Tuesday, September 27, 2016

Why Tishrei ?



What is the reason that it was decided to judge the world in the month of Tishrei?

This is because the conduct of Hashem is not like the conduct of people; It is the trait of people to judge their friends when they are in a favorable mood, and their enemies when they are annoyed. However, Hashem judges the entire world in a favorable time, in the month of Tishrei, which has many holidays and mitzvot. [Rabbi David Hanania Pinto]

Monday, September 26, 2016

Where is the Shechina Now?

Unknown Photographer


"Yeisei V'Lo Achminei" - let Moshiach come but do not let me be alive to see him [Sanhedrin 98b].

Rebbi Yochanan said that he'd give up the privilege of greeting Moshiach in order to avoid living through the terrible days of the Ikvisa D'Mishicha. With the Geula so close at hand why will they be worse than the rest of the Galus?

Rav Yehonoson Eibshitz says that since the Shechina is with us in the Galus we are protected. However at the end of the Galus when it is time for us to return to Eretz Yisroel, the Shechina will need to leave the galus and come to Eretz Yisroel to prepare and facilitate our return. During those waning days of the Galus, we will be left on our own without protection and endless tragedies will befall us. Only then will we realize how fortunate we were to have the Shechina with us.

How does Rav Yehonoson Eibshitz know that the Shechina will return to Eretz Yisroel before us?

The pasuk [Nitzavim 30:3] says, וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים.  Chazal tell us that the word וְשָׁב, which means ''He will return'', proves that Hashem is with us in the Galus, or else it should say "V'Heishiv"- ''He will return us''. 

Rav Yehonoson Eibshitz says that we see from here that first וְשָׁב, Hashem will return to Eretz Yisroel.   Only after the groundwork is laid, וְקִבֶּצְךָ מִכָּל הָעַמִּים, will He bring us back from among the nations.

Source: Revach L'Neshama

Sunday, September 25, 2016

Dreams and Mazal - What do they really mean?

Rabbi Alon Anava

In this lecture Rabbi Anava explains what Dreams and Mazal really mean and what is actually happening in the spiritual realms and how it relates to us on a physical level!

Friday, September 23, 2016

Nibiru: Tamar Yonah Interviews Rabbi Alon Anava

Yahrzeit: 21 Elul - Rabbi Yehonatan Eibeshutz

Source: Rabbi David Hanania Pinto Shlita

Even as a child, people could see that the gaon Rabbi Yehonatan Eibeshutz was destined to become a great figure in Israel. Originally from the Polish city of Krakow, the name “Eibeshutz” comes from the city where his father, Rabbi Nathan Neta, served as Rav. 

Rabbi Yehonatan had an extraordinary memory and an extremely sharp mind. Well-educated and possessing deep insight, these two attributes supported him during complex discussions in every field of Torah. Witnessing to this fact are his halachic works Kereti OuPeleti [on the Shulchan Aruch, Yoreh Deah] and Urim VeTummim [on the Shulchan Aruch, Choshen Mishpat]. In his thought-provoking works Ya’arot Devash, Ahavat Yehonatan, and Keshet Yehonatan, he reveals himself to be a commentator who “draws closer with his arm those who are far.” 

The gaon Rabbi Yechezkel Landau Zatzal, author of Noda B’Yehuda, said of him: “Who in his generation knows how to reprimand like him?” His reprimands addressed the weaknesses of the generation. He protested against Lashon Harah, coarse language, frivolity, praying without concentration, shaving the beard, and immorality.
Rabbi Yehonatan Eibeshutz

He combined gematriot and allusions in his sermons, and in his book Tiferet Yehonatan on the haphtarot, he reprimanded those who shaved. He wrote that the cry of the Prophet Isaiah, “Am zu [This people] which I have fashioned for Myself, yesaperu [they shall declare] My praise” [Isaiah 43:21] pertains to them. In other words: The people for whom I created zu [numerical value: 13] rows of hair in the beard, so that the beard may be My glory, it is what will declare [yesaperu, which also means “to shave”].

Nevertheless, despite these harsh reprimands, he expressed great admiration for the Jewish people, “Israel, in whom I glory” [Isaiah 49:3]. “The Children of Israel are above the wings of the Shechinah, and they shine in exile. In darkness we have seen a light. The idol-worshippers humiliate them, and this holy people accords no importance to their faith. He who is wise of heart, let him open his eyes to fully understand their unity, for the Children of Israel are alert, even in times of trouble, and therefore absolute unity is the truth.”

Rabbi Yehonatan Eibeshutz was a prolific writer. He left behind 98 works, most of which are still in manuscript form and can be found in various libraries around the world.

Besides his greatness in Torah, Rabbi Yehonatan was also versed in the sciences and respected by prominent non-Jews for his riddles, vast intelligence, and great insight.

The Jewish People Live Forever

Numerous communities had the chance of having him as their Rav. In each place that he served as Rav, Rabbi Yehonatan elevated the Torah and encouraged those who were faithful to Torah and mitzvot. Thus for example, it is said that a Bishop once enacted a decree expelling Jews from the city of Metz. When Rabbi Yehonatan learned of it, he went to find the Bishop and asked him to annul the decree. The Bishop read a phrase from a non-Jewish book to him, and said that he would not annul the decree unless the Rav gave him the correct answers to the following questions:

“How many words are in the phrase that I just read to you?”

“Seventeen words,” replied the Rav, “the same number of letters as in the saying: ‘The Jewish people live forever.’ ”

Stunned by this response, the Bishop continued:

“How many Jews live in this city?”

“Forty-five thousand, seven hundred, and sixty.”

The Bishop lowered his head and said, “You are known for your amazing amulets. Take some parchment paper, the size of that found in a mezuzah at the entrance of your homes. On it, write the expression that you just mentioned the same number of times as the Jews who live in this city. If you show me this parchment within the hour, I will annul the decree!”

