Words can state, "I love you," while a kiss declares, "I love you more then I will ever be able to tell you."

An embrace is a third expression of love.

Dissecting the Hug
Which form of love do children cherish most?

Children enjoy being spoken to. They certainly take pleasure from being kissed. Yet, most children, especially infants, cherish being hugged. When our children hurt themselves or break something, they cry and come running to their parents for a hug to calm them down and to restore their confidence.

Two significant features set apart an embrace from the other "love communicators."

Affection is directed primarily toward the face of the beloved. You speak to one's face, kiss one's cheeks or lips, or gaze at one's eyes. An embrace involves the nape and back of the one being embraced.

Another feature that distinguishes an embrace is the firm physical bond of a hug. When I utter words of love, even when I kiss, I am not holding on to you. But when I embrace you, even if you wish to escape my embrace, you are "trapped" in my gripping hug; I don't let you tear yourself away from me.

Two forms of love
There is reciprocal love and unconditional love. The first is directed to the face of the beloved one; the second is directed to the back of the beloved.

I may love you because of what I receive in return for my relationship. You may be wise, deep, sensitive, kind, beautiful, humorous, challenging etc. - qualities expressed through your face, eyes, ears and mouth - and I love you because of these or other qualities that enrich my life.

This type of love is communicated in words of affection, or in a kiss, directed toward the face of the beloved, the primary location of reciprocity. Expressing my attachment in these forms shows that I cherish you because of your qualities.

This love may be deep and can bestow blessings and fulfillment. Yet it is conditional on reciprocity. As long as you are here for me, I am here for you. In essence, I love you because I love myself, and you make my "self" so much deeper and happier.

Yet there is a deeper love of an embrace, in which my arms encircle your backside. The hug represents an unconditional, unqualified and absolute love. It is not about your face, it is about your back, an area lacking meaningful reciprocity. I don't love you because of me; I love you because of you. You may not give me anything in return for my love, you may even want me out of your life, but I still love you with all my heart.

Do you embrace your children?
That’s why children need their parents to embrace them.

When children get hurt or break something, they are searching for affirmation that their validity was not compromised. They are yearning to hear that their value does not depend on them being perfect and impeccable, but that their dignity is absolute. "Show me," asks the child, "that you love me unconditionally because of who I am and not because of what I achieve."

When a child cries because their finger is bleeding, and you simply place a band aid on the wound and go away, you may have forfeited the opportunity to teach your child the most important lesson: Your dignity stems from your very being. Even when you will fall in life and bleed badly, your very being and identity is indispensable.

We also relate to G-d on these two levels.

All year around, G-d's light relates to us as a result of the choices we make. The more we rise to the higher truth, the more we hear G-d’s silent voice resonating in our souls.

Throughout the year, we experience G-d's presence only through our efforts and toil to refine our behavior. When we meditate, pray, reflect, study and live morally and holy, we catch a glimpse of G-d's love toward us. When I work against my immoral temptations and cravings, I can at times sense a reciprocal kiss from G-d.

Throughout the year, we enjoy a reciprocal relationship with G-d. G-d might talk to you, He may even kiss you or gaze at you, but You must show Him your face. If you don't turn your back on Him, He will be there for you.

But during Sukkot, G-d shares His love unconditionally and embraces us.

We eat, drink, chat, and relax in a Sukkah- all mundane activities with little spirituality. Yet when performed in the Sukkah, these acts are a Mitzvah, a medium through which we relate to Him.

The Sukkah walls are saying: I love and cherish you not because of what you do for me or because of what I gain from you. I am attached to you not because of your spiritual sophistication or because of your noble pursuits. I love you because I love you. I am one with you as you are. I am in love with your very core.

So for a real good hug, spend time in a Sukkah.

Sustaining the Embrace
Each Jewish holiday leaves us with a special energy that affects the entire year. This Divine “hug” even while we are in a physical mode, empowers and inspires us to transform our physical and mundane endeavors throughout the year into tools through which to bring Divine light into the world.

Tuesday, October 11, 2011

Of Doctors, Fish and Moshiach

Talmud Sanhedrin 98a "Mashiach ben Dovid will not arrive until someone seeks a fish for a sick person and cannot find one."

Rabbi Glazerson shows the Torah Codes relating to the above passage in Talmud Sanhedrin 98a, connecting it to the current doctors' strike in Israel, the suffering of the sick, and the imminent coming of Moshiach iy'"H...... including the signs of the present time where situations are quickly changing, clearly showing us that "before the world of truth can come, the world of lies must disappear....." [Rav Kook]

Sukkot 5772


A new video from Rabbi Yossi Mizrachi - all about Sukkot -
watch it here: Divine Information

Petition to Free Pollard on Whitehouse Site: Please Sign

VP Biden with Rabbi Levi & Nechama Shemtov
Vice President Joe Biden held a Rosh Hashanah reception Wednesday, October 5, for a group of American Jewish leaders at his US Naval Observatory residence in Washington, DC.

