Sunday, July 7, 2019

The Sound of the Earthquake: The Voice of the Earth


Everyone has heard about the massive earthquakes that hit Los Angeles on July 4 and subsequent even bigger aftershocks more recently.

The quakes came during the Parsha of Korach, where the ground opens up and swallows the evil ones.  Thankfully no-one died as a result of the quakes [or so I read, whether that is actually true or not I do not know], but the ground did open up in several places.

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

The Israeli city of Tzfat has suffered several devastating earthquakes. After one of them in the year 1839, the Chassidic Rabbi, Rebbe Avraham Dov of Avritch, said the following: "This catastrophe is a sign of the redemption. The Talmud in Sanhedrin alludes to the time when the Mashiach will redeem us. He will come when 'This gate shall collapse, be rebuilt, collapse, be rebuilt again and again, until there will not be enough time to rebuild it before the Mashiach comes.' The word gate in Hebrew is _sha'ar_. These same three (Hebrew) letters when reshuffled, spell the word _ra'ash_ (meaning earthquake)...May this be the last 'collapsing of the gate' mentioned in the Talmud, and may we soon see the final redemption in our time - Amen."  Source:  God and Earthquakes

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

"V'Chol Yisroel Asher Sevivoteihem Nasu L'Kolam" - all of Bnei Yisroel that were around them ran from the voice [Korach 16:34]. Which voices were they running from? The Mizrachi says it could not have been from the screaming of the people falling into the open earth or else all the people would run towards the voices to see this strange event, and not away from it. Instead he says it was from the booming noise of the earth opening up. 

The Tosfos Yom Tov says that the voice was that of the earth speaking and announcing that the sinners were swallowed alive and still living inside the bowels of the earth. He brings proof from the pasuk that says [Korach 16:30], "U'Phatzta HaAdama Et Piha" the earth opened its mouth. The word Phatzta implies that it opened its mouth to speak because the word that is used in this parsha to describe the opening of the ground is "VaTiftach HaAretz Et Piha". 

Maybe this would explain the mishna in Pirkei Avos [5:8] that says that one of the ten things created Erev Shabbos Bein HaShmashos was "Pi HaAretz" - the mouth of the earth that swallowed Korach. if it meant the crack in the earth then why would this be a special creation? The earth splitting was not a one time event and happens from time to time. Moreover, a crack is not a creation. Maybe it means the mouth of the earth that spoke, similar to another creation in this mishna, the mouth of the donkey of Bilam who spoke.

Friday, July 5, 2019

Gimel Tamuz and the World of Lies around Us

Art Robert Kremnizer


Seems I can't even leave the internet for a few days before someone posts something deliberately provocative designed to bring me back !   This is just a special blog post in honour of the yarzheit of the Lubavitcher Rebbe: Gimel Tamuz [3 Tamuz].  

I was spurred to post it due to something I just read on another blog which made me very upset.  

People who did not grow up with the Rebbe should really not make ridiculous statements about him.  I will not link to the ridiculousness, but I will post my own evidence to wipe out their nonsense.  

As it was the Lubavitcher Rebbe who gave me a bracha to blog, I cannot let lies and mistakes be published on the internet without standing up for the truth.

What did the Lubavitcher Rebbe say about Gog u Magog?

You can hear for yourself, in this video:




What did the Lubavitcher Rebbe say about the Holocaust?  Read it for yourself here at Chabad.

Did the Rebbe foresee another ''Moshiach'' 30 years ahead?  [hey it's not 30 years it's only 25 years but I am quoting the nonsense].....  No he did not,   I believe he WAS the Moshiach of that generation.  We did not merit to receive the Moshiach back then, and so here we all are today, 25 years on.   The Rebbe still appears in dreams - to give chizzuk to many people around the world, Jews and nonJews - just last week a close friend of mine whose mother passed away had a wonderful dream of the Rebbe.  

Whoever will be the Moshiach, will be as great a tzaddik as the Lubavitcher Rebbe, and may we see the revelation speedily in our days.


Monday, July 1, 2019

The Greatness of Torah Part 2

Rabbi Mendel Kesssin




To see Part 1 click on the KESSIN label below

Created at Twilight



"But if Hashem will create a phenomenon, and the earth opens its mouth and swallows them" [Korach 16:30]

Rashi cites the Gemara in Maseches Sanhedrin [110a]: "If the mouth of the earth is a creation from the six days of Creation," said Moshe Rabbeinu, "then fine. But if not, may Hashem create one!"

Why, asked the Chasam Sofer [R' Moshe Sofer], did Moshe Rabbeinu have any doubt as to whether or not the mouth of the earth had been created during the six days of Creation?  For Chazal state [Avot 5:9] explicitly:

Ten things were created at twilight on the eve of the first Sabbath:
the mouth of the earth
the mouth of the well
the mouth of the ass
the rainbow;
the manna;
Aaron's staff;
the Shamir, writing;
the inscription on the tablets of the Ten Commandments;
and the tablets themselves. 

How then could Moshe have overlooked this Mishnah?
One of the ten things enumerated by Chazal, answered the Chasam Sofer, was "Moshe's grave".  This grave, whose location is unknown, was also created at twilight of that erev Shabbos.

Hashem therefore concealed all ten things from Moshe so that he would not hear of his own passing.  Thus, Moshe had to request "If the mouth of the earth is a creation from the six days of Creation, then fine. But if not, may Hashem create one!"

Source: Rabbi Yisrael Bronstein

Thursday, June 27, 2019

Prediction: Second Elections Will Fail -Gog u Magog by Tishrei


Rabbi Yekutiel Fish, an expert in Jewish mysticism who blogs in Hebrew under the title ‘Sod Chashmal,’ told Breaking Israel News that the final redemption is very close indeed. He also noted two clear signs that this is so, signs that will be seen in newspaper headlines.

 “According to our calculations, there will be a war by the end of the summer, certainly before the Jewish high-holidays,” Rabbi Fish said.

One of his calculations was based on a section of the Talmud.

The disciples of Rabbi Yossi the son of Kisma questioned him, asking when the son of David (the Messiah) will appear. And he answered: I am afraid you will request from me a sign as well. And they assured him that they would not. He then said to them: When this gate will fall, be rebuilt and fall again, be rebuilt again and fall again. And before it will be rebuilt for the third time the Messiah will appear. Tractate Sanhedrin (78a).

