Sunday, October 18, 2015

How To Deal With Obnoxious People

A brilliant essay, I highly recommend reading it, although it's long, you won't regret it ! Dev.


by Rabbi Y. Y. Jacobson


Seeing the Other as Your Mirror


The Bite
“Can I ask you a question?" the first snake says.
"You and your dumb questions!” replies the second. “What is it this time?"
"Do you know whether or not we are venomous?" asked the first snake.
"What difference should that make to us?!" said the second.
"It makes all the difference in the world to me," said the first snake. "I just bit my lip!"

The Cloak
This week's Torah portion, Noach, presents the tale of Noah, a man who watches an entire world consumed in a devastating flood. Only a handful of people survive the disaster. What is the first thing Noah does as he emerges into an empty and desolate world, charged with the mission to rebuild civilization?

"Noah, the man of the earth," relates the Torah (1), "embarked on a new project: He planted a vineyard. He drank of the wine and became drunk and uncovered himself in his tent.

“Ham [one of Noah’s sons], the father of Canaan, saw his father’s nakedness and told his two brothers outside.

“Shem and Japheth [the other two sons of Noah) took a cloak, laid it upon both their shoulders, and they walked backward, and covered their father’s nakedness; their faces were turned backward, and they saw not their father’s nakedness.”

The Questions
This is an intriguing tale. But let us focus in on two aspects of this episode, among many others discussed in biblical commentary.

First, the Torah is not merely a book of historical tales and episodes. By identifying itself by the name Torah, which means “teaching,” the Torah defines its own genre and aim: It will inform us what happened in the past only when events that occurred then have a bearing on what we need to know today; when they can teach us how we ought to live our lives (2). What can we learn from this episode about Noah and his sons?

Second, anybody even slightly familiar with the Torah is aware of its unique conciseness. Complete sagas -- rich, complex and profound -- are often depicted in a few short verses. Each word in the Bible literally contains a myriad of interpretations in the realm of law, history, psychology, philosophy and mysticism.

For sages and rabbis over the past 3,300 years, it was clear that there is nary a superfluous word or letter in the Bible, and large sections of the Talmud are based on this premise. If a verse is lyrically repetitive, if two words are used where one would suffice or a longer word is used when a shorter word would suffice, there is a message here—a new concept, another law (3).

Yet this story about the behavior of Noah’s sons is replete with redundancy. Let us re-read the story: “Shem and Japheth took a cloak, laid it upon both their shoulders, and they walked backward, and covered their father’s nakedness; their faces were turned backward, and they saw not their father’s nakedness.” Now, once the Bible states that “they walked backward,” why does it repeat in the same sentence that “their faces were turned backward”? If you walk backward, obviously your face is turned backward.

The next question: Once the Torah tells us that they walked backward, and that their faces were turned backward, why does the Bible feel the need to conclude with the obvious: “They saw not their father’s nakedness”? Certainly, if you are walking backward and your face is turned backward, you cannot see that which lies behind you!

The great 11th century French biblical commentator, Rabbi Shlomo Yitzchaki, known as Rashi, addresses the first question (4). His answer is simple: Though the two sons entered Noah’s tent backward, ultimately, when they approached their naked father, they needed to turn their bodies around to cover him. So at that point their bodies were facing Noah, but they still turned their faces backward so as not to view Noah’s nakedness.

Yet the second question still irks us: Why does the Torah feel compelled to conclude with the obvious statement that “they saw not their father’s nakedness”? Wouldn't that be totally clear without this addition?

The Contrast
One could comfortably suggest that the Torah is employing here a symmetrical style. First it states that “Ham saw his father’s nakedness.” Then it concludes that “Sham and Japheth… saw not their father’s nakedness.”

Stylistically, this makes sense: Ham saw. Shem and Japheth saw not. Yet it is still superfluous. By stating that they walked backward and their faces were turned backward, it is clear that they did not see their father’s nakedness.

Upon deeper reflection, however, we come to realize that this clearly stated contrast between the brothers – Ham saw; Shem and Japheth saw not – captures the essence of the story. The difference between the brothers, the Torah is attempting to indicate, was not merely behavioral in the sense that Ham saw Noah’s nakedness and went to tell others about it, while his brothers went to cover Noah without gazing at his nudity. Rather, their behavioral differences stemmed from deeper psychological and emotional patterns: Ham saw; Shem and Japheth saw not. Their emotional perceptions of their father’s intoxication and exposure differed profoundly.

“A reading of Genesis suggests how it was that psychoanalysis began as a predominantly Jewish discipline. Long before Freud, the authors of ancient Israel had already begun to explore the uncharted realm of the human mind and heart; they saw this struggle with the emotions as the theater of the religious quest.” (5) This story with Noah and his children can serve as one more example of the psychoanalytical constructs that pervade all of Genesis.


The Mirror
To understand all of this, let us analyze an intriguing observation made in the 1700s by one of the greatest masters of Jewish spirituality and psychology: Rabbi Israel Baal Shem Tov (1698-1760), founder of the Chassidic movement.

