Trust Only in Hashem

"Yet the chief wine butler did not remember Yosef, and he forgot him" [Vayeishev 40:23]

This verse seems redundant, noted the Maharam of Amshinov. Why must it state that "he forgot him" once it already informed us that "the chief wine butler did not remember Yosef".

The Rebbe answered: As soon as Yosef uttered his request to the chief wine butler he realized that he had sinned, as he had trusted in a human being instead of Hashem.  He therefore prayed to Hashem that the butler would forget his request entirely! And, indeed, "he forgot him".

Rashi explains that Heaven punished Yosef and made him remain in prison an additional two years because he placed his trust in the chief wine butler.

The Alter of Novarodok's (R' Yosef Yozel Horowitz) level of bitachon was legendary.

One night, the Alter was sitting alone in his house in the woods learning Torah by candlelight. He continued learning until his very last candle burned out.

The Alter was now left sitting in complete darkness and it saddened him that he would have to stop learning for lack of a candle. But then the Alter decided that he must strengthen his faith in Hashem and trust that He would provide him with all that he needed - including a candle.

The Alter quickly got up and opened the door of his home. At that very moment, a man stepped out of the forest, handed him a candle, and disappeared.

For twenty-five years, the Alter saved the candle as a remembrance of that miracle and to show his students that Hashem takes special care of those who sincerely trust Him.

But then a fire broke out in Novarodok.  The Alter's home was among the many homes that were destroyed in the fire.  The fire consumed everything that was in the house, including the wondrous candle.

"You should know" said the Alter to his students, "that Heaven made us lose the candle in order to teach us that we must trust in Hashem even when we have no proof that He will help us".

Source: Rabbi Yisrael Bronstein

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 Last Song

The Mechilta states that "there are ten songs" beginning with the song at the sea led by Moshe, and concluding with the tenth song which will be sung with Moshiach. All the [nine] songs mentioned in scripture are written in the feminine [shirah] since their rejoicing was followed by ["gave birth to"] further servitude. The tenth song of Moshiach is written in the masculine [shir] to indicate that it is permanent.

Chassidic teachings explain that the first nine songs emphasized primarily a desire to come closer to G-d from a distance, like a woman who longs to come closer to and receive from her husband. However, the tenth song of Moshiach will be sung from a feeling that G-d is already close and found openly in our midst, like a husband who is gracefully endearing himself to his wife.

Source: Sichas Shabbos Parshas Beshalach 5752, Lubavitcher Rebbe

The Gate of Trust - Shaar Ha'Bitachon

from Chovos Halevavos - Duties of the Heart
by Rabeinu Bahya ibn Paquda
translated by Rabbi Yosef Sebag © 2012

Level: Intermediate
permission granted to redistribute this in any format for non profit Jewish purposes

Contents
Translator's Foreword
Introduction - benefits of trust
Chapter 1 - What is trust
Chapter 2 - The criteria for trusting someone
Chapter 3 - The factors which would obligate one to trust in G-d, and the obligation to engage in a livelihood.
Chapter 4 - When trust applies and when it does not
Chapter 5 - The difference between one who trusts in G-d in earning a livelihood and one who does not.
Chapter 6 - Obligation to refute those who promote delaying the service of G-d until reaching sufficient material prosperity.
Chapter 7 - Things that damage one's trust in G-d, and a summary of the matter of trust.

Click here for full document: Daf Yomi Review

The Fallen Sukkah of David

by Rabbi Gedaliah Aharon Kenig zt''l - founder of Nachal Novea community in Tsfat and foremost Breslev leader of the previous generation.

Integrating the mind through perfect faith

Reprinted from Tzaddik Magazine [Fall issue]

The sukkah is associated with King David.  It is thus called the ''Sukkah of David''.  It could have been called by another name, like the ''Sukkah of Israel'' or the ''Sukkah of Moses'', yet our sages connect sukkah to David haMelech.

The fourth evening of the holiday of Sukkot marks the yahrzeit of Rebbe Nachman of Breslev, who is referred to as the nachal novea mekor chochma - ''the flowing river, source of wisdom'' [Proverbs 18:4].  He proclaimed an astounding concept to the world:  ''There is no such thing as despair!''  Nothing in the world is beyond hope.

How can such a claim be made when everything points in the opposite direction? Everyone experiences situations textured with despair to the point that it appears the entire world has ended.  Everything seems black, with no glimmer of light.  The despair these situations engender is called the ''Fallen Sukkah of David.''

Yet Rebbe Nachman asserts: ''There is no such thing as despair!''  Although it is impossible to avoid difficult situations, the mind possesses a special power that can prevent one from falling completely during hard times.  On Sukkot we pray:  ''May the Compassionate One raise for us the ''Fallen Sukkah of David''.  Conceptually, the Sukkah of David represents a spiritually cleansed mind connected to a higher spiritual level, a place beyond our own intellectual perception of the world.

Integrating the Mind

According to the kabbalah, the sukkah represents the levels of perception beyond the conscious mind called makifim or ''external intellect''.  In contrast, pnimim or ''internal intellect''' is the knowledge we have successfully acquired.  These two levels are dynamically related: when the higher intellect enters our mind enabling us to understand it, the new insight becomes encompassed within our internal intellect.

Makifim are those levels of understanding that transcend intellectual grasp. They surround and hover above the conscious mind, radiating understanding into the internal intellect.  It is this upper level of intellect surrounding the mind that is called sukkah.  This is similar to a physical sukkah, which completely surrounds us.  During the holiday of Sukkot, we are required to enter the sukkah with our entire body, which includes the head, our intellect. Without the entire body entering the sukkah, the mitzvah of sukkah remains unfulfilled.

