A Date With Nibiru

It is a fact that Rav Moshe Sternbuch has said it is too early to speak about Nibiru [see video here by Rabbi Daniel Travis] and also Nir ben Artzi, when asked about Nibiru, replied that he is aware of it, but did not have any information to add, therefore he does not discuss it yet [see comments here].

I find it quite strange that if Nibiru is indeed going to show itself on or around Purim, that Rav Sternbuch would say it is too early to speak about it.  So I began to think that the proposed date of Purim, or even Pesach, would not necessarily be correct.

This comment was just posted on Nibiru: You Will Lift Up Your Eyes to the Sky and I am re-publishing it as a blog post, below, as it makes perfect sense.  The author of the text below is ''Daniel'', and the highlighted links are my own additions for clarification.  Thank you Daniel.

''Rabbi Travis the Tzadik did leave out some very important mekoros regarding "Nibiru" as the world calls it [Xena according to NASA] that explains it more fully including why the date of March 26 is completely false and will be altered soon.

It was all forecast 3,300 years ago by Bilaam the gentile prophet in Parshas Balak. דרך כוכב מיעקוב -- "When the star of Yaakov is on its pathway towards the earth" -- is that exact prediction. When the star of Yaakov is en route...then קם שבט מישראל... Mashiach Ben Yoseph will rise up.

''Jacks''

The Ramak, Rabbi Moshe Cordevero, classically and clearly explains the Zohar on this key pasuk [Balak 212b] in such detail that he even draws a picture of how the star will look. Remember we used to play with Jacks? That's precisely what he drew. A star with several smaller bodies surrounding it with 70 rays of light streaming out of [Nibiru] connecting itself to each body surrounding the star. 
[and we can almost see this from Devash's photo here]

This display will be seen above the earth when he states that all will marvel at the following event: The rays of light will gradually [over 70 days] swallow each of the seven smaller bodies that will be absorbed into this Star [I believe this represents the seven continents]. 

The whole world will see this happen and will indeed panic but know this is from Hashem who is arranging this display because of us - Yaakov [Yisroel] since he had a family of 70 vs. the 70 nations of the world. 

I believe scientists and astrologers may attempt to explain it away as a "natural phenomena" saying it is either turning into a black hole or going supernova - but they will try to explain it away when it is anything but a "natural " occurrence. 

Immediately after this they will be overcome by Mashiach -- the True Star after the 70 days of viewing this heavenly display. 

The Ramak even gives the date: the 25th day of the six month -  כה׳ אלול  [Elul 25 -  since that was the date of creation, so HASHEM will begin this display just prior to a briah chadasha - new creation coming.''

Grandfather's Demand in a Dream

After a retired Mohel declined to perform the bris, the boy's late grandfather appeared in a dream and gave a chilling motivator.

A full crowd filled the main hall of Chabad's Jewish Russian Community Center of Montreal to participate in the bris milah ceremony for the son of Lubavitcher couple R' Simi and Chana Wenger.

The celebration on Sunday was especially joyous, in addition to being held in the month of Adar, in a year of Hakhel gathering and the fact that a new child would be entering the covenant of Avraham Avinu.

Unlike most bris milahs, this child was older than 8 days old. In fact, the boy was 2 months old, having been hospitalized since his birth on the 7th of Teves 5776. He has been connected to machines and receiving close medical attention due to health complications.

"Can you write to say Tehillim for my baby," the father asked COLlive.com to post a public Tehillim request on Rosh Chodesh Adar I. The name given for prayers was simply tinok ben Esther Chana (child son of Esther Chana, the mother).

On Friday, Simi Wenger already had good news to share. "Baruch Hashem, our baby came home Wednesday night," he updated COLlive.

"We wanted to thank everyone who said Tehillim and had the baby in mind," he wrote. "He went from being on a ventilator and fully sedated to being home 2 weeks later. We should all hear only good news."

Following the circumcision, the child was finally given his own name: Ori Yosef Wenger. He was named after his great-grandfather, Rabbi Ori Shonthal OBM, the long-time Director of Ecole Primaire Beth Rivkah, a Lubavitch girls school in France.

If that wasn't enough of a cause for celebration and joy, then came a chilling speech at the festive Seudas Mitzvah meal that followed. The speaker was Rabbi Pesach Sperlin, Director of Mesivta Ateres Menachem of Montreal and Shliach of Chabad Montreal West center, who performed the bris.

Rabbi Sperlin candidly told the crowd that when Simi Wenger first approached him to do the bris, he immediately declined. "I stopped doing brisim to focus on the Mesivta and the Chabad House," he said. "If I make an exception now, it will be difficult for me to refuse others in the future."

So what made him agree to perform the bris, after all?

Rabbi Sperlin said that a few nights later he had a dream about the child's late grandfather, Rabbi Eliezer Wenger, the noted teacher, author, and publisher of works on halacha, who passed away on 22 Adar 5770.

"Rabbi Wenger, olov hashalom, was visibly very happy and asked me to wish him a Mazal Tov. I asked him what is the occasion and he replied that Simi had a son. So I wished him a Mazal Tov," Sperlin told.

He continued, "Rabbi Wenger then asked him to do the bris. To show me that it was not just a dream, he told me to look in the middle drawer of my desk."

When Rabbi Sperlin woke, he rushed over to the desk in his home and rummaged around a little. To his astonishment, he found a photo of himself standing alongside Rabbi Wenger and reciting the Birchas Kohanim at the Chuppah of Simi and Chana Wenger, the child's parents.

Agreeing to do the bris was not a question any more...

Source and more photos at: COLLive

Mental Illness: Where does it come from? How to fix it?

Rabbi Alon Anava

 

''Mashiach'' - Zusha

Past Life Sins

Art: K. Madison-Moore

In his commentary on the Book of Yonah, the Vilna Gaon writes 

“The main thing [to keep in mind is that the purpose of reincarnation] is to effect the repair of a [negative] influence originating in a previous lifetime... [One way] to discern exactly what that negative influence is is to reflect upon the type of wrong your soul yearns after the most in this lifetime. That which you yearn after most is likely something you became habituated to in a previous life. And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is to repair that which one stumbled in in a previous [life] ... How can one know what one stumbled in during a previous life? ... [Pay attention] to that particular sin one’s soul longs for greatly (for it was emblazened into the soul as a habit in the previous life). That’s why some people are drawn after one type of sin more than another. And that’s also why our Sages say that one must continually judge himself and weigh his actions..."