Said the Baal Shem Tov (6):

"Your fellow human being is your mirror. If your own face is clean, the image you perceive will also be flawless. But should you look at your fellow human being and see a blemish, it is your own imperfection that you are encountering; you are being shown what it is that you must correct within yourself. Therefore it follows, that a complete tzaddik (righteous person) does not see any evil in any person.”

Now, this is a difficult concept to grasp and it sounds impractical. Say, for example, I invest money with you, and you turn around and betray my innocence. You lie to my face, deny our original business deal and cause me tremendous financial loss. Is the Baal Shem Tov suggesting that if I were truly virtuous, I would not perceive you as a liar and a thief? Why not? Can't an innocent person call a spade a spade, and a thief a thief?

What if I see somebody abusing his or her children? If I see him for who he really is – a criminal abuser – and I call him such, does that mean that I, too, am guilty of this abominable crime? That is ludicrous. And how about if I observe somebody engaging in an immoral disgusting act; does it mean that I have committed the same sin? Is the Baal Shem Tov suggesting that righteousness must go hand-in-hand with naiveté and denial of reality?

His observation, in fact, seems to stand against a fundamental principle of Judaism: that each of us has the duty to confront immoral behavior and to stand up to evil acts. In the words of the Bible (7), “You shall reprove and admonish your fellow man [when you encounter him or her behaving wrongfully].” But according to the Baal Shem Tov, when you encounter negativity in another person, you should actually see yourself as the source of the problem, because if you were pure and flawless, you surely would not have seen the dirt in this person. So instead of rebuking him, you should actually rebuke yourself?

On a personal note, I must share with you that I was privileged for many years to see and hear a great tzaddik, a true man of G-d, a passionate lover of humanity and an individual who cherished and internalized every teaching of the Baal Shem Tov. Yet I personally heard him numerous times admonishing wrong behavior. He reproached different individuals -- if it were in public, never with a name -- when he encountered them lying, gossiping, spreading hate, employing immoral violence, etc. Why did this tzaddik, a faithful disciple of the Baal Shem Tov, not say to himself that the negative behavior he was encountering in others was essentially a mirror of his own? If he were clean, he would not see it. So why rebuke them for his personal problem?

And how about the Baal Shem Tov himself? Many Chassidic tales relate how the Baal Shem Tov confronted various people for moral shortcomings and negative traits. How did the Baal Shem Tov, a tzaddik of extraordinary proportions, see all of this evil in others?

Two Ways of Seeing Negativity

Clearly, the Baal Shem Tov’s words must be understood in a subtler fashion. He was not attempting to poison us with the modern day, sophisticated, open-mindedness pontificated in our universities and magazines that butchering human beings is not evil. This great Jewish thinker would not reform the fundamental Jewish teaching to see evil and obliterate it. As with all of his Chassidic teachings, he was merely exposing the inner soul behind the biblical instruction, “You shall reprove and admonish your fellow man.”

What the Baal Shem Tov meant was this. There are two ways in which you can observe negativity in another person: 1) as a descriptive quality defining that individual; and 2) as a reality that calls for a particular response from you.

An illustration:

David and Sol both catch Sam saying a blatant lie, or cheating. Yet, emotionally, their response is different.

David’s emotional response:

This Sam is a miserable liar, a lowly piece of dirt, an obnoxious creep. I used to think Sam was a decent fellow. Now I discovered the truth: He is the scum of the earth.

For the next few days, David is obsessed with the thought of what a low-life Sam really is. He may keep it to himself or, more likely, verbalize it to others, yet his heart is deeply infatuated with hate, vengeance and evil descriptions of Sam.

Sol’s emotional response:

What Sam did was really not good; it was wrong, unfair. It upsets me strongly. Now, what should I do about it? Should I confront him directly and speak to him about it? What would be the best way of going about that? Should I instead avoid confrontation but use far more caution in dealing with him? Is it my responsibility to warn other people about the risks of dealing with him?

Both people, David and Sol, observed the same behavior in Sam. None of them was naive about what transpired. Yet David is consumed with how horrible Sam is, while Sol focuses on how Sam’s behavior should effect his own. Why the difference?

A Tale of Two Husbands

Here is another illustration.

Two husbands, Chaim and Moshe, both love having guests over for dinner. They are social animals (or so they claim), and enjoy schmoozing and hanging out with people. Both of their wives, whom we shall give the same name of Sarah, loathe having guests in their homes. Once, during a conversation about this, they share with their husbands how deeply insecure they feel in the presence of guests. They are worried that the house is not clean enough, that there is not enough food, that they won't be able to “perform perfectly” and will come across as failures. They are too self-conscious when guests come.

Both husbands hear the same story coming from their wives, but they respond emotionally in two very different ways.

Chaim's response (internally):

Why is Sarah such an insecure person? Why can't she ever get her life together? She must be really messed up and require endless therapy. Couldn't I have married a woman who is emotionally stable? Why did I have to end up with such an insecure kvetch who is frightened by a few stupid guests who have their own set of psychological problems?

