Erev Sukkot: Sunshine.....

....but rain predicted for the rest of the week.... as soon as Sukkot begins, the rains come too.

The view from Vaucluse, Sydney

"During these seven days you must live in Succahs. This is so that future generations will know that I (G●d) had the Israelites live in Succahs when I brought them out of Egypt." [Leviticus 23:42-43]

One year, in the holy community of Kitov, it poured with rained on the first night of Succos. Rabbi Chaim, a great Torah scholar and opponent to the fledgling Chassidic movement ("the Sect"), was slightly aggravated that he would not be unable to enjoy the first night in the Succah.

While waiting in his house for the rain to abate, R. Chaim saw one of his acquaintances casually walking down the street as if he had already finished his Yom Tov meal in the Succah. When Rabbi Chaim inquired as to where he was going, the man told him that he was returning from having dinner in the Succah of Rabbi Gershon Kitover.   "And Rabbi Chaim," he continued, "there was a miracle there because not a single drop of rain was falling through the schach."

Rabbi Chaim asked his son to go to Rabbi Gershon's Succah and see if it really wasn't raining there. When his son came to the Rabbi Gershon's Succah, he looked in and sure enough, everyone was sitting, talking and eating. There was not a single drop of rain coming through the schach into the Succah. Rabbi Gershon invited Rabbi Chaim's son to join them but he refused, explaining that he had to return to have Yom Tov dinner with his father.

When the son returned, he told his father, R. Chaim, that it was true. "Father, Rabbi Gershon was sitting in his Succah, and I saw with my own eyes that there was not even a single drop of rain coming into the Succah."

Rabbi Chaim rolled his eyes. Of course he believed his son's report but he wasn't that impressed. The rain finally relented and Rabbi Chaim and his son went into their own wet Succah for Kiddush and the Yom Tov meal. Naturally, they discussed the miracle of Rabbi Gershon's dry Succah and other miracles that the so called Tzaddikim of the Sect were able to do. Rabbi Chaim said, "In my opinion, creating such miracles, as obviously done by our friend Rabbi Gershon, is against the spirit of the Torah."

Early the next morning, Rabbi Chaim and Rabbi Gershon met on their way to the mikveh, in preparation for fulfilling the mitzvah of the lulav and esrog.

"Rabbi," said Rabbi Gershon to Rabbi Chaim, "I understand that you were sitting in your Succah last night and speaking loshon hara about me."

Rabbi Chaim answered with astonishment, "How did you find out about what I said in my Succah? I was sitting there completely alone with my son. And I'm sure he didn't tell you what I said. The only logical answer is that a Heavenly angel told you. But that seems impossible because an angel does not have the authority to speak loshon hara."

Rabbi Gershon answered, "Our Sages teach us that 'Whoever fulfills one mitzvah acquires one angel to speak up in his defense, and whoever does one transgression acquires one prosecuting angel to speak against him.' So it was that prosecuting angel who you created last night by your loshon hara about me who came and told me what you said."

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in TREASURY OF CHASSIDIC TALES ON THE FESTIVALS by Rabbi S.Y. Zevin

Every Day of the Year, You Are Your Own Judge

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine

He [Rabbi Akiva] used to say "Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds, and take payment from a person with or without their knowledge...." [Pirkei Avot 3:20]

A person usually goes about their daily life thinking that whatever they do is basically okay.  Even if this is not the case, they figure if no one knows, then it's not the end of the world; they'll just fix it afterwards.  They may even realize that G-d knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end.  These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkei Avot.  He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

Paying Back What You Eat
One way to understand this is found in the book ''Chesed L'Avraham'' written by the grandfather of the Chida, Rabbi Chaim David Azulai a"h.  He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya [funeral].  They cover the body in the place where it was when the soul departed, and everyone returns home.  The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion.  In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach.  Yet if they ate only in holiness and purity, i.e. only kosher food and only in quantities necessary to sustain a healthy and strong body to serve G-d, then there is nothing to take back.  This is one understanding of  "they take payment''.

With or Without His Knowledge
Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out.  For example, there is the month of Elul - the Hebrew month set aside for teshuvah, intensive introspection and repentance - which is followed by Rosh Hashanah and the atonement of Yom Kippur.  But the reality is that G-d is not obligated to wait until these specific times and can send messengers to collect what is due at any point.  Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant.  But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change.  But G-d operates in His ways. It is here the idea "with or without his knowledge" comes into play.