Note the subtle difference here between culpability and character improvement [tikkun]. Consider yourself not responsible for any sins you may or may not have done in a previous life, if you even had one (and/or know about it). Nevertheless, since in principle, at least, a previous life may be impacting on your present life circumstance, pay attention to your vices. Rather than limiting your free will, this information can, in theory, help it. For instance, you may feel you have no chance to overcome your lust for cheeseburgers. You may tell yourself you were born with this lust. It’s genetic. You feel you have no free will to oppose it. Every time you pass a McDonald’s you have to go in there and order a Big Mac.

However, if you take the Vilna Gaon’s teaching to heart, you may then come to realize that, although you are not now responsible for the sin of eating cheeseburgers in a previous life, you have this great lust as an opportunity for tikkun. Had it been just a regular lust for cheeseburgers your overcoming it may not be metaken (fix) the original weakness emblazoned into your soul. You don’t want this weakness when you are given your place in Eternity. So you were sent back here for the opportunity of eliminating the weakness; indeed, turning it into a strength. Overcoming this extra-powerful lust in this world turns your soul into a “body-builder’s” soul; perhaps even a “Mr. Universe” soul. It’s now stronger than it ever was. In any event, the point is that knowledge or even intuition about a past life can be a powerful aid to free will in this life.

Granted, it can theoretically create the opposite effect. A person may think, for example: What the heck; I’ll get it right in the next life. Or: If I didn’t get it right in the past what’s the point in trying in this life etc. The latter fear is the reason I believe the doctrine was restricted to Kabbalah, which ideally is reserved for select individuals of a higher spiritual standing to begin with.

Source: Jewish Soul Searching [unfortunately that site no longer exists]

Seclusion

Art Erik Johansson

It happened in a far-off country that there was a Tzaddik who used to shut himself up in his house in total seclusion. He spoke to no-one but just sat, wrapped in his tallis and tefillin all day, completely separated from the outside world. He sat and learned Torah in this manner day and night. One day, he heard about the illustrious Rebbe, the holy Rebbe Elimelech of Lizhensk, of his miraculous wonders and his amazing powers of ruach hakodesh, and he set out to see the Rebbe.

When he was about to enter the Rebbe's beis midrash, Rebbe Elimelech, who already knew with his ruach hakodesh of the visitor, came out to greet him. He welcomed the traveller and said to him "Im yesaser ish b'mistarim v'lo arenu ne'um Hashem" - "Shall a man hide and think that I do not see him? says G-d".

The Rebbe was implying that "if a man shall hide himself, I shall not look upon him" says Hashem. The Tzaddik understood that the Rebbe had rebuked him for going into seclusion and he wondered how the Rebbe could have known this about him. Amazed and inspired, the traveller became one of Rebbe Elimelech's greatest students and followers.

Source: Mipeninei Noam Elimelech translated by Tal Moshe Zwecker

Why is God Punishing Me?

Square, Not Round

Now it came to pass when he drew closer to the camp and saw the calf and the dances, that Moses' anger was kindled, and he flung the tablets from his hands, shattering them at the foot of the mountain. [Ki Tisa 32:19]

According to the Talmud, the Tablets were each 6 x 6 tefachim in size, and together they filled the Ark, leaving no space [Bava Basra 14a].  From this we see that the Tablets were square in shape.

Furthermore, there is a halachic principle that the vessels of the Temple are only valid if they are "intact and full". Thus, it was a legal imperative that the Tablets filled the Ark completely leaving no space.  Obviously, ths would preclude them from being rounded in shape.

The concept of tablets with rounded tops is actually non-Jewish in origin, being derived from Roman tradition (the nation that destroyed our holy Temple).  Nevertheless, the image found its way into our books due to the non-Jewish censorship of printing spanning many centuries.  As a result, today there are even religious Jews who depict the tablets as being round on the top, contrary to the Talmud.

It is a mitzvah to publicize at every opportunity that, according to Jewish sources, the Tablets are square in shape.

[Based on Sichas Shabbos Parshas Ki Tisa 5741 - Lubavitcher Rebbe]

BDE : Erlauer Rebbe zt''l

A very special soul has passed from this world.

''B’tzaar Ra’av we regret to report the passing of the Erlauer Rebbe, Harav Yochonon Sofer zt”l. He was 92 years old. 

Harav Yochanan Sofer, the Erlau Rebbe, was born in Erlau, Hungary, in Teves 5683/1923. His father, Harav Moshe Sofer, great-grandson and namesake of the Chasam Sofer, zt”l, was the son of the Rav of Erlau, Harav Shimon Sofer, known for his sefer Hisorerus Teshuvah.

In his later years, Harav Shimon appointed his son, Harav Moshe, to serve as Rav of Erlau alongside him.''

More at Hamodia

Purim Katan: The Rebbe Explains

According to the Jewish calendar, a second month of Adar is added in a leap-year. While Purim is usually celebrated in Adar, during a leap-year it is postponed until the second Adar, and we mark Purim Katan - “the small Purim” in the first month.

 

Moshiach's Arrival: How Do We Know It's Imminent

I ''accidentally'' stumbled upon this shiur, while I was looking for something else.  It is one of the best shiurim I've heard.   It was given a couple of years ago, but is timeless - absolutely brilliant

Rabbi Shimon Kessin speaking at KSY, Kehillas Shivtei Yeshurun, in Ramat Beit Shemesh, Israel in 2013.

 

Pride

Art by Ben Goosens

Text by Rabbi David Hanania Pinto Shlita 

Pride is a type of currency that the Supreme King has declared null and condemned in the Torah: “Beware lest you forget the L-RD your G-d, Who brought you out of the land of Egypt.” In fact, the man of pride forgets his Creator, as it is written: “Your cattle and sheep increase, and you increase silver and gold for yourselves … and you may say in your heart, ‘My strength and the might of my hand made me all this wealth!’ Then you shall remember the L-RD your G-d, that it was He Who gave you strength to make wealth.” The king himself is also warned, “so that his heart not become haughty over his brothers.” If the Torah judged it necessary to make this recommendation to the king, how much more so is it essential for ordinary people, in order that they not lord it over one another!

A person can act arrogantly with his ears, by not listening to the cries of the poor, or by his nose, if he is disgusted by standing near the poor or going to their homes because of the smell. One can also be arrogant by one’s words, by making haughty and brazen remarks against the upright. Pride can be recognized by eating and dressing habits, with the man who wears pretentious clothing. The Torah warns us concerning this: “Do not follow the ways of the nations.” Arrogant men are abysmal in G-d’s eyes – “All haughty hearts are loathsome to G-d.” These people will be delivered to their desires because G-d, Who loathes them, will not come to their aid. And even if a man does not demonstrate his arrogance to others by his actions or his words, but rather keeps it in his heart, he is called “loathsome,” for it is written: “All haughty hearts are loathsome to G-d” – even if his pride is only in his heart.