Rabbi Fish explained that the term שער (gate) refers to government or leadership, as seen in a verse in Deuteronomy.

You shall appoint magistrates and officials for your tribes (gates), in all the settlements that Hashem your God is giving you, and they shall govern the people with due justice. [ Shoftim 16:1]

Read the entire article at Breaking Israel News

Wednesday, June 26, 2019

Reincarnation and Souls


Art Carolee Clark

Questions and Answers from Rabbi Yitzchak Ginsburgh of the Gal Einai Institute


Q: When people see a deceased relative in a dream, is it their own reflection or is it more objective? Is this real communication?

A: It depends. If the person is a tzaddik, it is a real communication. If it is a regular person, it can be something just within himself.


Q: Is there an ongoing subconscious dialogue with the deceased, such as family members? Is it a only in one direction or are the deceased aware, as well?

A: Certainly it is a two way street. Parents are always connected to their children whether they are alive or in the higher world. They are here, they look and take interest in everything that happens in the family. The Rebbe used to write that when the family member has a happy occasion, they know.


Q: If the soul reincarnates, it is still connected?

A: if the soul reincarnates in a different person, there is a distance, but there is still a connection. In physics, it is called entanglement. יי


Q: I was wondering if one’s family members in this life are specifically connected to one’s soul and were connected in previous gilgulim (and will be in the world to come) or if it is more “incidental” so to speak and the souls of one’s family change.

A: According to the Arizal, in the more recent generations, there could be less connection at the source between souls of family members. Certainly, though, there is a connection and a definite rectification in their relationship.


Q: Is there any usefulness in bringing out events in one’s previous life in order to rectify?

According to the Ba’al Shem Tov, it is not appropriate for an individual to try to discover his reincarnations. A person’s service of G-d must be done with temimut, simplicity. This is one of the basic foundations of Judaism. The more that a person connects to G-d on a level of simplicity, the more simcha, joy, he experiences. Joy is the inner trait of Binah, the beginning of the left line of the sefirot. Simplicity, temimut, is the inner trait of hod, which is the bottom of the left line. The joy of Binah spreads down to the simplicity of hod. This is the source of happiness in life. It is not important for a person to know specifically what level he is on, or what reincarnation he must rectify. If his focus is on the fulfillment of Torah and mitzvot, the rectification process will take place without his specific awareness. This is a much more practical way for a person to function in his daily life, and his ultimate goals and rectifications will be accomplished with more joy.

The Wedding Singers


From the Persian Gulf.... to a Persian wedding.... in Los Angeles.

Australian brothers Mendel and Zalman Simons perform Chaim Shel Shalom backed by the YJP Acapella Group. Arranged and conducted by another Aussie, Aron Niasoff.

I just happen to think this is fabulous.


Tuesday, June 25, 2019

How Can Iran ''Destroy the World''?



Hat tip: Joe


We are all familiar with the Yalkut Shimoni prophecy of the King of Iran destroying the world:

A piece of rabbinic literature [written 800 years ago] known as the Yalkut Shimoni touches on many future scenarios both for the nation of Israel and for the world. In its section on the biblical Book of Isaiah and the prophecies contained therein, a rabbi cited by the Yalkut Shimoni states:

 “That the year the Messiah will arrive when all the nations of the world will antagonize each other and threaten with war. The king of Persia (Iran) antagonizes the King of Arabia (Saudi Arabia) with war. The King of Arabia goes to Edom (The Western Countries, headed by USA) for advice. Then the King of Persia destroys the world. And all the nations of the world begin to panic and are afraid, and Israel too is afraid as to how to defend from this. G-d then says to them “Do not fear for everything that I have done is for your benefit, to destroy the evil kingdom of Edom and eradicate evil from this world so that the Messiah can come, your time of redemption is now.”

But while most of us have thought this would be by way of nuclear weapons, there is a far easier way for them to do it.

As reported by Peter Hartcher in the Sydney Morning Herald today, all Iran needs to do is block oil exports through the Persian Gulf.  Australia, it seems, is the most at risk, having the least amount of oil stockpiled if such a blockage should take place.

The US itself is far less vulnerable - it now imports only a tenth of its oil needs - and could much better withstand disruption to its supply.


From Donald J. Trump ‏Twitter Verified account @realDonaldTrump 13h13 hours ago - China gets 91% of its Oil from the Straight, Japan 62%, and many other countries likewise. So why are we protecting the shipping lanes for other countries (many years) for zero compensation. All of these countries should be protecting their own ships on what has always been....

Opposition to Trump, Netanyahu's Election Failure and Iran's Fall


New shiur from Rabbi Mendel Kessin - [may be some audio issues, trouble with microphone]


Monday, June 24, 2019

The Sins of the Father

Art: Marianne Caroselli

"He reckons the fathers' transgression to the sons' account, up to the third and fourth generations" [Shelach 14:18]

In explaining how children can be punished for the sins of their parents, R' Berechiah HaNakdan recounts the following parable:

A hungry wolf met a fox and desired to devour it.

"Why would you want to devour me?" asked the sly fox.  "I am thin and have few bones... go and devour a fat-fleshed human, and you will enjoy the feast."

"I cannot devour a human" replied the wolf, "as the verse states "Of every beast I will demand it" [Bereishis 9:5] - [this verse warns beasts against killing people - see Rashi there]

The fox cackled and said "You have nothing to fear, for it is not you who will receive the punishment, but your children, as the verse says "He reckons the fathers' transgression to the sons' account."

The wolf was persuaded by the fox, and it began to search for a human.  On the way, it fell into a trap laid by hunters.  The wolf began yelling for help.  When the fox heard the calls of the wolf, it carefully approached the wolf.

"You liar!" screamed the wolf.  "Did you not say that only my children would get punished for my sins?"

"Fool that you are" replied the fox, "You are also not getting punished on account of your own sins, but for the sins of your fathers."

"How could that be?" screamed the wolf....."Why would I suffer for what others have done?"