Rabbi Yehonatan answered him with certitude: “The G-d of Israel can do anything! The number of letters in this expression is also 17!”

In fact Rabbi Yehonatan left, and within an hour he brought the Bishop a parchment the size of a mezuzah. On it was the expression, “The Jewish people live forever.”

For several minutes, the Bishop carefully thought about what was written, and then he rescinded his expulsion order. It is said that for an entire year, he described the number of ways to read “the Jewish people live forever” on the amulet, to the point that he believed that Rabbi Yehonatan was right!

Three Great Communities

After tremendous activity in the city of Metz for nine years, Rabbi Yehonatan Eibeshutz was appointed as the Av Beit Din of the three great communities of Altona, Wandsbek, and Hamburg. These three cities were considered as a single community, to the point that people applied the following verse to them: “For Hashem has chosen Zion; He desired [avah] it for His habitation” [Tehillim 132:13] – avah being formed by the initials of the three cities.

During the time that he served as the Rav of Prague, a prohibition was enacted against the printing of the Talmud. It also prohibited the importing of the Talmud from abroad. It once happened that a certain Jew was caught secretly bringing in eight Gemaras with the commentary of the Rif. The books were ordered burned, and the man was sentenced to clean the streets of the city for an entire year, all while in chains. Since the honor of Rabbi Yehonatan was dear to all the civil and religious leaders of Prague, he succeeded in obtaining permission to print the Talmud, something that wasn’t easy to do. In his wisdom, he dismissed the numerous arguments of the Bishops against the Talmud. The Bishops, however, placed a condition on the printing of the Talmud, namely that every teaching it contained which shamed their religious should be suppressed, and that the name “Talmud” should not appear in it. Thus tractate Berachot was printed under the name of “Hilchot Berachot” along with the Rosh, the Maharshal and the Maharsha, and the commentaries of the Rambam [Prague 5477]. These deletions were authorized by Beit Din of Prague, which was headed by Rabbi David Oppenheim.

Rabbi Yehonatan Eibeshutz lived until the age of 74, passing away on Elul 21.

Thursday, September 22, 2016

Watch Your Mouth

Ever since I heard Rabbi Kessin's Power of Speech I have been on guard for things I may say that could be considered Lashon Hara.  It is quite astounding [to use Rabbi Kessin's word] how many times we inadvertently say things that fall into this category, and generally we don't realize it.  But.... once you start focussing on it, it becomes quite painful to hear yourself speaking!

I can't over-estimate the insights gained from that shiur.  And please don't think it's just another boring lecture about watching your words, because it is actually a mind-blowing lesson in how the judgments of the world are handed down.  If you haven't listened to it, do yourself a favour, it will change your life, in so many ways, and you and your family will reap the rewards.

On this topic, here are a couple of instances of what NOT to say:

Know as well that in regard to the prohibition against rechilut [talebearing], it makes no difference if we tell Reuven what So-and-so said about him, or if we tell Reuven’s wife or relatives what So-and-so said about him. In either case, they will certainly be upset, and they will resent So-and-so as a result. Hence even if we have warned them not to tell anyone, it is still considered rechilut.

If Levi tells Reuven something negative about Shimon, and Reuven then goes and tells it to Shimon (thus breaking the prohibition against Rechilut [talebearing]), Shimon is forbidden to ask Levi: “Why did you say that about me?” In doing so, Shimon would be speaking Rechilut about Reuven. Even if he does not say that he heard it from Reuven, if it is easy to deduce that fact, then it is forbidden.

Source: Chofetz Chaim

Wednesday, September 21, 2016

How to Prepare for the New Year


Rabbi Alon Anava : In this lecture Rabbi Anava teaches us the step by step process on how to prepare for the awesome days of Elul leading into Rosh Hashana and Yom Kippur so we can attain the utmost from this most auspicious time.

Chai Elul

Art Baruch Nachshon

"Chai Elul" -- the 18th day of the Hebrew month of Elul -- is a most significant date on the Chassidic calendar. The founder of Chassidism, Rabbi Israel Baal Shem Tov, was born on this date, in 1698. It is also the day, 36 years later, on which the Baal Shem Tov began to publicly disseminate his teachings, after many years as a member of the society of "hidden tzaddikim" during which he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples.

 Elul 18 is also the birthday -- in 1745 -- of Rabbi Schneur Zalman of Liadi, who often referred to himself as the Baal Shem Tov's "spiritual grandson" [Rabbi Schneur Zalman was the disciple of Rabbi Israel's disciple, Rabbi DovBer of Mezeritch]. After gaining fame as a child prodigy and young Talmudic genius, Rabbi Schneur Zalman journeyed to Mezeritch to study under the tutelage of the Baal Shem Tov's successor--as he later explained, "to study I knew somewhat, but I needed to learn how to pray"--and was soon accepted into the intimate circle of Rabbi DovBer's leading disciples. Rabbi Schneur Zalman established the "Chabad" branch of Chassidism, which emphasizes in-depth study and intense contemplation as the key to vitalizing the entire person, from sublime mind to practical deed.

Tuesday, September 20, 2016

The True Power of Speech - Rabbi Mendel Kessin



"Cursed is he who secretly strikes his fellowman" [Ki Tavo 27:24] Rashi explains that this curse refers to one who speaks lashon hora - when someone speaks evil, he secretly "strikes" his fellowman.

Rabbi Mendel Kessin presents a two part video series on the power of speech.  I highly recommend listening to this shiur before Rosh Hashanah - you will be truly enlightened, about the way lashon hara works against you, causes you damages, and how it prevents Moshiach coming.  Listen to this, and you will understand....





Monday, September 19, 2016

True Tefillin

Art: Alex Levin

"And all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you" [Ki Tavo 28:10]

In Maseches Berachos [6a], Chazal expound on the above verse: "From where do we know that tefillin are a source of might for Israel? - From the verse "And all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you". And it was taught: R' Eliezer HaGadol said "these are the tefillin of the head [sheba' rosh]."