You Are Your Own Judge
Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov.  Before any decree is issued in the world, G-d forbid, the entire world is assembled to give their agreement.  In this instance, the 'entire world' encompasses the inanimate, plant, animal, and human levels.  They are all notified and asked if there is any opposition to the decree.  This even includes the person who has the negative decree hanging over them.  When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself?  Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment.  For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case.  Someone will ask them: "What do you think about what so-and-so did?"  They respond. "Whoo whoo, they deserve this or that..."   In heaven they say: "Is that right?" You just passed judgment on yourself..."  The case is closed and the person doesn't comprehend what just transpired.  According to Rebbe Nachman, this is an example of "taking payment with or without his knowledge".

The whole concept of how a person is asked each time about their own judgment is profoundly deep.  Each word of every story we hear has lofty and exalted significance.   For example, we may hear a story about two people involved in an argument that has nothing to do with us.  In the rare case it does, we need to be even more careful.  But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what.  The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition.  This is why Rebbe Nachman advises us to be very careful about what we say.  Don't let an inadvertent word slip out in the wrong way or pass judgment on another's behavior.  If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.

Controlling Your Thoughts

King David says Zamoti bal yalavar pi - "My thoughts dare not pass through my mouth." [Psalms 17:3]  There are two important ways to understand this verse.  Firstly, the word zamoti is related to the Hebrew word for "muzzle" - z'mam.  King David alludes to this as if to say "G-d! Since I don't weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper."

The second explanation of how to understand this verse concerns controlling our thoughts.  Sometimes a person blurts out an empty phrase, without even knowing why they said it.  But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them.  These ramifications ought to give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind.  Thus King David refers here to the need for an even deeper level of restraint.  He would like G-d to place a muzzle on his mouth to stop him from verbalizing anything that enters his head.  Since according to Rebbe Nachman, it is through these very words that they "take the payment from a person with or without his knowledge".

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues G-d forbid. Yet the reality is that they agreed and signed off on everything.  Without their agreement, these difficulties could not have materialized.  One may say "I never agreed to such a thing!"  The recording is then played back for them and they are asked "You don't remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences."  G-d should guard us.

This spiritual dynamic accompanies us every single day, hour by hour.  It is written "Whoever sits in the refuge of the Most High.." [Psalms 91].  The Talmud calls this particular chapter of Psalms "a song against evil forces" since it is recited by those who want to be saved from misfortune and accidents.

For instance, when mourners attend a funeral they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person.  It is further written: "His angels he will charge for you, to protect you on all your paths."  This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm.  According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara - the good inclination and the evil inclination.  In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person.  However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty.  One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.


Forces Created From Our Own Actions
Along with the yetzer tov and yetzer hara, come all sorts of other forces, G-d forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions.  In this case, damaging forces are created in the world that are bound to the person who created them.  These forces are called mezekei alma - "destroyers of the world".  Their whole purpose is to cause damage and they don't even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun.  An adult comes along and admonishes him, but when he sees that the child doesn't understand, he takes the matches away by force.  This is because the adult understands very well that the child is doing something dangerous.  The child though, doesn't comprehend this fact.  He screams and cries "Why did you take them away from me?"  Likewise, these "destroyers of the world" don't even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage.  Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person's undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don't know.  We don't actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity that they simply advise us to have compassion on ourselves and acknowledge we don't know what goes on around us on a spiritual plane.  For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering.  So where do these ideas fit in?  The answer is that something much worse is actually going on for them.  The criminal doesn't pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way.  This is what the Talmud refers to when it states "Afflictions atone for a person".  Whatever difficulties one goes through in this world serve as a huge atonement for him.  It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself "Stop".  Just as we need to be careful about what we put into our mouth, i.e. kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech.  The same caution applies to our actions. We should do nothing that the Torah, or our sages, forbid.  Similarly with thought; we shouldn't think that just because our thoughts are only between us and G-d they can be easily fixed.  It doesn't exactly work like this, since many holy books describe the power of thought as greater than the power of deed.  It is possible to do teshuvah or repair an action, but it is much more difficult to do the same with a thought.  You can nullify or gain control over an action, but once you think it, a thought is out of our control and possession.

Thus Rebbe Nachman's advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action.  Since there will be no-one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else's story.  Thus don't rush to pass judgment either verbally or even in your thoughts as to who is right or wrong.  Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May G-d enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Rabbi Ephraim Kenig shlit'a, is CEO and Rosh Yeshiva of the Nachal Novea Mekor Chochma institutions as well as the head administrator at Talmud Torah Magen Avot, in the Old City of Tsfat.

