Rivka's Candles

L''Aliyas Neshama Esther Rivka bas Moshe

Art: Michoel Muchnik

In recent years the custom for girls to light Shabbos candles before they are married has re-emerged.  This is actually an ancient practice which is indicated by Rashi's comment to verse 67. 

Here we see that Rivkah lit candles before she was married, for only after Yitzchak had taken her into "the tent of Sarah his mother" and witnessed her Shabbos candles burning for the entire week, did he take her to be his wife.  In fact, it was primarily the observance of this mitzvah that proved to Yitzchak the suitability of Rivkah as a spouse, and a mother in Israel.

Based on Likutei Sichos Lubavicher Rebbe

The Soul and the Afterlife - Where do we go from here?

A fascinating shiur from Rabbi Manis Friedman on the cycle of a soul: what happens to the soul after we die, and how a soul is born into this world. Highly recommended! Lots of information for newcomers/beginners..... you'll love this one!

Gehennom

GEHENNOM: loosely translated as ''hell''.

Important Note: This article has been greatly edited: the entire essay can be read by advanced scholars (questions must be answered before you can access all the information) at Daf Yomi Review

"If people knew of the bitter punishments of Gehinom, they would fall on their faces and scream and they would not have any business whatsoever with matters of this world." - Rabbi Yehonason Eibshetz, Ye'aros Devash 1:2

Note: The potentially infinite sufferings of Gehinom from a benevolent G-d only make sense if man and his actions in this world are also infinitely important. Otherwise how could G-d punish so immensely for such insignificant acts? From learning about Gehinom we can get a glimpse of the greatness of our mission in this world and the enormous responsibility that lies on our shoulders.

BIRTH

The midrash says: Before a person is born a "candle" is put on his head (i.e. an angel teaches him the whole Torah) and he gazes from one end of the world to the other as written "When His candle would shine over my head" [Iyov/Job 29:5]. Just before birth, the angel takes him/her to Gan Eden and shows him/her the tzadikim sitting with their crowns on their heads.

And the angel says to him:

"Know who these people are that you are seeing. They were formed just like you in their mother's womb and were born into the world. They guarded G-d's mitzvos, and therefore merited this goodness. And soon you too will be born into the world and if you are meritorious and you guard the Torah you will have a place with them, otherwise you will sit elsewhere".

Afterwards, he is brought to Gehinom and he is shown the wicked which are beaten by angels of destruction using clubs of fire and scream 'voy, voy'. And the angel says to him:

"Know that these that are being burned, they were formed just like you and they were born into the world and did not guard G-d's mitzvos. Therefore they are punished and humiliated like this. And you will soon be born. Be a tzadik and don't be a rasha, in order that you live." [as it is written "And he taught me, and said unto me, 'Let your heart hold fast my words, keep my commandments, and live'" - Mishlei/Proverbs 4]

When the time comes to leave the womb, immediately the angel hits him and extinguishes his candle and pushes him out by force and he forgets everything he saw. It is because of this, that a baby cries (i.e.even though the baby forgot, his 'inner soul' remembers and he cries) immediately when it is born [Midrash in Rabbeinu Bechayei - end of Acharei Mos]

LIFE

Throughout a person's life the Midda of Din (trait of justice) accuses him/her (in the Heavenly court) but it is not listened to. When the day of death comes it is listened to. [Vilna Gaon -Even Shlema ch.10]

At the time of death is the very great day of judgment. Generally G-d judges leniently, but for someone who was "ra l'brios" (evil to society), he is given the full measure of justice. And likewise for a haughty person.

The body and the 'nefesh' are judged for 30 days and the 'ruach' is judged for 12 months (Except for heretics, deniers of the Torah, Jews who abandon their religion, who stay there forever [see Rosh Hashanah 17a for a list of sins warranting punishments of eternal Gehinom (and not just 12 months)]

[everything below is from the Ramban's book Shaar HaGemul unless otherwise stated]

There are three entrances to Gehinom.

1. desert - "they [Korach, Dasan, Aviram and their families] descended with all their possesions alive to the she'ol (Gehinom)" - [Bamidbar 16:33]

2. sea - "from the belly i saw the she'ol" [Yona 2:3] when Yona was in the belly of the fish, it swam to the depths of the sea and showed him the entrance to Gehinom.

3. in Jerusalem as it says : "He has fire in Tzion and an oven in Jerusalem". and R. Yochanan ben Zakai said:"there are 2 palm trees in the valley of Ben Hinom and smoke rises between them - this is the entrance to Gehinom." [Eruvin 19]

A person must pass through all three "landscapes" after death. [Vilna Gaon on Mishlei 3:24]

The River of Fire ["Nahar Dinur", Daniel 7:10] separates between the mystical Land of Israel on high and the mystical "chutz l'aretz" (diaspora) just like the Jordan river separates the land of Israel from the diaspora below. [Vilna Gaon - ES 10:16]. (this means the Dead Sea which is the end of the Jordan river and the lowest place on earth (by far at 418m below sea level), corresponds to Gehinom which is the end of Nahar Dinur and the "lowest place" in the mystical worlds.)