Moshe’s response (internally):

Sarah's struggle with insecurity is painful, and, truthfully speaking, it makes my life harder. Now, what can I do to help her and myself? Perhaps I can help her get to the bottom of her fears? Maybe I can get her somebody good to speak to? Maybe I should complement her more often on her achievements? Maybe I need to hire extra help in the home? Maybe she is just extra irritable now because she lost her job, and things might get better soon?

Here again, Chaim and Moshe both observed an identical situation, or flaw. None of them denied the reality of the condition, yet their emotional responses differed drastically. While Chaim became obsessed with his wife's weaknesses and failures, Moshe focused on how her issues affected him and what he could do to remedy the situation. Why the difference?

Chaim, just like his wife, also suffers from insecurity. He, too, is trying to impress his guests and is fearful of how they will view him. It is just that his way of dealing with his insecurity is by inviting guests, rather than by avoiding them. Both he and his wife are incapable of dealing with visitors in a natural, healthy fashion. He responds in one direction; she responds in the opposite direction. Both are uncomfortable with themselves.

So when Chaim encounters Sarah's fear it brings to the fore his own awkwardness with guests. Instead of confronting his own fears, he resorts to “wife bashing” in order to deflect his own shortcomings. What Chaim is really upset about is not Sarah's insecurity, but his own.

Moshe, on the other hand, is confident with himself, so his wife's fears do not consume him. When he observes his wife's insecurity, he does not become entangled in her emotional web and needs not resort to mentally writing a critical biography of her. Her struggles are not his, so he instinctively focuses on how to help resolve the situation.

The same is true concerning David and Sol. David is so obsessed with telling and retelling himself and others how low Sam is because something in Sam reminded him of himself. His hate toward Sam is a form of hate toward a part of himself that he never confronted and resolved.

Sol, on the other hand, never lies and never cheats, and he is completely secure and content with his honest lifestyle. He loves it and cherishes it. So when he encounters Sam’s misdeeds, he focuses on what he can and ought to do about it. He feels no need to tell himself over and over again how bad Sam is. Why would he be emotionally obsessed with describing another person's nature? Why would another person's negative profile occupy his own mind unless it was lodging there all along?

Depends What You See

This, more or less, is what the Baal Shem Tov meant when he stated that your fellow human being is your mirror. If your own face is clean, the image you perceive will also be flawless. But should you look at your fellow human being and see a blemish, it is your own imperfection that you are encountering; you are being shown what you must correct within yourself.

In other words, if you observe a blemish in another human being and find yourself caught up in that person's problems rather than in your own appropriate response to them, you might be struggling with a similar blemish. It is time to take a good look in the mirror and confront your own issues.

However, if you encounter a negative quality or negative behavior in another person, and you do not “see” his negativity per se and don’t find yourself enwrapped in defining how horrible and evil he is, but rather, you see in his negativity a call to take appropriate action to stop the behavior or to defend yourself and others from it, then you are pure. That person's problem is really not your problem.

How to Rebuke?

This, incidentally, is the reason for the redundant terms in the above mentioned biblical mitzvah: “You shall reprove and admonish your fellow man.” Why the redundant terms “reprove and admonish”?

The Chassidic masters explain it thus: Before you admonish your fellow human being, you must first reprove yourself. You must first make sure that you are rebuking him or her because you yourself suffer from a similar flaw. If you are admonishing them as a way of repressing or deflecting from your own shortcomings, the rebuke will usually be counter-productive. They will sense that you are not trying to help them but attempting to protect yourself.

Only after you reprove yourself, dealing with your own similar flaws, should you proceed to speak to your fellow human beings and help them confront their own shortcomings.

Pointing the Finger

Now we can understand the dramatic difference between Noah’s son Ham, and the other two sons, Shem and Japheth. Their respective actions stemmed from differing emotional responses. And it this difference that the Torah is attempting to capture when it states that “Ham saw his father nakedness,” while Shem and Japheth “saw not their father’s nakedness.”

Ham himself struggled with immodest passions and shameful trends. So when he observed his father in a shameful, degenerate condition – he actually “saw” his father’s nakedness. He saw his father as drunk and naked. Noah was a mirror for Ham.

Shem and Japheth, on the other hand, were more refined inside. It was not only that they walked backward so as to avoid the physical sight of their nude father. Rather, in their own mental experience, "they saw not their father’s nakedness." When they heard from their brother about what has transpired with their father, they did not “see” in the message a description of how lowly their father fell. Rather, what they saw in the experience was their own responsibility to maintain the ethos of moral modesty: to go and cover Noah with a cloak. Shem and Japheth did not get entangled in their father’s problem, because they were liberated from it. They focused instead on their duty to their father and to G-d at this painful moment.

So here is the timeless lesson of this Torah episode: When you point a finger at someone else, you must remember that simultaneously you are pointing three fingers at yourself (8).

Ask a question or comment at Rabbi Jacobson's site: click here
or leave a comment below
________________________________________________ 

1) Genesis 9:20-23.

2) See Zohar vol. 3 53b. Radak and Gur Aryeh in the opening of Genesis.

