Is This The End of Europe?

Rabbi Mendel Kessin

17 Cheshvan: The Great Flood Begins

 

Great Flood Begins [2105 BCE] - Source: Chabad

The rains began to fall on the 17th of Cheshvan of the year 1656 from creation [2105], flooding the earth and rising above the highest mountains. Only Noah and his family survived, in the ark built to that end by Divine command, and a pair of each animal species, who entered with him into the ark. 

The following is a chronology of the Flood, as indicated by the dates and time periods given in the Torah's account and calculated by Rashi: 

Cheshvan 17: Noah enters ark; rains begin. 

Kislev 27: Forty days of rain end; begin 150 days of water's swelling and churning, during which the water reaches a height of 15 cubits above the mountain peaks. 

Sivan 1: Water calms and begins to subside at the rate of one cubit every four days. 

Sivan 17: The bottom of the ark, submerged 11 cubits beneath the surface, touches down on the top of Mount Ararat. 

Av 1: The mountain peaks break the water's surface. 

Elul 10:Forty days after the mountain peaks become visible, Noah opens the ark's window and dispatches a raven. 

Elul 17: Noah sends the dove for the first time. 

Elul 23: The dove is sent a second time, and returns with an olive leaf in its beak. 

Tishrei 1: Dove's third mission. Water completely drained. 

Cheshvan 27: Ground fully dried. Noah exits ark. 

[This chronology follows the opinion of the Talmudic sage Rabbi Eliezer; according to Rabbi Joshua's interpretation, the Flood began on Iyar 17, and all above dates should be moved ahead six months.]

Total time that Noah spent in the ark: 365 days [one solar year; one year and 11 days on the lunar calendar]. 

Link: See the Torah's account of the Great Flood, Rashi's commentary, and insights and interpretations from sages, scholars and mystics through the ages on the Noach Parshah Page

Missiles Frozen in the Sky ???

 

In the widely viewed 2015 Near-Death Experience (NDE) testimony of 15-year-old secular Israeli boy named Natan, he claimed that during the end-times war, a nuclear missile would be fired at Israel but G-d would "freeze it in the sky". 

During his 15 minutes of clinical death, Natan claimed he was shown a vision of a future War of Gog and Magog. 

According to his transcribed testimony: 

• The Freezing Claim: He stated that an atomic/nuclear bomb would be fired at Israel. Instead of detonating upon entry, God would stop it from falling, causing it to literally hang or freeze in the air for a few weeks.

The Descent of a Lofty Soul: Moshiach

 

Art by Andreas

And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up -  וּבְקוּמָֽהּ

According to the Zohar, the dot in the הּ in the word וּבְקוּמָֽהּ [Vayeira 19:33] alludes to the fact that G-d was secretly assisting this event, because Moshiach was to materialize from it [since Ruth, King David's great grand-mother, was a convert from the Moabites].  The latter event, between Lot and his younger daughter [19:35] is written without the letter vav - וּבְקֻמָֽהּ - to indicate that the union did not produce such great offspring.   Rabbi Shimon said "When the verse states that Lot ''wasn't aware'', it means he wasn't aware that Moshiach was destined to come from this union" [Zohar I 110b]

Why should the beginnings of Moshiach occur in such an undignified manner?  Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [“peel” or “shell”—words used by Kabbalah to describe layers of impurity] oppose the soul's descent vehemently. Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus, we find that from this undesirable act, the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

11 Cheshvan: Yarzheit Rachel Imeinu

Jewish Mother's Day The 11th of Cheshvan 

by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.

Also visit: Rachel's Tomb

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Yiddishe Mama

Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe

Parshas Vayechi

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Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

The Foundation of the Entire Torah

by Rabbi Yisroel Bronstein

"He trusted in Hashem, and He considered this for him as an act of righteousness" [Lech Lecha 15:6]

Why, asked the Chofetz Chaim, was Avraham's trust in Hashem considered "righteousness" - as though it was something above and beyond what was demanded of him?  After all, Avraham fulfilled every commandment in the Torah; what was so unique about his trust in Hashem?

We see from here, answered the Chofetz Chaim, that trust in Hashem is more than just another mitzvah - rather, it is the foundation of the entire Torah.

To what can this be compared?  To a man drowning in the sea who suddenly sees a tree extending from the shore.  Which part of the tree will he attempt to grab? Not the branches, for they can easily be broken; rather, he grabs hold of the roots.

So too, concluded the Chofetz Chaim, is trust in Hashem.  Trust in Hashem is comparable to the sturdy roots of a tree, which serve as a foundation and a base for the entire tree.