Generally speaking, every Biblical and Rabbinic transgression requires a sentencing in Gehinom (unless one repents before death, in which case he is forgiven completely). Some examples of sins which merit Gehinom in the other levels [from Zohar Chadash Ruth 79a quoted from Reishis Chachma - Shaar Yira Ch.13] :

Level 1) someone who interrupts his Torah study to engage in idle chatter, someone who doesn't honor talmidei chachamim, someone who curses a deaf person or the like, someone who says good things about someone in front of his enemy (causing him to say lashon hara).

Level 2) someone who honors himself through putting down someone else, someone who knows his friend is going to stumble in halacha and he doesn't tell him and they're both in the same city, someone who has a shul in his city and doesn't go there to pray, someone who lifts his hand to hit his friend even though he doesn't hit him, someone who insults his friend and causes him embarassment.

Level 3) scholars who are arrogant in their Torah study, someone who judges others negatively (l'kaf chova), lends money with ribis, doesn't say amen after someone's blessing, interrupts his davening and talks, an old scholar who forgot his Torah learning (through neglect)

Level 4) arrogant people (gasei ruach), someone who speaks harshly to the poor and the downtrodden, someone who sees a poor man in a tough situation and doesn't lend him money, someone who oppresses his employee (oshek schar sachir), a man who wastes seed (motzi zera lbatala), someone who has relations with a gentile or a nidda, a judge who corrupts justice or takes a bribe. [from Zohar Chadash Ruth 79a quoted from Reishis Chachma - Shaar Yira Ch.13]

(Also, gentiles who did not keep the 7 mitzvot of Bnei Noach will be sentenced to Gehinom, even if they had no education whatsoever in the matter. The gentile will respond to the Heavenly court screaming "how could I have known!?" which on the surface seems like a good claim. But it will not be accepted. The reason is that every creature and every phenomena in the world reflects intelligent design of infinite proportions. Any person who is not insane knows in his heart that there must be a Designer. This obligates him to question and search out the truth with all his heart, as to why he was created and what his purpose in this world is. If he doesn't do it, it is only because he is entangled in his desires and does not want to know. For this he/she will be sentenced.[Kovetz Ma-amarim by Rav E.Wasserman - sec. Emuna.]

THE GREAT DAY OF JUDGMENT

Originally G-d wanted to create the world with justice, whereby a sinner would be destroyed immediately and not be given a second chance (according to strict justice, one who sins no longer deserves to live). He saw the world could not endure and merged justice with mercy to give sinners a chance to repent. This is why this world seems to have no justice and evildoers roam freely.

In the future, will be the 'great day of judgment'. Everyone who ever lived must, in turn, stand individually in front of G-d while all of humanity watches. All of his life is reviewed on a large movie screen, including all of his actions, words, thoughts, in front of all of humanity (but if he does teshuva, that part of the tape is erased. The final accounting of all the consequences of his actions relative to other people and all descendants will also be examined and taken into account as it says "the end of the matter all is heard" [Koheles 12:13]. Then each and every person will receive the full measure of justice without any mercy or any favoritism as G-d had originally intended to create the world [Yearos Devash 1 Derash 6].

Rabbi Yehonosan Eibshetz, zt'l explains that all the suffering a person has while alive in this world is not in the category of punishment. It is only there to wake him up in order that he mend his ways. Similarly, he says the sufferings of Gehinom are also not in the category of punishments. Their purpose is only to clean and purify the soul from the sins which contaminated it in order that it be fitting to behold the face of the King on the "Great Day of Judgment". The main punishment will be meted out then (unless one repented before death).

TIPS:

One who learns to overlook the bad things that people do to them, will be forgiven for all their sins (measure for measure). [Talmud Yoma 23a]

"Be concerned that you do not offend, not that you are not offended" - [Mildred N. Ryder]

If one observes Shabbos properly, then G-d forgives him for all of his sins.  [Talmud Shabbos 118b].

Whoever recites the Shema and is careful with the pronunciation, Gehinom will be cooled down for him (assuming he is sentenced to spend some time there) [Talmud Berachos 15b]

"The fire of Gehinom has no power over those who learn Torah" - [Talmud Chagigah 27a]

Someone who stares at women for pleasure, even if he has Torah and good deeds like Moshe Rabeinu, it will not save him from Gehinom [Berachos 61]

Tzedaka saves a person from Gehinom - [Bava Basra 10a]

Someone who visits a sick person and sees to his needs, will be saved from Gehinom - [Talmud Ta'anis 7b]

"Whoever gets angry all types of Gehinom rule over him" - [Talmud Nedarim 22]  "The fire of Gehinom has no power over those who are free from anger" - [Sefer Maalos HaMidos beginning of Maalas HaRatzon]

Rabbi Yisrael Salanter, zt'l would bring his hand very close to the havdala candle every motzei shabbos to remind himself of the fires of Gehinom.

There is also a parallel Gehinom of snow. When one refrains from transgressing the negative commandments in the Torah, it makes a protective "garment" called "shanim" (lit. "years" since there are 365 days/year and 365 negative mitzvot) which protects from the snow blizzard there. This is alluded in the Friday night "Aishes Chayil" song: "lo sira beisa mi'shaleg ki kol beisa lavush shanim" - her house will not fear snow because her whole house is 'clothed' in 'shanim'. [Vilna Gaon on Mishlei 31:21-22]

"And you will return to Hashem your G-d" - [Devarim 30:2]"

Nothing stands in the way of teshuvah [Rambam Hilchos Teshuva 4:1]. Even if one transgressed throughout his entire life but repented on the day of his death and died in repentance, all his sins are forgiven." [ibid 2:2]

Said The Holy One blessed be He: "My children open for Me one opening of repentance the size of a pin prick and I will open for you openings through which even wagons can enter." [Shir Ha'shirim Rabba 5:3]

Without teshuvah the world could not endure. Without teshuvah man could not but despair, crushed by the burden of his errors. Torah is the foundation of the universe, it assures and sustains its existence. Teshuvah ensures its survival.