Nibiru - ''You Will Lift Up Your Eyes To the Sky''

All of the words and phrases listed below have been found encoded in close proximity in the Torah Codes: 

Threat of the comet - Nibiru - [verses from the Torah] ''stars in the Heavens'' - ''you will lift up your eyes to the sky'' - Moshiach - 5776 - the month of March - Adar Beit

Click on the NIBIRU label below this post to see more.

The Power of Charity

Rabbi Alon Anava: The Power of Charity: Parts One and Two
Learn all about the great Mitzvah of giving Charity and its spiritual powers

Rav Kanievsky: Moshiach is at the door

Rabbi Chananya Chollak, the founder and international chairman of Ezer Mizion, visited Rav Chaim Kanievsky today.

During the course of their conversation, Rabbi Chollak mentioned the horrific, tragic crash on Highway 1 on Sunday that claimed six Yiddishe neshamos.

“Moshiach is on his way,” Rav Chaim told Rabbi Chollak.

“But what’s going to be with the rash of tragedies we have been experiencing?” asked Rabbi Chollak.

Rav Chaim responded, “Moshiach is not just on the way. He is at the very door.”

Source: David Steger – Matzav.com Israel

A Hint of Moshe Rabbeinu

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

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

The answer, said the Gaon, is as follows:

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

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

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

מ the letters comprising Mem are מ מ -

שׁ the letters comprising Shin are שׁ י ן -

ה the letters compring Hey are ה א -

Total numerical value: 446

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

Source: Rabbi Y. Bronstein

The Torah is Light

''To light up the lamp continuously'' [Tetzaveh 27:20]

The Ner Tamid  [perpetual candle] which the Kohen Gadol kindled in the Beis HaMikdash symbolized the Torah, as the verse states: ''The Torah is light'' [Mishlei 6:23]

In the same way that the Ner Tamid was never extinguished, and its light was a constant source of illumination, so too, the radiance of the Torah will always shine upon the world and its inhabitants.

Each and every individual is commanded to fulfill the precept of ''You should contemplate it day and night'' [Yehoshua 1:8].  By upholding this commandment we ensure that the Torah's light continuously shines and illuminates the world.

**********

The Vilna Gaon's diligence in Torah study was legendary. His days were spent in his room, delving into the depths of the Torah with every ounce of strength that he possessed.

On one occasion, the Gaon's sister arrived from a distant land in order to pay him a visit.  This was by no means a minor event, as the two had not seen each other for some fifty years !

The Gaon went out to greet his sister and, as the halachah dictates, recited the blessing that is said upon seeing an acquaintance that one has not seen for a long time - ''Blessed are You, Hashem... Who resuscitates the dead.''

After concluding the blessing, the Gaon said to his sister: ''My dear sister. I know that we have not seen one another for quite some time. However, when I leave this world and am called before the Heavenly Tribune, I will be asked to give an accounting for every single second of my life.  Each moment of time will be scrutinized and judged on whether or not it was utilized studying Torah and performing Hashem's mitzvos.  How, then, can I waste away the precious time that I have been allotted, by engaging in trivial conversations?''

''I therefore beg your forgiveness, but I must return to my room and resume my Torah study.''

Source: Rabbi Yisrael Bronstein

The Divided Heart

Rebbe Nachman taught: A person's heart contains two inclinations: one towards good and one towards evil. This causes division within the heart. An example of this division is when a person feels he "knows" that G-d is always present, yet is lax in using his prayer time to really speak to G-d. If he truly felt G-d's presence, he would certainly pray with all his might. The fact that he is lax and does not exert himself to pray with full concentration shows that part of him "does not acknowledge" G-d's presence. This is the result of a "divided" heart. [Likutey Moharan I 62:2]

Strife, simply defined, is a lack of accord between two parties. Two countries might argue between themselves, so might two families or two individuals. The strife that exists within one's own heart is the result of a schism between one's right side, which strives for spirituality, and one's left side, which pulls towards materialism. Someone who has not yet succeeded in fully purifying his heart will always feel this "inner strife". Questions of faith, and confusion concerning both one's immediate and longterm goals are all symptomatic of a divided heart.

Rebbe Nachman explained it this way: The world is full of strife. There are wars between the great world powers, there are conflicts within different localities, there are feuds among families, there is discord between neighbours and friction within a household, between man and wife, between parents and children... Life is short; people die a little each day. The day that just passed will never return, but people still fight, and never once do they remember their ultimate goal in life.

The characteristic traits of each nation are reflected in individuals. Some nations are known for their anger, for example, and others for bloodthirstiness. Each nation has its own particular trait. In the same way, these traits are to be found in each household. Even someone who wishes to live in peace can be dragged into conflict by virtue of his living among conflicting parties.

Man is a microcosm, holding within himself the world and everything in it. A man living alone can become insane, because his personality is forced to focus upon the "warring nations" within him, and he finds no peace. When Moshiach comes, all these wars will be abolished.

If someone's heart is divided, what can he do to "pull himself together"?

Rebbe Nachman placed much emphasis on the study of the Codes of Law. The Codes abound with discussions, sometimes quite heated, between the various Sages regarding what is permitted and what is forbidden, what is pure and what is impure, and so on. One's goal during one's studies should be to clarify the opinions of the Sages, bringing "peace" to the opposing views and coming to a clear conclusion. This method of study - examining opposing views and arriving at a peaceful solution - can have a deep and lasting effect upon a person's character. Employing one's Binah (understanding) to resolve a conflict of Torah Law can bring "peace" to one's divided heart, the heart divided between two inclinations.

Though this method of study is an advanced one and will certainly pose difficulties for those who are unfamiliar with the system of Talmudic research, Rebbe Nachman's directive to study the Codes in order to achieve lasting benefit is a universal one. In several lessons, he speaks about the importance of studying and knowing the Codes in order to proceed on the proper path in life.

Rebbe Nachman taught further: The good inclination is known as "a poor but wise child" [Ecclesiasties 4:13] - poor because few listen to him, wise because he leads one on the path of life. The evil inclination is compared to "an old foolish king" - people tend to listen because he is king, but his advice is foolish. These two inclinations represent the kingdom of holiness and the kingdom of impurity. One who studies Torah with effort strengthens the kingdom of holiness. [Likutey Moharan I 1:2]

The Arizal used to expend tremendous effort in his studies of the Codes. He exerted himself so much that it caused him to break out in a sweat.