The Final Exile of Yishmael

from the writings of Rav Chaim Vital 

Rabbi Chaim Vital (1542-1620) was unquestionably the leading disciple of the Holy Arizal, Rabbi Isaac Luria, and his foremost interpreter. The Ari himself wrote very little and what is commonly known as the "Ari's writings", were in fact transcribed by Rabbi Chaim.

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

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

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

Read the entire essay at Daf Yomi Review

G-d Is Holding Out the Key — Will We Take It?

Rabbi Isser Z Weisberg with Tamar Yonah

Global Unrest

Rioting and protests....global unrest.... spreading far and wide.

A sure sign that the world is experiencing the birth pangs of Moshiach.  

There's little doubt in my mind that Australia will see this soon.   It's going to be everywhere.

Sun Halo

 

Have you seen one of these?  They happen all the time now.  They say it is traditionally a sign of rain within 24 hours, but a lot of the time it doesn't rain at all.  When I saw one, there was no rain.

A few years ago, no-one ever saw this phenomenon.

Eating Fish on Shabbat Noach is a Segulah for a Good Life

 

Text: Rabbi David Hanania Pinto

Eating gourmet fish on this Shabbat of Parshat Noach is a timely act, and is certainly auspicious for a good life. For it became clear that everything that was on dry land died, but the fish of the sea did not die, as the Midrash tells us [Bereishit Rabba 32:11], "'of everything that was on dry land, died', this implies that the fish did not die". 

This wonderful segulah of meriting 'good life' by eating fish on Shabbat Parshat Noach, is mentioned in the name of Rabbi Avraham Eiger of Lublin zt"l ([Shevet m'Yehuda']. It correlates with the wonderful statement that emanated from the pure mouth of the holy 'Ateret Tzvi' of Ziditshov zt"l: "Rabbi Shlomoleh of Karlin would say that one who does not eat fish in honor of the holy Shabbat, should be more concerned than the matter about which Chazal say [Yoma 88a] that one should be concerned the entire year. I add to this that one who eats fish in honor of the holy Shabbat, does not need to worry at all in the coming week." 

The holy Rabbi Tzvi Elimelech of Dinov zt"l also promises a three-fold blessing to those who eat fish on Shabbat. As he writes in his sefer 'Bnei Yissachar' [Ma'amarei Shabbatot 1:11]: "A reason for this choice mitzvah of eating fish on Shabbat, is that we find in the work of creation that a blessing was given to three things, on three consecutive days. A blessing for the fish on the fifth day, a blessing for man on the sixth day and a blessing for Shabbat on the seventh day. As we know, a three-ply thread will not quickly unravel, so man who eats fish in honor of Shabbat will be blessed with a three-fold blessing and will not quickly be severed." 

The 'Dorshei Reshumot' also explains that this matter is hinted to in the words sung by the sweet singer of Israel [Tehillim 23:2] "In lush meadows He lays me down". The Hebrew word 'דשא ', meadows, is an acronym for 'דגים, שבת, אדם ', fish, Shabbat, man, meaning that these three items enable receiving the three-fold blessing on the day of rest. This is implied by the continuation of the verse "in tranquil waters He leads me", meaning the tranquility of Shabbat. 

Why specifically was fish chosen as a Shabbat delicacy? Rabbeinu Yosef Chaim of Bavel zya"a, in his sefer 'Ben Yehoyoda', quotes the Midrash, "'Of everything that was on dry land, died', this implies that the fish of the sea did not die", and explains that fish was chosen as a Shabbat delicacy to teach us that the fire of Gehinom does not have power on Shabbat, just as the fire of the hot waters of the Flood had no power over the fish, in the generation that was judged with boiling water."

The Star of Moshiach

Rabbi Yuval Ovadia and Adam Eliyahu Berkowitz have put out a video entitled "Nibiru # Star of Moshiach approaching Earth".  [see video at end of this blog post] It's auto-dubbed into English for me, I started to watch it on You Tube, but only saw the first minute..... because as I've told you all before, Rabbi Ovadia doesn't have the complete picture.  

Yes the Star of Moshiach is here, but it's name is not Nibiru.   Niburu is just one of the planets that is orbiting this Star.   "Nibiru" means "planet of the crossing" because these planets and their Sun cross over with Earth's orbit every few thousand years.

The "Star" is the Red Sun.  I've told you many times that we currently have two suns.... our sun which appears yellow but is actually White, and the second sun, which is much larger and is a Red Star.

