Dreams and Mazal

I put this video on the blog two years ago, and it came up on my FB feed today.... I watched it again, and it's really a stand-out lecture.  If you didn't see it previously, take the time to listen now.  There is so much information here: about the soul, it's structure inside our bodies, it's journey as we sleep, testifying in the Heavenly Court, how to protect your soul while your sleep, all about your dreams and how to know if they are real or just nonsense, why you may feel like your are falling when you wake from a dream... and so much more.

Why Moshiach is an Outcome of Learning Chassidus

A shiur by Rabbi Glick

Meshane Makom Meshane Mazel - Change your Place, Change your Mazel

Following yesterday's post about the Three Blessings, there are two other ways to change your Mazal.

One is by changing your Hebrew name [but this should not be done without a long consultation with a learned Rabbi, and is usually only done in the case of a severe life-threatening illness] and the other one is by moving to a new address, or even a new city or country.

By changing our place in life we can change our destiny.  In Hebrew this is called ''MeShane Makom [change your place] MeShane Mazal [change your fortune]..  Mazal has many descriptions but basically it means the way your blessings come down to you.  In Jewish Astrology the signs are known as Mazalot.  That's why we wish people ''Mazal Tov'' on a joyous occasion, because their Mazal is good.    The story below will help you understand.

Art: Jacek Yerka

Adapted by Yrachmiel Tilles

Many of Rabbi Yisrael Baal Shem Tov's ways might have seemed strange to an outsider, but Reb Zev Wolf Kitzes, the Baal Shem Tov's constant companion, had enough confidence in his Rebbe never to doubt his actions. He knew that in the end -- even if it took years -- all would be for the best.

Reb Zev Wolf once accompanied the Besht on a visit to a certain village Jew. The impoverished villager welcomed the Besht into his home.

"I must have a donation of 18 rubles," the Besht requested. The poor man did not have this large sum. But, considering that it was the Besht making the request, the villager took some of his furniture and his cow, sold them, and gave the Besht the money. Reb Zev Wolf looked on silently while the Besht took the money and then departed.

Several days later the villager's rent was due on his inn. He could not produce the sum and the landlord evicted him. The villager, seeing no future for himself in this small village, decided to try his luck elsewhere. He finally found himself a tiny hut in a different village with a different landlord. By selling some more of his possessions, the villager managed to buy a cow. The cow provided him with his sole source of income; he sold her milk and eked out a meager living.

Some time later the landlord's cow became sick and her milk was unusable. One of the landlord's servants who knew of the new tenant quickly went to this villager and bought milk for the landlord. When the landlord was served the milk, he commented, "This milk is of a superior quality. Tell the owner that I will pay handsomely for the privilege of being his only customer."

This incident turned the tide of fortune for the villager. Each day he delivered milk to the manor and each day the landlord commented on the quality of the milk and milk products derived from it. He grew fond of the Jew and began to consult him about his business, slowly turning over to him many responsibilities. The landlord trusted him implicitly and appreciated the Jew's honesty, reliability, and faithful service.

The landlord's relationship and bond with the villager became so deep that, being childless, he transferred ownership of that village and the nearby city to the Jew. Feeling that now everything was in good hands, the landlord took leave and went abroad after having given the Jew legal title to that area.  A few years later, Reb Zev Wolf came to the village of the new landlord collecting money on behalf of Jewish prisoners and captives. Reb Zev Wolf had already collected all but 300 rubles of the sum which the Besht had designated.

Upon meeting with the village rabbi, Reb Zev Wolf questioned him as to why he was so festively attired."I am going, together with a group of the town dignitaries, to greet the landlord of this city who will be paying us a visit today. Why don't you come along with us? He is a Jew and will most probably be willing to contribute to your cause."

Reb Zev Wolf accompanied the rabbi and his companions. The landlord greeted the delegation warmly, paying special attention to Reb Zev Wolf. After a little while, the landlord took Reb Zev Wolf aside."You don't remember me, do you?" he asked. Reb Zev Wolf could not place the wealthy man's face. The landlord went on to retell the story of his change of fortune. Then, he took out 300 rubles and gave it to Reb Zev Wolf.

It was only upon returning to the Besht that Reb Zev Wolf understood the entire story. "The last 300 rubles were donated by the village Jew whom you once asked for a donation of 18 rubles. Today he is a wealthy man."