The first step (in teshuva) is to drop the burden of the past completely from your shoulders. Start anew as if you were born today...[Rabeinu Yona - Yesod HaTeshuva] "The shame and regret that the soul feels from one transgression is far worse than all the pain of this world. One act of getting angry, or hurting someone, or being depressed, or wasting time... is a relentless eternity of pain.

Now for some good news. The pain of Gehinom is nothing compared to the reward of one mitzvah. In other words, if you experienced the pain of all the Gehinom of every person since the beginning of time, it would still be worth it to gain the reward of one mitzvah."

The main purpose of life is not to refrain from evil but rather, to do good. [R.Avigdor Miller zt'l].

Geneivat Da'at: Theft of the Mind

Art: Jacek Yerka

by Rabbi Eli Mansour

The Torah in parshas Mishpatim denounces as a thief not only one who steals property but also someone who acts in a deceptive manner towards others.

Trickery, lying, and deceiving, are forms of stealing.

The Tosefta in Masechet Bava Batra lists seven categories of theft, and mentions at the top of the list, as the most grievous form of thievery, the sin of "Geneivat Da'at," which literally means "theft of the mind," referring to deception.

The Ritva (Rabbi Yom Tov Ashbili, Spain, 1250-1330), in his commentary to Masechet Chulin, writes that deceiving another person transgresses a Torah violation. According to the Ritva, the verse "Lo Tignovu" ("Do not steal" – Vayikra 19:11) refers specifically to this form of "theft," and thus a person who deceives another violates this Torah prohibition. This is also the position of the Yerei'im (by Rabbi Eliezer of Metz, France, 1115-1198), in Siman 124. Others, however, maintain that deception transgresses a Rabbinic edict, and not a Torah violation.

We present here a number of practical examples of Geneivat Da'at.

The Gemara mentions the example of somebody who invites his fellow to join him for a holiday, fully aware that this person had already made plans to spend the holiday elsewhere. He deceives his fellow into thinking that he sincerely wishes to host him, whereas in reality he has no actual intention to extend the invitation. Even though no practical harm results from this disingenuous invitation, it nevertheless violates the prohibition of Geneivat Da'at, insofar as the individual has deceived his fellow.

In the context of business operation, the issue of Geneivat Da'at arises quite frequently. For example, a proprietor may not announce a 50% price reduction and then raise the prices so that the sale price will amount to the item's actual price. Even though he in the end receives a fair price for the merchandise, he has nevertheless transgressed the prohibition of Geneivat Da'at because he has deceived the consumers.

The Poskim (Halachic authorities) discuss the question of whether a person who purchased a gift for his fellow at a discount price may leave the original price-tag on the package, so that the recipient will think he paid the price listed on the tag. Would this be considered Geneivat Da'at, in that the giver deceives the recipient into thinking that he paid a higher price for the gift? The Poskim generally conclude that one may leave the price-tag on the package, since the price on the tag is, after all, the true value of the item purchased.

Another question addressed by the Poskim concerns a case of one who wishes to give a gift. For example, it is forbidden to gift a set of Zohar that has several pages missing. The person giving the gift assumes that the recipient will never actually study the Zohar and will thus never realize that the set is missing pages. The Poskim write that it is forbidden to give this set as a gift, since one thereby deceives the recipient into thinking that he has received a perfect set of Zohar, whereas in reality it is defective.

Rabbi Moshe Feinstein (Russia-New York, 1895-1986) records in his work Iggerot Moshe a question he was asked as to whether Yeshiva High School students may be shown the answers to the Regents' Exams before the tests, so that they will not have to study the material and could use the extra time for Torah study. Rabbi Feinstein responds by expressing his astonishment over the very posing of such a question. Cheating is a clear violation of Geneivat Da'at, and it cannot possibly be allowed even for the purpose of facilitating additional time for Torah study.

Rabbenu Yona of Gerona, Spain (1180-1263), in his work Sha'arei Teshuva, compares one who steals property committing a sin with his hands to sins involving deceit. A person's soul, he explains, is a part of the Almighty Himself, the embodiment of perfect, unadulterated truth. Engaging in deceitful conduct contaminates this Godly quality of the soul, and thus constitutes a most grievous sin, more severe than the theft of property.

Summary: Geneivat Da'at, deception, is deemed by Halacha as the most grievous form of theft.

Answers from the Lubavitcher Rebbe

Below is a collection of questions presented to the Lubavitcher Rebbe in 1952 and his fascinating answers to these questions.

With best wishes for a ksiva va’chssima tova, a good and sweet year.

Questions and Answers

Q: What is the meaning of a ‘Brocha’ which the Rebbe Blesses?