3) The Chumash ("Five Books of Moses") contains 79,976 words and 304,805 letters. The Talmud states that Rabbi Akiva would derive "mounds upon mounds of laws from the serif of a letter" in Torah (Menachos 29b).

4) Rashi to Genesis 9:23. See Toras Moshe of the Alshich who addresses the second question as well.

5) Karen Armstrong, “In the Beginning, A New Interpretation of Genesis” (New York, 1996) p. 8. Unfortunately, the author reduces the Bible to the limitations of her imagination, thus stripping Genesis from the infinite divine depth flowing through its pages. Yet the author makes many great points in her analysis of Genesis tales.

6) Quoted by his great disciple and one of the great Chassidic masters, Rabbi Nachum of Tcheranbil (d. in 1810), in his Chassidic work Maor Einayim Parshas Chukas. Cf. Toldos Yaakov Yosef (by the oldest and greatest student of the Baal Shem Tov, Rabbi Yaakov Yosef of Pulnah), end of Parshas Trumah. See also Sefer Hasichos Summer 5740 (by the sixth Lubavitcher Rebbe, Rabbi Yosef Yizchak Schneerson) p. 83.

7) Leviticus 19:17.

8) This essay is based on an address delivered by the Lubavitcher Rebbe, Shabbas Parshas Noach 5726, October 30, 1965. Published in Likkutei Sichos vol. 10 pp. 24-29. My thanks to Rabbi Yohel Kahn who clarified some elements of the above address. My thanks also to Shmuel Levin for his editorial assistance.

Friday, October 16, 2015

We are in The Final Stages

A message from the hidden tzadikim via Rav Berger, and translated by Yaak:

The terrible decree that the inhabitants of Eretz Yisrael are going through the past weeks with bloodshed of holy and pure Jews by way of the children of Yishmael - may the names of the lowly, defiled murderers be wiped out - is in the final stages of Hevlei Mashiah [birthpangs of Moshiach].

Contine reading at Yeranen Yaakov

In The Days of Moshiach

  Rainbow at North Poorton, Dorset - Photographer Kris Dutson Daily Mail UK

Question:  When Moshiach comes, the primary branch of Torah study will be the mystical dimension, which deals with knowledge of G-d’s attributes and qualities. However, if this is the case, how we know how to observe the mitzvot?

Answer:  Rabbi Schneur Zalman of Liadi raises this question, and explains that in the future there will be no lapses of memory. Once we learn something, it will be imprinted in our memory forever. Memory loss is a manifestation of impurity and evil spirit, which will evaporate when Moshiach comes. Furthermore, any memories that we might have lost before Moshiach comes will be restored to us. Therefore, we won’t need to dedicate as much time to memorizing the details of the Law, and will be able to spend the bulk of our time studying the inner dimensions of Torah.

Additionally, Rabbi Schneur Zalman explains, in the Messianic era we will be granted an extra level of understanding, and from our study of the Torah’s mystical dimensions, we will be able to infer all the practical laws of Jewish observance.

The Lubavitcher Rebbe adds a unique interpretation: When Moshiach comes, our evil inclination will be removed, and our nature and instincts will be transformed. Just as a young child instinctively draws his hand away from fire, we will have a natural aversion to those things forbidden by the Torah, and a natural inclination to do the things the Torah requires. The details of Jewish Law will be hard-wired into our system, and will not require as much time for us to master.

[Igeret Hakodesh, Rabbi Schneur Zalman of Liadi, ch. 26; Hilchos Talmud Torah, 10:2; Likutei Sichos, vol. 25, p. 263]
 
Source: Chabad.info

Thursday, October 15, 2015

The Jewish Response

Residents of Jerusalem respond to the Central Bus Station attack.

 

Trees and the Hidden Channels




 from the writings of Rebbe Nachman of Breslov; translated by Rabbi Aryeh Kaplan


Many types of fruit do not grow in some lands, only because people do not understand.

The world has a foundation stone. Channels emanate from this stone, reaching every land. The Midrash teaches us that the wise King Solomon knew the details of these channels and was therefore able to plant all types of trees.

If people knew the exact location of these subterranean channels, they would be able to grow fruit trees even in these lands. They could grow many that never grow there now.

Each channel has the power to stimulate a particular species. Even if a particular channel does not pass through one land, all channels are intertwined and flow into each other. If one knew the exact place, he could plant any type of tree.

If one knew the location of all channels, he could dig a well and know where to plant trees around it. He could then make any type of tree grow.

The foundation stone of the world constantly rises and descends. If one knows its position, then he knows what to plant at a particular time.

All these things are concealed from the world for some things may not be revealed.

People say that the world is gaining knowledge, but earlier generations made the primary discoveries, and this took the greatest wisdom.

Later generations make discoveries only because earlier ones prepared the way. One generation makes the basic discoveries, and later generations apply them, but the latter contribution is really the smaller.

The Talmud says "If you would not have removed the piece of clay, you would not have found the jewel under it."

There are things that may not be revealed, for if they were revealed, later generations would make an idol of them. There is knowledge that may not be revealed, for later generations would use the basic knowledge and continually add to it, often irresponsibly. They could then develop concepts leading to cataclysmic discoveries.