The annual reception made headlines after it was reported that several attendees pressed Biden to meet with them to discuss the case of Jonathan Pollard, a former civilian intelligence analyst who was convicted of spying for Israel.

The New York Times earlier reported that during a meeting in Florida, Biden told a group of rabbis that "President Obama was considering clemency, but I told him, 'Over my dead body are we going to let him out before his time.'"

Malcolm Hoenlein, the executive vice chairman of the Conference of Presidents of Major American Jewish Organizations, and many others have called on successive American presidents to grant clemency to Pollard, who was sentenced to life in prison in 1987.

In recent months, Obama received a flood of clemency appeals on behalf of Pollard from members of Congress, former U.S. government officials and Israeli officials, according to JTA.

Pollard recently underwent kidney-related surgery that was deemed successful.

Hoenlein said the vice president apparently agreed to hold a small meeting in order to have an "open and frank discussion" about the issue, JTA reported.

Present at the reception were Rabbi Levi Shemtov, Director of American Friends of Lubavitch in Washington, DC, and his wife Nechama.

Biden warmly greeted Rabbi and Mrs. Shemtov and after chatting briefly, asked him to convey to Rabbi Avraham Shemtov his wish for a "happy new year."

The senior Rabbi Shemtov, Chairman of the international umbrella organization, Agudas Chassidei Chabad and Head Shliach in Philadelphia, has a long standing friendship with Biden going back to when when he was a US Senator from the neighboring state of Delaware, which was obvious at the Living Legacy Conference in Washington in honor of Gimmel Tammuz 5770 attended by hundreds of shluchim and supporters, whom the Vice President hosted at the White House as part of the tribute to the Rebbe.

Source and photos: COLLive

Click here to sign the petition: Whitehouse

Monday, October 10, 2011

Off Track


"The Torah that Moshe commanded us" [Vezot HaBerachah 33:4]

The Chofetz Chaim entered the beis midrash and saw a group of students standing around, squandering away their precious time in an idle discussion.

"I would like to tell you boys a story" said the Chofetz Chaim.  "It is a story about a man who lost his mind and began to dismantle the railroad tracks that passed near his city."

"What are you doing?" people screamed.  "You are going to cause a terrible catastrophe."

"Why is that?" laughed the man.  "This railroad track is hundreds of miles long, and I am only removing several yards of it."

"The same applies to the Torah" concluded the Chofetz Chaim.  "The Torah has been transmitted to us from generation to generation.  One who wasted his time instead of studying is similar to the individual who removed several yards from an extremely long track."

"While he may have wasted only a short amount of time, the damage he will have caused will be very great indeed."

Source: Rabbi Yisrael Bronstein

One Long Holiday

Art: Scarabuss

The Rosh Hashana, Yom Kippur, and Succos Connection

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

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

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

Source: Revach L'Neshama

Friday, October 7, 2011

Honey Cake: Segula for Parnossa

On the morning of the day before Yom Kippur each person asks another for a piece of lekach [Yiddish for "cake" - traditionally honey cake], and eats it. Many Rabbis observe this custom by distributing lekach and giving a blessing for a good and sweet year.

Among the reasons for this custom is to avoid any possible Heavenly decree that the person would have to ask another for his food. Once one asks for lekach, the decree has been fulfilled and there will be no further need to ask: all one's needs will be provided for by G-d.

On a deeper level, we can say even more. Since the purpose of the custom is to avoid having to receive good from a person, it is logical to say that even the lekach is not really being received from a person. The explanation of this is that in reality, all food comes from G-d, and therefore a poor person who receives food from another person thanks G-d - "Who provides nourishment and sustenance for all". This is because the giver is only an intermediary for delivering G-d's blessings.

However, both parties still feel that a transaction has taken place between two human beings. The poor person naturally feels some sense of shame, as seen from the fact that we all ask in birchas hamazon "please do not make us dependent upon the gifts of mortal men". The giver also feels that he is the giver; and the Torah therefore must stress to him that he must give generously etc.

The giving of lekach on Erev Yom Kippur is not like this, however. Since these are the days when G-d is "close", all parties involved feel that G-d Himself is doing the giving, and the giver is no more than a messenger. Even more so, the giver is not even seen as a messenger, but just a link enabling G-d's gift to come to the person. For this reason, the giver needs no warning, since he naturally gives generously, as G-d Himself gives. Similarly, the recipient feels no shame and takes the lekach not out of need, but in order to fulfill the custom.