A: The giving and receiving of a Brocha can be traced back to the times of our forefathers Abraham, Issac and Jacob, whom G-d had blessed with the power of blessing and who blessed their children on solemn occasions. Since that time it has always been a custom. In the words of my father-in-law the meaning of a Brocha is like rain (Gishmei Brocha). Rain can accomplish its function and be useful only when preceded by the plowing and tilling of the soil, planting the seeds and preparing the soil for growing. However, should rain fall on unplowed and untilled soil, not only won’t it accomplish its function but furthermore it may cause damage. The same applies to a Brocha, the body (actions and desires of the body) must be tilled and plowed (properly executing them according to the Torah). Only then will the Brocha be useful and help the blessed elevate himself to a higher standard.

Q: What is the difference between a Rebbe and A Rabbi?

A: a Rabbi is the one who teaches his pupils when they approach him and will answer shaalos [questions] when brought before him. A Rebbe does not wait for anyone to approach him, he reaches forth among the people and tries to awaken them and inspire them, and tries to find ways and methods to bring them closer to their religion.

Q: What is a Rebbe?

A: A Rebbe is one whose soul embraces so to speak the souls of his Chassidim. In other words, his Chassidim have a particular soul relationship with their Rebbe, receiving through him Divine blessings, material and spiritual. When a Chassid comes to the Rebbe with a problem he tries to find in the Rebbe the part of his soul which is included in the Rebbe’s soul and connect it with his soul and thus be connected with the Rebbe’s soul. It is through this connection that the Chassid receives his material and spiritual life and needs. For example, lets us take the electric bulb which produces light. The bulb itself is incapable of producing light, however there are electrical power plants stationed in some distant part of the city which generate the necessary power to produce the light. There must be a channel through which the power can pass and reach each individual bulb. The bulb itself must contain some device which enables it to receive the power. That is the wire which is connected to the power plant and is also connected to the bulb, when this connection is opened by turning on the switch the bulb receives the power and will function. The same applies to a Rebbe and Chassidim. The Rebbe is the power plant which produces the needed strength and power to fulfill the commandments and obligations and also to convey the necessary material needs. The channel through which the Chassid can receive the strength and material necessities is his soul which is connected to the soul of the Rebbe. The sole duty of a Rebbe is to convey the above mentioned spiritual and material necessities to his Chassidim. Although the Rebbe is also required to fulfill his bodily functions (eating, sleeping etc.) however that is not his purpose or true function. The necessity to fulfill them is solely because his soul is bound with an earthly body which cannot exist without these necessities. An example for this would be when one approaches a Rabbi complaining of a headache and the Rabbi offers him an aspirin as a remedy it is useless to say that this is the function of a Rabbi. The same is with the Rebbe in his bodily functions.

Q: Can everyone become a Rebbe?

A: Being this is a special power presented from above, not everyone is capable of receiving this power and help.

Q: Can everyone elevate himself to the standard of ‘Ruach Hakodesh’

A: Every Jew has the potential for it, but it requires special preparations in learning and mainly by limiting ones desires and temptations. Only then can he rise to that standard. But every Jew, being he is a Jew gives him the potentiality to acquire it.

Q: Is the function of a Rebbe like that of a psychologist? Can the Rebbe take the place of a psychiatrist?

A: If necessary the Rebbe would use psychology to help solve the problem of a Chassid, but that is only a small part of his work. And even then there is a difference between a Rebbe and a Psychiatrist. When a psychiatrist speaks to his patient he regards him as an object of study. Though he is interested in curing his patient and in helping him to adjust to life, his approach is to derive not only a healthy patient but an accumulation of information about the human being for his further study. A Rebbe gives himself over completely to the person. When he is seeking a solution, the Rebbe does not study him but is more emotionally involved with the person who comes to see him.

Q: If the actual fulfillment of the commandment is more important than the knowledge behind it, and therefore one should do and carry out the laws even if he lacks the explanation, we are living a life of blind faith.

A: When a child is hungry and wants to eat immediately, his mother does not explain to him all the processes the food goes through, or how the oven functions, rather she gives him the food immediately so as to stop his hunger and then she can proceed in explaining the methods by which the food is prepared. Or when a doctor prescribes a medicine he doesn’t explain the contents or the way it was prepared. The doctor gives the patient the medicine that is to cure him, although he lacks the knowledge of medicine. Just as one needs food for his physical life, so does one need food for his spiritual life. The spiritual food is the commandments and obligations prescribed in the Torah. One must take the food although he lacks the explanation of them, in order to survive (spiritually). After fulfilling them if he still desires to have the knowledge then can he go about to attain it.

Q: What is the purpose (‘tachlis’) of Life?

A: To bring ‘Lichtikeit’ (in the spiritual meaning) into the world.

Q: What is the ‘Tachlis’ of ‘Lichtikeit’?

A: To find a harmonious life. One can be in complete harmony when he has found the truth.

Q: How does one know that he has reached the ‘Tachlis’?

A: One seeks something when he lacks something. When nothing is lacking he will not seek. If one has ‘Lichtikeit’ he will not be seeking anything then he will know that he reached the ‘Tachlis’.

Q: How can one prove and explain scientifically the need of religion?