''David merited the crown of malchut - kingship'' [Kohelet Rabbah 7:2]

The physical universe and everything that occurs within it, is part of the lower level of the World of Action, and connected to the kabbalistic sefira of malchut.  Malchut itself possesses a type of ''intellect'' expressed as the animating intelligence contained by everything in the world.  This intelligence corresponds to King David and the lower internal intellect mentioned earlier.  The crown of King David, however, symbolizes the higher surrounding intellect, corresponding to the concept of sukkah.

When we don't understand why things are a certain way in the world, the power of faith should be exercised. Faith draws down the highest light into any situation. If you believe that there is a G-d Above Who governs the world, you won't dismiss something as meaningless just because you don't understand it. On the contrary, despire your current inability to understand, you will know everything is functioning according to a Higher Plan which is just and fair.  This faith will then illuminate your entire reality. In every situation, you now connect the upper surrounding intellect, called sukkah, to the lower internalized intellect, corresponding to your current perception of how the physical world operates.  When you believe that whatever happens is governed from Above, it is clear that it is good.

''When I dwell in darkness, G-d will be a light for me'' [Micha 7:8]

Even if I am sitting in darkness and don't understand what is happening, if I nonetheless believe that everything is just and fair because it is supervised by G-d, then this faith is a light for me.  Despite the darkness, it does not even occur to me to despair, since the same governing Power that brought me here to this situation or state of mind will do everything for my good and ultimately take me out of this darkness.

Through this expression of lower intellect, you will now attain the higher intellect, called sukkah.  The merging of these two intellects is called the ''Sukkah of David'', which occurs when your perception of the way the world operates [Malchut David] is joined with the upper surrounding intellect [sukkah].  The opposite occurs when the two are separated, a division caused by thinking everything is under the jurisdiction of nature and human agency.  ''David'' is separated from sukkah - our perception of this world is separated from the upper intellect, faith in Divine governance of the world. This state is called ''The Fallen Sukkah of David''.

Thus, when Rebbe Nachman says ''There is no such thing in the world as despair'', he is drawing down the highest light into the human heart to give us the ability to understand that regardless of the difficulties we experience, there is a higher Power in charge of every detail in the world.  The process of attaining this level of understanding is called ''raising the fallen sukkah of David''.  Sukkat David is the rectified state of mind where the upper and lower intellect are united.

Turning Darkness into Light

G-d created us in order to know Him.  How is it possible for a limited physical human being to know G-d, Who is Infinite?  It is only possible to know G-d through facing the difficult challenges in life, and strengthening ourselves to get through them.

During times when it is extremely difficult to find G-d, one may fall, since it seems that G-d doesn't exist. The difficulty of the search itself brings one to a state of nothingness. By strengthening oneself during these moments, the very obstacles which prevented perception of G-d can be transformed into a vessel for Divine light.

Sometimes we undergo bitter situations where our understanding disappears completely. Even though we want to believe in G-d, we live inside a dark cloud. However much we search, we cannot find Him. This is a very dangerous situation, because we are unable to see G-d in spite of a sincere desire to find Him. What can we do?

Rebbe Nachman has advice for this dilemma as well.  Cry out ''G-d! Where are You? I don't see you but I believe You are here! Where are you?''  These cries will eventually enable you to return to your proper place, because the question of ''Where are You?'' indicates a belief in the existence of the thing for which you are searching.  You believe G-d is present, but you just don't know where.  The repeated cries of ''Where are You?'' from the depths of the heart are answered with: ''Here! Deeply inside, where You have always been.''

''The whole world is filled with His Glory''

One begins to sense G-d's direct supervision over every detail. Anything that seemed unjust or unfair is now understood as being orchestrated in a wondrous way for the good. Only by passing through darkness and obstacles can we draw closer to G-d, which is a fulfilment of the Divine will.

Sometimes during difficult times we say ''Oy! This is too much! I've had enough obstacles and darkness! I'm finished!''  This way of thinking is erroneous, since we were not created to remain on a single level.  On the contrary, we were created to continually ascend from level to level.  Difficult situations are necessary in order to progress and come closer to G-d.  The message of Rebbe Nachman is that it shouldn't even occur to a person to despair and think ''I can't go on''.  Strengthen yourself over and over again, and eventually you will make it through.

There is always a limit to difficulties because G-d doesn't leave us in difficult straits forever.  The only purpose of obstacles is to create a vessel to receive light. Material obstacles and the vessels they can create have measure and definition. However, G-d's light is unlimited.  We need only to strengthen ourselves and not give up. Sometimes one becomes so weak in the last moment and loses everything. This is a shame, since at that very moment a vessel is being completed to receive a higher light. At the end, the darkness can become so overwhelming that we think we are lost and give up completely, G-d forbid.

Constantly strengthening oneself is the secret to our existence.  There is no book in the world that can tell the entire awesome story of what the Jewish people have undergone since inception. Yet, despite everything, we continue to exist. This is only because of our patience, trust and will to strengthen ourselves anew each time, despite constant suffering.  We will continue to develop, and with the help of G-d, we will exist until the end, when the purpose for which we were created will be fulfilled. To know the unlimited light of the Infinite One.

Vessels to receive light are formed through obstacles. By overcoming the obstacles, the obstacles themselves are transformed into vessels of pleasantness.  Rebbe Nachman calls this pleasantness ''supernal delight'' which can now flow into completed vessels.  The delight that the upper intellect can experience is more pleasant than anything in this world. This is the meaning of ''May the Compassionate One raise for us the Fallen Sukkah of David.''

Rebbe Nachman is proclaiming to the entire world a message that everyone must hear.  There is no such thing as despair! There is no situation beyond hope! The Jewish people have always found themselves in difficult situations, and today is no different. Instead of losing hope, we must strengthen ourselves with perfected faith, especially during the days of Sukkot, when we bring our entire physical being into the sukkah.  We will then be worthy of being illuminated with a new light, which will reestablish the ''Fallen Sukkah of David forever''.  Amen.