On a yet deeper level, one can assume that everyone has already been signed and inscribed for a good year on Rosh Hashanah. One need not take special measures to avoid a possible decree, since we are confident that there is no such decree. What, then, is the purpose of taking lekach?

Perhaps the explanation is that in the past year either the giver or the taker did not have the proper awareness that everything really comes from G-d. By requesting (and giving) lekach, this realisation is reinforced, and the shortcoming of the past year corrected.Torah is also called "lekach" as in the verse [Proverbs 4:2] "Lekach tov nasati lachem". In addition, p'nimiyus haTorah (the inner dimension of the Torah) is compared to honey. And since "G-d and His Torah are one", giving the lekach together with Torah helps strengthen the bond between the Jew and G-d. This in turn helps one realise that G-d is really the giver, not man. The inner part of Torah which bonds the innermost part of the Jewish soul to the innermost levels of G-dliness accomplishes this to an even greater extent.


Source: Sichos in English: The Lubavitcher Rebbe 




Honey Cake
250g honey
2 small eggs
3/4 cups caster sugar
1/2 cup oil
vanilla essence

Mix all ingredients together well, then add:

3/4 cup self raising flour
3/4 cup plain flour
3/4 teaspoon bicarbonate of soda
2 tablespoons cocoa
3/4 cup very hot water [with the bicarb and cocoa dissolved in it]

Pour into large pan and bake at 180 degrees until firm and skewer comes out clean.

or try this one

Sydney Storm Chasers: Prepare


Just in time for Sukkot....

Sydney's storm season is about to strike, with a ferocious four months of intense lightning activity predicted.

During Sydney's lightning season peak last year, about 7500 strikes were recorded in November and December.

"The season starts in October and goes through to February........." [love it!]

Show of nature ... lightning strikes over the Tacking Point lighthouse at Port Macquarie / Pic: Nathan Edwards Source: The Daily Telegraph


Read more: The Season Storm Nuts Chase Bolts of Lightning

Thursday, October 6, 2011

You Can

Every Day of the Year, You Are Your Own Judge

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine



He [Rabbi Akiva] used to say "Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds, and take payment from a person with or without their knowledge...." [Pirkei Avot 3:20]

A person usually goes about their daily life thinking that whatever they do is basically okay.  Even if this is not the case, they figure if no one knows, then it's not the end of the world; they'll just fix it afterwards.  They may even realize that G-d knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end.  These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkei Avot.  He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

Paying Back What You Eat
One way to understand this is found in the book ''Chesed L'Avraham'' written by the grandfather of the Chida, Rabbi Chaim David Azulai a"h.  He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya [funeral].  They cover the body in the place where it was when the soul departed, and everyone returns home.  The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion.  In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach.  Yet if they ate only in holiness and purity, i.e. only kosher food and only in quantities necessary to sustain a healthy and strong body to serve G-d, then there is nothing to take back.  This is one understanding of  "they take payment''.

With or Without His Knowledge
Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out.  For example, there is the month of Elul - the Hebrew month set aside for teshuvah, intensive introspection and repentance - which is followed by Rosh Hashanah and the atonement of Yom Kippur.  But the reality is that G-d is not obligated to wait until these specific times and can send messengers to collect what is due at any point.  Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant.  But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change.  But G-d operates in His ways. It is here the idea "with or without his knowledge" comes into play.

You Are Your Own Judge
Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov.  Before any decree is issued in the world, G-d forbid, the entire world is assembled to give their agreement.  In this instance, the 'entire world' encompasses the inanimate, plant, animal, and human levels.  They are all notified and asked if there is any opposition to the decree.  This even includes the person who has the negative decree hanging over them.  When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself?  Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment.  For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case.  Someone will ask them: "What do you think about what so-and-so did?"  They respond. "Whoo whoo, they deserve this or that..."   In heaven they say: "Is that right?" You just passed judgment on yourself..."  The case is closed and the person doesn't comprehend what just transpired.  According to Rebbe Nachman, this is an example of "taking payment with or without his knowledge".

The whole concept of how a person is asked each time about their own judgment is profoundly deep.  Each word of every story we hear has lofty and exalted significance.   For example, we may hear a story about two people involved in an argument that has nothing to do with us.  In the rare case it does, we need to be even more careful.  But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what.  The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition.  This is why Rebbe Nachman advises us to be very careful about what we say.  Don't let an inadvertent word slip out in the wrong way or pass judgment on another's behavior.  If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.


Controlling Your Thoughts
King David says Zamoti bal yalavar pi - "My thoughts dare not pass through my mouth." [Psalms 17:3]  There are two important ways to understand this verse.  Firstly, the word zamoti is related to the Hebrew word for "muzzle" - z'mam.  King David alludes to this as if to say "G-d! Since I don't weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper."