Rebbe Nachman teaches that advice which comes from improper sources overwhelms the heart and putrefies it. The heart is then compared to an outhouse; the advice of that heart is malodorous. Rabbi Chaim Vital thus writes that the reason the Arizal worked himself into a sweat when he studied was in order to break the illusory powers of the evil inclination that envelop the heart. We know that excess waste products pollute one's system and we know that sweating is one way of purifying the body of this waste. The 613 commandments of the Torah are called the "613 precepts of advice". This type of advice also brings harmony to the heart, clearing it of division.

Source: "Anatomy of the Soul" by Chaim Kramer

Rabbi Mizrachi Mentions Nibiru

At approx 33:15 on this video, Rabbi Mizrachi mentions Nibiru, and goes on to speak about Aliyah to Israel before Moshiach. The full shiur is a ''Unique Explanation Of Parshat Mishpatim: The Secrets Of The Verses Based On The Zohar – Kabbalah.''

A note to commenters:  On the subject of Aliyah, please do not post your ''opinion'' as this is not helpful and just confuses the issue.    Rabbi Mizrachi is quoting Torah sources. If you can provide other Torah sources that differ from his, please post them, otherwise try to refrain from telling us your personal opinion.

 

''It Wasn't A Dream''

Have you ever had a dream of a Rebbe? If you have, you would not forget it. In this video Rabbi H. Greenberg shares a powerful true story of the same dream that two family members received at the same time.  It wasn't a dream, and there's a powerful message for all of us at the end of the video.

 

Nibiru - Torah Codes - Star of Yaakov

Also see Nibiru - Star of Moshiach?

Hasidic 'Royal' wedding links two dynasties

Incredible photos by Gil Cohen-Magen

This may appear a bit strange to some readers but here are some amazing photos from the recent wedding  in B'nei Brak of the Sassov Hasidic dynasty head's youngest son marrying the Kretshnif dynasty head's granddaughter; the traditional 'mitzvah tantz' dance lasted all night. See: Haáretz.com

Secrets of the Hebrew Letters and Vowels

HaRav Dovber Pinson 

''The Power of the Hebrew Letters and Sounds  - The Path of the Baal Shem Tov in Prayer''

Parts 1 and 2

This lecture by Rav Pinson reveals how the Letters/ Sounds are the building blocks of Creation and how we too can create by using them.

Part One:

Part Two:

`Mishpatim’ – Judaism Abhors Child Abuse

by Rabbi Adin Even-Israel Steinsaltz 

Rabbi Adin Even-Israel Steinsaltz

Just after the giving of the Law at Sinai, the Torah presents us with an assortment of laws, some criminal, some civil and some purely religious.

The civil laws in our Torah portion this week, Mishpatim, regulate how we act with one another. They must have been of immediate, practical use, even in the desert; they dealt with slavery, mayhem, and stealing, among other sins. Even more basic are the foundational principals of justice – some explicit and some implicit, but clear in their meaning. The Torah is clear about equality. No one is above the law. Individuals of all stations in life and society must be treated equally. It does not matter if they are of high rank or not. It is of no concern whether they are men, women or small children: the law is equal to all of them.

These laws are as relevant today as they were in ancient times. Mishpatim makes clear, for example, that Judaism abhors the abuse of children.

As the Torah well understands, child molestation is an ancient vice. It has become much more widely discussed because of several recent scandals, mostly in religious institutions.

There are some objective reasons why such things happen quite often in religious institutions. Children are taught and trained to be obedient and to accept their elders as authorities – which makes it so much more difficult for them to resist abuse or to report it. Unfortunately there is no sex education in some of the schools; nor is the subject discussed in some homes. So when something like this happens, it takes time for a child to understand it and even more than that – to talk about it.

Child molestation almost always causes enormous, multi-level damage to the victim's soul: it may make the victim unable to form healthy relationships. They may lose trust in people, because the molesters are often those who were supposed to be their caretakers and protectors.

It should also be stressed over and over again that this crime of child molestation is not just a civil offense: it is also a very severe religious crime. Under Jewish law, it may even deserve capital punishment. Offenders may also be liable for the most severe punishment of karet (untimely death by the hands of the Almighty).

It is important to say all that because there is a tendency to cover up such incidents, especially in institutions, and sometimes even to protect the perpetrators. Partly this is so because those in charge are often more in touch with the molester – who may be a colleague or a friend – than with the children. This is especially the case since children hardly ever express their hurt. And, of course, institutions do not want their reputations to be harmed.

The first and foremost duty of any educational institution, and the prime responsibility of its heads and leaders, is to be rid of anyone who causes such great harm. Good reputation or personal friendships must by no means stand in the way of investigation and clean-up.

We must make sure that such a person will never again be in a position to repeat such offenses. It is therefore not enough to fire the perpetrator from his (or her) work place: it is both the organization’s and society’s duty to make sure that the crimes are known and punished.

As Mishpatim reminds us, no one is above the law. Child molestation is not a local problem; seemingly, it has been with us for millennia. Our duty is to diminish, even eradicate, this evil as much as humanly possible.

Rabbi Steinsaltz, who lives in Jerusalem, is a teacher, philosopher and author who has translated the Talmud into Hebrew and English.

Originally published at The Jewish Week

Tzedakah: A Loan to Hashem

A Teaching of the Maggid of Dubno

“When you lend money to My people, to the poor person who is with you, do not act towards him as a creditor” [Mishpatim  22:24].

The Midrash explains this verse by citing another: “One who is gracious to the poor has lent to Hashem,  and He will pay him his reward” [Proverbs 19:17].

How can it be said that one has lent to the Master of the universe? The Maggid of Dubno offers a parable in order to understand this.

One day Shimon needed some money. His friend Reuven offered to lend it to him on condition that Shimon finds two guarantors in case he couldn’t pay back at the agreed-upon date.

Shimon found the first guarantor, his friend Aryeh, who was financially well-off. His second guarantor, Benjamin, was hardly better off than Shimon himself.

Shimon happily returned to Reuven with the papers signed by both guarantors, and as agreed upon, Reuven lent Shimon the money and put the contract away for safekeeping.

Shimon traveled to a great trade fair in the market district of the capital. Hashem was with him and his earnings increased. Too occupied to even properly deal with his present business, Shimon forgot the due date set for paying back his loan.

The repayment period having passed, Reuven felt quite embarrassed. He held Shimon’s contract in his hand, but there were no signs of Shimon himself.

