The Divided Heart

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

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

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

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

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

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

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

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

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

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

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

Source: "Anatomy of the Soul" by Chaim Kramer

A Fascinating Voyage into Our Souls

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

 

Kislev: The Month of Dreams

The Month of Dreams

Keshet [bow] is the Hebrew name for Saggitarius. At dawn during Kislev a constellation reminiscent of a bow appears on the horizon - the Keshet, identified by our Sages as the sign of this month.

The bow was used in the past to shoot missiles, such as arrows, at the enemy. In the Midrash, the bow symbolizes the projection upwards of the scorpion from the brambles into which it had been cast. Projection implies shooting upwards from below. In the words of R' Bachyei:

"After the soul has received its judgment in purgatory, it will be projected up from there much like an arrow from the bow. That is the reason for the proximity of Akrav [Scorpio] to Keshet, as alluded to by our Sages who said "They descend to Gehinnom yelling and crying... and rise".

Source: Gad Erlanger "Signs of the Times"

The Month of Kislev according to The Book of Formation [Sefer Yetzirah] - Kislev is the ninth of the twelve months of the Jewish calendar.

Kislev is the month of Chanukah--the only holiday in the Jewish calender which spans, and hence connects, two months: Chanukah begins on the 25th day of the month of Kislev and concludes in the month of Tevet [either on the 2nd or 3rd, depending on the number of days in Kislev].

The name Kislev derives from the Hebrew word for "security" and "trust." There are two states of trust, one active and one passive, both of which are manifest in the month of Kislev. The miracle of Chanukah reflects the active trust of the Maacabim to stand up and fight against the Hellenistic empire and its culture. Kislev's sense of sleep reflects the passive trust that G-d's providence always guards over Israel.

In the tradition of Chassidut, the 19th day of Kislev, the day of the release and redemption of Rabbi Shneur Zalman, the author of the classic text of Chassidut, the Tanya [the disciple of the Magid of Mezerich, the successor of the Ba'al Shem Tov] from prison [where he was placed for the dissemination of the innermost mysteries of the Torah] is referred to as "the New Year of Chassidut" (implying that it is through the spiritual channel of this day that the inner wisdom of Chassidut and the power to integrate this wisdom into one's daily life is brought down into this world).

The foundation of the way of Chassidut is absolute trust and faith in G-d's omnipresence and the omnipotence of His Divine providence.

Color: Blue-Violet

Letter: samech

The word samech means "to support". The experience of feeling supported corresponds to the trust and confidence in Divine providence associated with the month of Kislev, as described above. So do we find expressed in Psalms: "G-d supports (somech) all the fallen and lifts up all the bent over;" "Even when he falls he will not be let to fall to the ground, for G-d supports (yismoch) his hand."

The shape of the samech is a circle, which represents the all-encompassing omnipresence of G-d and His providence. The "great circle" of G-d's Infinite light is explained in Kabbalah and Chassidut to reflect His "right arm" which embraces (and supports, from beneath) with great, infinite love all of reality, as is said: "And from beneath, the arms of the universe."

Mazal: keshet [Sagittarius--Bow]

The bow of Kislev is the bow of the Maacabim. It symbolizes their active trust in G-d to fight against the empire and culture that then ruled the earth. Though the Chashmonaim themselves were from the Priestly tribe of Israel, the "art" of the bow is ascribed in the Bible to the tribe of Benjamin in particular, the tribe of the month of Kislev.

The Kohanim [and Leviim] are not considered as one of the twelve tribes in the correspondence of the tribes to the months of the year [according to the Arizal]. As an all-inclusive manifestation of the Jewish soul, the Kohanim contain and reflect the spiritual source of each of the twelve tribes of Israel. This is especially so with regard to the tribe of Benjamin, for in his portion was the holy Temple wherein the Kohanim served. Thus the relation of the Kohanim to Benjamin is similar to that of soul to body. The Kohanim fight the holy war embodied in the bow of Benjamin.

The bow of war of Kislev is actually projected [shot] from the bow (the rainbow; in Hebrew both "bow" and "rainbow" are identical--keshet) of peace [between G-d and Creation] of the end of the previous month of Cheshvan, as explained above. The two bows [semi-circles] unite together to form the complete circle of the samech of Kislev.

Tribe: Benjamin

Sense: sleep

The sense of sleep is the tranquility and restfulness that comes with trust and security in G-d and His Divine providence. So do we find in the blessings at the end of Leviticus [26:5-6]: "And you shall dwell securely in your land. And I shall give peace in the land, and you shall lie down without fear...."

As the word "sense" [chush] is cognate to "quick" [chish], the sense of sleep implies the ability to sleep well but quickly [as is told of great tzadikim who required very few hours of sleep per day].

The very talent of Benjamin to shoot straight at his target depends upon a most tranquil inner spirit. He shoots and hits almost asleep. G-d carries his arrow to its intended destination. A tranquil personality is one with little inner friction and tension. The sense of sleep entails the ability to release stress, confident in the support of G-d.

The sense of sleep entails as well the sense of dreaming. In accord with our faith in Divine providence, especially manifest in relation to the connection between the weekly Torah portions and the annual cycle of months and their events, all of the dreams of the Torah are contained within the portions that are read during the month of Kislev.

When one possesses complete trust in G-d one dreams good dreams of the future. Good dreams at night reflect good thoughts throughout the day, especially the optimistic attitude and consciousness taught by Chassidut [whose New Year is the 19th of Kislev]: "Think good, it will be good."

Source: HaRav Yitzchak Ginsburgh Inner.org

Also see:  Kabbalah of Dreams

The Secret of the Snake

Recorded in 2013, an excellent shiur from HaRav Dov Ber Pinson

The Secret of the Snake

 

''Israel Stands Alone''

The AR"I is cited as saying: "Gog u'Magog has the numerical value of seventy, corresponding to the seventy nations, because Gog and Magog will then rule over seventy nations, and they will all come together against Israel.

The AR"I emphasizes another aspect that is also embedded in the verses of the prophecy and the Haftarah, that of a universal war against Am Yisrael.

.... afterwards will come the definite redemption. [Likutei Torah, Parshat Shemot. Cited in Be'er Moshe by the Ozrover Rebbe]   Source

Yesterday's headlines: Obama Says Israel Stands Alone against Iran Deal

5 Av Yarzheit - The Arizal

Arizal Synagogue, Safed - Photo Steven Pinker

The Arizal [1534-1572] - Rabbi Isaac Luria was the most famous Kabbalist in the city of Safed, Israel who became known as the "Arizal" or ARI, an acronym for “The G-dly Rabbi Isaac of Blessed Memory.”