The second explanation of how to understand this verse concerns controlling our thoughts.  Sometimes a person blurts out an empty phrase, without even knowing why they said it.  But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them.  These ramifications ought to give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind.  Thus King David refers here to the need for an even deeper level of restraint.  He would like G-d to place a muzzle on his mouth to stop him from verbalizing anything that enters his head.  Since according to Rebbe Nachman, it is through these very words that they "take the payment from a person with or without his knowledge".

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues G-d forbid. Yet the reality is that they agreed and signed off on everything.  Without their agreement, these difficulties could not have materialized.  One may say "I never agreed to such a thing!"  The recording is then played back for them and they are asked "You don't remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences."  G-d should guard us.

This spiritual dynamic accompanies us every single day, hour by hour.  It is written "Whoever sits in the refuge of the Most High.." [Psalms 91].  The Talmud calls this particular chapter of Psalms "a song against evil forces" since it is recited by those who want to be saved from misfortune and accidents.

For instance, when mourners attend a funeral they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person.  It is further written: "His angels he will charge for you, to protect you on all your paths."  This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm.  According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara - the good inclination and the evil inclination.  In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person.  However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty.  One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.


Forces Created From Our Own Actions
Along with the yetzer tov and yetzer hara, come all sorts of other forces, G-d forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions.  In this case, damaging forces are created in the world that are bound to the person who created them.  These forces are called mezekei alma - "destroyers of the world".  Their whole purpose is to cause damage and they don't even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun.  An adult comes along and admonishes him, but when he sees that the child doesn't understand, he takes the matches away by force.  This is because the adult understands very well that the child is doing something dangerous.  The child though, doesn't comprehend this fact.  He screams and cries "Why did you take them away from me?"  Likewise, these "destroyers of the world" don't even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage.  Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person's undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don't know.  We don't actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity that they simply advise us to have compassion on ourselves and acknowledge we don't know what goes on around us on a spiritual plane.  For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering.  So where do these ideas fit in?  The answer is that something much worse is actually going on for them.  The criminal doesn't pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way.  This is what the Talmud refers to when it states "Afflictions atone for a person".  Whatever difficulties one goes through in this world serve as a huge atonement for him.  It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself "Stop".  Just as we need to be careful about what we put into our mouth, i.e. kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech.  The same caution applies to our actions. We should do nothing that the Torah, or our sages, forbid.  Similarly with thought; we shouldn't think that just because our thoughts are only between us and G-d they can be easily fixed.  It doesn't exactly work like this, since many holy books describe the power of thought as greater than the power of deed.  It is possible to do teshuvah or repair an action, but it is much more difficult to do the same with a thought.  You can nullify or gain control over an action, but once you think it, a thought is out of our control and possession.

Thus Rebbe Nachman's advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action.  Since there will be no-one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else's story.  Thus don't rush to pass judgment either verbally or even in your thoughts as to who is right or wrong.  Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May G-d enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Rabbi Ephraim Kenig shlit'a, is CEO and Rosh Yeshiva of the Nachal Novea Mekor Chochma institutions as well as the head administrator at Talmud Torah Magen Avot, in the Old City of Tsfat.

Wednesday, October 5, 2011

Words that Kill

Art by xovikki

Onaas Devarim - Words that Hurt by Rabbi Chaim Morgenstern

It is unimaginable for any G-d fearing Jew to earn a living by cheating [onaas mamom]. However in our daily lives, we may be transgressing a more severe prohibition than cheating – onaas devarim. Chazal say that onaas devarim is more severe than onaas mammon because a) a person feels more distressed when his feelings are hurt and b) money earned dishonestly can be returned whereas hurt feelings cannot be undone [Bava Metzia 58b].

When we speak about prohibited speech, the first thing that comes to our minds is lashon hara. Although many of us are aware of the severity of speaking lashon hara, there seems to be a lack of awareness of both the scope and severity of the prohibition of onaas devarim.

General Principles

The Torah commands us "Lo sonu ish es amiso" – do not aggrieve one another [Vayikra 25:17]. Rashi explains this to be a prohibition against causing pain or anguish to another with words, hence the term "onaas devarim." Nevertheless, this issur is not limited to words, hurting another’s feelings in writing or with a gesture is also included in this prohibition [Chafetz Chaim, Chovas Hashemira ; Shulchan Aruch Hagra"z, Hilchos Ona’a] There is a famous homiletic saying on the passuk, "Ki ve’apam hargu ish" [literally, "in their anger they killed a person", Bereishis 49:6] with a mere "twist of the nose [af]," one can kill a person.

One does not have to give another person "a devastating blow" to transgress the prohibition of onaas devarim. The Chazon Ish writes that onaas devarim applies even if the other’s feelings were only momentarily hurt [Letters, Vol. 1 #211]. For example, if a person was distracted immediately after being hurt and does not feel the discomfort or emotional pain anymore. This applies especially with children, who may be easily distracted and then forget their previous distress.