This Red Star has seven planets orbiting it, Nibiru is one of them.  Nibiru is a large blue planet, bigger than Earth.  All these planets are much bigger than ours, the smallest one is called Napisiti and it is green, and it is causing most of the flooding that we see these days.   

This Red Star, the second sun, has been here since 2010, and has been causing extreme temperatures in various parts of the world at different times.   

The effects of this passing planetary [binary] system include the fact that Earth has tilted and the seasons and weather are all messed up.   Volcanoes going off, earthquakes, massive flooding, houses washing away from rising sea levels.... all these events are being caused by the passing planets.  Most of the world does not know about this.   I've been telling you all for years, but no doubt a lot of you think I'm meshugga..... I can assure you I am not, I've seen some with my own eyes, and so have thousands of other people.

So yes, Rabbi Ovadia is correct about the Star of Moshiach, but he's missing a ton of information, and I only hope that either he or Adam Eliyahu reads this and investigates further.   Meanwhile, most people are missing out on the greatest show on earth.... passing planets, once you recognise them you can't unsee them.  Not just clouds!  

The Star of Moshiach is here, and I pray that we have enough merit to see Moshiach very soon.

The Messiah, Iran, Prophecies, & End of Days

 

On this program, Rabbi Lawrence Hajioff speaks with Tamar Yonah about: 

*When the Messiah comes, will everyone accept and believe he's the real deal? 

*How will the world look after he arrives? 

*Sickness, illness and death - will all that change? 

*More details on Gog and Magog, the war with Iran and an ancient prophecy! 

*The 'rising of the dead' - what could it really mean? 

Check out Rabbi Lawrence Hajioff's book: 'The Future: A Guide to the Jewish Messiah, Israel and the End of Days'  Find it on amazon: https://a.co/d/0cghT4qb

10 Incredible Miracles on the FlyDubai Plane

Rabbi Y. Y. Jacobson - 10 min video

"This is How You Should Make It"

 Text: Rabbi David Hanania Pinto 

"This is how you should make it" [Noach 6:15]

Chazal expound [Mechilta Shemot 12:2] on the verse, "This month shall be for you", that the wording 'this' teaches that Moshe Rabbeinu found it hard to grasp how the moon should appear at the beginning of the month until Hashem showed him an image of what it should look like. We also find this expression concerning making the Menorah, as it says, "This is the workmanship of the Menorah", and similarly concerning the mitzvah of giving half a shekel it says, "This shall they give. All these expressions share the same sentence structure, with the word "this" implying that Hashem showed them with His finger, meaning Hashem had to show Moshe the form because it was a complicated matter.

According to this, it is hard to understand what difficulty Noach had with building the Teivah. Did it require a special expertise that Noach could not fathom how to build it, to the extent that Hashem had to show him? From the wording of the verse "This is how you should make it", it is clear that Hashem showed him an image of how it should look. However, what was the difficulty in building a simple Teivah? If one wishes to say that maybe Noach was not proficient in the art of creating, it cannot be, for his father Lemech named him so saying, "This one will bring us rest (ינחמנו ) from…the toil of our hands" [Bereishit 5:29]. Rashi explains that this was said in reference to the invention of farming tools (which brought them relief), which was attributed to Noach. This shows us that Noach was skilled in construction, if so it seems surprising that Hashem had to show him an image of how the Teivah should look. The main goal of the Teivah was that it should be a place of refuge for men and animals, it contained no inherent intentions or difficult-to-understand allusions, so what was Noach's difficulty? 

With siyata dishmaya I would like to suggest that Noach's difficulty was in grasping how the Teivah could contain and accommodate all the animals, seven of each pure species and two of each impure species, while the size of the Teivah was, in all, only three hundred amot in length and fifty amot in width (approx. 150 x 25 meters). Besides, how would there be room in the Teivah for enough provisions for each animal for an entire year? Noach also grappled with the difficulty of being able to nourish, on his own, all the numerous animals in the Teivah. Some animals eat in the morning, some in the afternoon, and others at night. If so, this would hardly leave time for him to rest! 