"Let me now tell you why I extracted that large sum from him when his circumstances were so difficult," explained the Besht. "A change of fortune was awaiting him in the future but not in that place. It was necessary to bring him to the end of his rope so that he would be forced to leave and settle elsewhere. That is exactly what happened. The rest you already know."

The Rebbe of Rebbes: R' Elimelech of Lizensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786.

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.



Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]

Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;

2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;

3. The Holy Rebbe Mendel Rimanover; and

4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash

related by the Rabbi of Madin, grandson of the Ropshitzer

Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea

related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More can be found at Jewish Gen

The Three Blessings

Chassidus teaches that the Angel Michoel is responsible for bestowing the Jewish people with the three blessings of  health, wealth and children.  Some people have all three, some people have only one of them, and some people have none at all.  The word ''children'' does not just refer to being blessed with having children, but also that the child grows up to be a mensch... that you receive nachas [loosely translated as pride and pleasure] from your children.

The Zohar teaches that if a Jewish woman covers her hair, she will be blessed with all three..... [Likutei Sichos, vol. 13, p. 188 Lubavitcher Rebbe]

.... unfortunately, these days, it is not always that simple.   Our souls are all reincarnations and our situations in this life are probably determined by our past lives and whatever needs to be atoned for and fixed in this life  [although for women, covering the hair is still a very good way to give yourself and your family extra blessing from Above].

Of course, Torah, Tefilla [prayer] and Tzedaka [charity] can improve all three blessings.

Wealth

There are two tests – for a wealthy person, his challenge is to not believe that he is the creator [of his wealth].

For the person in dire straits, it is to still believe.

Both can be educated through the “Ma-an” [manna - the daily seeds which fell, giving the Jews food during their duration in the desert].

For the wealthy person, the Ma-an was literally the Jews' sustenance  - for though people were famously wealthy – having taken the Egyptian wealth, nonetheless they were in a desert, and the Ma-an was their sole sustenance which forced them to daily look Heavenward.

In contrast, the Ma-an was miraculous in that if you took extra even for one day, it rotted [in other words, the poor person could appreciate that extra was actually not a blessing].

How To Unlock Divine Flow 

However, the key to unlock the Divine infinite flow is by setting aside one’s ego – acknowledging that everything is merely G-d’s kindness.

We find there is a commentary that explains that after Yitzchok gave Maaser [tithe] on the produce of his fields, he discovered that the same produce multiplied one hundred times.

In other words, what Hashem is coming to teach us is that from the reward of giving Maaser, man is blessed even a hundred times more. 

We can ask, if the ultimate reward is spirituality, and fulfilling unconditionally G-d’s will, why does the Torah promise physical rewards [as we learn in the Shema]?

Furthermore, why would it be so laudable that in the messianic era so many Divine miracles will create a miraculous physical abundance [such as “When you plant, things will grow” – “The taste of the tree’s bark will be like its fruit” – all indicating a world of complete physical pleasure]

The answer is that in truth, everything in the physical flows from the Torah.

Hence when a Jew engages in the Torah [as the Zohar teaches, “First G-d creates through Torah, then Jews maintain through its study”] so this manifests not only spiritually, but also physically.

In the era of Moshiach this flow will be apparent.

Sources: Likutei Sichos 4 Page 1099; Likutei Sichos 5 Page 12; Likutei Sichos 37 Page 79; Kabbalah Wisdom OhrTmimim

Note....there are a couple of other ways to improve your mazal, and these will be mentioned in my next post.

Are We Doing Enough to Spread the Noahide Laws?

With all the confusion out there regarding this topic, Rabbi Jacobson answers the question: ''Are we doing enough to spread the Sheva Mitzvot Bnei Noach?'' [ @ 24:20 on the video] and ''Can Chassidus be taught to non-Jews? '' ......  also Chassidus applied to Chanukah..... and more topics

Rabbi Simon Jacobson

Yud Tes Kislev

The Alter Rebbe - Rabbi Shneur Zalman of Liadi author of The Tanya

The 18th of Kislev marks the completion of the annual cycle of daily readings from the Tanya. The 19th and 20th of Kislev are the "Rosh HaShanah of Chassidus".

On Yud-Tes Kislev we re-commence the annual cycle of daily readings in Tanya, as divided by the Rebbe Rayatz.

It is the anniversary of the release of the Alter Rebbe - Rabbi Shneur Zalman of Liadi [Hebrew: שניאור זלמן מליאדי], the first Rebbe of Chabad, who was informed upon by misnagdim in Russia and arrested on trumped-up charges of supporting the Ottoman Empire.