The prohibition applies even when no one else is present, and applies even in the privacy of your home between husband and wife or parents and children [Shaarei TeShuva 3:214, Chafetz Chaim, P’Sicha, Prohibition # 13].

Embarrassing another or hurting another’s feelings in the presence of two other people is a more severe aveira, as it also includes the prohibition of malbin pnei chaveiro be’rabim, shaming another person in public.

Continue reading at Daf Yomi Review

Tuesday, October 4, 2011

Remedy for an Evil Eye


The evil eye, also known in Hebrew as the ayin hara, is usually seen as a mysterious external force, lurking around, waiting to pounce on innocent victims. Some of us are familiar with phrases such as bli ayin hara or k'nayna hara, which are said in an attempt to ward off the influence of the evil eye. Other protective measures against the evil eye include the wearing of special amulets or visits to those who perform various practices using oil, mercury or eggs in an attempt to shatter the effects of the evil eye. On the other hand, many of us understandably relegate any discussion about the evil eye to superstition and irrationality. However, there is another dimension to the story of the evil eye, which can dramatically transform our relationship to others and the world in general.

The evil eye is synonymous with greediness, not being satisfied with one's portion, jealousy and begrudging others their good fortune. Someone who has an evil eye possesses these attributes as part of their personality. These characteristics can be manifested in a person quite openly, or sometimes in a much more hidden and subtle way. The potential damaging influence arises when someone who harbors these types of feelings against us, looks upon us, or our good fortune, including our children and our possessions. The negative force only has power over that which can actually be seen by the physical eye. This is one of the reasons that it can actually be a blessing to not be so noticeable in the public eye.

But wait... before you start glancing nervously over your shoulder, let's turn this entire idea upside down. Rebbe Nachman writes that we have to pray a lot in order to be saved from the evil eye [Likutey Moharan 54]. Which evil eye? Our own evil eye! Here is the secret principle: The evil eye only has power over us to the extent that we ourselves have the evil eye. According to Rebbe Nachman, there are two types of evil eye. The first type of evil eye is when we see our friend enjoy some elevation or greatness and wish it wasn't so. The second type is when we have an evil or begrudging eye towards anything else about our friend. The remedy for this potentially harmful situation is to develop a good eye, an ayin tova, towards everyone. This means sincerely wishing the best for them at all times, and being genuinely happy for their success.

Rebbe Nachman does point out that one also needs to pray a great deal in order to be saved from the evil eye of another, yet the primary responsibility for avoiding the evil eye lies with ourselves. If we feel that we don't have the strength to withstand the evil eye of someone else, for whatever reason, we should stay clear of that person until we have strengthened the power of our own good eye. 

Rebbe Nachman also teaches another benefit to a good eye: By finding merit, in even a wicked person, one is saved from the evil eye. This means not engaging at all in the negativity of another who wishes you harm. Respond only positively and pleasantly, emphasizing the good point that can be found in anyone or any situation. Respond to a curse with a blessing, no matter what! Then, the bad has absolutely nothing to grab and hold onto. This brings good into the world, subduing and eventually eliminating the bad completely.

Some of us may still insist on using amulets and other practices aimed at breaking the influence of someone else's evil eye upon us, but we need to be aware that, at best, the relief will only be temporary if we don't develop the power of our own good eye. By developing the power of our good eye through a little effort and revision of our habitual responses, we can shift our whole outlook towards the world and those around us. We have the ability to be channels for good to flow into the world; it all depends upon our desire. Not only can we wish good for others, but we can actually pray to God that the entire Creation itself be successful [Rav Ephraim Kenig]. In this way, we are restored as partners with God to repair and heal the world.


Source: BreslevTsfat
Also see: The Power of Vision

Parking Bonus

Watch what happened when motorists at Brighton Beach UK got a surprise they didn't expect from a Parking Inspector ...... no fine, just a ten pound bonus.

Monday, October 3, 2011

Welcome to 5772 and the Year of Redemption..... [Jewish time]

Welcome to 5772.

Ok, The Geulah was supposed to come in 5770,71...72?...73?...74?!?!?!

Don't worry Geulah seekers, Rebbe Yehuda in Tractate Berachos has explained for us the concept of Jewish Time!



and a message from Daniel - where finally he acknowledges that Jews can still be redeemed, even from outside Eretz Yisrael:

It's worthwhile, really worthwhile to return. And those who are not able, return to HKB"H. He will bring you on eagle's wings. 

We are entering now, with G-d's help, to 5772. All the signs are that this is the year of redemption, all the signs in every place. All the prophecies show that we have a huge chance that this is the year of redemption.