The Arizal passed away at the age of 38, and it was only during the last two years of his life that he met his foremost disciple, Rabbi Chaim Vital. The Arizal himself never wrote any books, however all his words were faithfully recorded by Rabbi Chaim Vital in what is known as Kitvei Ari, the “writings of the Arizal.” The Kitvei Ari is the key to the secrets of the Zohar, and it was the Arizal who formulated the Kabbalah into a comprehensive system. Rabbi Chaim Vital writes in the name of the Arizal that, “It is a Mitzvah to reveal this wisdom.” Until the time of the Arizal, knowledge of Kabbalah was not known outside of the tightly knit circle of the tzaddikim.

More about the Arizal at Ascent of Safed or click on the label "ARIZAL" below to read more of his teachings.

Coming Back for More

"V'Anshei Damim U'Mirma" - men of blood and deceit [Tehilim 55]. The Mishna in Pirkei Avos [5:19] says that this pasuk refers to Bilam HaRasha. Why, asks the Ben Ish Chai does it use the plural form of Anshei - multiple men - when Bilam is only one person? 

The Ben Ish Chai quotes the Arizal who says that Bilam was a Gilgul [reincarnation] of Lavan HaArami. Bilam had two spirits in him, his own evil spirit and that of Lavan. 

We know from his dealing with Yaakov that Lavan was the world's greatest swindler. We also know from the Hagadah that he tried to annihilate Bnei Yisroel. Bilam himself also tried to destroy Bnei Yisroel. Therefore within Bilam lay Anshei Damim U'Mirma, two of the most blood thirsty and deceitful villains in history.

Source: Revach.net

Rabbi Nachman of Breslov and some of his followers were standing by the window one morning, when a funeral procession went by. As was the custom, the people in the procession were following the coffin, weeping and wailing for the loss of the deceased.

Rabbi Nachman turned to his followers and said "More than likely, the soul of the dead man is laughing his heart out over the big scene they are making out there. When somebody dies, everyone always weeps over him as if to say "How nice it would have been if you had remained in this world a little longer, so you could endure even more suffering and hardships here!"

Reb Nosson, the Rabbi's closest disciple, was deeply puzzled by this strange statement. "But what about Gehenna?" he asked. "Even in the next world, he won't be entirely free from suffering, because he was not righteous enough to escape the torments of Gehenna. So he will have to suffer in the afterlife also."

"But at least when he gets out of Gehenna, his suffering will be over forever!" Rabbi Nachman replied. "Once he has been purged of his sins in Gehenna, his soul will be purified, and he will enjoy the reward for the good deeds that he performed in this world."

"But what about reincarnation?" Reb Nosson asked. "If he has to be reincarnated again, then what is the point of leaving this world and its troubles behind, only to return here again and again?"

"When he gets to the Heavenly Court," Rabbi Nachman replied, "he can put up a stubborn argument on his own behalf, and refuse to be reincarnated in any way, shape or form."

"Can he really do that?" Reb Nosson objected, "How can he refuse to accept the ruling of the Heavenly Court? Will it really help him if he refuses?"

"Of course it will help him" Rabbi Nachman replied. "He can stand before the Court and insist "Do whatever You want with me here in the heavenly realms - send me to Purgatory for every last detail of my sins if you must - but don't make me go back to the physical world again. Just get it over with here." If he is very, very firm in this, if he remains stubborn and does not move from his position, then it certainly will help him."

Reb Nosson took this lesson very seriously, and made a special point of fixing it in his mind. He prayed that, when his time came to go to the Other World, he would be able to remember this teaching and make the same plea before the Heavenly Court. in order to be saved from reincarnation. "No matter what might happen to me up there," he would say, "it would still be better than having to return to earth and be exposed to all of the dangers and temptations of material life again."

Nevertheless, after Rabbi Nachman died of tuberculosis in 1810, and it became the custom for Breslover Hasidim to gather at the Rebbe's grave in Uman on Rosh Hashanah, Reb Nosson also said: "If I knew for certain that I would merit to travel to my Rebbe's grave even once in a lifetime, then I would choose to reincarnate."

The Bride's Debt

It once happened in Safed, that a disciple of the Holy Ari had to go on a long journey. Before departing, he came to his teacher for a letter of recommendation. The Ari wrote it for him, then blessed him and said "May G-d be with you, and may you go in peace".

The disciple then asked "Master, can you tell me anything about what will happen when I get there?"

"You will marry a beautiful woman" the Ari replied. "And she is your destined soulmate for this life. But after you have been happily married for only six months, she will suddenly die. And here is the reason: In another incarnation, this woman was a man, and you were also a man then. He was your dearest friend, but he also caused you some legal trouble for six months. Finally, he brought a lawsuit against you in the civil courts, which caused you to lose 600 gold coins, even though you were innocent of his charges.

"Now" continued the Ari, "this friend from another life is once again reincarnated - as the woman you will marry on your journey. His soul has come to make atonement for his sins against you. For the six months of trouble that he caused in that life, you will have six months of happiness in this life. The inheritance you will receive when she dies is to repay you for the 600 gold pieces you lost in the past life. But even though you know this, you should be kind and patient to this woman, and grant her forgiveness for the trouble she caused you in the previous life."

And everything happened exactly as the Holy Ari said it would.

[Shivchei Ha-Ari, 16th century]

Rectifying Past Lives

What happens to people who fail to do teshuvah for past wrong-doings - is there no hope for them?

The answer brings us to the Divine gift of reincarnation.

All Kabbalistic sources are in agreement: the soul (or the portion of the soul that requires it) will be reincarnated to rectify any wrongdoings committed in its previous lifetime. To facilitate this, the reincarnated individual will be drawn to the specific areas which require rectification (tikunim).

According to the Arizal, the Talmud [Shabbat 118b] alludes to this when it tells us that Rabbi Yosef was asked about his father Rabbah: "Which mitzvah was he most careful to perform?" The questioner knew that every Jew is required to fulfill all the mitzvot to the best of his ability. Clearly, however, he was asking a deeper question: if a person is inordinately connected to a particular mitzvah, it indicates that his entire mission in being born was to rectify that mitzvah. According to this, the questioner was asking which particular mitzvah had Rabbah's soul been lacking in his previous incarnation.

The Arizal writes that the same applies to every single individual. The main characteristics of one's spiritual weaknesses are the specific areas one must rectify [see Sha'ar HaGilgulim 16]

Everyone has difficulties in their character traits which G-d gave them to work on in this life. If they were given a problem, it is their task to find out how to use it in a way that serves G-d, rather than going against His directives.

The very thing which a person will have the most trouble doing, is perhaps the one thing they need to rectify in this life.

from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer

[Igros Kodesh of the Lubavitcher Rebbe, vol 5, letter 1257]

You tell me you are giving the proper amount of tzedaka. However your shalom bayis (peace in the home) situation needs great improvement.