His informers pointed to the fact that he would urge his followers to send money to the Land of Israel as "evidence" of his alleged insurrectionist aspirations [in fact, the money was sent to support poor Jews]. At the time, the Land of Israel was a part of the Ottoman Empire, which was at war with Russia.

Rabbi Shneur Zalman was charged with treason, and released in the secular year 1798 on the Jewish date of Tuesday, 19 Kislev.

The 53 days of Rabbi Shneur Zalman's imprisonment are said to correspond to the 53 chapters of the first section of the Tanya.

19 Kislev is also considered to mark the day upon which Rabbi Shneur Zalman was conceived, for he was born exactly nine months later, on 18 Elul. [Shemu'os Vesippurim, Refoel Kahn, vol. 1, p. 39]

Rebbetzin Menuchah Rachel born [1798]

On the very day that Rabbi Schneur Zalman of Liadi was liberated from prison, a granddaughter was born to him -- the daugher of his son Rabbi Dovber and his wife Rebbetzin Sheina. The girl was named Menuchah Rachel -- "Menuchah", meaning "tranquility" [Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth].

In 1845, Rebbetzin Menuchah Rachel realized her lifelong desire to live in the Holy Land when she and her husband, Rabbi Yaakov Culi Slonim [d. 1857], led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.

The 19th of Kislev is also the yahrzeit of R. DovBer, the Maggid of Mezritch, who [as successor to the Baal Shem Tov] was the mentor of the second generation of the chassidic movement - from 5521 [1761] until his passing on the third day of the week of Parshas Vayeishev, Yud-Tes Kislev, 5533 [1772]. His resting place is in Anipoli.

Rabbi Dov Ber was born in Volhynia in 1710, according to the Jewish Encyclopedia, though other sources say his year of birth is unknown. Little is known about him before he became a disciple of the Baal Shem Tov. A Hasidic legend states that, when he was five years old, his family home burst into flames. On hearing his mother weeping, he asked: "Mother, do we have to be so unhappy because we have lost a house?" She replied that she was mourning the family tree, which was destroyed, and had begun with Rabbi Yohanan, the sandal-maker and master in the Talmud. The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!"

How aptly those words described the role he was later to play; for the boy was destined to become the successor to the Baal Shem Tov.

Source: Chabad

Transforming Enemies

Art Paul Bond

from the teachings of the Lubavitcher Rebbe



At the beginning of the portion Vayishlach, the Torah relates how Ya'akov sent emissaries to his brother Esav. He instructed them that, when speaking to Esav, they should refer to Ya'akov as "Esav's servant" and to Esav as "Ya'akov's lord." Later on in the portion, we find Ya'akov bowing down seven times before Esav, calling him many times "my lord" and referring to himself as "your servant."

Ya'akov's extreme obsequiousness seems hard to fathom. In fact, the Midrash states that Ya'akov was punished for sending emissaries to Esav and for calling him "my lord" - his profuse obeisance was considered sinful.

Especially so since G-d had already told Rivkah that "the older one will serve the younger" and moreover, in Yitzchak's blessing to Ya'akov, he specifically stated "you shall be a lord over your brother."

What was the reason for Ya'akov's servility?

Since the Patriarchs were wholly dedicated to G-d's will, evil could not have been part of their makeup, and thus, for them to commit gross sins was an impossibility; those actions that appear to be "sins" cannot be construed as such in the simple sense, Heaven forbid.

The proof that this is indeed so can be derived from this very incident. Although Ya'akov was punished for his actions, we nevertheless learn from his behavior that "it is permissible to flatter the wicked ... for the sake of peace." Were Ya'akov's conduct to have been considered a true sin rather than a mere failing, we would never have derived a lesson from it. What then was the purpose of Ya'akov's behavior?

Chassidus explains that Esav's spiritual source was loftier than Ya'akov's; by elevating Esav, Ya'akov was able to draw down an additional measure of spirituality from his brother's spiritual origin. Ya'akov's bowing before Esav, calling him "my lord," etc., was thus primarily directed at Esav's lofty source rather than at Esav himself.

But the fact remains that Ya'akov was totally subservient before his brother, and was punished for it. How was this befitting Ya'akov's spiritual quest?

There are two methods by which evil can be vanquished and refined: One is to draw down a great measure of sanctity upon the object one wishes to refine. This has the effect of pushing aside the evil within the object and elevating the rest to holiness.