And if, G-d forbid, not, then of course, this is the year that the world turns upside down, because the world can't continue like it is. The world has deteriorated very quickly. It cannot last.

Source and full transcript at: Message-5772

Three Wishes


In the Shaar HaKavonos of the Arizal it says that when the Chazzan lingers on the word "Ayei" Mikom Kivodo in Kedusha of Musaf you can have in mind one of three wishes that will be granted. Either you can ask for Ruach HaKodesh, great wealth, or children who are tzaddikim. 

The Arizal cautions that you can only ask for one and not all three so you must choose carefully. Rav Shimshon Pincus gives advice to those who are stumped by the dilemma. First of all he says do not spend you precious request asking for Ruach HaKodesh. Even if you were granted Ruach HaKodesh, since we are not worthy enough it would not settle on us, much like if someone were to pour a gallon of Cola into a 5 ounce cup. It is pointless. 

Children or Money? That is up to you. What did Rav Pincus choose? He used to tell his kids, "Please be good, I gave up a great fortune for you!"

Source: Revach L'Neshama

Sunday, October 2, 2011

How to get rid of Bad Habits .....

..... and stay clean. Watch it here

Rabbi Yossi Mizrachi's latest lecture [not for beginners]: for more videos/audios go to the site: Divine Information

Wednesday, September 28, 2011

Shana Tova !




On Ahavas Yisrael

from the writings of Rabbi Sholom DovBer Schneersohn of Lubavitch [the Rebbe Rashab]


On account of our many transgressions, the sin of baseless hatred is found especially among pious people. Each builds himself a pedestal based on his own exclusive conception of Torah scholarship and avodah. There is neither bond nor unity between them. In truth, it is of fundamental importance for those who are occupied in Torah and in the service of G-d to join together and communicate with each other; for regarding the study of Torah our Sages applied the verse "Just as iron sharpens iron, so does one man sharpen another." Just as one iron sharpens the other, two sages sharpen each other in Halachah.

No person can assume (on his own) that his own perspective is valid. Only when one hears a colleague's opinion and each dialectically debates with another seriously, is it possible to arrive at a true view of the matter at hand.

Similarly in avodah (the service of worship and personal development), when people reveal and speak about their inner faults to each other, a number of benefits can be attained. For one thing, each person has certain faults of which he is not aware, for his own self-love [as the verse declares [Mishlei 10:12] "Love covers all faults"]. This surely applies to one's shortcomings with regard to various character traits. One's innate self-love masks them, and another person will help him by bringing them to his attention.

Furthermore, when a person reveals his inner faults he feels greater remorse than he felt before speaking. This stronger sense of regret over all past faults (leads him to totally) uproot his desire for them, thereby correcting his soul considerably. The confession of sins must be verbal. This corrects the soul of the sinner to a great degree, for the verbalization of one's sin strikes the innermost chords of his soul, causing him to feel great pain and regret.

Our Sages explained [Yoma 75a] a similar concept in their commentary on the verse [Mishlei 12:25] "Worry in the heart bows it down". The Hebrew verb ישׁחנה suggests a similar verb ישׁיחנה , meaning "speak of it". Thus the verse can be interpreted to mean "If there is worry in the heart of man, let him tell others (about it)". At the time one talks about his troubles, his pain becomes greater, but afterwards he feels better. Similarly in avodah, when one talks about one's inner faults, he feels greater pain at the time, but afterwards he feels better, for many flaws and sins have thereby been removed.

Furthermore, when people discuss spiritual improvement, each one proposes means of correcting flaws, and they can jointly resolve to correct certain aspects of their behaviour. A resolution reached by two or more people is more lasting than a resolution made by one person alone. Thus, it is obvious that many benefits result when those who serve G-d combine their efforts.

Now, this is only possible if one possesses the quality of bittul (selflessness) and is capable of coming close and becoming one with another person. But if one is dominated by yeshus (self-concern), it is impossible for him to reveal his inner faults to someone else. If he has a low opinion of others, how can he reveal his affairs to him, and what purpose will it serve? How could another person benefit him?

The fundamental reason however, for this attitude, is that he cannot become one with someone else, for in Torah study he stubbornly defends his opinion and thinks that his wisdom and knowledge is truth. He refuses to accept another opinion, or even consider it impartially without prejudice. When people discuss an idea in this manner, they draw further apart and become opponents. This disagreement in turn becomes a reason for preventing future co-operation and joining together, (for "he said such-and-such", and so on.)

Similarly, in avodah, such an attitude prevents cooperation and unity. One will not value the Divine service of another person or consider him to be an oved (one who devotes himself earnestly to Divine service through worship and self-refinement). He will minimize the worth of the other person's service and scorn and negate his positive qualities.