Reuven asked his assistant to find Shimon. He left to search for him but wasn’t successful because Shimon had left the city not long after having received Reuven’s money. Furthermore, no one knew where he was or when he would return.

After hearing this, Reuven ordered his assistant to approach the guarantors in order to reclaim his money. Without difficulty the assistant found the address of Aryeh, who lived in a beautiful home and was well known in the city. He then went in search of Benjamin, and was told that he lived in a tiny lane in the poor section of town. Arriving there, the assistance saw a passer-by wearing a patched-up coat and asked him if he knew someone by the name of Benjamin.

“Benjamin,” he slowly repeated. “Yes, that’s me. How may I help you?”

“You have a friend by the name of Shimon? He disappeared after having borrowed some money….”

The assistant couldn’t continue. He felt too embarrassed. How could he recover money from a man that he wasn’t even sure could feed himself on that day?

He decided to approach the first guarantor, Aryeh. The assistant went to his home and presented him with the signed contract. Aryeh then reimbursed the entire sum.

Reuven was delighted that Aryeh paid the total amount of the loan and that there was no need to collect anything from Benjamin. Thus Reuven would cause Benjamin neither shame nor suffering to admit that he owned nothing and couldn’t pay his portion of the loan.

Among gentiles, it is normal to lend money with interest in order to make even more of it.

Lehavdil, we act differently in Klal Israel, for the Torah forbids us to take interest. Everything happens as if Klal Israel was in possession of a sum of money, a sum made available to everyone in need and regularly supplied with cash infusions by those who have great amounts of money.

It’s a great mitzvah to lend money without interest.

We are also taught that we shouldn’t humiliate those who owe money but have none with which to pay back. No pressure should be exerted on the poor, and no attempt should be made to remind them of their debt. A person who lends money to another is even advised to avoid meeting the debtor, for the latter might see him and get scared, thinking that he has come to reclaim what the poor person owes, and so the latter will have to admit to the fact that it’s impossible for him to pay it back.

As was stated earlier, in the book of Proverbs it is written, “One who is gracious to the poor has lent to Hashem, and He will pay him his reward.”

In other words, the poor individual receives the tzeddakah as a gift, but for Hashem it is a loan that He will pay back a hundred fold. Also, when a person can’t pay back his debt, the example of Reuven in the parable should be followed. Let us appeal to the more fortunate one, to Aryeh; let us address Him Who possesses all the wealth in the world, Who blesses all our actions that enable us to perform His mitzvot.

Source: Rabbi David Hanania Pinto Shlita

Nibiru - Star of Moshiach?

Update to this post:  Please see comments for information regarding the Kochav Yaakov - Star of Moshiach, as written in the Zohar.  Maybe this is Nibiru.

Have you been reading Devash's posts about Nibiru?  I am fascinated by the whole thing, and have been looking at video sightings of it for quite a few weeks now.  This video below was just posted on You Tube and clearly shows Nibiru next to the sun.   I have no predictions or thoughts regarding its close encounter with Earth in the near future, but would be interested to hear your thoughts.

Also see: Nibiru - Torah Codes - Star of Yaakov

The Foundations of True Emunah That Can Save Us In The End of Days

A new shiur from Rabbi Yaron Reuven

Compensation

עַיִן תַּחַת עַיִן "An eye for an eye" [Mishpatim 21:24]

The term "eye for an eye" explain Chazal [Bava Kamma 84a] is not meant to be taken literally - one who causes another the loss of an eye is not punished by having to lose his own eye.  Rather, it means that the responsible party must pay the monetary value of an eye.

Chazal's interpretation of this halachah, said the Vilna Gaon, is alluded to in the words of the verse.  Why does the verse state "Ayin tachas ayin" - which literally means "an eye beneath an eye" - and not "Ayin be'ad ayin" - which means "eye for an eye"?

The Torah, explained the Gaon, is hinting to us that in order to discover the true meaning of the verse, we must look at what is "beneath" the ayin, that is the letters that follow the word "ayin" עין:

The letter ayin ע is followed by the letter pei פ

The letter yud י is followed by the letter kaf כּ

The letter nun is ן followed by the letter samech ס

These letters form the word keseph - כּסף - money !

Source: Rabbi Yisrael Bronstein

When the Receiver Becomes the Giver

A very interesting new shiur from HaRav DovBer Pinson. [Advanced]

A Fascinating Voyage into Our Souls

Rabbi DovBer Pinson talks about reincarnation, past life memories, the Zohar, death, afterlife, kabbalah, autism, suffering, souls of converts, and children.

 

Special Healing Prayer

Art Sarolta Ban

It is customary to say Tehillim for sick people.  Recently someone told me of a special way to daven for a sick person.

Perek 119 in Tehillim is divided into paragraphs according to the Alef Bet. Write down the Hebrew name of the person you are praying for: example Moshe ben Sarah:  משה בן שרה

Then say the paragraphs of Psalm 119 according to that name.  Fox example, the first paragraph you would say is the one beginning with the letter ''Mem'' then ''Shin''  then ''Hei'' then move on to the letters of the rest of the name in the same way, ending with the ''Hei'' of Sarah.

Why do we use the name of the mother rather than the father?  The answer, as well as some other interesting facts, can be found here.

Wishing everyone who needs it a Refuah Shelaimah.

The Tikkun of Tu B'Shvat

a Mystical Interpretation by David Aaron

The celebration of Tu B'Shvat--the 15th of the month of Shevat on the Hebrew calendar--is not mentioned in the Bible. The oldest reference is found in the Talmud, where Tu B'Shvat is called "the new year of the trees." The Talmud ascribes significance to this date only in terms of the legal implications of taking tithes [10%] from fruits.

About 500 years ago, the Kabbalists revealed the deeper meaning of Tu B'Shvat. They taught that Tu B'Shvat is an opportune time for rectifying the transgression of Adam and Eve. Amazingly, just through the simple act of eating fruit during the Tu B'Shvat festive dinner, we are able to contribute to this cosmic repair ["tikkun"].

But how? How are we "fixing" the transgression of Adam and Eve, according to the Kabbalists? First let's explore the transgression of Adam and Eve, and then we can understand the mystical meaning of the Tu B'Shvat holiday, and why eating fruit is the way we celebrate it.

Amazingly, just through the simple act of eating fruit during the Tu B'Shvat festive dinner, we are able to contribute to this cosmic repair of Adam and Eve's transgression The Torah says that G‑d put Adam and Eve in the garden "to work it and to guard it."[1] The Jewish oral tradition teaches us that this refers to the do's and don'ts of the Torah. The do's are called the "positive mitzvot" and the don'ts are called the "negative mitzvot." Adam and Eve were given very little to do: "eat from all the trees of the garden."[2] And their only don't--their single prohibition--was not to eat fruit from the Tree of Knowledge of Good and Evil. [3] What was that about?