The fact that you are having great difficulties in this area is a sign that this mitzvah has not been completed in your previous life. The holy Arizal teaches us that most souls living in a body have been here before. The reason they come back again is to fulfil those mitzvos that they did not do properly the first time around.

Those mitzvos that they did complete in their previous lifetime do not require any more refinement, and therefore their observance is easy.

However, those mitzvos that one did not complete in his previous lifetime are the ones most difficult to do. The yetzer hara targets these non-completed mitzvos as the ones to oppose most.

The fact that the issue of shalom bayis is so difficult for you proves that it is a mitzvah which needs fulfilment. In your past lifetime you did not refine this mitzvah. Now is your opportunity.

The Obstructing Shadow - Part 2

continued from Part 1

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

Levels of Tzaddikim 

The world is divided into groups. Tzaddikim are also divided into different groups. There are tzaddikim in the category of Yesod Olam - foundation of the world - and there are tzaddikim on a lower level, yet the world's existence completely depends upon all of them. The holy Zohar explicitly states that the highest level in each generation is that of Moses. Afterwards, there are the thirty-six tzaddikim called the lamed vav tzaddikim. According to the Zohar, thre are 36 in the Land of Israel and 36 outside of Israel. The entire world stands in their merit, since without them, the world could not exist. The Zohar mentions other examples, such as a category of 10,000 tzaddikim, who are on a lower level. Nonetheless, the world requires all of these tzaddikim to exist. 

We also need to place ourselves in some sort of category of tzaddikim.  You may ask youself ''Why do I need to call myself a tzaddik?''  Don't forget that we were born to carry out a specific mission, so it is not a matter of what we want or not. It is not merely a one-time task like when someone says to you ''Go bring this envelope to someone" - rather it is a mission involving your entire being and everything connected to you.  Your entire life is no more than a simple shlichut - mission.  For example, someone says to you ''Get on a plane, travel to a certain place and do this particular thing.''  You will be well aware of why you are in that particular place, since it is part of your mission.  You'll also take care not to damage anything in the process of carrying it out. Nonetheless, at the same time, you still feel ''something'' from yourself since, despite being on a mission, you still need to eat, sleep, travel, accomplish etc.

In other words, whatever you do in the world, whether sleep, eat, make money, pray, put on tefillin, or any of the other mitzvot, it is all one big mission.  This is the most truthful way to think about ourselves since we have no other function in the world besides our Divinely-given mission.

You may ask ''What is my mission?''  The answer lies in knowing that everything is connected to the kavod of Hashem, since He created the world to reveal His glory.  Before the world came into being, there was no-one to reveal  His kavod.  After creation, it is our mission to reveal it.

When you feel some deficiency, it is a signal that there is some sort of ''shortcoming'' in the revelation of G-d's kavod.  The more we reveal His kavod, the less lack we will feel.  Hashem created us with all of our materiality to serve as a foundation in this world for Him, and to elevate our Divine awareness until we clearly realize that we have no other function than to see the Divine in every detail of life.  Everything should bring us closer to the knowledge that there is a Creator of the World Who desires something from us.  If it is against the Torah, it is not the desire of Hashem.  Every step we take in life should bring us closer to a mindset that nothing exists beyond our appointed function in the world.  Bringing children into the world, working in whatever area Hashem has brought us, or any other life situation, is all part of our mission to reveal what Hashem desires.

Delving deeper, we will sense how limited our understanding is. This is when to pour out our hearts: ''Ribbono shel Olam! Heal us so we can reveal Your kavod. Give us livelihood so we can magnify Your kavod in the world. Redeem us from the oppression of outside influences, so we can carry out our mission.'' The emphasis should be in this direction, rather than driven by the desire to shed the discomfort of exile.  Thinking this way makes us more complete and less demanding of space and self-importance. When we achieve such a level, Rebbe Nachman promises that we will experience no lack.  Obviously this is a process, but we must begin.

This is all connected to Rebbe Nachman's concept of a self-generated shadow that blocks our own shefa.  Every day, the ability to prevent its creation can be drawn from the power of Moses and his humility, since he is the primary soul in which we are all rooted.  Rebbe Nachman describes how the influence of Moses is found within every limb of our body, reminding us to perform the mitzvah associated with that particular limb.  His point of humility is also there, waiting to be developed.  It is this point that will help us better understand how to remove our sense of ''somethingness'' and feel much more authentic.  Most think that kavod and happiness are found by taking up more space in the world, as if this is the purpose of life.  However, this point of humility will save us from being distracted or thrown off by the attractions of the world.

May Hashem help us be encompassed in the humility of Moses, so we will be able to receive an abundant influx of everything good in this world, as well as all the other worlds we will witness in the future.  This blessing very much depends upon us. When we repair ourselves, we repair the entire universe. By drawing Divine awareness into the world so everyone will know there is only Hashem, we will experience the good of the World to Come in this world as well.

Translated and adapted from a lesson based on Likutey Moharan 172.

[1] Likutey Moharan 172.
[2] King Solomon wrote ''Elokim made Man straight, but they pursued many intrigues.'' [Ecclesiastes 7:29]
[3] ''For My glory I created...'' [Isaiah 43:7];  ''The earth is filled with His glory'' [Isaiah 6:3]

The Obstructing Shadow: Get out of the way of your own Blessing

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

''Every lack a person experiences, whether children, livelihood, or health, comes from oneself.'' [1]  [Rebbe Nachman of Breslov] 

There is an old saying: "The One Who gives life will also provide for it." In other words, since G-d created the world, He most certainly provides whatever we need to exist, whether livelihood, children, health, etc. As discussed in the writings of the Arizal and many other holy books, He created the universe to bestow good on it, not so it should be lacking.

If this is true, when why do we need to exert ourselves so much in order to subsist?  An animal usually has everything it needs in its local environment. Why would it be different for a human being, who is considered the choice of creation?

This is Rebbe Nachman's point. The lack is not inherent in creation - it comes from oneself. The human being was created perfect and complete [2], but something happened that created lack and deficiency.  For example, when a baby is born, the parents hover over the infant to ensure that it is warm, well-fed, and has everything it needs. As the child grows and begins to develop its own ideas and direction in life, the parents still desire to bestow good on the child. Sometimes, the child goes out on their own and acts foolishly without realizing the damage caused to themselves and others. The parents still worry, and do their best to warn the child of the various dangers, even when he or she stubbornly persists in pursuing their own ideas.

Likewise with Hashem. As mature as we consider ourselves, we still possess only a child-like understanding of the greatness of G-d. We don't fully grasp the extent to which He wants to benefit us, and instead, we act like immature children who make trouble.  Divine light, called shefa, constantly flows to us. Descending through all of the upper worlds into this world, it arrives to fill any need we may have.  Shefa is very subtle in the heavens, and once it comes into the world, it manifests as a beneficial influence.  Just as parents desire good for their child, G-d's love likewise directs the appropriate shefa to reach us in a ready-made fashion, like children, money, a home, etc.  The only thing that can stop it is the shadow created by our own actions. The shefa is then experienced as a deficiency.