Surrounded by Angels

Every action we do creates an angel. A good action creates a defending angel, a bad one creates a prosecuting angel.

One lie will lead to many more lies, creating more and more prosecuting angels.

Every day contains the potential for the creation of good angels who will defend and assist you in times of need.

The path you choose to follow is the path along which you will be lead. Good deeds will lead to more good deeds.... while lies and deception bring about a continuing cycle of lying to cover up the previous lies.

There is a way to break the cycle, and that is to about-turn, and retrace your steps. This is teshuvah - returning to the right path. This path ensures a continual helping hand from Above.

Any obstacles encountered whilst retracing your steps are called "tikunim" - corrections. Each one is a test, tailored to suit your needs. Passing each test is achieving a tikkun in that area, or with a particular person.

Sometimes tests come all at once, and sometimes they are few and far between. Each person will be given exactly what they require at exactly the right time.

Tikunim can also relate to actions done in past lives. You may have owed someone an apology from another lifetime. You have met up now, in order to achieve a rectification.

As long as you are on the right path, the obstacles will be easily taken care of. The key is to have trust [bitachon] in Hashem and never give up or be side-tracked. But even if this does happen, you can again retrace your steps and return. Teshuvah is never out of anyone's reach.

A life without bitachon leads to worry and anxiety:

ביטחון - bitachon - trust

דאגה - deagah - worry or anxiety

דאגה contains the first 5 letters of the alef-beis, minus the letter "beis" - which stands for "bitachon" showing us that a life without trust in Hashem will result in worry and anxiety.

באר - baer - is the Hebrew word for "well"

בור - bore - is the Hebrew word for "bore/pit"

Whilst they sound the same, and have similar meanings, there is a major difference between the two.

A Baer is a living well, a well containing water that is "alive".

A Bore is a hole, containing dead stagnant water or worse.

The difference between the two words in Hebrew is the Aleph in the centre of the word באר.

The Aleph represents Hashem [Adon Olam]. If you have Hashem in the middle of your life, you will access the well of the living waters. If you remove Hashem from the centre of your life, it becomes a bottomless pit.

Creating Angels

According to Rabbi Levi Yitzchak of Berditchev, we create an angel whenever we do any cleaning for Pesach.

The following is written by R' Tal Moshe Zwecker

Once, when the Rebbe Maharash of Lubavitch was traveling through Berditchev, he saw a group of elderly Tolna chassidim carrying buckets of water and scrubbing the walls and floor of a little shul in preparation for a visit from their Rebbe the following day.

When the Rebbe asked them why they were doing all the work themselves instead of letting the younger chassidim help them, they answered, "We are doing this ourselves because we want to have healthy angels to assist the advocating angels who come out of the tekios, the blasts of the shofar."

"You know the Yehi Ratzon that is said after the tekios of Rosh HaShanah — the one that mentions 'the angels that are formed from the blowing of the shofar, and from the tekia, the shevarim, the teruah, and the tekiah, (kshr"k),' [the identifying letters of the Hebrew words that signify the various sounds of the shofar]?

Well, one Rosh HaShanah the holy Rav Levi Yitzchak of Berditchev said: 'Sweet Father, compassionate Father! Just in case the angels that proceed from the shofar that Levi Yitzchak the son of Sarah Sasha has just blown are weak angels, let their place be taken by the holy, healthy angels that were created by the toil of Your people in preparation for Passover, as they cleaned their kitchen utensils in order to fulfill their mitzvah as perfectly as possible:

kratzen (scouring), shobben (scraping), rieben (rubbing), and kasheren (making kosher)'" — [for the initials of these four Yiddish words are also kshr"k].

[Likkutei Dibburim of the Rebbe Rayatz of Lubavitch, Vol. I p. 280]

--------------------------

Similarly we find in the holy sefer Kav HaYashar Part II Chapter 89:

It is proper to teach the women of Beis Yisroel to have the following in mind while they are kashering their utensils from Chametz for Pesach through hagalah and libun that [just as they are removing the Chametz ] so should the Holy One should remove and destroy the evil inclination, evil and wickedness from the land. And we trust in the Holy One to removed idolatry from our midst.