"And why did you set out to devour humans?" queried the fox.  "Was it not because you were counting on the fact that it would be your children who would suffer for your sins? Since you felt it was fair that your children bear your sins, it is only fitting that you bear your fathers' sins!"

A child, concluded R' Berechiah, is only punished for his father's sins if he is guilty of the same sins.  This is because an individual's punishment is meted out measure for measure. When someone emulates the sinful ways of his father, without concern that his children will receive punishment on account of his sins, he too gets punished for the sins of his fathers.

If this is true of the negative, how much more so is it true of the positive: when a righteous son follows in the ways of a righteous father, he will certainly be rewarded for the good deeds of his father!

Source: Rabbi Yisrael Bronstein

Thursday, June 20, 2019

G-d in Nature



Signature of G-d in the Universe 
by Yosef Sebag, physicist, electrical engineer 

Did the Creator of the universe attach his signature in nature? Modern science has unlocked much of the mysteries of the universe. We have probed the atom, studied the cell, and peered out to the far edges of the observable universe. Surely if such a signature exists, we should have found it by now.

Read it at Daf Yomi Review

Out of Order



Teshuvah has the power to wipe away a person's past deeds, and transform him into a new person.

This is the inner reason why the account of the Second Pesach offering [Beha'alotecha 9:2] - which represents the concept of correcting and compensating for the mistakes of the past - was recorded out of chronological order, because teshuvah has the power to re-arrange a person's life ''out of chronological order'', wiping away his past mistakes.

Based on Likutei Sichos Lubavitcher Rebbe

Wednesday, June 19, 2019

The Greatness of Torah Part 1

New Rabbi Kessin shiur

The Greatness of Torah Part 1

Gog u Magog and the 400 Year Anniversary of the ''Kli Yakar''


Many of us believe that currents events involving Iran / US are the beginnings of the final war of Gog u Magog.


The following text is by R' Dan Stochel

The geographical location was actually revealed for the start of the War of Gog and Magog, according to the Great Torah Sage, Rabbi Shlomo Ephraim Zatz"l from Luntschitz, Poland - a major Torah commentator known as the "Kli Yakar" who was niftar [passed away] in 1619.

In his holy book "Kli Paz," meaning "Vessel of Pure Gold" he wrote that the war of Gog and Magog will be centered around the area he calls: "the Hormuz."

Kli Paz was also written by another major mekubal - Kli Yakar the Gaon Aran Tzuba HaRav Shmuel Lanaiado from Venice. He also lived almost 400 years ago 1603-1657. He was a chaver of HaRav Chayim Vital and HaRav Galanti and the Holy Alshich in the Arizal's time. He saw these events and wrote them down in his commentary on Isaiah chapter 34.

As Chief Rabbi in Israel over 400 years ago, he wrote, ''there will be a great sacrifice in Basra'' quoting Isaiah chapter 34:1-13 about the last days during which the war of Gog and Magog should occur in a place nearby Basra named "Hormuz."

And the Navi Isaiah's 34:1-12, 63:1-6 foresaw "A sacrifice to Hashem is in Basra and it is a great slaughtering in the land of Edom" meaning to say that this will occur 'from above and descend,' many huge "Re'amim" roaming warrior-like beasts (aircraft/drones) and with them "Abirim" like powerful healthy bulls --(aircraft carriers) since the day of vengeance is for G-d and it is very near the completion of years of Hashem defending-protecting, fighting for Zion.

And the statement, ''the animals will descend with them'' means there will be many kings among the remaining nations whom will join with Edom (America) to help him (Trump) facilitate this slaughtering/sacrifice to Hashem in Basra - a country some distance from Bavel (modern-day Iraq) whose name is Basra and it is adjacent to Ashur (Syria) and Persia (Iran) in between the boundary of the land of Edom - called "Hormuz" - and today (Kli Yakar's time) it is under the rulership of Yishmael... "blessed is the one who knows the truth of these matters.״

However, it will be there in (the straits of) Hormuz where will be the Final War in the End of Days.

וְהֶרְאוּנִי דָּבָר מַבְהִיל בְּסֵפֶר 'כְּלִי פָּז' מִבַּעַל הַ'כְּלִי יָקָר' שֶׁהָיָה רֹאשׁ הָרַבָּנִים בְּאֶרֶץ יִשְׂרָאֵל לִפְנֵי כְּאַרְבַּע מֵאוֹת שָׁנָה (ישעי' לד) שֶׁהַ"זֶבַח לַה' בְּבָצְרָה" שֶׁיִּהְיֶה בְּמִלְחֶמֶת גּוֹג וּמָגוֹג יִתְרַחֵשׁ בְּמָקוֹם עַל יַד בַּצְרָה שֶׁשְּׁמוֹ הוּרְמוּז. וְנָבִיא אֶת דְּבָרָיו "כִּי זֶבַח לַה' בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם, וְיָרְדוּ רְאֵמִים עִמָּם וּפָרִים עִם אַבִּירִים וְגוֹ', כִּי יוֹם נָקָם לַה' שְׁנַת שִׁלּוּמִים לְרִיב צִיּוֹן". וְאָמַר "וְיָרְדוּ רְאֵמִים עִמָּם וְכוּ'', לְהַגִּיד שֶׁהַרְבֵּה מְלָכִים מִשַּׁאר הָאֻמּוֹת יִתְחַבְּרוּ עִם אֱדוֹם לְעָזְרָם. "כִּי זֶבַח לַה' בְּבָצְרָה", מְדִינָה יֵשׁ רָחוֹק מִבָּבֶל שְׁמָהּ בָּצְרָה, וְהִיא בֵּין גְּבוּל אֲשׁוּר וּפָרַס וּבֵין גְּבוּל אֶרֶץ אֱדוֹם, הוּרְמוּז, וְהִיא הַיּוֹם תַּחַת מֶמְשֶׁלֶת הַיִּשְׁמָעֵאלִים. וּבָרוּךְ הַיּוֹדֵעַ אֲמִתָּתָם שֶׁל דְּבָרִים, אוּלַי יִהְיֶה דֶּרֶךְ שָׁם הַמִּלְחָמָה בְּאַחֲרִית הַיָּמִים

Furthermore, during the Brit Bein Habitarim Hashem guaranteed to Avraham that his descendants would be freed from exile after 400 years!