How do our actions create a shadow?  The first thing to understand is that the nature of a shadow is relative, since a shadow is created from something more physical in relation to something more spiritual.  For example, a tree will create a shadow when put up against the light of the sun or moon.  The earth will also cause a shadow in the form of an eclipse, as will the moon itself.  Even the sun will create a shadow in relation to something  higher than it.  In this case, the sun would be considered physical in relation to what is above it.  Anything more physical obstructs light in relation to something more spiritual. Similarly, a person's  physicality and undesirable deeds form a shadow that obstructs the flow of shefa, since something physical will block something more spiritual.

There is a way, according to Rebbe Nachman, to circumvent this problem. If you nullify yourself by minimizing your connection to the world, no shadow is created and shefa is received unhindered. It is normal to want to fill a place in the world, or to feel you possess something.  You enjoy the respect accorded to you by others, you consume, eat, drink and buy, all of which amounts to experiencing some sort of ''somethingness'' that defines your material existence. The more physical you are, the more it prevents you from receiving the constantly flowing Divine light called shefa.

A basic understanding of human character traits can help a person move towards minimizing their connection to the world.  Let's examine the trait of humility. Everyone is born with a specific predisposition and nature, with varying levels of coarseness or arrogance at one end of the spectrum, and qualities such as humility at the other end.  Each quality, though, needs to be expressed in the proper way and proportion.  For example, it is a natural and positive reaction to feel a sense of nullification or insignificance next to a greater person, not the opposite.

Likewise, we should feel our smallness in relation to Heaven. Our only desire should be to fulfill whatever role G-d gave us with self-nullification, which will naturally bring a tiny perception of G-d's greatness.  Even if we are not currently on this level, it is something that needs to be deeply contemplated, since it is the true reality.

As creations of G-d, we belong to Him.  To the extent we comprehend this message and internalize it, our entire existence and relationship to the world will change.  As we go about our daily business, we will begin to understand that we are nothing more than messengers on a mission given to us by Hashem.  We will also be much less exacting of our own honor and care less about what others say or think about us. These concerns are exactly what make us more material.  Freed of these concerns, we are less physical. More shefa reaches us and we experience less deficiency and lack.

The world was created with such compassion, in a way that is truly good for us in this world and the next. Consider the generation of Noah and the Flood. How did this generation come to such depravity that it had to be completely wiped out?  The Midrash explains that this was actually caused by the abundant and awesome shefa they enjoyed on a constant basis.  They had everything they wanted, immediately, with incredible opulence, which is what brought them to such coarseness and vulgarity.  They believed the shefa came from their efforts and the strength of their own hands. They knew very well G-d was sending this goodness, but they didn't believe He was the ultimate power behind sending it, or had the ability to halt it.  When Noah repeatedly warned them about the impending flood, they taunted ''Where will the flood come from, Heaven?'' since they felt they could stop the Heavenly wellsprings themselves.  Although the good was indeed meant for them to enjoy, their way of thinking was a serious error because it overturned everything to the opposite.

Where are you holding?
You can actually sense where you stand before Hashem through evaluating your current situation, whatever it may be.  The very deficiency you experience is a gauge to how physical you are, since the perceived lack is a result of Divine light that has been blocked.  It is now expressed as a specific shortcoming, which indicates a lesser level of self-nullification to what Hashem desires.

How do we know what Hashem wants from us?  According to Rebbe Nachman, it is all related to kavod - glory and honor.  He writes: '''The essence of the light of Hashem is kavod, since whatever Hashem created, He created only for the sake of His glory.''  The entire world was created only to reveal His kavod, as written throughout the holy writings. [3]  Since Hashem's glory fills the world, when you don't take up space in the world, you receive the light of Hashem unhindered.

Self-Nullification and Humility
The Jewish people have an inherent power of self-nullification, which is epitomized by Moses.  He brought us the Torah in such a way to show anyone, in any situation, that they are connected to the Torah and mitzvot, and what they need to uphold.  Moses was considered to be the most humble human being. Although our own perception of humility is very far from its true nature, we still have some conception of it, since Jews possess a natural point of humility, which is developed when contemplating the greatness of Hashem.

Whatever we have or not, comes from Hashem because of His compassion.  Internalizing this message more and more will generate full Divine consciousness, which is the purpose of our existence.  Our entire life experience is meant to bring us to an awareness of the One Who brought the world into existence. When this is deeply integrated into our daily outlook, we will feel no lack whatsoever in life.

This will be the experience many years after Mashiach will have already arrived, as well as in the Next World, when we will see the world in its perfection. There will be no ''somethingness'' that demands honor and recognition. It will be clear that you are alive only because G-d wants you to fulfill your function in the world, so you will lack nothing required to fulfill your mission.  If you need money,  He will give it to you.  If you need health or anything else, you will receive it.

This is actually the level of the tzaddikim. They already achieved their tikkun, and see the perfection in this world now. Their pain comes only from looking at the Jewish people and seeing how far they are from their true life's purpose.  They are completely given over to bringing each Jew closer to G-d, one after another, by revealing another point of awareness in what it means to serve Hashem.  These tzaddikim, with all of their perfection, are already experiencing the World to Come in this world.  Rebbe Nachman insists this is not only something for spiritual giants, but for us as well.  When we pray for Mashiach and the Temple,we are asking for this level - it is something we must all attain, since it is our purpose.

...to be continued

click here for Part Two

The Final Tikkun

Written by R. Yaakov Nathan

The generation of the desert, the Dor Hamidbar, was on a very high level. They were a "dor de'ah", a generation of knowledge, on the level of Bina. Yet they committed the sin of the Golden Calf [parshas Ki Tisa]. This sin was a direct result of their own intellectualization, their miscalculation of when Moshe should have come back from his spiritual elevation on Mount Sinai. [The verse says "boshesh Moshe" and Rashi from the Gemara explains that it means "ba shesh" - that they calculated that Moshe should have been back by the 6th hour of the day.]  It was their own intellect which brought them into trouble--they wavered in their trust of Moshe and over-intellectualized the situation.

The midrash states that the Soton showed them Moshe lying on his deathbed, which opened them up to consider the reasoning that Moshe should have already come down. The Ohr Hachayim explains that what they saw was "with the eye of the intellect"--they didn't hallucinate, but rather they misinterpreted the reality.

Amidst this confusion comes the Erev Rav, the Egyptian magicians who left Egypt with the children of Israel, demanding a new leader to replace Moshe -- since they saw that the Jews were wavering, open to the suggestion that Moshe was delayed and could not descend from the spiritual heights he had ascended to. This is the cause of the Golden Calf [see the Ramban--it was a replacement for Moshe, not Hashem].