A: When we see something, we can say that it happened accidently, or that it happened or was made on purpose. For instance take a book in which you find hundreds of words composing many thoughts and finally an entire book. If you have never seen or heard about a printing press what would you say about the making of the book? That a bottle of ink spilled accidently on paper was the cause of this book or you would say that it was made by someone with a purpose. Undoubtedly, you will say that it was made with a purpose and it did not occur accidently by the spilling of a bottle of ink. Now, take a pencil or any article, the pencil contains billions of atoms which have the same law, would you say that all the atoms happen to function by the same law accidently, or that a higher force created them so, we must say it was created by a higher force. This will surely apply when we look about our surroundings and we find various different articles, an entire world with all its inhabitants. The formation of these beings could not have been by incident, it is only through a higher force that made it possible. We have now asserted that the world is a creation, and that it has a creator, Almighty G-d. Therefore, this compels us to state further that the Creator has a specific purpose in creating this earthly world. Considering the standard of living without any purpose, merely to carry out the bodily and earthly functions, we can’t picture a greater cruelty than that. To place the billions of human beings in this earthly world and torture them by equalizing their desires and to that of animals, would be the greatest cruelty. Thus we would be compelled to state that the Almighty is cruel to the fullest extent, this is impossible too. Therefore, there must be some purpose to the creation, which makes the world a means of elevation to a higher life. This means is the belief in G-D and His commandments, through which one can connect himself to G-D. This is a simple proof that there must be religion and that there must be a Creator.

Q: There being more than one religion, how can one prove that the Jewish religion is the true one?

A: A scientific discovery is accepted only when there is enough evidence or proof that the discovery is true. Ample evidence means, after reaching the result of the experiment one time it is repeated again and again and if the results coincide with that of the first we then establish the truthfulness of the discovery. The same is also true, when 600 people performed an experiment using the same implements and 100 people performed the same experiment on that same basis and the results showed that the 600 people stated a belief on the basis of their experiments, while the 100 disagreed with them on the basis of their experiment you would accept the results of the 600 more readily than that of the 100.

Let us now consider the evidence which is given to confirm the other religions. The Moslems are well known to have had only one witness at the time of its origin. Furthermore, the only witness was only a mentally sick person. The Christians had only six or twelve witnesses to affirm its origin. The Jewish religion at the time of it's origin, meaning at the time of the revelation on Mt. Sinai, had 600,000 Jews to witness this occurrence. Those said witnesses themselves were present at the giving of the Torah and they themselves heard the voice of G-D pronouncing the commandments. The 600,000 witnesses consisted not merely of scholars but were composed of all walks of life, different occupations and professions (scholars, workers, scientist etc.), and all of them confirmed that same fact, the revelations of G-D on Mt. Sinai and the giving of the Torah. On that basis you must conclude that the Jewish religion is a more firmly established fact, and therefore it has the greatest amount of truth.

Q: What proof is there that there were 600,000 witnesses present at the time of the revelation?

A: If we will trace back generation by generation, we will find in each 600,000 people who will confirm the said fact, and they were told by their elders who in turn received the confirmation from their elders. This can be continued until the said generation who actually did witness the fact of revelation. This continuous transformation can be traced without the interruption of a single generation who should lack 600,000 people confirming the truthfulness of the giving of the Torah, and the observance of its commandments. Therefore, the proof is still present being it was never interrupted. And in this world witnesses are the best means of proof. No other religion can trace that far back and furthermore, to have that many witnesses. Adding all this together we must conclude that the real true existing religion is the Jewish religion.

Q: How can we say that the Jews truly believe in G-d when immediately after the receiving of the Torah they made the golden calf?

A: The forming of the golden calf did not signify their disbelief in G-d or contradict the fact of the revelation. It was only a transgression of one of the commandments which state the prohibition of believing in any other power but Almighty G-d.

Q: Does Science contradict Religion?

A: Science cannot contradict religion. Religion is true and science is true, therefore there cannot be any contradiction.

Q: Aren’t there many cases that bring up a contradiction between the two?

A: It is not science but the men of science who may state a fact that will contradict religion. While they are in the midst of understanding the truthfulness of science, their knowledge is too limited and therefore they may come out with a statement that will contradict. But, science itself is true and cannot contradict religion.

Q: Some people would feel that being a good Jew does not necessarily mean adhering to the precepts of Torah. They feel they could be good Jews without fulfilling the ‘Mitzvos’. How could this be explained to them?

A: When a doctor prescribes a medicine and the patient is reluctant and stubborn about taking it, the doctor, if he is honest, would not lead him astray and tell his patient to take something else in its place that would not have the same affect. Instead, he would try to explain the patient the necessity of taking the medicine and relinquish the patient until he has exhausted all means of convincing him. Or, if one is in a coma and it is difficult to revive him a good friend would not give up on his task of trying to awaken him. He would do his utmost to help this individual, even if it means to hurt him for his benefit. If necessary he would give him shock treatments if he knows the patient will revive.

Q: Why do we need ceremonies? Aren’t they a burden upon a person?

A: We have already explained that the Almighty G-D is the perfect goodness. He would not create a thing that would be a burden for the people. It is only the people who consider it a burden. For, we are all limited to a certain degree, our mind and understanding is also limited which makes it impossible for us to grasp certain mitzvos to their fullest extent. Therefore, our intellect has not extended that far to grasp the truthfulness of the commandments and the necessity of performing the prescribed ceremonies. However, being Almighty G-d commanded us to do such, it is surely a privilege and not a burden.

Q: Does a Rebbe use his supreme powers always?