This took place when Avraham was over 70 years old as is the present age of medinat Yisroel.

Moreover, when the current events with Iran's series of acts of terror and then openly blowing up 4 oil tankers (Re'amim) the latest two in the straits of Hormuz for all the world to see -- that intriguingly occurred exactly this year - the 400th year anniversary of the Kli Yakar's petirah in 1619!

It's no coincidence then that, Avraham and Lihavdil the Medinah, were both born in 1948 a time when what I call the "pre-redemption" process began.

Kli Yakar


Thursday, June 13, 2019

Two Moshiach Lectures


Two shiurim from Rabbi Shimon Kessin [brother of Rabbi Mendel Kessin] - thank you Leah for the links, for some reason these did not come up on my feed even though I am subscribed.

Purifying the Messiah




Messiah and Torah


Wednesday, June 12, 2019

The Tainted Lineage of Moshiach


Rabbi Yitzchak Breitowitz: The Tainted Lineage of Moshiach: Goodness in the Guise of Impropriety



A Collective Responsibility

"A man or woman who commits any of man's sins.... they shall confess their sin.... he shall make restitution for his guilt."   [Naso 5:6,7]

One erev Yom Kippur, R' Moshe Chagiz delivered a derashah in which he said "In Parshas Naso it states: "A man or woman... they shall confess... he shall make restitution for his guilt". The verse begins in the singular, switches to the plural, and then concludes by reverting to the singular. This is to teach us that all Jews form one nation and we are all responsible for one another.

"They shall confess" - on Yom Kippur, an individual is not only required to confess his own sins, but even the sins of his fellow Jew.

To what can this be compared? To a group of individuals who set sail together on a large and magnificent ship. Each one of the passengers received his own quarters for the duration of the trip.

When they had reached the very heart of the sea, one of the passengers began to drill a hole in the wall of the ship.

"What are you doing?" yelled his friends. "You are going to sink the ship!"

"Why is this any concern of yours?" he asked them. "I am making a hole in my quarters, not yours."

"All Jews are responsible for one another" concluded R' Chagiz. "If one Jew sins, the entire Jewish nation is held accountable."

"It is incumbent upon every Jew to keep this great responsibility in mind."

[written by Rabbi Yisrael Bronstein]



If you can understand the above words, you should also be able to understand the entire Torah, which can be summed up in these words from Hillel: "What is hateful to you, do not do to your neighbor: that is the whole Torah while the rest is commentary".

It sounds so simple, and yet so many have so much trouble with it. It seems to be the hardest thing of all for so many Jews.

If you call yourself a "Torah-observant Jew", but you still treat others badly, then I would like to suggest to you that you are not what you claim to be. What is the point of doing all the mitzvos if you cannot even achieve the basic criteria for a "Torah Observant Jew" ?

One of the first questions we are asked upon death is "were you honest in business" - and the answer to that question can tell us a great deal about how we treated others. If you knowingly cheated someone, overcharged him or short-changed him, you are treating him with the utmost disrespect. You are harming him financially, you have lied to him, you have deceived him. You have behaved in a manner totally contrary to Torah - because it can only be assumed that you would not treat yourself that way, and yet you find it okay to do so to others. If you sincerely did not do to others what is hateful to you, you would never even consider cheating in business affairs.

Monday, June 10, 2019

A Sign Predicted 40 Years Ago



Israeli site Sod1820 is reporting that 40 years ago, Rabbi Kadouri zt''l predicted that before the coming of Moshiach, there will be an election and they will not be able to form a government.


Friday, June 7, 2019

The Shavuot Departure of the Baal Shem Tov


[Shavuot is the Yarzheit of the Baal Shem Tov]

Biographical note: Rabbi Yisrael ben Eliezer [18 Elul 1698-6 Sivan 1760] - the Baal Shem Tov ["master of the good Name"] - a unique and seminal figure in Jewish history, revealed the Chassidic movement and his own identity as an exceptionally holy person, on his 36th birthday, 18 Elul 1734. He wrote no books, although many claim to contain his teachings. One available in English is the excellent annotated translation of Tzava'at Harivash, published by Kehot.

* * *

Following the revelation of Rabbi Israel ben Eliezer, the Baal Shem Tov, on 18 Elul 1734, as a great Jewish leader and mystic, many of the Jewish community, especially in Poland, became followers of the Chassidic path of Judaism. Twenty-six years later, the time arrived all too soon for the Baal Shem Tov to pass on to the next world.

For Passover 1760, Rabbi Pinchas of Koretz, came to visit his Master, the Baal Shem Tov. On the afternoon preceding the festival, Seventh Day of Passover, Rabbi Pinchas was feeling weak and decided not to go to the mikveh, as was his custom.

The next day during his morning prayers, he had a premonition that the Baal Shem Tov would soon pass away. Rabbi Pinchas began to pray more intensely, begging that the Heavenly decree against the Baal Shem Tov be lifted. But he felt that he was unable to affect the decree and started to deeply regret that he had not gone to the mikveh before the holiday.

Interestingly, after morning prayers, the Baal Shem Tov asked Rabbi Pinchas if he had gone to the mikveh on the previous afternoon. When he answered he had not, the Baal Shem Tov replied, "It's too late to correct that now."

* * *

After Passover, the Baal Shem Tov fell ill. However, he did not tell his followers and continued to pray before the ark. Whoever among his close followers might have been able to effect changes with their prayers, he sent on missions to other communities. Rabbi Pinchas, knowing of the Heavenly decree against the Baal Shem Tov, did not return to his home but stayed on in Medzibuz.

Previously, on the eve of Shabbat Hagadol, the Sabbath preceding Passover, the Baal Shem Tov had sat down to write a last will and testament addressed to his disciples. He concluded it with the words, "I write this today because last night my [heavenly] master and teacher [Ahiya of Shilo-a biblical prophet,] revealed to me that this is my last eve of Shabbat Hagadol…."