The minhag of Yisroel is Torah, that they have the custom to scrape clean tables, benches and chairs as well as the walls from any suspicion of contact with Chametz  and Hashem's watchful eyes gaze over all the actions of Bnei Yisroel His treasured people who are holy and the sons of the holy ones whose hard work and labor is all for the sake of removing and destroying chametz all the days of the month of Nissan, and so should the Holy One scrape away all the afflictions which come from the "other side" [which are found sunk in the walls of homes in this bitter exile] and any prosecutions against us and from their power they cause us suffering in this bitter exile."

Source and more at: Berdichev Org

Fooling Yourself

"Seekers of the Truth" - Mike Worrall

It is told that R' Pinchus of Koretz used to warn his disciples: ‘Never fool yourselves! Above all a Jew must be thoroughly honest with himself!’

Once one of his students challenged him. ‘But Rebbe,’ he said, ‘one who fools himself actually thinks he is being honest with himself. So how are we ever to know if we are being honest, or just fooling ourselves?’

‘You have asked wisely, my son,’ the Rebbe said. ‘The answer, however, is simple. It is written in Tanna d-Bei Eliyahu [an ancient Midrashic source] that anyone who is careful to speak words of truth will be sent a malach [an angel] who shows him the truth. One who speaks words of sheker [falsehood] will be sent a malach who fools and deceives him.

So, if you will be careful to always tell the truth, you will never “fool yourself.” If not, well …’ This is a very telling incident. One can live his⁄her entire life in deception, of others and of himself, and not have even the faintest notion he is doing so. R' Pinchus also used to tell his disciples: ‘It is better to choke, than to utter a lie.’”

R' Raphael said: “The Sages teach that the greatest labor of man should be to avoid self-deceit. But how can a man do so when he is deceived and believes his action to be right? By obeying the counsel of his friend, since his friend cannot profit by permitting the deceit to continue. We are also taught that he who labors for truth creates for himself an Angel of Truth who acts as a monitor to warn him of falsehood.”

R' Pinchas said: “He who is filled with self-importance lies to himself and he fools others to believe his importance."

Source: Two Tzaddiks

Second Thoughts

Guard your thoughts carefully, for thought can literally create a living thing. The higher a faculty, the further it can reach. You can kick something with your foot, but throw it higher with your hand. You can reach still farther with your voice, calling to a person very far away. Hearing reaches yet further, for you can hear sounds like gunfire from a very great distance. Your sight reaches even further, seeing things in the sky. Highest of all is the mind, which can penetrate the loftiest heights. You must therefore safeguard your mind above all else. [Rebbe Nachman's Wisdom]

Knowing that thought can reach the loftiest heights, we must realize that thoughts are never mere thoughts. We must never allow ourselves to entertain the notion that it doesn't matter what we think. Good thoughts are extremely beneficial both to those who think them and to the world at large, while evil thoughts are most detrimental.

Rebbe Nachman taught: In ancient amphitheaters, monarchs used to stage battles between wild beasts and their prey. The same type of battle is waged daily in one's mind: battles between good thoughts and evil thoughts. When the good thoughts emerge victorious from the battle, it causes great pleasure Above. [Likutey Moharan 1, 233]

Rebbe Nachman also explains a related passage from the Zohar [III, 123a]

"Every day contains hidden good. But accompanying each day is an angel that prevents people (who are unworthy) from partaking of this good. This angel can take many forms - darkness, thorns, snakes, scorpions - all of which act as guardians to protect the good of that day and to prevent anyone who is unworthy from benefitting. Indeed, were it not for these guardians, the wicked would be able to freely enter into the mysteries of the Torah (and partake of the hidden good of that day).

"It is for this reason that when someone who is not worthy attempts to gain entrance into the Torah's mysteries, troops of destroying angels, which manifest as darkness, concealment, confusion etc. immediately surround him and confuse his thoughts, preventing him from trespassing. However, when one who is worthy wishes to enter, these guardians assist him.... they bring him to the hidden good and speak in his favour to the Master of the Universe..."

The "snakes and scorpions" are the thoughts that confuse a person when he wants to learn the mysteries of the Torah. Yet if he persists in his desire to find G-d, these very thoughts will assist him, then he will find great good every day.... For a person has the ability to incline his thoughts in any direction he wants. Even when his thoughts stray, it is within his power to harness them and return them to the straight path.