A: As the means, the Rebbe tries to apply the most simple method and only after medical help does not prove successful will the Rebbe use his supreme power.

Source: Nissan Mindel Publications

The Mayans and the Jewish Midrash

The biblical Enoch was the son of Yered who was the great great grandson of Seth, a son of Adam. Enoch lived 365 years, from 622 to 987 on the Jewish calendar. The beginning of the long count Mayan calendar is taken to be in August of the year 3114 BCE, [-3113]. This corresponds to the year 647 on the Jewish calendar. After the Rosh HaShanah holiday in the year 3114 BCE, the year on the Jewish calendar would be 646. From these dates, we can infer that the beginning of the Mayan calendar occurs during the life of Enoch.

According to the Midrash in Seder Hadorot, [Vol 1, p. 89], Enoch served God and despised the wicked people of his generation. He separated from them and hid himself away. One day when he was praying, an angel of God spoke to him telling him to go out from his house and teach the people about the ways of God and the correct ways to live. 

In the book Sefer Hayashar, we read about Enoch:

He gathered people around him and taught them about God. Word was sent around everywhere announcing that whoever wanted to know the ways of God and the good life should come to Enoch for instruction. Hungry for the truth, people eagerly gathered around him and he taught them the wisdom of God. Thus the people served God all the lifetime of Enoch. Rulers, princes, and judges, all came to hear him. He was loved and respected so much that three hundred rulers proclaimed him king over them. With gentle persuasion he was able to establish peaceful relations between all these rulers. He reigned for two hundred and forty-three years guiding all people in the ways of God.

Seder Hadorot tells that Enoch was the first one to write a book on astronomy. In the pseudepigraph Book of Enoch, a compilation of books detailing the experiences, the prophecies, and teachings of Enoch, there is a book entitled The courses of the Heavenly Luminaries. This is chapters 72 through 82 of the Book of Enoch, and they are devoted to describing the changing times for the rising and the setting of the sun through the solar year, the waxing and waning of the moon through the lunar month and year.

The ancient Greeks identified Enoch with Hermes Trismegistus. The Greeks wrote that Enoch taught the sons of men the art of building cities, the knowledge of the Zodiac, and the course of the Planets. We also find Enoch's association with astronomy and arithmetic in Sefer Yuhasin. In the Book of Jubilees, Enoch was the inventor of the art of writing. This is also so according to Masonic lore. The correlation of these accomplishments of Enoch and the meaning of the term Maya in different cultures is immediately apparent and surely not a coincidence.

The Midrash explains how Enoch obtained his knowledge. In The Zohar, Rabbi Aba said, A book was sent down to Adam through which he discerned and comprehended the supernal wisdom. [This is the book of The Generations Of Adam.] This book later came into the hands of the sons of Elohim, the sages of their generation, who were priviledged to learn from it and to glean the supernal wisdom. They grasped it and comprehended it. This book was brought down by the guardian of the secrets who is the angel Raziel and was given to Adam in the Garden of Eden. Three guardian angels went before him and guarded the book so that the external forces would not have access to it.

When Adam was expelled from the Garden of Eden, he still held on to the book. Yet as he stepped out, the book flew away from him. He prayed and cried out to his Master, and the book was returned to him again so that this wisdom would not be forgotten and the people would endeavor to attain knowledge of their Master.

We have been told that Enoch had a book, which originated from the same place as that of the Generations of Adam. And this book contains the inner secrets of wisdom.

Continue reading at: Real Bible Codes

Re-post: Mayan Calender, December 21 and Judaism

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

click here

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

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

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

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

The Gemara in Nedarim [8:2] states:

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

The Abarbanel explains this verse:

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

 וְעֵת-צָרָה הִיא לְיַעֲקֹב, וּמִמֶּנָּה יִוָּשֵׁעַ

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

[Jeremiah 30:7]

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

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

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

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

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

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

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

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

The Limits of Tolerance

A recent news story about the wealthiest rabbis in Israel raises questions of when rabbinic behavior becomes unacceptable. Even the most tolerant of people recognize that at some point they must object to deviant, borderline criminal, behavior. However you define your red line, there is some person or group who lies beyond it, past the threshold of unacceptability. Engaging in that tricky business of rejection is a necessary part of tolerating those within the bounds. If every group is acceptable, even cults and criminals, then inclusion is meaningless.

A little over ten years ago, R. Shlomo Aviner published a collection of his letters against a cult rabbinic figure in the book Bein Or Le-Choshekh: Bein Chakhamim Amitiyim Le-Admorim Mezuyafim. Without naming anyone (in the book), R. Aviner reproduces his attempts to convince adherents that the charismatic leader of a specific religious group is a fraud. Watching R. Aviner walk this tightrope of opposition is a profound lesson in the limits of tolerance.

Special Powers

The specific leader claimed paranormal powers, the ability to see into people’s lives, tell the future and communicate with the dead, which he attributed to prophecy and messianic claims. I would have objected that he is merely tricking people but this would probably have proven unsuccessful. R. Aviner, instead, accepted that he performs these amazing feats. However, he argued, it is all irrelevant because it proves nothing.