The Torah teaches that G‑d created the world so that we could experience goodness in general, and His goodness in particular. Experiencing His goodness—-bonding with G‑d—-is the greatest joy imaginable. G‑d empowers us to bond with Him by serving His purpose for creation. Just as when we do for others, we feel connected to them, so, too, serving G‑d enables us to bond with Him. Ironically, serving G‑d is actually self-serving—-profoundly fulfilling and pleasurable.

If we eat and enjoy the fruits of this world for G‑d's sake-—because this is what He asks of us-—then we are actually serving G‑d and bonding with Him. We serve G‑d by acknowledging that the fruits of this world are His gifts to us and by willfully accepting and enjoying those gifts.

The root of Jewish life is, in fact, enjoyment—-the pleasure of connecting to G‑d. We connect to G‑d by serving Him, and this means obeying His command to enjoy the fruits of this world.

While in the Garden of Eden, Adam and Eve's entire obligation was to enjoy all the lush fruits-—with the notable exception of one forbidden fruit. Sure enough, they went after that one. This misdeed demonstrated their confused orientation to the real meaning of pleasure. Rather than seeing the fruits as pleasurable because they are G‑d's gifts and enjoying them as part of their service to G‑d, they wanted to partake of them independently of G‑d-—in fact, contrary to His will.

The Art of Receiving

As already explained, real pleasure is experiencing a connection with G‑d. We enjoy the ultimate spiritual pleasure when we enjoy the physical pleasures of this world as part of our divine service. Then, the act of receiving and enjoying G‑d's gifts to us is amazingly transformed into a selfless act of serving G‑d.

We can understand now that G‑d’s only desire in giving Adam and Eve those two mitzvot was to give them the ultimate pleasure—-bonding with Him. True pleasure was not in the taste of the fruits, but in eating and enjoying these gifts from G‑d. This was the way to serve and connect with Him—-the Ultimate Pleasure.

But Adam and Eve misunderstood this. They did not see physical pleasure as a conduit to the spiritual pleasure of bonding with G‑d. Rather, they sought pleasure independent of G‑d.

This is the root of all wrongdoing: when instead of seeing the pleasures of this world as a gift from G‑d, enjoying them in the service of G‑d and using them as conduits to a connection to G‑d, we seek pleasure independent of any connection to G‑d. In other words, is the pleasure about us, or is the pleasure about our relationship with G‑d?

There is a fundamental difference between having pleasure and receiving pleasure. If we want to have pleasure, it doesn't matter where it comes from There is a fundamental difference between having pleasure and receiving pleasure. If we want to have pleasure, it doesn't matter where it comes from. Having pleasure is void of any connection to a reality greater than ourselves. It is simply a selfish desire to experience a particular pleasure for its own sake. Receiving pleasure, on the other hand, is rooted in the soul's desire to serve G‑d's purpose, which is to receive the ultimate joy of connecting to Him.

Adam and Eve ate from the forbidden fruit because they were confused about their purpose on earth and, consequently, what is truly pleasurable in this world. They were clueless about what would bring them meaning and joy in life.

Following Adam and Eve’s fatal mistake, G‑d told them, "Because you ate from the tree that I commanded you not to eat from, the earth has become cursed."[4] G‑d was not punishing the earth because of Adam and Eve's transgression; rather He was informing them that their distorted orientation towards physical pleasures has turned the earth into a source of curse rather than blessing for them and for their descendants.

Depending on how we view the physical world, it is cursed or blessed Depending on how we view the physical world, it is cursed or blessed. If we look at the physical world as a conduit to a connection with G‑d, and if, as a service to G‑d, we gratefully receive His gift of delicious fruits, we thereby experience His presence and the physical world becomes blessed. The physical world then becomes a bridge between the human and the divine. But if we fixate on the physical, independent of any relationship with G‑d, and mistakenly perceive this world as the source of our pleasure rather than as a bridge to G‑d, then this world becomes a barrier to G‑d and a curse for us.

Now that we understand the transgression of Adam and Eve, we can begin to appreciate how we can contribute to its rectification on Tu B'Shvat.

On Tu B'Shvat, the new sap begins to rise up into the trees. And we bring abundance to this process when we celebrate Tu B'Shvat.

More than the baby wants to suck, a mother wants to nurse. The Talmud says that more than the baby wants to suck, a mother wants to nurse. The mother not only gets tremendous pleasure from nursing her baby, but the flow of her milk is actually generated by its sucking. The more the baby wants to suck, the more milk the mother has to give. This principle also applies to our relationship to G‑d.

G‑d wants to give us the greatest of all pleasures, which is a connection with Him. But if we don't recognize that to be the greatest pleasure, and we don't want it, then He can't give it to us. Of course, G‑d could give it to us, but it would just be a waste, because we wouldn't recognize it for what it is.

The Power of a Blessing

On Tu B'Shvat, we take a fruit, and before enjoying it, we recite a blessing: "Blessed are you, G‑d ou G‑d, king of the universe, who creates the fruit of the tree." In other words, "You, G‑d, are the source of this blessing." In doing this, we attempt to rectify the transgression of Adam and Eve.

When I taste an apple with that kind of consciousness, I cannot but experience the presence of G‑d within the physical An apple is not just an apple; an apple is a blessing. Maybe I could believe that apples come from trees, but a blessing could only come from G‑d. If I really contemplate the mystery and miracle of the taste, fragrance, beauty and nutrition wrapped up in this apple, I see that it's more than just a fruit--it is a wondrous loving gift from G‑d. When I taste an apple with that kind of consciousness, I cannot but experience the presence of G‑d within the physical. When I recite a blessing before I eat and acknowledge it as a gift from G‑d, I reveal the divinity within it, and the transient sensual pleasure of the food is transformed, because it is filled with eternal spiritual pleasure. The food then feeds not only my body but also my soul. However, when I eat without a blessing, it's as if I stole the food. Perhaps it will nourish and bring pleasure to my body, but it will do nothing for my soul. The soul is only nourished when it experiences its eternal connection to G‑d.

Tu B'Shvat is an opportune time to celebrate how eating and enjoying the fruits of trees can be a bridge to G‑d, and how it can bring back the blessing to the earth.