It is written [Lev. 19:23] "When you enter your land and plant any tree... three years shall its fruit be forbidden to you". The Zohar teaches us that the evil forces of klipah dwell in trees duirng these first three years.

Earlier generations misunderstood this and thought that they were obliged to worship a tree during the three years that it was under the influence of the klipah. According to their error it was a logical necessity to make such a tree an object of worship.

Wednesday, October 14, 2015

Pray For Her

Written by Adina Bensoussan 

URGENT: I know a woman who is in desperate need of help. She is in an abusive relationship, a victim of domestic violence. She is regularly beaten, cut, and her life threatened. Any time she tries to fight back, the community leaders tell her that she is wrong to do so.

They ask her questions:

What did you do to incite the violence?

Maybe you said something to cause anger?

Maybe you didn't make supper in time?

Maybe the house wasn't in order?

They urge her not to fight back. They say she must deserve it for some reason. Go home. Resume your life. Just keep low, stay quiet. Maybe give him some more space in your home. Try to give him things to make him happy. She does. She listens. She gives him sentimental gifts that were given to her by her parents. All in the name of peace. Anything for peace.

But he's insatiable. No matter how much she gives, he always wants more. The only thing that seems to make him happy is her suffering, and her death.

She listens to what her leaders say, for all she wants is to live in peace. Enjoy her home. Enjoy the sun. Enjoy her family.

After each domestic explosion, things calm for a short period of time until she's beaten again. She asks why. The answer? Because I can. Because you breathe. Because I decided that you shouldn't be in existence. Yes, you give me things, but I just destroy them. I pretend I want peace, but I just want to hurt you. Your suffering makes me happy.

When they go to the hospital after a fight, the doctors tend to him first. Assess his injuries. Patch him up. Give him pain medication. They write in his medical chart that he was attacked. Beaten. They ask her if she's hurt.....Yes? Just walk it off. Stop complaining. Stop causing violence.

She is confused. No one is helping her. Everyone is blaming her. How can people be so ignorant? How can they blame a woman who lives in fear of being killed....for the sole reason of just existing?
Always blamed. No matter what, always her fault. But faulted for what? For providing him with a beautiful home that she literally built from nothing? For allowing him to live freely? For feeding him? For taking care of his every need? But yes, his anger is her fault. At least that's what everyone is telling her.

But she alone knows the truth. She and G-d. She's stopped trying to convince people otherwise. She's tired of the beatings. Tired of living in fear. Tired of the attacks. She's ready to live without fear. She's ready to fight back despite everyone telling her not to.

The only thing she needs? G-d. She calls all of her friends and asks them to pray for her. Be better people for her. Care for each other, for her. Provide her with as many merits as they can, because she knows the fight may be ugly, but that Gd and her ability to be close to Him is her only weapon. And with that, she will prevail. She will survive. She will prosper.

She's asking that we pray for her.

Her name: ISRAEL.

However, as is true for many women, the world severely underestimates her strength.


The Difference Between Noach and Avraham



''Noach was a righteous man, perfect in his generations; Noach walked with G-d.'' [Noach 6:9]

Later, the Torah tells us that Hashem told Avraham Avinu ''Walk before Me and be perfect'' [17:1], but here the Torah says that Noach ''walked with G-d''.  What was the difference between Noach and Avraham?

The Midrash Rabbah answers this question with a parable:  A father was once walking down the road with his two sons.  The father turned to the younger son and said ''Give me your hand and we'll walk together.''  But to the older son, he said ''Go ahead, you can walk before me.''

''Father'', asked the older son, ''why won't you hold my hand as well?''

''My son'' answered the father, ''your brother is still young and I'm afraid that he might stumble or fall.  You, however, are older and I'm not worried about your walking.''

The difference between Noach and Avraham was like the difference between the two sons in the parable.  Though Noach was a tzaddik, he nonetheless needed protection to make sure he would not stumble in his beliefs.  The verse therefore describes his relationship with G-d as ''Noach walked with G-d'', since Hashem stood by him at all times, to make sure his faith would not falter.

Avraham's faith, however, was much stronger, so Hashem told him ''Walk before Me - I'm sure you will not stumble.''

Rashi expressed this idea in one sentence: ''Noach needed support, but Avraham drew his strength from himself and walked in his righteousness on his own.''

Source and written by Rabbi Yisrael Bronstein

Tuesday, October 13, 2015

A Timely Warning to Israel's Enemies

Not sure who this guy is but it's taken from a recent Glenn Beck Show. He's reassuring us all that anyone who attacks Israel and the Jews will meet an unhappy end.

 

Before the Flood



Chassidic thought teaches that before the Flood, G-d sustained the world despite its low spiritual standing, due to His attribute of kindness. There was a limit, however, to how long G-d was willing to sustain a world without merit - hence the Flood.

The waters of the flood were not merely a punishment.  They purified the world, making physicality in general more refined and spiritually attuned.