When he sees that another person possesses a fault - albeit a superficial one which does not at all affect the main body of his service - he will magnify it, speaking about it often, and humiliating him. Should he discover a character flaw in his fellow, (which is inevitable) for "who is so righteous as to have no flaws?" - he will say that this flaw proves that any good his fellow possesses is really of no consequence. He will exaggerate the evil to the point where any good the person possesses will be unnoticeable.

This is simply not true, for that individual's Divine service in prayer, Torah study and the fulfillment of mitzvot is in itself good, and constitutes his primary labour throughout the day. The negative character trait he possesses is merely one not yet corrected. "Man is born like a wild young donkey." [Iyov 11:12] He is born in an unrefined state and he must strive to correct his character traits throughout his entire life.

This service is alluded to in the verse "The days of our years - there are seventy years in them". The Hebrew word for "in them" בהם is spelled almost the same as the word for "animal" בהמה. A person is given seventy years in which to refine the seven evil character traits of his animal soul. This process of self-correction cannot be completed at once, rather [Shmos 23:30] "little by little will I drive (the heathern Canaanites) out from before you", i.e. considerable effort is called for. Only after extensive endeavours in prayer, meditation on G-dliness, and strengthening of the attributes of one's G-dly soul, is it possible to weaken, refine and purify, the natural emotions of the animal soul. And since the abovementioned individual serves G-d, he will surely refine and correct his character traits.

At times one needs help from others in order to achieve this goal, for one's own self-love will sometimes blind him from recognizing a negative character trait. A friend can make him aware of this fault and advise him on how to correct it. If one really loves another person, he will do so privately. If instead he dismisses him, scorns him, and humiliates him - particularly if he does so in public - this is a clear sign that he hates him and does not seek his good. (Nor does he genuinely want what every individual should desire - the service of G-d within the world, for this is G-d's will and desire).

The reason for this behaviour is his own lack of service; his own service is not sincere. Although he serves G-d in prayer and in study, he is not sincere, since he lacks bittul and selflessness, possessed as he is by yeshus and self-concern.


Source: "On Ahavas Yisrael - Heichaltzu" - A Chassidic Discourse by Rabbi Sholom DovBer Schneersohn of Lubavitch - Kehot Publications

Anticipation of judgment


The Holy Ari of Safed disclosed that if one doesn’t shed at least a few tears during the High Holy Days, it is evidence that his soul is flawed. He added that when one finds oneself suddenly aroused to tears on the High Holy Days, it is a sign that at that moment, one’s soul is being judged in the Heavenly Court above. In anticipation and trepidation of the judgment, one is overwhelmed by tears. [Shulchan Aruch of the Arizal, Hilchos Rosh HaShanah]

Tuesday, September 27, 2011

Correction

After obtaining some third-party rabbinical advice, I was advised to remove that last post.

Mr. Netanyahu, Here's the Truth

Netanyahu meets the Rebbe...... many years ago
R' Mayer Schmukler of TruePeace.org tells Prime Minister Benjamin Netanyahu the true opinion of the Rebbe about Mideast "Peace."

26th of Elul, 5771

Mr. Benyamin Netanyahu,

I write this letter with the hope that you will read it with an open heart and mind. Please do.

We are standing now a short time before the world will get together to try and decide the fate of certain parts of the Land of Israel. This is an open attack on the Jewish homeland and in turn, an attack on the Jewish people.

In your speech at the United Nations, you eloquently explained how all previous "peace deals" brought about only terror and bloodshed. You pointed out how the PA is not a partner for peace. Then, you went on to proclaim that you're ready to speak peace with the above partner, if they are only willing. In addition, you even announced the results of those negotiations: the ceding of parts of the Land of Israel. Those same lands which you had just shown in your speech - by giving them away - would endanger the lives of the citizens of Israel.

If it is anything that the government in Israel should have learned over the years, it is that concessions and offers of concessions - lead to pressure and more concessions, then more pressure and more concessions.

In no way is this a way of gaining respect in the world. Not only does this approach not forestall pressure, but it only increases it tenfold.

Imagine this: A burglar attempts to strike at the homeowner of the house he is burglarizing; the victim defends himself, ejects the burglar from his home, and leaves him whimpering on his front lawn; the victim then taps his assailant on the shoulder and asks if he would like his weapon back on condition that he promise not to use it again; the former burglar yells back in no uncertain terms that he will never agree to cease using his weapon; the former victim begs the man to agree; showing his willingness to return the burglar’s weapon – he invites him into his house and gives a kitchen knife saying "see! I don’t mind your having a weapon; all I want is for you to say these 5 words: "I will be your friend!""