The harmful thoughts that assail people serve as a reminder of the ongoing battle with Amalek, the archenemy of the Jewish people. This is the meaning of the verse "Man's thoughts are rak ra kol hayom [only evil all the day]. In Hebrew, the final letters of these words spell AMaLeK. Evil thoughts represent the Amalek within. Amalek also alludes to doubts and confusion. This is seen in the numerical value of the word Safek (doubt) which is 240, the same as the gematria of the world Amalek. Like Amalek, doubts attack a person stealthily. Even before we realize we are under siege, we find ourselves overwhelmed by conflicting thoughts and emotions. It is therefore a Biblical commandment to remember Amalek, that is to be aware of him and his stealthy manner and to wage a constant battle against him.

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

Send me an Angel

An Angel is a messenger - "malach" in Hebrew. An Angel has no free will, they are intermediaries between G-d and the world.... so there is no point "praying" to an angel as advised by some "spiritual" sites. We pray to G-d and only G-d.

There are good and bad angels. The Satan is the worst of all.

Angels can come to earth when sent on a mission. As angels are only made of the elements of air and fire, it is very difficult for an angel to come to earth, they have to concentrate very hard, to focus themselves here. That is why they vanish suddenly when their mission is complete.

Sometimes only one person will see the angel..... sometimes many will see it. You will not realise it is an angel, it may have taken the form of a human in order to carry out its task. Often people are given tests by angels, appearing as beggars, asking for money or help.

The angels such as those who spoke to Abraham and Jacob were purely spiritual forces which appeared in human form.

Before a baby is born, an angel teaches the baby Torah in the womb:

The Talmud says :

A candle is lit on his head and he is able to see from one end of the world until the other end .... There isn't a better period for a person than these days [in the womb] ... They [the angels] teach him all of Torah ... and as he enters the world, an angel hits him on his mouth and he forgets it [to be recalled later throughout the course of his life through learning]. [Niddah 30b]

For every mitzvah (or good deed) a person does, an angel is created. This angel defends you in the Heavenly Court. And when we sin, or tell lies, or harm others.... we create for ourselves a prosecuting angel.

According to Maimonides, the degree of Divine Providence you experience is directly proportional to your attachment to God, and therefore the commandments which create that attachment are the true "guardian angels" of a person.

Rebbe Meir says: "If a person does one commandment, he is given one angel to guard over him; if he does many commandments, he is given many angels."

The angels that accompany us, watching over us, are our own, the ones we have created with each commandment we do. We might imagine that when we leave this world we'll be accompanied by millions of angels, but our Sages teach us otherwise. We are told that the quality of the angel depends on the quality of our mitzvah. It's a long way to the World to Come, and sometimes a person can arrive there with only one angel because all the others fell by the wayside, too weak to complete the journey. In order to create a powerful angel, we have to do each commandment "like fire," in Hebrew, K'AiSh, K = Kavanah (intent), A = Ahavah (love), and S = Simchah (joy), with deep intent, love, and joy.

Everything is by Divine Providence. If a leaf is turned over by a breeze, it is only because this has been specifically ordained by G-d to serve a particular function within the purpose of creation. [Ba'al Shem Tov]

The Talmud teaches that in many matters G-d controls the world through intermediaries (angels). In fact, the Talmud states that there are only three keys that G-d didn’t give over to intermediaries. They are: the Key of Rain (parnosa/sustenance), the Key of Childbirth, and the Key of Techias HaMaisim (the Revival of the Dead).

Healing Through Torah

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.

"Anatomy of the Soul" - Chaim Kramer

from the teachings of Rebbe Nachman

5 Kislev: Yarzheit: the Maharsha

Rabbi Shmuel Eliezer Edeles

(1555-1631) Hebrew year: 5315-5392

Rabbi Samuel Eliezer Halevi Edeles (MaHaRSHA - מהרש"א) was born in Posen about the middle of the sixteenth century. He lived at a time when there were very great Talmud scholars, and he took his place among the greatest. Even among such great lights of the exponents of the Talmud as Rabbi Joel Sirkes (the BaCH), Rabbi Meir (MaHaRaM) of Lublin, Rabbi Mordecai Jaffe (the "Levush"), and others, Rabbi Samuel Edeles shone with a light of his own, for his commentary on the Talmud was unique and brilliant.

Rabbi Samuel Edeles (or Adel's) is better known by the name of MaHaRSHA (Morenu Harav Shmuel Adel's - Our Teacher Rabbi Samuel Adel's), and his famous commentary on the Talmud is so entitled-Hidushei MaHaRSHA (Hidushei meaning "New Explanations by").

In 1600 he published his first Hidushim anonymously. His commentaries at once became popular and were very favorably received. This greatly encouraged him, and he continued his commentaries, publishing the remaining part 11 years later.