The Sha'agas Aryeh [R' Aryeh Leib from Metz] was once travelling. Throughout the trip he wore his tallis and tefillin and engaged in Torah study.

The wagon driver was also wearing his tallis and tefillin - he was praying while steering the horses.

Suddenly, a band of armed robbers jumped out from the forest and attacked the wagon; they demanded that the driver stop the wagon and hand over all of his money.

The driver was terribly frightened. "Rebbe" he screamed, "we're in danger!"

The Sha'agas Aryeh heard the screaming coming from up front, so he stuck his head out the window to see what was happening. But when the ordinarily bold thieves took one look at the Sha'agas Aryeh, they were overcome with fear and immediately fled.

"Rebbe" asked the driver, "I am both younger and stronger than you. Yet it was you whom the thieves were terrified of. Why did the robbers run away when they saw you?"

"The robbers did not run because of my strength" answered the Sha'agas Aryeh, "but because of the tefillin on my head!"

"But I am also wearing tefillin" responded the driver. "Why did the thieves not run away from me?"

The Sha'agas Aryeh explained: "The Torah says "and all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you". The Gemara quotes R' Eliezer HaGadol who teaches that this verse is referring to the tefillin of the head [sheba'rosh]. If you read the words of Chazal carefully, you will notice that Chazal did not say "tefillin she'al ha'rosh" [tefillin that rest on one's head]; rather "tefillin sheba'rosh" [tefillin that are inside one's head]. The holiness of the tefillin must be absorbed into one's head, and then it instills fear into the nations of the world. But if the tefillin are simply lying on top of one's head, then the nations of the world do not fear us at all.

Source: Rabbi Yisrael Bronstein

Sunday, September 18, 2016

Spiritual Beings in Physical Bodies



"that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the Lord, your God, is giving you. And you shall put [them] into a basket" [Ki Tavo 26:2]

First fruits represent the Jewish souls, as the Midrash teaches that the Divine Thought to create Jewish souls "preceded everything" [Bereishis Rabah 1:4]. In this respect, Jewish souls are "first" and cherished in a way similar to first fruits.

When the soul is in Heaven, before it enters a body, it enjoys an intense, ecstatic relationship with G-d.  Nevertheless, the soul is sent down to earth in a body which conceals its relationship with G-d.  This is not without profit since, through this descent, the soul is able to carry out a mission in the physical world, which can eventually result in an even more intense relationship with G-d.  For G-d's innermost "desire" is for His mitzvot to be carried out specifically in the physical world.

This is the lesson from the requirement of first fruits being placed in a basket.  Although the fruits are the finest and first of the crop, they cannot achieve perfection without a basket.

Likewise, the Jewish soul, which is G-d's highest priority, cannot achieve perfection without coming down into a physical body, in a world of concealment and temptation, because it is precisely through that descent that an even greater ascent is achieved.

Source: Likutei Sichos Lubavitcher Rebbe vol 29

Also see: Yerida L'tzorich Aliya: Descent for the Purpose of Ascent

Friday, September 16, 2016

Remez!

One of the most interesting blog posts I read this week was the Geula Update from Rav Fish Ki Teitze which contained some fascinating insights into computers and the coming of Moshiach.  

Amongst other things, Rav Fish writes [translated by Yaak]: Going deeper to explain the connection between the kelipa of computers and the kelipa of Armilus who enclothes Mashiah: As it's known that according to the size of the kelipa, one knows the size of the holy spark inside. And the holy spark of computers is Mashiah - that is that computers came to the world at the End of Days since they are needed to be a support for Torah during the coming of Mashiah, and especially the Torah of "Remez".

So what is ''Remez''?  Remez is the different hints and allusions which are contained within the Torah. One of the methodologies the Torah employs to make these hints is gematria, the numerical value of the letters of the Hebrew alphabet.  See Chabad for more on this.


It is written, “For it is not an empty thing for you” [Devarim 32:47]. The numerical value of these words is equal to that of the term ''gematriot'' (numerical values). From here the book Tosefet Beracha deduces that the gematriot of the Torah’s words are not insignificant, “For it is not an empty thing for you.” Furthermore, even without this, we see that our Sages often took gematriot into account. Finally, gematriot are among the 32 methods of interpreting the Torah listed by Rabbi Eliezer, the son of Rabbi Yossi Hagalili. [by Rabbi David Pinto Shlita]

There are several different ways of calculating the gematriot of a word or phrase, I'm not going to go into them all here but above you can see a diagram of the basic values of the Hebrew letters.


I have a lot of information here in older blog posts which you can access by clicking the labels on GEMATRIA, TORAH CODES and VILNA GAON below this post.


Thursday, September 15, 2016

The Torah perspective on Moshiach and the ''end of the world''.



What is the end of the world going to look like?  How do ''good deeds' bring the Redemption? Will the end be violent or peaceful?  In this video from 2011 Rabbi Simon Jacobson discusses Moshiach and the Future Redemption.


 

Wednesday, September 14, 2016

The Unconscious Mitzvah

Art Gerhard Nesvadba


''....when you forget a bundle in the field...'' [Ki Teitzei 24:19]

Why should a person be blessed for performing a mitzvah if he unwittingly - and even unwillingly - drops money on the floor, which is later found by a poor person? [see Rashi v.19]

Chassidic thought explains that every Jew, regardless of his status and station, is essentially willing to do all that he is commanded to do by our Torah.  The fact that he might sometimes be influenced to do otherwise is because  his conscious state can be affected by external pressures that induce states of mind and even behaviour which is contrary to his essential nature [Rambam, Laws of Divorce 2:20]

Therefore, if he performs a mitzvah which was not consciously intended, it is nevertheless an act that is consistent with his inner, subconscious desire.  In fact, what has actually occurred here is that his subconscious mind has been able to influence his actions directly, without passing through the conscious state.