Seven and one half weeks later, on the eve of Shavuot, Rabbi Israel Baal Shem Tov called his personal scribe, Rabbi Tzvi Hirsh, and dictated to him some final revisions and amendments to an earlier, detailed will, ordering among other things that all his books and manuscripts be given unto "my disciple and peer, the Prince of Torah, Rabbi Dov Ber [the Magid of Mezritch,] son of Rabbi Abraham, except for all the books in Yiddish which belong to my G-d fearing daughter Adele."

He reaffirmed article 18 of his original will to the effect that his copies of "the commentaries of Gersonides on the bible, and the book Neveh Shalom [a 15th century philosophical-homiletical work, with Kabbalistic overtones composed by Rabbi Abraham Shalom] both with my marginal notes and annotations, are to be given unto my disciple, dear to me like a son, the Pillar of fire, Rabbi Jacob Joseph Hacohen [of Polnoy]."

* * *

On Tuesday evening, the [first] night of Shavuot, all of the followers of the Baal Shem Tov gathered with him to spend the night in Torah study, as is the custom. The Baal Shem Tov expounded on the Torah portion of the week and the meaning of Shavuot.

In the morning, he sent for his closest followers to gather in his room. He told Rabbi Leib Kessler and several others to arrange for his burial. Because they were members of the Chevra Kadisha (Burial Society) and were knowledgeable in signs of illness, he showed them the signs on his body and explained how the soul emanates from each part. Then, he told them to gather a minyan to pray with him. Before they began, he said, "Soon I shall be with the Holy One, blessed be He."

After the prayers, Rabbi Nachman of Horodenka went to the Study Hall to pray for his Master. Later, the Baal Shem Tov said, "He petitions in vain. Maybe if he could have entered in the Heavenly gate where I was accustomed to enter, his prayers would have helped."

When the shammesh (attendant) of the Baal Shem Tov entered his master's room, he heard the Baal Shem Tov saying, "I grant you these two hours. Do not torture me."

The asked, "Rebbe, who are you talking to?"

The Baal Shem Tov answered, "Don't you see the Angel of Death? Before, he always ran from me. Now that he has been given control over me, he stands straighter and laughs at me."

Later, during the festival day meal, he asked his attendant to put mead in a large glass. Instead, the shammesh put it in a small glass. The Baal Shem Tov remarked wryly, "'Man has no power on the day of death,' even my attendant does not obey me."

After the meal, many of the town's people, who did not know of the Baal Shem Tov's condition, came to see him. As always, he delivered a discourse of Torah to them.

All of his close disciples were sitting in the room of the Baal Shem Tov while he lay in his bed. He gave them a sign. "My friends, when I leave this world, both clocks in this room will stop."

He asked for a large cup of water and a basin to be brought to him. While he was washing his hands, His followers saw the hands of the big clock stop. They stood in front of it so that the Baal Shem wouldn't see that it had stopped.

He said to them, "My friends, I am not concerned for myself because l know that when I leave through the door of this world, I'll immediately enter into the door of the next world."

The Baal Shem Tov then sat up in his bed and told them to gather around him. He spoke words of Torah, explaining about the column upon which one ascends from Lower Paradise to Upper Paradise, and how this was so in each of the Four Worlds. Then he described the World of Souls, and expounded the order of worship. He instructed them to say with him, "Let the pleasantness of the L-rd our G-d be upon us" [Psalms 90:17].

He lay down and sat up several times. Meanwhile he concentrated on mystical kavanot (intentions) until they could not distinguish the syllables of his speech.

Finally he lay down and told them to cover him with a sheet. Then he began to tremble as when he said the nineteen blessings of the Amida prayer. Slowly he became quiet.

They saw that the small clock had stopped. They waited for a long time but he didn't move. Then they put a feather under his nose to detect his breathing, whereupon they finally had to accept that he had passed away.