Translated and adapted from a shiur given in Tsfat.

A Permanent and Prized Acquisition

The Suffering Servant

by Rabbi Chaim Ingram

[Extracted from his forthcoming book Fragments Of The Hammer: Discoveries in the Weekly Sidra - reprinted with permission]

R. Shimon bar Yochai said: The Holy One Blessed is He gave three gifts to Israel and all of them He gave only through suffering. They are: Torah, the Land of Israel and the World to Come [Berakhot 5a].

On this Shabbat when we read of a personal tragedy unequalled in the Torah, the sudden striking down of Aaron’s sons Nadav and Avihu by divine fire on the day of their [and their father’s] induction as kohanim, it is timely to examine the issue of suffering through the prism of Judaism.

To do this, it may be instructive to contrast the approach of Christianity. Its founder allegedly suffered [and atoned] for the sins of others. This gave rise to the theology of suffering as enobling, hence the highest possible form of service of the D-vine.

The Jewish approach is subtly different. Judaism accepts that sufferings borne in this world may purge a soul of its iniquity in order that it may achieve the bliss of the Afterlife. However this is rationalised only bediavad [post facto]. Jews are not expected to seek out suffering nor even to affirm its beneficial qualities. In a subsequent passage to that cited above [5b] three leading rabbis of the generation, Rabbi Chiya, Rabbi Yochanan and Rabbi Elazar, are all visited by colleagues in their sickness and are asked in turn “Are your sufferings precious to you?” [i.e “are you happy that they will purge you of your sins in order that you will inherit a prize portion in the World to Come?”] Each of them responds with identical words. Lo hen lo sekharan. “I would prefer to have neither the sufferings nor their reward!”

How then should the Jew react to suffering? Aaron demonstrates quintessentially the answer to this most difficult of questions. His silent acquiescence to the D-vine decree against his sons [Lev. 10:3] is only the beginning. Let us reflect upon the true meaning of korban, of the sacrificial service in the Sanctuary and the Temple of which Aharon haKohen was the founding father. 

When a Jew brings an offering he is required to be present when the animal is slaughtered. Why? In order that, with a Jewish heart overflowing with compassion, he agonises over the death of this animal and reflects that it could have been his own life forfeit; and only by the grace of the merciful G-D has he been granted the precious gift of extended life [based on writings of the Ramban].

Imagine! Every time Aaron offered up a korban he would have to reflect that, for reasons unbeknown to him, his own sons were designated as korbanot on the day of their inauguration, that they were not granted extended life. And he would do it silently, acceptingly, without bitterness. Not, G-D forbid, rejoicing in his own suffering as might be a Christian approach. But accepting it lovingly without beginning to comprehend its rationale.

All this may help us better understand a puzzling explanation of a seminal passage in Genesis. In the section known as the b’rit ben ha-besarim, the Covenant between the Parts, Abraham asks G-D “How will I know that I will inherit the Land of Israel?” G-D replies by enacting with Abraham the Covenant and declaring that his descendants “will be aliens in a land not theirs, enslaved to their oppressors for 400 years” after which “they will emerge with great substance” [Gen 15:14].

The Talmud in Nedarim [32a] cites the amoraic sage Shmuel as linking our exile and suffering in Egypt to Abraham’s question “How will I know that I will inherit Erets Yisrael”. This is generally understood as indicating a lack of faith on the part of Abraham resulting in the “punishment” of exile for his descendants. However I would venture to offer a different explanation. 

G-D is offering Abraham [and us] a unique insight into the role of suffering in His world. How will we know that we shall acquire the Land of Israel as an eternal inheritance? Because we will suffer for centuries before inheriting it! And anything earned through suffering – as Torah and the World to Come also are earned – will be a permanent and prized acquisition.

The Time for Miracles

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Rabbanit Yemima Mizrachi brought this down during her shiur this week:

A faucet of miracles – at your seder

We’re at an amazing time – “a moment of affection”. The month of Nisan – the time of nissim, miracles. What does the Chatam Sofer say? There’s a difference between a ko’es, one who is angry, and a ka’asan, one who is by nature angry; the difference between a spender and a spendthrift. One’s momentary, the other existential. The same thing with a nes, a miracle. God split the Sea of Reeds, ים סוף , once, and that’s it – so what?... But Nisan – that’s the nature of the season. A gate of miracles opens up this week. The nature of the time is miracle after miracle, and all I ask, says God, is that הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ – open your mouth wide and let Me fill it1; שְׁאַל 1 Psalms 81:11 מִמֶּנִּי – וְאֶתְּנָה – Ask of Me and I shall give  [Psalms] All I want from you is for you to ask. That’s it.

At the beginning of Nisan the angels overseeing your fortune changed their shifts. If you’ve felt stuck, locked in, closed – God called for a shift change, and now you have new angels supervising your fortune, your constellation. What’s a constellation? A mazal – from the word nozel, meaning to flow. They cause a flow of changed fortunes. I so much want to give you all hope, because if you don’t believe it you’ll never see the miracles. So we must pray, because salvation is getting closer. We must have faith to receive the miracles. 

And Rabbi Arush’s thoughts on Rosh Chodesh Nissan.  This is a word for word translation:

We must prepare ourselves for a really important time. The month of Nissan. Rebbe Nachman writes that there are two months of teshuva – Tishrei and Nissan. In Tishrei we do teshuva because we are afraid – but in Nissan, we do teshuva because we love Hashem. All of that month, all of those days, are Yamim Tovim. They are festive days. The first twelve days, are days that there were sacrifices of the princes of Israel, 13th is isru chag for the Nissim, 14th is the sacrifice of Pesach, then 7 days of Pesach, then Isru Chag – one month of holidays!