The second approach involves the descent of the individual, bringing about the purification to the level at which the unrefined object exists. By thus coming into intimate contact with the object, he is able to transform it from evil to good.

Each of these methods has unique advantages. With regard to the person doing the purification, there is obvious merit to drawing down an infusion of holiness, inasmuch as the person himself does not have to undergo a personal descent in order to purify and elevate an object.

For the object involved, however, it is better if the person bringing about its purification actually descends into the object's realm, for then, rather than having the evil within it simply shunted aside, the object actually becomes holy, and ceases to act as an entity that conceals G-dliness.

The prime goal of Torah service is to bring peace within the world and true peace comes only when one's enemy is transformed into a friend. To bring peace "within the world" thus means that one is ready to get "down and dirty," as it were, clothing oneself in worldly garments in order to transform the material world into a holy entity.

In order for Ya'akov to truly transform his sibling, it was necessary to descend to the level of Esav as he found him. By doing so, he was able to transform Esav so that Esav said: "Let what is yours remain yours" thereby admitting that Ya'akov was entitled to Yitzchak's blessings, including the blessing of "You shall be a lord over your brother."

Hidden Blessings

“A blessing rests only on something that is hidden from the eye.” [Taanit 5b]

"And they gave their father wine to drink on that night....."[Vayeira 19:33 ]

According to the Zohar, the dot on the word - וּבְקוּמָהּ - alludes to the fact that God was secretly assisting this event, because Moshiach was to materialize from it, since Ruth, King David's great-grandmother, was a convert from the Moabites.

The latter event between Lot and his younger daughter [19:35] is written without the letter vav, to indicate that the union did not produce such great offspring.  Rabbi  Shimon said "When the verses states that Lot wasn't aware, it means he wasn't aware that Moshiach was destined to come from this union."

Why should the beginnings of Moshiach occur in such an undignified manner?

Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [evil] oppose the soul's descent vehemently.  Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus we find that from this undesirable act the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

Converts and Soul Roots

 

And Abram took Sarai his wife, his nephew Lot, and all their belongings, as well as the souls that they made in Haran; and they left to go into the land of Canaan [Lech Lecha 12:5]

When a person is in a state of small-mindedness (mohin d'katnus), he gives birth to the souls of converts. (1) This is the meaning of: "the souls that they made in Haran," which is the three aspects of Elokim in Smallness, having the numerical value of the word Haran (2).

(1) This idea, found throughout the teachings of the Baal Shem Tov, is based upon the principle of root and branch souls. When a root soul falls to a lower level, it is in order to raise up the "branch" souls that are connected to him, who themselves are on a low level. Although converts may have very high souls - according to the Talmud, they observe the mitzvos with more exactitude than born Jews - before their conversion, their souls are locked in a Gentile body. A similar teaching can be found in the writings of the Baal Shem Tov concerning ba'alei teshuva - returnees to Judaism. Their ability to repent comes from the influence of a Tzaddik who has fallen to a lower level and raised himself again.

It is necessary to understand why G·d created a situation in which a Tzaddik falls from his level. It would certainly be better for him to remain constantly on his level and serve G-d with an expanded consciousness and to love Him perfectly. The Baal Shem Tov and my Master, Rabbi Dov Baer (the Maggid of Mezritch) explained it as follows. When the Tzaddik falls from his level and endeavors to regain his strength, he creates the souls of converts. This is like someone who wants to take his friend out of the mud. He also has to go down into the muck to raise him up." [See Kedushas Levi, by R. Levi Yitzchok of Berditchov, on the verse: "Your ointments have a goodly fragrance" (Song of Songs 1:3)]

(2) G-d's Name "Elokim" has the numerical value of 86. When multiplied by three, gives the number 258, which is the numerical value of the word "Haran." The implication is that when Abraham and Sarah were in the land of Haran - in a state of small-mindedness - they gave birth to the souls of converts: "the souls that they had made in Haran."

[See R. Yitzchok Luria, Etz Chayim, Sha'ar HaKelalim, chapter 13.3]

Sefer Baal Shem Tov: The Baal Shem Tov's Teachings on the Torah

Translation and Commentary by Rabbi Dr. Eliezer Shore

The Steps of Man

Art Lowell Herrero

Ilui Nishmas Malka Tcharna bas Yitchak Izac

A person who believes in Divine Providence knows that ''the steps of a man are made firm by G-d''. [Tehillim 37:23]

A person goes to a particular place because his soul must refine and perfect something there.  