Paranormal powers are documented among many different people, including those non-religious and non-Jewish. Police investigators sometimes even consult with such seers. This man’s abilities only demonstrate a rare gift, not prophetic power. R. Aviner quotes two incidents of apparent prophets, one from Vilna and the other Kovna, about which R. Chaim Volozhiner testified that the Vilna Gaon denounced as non-prophetic activities (introduction to Sifra De-Tzeni’usa; Keser Rosh, Ma’amarim 6-8). Similarly, a student of R. Tzvi Yehudah Kook was amazed by someone who could tell him intimate details of his private matters. R. Kook dismissed the entire matter.

Continue reading at Hirhurim


HT: Josh

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.

Honey's Message

by Rabbi Aron Moss

Honey is a miraculous substance. It can do the impossible. Just try this experiment with your family at the Rosh Hashana table:

Dunk a slice of apple into a bowl of honey

Lift the apple out of the honey

Hold the apple over the bowl and allow a shaft of honey to drip back down into the bowl

While it is oozing downwards, quickly lift the apple until the shaft breaks.

Watch carefully. The honey on the apple starts to fall a little, and then climbs back upwards towards the apple, defying the laws of gravity

Say "Wow!"

The upward climbing honey gives us a moving message for the new year. Even if you have fallen, you can always climb back up. Even if you have become disconnected, you can reconnect. You may have become estranged from your people and from your G-d. You may have lost your way in life and fallen to a very low place. But you can always pick yourself back up. No force in the world can stop a Jew coming home.

The honey may fall downwards, but at a certain point it turns around. In fact, it is the falling down that causes the bouncing up. The further you have strayed from Judaism, the more rebound energy you have built up for your return.

A Jewish soul wants to be Jewish. Materialistic distractions can only hold us back for so long. Our inner pull towards G-d is stronger than the pull of gravity towards the earth. Honey always bounces back. So can we.

Also see: Healing Powers of Apples and Honey

Self-Centredness: The Sad Secret of Tisha B'Av

A New Essay by Rabbi Chaim Ingram

The three weeks leading up to the fast of Tisha b’Av, and especially the nine days of Av, are replete with restrictive customs. These restrictions are intended to bring home to us our loss: the loss of the Bet haMikdash, the Holy Temple, spiritual powerhouse for the whole of the Jewish people and ultimately the world. They also reinforce the need for us to approach with renewed fervour the Assessor Supreme to make good those losses. In so doing we remind ourselves of the reasons for these losses: primarily failure in interpersonal relations, a lack of outward-directed Ahavat Yisrael, in short the kind of self-centred indifference or, worse, sin’at chinam (gratuitous hatred) that is still with us, else the Bet haMikdash would have been rebuilt already. And “any generation in which the Temple is not rebuilt is reckoned to have destroyed it” [Jer. Talmud Yoma 1:1].

One of the restrictions of this period is that we do not bless Shehecheyanu. This is essentially an inward-directed blessing, recited when we are the beneficiaries of something new intended for our personal use or benefit: a new fruit, a new dress, an inheritance of which one is the sole beneficiary. In contrast, another blessing, ha-tov ve-hametiv, is made when others also benefit. This is an outward-directed blessing. It may be said on purchasing new household silverware or on inheriting a legacy also shared by others (siblings, etc.). We do not find that the recital of this latter blessing is explicitly restricted during this period. If it were, it would convey the wrong message. The lesson is that we should at all times find pleasure in others’ pleasure. This is part of ahavat chinam (boundless love). If loving means selfless giving (as it does in the Hebrew language) then hatred is manifested in extreme self-centredness Therefore only inward-directed, selfish pleasure is to be curtailed.

The eradication of selfishness is the key to understanding Tisha b’Av. After all, what could have been more selfish than the burning by the Zealots of storehouses of wheat, barley and wood sufficient to sustain Jerusalem for 21 years, thus forcing Judea to confront Rome with disastrous consequences. Or the perfidious betrayal by Bar Kamtsa of his people to the Caesar to avenge his own hurt.

The tragic history of the ninth day of Av goes all the way back to the slanderous report of the spies and the popular uprising against taking possession of the Land ruefully recalled by Moses in this week’s sidra. This sin too had its roots in the vice of selfishness. Our midrashic commentators explain that the men (and it was only the men who complained) had lacked the courage to go up and fight for the Land of Israel preferring instead to subject their wives and children to the tyranny of renewed foreign domination.

It took forty years of intense introspection and soul-searching in the desert to mend this selfish trait. But when Am Yisrael procrastinated mentally before embarking on the final desert war against Midian, it was for a very unselfish reason – because they knew Moses would perish afterwards [see Rashi to Num 31:5]. Moses himself is alacritous to go to battle against Midian even though he knows he will die thereafter. And when the people do go to war, as Rashi [31:4, citing Sifri] explicitly tells us, they are accompanied in this milkhemet mitsva (obligatory war) by the spiritual elite of Israel, not only the Levites but also Pinchas the Kohen who understood that his presence at the battlefield was essential for the morale of the nation. Possibly it was his inspiration that helped the Bnei Yisrael over the final hurdle and into the Promised Land.

The need to rise above selfish and self-centred interests challenges all strata of our people, whether ‘religious’ or ‘secular’ (and labels are invidious). The yetzer ha-ra (evil inclination) struts around among our nation indiscriminately and with differing degrees of false piety. Ultimately only a deep and abiding cheshbon ha-nefesh (soul-searching) among religious and secular alike (there were no distinctions in the desert) will alter ingrained attitudes which threaten to split our nation into two.