Now, besides for the suicidal behavior of the victim, he will also turn everyone against him; the average person watching this scene will surely come to the logical conclusion that there is something more behind the seemingly simple good/bad guy scene. This conclusion, or assumption (that the good guy might really be the bad guy), would in effect be totally confirmed when the bad guy actually says and claims just that.

Make no mistake about it; we are on a direct path to a situation when Israel will be forced to stand up to the world. These are not my words (to be sure, nor is this whole letter), but rather the words of the Lubavitcher Rebbe, the Moshe of our generation (said in 1978). And unfortunately, as you know all too well, this is already the situation. We must wake up before we find ourselves forced to defend our very right to exist in the Land of Israel (if that is not already happening).

The key to the situation is in your hands – a key being a tool which opens doors standing in ones way while at the same time locks doors against undesirable elements:

You must stand unshakable and uncompromising – firm in our right to the entire Land of Israel given to us by the God of Israel. It is time to stand up to the world, not only in rhetoric and with hypocritical policies; you must be clear in speech and most importantly in action; no part of the Land of Israel is up for negotiation!

This approach will bring security to our land by making it clear to terrorists etc. that we are here to stay and that we are ready to protect ourselves to the fullest. And it will likewise forestall pressure when the the world realizes the futility of such pressure in having any effect.

Now the arguments of "It's too late," "what will the world say," "its not realistic," etc. are simply ludicrous when someone thinks objectively. No one is saying that the above mentioned approach is perfect, it is far from perfect, precisely because of the criminal neglect of it for so long. There are only two choices: give in until there is nothing left to give or hold on strong to the Land and fight our enemies.

As mentioned, we must wake up to a hard reality. We must finally heed the warnings of the Rebbe. Time and time again he warned that negotiations would lead to terrorism and pressure and eventually to a Palestinian (terror) state. Even though he has unfortunately been proven right, again and again – it is as if we are blind and deaf, as we continue down the path of self-destruction. One has only to look in the Tanach for such precedents, as the prophet of the generation begged, pleaded, and warned the Jewish people, only for his words to fall on deaf ears. In the words of Yishaya Hanavi (50:2.): "Why have I come, yet there is no man? I have called, but there is no answer?"

In conclusion, it must be emphasized, that in addition to there being only one logical solution in any case, we are given chances from above every now and then to make it all the easier to do the right thing. Now is such an opportunity. As the Arabs declare statehood at the UN, the government of Israel now has the political right to cancel all previous agreements and can more easily say to the world: "We have now learned our lesson, we will now focus solely on the security of our citizens and we will never give up our God given homeland."

This takes strength, but you already have it, as you have been blessed by the Rebbe, in particular, a few days before Shavuos in 1991. Mr. Morad Zamir then requested a blessing for you. The Rebbe responded: "Tell him that certainly he'll continue to hold on to the hard line as before and (if) there be occasion to add strength, he certainly will find strength in himself to continue for the time being and after that."

It is also important to note that if you do follow the right path, you are guaranteed by the Rebbe that it won't be long before much of the world, as God fearing people, will begin to respect us and our right to the Land of Israel. We must do our part in first respecting ourselves – the opposite of which it states in the Torah (Bamidbar 13:31-33) concerning the spies sent by Moshe into the land of Israel who said (while giving a bad report on the Land that God had promised them): "we were like grasshoppers in our eyes, and [therefore] so we were in their eyes!"

Let us speedily merit the fulfillment of the Pasuk (Bechukotai 26, 6.): "And I will grant peace in the Land, and you will lie down with no one to frighten [you]; I will remove wild beasts from the Land, and no army will pass through your land" Amen.

With blessings for the new year - K'tiva Vachatima Tova L'shana Tova Umetukah,
Mayer Schmukler

Who Do You See?

Art: Gustave Caillebotte

''But Yeshurun grew fat and kicked'' [Ha'azinu 32:15]

The maggid R' Yechiel Michel of Zlochev had a chassid who at one time was very poor.  But then he tried his hand at business, and he quickly became a very wealthy man.  However, the more his wealth and standing grew, the further he drifted from Torah and mitzvot.

One day, the maggid paid a visit to his disciple and requested that he make a charitable donation to an important cause.  The chassid, however, evaded the request with several excuses.

The maggid walked over to the window and asked the chassid to join him.  As they gazed out into the streets, the maggid asked him, ''What do you see?''

''I see people walking through the streets'' responded the wealthy chassid.

The maggid then led the chassid to a mirror: ''Now what do you see?'' asked the maggid.

''Now'' answered the chassid, ''I see myself.''

''Do you know what the difference is between a window and a mirror?'' asked the maggid.  ''A window is clear and transparent and therefore, when you look at it, you see others.  A mirror, however, is coated with silver. Therefore, when you look at it, you see only yourself.''

[Written by Rabbi Yisrael Bronstein]