For hundreds of years, or even from the very beginning of creation, the object that must be refined or rectified waits for that soul to come and do that task.

Similarly, this soul itself, from the moment of its emanation and creation, awaits the time that it will descend [to the physical world] to refine and perfect that which has been assigned to it.

Source: HaYom Yom - Lubavitcher Rebbe

Every Day of the Year, You Are Your Own Judge

Unknown Artist

by Rav Ephraim Kenig shlit'a

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.

Why Learning Torah Is So Great - The Pnimiyus of Torah

Rabbi Mendel Kessin - Ramchal's Yahrtzeit 5777/2017

Don't know where to start with all the wonders of this shiur..... you really need to just listen to it. Some incredibly fascinating insights into angels and white magic [!] aka practical kabbalah.  Rabbi Kessin has a unique way of explaining everything and you need to hear this one.

Good Advice

“In material things, look to those who have less than you and thank G-d for His kindness to you. In spiritual matters, look at those above you and ask G-d to give you the wisdom to learn from them.” 

 - Hayom Yom

Adults vs Children

Re-blogging because it's been this kind of a week.
Send this to someone who needs to hear it.

 

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Worlds, Souls, and Divinity

Every interaction we have with another person can be experienced on four different levels.  Rav DovBer Pinson explains.

How to Receive Ruach haKodesh

Ruach HaKodesh literally means ''breath of the Holy'' or more simply Divine Inspiration - it is what we call intuition, knowing something that you could generally have no way of knowing.  Although similar, it's not the same thing as Prophecy, as explained here.

Rabbi Pinson explains why most of us do not have this ability now, and how we can try and get it back.

God's Plan

This week's Parsha, Terumah, means ''contribution'', since the Tabernacle [mishkan] was constructed from contributions made by the Jewish people.

But why is the Parsha about G-d's house named after man's contribution?

Chassidic thought teaches that G-d created the world because He had a Plan, but the Plan contains a clause: The Plan is that G-d's presence should be revealed in the world.

The clause is that this should occur by the efforts of man.

At the giving of the Torah, G-d stated His Plan.  He taught us that we can reveal His presence in the world by performing the mitzvot.

But, at that moment, everything had come from G-d.

With the construction of the Tabernacle, G-d's clause began to be implemented.  Now man had made an effort to help G-d's Plan reach fruition.

It is for this reason that our Parsha, which speaks of G-d's house, is named after man's contribution. For G-d's house could only be complete when His clause for human involvement was adhered to.

Source: Likutei Sichos Lubavitcher Rebbe

Exceptional Merit of Women

All of us are part of The Plan.  We were chosen to be here to witness the Final Redemption, may it come speedily in our days.   We are gilgulim [reincarnations] of the D'or HaMidbar - the generation who wandered through the desert.  We complained a lot, both then and now.  But everything we are doing, and everything that is happening to us, is a tikkun [rectification].


When the Lubavitcher Rebbe established the womens' group N'Shei Ubnos Chabad [Women and Daughters of Chabad], the Rebbe called in Rabbi Yosef Wineberg shlita who was at that time a young man and told him the following:

“It says in Kitvei Arizal [the writings of the Arizal] that the generation before Moshiach is the same generation as the Dor HaMidbar. At that time the women were exceptional in a number of areas:

• They did not participate in the Chait HaEigel [the golden calf]
• They gave their jewelry for the Mishkan.
• They showed great love for the land of Israel.

The reward for this will be that in the generation before Moshiach the Talmidei Chachamim will follow the directions of their wives.

If we want to accomplish with the men we first must accomplish with the women.”

Kever Rachel and Its Relationship to Purim

In honour of Rosh Chodesh Adar.....This may just be the most interesting shiur I have ever heard!

Rabbi Mendel Kessin is explaining everything in a way I have never heard before.  

A complete overview of how things works in the spiritual realm, the role of the Jews and the roles of the two Moshiachs. Listen to this and you will finally understand exactly how the world operates on a spiritual level.  So many questions that you didn't even know how to ask, are answered here.  I was totally blown away by this shiur.   

Yud Shevat

The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, arrived on the shores of America in March 1940, after a miraculous escape from Nazi-occupied Poland. Arriving in New York, he set for himself the task of building a Jewish infrastructure to replace the one going up in flames in Eastern Europe. In fact, he established his first yeshivah in the Western Hemisphere on the very night that he arrived. In the decade that followed, many more Torah schools and other religious institutions were founded by his devoted emissaries across the United States and Canada.