So, if a person drops money which is later found by a poor person, he has done an action which is commensurate with his true, inner desire to serve G-d, and therefore he is blessed because of it.

Based on Sefer Hama'amarim Mehukat vol 5 p 50 Lubavitcher Rebbe

Tuesday, September 13, 2016

A Guard Rail for Your Ego

Photo Geof Kern


When you build a new house, you shall make a guard rail for your roof... [Ki Teitze 22:8]

 A roof, being the highest part of any structure, alludes to the ego, which gives a person an elevated impression of himself.

Thus, in order to prevent a person from ''falling off his roof'' by allowing his feelings of swollen self-esteem to degenerate into selfishness, we are warned to ''make a guard-rail for your roof'' - to carefully control and temper the ego with ''guard-rails''.

Based on Likutei Sichos vol 24 p 140 Lubavitcher Rebbe


Friday, September 9, 2016

Q & A from Moshiach Video: Rabbi Alon Anava



Following on from yesterday's video on Moshiach, here are the questions and answers for this lecture.

A quote from the video ''Money is going to be worthless in a few weeks'' and at 27:20 he explains Planet X.


Sunrise over Bondi

If you are a sunrise watcher, have you noticed the extra red glow lately?  
Photo by Bondi Harvest 09/09/16 




Thursday, September 8, 2016

Do You Believe Moshiach Is Coming? - by Rabbi Alon Anava

This is a new shiur from Rabbi Alon Anava, recorded in Great Neck, although you may have heard him speak on this topic previously.
See comments for further information on this lecture.


One Small Step, One Giant Leap

Art - The Garden of Melancholia: Mike Worrall

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


There was once a tzaddik who became very depressed and melancholy. This depression caused the tzaddik great difficulty, and it became worse and worse. He fell into lassitude and heaviness, where it was literally impossible for him to move.

He wanted to make himself happy and uplift himself, but it was impossible for him to do anything. Whenever he found something that would make him happy, the Evil One would find sadness in it. Therefore it was impossible for him to do anything to make himself happy, since in everything he found sadness.

He pondered G-d's kindness that "He did not make me a heathen" and realized that this could be a source of great joy, without any sadness.

{The main thing is to make a small beginning. G-d said "Open for Me like the eye of a needle, and I will open for you like the gates of the Temple" [Shir HaShirim Rabbah 5:3]. Thus, no matter how low a person is, if he makes even a single motion to serve G-d, it is something very great on high, and it can bring him back completely. [Likutey Halakhoth, Tefillin 5:43]  The main thing is to make the first move. If one begins even a little bit, one can go very high}

When a person tries to find joy in something that he himself did, it is possible to find sadness in every joy. No matter what he does, he can find shortcomings, and he will not be able to uplift himself and be happy. But in the fact that "He did not make me a heathen" there is no sadness. This is from G-d, G-d made him the way He did, and had pity on him, not making him a heathen. Since this was G-d's deed, there are no shortcomings in it, and hence there is no defect in this rejoicing. No matter what, there is an unimaginable difference between him and an idolator.

The tzaddik began to make himself happy with this. He rejoiced and uplifted himself little by little, continuing more and more, until he came to such a level of joy that he was on the same level of joy that Moses experienced when he went on high to receive the Torah. Through this uplifting and joy, he was able to fly many miles into the supernal universes.

He saw himself, and he was very far from the place where he had been originally. This bothered him very much. He felt that when he descended, he would be very far away from his original place. When it was discovered that he had disappeared, people would consider it a great wonder. The tzaddik did not want such publicity since he always wanted to "walk modestly with G-d". [Micah 6:8]

The joy came to an end, since joy has a limit. Therefore, joy begins automatically and ends automatically. When joy begins to end, it ends little by little. The tzaddik therefore descended little by little, coming down from the place to which he had flown during his time of joy. He eventually returned to the place from which he had ascended. He was very surprised, since he was in exactly the same place where he had been at first.

He realized that he had returned to the exact same place where he had been at first. Looking at himself, he realized that he had not moved at all, or if he had moved, it had been at most by a hairsbreadth. The hair on the head is the gate to the intellect. In Hebrew, the word sa'ar (hair) and sha'ar (gate) are the same. Therefore, if a person improves himself by a hairsbreadth, it can bring him back completely. Similarly, if a person strays from G-d by a hairsbreadth, it can do much damage [Likutey Halakhoth, Choshen Mishpat, Nezikin 4:3]

He had moved so little, that no one other than G-d could measure it. The tzaddik was very surprised at this. Here he had flown so far, through so many universes, and at the same time, he had not moved at all. This showed him how precious in G-d's eyes is even the slightest motion.

When a person moves himself even a hairsbreadth in this world, it can be considered more than thousands of miles, and even thousands of universes. This can be understood when we realize that the physical world is no more than the central point in the midst of the spheres. This is known to masters of astronomy. Compared to the supernal universes, the entire physical universe is no more than a dot.

When lines extend from a single point...
When lines extend from a central point, the closer they are to the point, the closer they are to one another. The further they extend from the point, the further such lines get from each other. Therefore, when the lines are very far from the point, they are also very far from each other. This is true, even though near the central point, they are extremely close to each other.

If one imagined lines drawn from the earth to the upper spheres (the orbits of the planets around the earth: a relativistic geocentric view of the universe) one would see that even if one moved a hairsbreadth, the movement would be reflected as a motion of thousands of miles in the upper spheres. It would be in the same ratio as the spheres are higher than the earth. The spheres must be very huge, since there are stars without number, and each star is at least as large as our planet.

This is all the more certainly true when one considers the supernal universe, compared to which, even the highest astronomical spheres are like nothing. Therefore, the distance between these extending lines in the supernal world is without measure. A movement of less than a hairsbreadth, so small that only G-d can estimate it, can consist of a passage through thousands of universes and thousands of miles in the supernal worlds. How much more so is this true when one travels a mile or more to serve G-d.