When Moshe ascended the mountain, the Arizal states that he received 1,000 lights. This is the level of Moshiach. Moshe had been elevated to Moshiach on the mountain, but the people did not withstand the test; their faith in Moshe wavered, allowing the Erev Rav to bring about the sin of the Golden Calf. This caused Hashem to say to Moshe "Go, descend" [32:7], says Rashi: "Descend from your greatness", descend from the level of Moshiach.

The Arizal writes that the final generation is a reincarnation of the Dor Hamidbar. The Lubavitcher Rebbe said explicitly that this applies to us - we are literally the souls of the generation of the desert. In Rambam's "13 Ikkarim" he writes that we believe in the coming of Moshiach "even if he delays".

Why does the Rambam feel the need to mention a delay here? What's the connection between Moshiach and a delay? The first redeemer [Moshe] is the last redeemer [Moshiach] and perhaps our situation now - waiting in the confusion - is the tikkun for the situation the first time around?

The Rambam explains in Hilchos Tshuva that "Tshuva is completed when an opportunity to commit one's original transgression again arises but one doesn't and repents instead." We are the generation of the midbar--we are rectifying our sin by waiting for Moshiach. Despite what the eye of the intellect might think, our obligation is to trust in Moshe Rabbeinu, not to seek a replacement leader. Not to let the Erev Rav within us entice us to find a "new leader" of the Jewish nation, to make a new Golden Calf [G-d forbid].

Moshe Rabbeinu doesn't need to be replaced, and we are playing our role in the final tikkun. Hold on strong with emunah that goes beyond the intellect and "even though he delays, we wait for him every day".

Re-post: Mayan Calender, December 21 and Judaism

Extracts from The Mayan Culture and Judaism by Rabbi M. Glazerson and Professor R. Haralick

click here

Reprinted with permission. I have extracted only a small portion of the information in the book.....I strongly recommend you purchase it  to fully understand all the concepts.

The Mayan calendar counts time until the year 2012, after which we encounter a situation of no more time from their point of view; a time when there will be complete knowledge.  We will have the power to heal, to create and to change everything.

According to Mayan astronomy, our galaxy orbits the Pleiades every 26,000 years*.   In 2012 there will be a completion of the cycle.... and there will be a new dawn for mankind.  In space there will be a situation in which the planets are directly aligned [an occurrence which happens once every 26,000 years], including the earth, the sun, the Milky Way, the Pleiades, Sirius and others. This will happen at exactly 11am on December 21, 2012,  and at 11:11 there will be a stream of new light of pure awareness that will shine without interference from the planets.

*It is important to point out that even though the calculations of the number of years in the Mayan tradition comes to numbers higher than the maximum 6,000 years of Jewish tradition, there is no inherent contradiction to the Torah of Israel. As the Ramban says in his commentary on the Torah [Genesis, 2], the world is supposed to continue for 6,000 years that mirror the six days of creation.  This refers to the physical world created within the system of time.... according to the teachings of relativity in science, the passage of time exists only in the physical world.... the greater the central mass the slower time moves, when the universe began to expand, the meter of time increased its rate. [Similar to the concept mentioned here] 

The Gemara in Nedarim [8:2] states:

Reish Lakish states: ''In the World to Come, there will be no Gehinnom [hell]. Rather, Hashem will remove the sun from its sheath, and the righteous will be healed by it, while the wicked will be punished by it, as it says [Malachi 3:19] ''A sun will come which will burn like a furnace; all the wicked and all the evildoers will be like straw, and the sun will incinerate them... But a sun of kindness will shine for those who fear Me, with healing in its rays.''

The Abarbanel explains this verse:

''The sun performs opposite actions and, depending on the circumstances, it will burn or heal. It whitens laundry and browns the ski, it melts wax and freezes salt, and therefore, whereas the evildoers who are empty and dry like straw will be burnt, the righteous ones who are damp and moist, will be healed.''

 וְעֵת-צָרָה הִיא לְיַעֲקֹב, וּמִמֶּנָּה יִוָּשֵׁעַ

''...and it is a time of trouble unto Jacob, but out of it shall he be saved'' 

[Jeremiah 30:7]

It is interesting to note that the gematria of the words ''and a time of trouble'' is 772, which equals the value of the words ''time of clarity''.  This reinforces the idea that at that time it will be a time of tzara [trouble] for the wicked, and it will conversely be a time of tzohar [clarity] for the righteous.

According to the Mayan calendar, the year 1992 is the first year of the last phase [period 20] of the final stage [13th stage] of the great cycle. It is striking to note that the year 1992 was the year תשׁנ''ב  -

5752 years from the creation of the world, which was the beginning of the time after midday Friday, [on the cosmic clock] when the special Shabbat atmosphere began to descend on the world [according to the holy Arizal]. The Mayans refer to these 20 years as the purification of the earth.  During this period, the earth will become completely purified, including the hearts of the people. Evil will be uprooted and goodness will prevail.  The cycle will culminate on the 21st of December 2012, effectively ending the characteristics of civilization as we know it.  After this, humanity will advance into a new type of civilization.

Rav Kushilevsky comments that when discussing the year 2012, one must take into consideration the wellknown fact that the Vilna Gaon considers the birth pangs of Moshiach to be of 70 years' duration.  In the same vein, there are 70 words in Psalms chapter 20 which include ''May Hashem answer you on the day of trouble''.  In the year 5702, the Holocaust began in full force and, as the Aish Kodesh wrote:  ''The terrible tragedies and horrible, unnatural deaths that the cruel Nazi beasts inflicted upon the House of Israel in the year 5702, in my scope of knowledge of the words of the sages and the Book of Chronicles, there has never before been such suffering...''

From this we infer that the year 5702 began the birth pangs of Moshaich. If we add another 70 years from 5702 in order to get to the date of the actual ''birth'', we get the year 5772 - 2012.

In this time of the ''footsteps of Moshiach'' the aspect of the mixed multitudes [Erev Rav] will be strengthened and the leaders of Israel will emerge from the Erev Rav, as it says in the holy Zohar in various places. This has proven itself true when, in recent years, the government of the State of Israel has consisted of parties and ministers who are committed to fighting against the Torah values of Israel. The Rabbis in the Talmudic tractate, Sanhedrin [98:1] discussed this: ''the kings will turn into heretics'', and as it is said in the commentary, this is also referring to the kingdom of Israel.