The Rebbe Menachem Mendel Schneersohn and his
predecessor R' Yosef Yitzchak Schneersohn  in 1949

Though the Rebbe’s spirit and resolve were indomitable, his body was battered and broken due to beatings and abuse at the hands of the KGB, as well as multiple health issues, including debilitating multiple sclerosis. The Rebbe’s speech was also impacted; after a few years, only those in his closest circle, such as his family and secretariat, were able to comprehend his slurred words. As a result, the Rebbe stopped orally delivering chassidic discourses in honor of special dates on the Jewish and chassidic calendar, as was his custom. Instead, in advance of these propitious dates, he would submit written discourses for publication, to be studied by his chassidim when that day arrived.

The tenth of Shevat was the yahrtzeit of the Rebbe’s grandmother, Rebbetzin Rivkah. In the year 5710 [1950], the tenth of Shevat would fall on Shabbat. In honor of the occasion, the Rebbe submitted for publication a discourse entitled Basi L'Gani [“I have come to My Garden”].

On that Shabbat morning, the Rebbe passed away at the age of 69.

The year that followed was one of apprehension for Chabad-Lubavitch chassidim. Many immediately recognized that the Rebbe’s son-in-law, Rabbi Menachem Mendel Schneerson, was eminently suited to succeed his father-in-law, due to his outstanding scholarship and piety. But Rabbi Menachem Mendel humbly refused to accept the mantle of leadership.

After a full year of pleading and cajoling on the part of chassidim, Rabbi Menachem Mendel relented. On the first anniversary of his predecessor’s passing, Rabbi Menachem Mendel accepted upon himself the leadership of the Chabad-Lubavitch movement. In traditional Chabad chassidic form, he did so by delivering a chassidic discourse during a farbrengen [chassidic gathering] on that historic day.

The new Rebbe’s discourse was also entitled Basi Legani. In fact, it was based upon the very discourse that his father-in-law had submitted a year earlier. He started off where his predecessor left off . . .

In the decades that followed, every year on the 10th of Shevat, the Rebbe would host a grand farbrengen, in keeping with chassidic tradition that designates the yahrtzeit of a righteous person as a highly auspicious day. For the chassidim, the day had additional import—it was the anniversary of the date when the Rebbe assumed leadership.

And every year at the 10 Shevat farbrengen, the Rebbe would say a chassidic discourse that started with the words Basi L'Gani, always based on a different chapter of the original discourse penned by his predecessor. It became increasingly clear that the themes addressed in this discourse defined the Rebbe’s leadership.

What does this special discourse discuss? Which garden? Who’s coming to the garden? And why is this arrival in the garden such an important message for our generation?

The Garden

The words “basi legani” are taken from Solomon’s Song of Songs.

The garden is our world. Announcing His arrival here in this garden is G‑d Himself—who refers to it not as “a garden,” but as “My garden.” All that He created belongs to Him, but of all the myriad spiritual emanations and worlds, there is only one to which He refers as “My,” because it is only here—the very lowest realm—that He wants to call home. The divine light shines ever brightly in the supernal worlds, but only in this physical world does G‑d wish to manifest His very essence.

His shechinah [presence] was here when He created this world. But it was driven away by a series of sins, starting with Adam and Eve’s eating the fruit of the forbidden Tree of Knowledge. Subsequent sinful generations drove the shechinah further away, as it ascended from one heaven to the next.

This was no glitch in the plan; it was anything but.

Just as G‑d created the world with the vision that it would serve as His domicile, He also had a clear vision as to how this domicile would be created. He envisioned a world characterized by frightful spiritual blackness, wherein creations—possessors of free choice, capable of embracing the darkness or rejecting it—would repress the darkness, and ultimately transform it into light.

There must be a world which [on the surface] is inhospitable to its Creator. And through the difficult work of banishing and transforming the darkness, it becomes a beautiful “garden.” A place that G‑d is delighted to inhabit.

Over the years, the Rebbe, Rabbi Menachem Mendel Schneerson, elaborated on the many concepts discussed above.  The Rebbe’s inaugural discourse in 1951,  explains the special relevance of these ideas to our generation.

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

“We are now very near the approaching footsteps of Moshiach; indeed, we are at the conclusion of this period. Our spiritual task is to complete the process of drawing down the shechinah—the essence of the shechinah—specifically within our lowly world.”

Source and full article at: Chabad