Wednesday, September 7, 2016

Rabbi Kessin: 21st Century Final Part 11


To see previous lectures in this series, click on the KESSIN label below


 

Tuesday, September 6, 2016

3 Elul: Yarzheit Rav Kook


It was the first of Elul, 5695 [1935], when Rabbi David Cohen [known as ‘the Rav HaNazir’] arrived at the guest house where Rav Kook was staying in Kiryat Moshe.

Exactly twenty years had passed since their first transformative encounter in Switzerland. This time he held in his hands a special document to show his dying master.

For twelve years, the Rav HaNazir had labored to organize Rav Kook’s writings into a systematic, comprehensive work. As his revered master lay on his death bed, he showed him the beginning fruits of his labor - the title page of the first volume of Orot HaKodesh. Rav Kook rejoiced; and he shed tears.

On the day of his death, Rav Kook motioned to his son, Rav Tzvi Yehudah, to come close. “Please pay off any outstanding debts. I do not want to owe anyone, not even the smallest amount.” He then made a second request: “Please prepare my writings for publication. But take care that the only title given to me is ‘rabbi.'”

With great effort, Rav Kook turned his face towards the scholars in the room. When it became clear that his soul would soon depart, the people cried out, “Shema Yisrael!” Rav Kook whispered after them, “Shema Yisrael,” breathing his final breath with the word echad - one. “The Eternal is one.”

The Rav HaNazir wrote:
“When the Rav passed away, We heard a heavenly voice. The voice called out, “Haim, ad olam!” ‘Life, forever!’ Even after completing life in this world, the soul continues, and it grows even stronger, with blessing, in eternal life.”

[Stories from the Land of Israel. Adapted from Malachim Kivnei Adam, p. 420; preface to Orot HaKodesh, pp. 24, 30.]


Avraham Yitzchak HaCohen Kook was born on the 16th Elul 5625 (September 1864). On the day of his bris, he received a kippah as a gift. From that day on, his parents always kept a kippah on his head. Even while he was sleeping, Avraham Yitzchak's parents did not take the kippah off his head so that he should not be bareheaded - not even for a minute. The little boy would not fall asleep without his kippah. When he turned over and it fell off, he immediately woke up.

Avraham Yitzchak was four years old when he was brought to the cheder (school) in his home town of Geriva, to learn to read. The teacher offered him a siddur and turned to the page with the alef-bet. The child stubbornly refused to learn.

"Why won't you study?" asked the teacher.

"I want to learn from the big books" replied Avraham Yitzchak shyly.

"Which big books?" asked the teacher.

Avraham Yitzchak did not know how to answer. Instead he ran home and brought back a Shulchan Aruch, the Code of Jewish Law, and another large heavy book. The teacher smiled and said to the child: "If you want to be able to learn from the big books, you must first study from the small books." Avraham Yitzchak understood and began to read the alef-bet from the siddur.

In the same cheder, there was a class of older children who were studying Torah. Every Friday, these children were tested on the material they learned all week. One Friday, an interesting thing happened. One of the older children did not know the answer. There was silence. Sudddenly, the voice of a small boy from the youngest reading table was heard. It was the answer, spoken clearly and correctly. Avraham Yitzchak had been listening to the lessons of the older children and had understood them.

Little Avraham Yitzchak invented an unusual game to play with his friends in cheder. He arranged the children in rows. Each child had a knapsack on his back, as if they were getting ready for a long journey. Avraham Yitzchak was their guide. The small soldiers asked: "Where are we going?"

"To Israel, to Eretz Yisrael..."

*************************************

After many years of diligent study, Rav Kook was appointed as the rabbi of Zoimel, one of the small villages in Lithuania. After serving as rabbi of the town of Zoimel, Rav Kook was appointed the rabbi of a large city, Boisk. In Boisk, the Rav could sit and learn Torah for many hours each day. There was a time when he would learn 50 or 60 pages of Talmud in one day.

Many years passed before the Rav went to live in Eretz Yisrael. When the possibility of becoming the Rav of Jaffa arose, he refused all other appealing offers which came from European Yeshivot which asked him to be their Rosh Yeshivah or from great cities abroad, whose congregants wanted him to be their rabbi.

In addition, the congregation of Boisk refused to allow their rabbi to leave, until the Jews of Jaffa wrote to them explaining that the mitzvah of yishuv Eretz Yisrael, settling the land of Israel, takes precedence over everything else.

On Friday 28th Iyar 5664 (10 May 1904) Rav Kook went to live in Eretz Yisrael. He was received at the port of Jaffa with great honours and began his term as Rabbi of Jaffa. At that time, Israel was under Turkish rule and Jewish settlements were first being established. Jaffa was one of the main centers of Jewish settlement.

Hundreds of people from Jerusalem, Rishon LeZion, Rehovot and Petach Tikvah came to welcome the Rav and to form their own impressions of this unique figure, and his wife the Rabbanit Raiza Rivka.

The first World War broke out. The Rav had gone to Europe on shlichut, as an emissary for Eretz Yisrael, and could not return to his home in Jaffa because of the war. He stayed in London and served as a rabbi of the city. But he was constantly worried about the fate of his community in Jaffa and the hardships facing Jews in Israel which was then in a state of siege and famine.

After the war ended, the Rav returned to Eretz Yisrael. The Jews of Jaffa wanted him to continue as their rabbi. At the same time, the community of Jerusalem asked him to become their rabbi. The Rav debated this dilemma for quite some time. He knew that a small part of the Jewish community of Jerusalem did not want him as Rabbi. He did not want to be the cause of fights and arguments in the Holy City. On the 3rd Elul 5679 (29 August 1919), the Rav came to Jerusalem and only after a while did he bend to the will of the community, and become the rabbi of Jerusalem.