A Rabbi Jacob of Medzibuz, reported that Rabbi Leib Kessler of the Burial Society saw the departure of his soul as a blue flame rising.

~~~~~~~~~~~~~~

Source: Adapted by Yerachmiel Tilles from the rendition of Tzvi Meir HaCohane (Howard M. Cohn. Patent Attorney) on //besht.com, and supplemented from other written and oral sources, mainly "The Great Maggid" by J. I. Schochet (Kehot).  Ascent of Safed


Wednesday, June 5, 2019

The Failed Israeli Elections

New Rabbi Kessin lectures

The failed Israeli election [very short]





The Origin of Jews and Non Jews Part 4




To see earlier videos click on the KESSIN label below

You Are The Key !


This is Part Two of Miryam Swerlow's short life message from "Coffee with Miryam''.  Part one can be found here.


Monday, June 3, 2019

Shelah HaKadosh: Prayer for Your Children


A special prayer composed by the Shelah HaKadosh to express the prayers of parents on behalf of their children should be recited today Monday June 3 this year - erev Rosh Chodesh Sivan - the optimal time for parents to recite this prayer [but it may be recited anytime]. The holy Shlah Hakadosh left Europe in the 17th century and made his home in Eretz Yisrael, becoming chief Rabbi of Jerusalem.

The Artscroll website states:

"All parents want the best for their children — that they should be good and upright, that they have everything they need for a fruitful, joyous life.

We recite the prayer anytime but especially on the day before Rosh Chodesh Sivan, for that is the month when God gave us the Torah, and when the Jewish people began to be called His Children. On that day, [the Shelah Hakadosh] writes, fathers and mothers should give charity to the poor and repent. They should even fast, if they are able to."

Sunday, June 2, 2019

No Common Ground

Art Dima Dmitriev

Two people in Vilna had an argument that required a Din Torah. The agreed to choose the Dayanim through Borerus, where each one chose one Dayan and the two Dayanim would choose the third. One side chose the Vilna Gaon. The other side chose someone who wasn't a Ben Torah and the Vilna Gaon said he would not hear the case together with this other Dayan. He said that the Daas of a Ba'al HaBayis is completely different from Daas Torah and they would never see things eye to eye. 

When the Vilna Gaon was asked where his basis for this was in the Torah, he said that it can be found in Parshas Bamidbar. When discussing the encampment of the Shevatim, the Torah says each Degel had three Shevatim under it. By the last Shevet in each group the pasuk say's "U'Mateh," and the Shevet... By Zevulun who was last in the Degel of Yehuda, right after Yisachar, it says [Bamidbar 2:7] "Mateh," without the letter "Vav".

The Vilna Gaon explains that the letter Vav connects what is written previously with what the Torah is saying now. Since Yisachar learned Torah, and Zevulun were the businessmen, their outlook was always different and there was no common ground between the two. Therefore, the connecting "Vav" was left out.

Source: Revach.net

Friday, May 31, 2019

We're All in this Together


For those readers who don't understand the way Chabad chassidus operates, please watch this video and you will understand.  Let's all stop putting labels on different kinds of Jews, start accepting all Jews regardless of their lifestyles and religious choices.  Open your heart and open your mind.  We are all one, let's remember that.

A surreal story about the way Chabad looks at the world and how that saved someone's life.
Rabbi Moshe Bryski



Watch on TorahCafé.com!

Wednesday, May 29, 2019

That's The Way It Is


I hope this short video inspires some of you to stop blaming yourself for your troubles.

From a series of videos: ''Coffee with Mrs Miryam Swerdlow''



Monday, May 27, 2019

The Origin of Jews and Non Jews [continued]

Rabbi Kessin, new shiur. This is listed as Part 2, but it's actually Part 3




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

Thursday, May 23, 2019

Self Reflections



"No man among you may mislead his fellowman, and you shall fear your G-d" [Behar 25:17]

According to the simple meaning of the verse, remarked R' Simchah Bunim of P'shischa, the Torah is only prohibiting an individual from deceiving his fellowman.  An individual of true piety, however, will go beyond the letter of the law and refrain from deceiving himself as well.

Wednesday, May 22, 2019

What's So Kabbalistic about Bonfires?



by Rabbi Aron Moss

What's the idea of having big bonfires on Lag Ba'omer? I know it is the day of the passing of Rabbi Shimon Bar Yochai, the "father of Kabbalah." But even Moses doesn't get bonfires on the day of his passing...

Answer:

Rabbi Shimon Bar Yochai spent the last moments of his life doing what he always did: teaching. The mystical ideas that he shared with his devoted students that day were the deepest and most revolutionary teachings he had ever revealed.

But as he conveyed this parting message, there was tension in heaven. Rabbi Shimon's death was ordained to be that day before sundown. As the afternoon stretched on and evening approached, he had not yet finished sharing his final wisdom. The day would soon be over, but the lesson was not. Rabbi Shimon refused to return his soul until he had revealed all the secrets that it held. His life could only come to end when his mission came to an end. But time was running out.

And so the day didn't end. The setting sun slowed down, and daylight was extended to allow Rabbi Shimon to say all he needed to say. Only after he had completed his lesson did his holy soul depart and the sun finally set.

On the anniversary of that day each year, in honour of Rabbi Shimon and the light he brought to the world, we brighten the night with bonfires. There is a powerful symbolism in this. Rabbi Shimon's teachings are there to bring light when it would otherwise be dark.

You can be a good person without studying Kabbalah. But only the wisdom of Rabbi Shimon in the Zohar, and the great works of the mystics and Chassidic masters that came after him, have the power to transform the moral darkness of the world around us, and the darker recesses of our own inner world, into a fiery light.

So next time you get the feeling that the sun is coming down on you, the world seems dark and you feel confused, study some inner Torah, and let it light the bonfire within you.

Source: Zohar Haazinu 291a

Monday, May 20, 2019

The Origin of Jews and Non-Jews [Part 2]


Rabbi Kessin: continued from Part 1 which can be found here

No Shortage of Onions

"If you ask "What will we eat in the seventh year?" [Behar 25:20]

The year 5719 [1958-1959] was a shemittah year.  With the encouragement of the great Chazon Ish [R' Avraham Yeshayahu Karelitz], a special committee was formed in order to assist shemittah-observant Jews.  Despite their endeavours, however, there was a noticeable shortage of onions.

One mornin, an ownerless cargo ship sailed into the Jaffa seaport.  Amazingly, the ship was fully stocked - with onions!

After a thorough investigation, it turned out that the ship was an Egyptian carrier that had been on its way to Egypt.  The captain had made a navigational error, and had mistakenly sailed the ship into Jaffa.  When he realized that they were nearing the coast of Israel, he and his crew abandoned the ship in a panic.

That year, there were plenty of onions for the shemittah-observing farmers - "The strong warriors who do His bidding, to obey the voice of His word" [Tehillim 103:20]

Source: Rabbi Yisrael Bronstein

Friday, May 17, 2019

The Mirror



The defects that you notice in someone else are the parts of yourself that still need fixing.

The world is a mirror ..... many people don't understand this.   Whenever you notice a particular character trait in another person..... that is the part of yourself that you need to work on.  If you think you have already fixed that trait in yourself, then why does it affect you so much when you see it in someone else?

The one who aggravates you the most, is most likely the one who possesses your own bad middot, but it's easier for us to criticize others than to work on ourselves.

If you can't see that trait in yourself, look harder. 