When we enjoy the fruits of the previous year as wonderful gifts from G‑d and affirm our yearning for G‑d's presence manifest in the fruit, we are like a baby sucking its mother's milk with great appetite. We draw forth with great abundance the "milk of the earth"—-the sap in the trees rises up with great abundance, so that they will bear much fruit in the coming year.

Unlike Adam and Eve who sought pleasure separate from G‑d and who turned physical pleasure into a barrier to G‑d, we—-on Tu B'Shvat-—enjoy the fruits as G‑d's gift and experience their pleasure as a connection to G‑d. In this way we rectify the transgression of Adam and Eve. We free the earth from being a curse for us—-a barrier to G‑d. We transform it into a bridge, so that it becomes a wellspring of blessing and G‑d-given pleasure.

Footnotes
1. Genesis 2:15
2. Ibid. verse 16
3. Ibid. verse 17
4. Genesis 3:17

Source: Chabad

Also see: Tu B'Shvat and the Transformation of Eating and The Seven Species of Israel

Beshalach Haftorah: Shirat Devorah

This week is Parshat Beshalach, where we read the Haftorah of Shirat Devorah: The Song of Devorah. The following text was written by Joel Gallis a''h and Dr Robert Wolf

The Zohar says that the upcoming, final war of Gog and Magog will be similar to the war with Sisera in that it will also have tremendous miracles. These miracles will be due to the merit of Devorah. And a Torah Code analysis of the Song of Devorah, confirms this. The words, Mashiach, Gog and Magog, are all secretly coded in the song, overlapping each other, each coded with an interval of 102 spaces. 102 is the gematria of emunah (true faith). And it's interesting that the codes appear in the verses where Devorah admonishes the tribes that didn't participate in the war, and praises the ones that did. This is a hint that we all must be willing to fight for Jewish survival. When Hashem sees our emunah and effort, He then takes over.

Shirat Devorah - Devorah's Song - is located in the haftorah for Parsha Beshalach. We should read it, and if we can, sing it often, for her song is indeed about the final redemption and Mashiach. We should sing this song now and show our great emunah to Hashem, thanking Him in advance for destroying our enemies completely.

The Song of Devorah applies to all Jews, but it is especially connected to the Jews in America. In order to place our complete trust and faith in G-d, we must place our entire essence in Hashem's hands. But how can we do that when we, and most of our possessions, time and energy, are invested in lands away from our true home. The Song of Devorah is the key to unlock the door to our redemption, because it is the Song of total freedom. Freedom from the world of material possessions, the urge to accumulate, and the phony happiness and pleasures we derive from our wealth. This total freedom, will free us from the Soton's hold on us. The Song of Devorah can break the chains that bind us to the material temptations of America. Evidencing this is the fact that there are 356 words in the song, the same as the gematria of America, אמריקה.

The following text of Shirat Devorah is from Chabad.org

Judges: Chapter 4

4. Now Deborah was a woman prophetess, the wife of Lappidoth; she judged Israel at that time.

5. And she sat under the palm tree of Deborah, between Ramah and Beth-el, in the mountain of Ephriam; and the children of Israel came up to her for judgment.

6. And she sent and called Barak the son of Abinoam out of Kedesh-naphtali. And she said to him, "Indeed the Lord, God of Israel, commanded, 'Go and draw toward Mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun.

7. And I shall draw to you, to the brook Kishon, Sisera, the chieftain of Jabin's army, with his chariots and his multitude; and I will give him into your hand.' "

8. And Barak said to her, "If you will go with me then I shall go, but if you will not go with me, I shall not go."

9. And she said, "I shall surely go with you, but your glory will not be on the way which you go, for into the hand of a woman will the Lord deliver Sisera." And Deborah arose and went with Barak to Kedesh.

10. And Barak gathered Zebulun and Naphtali to Kedesh; and ten thousand men went up at his feet; and Deborah went up with him.

11. Now Heber the Kenite had separated from the Kenites, of the children of Hobab the father-in-law of Moses; and he pitched his tent as far as Elon-bezaanannim, which is by Kedesh.

12. And they told Sisera that Barak, the son of Abinoam, had gone up to Mount Tabor.

13. And Sisera gathered all his chariots, nine hundred iron chariots, and all the people that were with him, from Harosheth-goiim, to the brook Kishon.

14. And Deborah said to Barak, "Rise, for this is the day which the Lord has given Sisera into your hand. Did not the Lord go out before you?" And Barak went down from Mount Tabor, with ten thousand men after him.

15. And the Lord confused Sisera and all the chariots and all of the camp with the edge of the sword before Barak; and Sisera alighted from his chariot, and fled on foot.

16. And Barak pursued the chariots and the camp, to Harosheth-goiim; and all of Sisera's camp fell by the edge of the sword, not even one was left.

17. And Sisera fled on foot to the tent of Jael, the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.

18. And Jael went out to meet Sisera and said to him, "Turn in, my lord, turn in to me; fear not." And he turned in to her into the tent, and she covered him with a garment.

19. And he said to her, "Give me now a little water to drink, for I am thirsty;" and she opened the flask of milk and gave him to drink, and covered him.

20. And he said to her, "Stand in the doorway of the tent; and it shall be, if any man comes and asks you and says, 'Is a man here?,' then you shall say, 'There is not.' "

21. And Jael, the wife of Heber, took the tent-pin, and placed the hammer in her hand, and came to him stealthily, and thrust the pin into his temple, and it pierced through into the ground; and he was in a deep sleep and weary; and he died.

22. And behold, Barak pursued Sisera, and Jael came out to meet him, and she said to him, "Come and I will show you the man whom you seek," and he came to her, and behold, Sisera lay dead, and the pin was in his temple.

23. And God subdued on that day Jabin the king of Canaan, before the children of Israel.

24. And the hand of the children of Israel prevailed constantly harder against Jabin the king of Canaan, until they had destroyed Jabin, king of Canaan.

Chapter 5

1. Now Deborah and Barak the son of Abinoam sang on that day, saying.

2. "When breaches are made in Israel, when the people offer themselves willingly, bless the Lord.

3. Hear, O kings, give ear, O princes; I, to the Lord I shall sing, I shall sing to the Lord, the God of Israel.

4. Lord, when You went forth out of Seir, when You marched out of the field of Edom, the earth trembled, the heavens also dripped; also the clouds dripped water.

5. The mountains melted at the presence of the Lord, this (was at) Sinai, because of the presence of the Lord, the God of Israel.

6. In the days of Shamgar the son of Anath, in the days of Jael, caravans ceased, and travellers walked on crooked paths.