The sages tell us in the Talmud that this state of affairs will bring Israel to recognize that ''We have no one to lean on except our Father in Heaven'', as is evident in our days when Israel is having such difficulty fighting off our enemies. This will result in the complete return [teshuvah] of the Jewish nation to their heritage, which is the foundation of the final Redemption, ''Because Israel will only be redeemed if they return''. [Sanhedrin 97: 2]

Please note: the date of December 21, 2012 is thought to be significant by many people and religions.  But Redemption can come at any time, and we hope for Moshiach every day.  The information contained in this blog post is not a prophecy or a prediction, merely a distribution of knowledge that is currently available to us.  Things can change in the blink of an eye. [More to come on this topic, stay tuned]

The Day of Seven Judgments

The days of our lives are seventy years, if with special strength, eighty years; most of them are troubled, and then they are cut.....  [Psalms 90:10]

The day of one's death is one's personal Day of Judgment, when one's deeds, both good and evil, are scrutinized. The Zohar [II, 199b] teaches that it is a day of seven judgments:

1. The actual death

2. Announcement of one's deeds, whether good or evil

3. Placement in the grave

4. The judgment of the grave

5. The decaying of the body

6. Gehennom

7. The interval before the soul is completely purified

The Arizal teaches that these various judgments are not intended as punishments so much as they are meant to cleanse a person from sin. Thus, Gehennom - and reincarnation, when it is imposed - are means by which one's sins are purged. Death, too, is an integral part of this cleansing process.

The accounting system which G-d uses when drawing up our final balance sheet is far beyond the level of man's understanding. In His unfathomable mercy, G-d adds to the credit column all mitigating circumstances - one's upbringing, environment, financial resources and so on. Nevertheless, the judgment is real: we are held fully accountable. The main question that we must answer is : Have I tried hard enough?

Reb Nosson writes that a person's most important advocate for mercy on the day of judgment is the "will factor", the degree to which he or she wanted spirituality. If our will was strong throughout life, even if we were remiss, our credit is greatly increased. This does not imply that a weak effort can suffice. "I just couldn't do it" is not an acceptable excuse. Reb Nosson's "will factor" involves making every possible effort. If our efforts prove unsuccessful, then what are we to do? We must try again and again and again. As Rebbe Nachman used to say: "Gevalt! Never give up!"

Source: from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer

The Thirteenth Gate - How To Pray

I know there are people who read this blog who don't know how to pray. It's one of those mysteries of life that you may be too embarrassed to admit to.

So here's some hints.

First of all, get yourself a prayer book. If you are new to this, as I was when I started seriously praying [about 15 years ago], you may need to watch how other people do it. Go to a synagogue and just find someone who looks like they know what they're doing.... and watch.

I learnt a lot from watching one of the rebetzins here. She even gave me some special tips..... which I didn't have to ask for.

Which prayer book? Typically, people use the one they have grown up with, the one their father/mother used, or the one used by the synagogue of their choice. If your parents didn't pray, you have no shul, and you don't know where to start.... then you can choose your own nusach [specific way of praying]. If you want to use the Arizal's nusach, get yourself a Siddur Tehillat Hashem - that's the one I use, wherever I go that's my way of praying. You can pray in any language, but if you can read Hebrew, I suggest you make the effort to say it in Hebrew. It may be slow going, but there's no rush, and you can do bits and pieces in English if you're impatient. No-one's judging you, this is your prayer and Hashem will hear you in whatever language you choose to do it in.

Men: you need to be putting on tefillin every morning. You need to be praying with a minyan in a shul. If that is not possible, find a rabbi and ask his advice. Women: you can pray whenever you like, no accessories necessary, but early morning is a good time to do it.

Reb Chaim Vital says in the name of the Arizal that there are twelve gates in the Heavens corresponding to the twelve tribes and each tribe has a designated entrance for their prayers. Each gate and their approach are different from the others.

Each of the tribes had their own specific Nusach Hatefillah [specific prayers]. The Holy Arizal established a Nusach that corresponds to all twelve of the tribes. The "Nusach Arizal" are the prayers for those who do not know their tribe.

The Chasam Sofer writes this concept in the name of the Maggid of Mezritz. He explains that in fact, there are thirteen gates in Heaven for our tefillos to pass through. Each gate is for one of the tribes and everyone’s tefillah can pass through the thirteenth gate.

More blog posts on praying can be found at: AbsoluteTruth613

Why is our generation worthy of Moshiach?

The answer can be found in the Haggadah, as the Lubavitcher Rebbe explains:


''I am like a man of seventy years old.'' - Rabbi Eleazar ben Azaryah [Haggadah; Berachot 12b]

The Gemara [Berachot 28a] explains that, in fact, R. Eleazar ben Azaryah was much younger, but eighteen rows of his hair turned white and he looked like an old man. [Rabbi Eleazar's hair turned white on the day he was appointed Nassi [head of the Sanhedrin] so that he would look older and evoke the respect due to his high office. According to the version in Berachot 28a, he was only eighteen years old on that day, while according to Yerushalmi Berachot 4:1 he was only sixteen.]  The phrase ''like a man of seventy years old'' is therefore only an analogy.

This interpretation, however, renders the continuation of the passuk ''yet I did not succeed in proving...'' - rather difficult to understand. The apparent contradiction of the phrase ''yet I did not succeed'' is not only in view of R. Eleazar's scholarship but also in view of his being advanced in years. He was like a man of seventy years old and devoted a lot of time to the subject under discussion; thus he should have been able to convince his colleagues that his view was correct.  If, however, he merely looked like an old man, how could he have expected that his ruling should be followed?

There are no mere analogies in Torah.  All comparisons evolve from the nimshal [point to be made, or moral to be derived, from the comparison itself].  The analogy of appearing like an old man, therefore, is quite appropriate.  R. Eleazar was  a man of seventy years old, albeit in a spiritual sense.  Thus, it is said in Siddur Arizal that by adding all his years since the first incarnation of his soul, R. Eleazar was indeed seventy years old. [Other sources elaborate, on the authority of R. Isaac Luria, that R. Eleazar ben Azaryah was a reincarnation of the prophet Samuel: Samuel died at the age of 52 [see Seder Olam Rabba ch. 13, and the sources mentioned there in ed. Ratner]; combined with his 18 years when he was appointed Nassi [and when making the present statement], R. Eleazar therefore had the cumulative age of 70 years.]

Being an old man on the spiritual level, R. Eleazar questions why he should not have succeeded in having the ruling established according to his opinion.

The spiritual state of his ''old age'' had become bound up with Torah, as is evident from his expectation that the legal ruling represent his view.  Torah rules over and determines physical reality. [The Torah preceded creation and is both the ''blueprint'' for the creaton of the universe as well as the Divine ''instrument'' for creating it [Bereishis Rabba 1:1; Zohar II: 161a].  As such, the Torah rules over and determines physical reality.]  R. Eleazar's spiritual state, therefore, manifested itself in the physical reality of his appearance as a man of seventy years old - even on the most external level, i.e. the hairs which are merely subsidiary to the body.