You can learn a great deal about someone by listening to what they say about others.  Most of what they say about someone else, applies to them !  They probably don't realize this.... and it's a good way of working out just who somebody really is.

The world is a mirror, you see your own reflection in other people.


The following is extracted from "Not Just Stories" by Rabbi Abraham J. Twerski M.D.

Denial is a psychological term referring to a person's inability to see reality. Denial is a frequently occuring phenomenon, and is one of the many psychological defense mechanisms, whose function is to shield a person from an awareness that would cause him distress.

A very common form of denial is a person's inability to see his own character defects. The reason is obvious: awareness of the presence of this defect in oneself is too much for a person to bear. Yet unawareness of these defects will result in one's doing nothing to improve upon them. Even a dedicated soul-searching may fail to reveal one's own shortcomings, since denial obscures their existence from him.

The Baal Shem Tov said that G-d provided a way to circumvent this denial: "The world is a mirror" said the Baal Shem Tov. "The defects you see in others are really your own."


While denial prevents a person from seeing his own character defects, it does not prevent him from seeing defects in other people. Quite the contrary, we are experts at detecting faults in others. All we need to do, then, said the Baal Shem Tov, is to realise that these are but a reflection of our own shortcomings. We do not see defects in others that are non-existent in ourselves.

"Love covers all offenses" [Proverbs 10:12] has filtered down to the colloquial aphorism that "Love is blind". It is common knowledge that we may be oblivious to defects in someone we love, although they may be blatant to other observers. Just as we may not see that which we do not wish to see, so it is conversely true that we only see something which, for some reason, attracts our attention. The Baal Shem Tov states that when we see defects in others, the reason for this recognition is that, in one way or another, they represent our own defects.

This principle is a major dynamic in the effectiveness of group therapy. In treatment of some types of emotional disorders, group therapy may be far more effective than individual therapy. A therapist pointing out a particular character defect to a client may be rejected, with the patient's denial preventing the necessary insight. In a group session, the client is very likely to note this very defect in another group member, and the group may then help him realize that he too has this particular characteristic, and this is extremely effective in overcoming one's denial.

It is the persistence of denial that constitutes a major obstacle to therapy and corrective action.

Rabbi Dov Ber of Lubavitch was receiving his chassidim, when he abruptly told his assistant to close the door and not allow anyone entry. Some of the chassidim, eager to understand the Rabbi's sudden desire for solitude, put their ears to the door and heard the Rabbi reciting Tehillim with heartrending tones.

The Rabbi later explained that whenever a chassid asks him for guidance to do teshuvah for a transgression; he immediately searches for that transgression within himself, according to the Baal Shem Tov's teaching that the world is a mirror, and had he not been guilty of the same thing, even in a much more diluted form, it would never have come to his attention. The discovery of an analogous defect within himself then allows him to make the necessary amends.

"When one chassid told me about something he had done wrong, I promptly began searching for a similar shortcoming in myself. However, I was unable to find it. This meant that I was deceiving myself, and that somewhere there was a dereliction of which I was unaware. Being oblivious of this would preclude my taking any corrective action, and I therefore had to pray intensely for Divine guidance to help me discover this defect in myself."

What a wonderful world it would be if every time we saw some defect in another person, we would do some soul-searching, and take corrective actions for self-improvement, rather than being critical of others and denoucing them.

Thursday, May 16, 2019

Words That Hurt



Onaas Devarim – Words that Hurt

by Rabbi Chaim Morgenstern

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

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

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

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

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

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

Continue at Daf Yomi Review

“One who is careful not to hurt other people, all the blessings mentioned in the Torah will befall him and he will enjoy a pleasurable life in This World and the Next.” [see Letter from Rav Shteinman ]

Monday, May 13, 2019

Anti-Semites in Congress, Bombings in Israel, Notre Dame and the Dying Satan


If you couldn't guess from the title of the blog post, this is a new shiur from Rabbi Kessin [thanks Sherry for reminding me!]

Sunday, May 12, 2019

The Forbidden Marriage of the Cohen



"They may not marry....." [Emor 21:7]

Letter from the Lubavitcher Rebbe zt"l

By the Grace of G-d
19th of Sivan 5717
Brooklyn N.Y.

Greeting and Blessing

This is in reply to your letter in which you write about the case of the Kohen who is contemplating marrying a divorcee. I am surprised that there should be any doubt on the part of any Jew about the strict prohibition of such a marriage, inasmuch as it is emphatically prohibited, both in the Written Law as well as in the Oral Law. So strict is the prohibition, that a kohen who violates this law desecrates his sacred calling, which is his heritage of countless generations.

The point I do wish to emphasize here is that in all matters of matrimony, the happiness of two partners is involved, and if there is any issue, the happiness of children and future generations is at stake. Obviously a marriage which has been prohibited by the Creator and Master of the Universe is one that cannot possibly be a happy one, and is certain to be harmful to both parties concerned.

In other words, if the said kohen has any feelings for the divorcee in question, he should realise that his marrying her would expose her to untold harm, not only in the afterlife and in a spiritual sense, but also in this life, and even in a physical and material sense. The fact that this may be beyond one's comprehension is immaterial, for it is certain that the Creator of the world knows best what is good for His creatures, and since He has so strictly prohibited such a marriage, there can be no doubt that it is harmful. Therefore, even on humanitarian grounds, the said kohen, if he has any feeling for the said divorcee, should give up the idea and avoid causing himself and her irreparable damage, physically and spiritually.

I trust that you will find the suitable words to explain the seriousness of the matter to the person in question, which no words can really overemphasize.

With blessing.....

Also see: Kohanim and Forbidden Marriages

Thursday, May 9, 2019

Tuesday, May 7, 2019

Rabbi Kessin New Shiurim


The meaning of the continued persecution of President Trump - ''we are looking at the Redemption''




The state of man before and after the sin of Adam

Thursday, May 2, 2019

Unity - Am Echad

The purpose of anti-semitism is to unite the Jewish people.




"Behold! the people, the Children of Israel, are more numerous and stronger than we" [Shemot 1:9]

The verse teaches us, said R'Yisrael of Rizhin, that when the Jews act as one people, free of discord and strife, then the nations of the world see them as ''more numerous and stronger'' than themselves and realize that they cannot dominate the Jews.

This can be compared to a father who invited all his children to his home.


When they arrived, they gathered around him.

The father held several thin twigs in his hand. He gave one to each of his children and then asked them to break them.

His children snapped the dry twigs with ease.