7. The open cities ceased, in Israel they ceased, until I Deborah arose; I arose as a mother in Israel.

8. When they chose new gods, then there was war in the cities; was there seen a shield or a spear (when the) forty thousand (went against) Israel?

9. My heart is toward the lawgivers of Israel, that offered themselves willingly among the people, (saying,) 'Bless the Lord.'

10. The riders of white donkeys, those that sit in judgment, and those that walk on the path, tell of it.

11. Instead of the noise of adversaries, between the places of drawing water, there they will tell the righteous acts of the Lord, the righteous acts of restoring open cities in Israel. Then the people of the Lord went down to the cities.

12. Praise! Praise! Deborah. Praise! Praise! Utter a song. Arise Barak, and capture your captives, son of Abinoam.

13. Then ruled a remnant among the mighty of the nations; the Lord dominated the strong for me.

14. Out of Ephraim, whose root was against Amalek; after you (will be) Benjamin with your abaters; out of Machir came down officers, and out of Zebulun they that handle the pen of the scribe.

15. And the princes of Issachar were with Deborah, as was Issachar with Barak; into the valley they rushed forth with their feet. (But) among the divisions of Reuben, (there were) great resolves of heart.

16. Why do you sit between the borders, to hear the bleatings of the flocks? At the divisions of Reuben, (there are) great searchings of heart.

17. Gilead abides beyond the Jordan; and Dan, why does he gather into the ships? Asher dwelt at the shore of the seas, and by his breaches he abides.

18. Zebulun is a people that jeopardized their lives to die, as did Naphtali, upon the high places of the field.

19. The kings came and fought; then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

20. From heaven they fought; the stars from their courses fought against Sisera.

21. The brook Kishon swept them away, that ancient brook, the brook Kishon; tread down, O my soul, (their) strength.

22. Then were pounded the heels of the horses by reason of the prancings, the prancings of their mighty ones.

23. 'Curse you Meroz,' said the messenger of the Lord, 'curse you bitterly (you) inhabitants thereof,' because they came not to the aid of the Lord, to the aid of the Lord against the mighty.

24. Blessed above women shall Jael, the wife of Heber the Kenite, be; above women in the tent shall she be blessed.

25. Water he requested, (but) milk she gave him: in a lordly bowl she brought him cream.

26. She put forth her hand to the pin, and her right hand to strike the weary; she struck Sisera, pierced his head, and wounded and penetrated his temple.

27. At her feet he sank, fell, lay; at her feet he sank (and) fell; where he sank, there he fell down dead.

28. Through the window the mother of Sisera looked forth, and peered through the window; why is his chariot late in coming? Why tarry the strides of his chariots?

29. The wisest of her princesses answer her, she too returns answers to herself.

30. 'Are they not finding (and) dividing the spoils? A damsel, two damsels to every man; a spoil of dyed garments to Sisera, a spoil of dyed garments of embroidery; dyed garments of embroidery for the neck of the spoiler.'

31. So may perish all Your enemies, O Lord; but they that love Him (should be) as the sun when he goes forth in his might." And the land rested forty years.

A Hebrew/English format of Shirat Devorah can be found at Mechon-Mamre

Stocks and Mazal

As stock markets around the world send investors into a panic, everyone needs to relax and trust that all is in Hashem's Hands.  R'Dov Bar Leib has explained the situation in The Dawning of the Age of the Water Bucket [Aquarius].

As Dov Bar Leib wrote: ''Only on Rosh Chodesh Shevat does the water begin to feed the fruit for the coming year.''

January 20th - Yud Shvat 5776 - five planets aligned - and stock markets are plunging.  

The Age of Aquarius seems to have kicked in.

You may wonder why the Age of Aquarius seems to have kicked in on 10 Shvat and not Rosh Chodesh Shvat.

Astrolojew gave me the answer in a Facebook post:  ''By the time the Sun enters Aquarius it will be 11 Shevat on the Hebrew Calendar. This shows you a little bit how the Hebrew Calendar and the Gregorian Calendar vary, year by year. There's sometimes up to a dozen days difference between the Sun entering a Zodiac Sign and Rosh Chodesh of a Hebrew month, depending on what year we are in the 19-year Metonic cycle. Some years it's quite close - other times, wider. That's why you'll frequently find someone's Hebrew "Mazal" and their Zodiac sign to be different [like a Tevet Sagittarian vs. a Kislev Sagittarian, etc.]

Just by the way, 5776 is a Yovel year [Jubilee] - the 50th year which occurs after seven cycles of Shemitah years.

The Final Exile of Yishmael

from the writings of Rav Chaim Vital

"You already know that the exiles [from Egypt until the Mashiach] are four: Babylonia, Persia, Greece, and Rome [as represented by the four cups of wine on Pesach, the four beasts in Daniel 7, and many other places. The fourth, Rome stretched out from the 2nd Temple destruction and apparently ended with the Holocaust].

However, the Jewish people are destined further in the end of days to be in the exile of Yishmael, as mentioned in Pirkei D'Rebi Eliezer, and in the Midrashim of our Rabbis, and in the Zohar end of Parsha Lech Lecha. And there in [Zohar] Parsha Lech Lecha it says that being that Yishmael is the son of Avraham, and was circumcised, he is called "Pereh Adam" - "A wild donkey of a man" - [Bereishit 16:12], implying not a full man, because he was circumsized without Priah [an integral part of the Bris Mila]. But the other four exiles are compared to beasts as mentioned in the book of Daniel Chapter 7.

.....and he will cause suffering to Israel, great and terrible sufferings, such that none like these had ever been seen, and we will not know what to do. And we will have no other hope than to trust in His great Name to save us from his hand. And this is what is meant in verse 8, "Our help is in the name of the L-ORD, who made heaven and earth. Which means who made heaven and earth for the sake of the Torah and Yisrael who as in the verse "if not for my covenant day and night [study of Torah], I would not have appointed the ordinances of heaven and earth [Yirmiyahu 33:25]". Therefore He is forced to help us from their hands, and redeem us a full future redemption, in order that there will be a cause for the existence of heaven and earth.

Read the entire essay at Daf Yomi Review

Planets Align on Yud Shvat

Image: Dr Alan Duffy

On 20 January, all five bright planets – Mercury, Venus, Mars, Jupiter and Saturn – will appear in a line, visible to the naked eye. From 20 January to 20 February, all five visible planets will sit in a line from the horizon to the moon - for the first time since 2005.  Read more at Australian Geographic.

20th January is Yud Shvat which you can read about here.

Yud Shvat is also the yahrzeit of Ariel Sharon a''h.