Consequently, in the post Flood era, people were more predisposed to repentance.  This ensured that G-d would always sustain the world - not despite of, but because of its spiritual standing.  For, even if man would become corrupt, people would inevitably repent, ensuring that the world itself would have sufficient merit for its continued existence.

With this in mind, we can explain the following details:

  • Noach was unaware of the above, so he was scared to repopulate the world, fearing it would be destroyed again.  Therefore, G-d had to re-command him to ''be fruitful and multiply'' [9:1]
  • The inner reason why Noach's generation failed to repent was because, before the flood, the world was spiritually insensitive.
  • Meat is an extremely coarse food that can lead a person to excessive physicality.  Thus it was only permitted to the spiritually-attuned post-flood generation. [9:3]
  • Before the flood, people had extremely long lifespans because the world was sustained by G-d's kindness which was bestowed disproportionately to people's merits.
  • Before the Flood, physicality was more coarse. This was true in a literal sense, to the extent that the clouds were too thick to refract light, so a rainbow never appeared.  After the Flood, physicality became more refined, so the clouds began to refract light.  Then, the rainbow was not only a ''sign'' of G-d's promise not to destroy the world, it was also a physical consequence of the refinement of the world that ensured its permanent existence.
[Based on Sefer HaSichos 5751, Likutei Sichos Vol. 15 - Lubavitcher Rebbe]

Monday, October 12, 2015

Angelic Healing


Image: Dusteramaranth

Every aspect of creation is governed by an angel. Even trees and plants (especially those with healing properties) have angels supervising their growth. As the Sages said [Bereishit Rabbah 10:6] "There is nothing below, not even a common herb, which does not have an angel on high that strikes it and tells it to grow". Each of these angels receives its life force from the particular Utterance which is the source of its creation. It then transmits a measured amount of this life force to its particular charge.

This power of the angels to receive and transmit life force is referred to as the power of the "hands". (The Hebrew word for power is ko'ach, numerically equal to 28, the number of bones contained in the fingers of both hands). With its "right hand" an angel receives life force. With its "left hand", it dispenses the exact amount needed to its charge below. This is the meaning of the Sages' statement: "he strikes it and tells it to grow". "Striking" is done with the angel's left hand (for the left side represents Gevurah, judgment).

The Torah tells us [Proverbs 4:20-22] "My son attend to my words, incline your ear to my utterances.... For they are life to those who find them and healing to all their flesh." We learn from this that all healing flows from G-d, through His Torah. The Torah is the source of the [healing] power of the angels, who in turn transmit it to all the various herbs in their charge. This power is manifest when one accepts the Torah and has faith in the Sages who reveal it, for the Torah was given over to the Sages, and one who deviates from their teachings is called "he who causes a breach in the wall [of faith].

This is the meaning of the injunction [Deut 17:11] "Do not deviate, neither to the right nor to the left, from what they teach you". If you deviate to the right (tending towards unnecessary zealousness), your angel's "right hand" (ability to receive from its corresponding archangel and Utterance) will be hindered. If you deviate to the left (by transgressing the Torah), the angel's "left hand" (ability to transmit) will be hindered.

Of course, the removal of your angel's hands means that you cannot receive your healing, for without an angel to bestow the life force upon it, the herb upon which your healing depends loses its power to heal. Thus, the degree to which a person is attached to Torah determines the degree to which he is able to be healed.

Source: "Anatomy of the Soul" - Chaim Kramer
from the teachings of Rebbe Nachman

Sunday, October 11, 2015

A Chai from Above


This is an original photo taken in Nahariya Israel by Mira Anaehel - no photoshop!

The Zohar on Noach

Rav Dov Ber Pinson speaks about the Zohar on Noach

 

When Sheker Met Pachsa

by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

Friday, October 9, 2015

The Secret of the Snake

Recorded in 2013, an excellent shiur from HaRav Dov Ber Pinson

The Secret of the Snake

 

HY''D

Our thoughts and prayers are with Israel. Video: Adele bat Miriam is the name of the woman who was stabbed early Sunday morning outside of Shaar Shchem. Her husband was murdered, and her 2-year old son was also injured in the attack.

 

Thursday, October 8, 2015

Adam



The pasuk [Genesis 2:20] tells us that Adam gave names to all the creatures. Chazal tell us that this was a great Chochma on his part. Rav Yehonoson Eibushitz asks, why was this such a great accomplishment?

He answers that for each animal, Adam linked, with his deep insight, each animal's characteristics to its parallel in the heavenly court. Just like there is an "Ari" and "Shor" in the Merkava, he was able to spot the traits of a lion and ox and understand the connection.

However when it came to his own name, he did not link it to something heavenly. He called himself Adam as in Adama, the lowly earth. This showed Adam's great modesty. He wanted to remind himself of his lowly makeup and always remain humble.

However, says Rav Yehonoson Eibushitz, the name Adam is in fact a very exalted name. Adam is from the word, "Adameh L'Elyon" - I am compared to the elevated. A person is created B'Tzelem Elokim and is compared to Hashem Himself, and not just the Merkava. 