This month it’s going to be a new beginning for the rest of the year. It’s the month of the Geula. Rabbi Nachman of Breselv writes in Likutei Moharan that this is the first day of the year for the kings. On this day Hashem is deciding all of the kings that are going to be. So there is an aspect that Rosh Chodesh Nissan is more important than even the first day of Rosh Hashanah in Chodesh Tishrei! On Rosh Hashanah Hashem judges us all individually. Each and every one, He is judging Him on his actions. But on Rosh Chodesh Nissan Hashem is judging generally – all of the world itself. Who is going to be the kings and so on. On Rosh Chodesh Nissan, Hashem is going to decide when Moshiach is going to come. There is not for no reason that our Rabbis say that Moshiach will come in Nissan. It’s because on Rosh Chodesh Nissan, Hashem is going to decide if the king is going to be Moshiach, so he’s going to come in Nissan. This is why everyone has to realize how important these days are and put in the effort, and especially on Rosh Chodesh Nissan, to pray that Hashem is going to put His kingdom on top, that He is going to be the King, and if you Hashem are not going to bring the Moshiach this year, please appoint good kings that it’s going to be good for us.

Why We Cling to Tzaddikim

Last week there was a discussion in the comments about praying at graves of tzadikim.  Here is an article which will help to explain this. [Article written by Rabbi Dr. Abraham Twerski]

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD
Published by Shaar Press

Video: The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

The Essence of Prayers

The Last Song

The Mechilta states that "there are ten songs" beginning with the song at the sea led by Moshe, and concluding with the tenth song which will be sung with Moshiach. All the [nine] songs mentioned in scripture are written in the feminine [shirah] since their rejoicing was followed by ["gave birth to"] further servitude. The tenth song of Moshiach is written in the masculine [shir] to indicate that it is permanent.

Chassidic teachings explain that the first nine songs emphasized primarily a desire to come closer to G-d from a distance, like a woman who longs to come closer to and receive from her husband. However, the tenth song of Moshiach will be sung from a feeling that G-d is already close and found openly in our midst, like a husband who is gracefully endearing himself to his wife.

Source: Sichas Shabbos Parshas Beshalach 5752, Lubavitcher Rebbe

Navigating The Storm Part 2

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine

[Part 1 can be found here]

Rebbe Nachman describes how a kernel of grain turns into a field of wheat.  Only after it completely decomposes beneath the ground and becomes nothing, does it begin to develop into something.  A blade of grass sprouts, and what happens? It gets drenched by rain and then battered back and forth by the wind.  Such is the growth process.

It is commonly known in the world of sports that the biggest star athletes don't usually come from tranquil backgrounds. Davka they come out of poverty-stricken neighborhoods.  Growing up in the midst of dire need taught them how to deal with life and prove themselves.  This is not a new phenomenon, it is how the world is set up. Fortunately, this was revealed to us in advance by the tzaddikim, which opens our eyes to the challenges ahead.  Sometimes, we want to take off in a certain direction, but suddenly all sorts of unexpected disturbances crop up and hold us back.  If you know in advance that the world is a place of constant adaptation and adjustment, it is easier to navigate.  It simply doesn't go any other way in life.

Someone who faces no challenges should know they are receiving their olam haba [future world] in this world.  In other words, HaShem is paying their reward to them here in this world - and woe unto us if this is the case. The Talmud writes that whoever G-d doesn't want to see in olam haba, he compensates in this world for whatever good they may have done.  King David refers to this phenomenon in Psalm 73. He laments how the wicked seem to have a good life, since they don't work or sweat for their livelihood. They appear to have everything, and even more than they want. ''My feet almost slipped, I nearly lost my foothold, for I envied the arrogant when I saw the prosperity of the wicked.''

According to the Gemara, witnessing this paradox can cause a crisis in faith.  At the end of the same chapter, King David says ''G-d is the strength of my heart and my portion forever.''  We understand this to be an issue of emunah [belief] and see how his heart was straightened out after he received insight into how the world really works.

G-d acts out of love, not because He wants to cause suffering. He wants to bring us to the true good, the abundant good hidden away for us in the future.  In order to get there, we must traverse a path wrought with challenges, because without it, we will get nowhere.

The Talmud relates a story about a sage who became anxious if thirty days passed without some misfortune, even as small as a glass breaking.  He feared a portion of his olam haba was being taken away if he experienced no trouble.  We see from this that at least the tzaddikim, if not the Jewish people themselves, knew very well that there is no such thing as a trouble-free life.  It is something only for the tzaddikim in the world to come, where they will ''sit with crowns [on] their heads, basking in the light of the Shechina''. [5]  This can only occur in the future world.  In this world, we must be prepared to work hard.

Don't say to yourself  ''So what? What is the worst that could happen? So I won't work so hard - I just won't have such an olam haba -'' ...With these thoughts, you think now you'll have some quiet here? You still won't have tranquility, because we are all born with a fixed amount of difficulty that we need to undergo in our lives.

''Happy is one who trusts in HaShem.''  Sometimes a sleepless night is decreed upon a person. Although it can't be known in advance, if it happens, someone with a little intelligence will get up, take a holy book and learn something, thus passing the decree of the sleepless night.  Someone else, however, can have a toothache decreed and be kept awake all night. Both situations are from Heaven. In other words, everyone is given a prescribed measure of suffering in the world that can't be avoided. Someone who doesn't suffer here should know that it waits for him in the future world - and they need the most compassion of all.