The Yerushalmi thus comments on the verse [Psalms 57:3] ''To G-d who fulfills for me'', that the reality of the world is determined in accordance with the rulings of the Torah.

There is a lesson in this for every person's avodah [service], and when we are confronted by situations that seem to be too difficult to cope with, given our present abilities, we must derive strength from this lesson.

We must realize that most of the souls in our generation are not new souls, but have already been incarnated earlier. [Shaár HaGilgulim ch. 20, Sefer Halikkutim, and Likkutei Torah, of Arizal, Shemot, on Exodus 3:4]

It is possible that positive powers of earlier incarnations can now become tapped into and help us in our present avodah. This applies not only to matters relating to the ''internal faculties'' of intellect and emotions, but also to matters concerning the ''external faculties'' of thought, speech and deed [similar to hair], as well as our day-to-day lives. [See Sha'ar HaGilgulim ch.3 and end of ch.4]

Offhand one could conclude that if it is possible to bring into play the aspects of an earlier incarnation, this might also include the negative aspects [evil].  Besides, who can tell what his status was in a previous existence? And from where will one draw strength to battle the evil and to carry out one's avodah?

The answer lies in the fact that goodness is a reality possessed of permanence. When a Jew does a mitzvah it remains forever, as stated in Tanya [Ch. 25]: ''This union is eternal in the upper spheres...''  Evil, on the other hand, has no reality. It is merely a state of concealment of the good.  In a situation where one has already been subjected to a physical or spiritual punishment [which cleanses the blemish of sin] or one has done teshuvah, the evil is surely nullified. [see Igeres HaTeshuvah ch 1-2]  How much more so will this apply to teshuvah done out of a sense of love, which transforms intentional sins into virtues.

The fact that good is eternal is a reponse to those who ask ''How is it possible that nowadays we should merit the revelation of Moshiach when preceding generations did not merit it? Is our generation so deserving?''  The answer is that our present generation compounds all the goodness and virtue of earlier generations. [Our generation is obviously inferior to our predecessors. On the other hand, there is an ancient proverb, cited by R. Isaiah de Torani in this context, that later generations are like midgets compared to those that preceded them; nonetheless the midgets are in effect standing on the shoulders of the giants before them, and thus can see much further than the giants themselves.  So, too, we ourselves are no more than midgets, but we stand on the shoulders of the accumulated merits of the past and thus we can and shall merit and achieve things which somehow escaped our predecessors.]

That is why it is specifically now that we shall merit the coming of Moshiach, speedily in our very own days.

Source: Lubavitcher Rebbe, Likkutei Sichot Vayikra 

The Secret of the Ten Plagues

The following [extracts of a] letter are taken from a pamphlet written by the Tzaddik, Rebbe Shimshon from Ostropoli. He writes at the end of the pamphlet that anyone who studies the wondrous and awesome secrets written here, even one time in a year, and especially Erev Pesach, is guaranteed that he will be saved from any kind of accident or disaster or strange death for the whole of that year, and that everything that he turns his hand to will be successful!

"....as briefly as possible I will answer Your Honor’s question regarding that which I wrote about the symbols DaTSaCH ADaSH BeaChaB  דצ"ך עד"ש באח"ב) ) etc. and how the Redemption is hinted at by these symbols..."

".....all these words of the Ari z”l are obviously the most wondrous and awesome secrets, sealed , closed and locked away from the slightest understanding, for who is there that could explain them? And, in fact, I have been asked many times by some of the greatest Rabbis to explain these words to them, and I refused. However, because of my great love for Your Honor, I will explain them to you as they were revealed and explained to me in a dream."

To read the entire letter go to: Shuvubonim

The Kabbalah of Defeating Terror

By Levi Brackman

There is no doubt that the greatest threat facing the civilized world today is the amalgam of extremism, terrorism and weapons of mass destruction. This lethal combination could one day, if given the chance, claim the lives of millions, G-d forbid.

Perhaps the most frightening thing about this challenge is that it's not a contest of strength between two armies, nor is it a battle between rival ideologies. It's a struggle between two types of force -- one that thrives on order and another that flourishes on chaos. Can order defeat chaos? Can moderation defeat extremism?

But this is not a novel struggle: it has its origins in the Bible.

Jacob is by far the most fascinating and complex personality in the book of Genesis. First we're introduced to "Jacob the scholar," a quiet, timid person who spends his days in his tent immersed in study. Soon thereafter, however, the Torah acquaints us with "Jacob the conniver" who induces his twin brother Esau to part with his birthright in exchange for a pottage of lentils and subsequently elicits from his old father blessings that had been intended for Esau. As he flees his brother's wrath, we meet "Jacob the prophet" who sees a vision of angels ascending and descending a ladder and holds a conversation with G-d. Arriving in Haran -- where Jacob finds shelter in his uncle Laban's home -- we're introduced to "Jacob the romantic" who falls in love with his cousin Rachel and is prepared to work for seven years in his uncle's employ in return for her hand in marriage. "Jacob the rancher" has phenomenal success in building up Laban's flocks, and "Jacob the entrepreneur" outmaneuvers his dishonest uncle and amasses a small fortune. Returning from Haran, "Jacob the warrior" prepares himself and his family for battle with Esau.

In a word, Jacob is clearly the most versatile of the three Patriarchs. This is why, predicated on the holy Zohar, the Chassidic masters assign the Divine attribute of Tiferet [beauty, harmony] to Jacob. Abraham personified the attribute of Chessed [kindness], Isaac personified Gevurah [severity] and Jacob Tiferet. In the Kabbalistic system of the Divine attributes ["Sefirot"], Tiferet acts as the mediator between Chessed on the right and Gevurah on the left.

A mediator has to be able to understand the point of view of both parties and see the legitimacy of both vantage points in order to find the common denominator between the two. Chessed is unbridled love. Gevurah is discipline and restriction. As the dynamic mediator between these two extremes, Tiferet can be restrictive when needed, but loving and kind on other occasions. This manifested itself in Jacob's personality and life. He was dynamic and adaptable -- the antithesis of extremism.

Art by Emily Martin

Jacobs's antagonist was his brother Esau. Esau's life was one of chaos, characterized by rebelliousness and murder. He was a "man of the field" -- a hunter. He spurned his birthright and married women deeply disapproved of by his parents. He set out together with four hundred henchmen to do battle with his brother Jacob. Esau was eventually killed by his great-nephew while arguing with Jacob's sons during his funeral. All this points to a man who was extreme in nature.

The great 16th century Kabbalist Rabbi Isaac Luria ["Ari"] explained that Esau's spiritual source was the primordial world of Tohu or chaos. The world of Tohu contains spiritual energy that is too potent to be channeled productively. Denied the ability to be applied for a practical and constructive purpose, this extreme potency can only destroy. This is what Esau was: a man who was unable to apply himself to achieve something that would have a long term positive effect -- he was only able to destroy.