Furthermore he adds, that the comparison to Adama, the earth, is also very distinguished. Just like the earth never disintegrates and remains forever, similarly a person's neshama, his Chelek Elokai MiMa'al is also Nitzchi - eternal.

Source: Revach.net

Wednesday, October 7, 2015

Yes - Obama is Gog

Confirmation in a video on Devash's blog: click here to watch sub-titled video of NDE of 15 year old boy where he confirms that in Shamayim, Obama is known as ''Gog''.

Click here to see confirmation of veracity of boy's NDE.

Thank you Devash for the original English summary and all your other informative blog posts.





Sunday, October 4, 2015

What is Hoshana Rabbah ?

Willow tree - ''Aravah''

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

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

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

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

Read more :  click here

Friday, October 2, 2015

Rainbows before the Storm

Rainbows are generally seen after storms. Recently though we have seen a lot of rainbows without any previous rain.    Well, here comes the storm in the form of Hurricane Joaquin. The meaning of ''Joaquin'' is ''God has established''.   God established the Rainbow.  It is God's sign, it cannot be used as a logo for anything that goes against God's Laws.   [Also see Hurricane Joaquin as a Sign and East Coast Hurricane and Hoshanah Rabbah





The Prophet Yechezkel [Ezekiel], according to many authorities, began his prophecy in Eretz Yisrael, in the fifth year of  King Yehoiachin's exile. Ezekiel wrote the words which appear below, referring to Obama and the war of Gog and Magog which is apparently on our doorstep.  And in 5776 a Hurricane named Joaquin [Yehoiachin] is aiming directly at the man whose name is encoded in Chapter 38.


In the verses below, starting from the א of the first נשיא [President], every seven letters spell out the name Obama in Hebrew:

Ezekiel 38
   - א ויהי דבר-יהוה, אלי לאמר. ב בן-אדם, שים פניך אל-גוג ארץ המגוג--נשיא, ראש משך ותבל; והנבא, עליו. ג ואמרת, כה אמר אדני יהוה: הנני אליך, גוג--נשיא, ראש משך ותבל. ד ושובבתיך, ונתתי חחים בלחייך; והוצאתי אותך ואת-כל-חילך סוסים ופרשים, לבשי מכלול כלם--קהל רב צנה ומגן, תפשי חרבות כלם.   And the word of the Lord came unto me, saying Son of man, set thy face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, and say: Thus saith the Lord God: Behold, I am against thee, O Gog, chief prince of Meshech and Tubal; and I will turn thee about, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed most gorgeously, a great company with buckler and shield, all of them handling swords



Thursday, October 1, 2015

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, September 27, 2015

Where to see the Blood Moon Eclipse



In Australia we will not see a red moon, although most other parts of the world will see some of it.   The following regions will see all or part of the eclipse: Europe, South/West Asia, Africa, North America, South America, Pacific, Atlantic, Indian Ocean, Arctic, Antarctica. Click here for a map of where the moon will appear blood red tonight.

Wishing you all a chag sameach and happy moon-watching.


The Fallen Sukkah of David


Art by Joan Landis

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

Integrating the mind through perfect faith
Reprinted from Tzaddik Magazine

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Translated and adapted from a shiur given in Tsfat.

Friday, September 25, 2015

Ushpizin

An oldie but a goodie: Ushpizin the Sukkot Movie


 

Tuesday, September 22, 2015

Decoding the Time of the End



Torah codes, the number seven, Barack Obama, 5776 - which actually means we have now entered the 5777th year.
It's all coming together ... or maybe I'm just a dreamer.....



In the video below Rabbi Glazerson shows some interesting gematria from  Sefer Daniel Chapter 12

[4] But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.'

[9] And he said: 'Go thy way, Daniel; for the words are shut up and sealed until the time of the end.

ad eit ketz - until the time of the end - gematria 1400

Add together the following, and it also equals 1400:
190 קץ - Keitz [the time of the end]
434 משיח בן דויד - Moshiach ben David
תשע”ו  - 776 - this year 5776




In the verses below, starting from the א of the first נשיא [President], every seven letters spell out the name Obama in Hebrew:

Ezekiel 38
   - א ויהי דבר-יהוה, אלי לאמר. ב בן-אדם, שים פניך אל-גוג ארץ המגוג--נשיא, ראש משך ותבל; והנבא, עליו. ג ואמרת, כה אמר אדני יהוה: הנני אליך, גוג--נשיא, ראש משך ותבל. ד ושובבתיך, ונתתי חחים בלחייך; והוצאתי אותך ואת-כל-חילך סוסים ופרשים, לבשי מכלול כלם--קהל רב צנה ומגן, תפשי חרבות כלם.   And the word of the Lord came unto me, saying Son of man, set thy face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, and say: Thus saith the Lord God: Behold, I am against thee, O Gog, chief prince of Meshech and Tubal; and I will turn thee about, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed most gorgeously, a great company with buckler and shield, all of them handling swords


Another hint :
And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." Daniel 7:25

That particular verse is thought to be referring to Barack Obama - ''he shall think to change the seasons and the law'' - 

I think that ''a time'' equals two years,  ''times'' equals four years, and ''half a time'' is one year, we then arrive at a total of seven years.  And as you can see in the Ezekiel quote above, the Obama skip is every seven letters, another hint.  Of course that means that Obama's reign will end around January 2016.  Speculation only !