Here he established the centre of the world-renowned Yeshiva Merkaz HaRav, the "Centre of the Rav". Later, along with Rav Yaakov Meir Charlop, he instituted the Chief Rabbinate of Eretz Yisrael, with both rabbis acting as Chief Rabbi. All his time and effort was dedicated to the Rabbinate, the affairs of the community, and to the learning of Torah.

*******************************

The author, Tikvah Sarig, tells the following story about Rav Kook:

On the first Yom Kippur eve, after my father passed away, I was not yet five years old. Every morning since his death, my mother would wake me before dawn and wipe the sleep from my eyes with the same words: "Get up, my daughter, my neshama, my soul, to pray for the memory of your righteous father, the tzaddik".

What a tzaddik was, I did not know, but I imagined he looked like this: a kippah on his head, his beard long, his eyes warm and good, the palms of his hands soft, and his voice, melodic. Just like my father who was taken from me.

It was erev Yom Kippur. After the pre-fast meal, my mother took me to the house of Rav Kook. The sun was about to set. We marched quickly to the Rav's house. The streets were filled with worshippers, clad in white, hurrying to the synagogue to hear Kol Nidre, the opening Yom Kippur prayer.

Opening the door, we were welcomed by the fragrance and warmth of burning candles. Rebbetzin Kook and her daughter opened their arms to us and began to cry. My mother patted my head.

"Soon you will go into the Rav's study to receive his blessing" said the Rebbetzin.

With her words, my fear grew. I sighed loudly. Just then, the great door opened and from within, a righteous man, a tzaddik, came out. He was all dressed in white, his gartel was embroidered with gold. On his head he wore a white kippah; his beard was long. His eyes, warm and good, were looking at me with pity and kindness.

"Aba! Daddy!" I cried and clung closely to my mother, hiding my face in her dress, my limbs trembling. I heard my mother's voice through my tears: "Go my child. Receive a blessing from the honoured Rav!"

She led me a few steps towards him. The Rav took my small hands into his warm, soft ones.

"Do not cry, my child" he said, placing his hands on my head. "Do not be afraid of me. I was a friend of your father. Come here and I will bless you on this holy day."

The Rav's hands were soft and warm - just like my father's. His voice was melodic - just like my father's. I felt as if a river of kindness and warmth washed all over me - from my head to my toes - just like when I used to sit on my father's lap.

*********************************

Rav Kook was so righteous that he always forgave his enemies and even loved and blessed them.

*********************************

In his last days, the Rav became very sick. He suffered in terrible pain. It was difficult for him to learn, and it was difficult for him to hide his anguish from his students and relatives.

On the morning of the 3rd Elul, his condition became worse. Even though speaking was very hard for him, he strained himself and demanded of his family and students not to add any titles to his name on the cover pages of his books, not to eulogize him, telling them (do not call me) "Rabbeinu, our Rabbi, and not the "Chief Rabbi of Eretz Yisrael" - "Simply HaRav - the Rav".

A large crowd stood outside the house, where the Rav lay on his deathbed. He raised his eyes to the window in his room. Everyone in Eretz Yisrael knew that a great leader, a teacher, a man of wisdom, was about to leave the land he loved so much.

The Rav grew weaker by the hour. His family, relatives, and a number of his students gathered around his bedside. In his last hours, the Rav's face was turned towards the wall. His students knew that it was written in the Talmud: "If a man passes away with his face towards the wall - it is a bad sign, and if his face is turned toward the people, it is a good sign". With his remaining strength, the Rav struggled and turned himself to face the people. At the last moment, all those who were standing around the Rav broke out saying "Shema Yisrael".

At sunset, on the third day of Elul 5695 (Sept 1st, 1935) the Rav passed away. The news flashed through the Jewish nation with the speed of lightning. The backbone of the Jewish nation was broken. The Rav of the generation was gone, the Rav of the era, the Rav of Eretz Yisrael at the time of her rebirth.

Exactly 16 years (3rd Elul) after Rav Kook ascended to Jerusalem, he ascended to Heaven.

Source: Reprinted from "Stories from the Life of Rav Kook" edited and translated by Masha Fridman

More on Rav Kook at Rav Kook Torah

Monday, September 5, 2016

Peace

The month of Elul when the King is in the field. I was also in the fields yesterday: in Picton, on a farm, about an hour's drive from Sydney.



Friday, September 2, 2016

His Needs, Which He Is Lacking



It is written, “You shall lend him sufficient for his needs, which he is lacking” [Re'eh 15:8]

Rashi points out: “Even a horse to ride on and a servant to run before him.” 

In his book Ayelet HaShachar, the gaon Rabbi Aharon Leib Steinman Shlita notes that this passage deals with honor, not financial need.

This means that the mitzvah also consists of demonstrating honor to someone if honor is what he lacks.

A person once paid a visit to the home of the Chazon Ish. Upon leaving, the Chazon Ish accompanied him all the way outside, despite the fact that the person in question did not merit such honor. The Chazon Ish explained that it was precisely honor that he was lacking.

Source: Rabbi David Pinto

Wednesday, August 31, 2016

Rabbi Kessin on Moshiach ben Yosef



This shiur by Rabbi Mendel Kessin was recorded in Israel in September 2015. Some very interesting facts about Moshiach ben Yosef, I think you'll enjoy this one.

The Secrets of the Torah are Revealed to Him

From the Teachings of the Gaon and Tzaddik Rabbi David Hanania Pinto Shlita

It is written, “See, I set before you today a blessing and a curse” [Re'eh 11:26]. It would appear that the term “see” is redundant here, for can one see a blessing or a curse?

However the term re’eh [“see”] has the same numerical value, including the word itself, as raz [“secret”]. This means that whoever wants to search for and discover the Torah’s secrets will find them, and its mysteries will be revealed to him, as King David said: “Unveil my eyes, that I may perceive wonders from Your Torah” [Tehillim 119:18]. 