His commentaries reveal his unusual mental brilliance and extensive knowledge of the whole Talmud. They are unique in method and approach which are bent upon a straightforward attempt to grasp he plain and logical meaning of the text of the Talmud, without indulging in hair-splitting juggling of various passages of he Talmud.

In 1610 he received a call to become the Rabbi of the important community of Chelm, where he served for four years. From there he was called to an even greater community, that of Lublin, where he also headed the famous Yeshivah in that city. His next post was in Tictin, and the remainder of his life he spent as Rabbi of Ostrog and head of the Yeshivah there. There he died on the 5th day of Kislev in the year 5392 (1631).

Not merely for his great learning, but also for his great qualities of character has Rabbi Samuel loved respected by all. He was very modest, as can be seen from the fact that he did not at first disclose that he was the author of his commentaries. His house was always open for the needy, and his door is said to have had the following inscription, taken from job: "No stranger shall stay overnight outside; my door is open for every guest.

Rabbi Samuel's commentary has become so popular, that it is printed in all the standard editions of the Talmud, and is regarded as a "must" for all Talmud scholars.

The Maharsha taught of three types of dreams:

The first type of dream is one without any particular meaning, which is open to many different interpretations. This dream is like an unread letter. Giving an affirming spin to this sort of dream strengthens the positive aspects of the dream and in so doing, gives it an energy that can then be transformed into reality. A positive interpretation will therefore help determine its basic energy and how it manifests itself. It is also this sort of dream which may be basic nonsense or the result of fasting or other physical activity.

A second type of dream does have a certain prophetic direction or message to the dreamer, but even these dreams can be turned to the good through repentence i.e. heeding the message and drawing the proper conclusions. As we recite in our prayers on Rosh Hashanah and Yom Kippur: "Repentance, prayer and charity remove an evil decree".

The third type of dream has true prophetic meaning and is destined to come true. This, for example, is the type of dream Rava said comes from an angel. Many of the Biblical dreams fall into this category, and they are fulfillments of G-d's promise that in a vision or dream He would speak to his prophets.

Sources: chabad.org

"Mystical Meaning of Dreams" Avraham Aryeh Trugman

Guests of Honor

"They (pretended) to eat"  [Vayeira 18:8]

The Torah states that the angels ate the food which Avraham served them, on which Rashi comments: "they pretended to eat".

It appears, therefore, that Avraham did not perform a mitzvah by feeding his guests, for ultimately they were angels who did not need to eat.  Thus: a) Avraham interrupted his audience with the Divine Presence unnecessarily, and b) How can we learn the principle that "welcoming guests is greater than welcoming the Divine Presence" [Shabbos 127a] from an incident where there were no real guests present?

Generally speaking, with acts of kindness, the primary focus is on the results of the mitzvah, i.e. the benefits given to the guests - food and drink etc.

The unique quality of the mitzvah of welcoming guests is that the primary focus is not on the benefits received by the guests, but rather on the good will demonstrated by the host.  In this light, it turns out that Avraham did fulfill the mitzvah of welcoming guests, in the most exemplary manner.

Based on Likutei Sichos of the Lubavitcher Rebbe, Gutnick Chumash

Reaching the Palace

If G d's presence fills the universe, if there is no place where He is absent, and if He can be found wherever a person is, then why are angels required to bring a person's prayers up to G-d from chamber to chamber?

The answer is that G-d arranged things this way so that it would seem to a person that he is extremely distant, and would strive to get closer.

This can be understood by this story of the Baal Shem Tov. There was once a great and wise king who used optical illusions to give the impression that he had built walls, towers and gates around his palace. He then gave the order that whoever comes to him must go through the gates, and that treasures be scattered at all the gates.

Thus, some people who came to see the king found treasures at the first gate, took them and immediately turned around and went home, while others continued going through more gates until they could not carry anymore treasures, at which point they too turned around and went home.

However, the king's only son was not interested in the treasures, but only in reaching his father. He then realized that in reality, there were no walls at all separating him from his father, and that it was all an optical illusion.

The analogy of the story is that G-d hides Himself in various veils and walls. However, His glory fills the universe, and every single movement or thought is only Him. Thus, even all the angels and heavenly chambers were all created from His very essence, like the shell of an insect is an integral part of its body. Hence, there is absolutely no separation between man and G-d, and with this knowledge, all evildoers are dispersed.

from the teachings of the Baal Shem Tov