Monday, September 21, 2015

The Essence



God's Portion: His People

The Baal Shem Tov taught: ''The quality of essence is such that as soon as one grasps a tiny part of the essence, one grasps the whole of it.''

Thus it follows, that since all Jews [''His people''] have a Godly soul which is ''literally a portion of God above'' [Tanya Ch.2] - ''God's portion'' - then even when that soul undergoes the long journey downwards to this world, it remains inseparably bound with the Essence of God.  [See Ha'azinu 32:9]

Based on Sefer Hama'amarim 5735 p.243 Lubavitcher Rebbe

Sunday, September 20, 2015

The Difference Between Children and Adults

This is fantastic. Spend just 2.36 mins and watch this. From Rabbi Y. Y. Jacobson.

 

Want to see more?  Click here

Torah from Shamayim

Photo: Debra and Dave Vanderlaan

Listen, heavens...and I shall speak  [Ha'azinu: Devarim 32:1]

This can be explained based on a statement found in the holy Zohar "When the righteous Moshiach will come, speedily in our days, Moshe Rabbeinu will come along with him and teach the Jewish people Torah. He will reveal to them the secrets and explanations of the Torah."

Moshe said to the people "Listen, heavens" - calling the people "the heavens" because those who study Torah are called "shamayim" - heavens. Moshe commanded them that when they reveal novel original ideas on the Torah, they should do so in a manner of "listening". They should hear those ideas from above, for when they learn, the holy light shines upon them from above, and then they open their mouths to speak and say over the idea they receive.

Through their Torah learning, they can hasten the redemption, as Moshe implies with the words "I shall speak". When you learn Torah by being open to receiving ideas from above, then, says Moshe, you will be able to hear the secrets of Torah from me as in earlier days. You will be the direct cause of Moshe speaking with you in the future by learning in the manner described and thus hastening the redemption, may it be speedily in our days, Amen.

Source:  Mipeninei Noam Elimelech  Translated by Tal Moshe Zwecker

Friday, September 18, 2015

Trivial Pursuits

Photo Luis Beltran


by Rabbi Yisrael Bronstein

"For I know its inclination" [Vayelech 31:21]

A man's yetzer hara schemes against him all the days of his life and tries to make him stray from the path of Torah. It is man's duty to use every strategy at his disposal in order to defeat him.

To what can this be compared? The Chofetz Chaim offered the following parable:

There were two countries that had been waging war for many years. One day, the king of one of the countries declared that whoever could resolve the dispute between the two countries and achieve peace would receive a very great reward - an opportunity to enter the king's vaults and take whatever he is able to amass in the duration of one hour.

A short while later, a certain wise man approached the king and proposed a solution to end the warfare. The king liked the plan very much and decided to use it. Eventually, peace was restored between the two countries and, as promised, the wise man was invited to the king's vaults to collect his reward.

However, when the day of reward drew near, the king became concerned: Perhaps the wise man would take the most precious treasures in his vault. The king turned to his advisers for suggestions on how to protect his treasures.

"Your highness" said one of the advisers, "I happened to discover that this man loves music. Why doesn't the king simply place the kingdom's finest orchestra inside the vault? When the man arrives, the musicians will start playing music that will enrapture him; he will be so mesmerized by the music that he will entirely forget about the king's treasures!"

The king was very pleased with the idea.

When the wise man arrived at the palace, he was immediately taken to the king's vaults. The heavy gates to the vaults were opened, and the wise man took a step inside. But as he made his way to the riches, he was frozen in his place. For emanating from inside the vault was the sweetest sounding music he had ever heard.

The wise man awoke from his trance and reminded himself why he had come. He took another step in the direction of the riches and tried looking through the treasures, but the beautiful music kept distracting him.

"I will only listen to these beautiful tunes for one more moment." said the wise man. But one moment quickly turned into two, then three and four...

Do not forget why you came here! he shouted at himself. But the music was simply too enchanting.

"The time is up!" announced a royal officer. The hour had passed.

"But I haven't taken anything yet." said the man.

"Nothing you say will make a difference now" replied the officer. "Your time has passed!" The man returned home sad and despondent over the once-in-a-lifetime opportunity that he had squandered. Everything had been in his hands, but he let it all slip away.

So it is in our own lives, said the Chofetz Chaim. Man receives a very special gift from Hashem. Over the course of his life he is given the opportunity to amass innumerable mitzvos.

However, the "evil adviser" - the yetzer hara - offers his "advice" and seduces man with trivialities that draw him away from Torah and mitzvos.

But then, when man reaches the end of his days and is summoned before the Heavenly court, he is painfully reminded of how he wasted his precious time, choosing to indulge in listening to worthless "music". By then, however, it will be too late.

It is incumbent upon every individual to constantly remind himself why he has come to this world. Let him not allow the yetzer hara to distract him from his true task.