However one who does not want to discover the Torah’s secrets and puts no effort into it, even if he studies the same passage with his friend, will not discover what his friend does. 

King Solomon said, “If you seek her like silver, and search for her as for hidden treasures, then you will understand the fear of Hashem and discover the knowledge of G-d” [Tehillim 2:4-5]. 

To what can this be compared? It is like someone who loses something and becomes distraught over ever finding it again. When does he stand a chance of finding it? Only when he looks everywhere for it. However if he stays home and whines about it, without looking, the lost object will not reappear on its own.

The same applies in regards to Torah. A man cannot understand it and will not find the treasures it contains if he does put an effort into looking for them. The Mishnah teaches, “If a man says to you, ‘I have labored and not found,’ do not believe him. If he says, ‘I have not labored but I still have found,’ do not believe him. If he says, ‘I have labored and found,’ you may believe him. This is true in regards to words of Torah” [Megillah 6b]. 

This teaches us that nobody can understand the Torah unless he puts an effort into it. As the Sages say, “Whoever occupies himself with the Torah merits many things. … The secrets of the Torah are revealed to him” [Pirkei Avoth 6:1].

Tuesday, August 30, 2016

Fluid Movement

Art: Xetobyte

We are all connected, like a single, fluid mass, and this is why we are able to help each other change. 

When one of us begins moving forward, everyone else is pulled along. 

But if you yourself are standing still, how can you expect to push someone else ahead? 

If you need to help someone else overcome his fault, first find that flaw within you. Move forward in that area, and then you can pull along the other guy. 

Source: Maamar of Lubavitcher Rebbe [Chabad]

Monday, August 29, 2016

Rabbi Mendel Kessin 21st Century Part 10


The Hidden History of Eisav... and America today...



To see previous lectures click on the KESSIN label below

Individual Tests



''...for the Lord, your God, is testing you...'' [Re'eh 13:4]

One of the basic teachings of the Torah is that God does not expect of a human being anything which is beyond the human capacity to carry out.  This is quite understandable, for even a human being, who is very far from absolute perfection, would not expect of a tool that he has fashioned any more than he has put into it.

Certainly God, the Creator of man, knows man's capacities.  From this, it immediately follows that when a person faces any kind of a test of faith, it is certain that he has been given the capacity to overcome it.  And the more difficult the test, the greater are the individual's capacities.

The reason that an individual is tested is not because God wants to know how he will acquit himself, but in order that this person be afforded the opportunity to realize his potential, even that which is unknown to him.

And when one's potential capacities are released and activated, they become part and parcel of his or her arsenal, to be used for personal as well as communal benefit.

Source: Excerpt from a letter of the Lubavitcher Rebbe

Sunday, August 28, 2016

Red Moon Over Manhattan

I can't believe I missed this one - better late than never!   Photo shows the red moon over Manhattan on the night of August 24.  Photo by Jennifer Khordi.


Why is it red?  Probably because Nibiru is reflecting it's redness upon it.

Story: Daily Mail

Thursday, August 25, 2016

Final Credits

Artist Unknown

Every commandment that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the Lord swore to your forefathers. [Eikev 8:1]

The lesson that one who completes a mitzvah is credited with it [see Rashi] is particularly apt for our generation.

For according to all the signs which were given by our Sages, we are presently in the last generation of exile, which will become the first generation of redemption.

Thus, it is greatly encouraging to know that despite the fact that the Torah study and observance of mitzvot in previous generations greatly surpassed that of our more humble efforts, nevertheless one who completes a mitzvah is credited with it.  

Mashiach will come in the merit of our mitzvot, which are performed in the last moments of exile.

Based on Likutei Sichos vol 9 pp 104-5 Lubavitcher Rebbe

Wednesday, August 24, 2016

Rebetzin Esther Jungreis a''h


Very sad to hear about the passing of Rebbetzin Esther Jungreis, whose articles I have blogged from time to time, and who was one of the greats in Kiruv work. Click on the JUNGREIS label below to see past blogs.

The levayah will take place on Wednesday morning, at 11 o’clock, at Agudath Israel of Long Island, located at 1121 Sage Street in Far Rockaway, NY.

See Matzav and The Yeshiva World for more about her life and holy work.

Tuesday, August 23, 2016

Sunday, August 21, 2016

The Life of the Tzadik

Art Baruch Nachshon

''From there, they journeyed to Gudgodah, and from Gudgodah to Yotvath..'' [Eikev 10:7]

Rashi: And at Moserah, you made a great mourning for the death of Aaron, which was the cause of this [your retreat], and it seemed to you as though he had died there. Moses juxtaposed this reproof with the breaking of the tablets to indicate that the death of the righteous is as grievous to the Holy One, blessed is He, as the day the tablets were broken...

Why is a tzadik [Aaron] compared to the tablets?

The writing on the tablets represented the ''soul'' of the tablets, and the tablets themselves, their ''body''.  The fact that the Ten Commandments were engraved into the tablets, and not merely written onto them, means that the words and the tablets [''soul'' and ''body''] became one single, indivisible entity.

Likewise in the case of a tzadik, it is not merely that his soul interacts with his body, but that the tzadik's physical life is totally at peace with his soul such that ''the life of the tzadik is not a physical life, but a spiritual life''.

Based on Likutei Sichos vol 14 pp 32-34 Lubavitcher Rebbe

Friday, August 19, 2016

The 15th of Av: Love and Rebirth


The Jewish mini-holiday of Tu B’Av

The 15th of Av is undoubtedly a most mysterious day. A search of the Shulchan Aruch [Code of Jewish Law] reveals no observances or customs for this date, except for the instruction that the tachanun [confession of sins] and similar portions should be omitted from the daily prayers [as is the case with all festive dates], and that one should increase one’s study of Torah, since the nights are begining to grow longer, and “the night was created for study.” And the Talmud tells us that many years ago the “daughters of Jerusalem would go dance in the vineyards” on the 15th of Av, and “whoever did not have a wife would go there” to find himself a bride.