Jacob's spiritual antecedent is from the world of Tikkun or order. Tikkun is a world in which the energy fuses with its recipient "vessel" so that together they are able to be positively productive. Within the world of Tikkun, Jacob personified Tiferet. Thus Jacob's dynamism allowed him to lead a worthwhile and productive life.

It is now clear why Jacob was able to triumph in his struggle with Esau time after time. Jacob confronted Esau's intensity and extremism with clarity, calmness and rationalism. He countered Esau's brash, destructive, chaotic, antagonistic and vengeful personality with caution, moderation, realism and desire for peace. He was victorious because extreme and destructive powers will ultimately suffer defeat at the hand of energies that are serene, constructive, dynamic and tolerant.

In our century we are witnessing the battle between the power of Esau and the power of Jacob. Esau is represented by the extremist elements who would like to destroy civilization as we know it -- those who flourish in chaotic situations, where there is no calling to account.

Jacob, on the other hand, is characterized by the tolerant, peace loving citizens and nations of the world who cherish order, justice and a civilized society.

Certainly, we must wage war against the extremists. However it is only by concurrently maintaining an orderly, tolerant, constructive, dynamic and peace-loving composure and philosophy, that extremism, and its by-product, terrorism, will be defeated.

Source: Chabad

HT: Creed of Noah

The Mayan Calendar, December 21 and Judaism

Extracts from The Mayan Culture and Judaism by Rabbi M. Glazerson and Professor R. Haralick

click here

Reprinted with permission. I have extracted only a small portion of the information in the book.....I strongly recommend you purchase it  to fully understand all the concepts.

The Mayan calendar counts time until the year 2012, after which we encounter a situation of no more time from their point of view; a time when there will be complete knowledge.  We will have the power to heal, to create and to change everything.

According to Mayan astronomy, our galaxy orbits the Pleiades every 26,000 years*.   In 2012 there will be a completion of the cycle.... and there will be a new dawn for mankind.  In space there will be a situation in which the planets are directly aligned [an occurrence which happens once every 26,000 years], including the earth, the sun, the Milky Way, the Pleiades, Sirius and others. This will happen at exactly 11am on December 21, 2012,  and at 11:11 there will be a stream of new light of pure awareness that will shine without interference from the planets.

*It is important to point out that even though the calculations of the number of years in the Mayan tradition comes to numbers higher than the maximum 6,000 years of Jewish tradition, there is no inherent contradiction to the Torah of Israel. As the Ramban says in his commentary on the Torah [Genesis, 2], the world is supposed to continue for 6,000 years that mirror the six days of creation.  This refers to the physical world created within the system of time.... according to the teachings of relativity in science, the passage of time exists only in the physical world.... the greater the central mass the slower time moves, when the universe began to expand, the meter of time increased its rate. [Similar to the concept mentioned here] 

The Gemara in Nedarim [8:2] states:

Reish Lakish states: ''In the World to Come, there will be no Gehinnom [hell]. Rather, Hashem will remove the sun from its sheath, and the righteous will be healed by it, while the wicked will be punished by it, as it says [Malachi 3:19] ''A sun will come which will burn like a furnace; all the wicked and all the evildoers will be like straw, and the sun will incinerate them... But a sun of kindness will shine for those who fear Me, with healing in its rays.''

The Abarbanel explains this verse:

''The sun performs opposite actions and, depending on the circumstances, it will burn or heal. It whitens laundry and browns the ski, it melts wax and freezes salt, and therefore, whereas the evildoers who are empty and dry like straw will be burnt, the righteous ones who are damp and moist, will be healed.''

 וְעֵת-צָרָה הִיא לְיַעֲקֹב, וּמִמֶּנָּה יִוָּשֵׁעַ

''...and it is a time of trouble unto Jacob, but out of it shall he be saved'' 

[Jeremiah 30:7]

It is interesting to note that the gematria of the words ''and a time of trouble'' is 772, which equals the value of the words ''time of clarity''.  This reinforces the idea that at that time it will be a time of tzara [trouble] for the wicked, and it will conversely be a time of tzohar [clarity] for the righteous.

According to the Mayan calendar, the year 1992 is the first year of the last phase [period 20] of the final stage [13th stage] of the great cycle. It is striking to note that the year 1992 was the year תשׁנ''ב  -

5752 years from the creation of the world, which was the beginning of the time after midday Friday, [on the cosmic clock] when the special Shabbat atmosphere began to descend on the world [according to the holy Arizal]. The Mayans refer to these 20 years as the purification of the earth.  During this period, the earth will become completely purified, including the hearts of the people. Evil will be uprooted and goodness will prevail.  The cycle will culminate on the 21st of December 2012, effectively ending the characteristics of civilization as we know it.  After this, humanity will advance into a new type of civilization.

Rav Kushilevsky comments that when discussing the year 2012, one must take into consideration the wellknown fact that the Vilna Gaon considers the birth pangs of Moshiach to be of 70 years' duration.  In the same vein, there are 70 words in Psalms chapter 20 which include ''May Hashem answer you on the day of trouble''.  In the year 5702, the Holocaust began in full force and, as the Aish Kodesh wrote:  ''The terrible tragedies and horrible, unnatural deaths that the cruel Nazi beasts inflicted upon the House of Israel in the year 5702, in my scope of knowledge of the words of the sages and the Book of Chronicles, there has never before been such suffering...''

From this we infer that the year 5702 began the birth pangs of Moshaich. If we add another 70 years from 5702 in order to get to the date of the actual ''birth'', we get the year 5772 - 2012.

In this time of the ''footsteps of Moshiach'' the aspect of the mixed multitudes [Erev Rav] will be strengthened and the leaders of Israel will emerge from the Erev Rav, as it says in the holy Zohar in various places. This has proven itself true when, in recent years, the government of the State of Israel has consisted of parties and ministers who are committed to fighting against the Torah values of Israel. The Rabbis in the Talmudic tractate, Sanhedrin [98:1] discussed this: ''the kings will turn into heretics'', and as it is said in the commentary, this is also referring to the kingdom of Israel.

The sages tell us in the Talmud that this state of affairs will bring Israel to recognize that ''We have no one to lean on except our Father in Heaven'', as is evident in our days when Israel is having such difficulty fighting off our enemies. This will result in the complete return [teshuvah] of the Jewish nation to their heritage, which is the foundation of the final Redemption, ''Because Israel will only be redeemed if they return''. [Sanhedrin 97: 2]

Please note: the date of December 21, 2012 is thought to be significant by many people and religions.  But Redemption can come at any time, and we hope for Moshiach every day.  The information contained in this blog post is not a prophecy or a prediction, merely a distribution of knowledge that is currently available to us.  Things can change in the blink of an eye. [More to come on this topic, stay tuned]