It is absolutely vital to realize we now live in a period well after the terrible conflicts that plagued the time of the Baal Shem Tov, and then afterwards with his students and their students. Yet today, unfortunately, fierce arguments and conflicts still occur between various groups and we sometimes think ''HaShem, until when?  How much longer is it possible to suffer?'' However, if we know about the challenges of drawing nearer to G-d in advance, it is much easier to navigate through them without wallowing in the pain or being drawn too deeply into the experience.  Whether it is external difficulties or internal issues of satisfaction in life, children, or health etc. it is important not to get ovely caught up with the difficulties.  Rather be thankful and know that they are directly from Heaven.

Tzaddikim who are on a high level don't experience life's difficulties as suffering, because they know everything is for the best.  They are able to say ''This too is for the good''. [6]  They don't just believe in the concept, they clearly see and feel the good. In time, maybe we will also feel how everything we go through is for the best, that it is mamash for the good.  In the final analysis, this is how we divest ourselves of the bad within us. When we recognize the good in everything, then it is all actually transformed into good. There will be no tragedies or evil in the world. We must deeply instill within ourselves faith in the tzaddikim, such faith certainly exists in the world today, Baruch Hashem. However there is still the need to strengthen ourselves even more with it.

When we want to truly draw a little closer to Judaism or Chassidut, barriers will be experienced.  The obstacles aren't necessarily only on the outside. There are also the internal doubts which sprout up and seem overwhelming, G-d forbid. It helps a great deal to remember that this world is a place of purification and tikkun [correction], meant to refine us. Happy is the person who realizes and accepts this as the true nature of how the world operates.

May we be blessed with progressively higher levels of awareness of how everything is for the good, and the knowledge of how to successfully navigate through life's sea of challenges.  May G-d grant us the ability to draw close to Him along with the strength and courage to weather any storm surrounding the truth. May we merit the complete redemption speedily in our days. Amen.

Translated and adapted from a talk given to Sydney Australia from Tsfat.
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.

Footnotes:
1. As Abraham and Sara did while in Haran, see Genesis 12:5
2. Based on Likutey Moharan 228
3. Yevamot 47a
4. Ibid.
5. Berakhot 17a
6. Taanit 21a

Navigating The Storm: Why There Will Be No Converts In the Time of Moshiach

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine

When Hashem examines a soul before it is born and sees that it can make converts to Judaism and influence mankind to return to God [1], He sees to it that this soul is surrounded by controversy.  Looking at the world today, we see examples of people who possess this quality and are, in fact, successful in arousing people to do teshuvah, and even making converts.  Hashem himself ensures that there is a certain stormwind encircling such a person. [2]

This stormwind exists before the soul is born, and as well as after it enters the world.  It is a tumult that manifests itself in many different ways, coming from any direction.  We are witness to how all types of controversy are played out in the world. The controversy surrounding a greater person is expressed at a higher level.  For instance, certain people may say he/she is acting improperly according to the Kabbalah, or that he/she is out of line according to a particular subtle religious issue.  Someone of lesser stature may be maligned via more material issues, such as financial matters. Or, for example, in the case of a simple Jew who has the quality to bring people back to G-d, others on a similar simple level might say, "Who do they think they are? You know what? They're not so great! After all, we are simple people!" All kinds of lashon hora [evil talk] surround this soul.  Even further, although it is for the good, G-d sees to it that this type of slander is readily accepted as fact.

I'm using these examples because we've already experienced them, especially during the time of the Baal Shem Tov.  At that time, G-d directed the controversy in a way that the lashon hora was accepted.  In other words, it wasn't slander that just hung in the air without adhering to the person. It caught on and was accepted as fact. This is what is meant by controversy.

Why must this soul be surrounded by controversy? Rebbe Nachman answers the question by quoting the Talmud: ''Converts are not accepted in the time of Mashiach or in the days of King Solomon.'' [3]  For a significant period during Solomon's reign, the Jewish nation ''sat each under their grapevine, each under their fig tree'', meaning that it was a time of tremendous goodness and peace.  It is difficult for us to imagine a world without war, political strife, or raging conflict, but during this specific period of Solomon's reign, everything was quiet and tranquil.  A Jew would arise in the morning amidst a sea of tranquility, having enough time for all of his devotions - to immerse in the mikveh and then pray properly with a settled mind.  Afterwards, he would eat breakfast and go out to work.  Tremendous blessing rested on everything at the material and spiritual level, and was the embodiment of  ''each under their grapevine, each under their fig tree''.

It was also a time when King Solomon sat upon what is called G-d's Throne, Kisey HaShem.  It is also know as the heavenly Throne of Glory.  According to the Talmud, Solomon ruled over the inhabitants of the upper and lower worlds.  By associating the term Kisey HaShem with King Solomon, it indicated that he ruled not only over the entire earth, but over additional worlds as well.  For this reason, the angels were frightened of him. They knew that when G-d commissioned them to bring shefa [bounty] into the world, they were obligated to fulfill their function.  No opposing forces hindered the abundant blessing, because they were afraid of Solomon.  The shefa itself was one of spiritual and physical calm.

According to all the holy sources, the same conditions will exist during the days of Mashiach, when the unique beauty of the Jewish people will be revealed to the nations of the world.  This revelation is one of the reasons we look forward to the time of Mashiach.  Obviously, during a time of such magnificence, there will be those from the nations of the world who will desire to be a part of the same honor. However, they won't be accepted, since converts to Judaism are accepted only before Mashiach's arrival, when the Jewish people have a lowly standing in the world.  It is written that during the time of Mashiach, everything will be set out like a king's table, which will attract those desiring to convert.  However, their motives will not be based upon love for G-d and His Torah, or the belief that Am Yisrael is the chosen people, who obey a higher calling.  Rather, their motives will be driven solely by the greatness of Israel which will then be apparent to all.  The essence of choice for a true convert is when they convert when Israel is poor and downtrodden; this is the only time converts can be accepted.  Under these conditions, if someone nonetheless says "Be that as it may, I still want to be part of this chosen people'', they are accepted. [4]  Thus, it is written: ''Converts are not accepted in the days of Solomon or in the days of Mashiach'' when the Jews are at the apex of their glory.