And the Talmud considers this the greatest festival of the year, with Yom Kippur (!) a close second!

Indeed, the 15th of Av cannot but be a mystery. As the “full moon” of the tragic month of Av, it is the festival of the future redemption, and thus a day whose essence, by definition, is unknowable to our unredeemed selves.

Yet the unknowable is also ours to seek and explore.

Source and more  click here

Thursday, August 18, 2016

Making Room for God

Photo: Source unknown


''You shall love Hashem,  your God'' [Va'etchanan 6:5]

Every individual, remarked the Dubno Maggid, is required to love Hashem with all his heart.  In order to do this, he must remove all negative and sinful thoughts from his heart.

To what can this be compared?  - to a farmer who arrived in a city on the market day and quickly sold all of his merchandise.

Now that he had a large sum of money in his possession, he decided to buy himself an elegant outfit, the type customarily worn by the city dwellers.  He entered a store that sold expensive silk garments and was given one to try on. The garment seemed too small, however, as the farmer was unable to get his arm into the sleeve.

''The garment that you have given me is too small'', said the farmer to the storeowner.

''The garment is exactly your size,'' laughed the storeowner, ''but before you try it on, you must first remove  your heavy farmer's coat.''

Only after a man removes all the wicked thoughts from his heart, explained the maggid, can there be room in his heart to love Hashem properly.

Source: Rabbi Yisroel Bronstein

Wednesday, August 17, 2016

Moments Before The End And Moshiach

Rabbi Mizrachi's latest shiur - all about Moshiach.  Great for beginners or anyone needing reassurance.


The Power of Pain

A 75-second revelation from Rabbi Simon Jacobson

Tuesday, August 16, 2016

The Hidden Treasure



Art: Dima Dmitriev


''And from there you will seek the Lord your God, and you will find Him...'' [Va'Etchanan 4:29]

Chassidic thought teaches that in order for any entity to exist at all, God must renew it continually, by enlivening it with a spark of His own Existence.  Without being connected to God - the True Existence - the entity is unable to exist.  Thus, even the forces of evil must contain a Godly spark that enables them to exist.

But why, then, is it possible for the forces of evil to conceal this presence of Godliness within them?  

The answer is: To make possible the amazing elevation that can be reached through teshuvah.

When a person has regressed to a very low spiritual state, the Torah teaches us that ''from there [i.e. from amidst the forces of evil] you will seek God''.  

This teaches us that the Godly revelation which a person reaches through teshuvah is disproportionate to the effort involved, like ''finding'' a previously hidden treasure, as the verse states ''And you will find Him''.

Source: Lubavitcher Rebbe: Based on Ma'amer ani Ledodi, Shabbos Parshas Re'eh 5747

Monday, August 15, 2016

Act Like It Already Happened



''...there is none else besides Him.'' [Va'Eschanan 4:35]

In truth, even the creations do not exist in their own right, as it appears to our eyes.  We perceive it that way because we do not see Godly energy.  However, from the perspective of the Godly energy which enlivens us, our existence is totally nullified into absolute nothingness, like a ray of light inside the globe of the sun....  Thus it follows that there is no existence at all other than that of God.

Even in the current period immediately preceding the true and complete Redemption, the way a person acts in day-to-day life should resemble life as it will be during the actual Messianic Era.

One of the most fundamental aspects of the future era is that there will be the fullest expression of the verse ''You were shown [the heavens] in order [for you] to know that God is God.  There is none other besides Him''.  i.e. it will be revealed throughout the entire world that ''there is none other besides Him'' - that there is no existence other than God.

It is this kind of feeling which is required too in our daily lives now:  A person should feel literally, in every part of his life, that ''there is none other besides Him''.  In other words, not only should one's worldly pursuits be done for the sake of a Godly purpose - i.e. that one feels the dichotomy between the ''worldly'' and the ''Godly'', but one nevertheless dedicates his worldly activities to a higher purpose.  

Rather, one should feel the Godly identity of the world matters themselves. Consequently, he will not even become aware of any existence other than that of God, since he feels that ''there is none other besides Him''.

Freely translated from Sichas Simchas Torah 5752 - Lubavitcher Rebbe

Saturday, August 13, 2016

The Subterranean Beis Hamikdash: Where is the Aron?



Summary:

This class was presented by Rabbi Y. Y. Jacobson on Sunday morning, 25 Tamuz 5776, July 31, 2016, at Ohr Chaimshul, Monsey, NY. It explains the reason the Rambam gives us an unusual history lesson about the Holy Ark in his halachik work. ​"W​hen ​K​ing Solomon built the Holy Temple, knowing that it was destined to be destroyed, he built a place in which to hide the Ark, [at the end of] hidden, deep, winding passageways.” It was there that King Josiah placed the Ark twenty-two years before the Temple’s destruction.

The Beis Hamikdash in Jerusalem was built by King Solomon in the year 2928 from creation (833 BCE), and was destroyed 410 years later, on the ninth day of the month of Av, by the armies of the Babylonian emperor Nebuchadnezzar. Seventy years later it was rebuilt; the second Temple stood for 420 years, until its destruction by the Romans, also on the ninth of Av, in 3829 (69 CE).

From the Rambam's words about the Ark we discover that the core of the Temple was never destroyed. What is more, it means that the first, second and third Temples are not three different structures, but the continuum of a single edifice. in this class we also discover why we allow ourselves to make such destructive mistakes. It turns out we are the ones who do this to ourselves for a very healing reason.

Friday, August 12, 2016

Perseid Meteors and their Torah Code



Astronomers predict that there could be twice as many meteors as usual during the climax of the stunning Perseid meteor shower. 

Stargazers could see up to 200 meteors an hour during the so-called outburst at the peak of the annual shower tonight into tomorrow morning.