The father then passed around a bundle of several twigs.  "Now" said the father "please try breaking this bundle."  Each one tried to break the bundle but none succeeded.

"You see" said the father "as long as you remain united in the same way that these branches are united, nobody will ever be able to harm you! But if you act divisively and there is disharmony among you, then be aware that a lone individual is as feeble and easily broken as a thin twig."

Source: Rabbi Yisrael Bronstein

Tuesday, April 30, 2019

Descent for the Purpose of Ascent


There is a principle in Chassidic thought that ''the higher something is, the lower it falls''.

Descent for the purpose of ascent: in Hebrew this is known as Yerida l'tzorich aliyah

Descent can be understood in two ways: [1] as the descent of the neshama into the body, and [2] the descent in the life of a person through circumstances.


No Pain No Gain

נס - Nes - Miracle

ניסיון - Nisayon - Trial

"All the affairs of the world, whether for the good or for the bad, are trials [nisyonos] for a man"… [Mesillat Yesharim* (Path of the Just) Rabbi Moshe Chaim Luzzatto]

When a person is destined to reach a level which is much higher than his present rung, it is necessary for him to undergo a descent first. [The Lubavitcher Rebbe]

Before a person experiences a miracle - נס - , he is given a trial - ניסיון. There is no ascent (aliyah) without a prior descent (yeridah). The lower the descent, the higher the potential ascent.

G-d tries the righteous, for knowing that the righteous will do His will, He desires to make them even more upright, and so He commands them to undertake a test, but He does not try the wicked, who would not obey.

Thus all trials in the Torah are for the good of the one being tried. [Nachmanidies, Commentary on the Torah; Genesis, p. 275; Chavel translation; ]

From here, we learn a number of important points. First, the purpose of a nisayon is not to reveal anything new to G-d, but to increase the spiritual reward of the person by bringing forth his or her latent greatness into actual deeds of righteousness.

Second, a person is only sent a nisayon that he or she has the potential to "pass," provided the person uses his free will properly.

Third (and this is implicit in the first point), the nisayon is intended for the good of the person—to elevate the person spiritually.

Nes can also be translated as "banner": The test is meant to "lift a banner" and reveal to the world, and to the person himself, the potential hidden within a human being.


*Learn Mesillat Yesharim at Sefaria

Returning to Dust

The Talmud [Shabbat 152b] relates the following discussion regarding the body's return to dust after leaving this world:

"There were grave-diggers who dug in the earth belonging to Rav Nachman and were rebuked by Rav Achai bar Yashia (whose grave the diggers disturbed). They came and said to Rav Nachman: "We were rebuked by a dead man".

Rav Nachman went there and asked him: "Who are you, master?"

He responded: "I am Achai bar Yashia".

"Has not Rav Mari said that "In the future, the bodies of the righteous will return unto dust?" said Rabbi Nachman (and why therefore is your body preserved?).

"Who is Mari? I know him not" said the dead one.

Rav Nachman replied "But it is said that when the dust will return to the earth as it was..."

The dead one responded "He who read with you Kohelet did not, however, read with you Mishlei, where it is written "But jealousy is the rottenness of the bones" which means that only he who has jealousy in his heart, his bones shall rot after death."

Then Rav Nachman tried to feel the dead body's substance and he found it to be real. Rav Nachman then said to him: "Let the master arise and go to his home." The dead one responded saying "You show that you have not even read the Prophets, for it is written "And you shall know that I am the Lord, when I open your graves and when I cause you to come out of your graves, O my people."

"But" said Rav Nachman, "it is written "For dust you are, and unto dust shall you return".

Then Rav Achai explained to him, saying "This is meant for one moment before the final resurrection of the dead (that all dead, including tzadikim, will return to dust).

The Rif says that since the last verse mentioned was told to Adam Harishon, it applies to everybody, whether they are tzadikim or not, for everyone is a descendent of Adam. The Maharsha explains that the return of every body to dust is necessary, so every body will be recreated from nothing at the time of resurrection, comparable to the original creation of man.

The Lubavitcher Rebbe's Commentary: Why is it so important to return to dust and to be recreated at the time of resurrection?

Creation, and the soul's descent into the body, were both intended for the purpose of elevating the body and the vital soul, and through them the entire world. Moreover, this objective is reached primarily through the mitzvot involving action, inasmuch as these mitzvot are performed by the body. The body hosts and serves the neshama. The soul, being so spiritual, needs the body to perform mitzvot in a physical form. [See Tanya Ch 37]

When the neshama leaves the body, the dead person cannot do anymore mitzvot since all the mitzvot are associated with something material. Hence, in Heaven the souls can study Torah in a spiritual form but cannot perform any of its commandments [Berachot 17a]. The body then serves no more purpose so it disintegrates.

A similar idea can be understood from the analogy found in Rashi [Devarim 10:7] between the breaking of the tablets (of the Ten Commandments) and the death of tzaddikim. The Ten commandments were engraved in stone by Hashem. When Moshe came down from Mt Sinai and saw the golden calf that the Jews had made, the letters flew away [see Pesachim 87b] and the stones became too heavy for Moshe to carry. Consequently, they fell from his hands and broke. The letters are comparable to the soul and the stone to the body which hosts it. When the letters flew away, the stones served no more purpose, hence they shattered.

The life of a tzaddik is not a physical one but rather a spiritual one [Tanya Igeret Hakkodesh Ch 27]. His body is as holy as his neshama. He elevates and sanctifies his body and all the physical world around him. Even after his neshama leaves this earth, his body remains holy, so it remains intact. [Eliyahu Hanavi elevated his body to the point that it was comparable to the sanctity of his soul. Therefore, he was not buried but he ascended to the sky. The gematria of Eliyahu is 52, equal to the value of the Hebrew word "beheima" which means animal. He sanctified the animalistic part of his being (ie his body) to transform it into Eliyahu - G-dliness]

Why then is it necessary for Tzaddikim to return to dust even for a moment before resurrection?

The Admur Hazaken explains this through a parable [Torah Ohr]. In order to pick up a house, it must be lifted from the bottom. If the house is picked up from the top, only the top will be lifted and the bottom part will remain below.

Every creature is composed of four basic elements, namely fire, water, air and dust [see Tanya end of Ch 1]. By returning to dust, the tzadik elevates the lost sparks of holiness found in the lowest of these elements, completing the elevation of all parts of his being. [The Baal Shem Tov said that he could have ascended to heaven like Eliyahu HaNavi did, but he wanted to return to dust so he could elevate the other basic components of his being]

Nevertheless, there is a way to avoid the need to return to dust, even for a moment. We say in our prayers [Liturgy, end of the Shemonei Esrei prayer] "My soul should be as (humble as) dust for all". By annulling ourselves with humility towards others, we are fulfilling the verse of "and you shall return to dust" in a spiritual manner. Then when Moshiach comes during our lifetime, we will be able to live an eternal life without a moment of interruption.

Source: Written by the students of Seminary Bais Menachem Montreal, Canada and based on the Sichos of 20 Av 5735 Ch. 3 Acharei-Kedoshim 5724 Ch. and Maamar Ze Yitnu 5748

Monday, April 29, 2019