Tzaddik Magazine: click here

This is why, according to Rebbe Nachman, a soul which has a strong ability to positively arouse others to good and cause converts, by definition, enjoys no peace.  It must be surrounded by controversy.  This ensures sincere motives on the part of those who come close or convert through the influence of this soul.  The situation of unrest applies both to this influential soul as well as to those who are influenced.  If there was no turbulence, it would be considered in the category of ''not accepting converts in the times of Mashiach; when motives for conversion are not genuine.  It is now clear why a commotion must surround this soul.  It is simply another test for those who desire to come closer to G-d.  Someone will whisper in their ear: ''You are associated with this individual? Stay far away!''  They are tested at every step. They have no quiet, which serves to check if their love is authentic. If they prevail nonetheless, it will be clear that their motives are proper and genuine, and they will be allowed to draw near.

You may encounter someone who is gifted with the ability to speak in such a convincing manner that there is no room for argument, since you know they are right. In this case, it seems you have little choice but to draw near.  Nonetheless, if you know in advance that this same person will be bombarded by all sorts of things said about them, you can come to the proper conclusion and draw near nonetheless. When you overcome the challenge, it proves the purity of your motives. That is how it works. The world is like a gold refinery that purifies us to the extent we allow. This is our work here and the purpose of our lives.

to be continued.....  

Simplicity

Rely on nothing and no-one but God. This is true simplicity.
Anything else means pursuing a complicated course of action.

[Rebbe Nachman of Breslov]

And he forgot

''Yet the chief wine butler did not remember Yosef, and he forgot him'' [Vayeishev 40:23]

This verse seems redundant, noted the Maharam of Amshinov.  Why must it state that ''he forgot'' since it already informed us that ''the chief wine butler did not remember Yosef''?

The Rebbe answered: As soon as Yosef uttered his request to the chief wine butler he realized that he had sinned, as he had trusted in a human being instead of Hashem.  He therefore prayed to Hashem that the butler would forget his request entirely! And, indeed, ''he forgot him''.

Source: Rabbi Yisrael Bronstein

Faith

Art: ''Dreams Come True'' - Gutierrez

Keep in mind that the essence of your prayers is the faith you have in them that they will be answered.

[Rebbe Nachman of Breslov]

Responding to Wake Up Calls: What We Must Do

by Rebbetzin Esther Jungreis 

For the past several weeks I have been discussing the contemporary crisis that is engulfing us and how we might respond to it. As we are all too aware, there is a new Hitler on the block. He has multitudes of followers and, as in the past, the world is ominously silent. In this column I will conclude (at least for the time being) this series on how we might respond to our challenges. That which I am writing is not based upon whim or opinion, but that which is rooted and documented in our Torah.

There is an amazing prophecy in the Yalkut Shimoni – a Medieval/Midrashic compilation that eerily foretells the events of today and should give us all pause: Rabbi Yitzchok said: “The year in which Melech Hamashiach will be revealed, all the nations of the world will be provoking each other. The King of Persia [Iran], will provoke the King of Arabia Saudi Arabia. The King of Arabia will go to the King of Edom [the leader of the Christian nations – the President of the United States] to take counsel, and the king of Persia [Ahmadinejad] will threaten to destroy the entire world.

The nations of the world will be outraged and panic. They will fall on their faces and experience pains like birth pangs. Israel too, will be outraged and in a state of panic, ask, ”Where do we go?”

“But say unto them, ‘My children, do not fear. The time of your redemption has come..... And this last redemption shall be different from the first that was followed by further bondage and pain. After this last redemption, you will not experience any further pain or subjection.” [Yalkut Shemoni, Isaiah 59]

The Klausenberger Rebbe, Z’tl, referring to this teaching said, “Remember these words. “They are perhaps not understood now, but in time they will be and be a source of strength to our people.”

Had you heard these prophecies centuries ago, when they were written, you might have laughed and scoffed – even if you read them as recently as 1970, you would have been hard put to believe it, for of all the Moslem countries the Shah’s Iran was probably the friendliest. But today, the impossible has become possible, and events are unfolding so rapidly, that we have difficulty absorbing their impact. So how are we to understand it all?

The Yalkut compares our suffering to birth pangs. But birth pangs are deceptive; when the contractions begin, it’s easy to ignore them since they are mild and occur between long intervals. As the birth becomes imminent however, the contractions intensify and the pain becomes more intense. And just when it appears that the woman can no longer endure the pain, the baby is born and new life enters the world. It is these labor pains to which we are witness today. How long will the labor last? It’s anyone’s guess, but one thing is certain – please G-d, the birth is sure to take place. In the interim however, we may very well ask, “Is it possible to ease the suffering? Is it possible to protect ourselves from these painful contractions?”

For that too, our sages have an answer: “Let he who wishes to be spared the birth pangs of Messiah occupy himself with Torah and gemilas chassidim [acts of loving-kindness] and let him be scrupulous about Seudah Shlishis – the third Sabbath meal.”

The first two recommendations – Torah and gemilas chasadim are self-explanatory and do not require much elaboration, for he who is committed to Torah and mitzvos and to reaching out with loving kindness must, of necessity, become a better, more spiritual person.

But eating a third Sabbath mean is not as readily comprehensible. We are enjoined to have three seudos – meals on the Sabbath – Sabbath eve [Friday night], Sabbath noon [following prayer in the synagogue] and the third seudah – meal —in the late afternoon as the Sabbath Queen prepares to depart. Through these three meals we honor the three Patriarchs, the three sections of our scriptures [Torah, Prophets, and the Writings] and we recall the three Sabbath meals of manna that G-D provided us during our sojourn in the wilderness [Exodus 16:25].