Furthermore, how would the Teivah itself survive the boiling waters of the Flood and not fall apart from the extreme heat which rose to several thousand degrees? How would the pitch with which the Teivah was covered, not melt? Noach was also commanded to make a window for the Teivah, as it says [Noach 6:16], "A window shall you make for the Ark". Why was the door of the Teivah not enough? And concerning the re'eim (a giant beast) and Og king of the Bashan (a giant), Noach wondered how they would manage to enter the Teivah due to their size. Chazal tell us [Zevachim 113b] that a miracle was performed for the re'eim and Og, and the waters at the side of the Teivah cooled down and that is where they stood. Pirkei D'Rabbi Eliezer [Chapter 23] brings that Og king of the Bashan sat on one of the steps of the ladders of the Teivah and swore to Noach and his sons that he will be an eternal slave to them. What did Noach do? He punctured a hole at the side of the Teivah through which he sent food to Og every day, and that is how he survived, as it says, "For only Og king of the Bashan was left of the remaining Rephaim" [Devarim 3:11]. All these quandaries made it hard for Noach to understand how to proceed with making the Teivah. 

So Hashem showed and taught him how to build the Teivah, together with strengthening his great faith in Hashem Yitbarach. With each board of wood, Noach pledged his faith and trust in Hashem that He will sustain the Teivah, and annulled his own intellect and understanding of how his construction of the Teivah will help save him and the world. Only through the power of the great faith that he had in the Creator, were those miracles performed for him and he both survived and endured life in the Teivah. For had he built the Teivah while his heart was full of doubts in Hashem, then G-d forbid the Teivah would not have survived and this could have endangered the entire world. Therefore, Hashem had to guide him in constructing the Teivah so that it should be built without reservations and with complete faith in Hashem, and indeed Noach believed wholly in the Creator of the World. Even though Chazal tell us that Noach's faith was less than perfect as he believed and did not believe that the Flood would come to the world. No doubt only because of his elevated level, Heaven was more meticulous with him but certainly, he possessed great faith and the proof is that the Teivah did not sink and he and all those with him in the Teivah were saved. 

This teaches us that Hashem performs miracles for a person in accordance with the degree of his faith. This is the implication of "Hashem is your protective Shade at your right hand" [Tehillim 121:5]. Trust and faith in Hashem are comparable to a person's shadow. Just as if a person straightens up one finger opposite his shadow he will see only one finger, and if he lifts up his entire hand, he will see the reflection of his entire hand, so it is the same with trust in Hashem. If one has a small amount of faith in Hashem, He shows him a small amount of His Divine Providence, and if he has great faith, he experiences a great measure of Divine Providence. 

In conclusion, the foundation upon which the world is based, is faith and trust in Hashem. This is the meaning of "But the righteous person shall live through his faith" [Chabakuk 2:4]. May it be His will that we strengthen ourselves greatly in this holy approach of faith and trust in Hashem Yitbarach, Amen v'Amen.

Extreme Weather Worldwide

Most of the disasters that are happening worldwide are not being fully reported by mainstream media.

Nearly all of these events are being caused by the passing binary solar system, which is also not being reported by mainstream media.

Here is a short video showing a few of the worldwide quakes, floodings and other events caused by the passing planetary system. [Warning: distressing - Hashem yerachem]

We Will Dance Again...

Boy George, who recently released his song "We Will Dance Again" - being celebrated at some kind of function, while the Moshiach song plays..... and no, they're not saying he's Moshiach, it's just a popular song. [although he does have an appropriate hat]

Hanhagas HaKeitz & Mashiach ben Dan

Rabbi Mendel Kessin

Hanhagas HaKeitz: The conduct at the end of time leading to Mashiach, and the three Messiahs that lead the world in tikun, and effect tikun to the fullest extent.

Midrash: Plague in the Days of Mashiach

HT: Yaakov Nathan


“Rebbi Yossi says: Hashem will never again bring a mabul of water, but a mabul of plague is to be brought on the idolatrous nations in the days of Moshiach.” [Yalkut Shimoni, Bereishis 8]

10-7-3

 

Also the attempted terrorist attack of September 30 on Flight FZ1073 - the 10th month, the 7th day, 2023 -  3 years ago.  10 7 3 

FZ - פז - referring to the year 5787 תשפז 

Angelic Healing

Image: Dusteramaranth

Source: "Anatomy of the Soul" - Chaim Kramer

from the teachings of Rebbe Nachman

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

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

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

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

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

What is Hoshanah Raba?

Willow tree - ''Aravah''

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

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

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

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

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Rain and Dew

The sporadic nature of rainfall represents the Divine attribute of Justice, which responds to us according to what we deserve. The mystical reason that rain is more plentiful at certain times is that the world goes through periods of being more and less deserving.

Dew represents the Divine attributes of Kindness and Generosity, giving with no consideration of worthiness. From G‑d’s perspective the worthy and the unworthy are equally valued. Thus, He gives at all times to all people, deserving or not. [Rabbi Lazer Gurkow]