This final Sabbath seudah is called Shalosh Seudah, which translated literally means “Three Meals” rather than Seudah Shlishis – the third meal. Our Sages explain that the reason for this is that all three Sabbath seudos are embodied in this one.

This third mean presents a most auspicious time for prayer. And to this very day, when I close my eyes, I can hear the sweet voices of my revered father and my beloved husband of blessed memory, leading their congregants in singing Psalm 23, the psalm that is traditionally chanted at the Shalosh Seudas.

“The L-rd is my Shepherd, I shall not want... The task of the shepherd is a lowly and lonely one. Day in and day out, he is destined to wander from place to place, seeking pasture for his flock, and yet, David did not hesitate to refer to G-d as a Shepherd, for he perceived that G-d’s love is so total so encompassing that when it comes to caring for His children, nothing is beneath him. What a magnificent and fortifying thought - for no matter where life takes us, even if we have to walk in the treacherous valley overshadowed by death, we need not fear, for G-D, our Shepherd, will always be there to lead us to greener pastures, even if, at first, we do not recognize that the pasture is green.

Still, it is difficult to comprehend how the mere eating of a third meal, singing Psalm 23, and discussing Words of Torah could have such awesome power that they can actually protect us from the suffering that will accompany the birth pangs.

But there is a profound lesson at the root of this teaching. The first two Sabbath seudos are eaten when we are hungry, but after a festive noontime seudoh, we are hardly in the mood for yet another meal. So it is not to satiate our hunger that we gather around the Shalosh Seudos table. Rather, it is to celebrate the Sabbath and sing her praises, and that is why the Third Meal encompasses them all. The Third Meal is symbolic of the conversion of the physical to the spiritual, and ultimately, that is our purpose – to become spiritual beings and to free ourselves from the shackles of materialism – and that is something that our generation, obsessed with materialism and the pursuit of pleasure has yet to learn.

You might of course wonder, “Why must we experience birth pangs in order for Messiah to come? Why can’t he just announce his presence? But the Messianic period will be very much like Shalosh Seudas, when we sit around the table, not to satiate our physical hunger not to glory in our material achievements, but to celebrate our spiritual attainments.

In order for that to happen, we will have to divest ourselves of all the icons that we hold dear. Therefore, our hallowed institutions, the bastions of strength in which we placed our trust, will have to fall away. It is that painful disintegration to which we are witness today. From the corporate world to government, to religious institutions, to science and medicine, they have all failed us. And worse, we no longer feel safe or secure in our daily lives. Terrorists and suicide bombers have become a reality of our existence and no army or police force is capable of defending us from them.

Additionally, we are witness to constant horrific natural disasters – Tsunamis, earthquakes, volcanoes, floods.... we see the devaluation of our assets, be it the dollar or the Euro.... We see dictators, who for generations ruled with an iron fist falling like dominos as they are overtaken by Muslim fanatics, the sons of Yishmael. Yes, prophecy is unfolding before our very eyes.

Shorn of our defenses, we stand vulnerable and terrified and wonder where it will all end...... what is it all about? But we see only that which we want to see and hear only that which we want to understand as our world quickly disintegrates.

How long will these birth pangs last?.... Until we recognize the simple truth – that “we can rely on no one but our Heavenly Father.” So let us sound the shofar, awaken ourselves from our lethargy, and heed the voice of our Father calling us. And that is the only answer to the big question – what are we to do?

Even as I write these words, I realize that this simplistic response may disappoint and irritate many. But there is no way that we, the Jewish people, can escape our destiny.

G-d appointed us to be His light on this planet, a light, which illuminates the world with His Torah.... a light which proclaims G-d is One and His Name is One... And that is our calling – a calling that we cannot escape.

Parshas Vayera: Essence Vision

''Abraham's Tent'' by Michoel Muchnik

Written by Rav DovBer Pinson

This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Bereishis,18:1]

In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.

The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.

The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.

A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.

When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.

Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.

When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.

This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’

Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.

The Energy of the Week:

Essence Vision

It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.

This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.

This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.

Essence Vision is to see within every encounter, every situation and person, the Divine animating force.

In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.

Emunah: Above and Beyond

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

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

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

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

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

Source: Rabbi Yisrael Bronstein

No Fear

by Rebbetzin Esther Jungreis

In our rapidly changing society, events occur with such speed that before we absorb one, another is already upon us. Additionally, our attention span has become nil. We no longer know how to listen.... even while someone is talking to us, we are busy texting someone else or scrolling through our Blackberrys. So let us pause for a moment and review recent events.

During the last months, we have lost many great Torah sages, but I wonder if we truly feel the terrible void that has been left. And now, the beloved Rebbetzin Bathsheva Kanievsky has been called on high. Her sudden demise represents a tragic loss, especially to the many thousands of women who found solace and comfort through her loving guidance, wisdom and sage advice. May her holy neshama have an aliyah and may she continue to daven for all of us.

This past week has also been a cause for jubilation and thanksgiving. For the past five years, all of us have been davening for the safe homecoming of Gilad Shalit, and now, Baruch Hashem, this past Succos we saw our prayers answered. I realize that there has also been some controversy over the exchange that made his freedom possible – a thousand savage monstrous killers released for one frail, painfully thin little Jewish soldier! To many it is incongruous to even imagine that such a disproportionate, suicidal deal could be struck. Surely, this was a grossly dangerous, ridiculous exchange.

I am not going to argue the pros and cons of that, but I do know that every Yiddishe neshama is precious to us. Our sages teach that ‘kol ha mekayem nefesh achas’ – all those who save just one life, it is accounted to them as though they saved an entire world’. Of course, you could protest, “At what price?” These savage killers could, G-d forbid, take many more lives and encourage more kidnaping.

I am not a halachic expert and I am not here to make a judgment call on that. We are Am Yisrael, and we march to the tune of a different drummer. It is not that we are unaware of the terrifying dangers that this deal represents, but just the same, to us, every Yiddish neshama is precious, so even as we offer prayers of thanksgiving for Gilad’s homecoming, we also pray that Hashem protect us from these barbaric monsters and that they perish before they inflict more harm.

Throughout the years, in my classes, I have taught that one can always find some sort of “remez” - allusion in the parsha (Torah portion of the week) to events that are unfolding before our eyes. This time, it was not only the parsha, but the Book of Psalms as well which stunningly confirm this teaching.

The Book of Tehillim designates a psalm for each day of the week. Gilad Shalit was released on the third day – Tuesday, and the psalm for that day is number 60. There are two words in that Psalm that jump out and demand our attention – Succoth and Gilad. Indeed, the release occurred on the holiday of Succoth, followed by the words, “li Gilad.” “Gilad is mine”

As for the parsha which we read on Simchat Torah, it is written, “And Hashem showed him the entire land – the Gilad” [Deut. 34:1]

Farfetched? Coincidence? Remez (a sign), a message? Take it as you will, but the fact is that these are the passages that we read from the Torah and the Book of Psalms at the time that Gilad Shalit was returned to his land. So take a few moments, put aside your Blackberry and your cell phone, and think. Think some more and absorb.

For a long time now, in many of my messages throughout the world, I have quoted a passage from our sages which teaches that our final redemption will be akin to the first one when we went forth from Egypt. In Jewish history, everything is replayed – What was it that broke Pharaoh and Egypt? – The Ten Plagues. And indeed, today we have experienced the beginnings of this very same phenomena. Time and again, I have demonstrated how each of these ancient plagues has unfolded before our very eyes.

At one of my programs, a young girl approached me: “I have to admit that your examples cannot be refuted, but Rebbetzin,” she challenged, “what about the plague of wild beasts that roamed the streets of ancient Egypt? Surely such occurrences could never happen in our 21st century.”

Well, last week, we witnessed the unbelievable – lions, lionesses, tigers, wolves, bears, monkeys, roaming the streets of Ohio. Can you imagine looking out of your window one morning and seeing lions and bears in front of your home? You’d probably shake your head in disbelief and think that you were having some sort of a nightmare.

Yes, events are unfolding so rapidly that even as they do, we remain immune. We are so preoccupied with our addictive gadgets that we don’t see, we don’t hear, and we don’t think, but while we are playing games, time is relentlessly marching on. The signs are becoming more and more intense and menacing, but we congratulate ourselves and rejoice in a false sense of security. Bin Laden and Khadaffi have been killed, so what is there to fear? We forget that even before their elimination, they had become “has been” and no longer represented a global threat. Tragically, we are oblivious to the new menace that threatens us – IRAN!. Ahmadinejad is given free rein to continue her Satanic agenda while Washington ties up Israel’s hands and instructs her to “take risks for peace.”

Just recently, Ahmadinejad’s long arm reached the U. S. where he planned to murder the Israeli and Saudi Ambassadors .... Make no mistake about it, he has many partners ready to execute his nefarious plans and some of them are right here in our own neighborhood. Just consider Chavez of Venezuela. And mind you, he has these partners throughout the world, the most dangerous being Israel’s Moslem neighbors who, in the guise of democracy and with the support of the U.S. have overthrown their dictators. These terrorists have been romantically dubbed “Revolutionaries of the Arab Spring”, but they are the harbingers of a bitter Arab winter that could freeze the world.. They have only one agenda: “Kill the Jews! Obliterate Israel!”

Ironically, it is Washington that helped choreograph this ominous scene. With America’s blessing, Mubarak of Egypt, Khadaffi of Libya, have been eliminated, paving the way for Iran’s domination of the region. It is maddening when you think about it. It was only yesterday that America helped unseat the Shah of Iran, paving the way for the mullahs to take over and impose sharia law, and it is that road that made it possible for Ahmadinejad to institute his satanic plans.

As I write these words, the murderer of Khadafy is joyously celebrating, but even as this news reaches us from Libya, so does the announcement that henceforth Sharia will be the new law of the land. Ahmadinejad is laughing up his sleeve. Not only has Washington given him the green light and tied Israel’s hands, but Washington has also eliminated all his neighbors who would obstruct his path. To be sure, he has one more obstacle to overcome..... American troops stationed in Iraq. But not to worry – Washington will soon pull them out as well.

As you my readers know, I am a survivor of the Holocaust. I smell the toxic fumes that assailed us in pre-Hitler Europe, but not only has our generation lost its ability to see, to hear, but we have also lost our sense of smell, so as the toxic fumes assail our nostrils, we fall asleep and become oblivious.

I have just touched upon a few events that must give us pause, but trust me, my friends, there is much, much more. When will we realize that there is no one to help us – that in the entire world there is no one to even raise a voice on our behalf. We, the Jewish people are like one little lamb among 70 ferocious wolves who stand ready to pounce upon us and totally devour us.

There is only One source of help for us, only One support, and that is our Heavenly Father, the Almighty G-d. From time immemorial, He has saved us from their clutches. We need not fear.. We need only turn to Him – and if we do so, not only will He answer us, but He will take our hands and lead us through the dense darkness that looms menacingly before us.

“If only My people would heed Me – If Israel would walk in My way, I would subdue their foes and against their tormentors turn My Hand...” [Psalm 81]

What a simple teaching, and yet, how difficult to understand.