Mashiach awaits us – and only an abundance of ahavat chinam (causeless love), inter-fraternal understanding and outer-directedness will push us those final furlongs to our destination ensuring we will never ever have to fast again on Tisha b’Av.

From the Source

Our sages tell us that citing Torah sources brings redemption to the world [M. Avot 6:6 and parallels]. They add that not citing sources is a cause of bringing a curse on the world. In one place, they go further, suggesting that people who refrain from mentioning sources effectively kill, as they act as if the person from who they received the teaching does not exist. Moreover, the Talmud tells that people who say halachic matters in the name of the original source, should imagine the person who authored the teaching standing before them as they share the teaching [Y. Kiddushin 61a]

Source: Pardes.org

Letters of Strife and the Mechanism of Love

I Love You Because You are Beautiful, vs. You are Beautiful Because I Love You

Class Summary

Why can’t people get along today? What happened to relationships in our world? Why are so many couples struggling to find happiness together? A single commandment in the portion of Pinchas can give us at least part of the answer.

A debate between the Karaites and traditional Jews focused on the anomaly of the Rabbis calling the document of divorce a “get,” neglecting the biblical term for the writ of divorce.

The word “get” is spelled from two letters, Gimmel and Tes. The Vilna Gaon presented an ingenious insight about these two letters of the Hebrew alphabet, showing how they symbolize the reality of a divorce. Building on this idea, his student explained why these two letters were the only ones omitted from the portion in Pinchas dealing with the daily lamb offerings: this portion captures the essence of an enduring relationship hence it has no place for the letters of divorce.

This class presents an explanation why it is specifically the portion discussing the daily lamb sacrifices that conveys the essence of an enduring relationship.

There were two types of offerings brought in the Holy Temple in Jerusalem. While most sacrifices were partially burnt and then partially eaten, ‘the burnt-offering,’ the Olah, had to be totally consumed by the flames of the altar. Nothing remained to be eaten. It was a sacrifice totally dedicated to G-d and the person who offered it derived no benefit from it. The daily lamb offering was an ‘Olah.’

From a spiritual and psychological perspective, these two types of offerings represent two types of sacrifice: Self-motivated sacrifice vs. complete sacrifice; conditional sacrifice vs. unconditional sacrifice.

You may love your spouse and make sacrifices for your spouse because of what you receive, what you expect to receive in return. You appreciate her physical and emotional qualities, you cherish your partner’s looks, wisdom, kindness or candidness, and you gain much from it. Essentially it is not the other person you love, rather it is yourself whom you love. You love that part of the other person which enriches your life.

Then there is another form of love and loyalty, in which you transcend yourself and ask not what your friend can do for you, but what you can do for your friend. Without personal gain and self interest. To paraphrase Kennedy: Ask not what your wife can do for you; ask what you can do for your wife! Ask not what your husband can do for you; ask what you can do for your husband!

It is this type of relationship that eliminates the possibility of divorce. Hence, it is from this offering that the Torah omits the two letters representing divorce.

The Yud and The Hei

The Zohar teaches that the letter yud was added to Pinchas' name and the letter hei was added to Yosef's name [see Psalms 81:6] because they were both zealous about the prohibition of cohabiting with a non-Jewish woman.  Pinchas killed Zimri and Yosef resisted the persistent attempts of Potifar's wife.

This sheds light on Rashi's explanation why each of the family names included in the census consisted of their paternal father's names with a hei added at the front and a yud at the end:  ''The nation would taunt [Israel] saying ''Why do they trace their lineage by tribe? Do they really think that the Egyptians did not have their way with their mothers?''... So God placed His Name upon them, hei at one end and yud at the other, as if to say ''I testify that these people are indeed the sons of their fathers'' [Rashi to Pinchas 26:5].  Thus we see here that the same letters, yud and hei, were added to show that the Jewish people had been moral, like Pinchas and Yosef.

Why is this vigilance attested to by these two particular letters?  Our Sages noted that the Hebrew words for ''man'' אישׁ and ''woman'' אשׁה only differ in the letters yud and hei, which spell God's Name.*  On this, they remarked ''If a couple is found worthy, the Divine Presence will be with them''.  [Sotah 17a]  Here we see the Talmudic source that the letters yud and hei testify that God's people are pure and holy.

*When the letters yud and hei are removed, both words spell אשׁ - fire - showing that when God is not present in a marriage, there is fire.

Based on Likutei Sichos Lubavitcher Rebbe

The Three Weeks

Written by Rabbi Benzion Milecki

This Shabbat, the 17th of Tammuz, marks the beginning of The Three Weeks period of mourning which culminates on the 9th of Av. It commemorates the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people. Because it is Shabbat, the fast of the Seventeenth of Tammuz is postponed until Sunday.

The 17th of Tammuz marks the beginning of The Three Weeks period of mourning which culminates on the 9th of Av. It commemorates the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.

This 21 day period is also referred to as bein ha- metzarim - "within the straits," based on the verse [Eichah 1:3] which states: All of her pursuers overtook her within the straits. The Sages [Eichah Rabbah 1] explained that "within the straits" refers to the days of affliction between the two straights, the seventeenth of Tammuz, when the walls of Jerusalem were breached, and the Ninth of Av, when the Temples were destroyed.

During this period, we lessen the extent of our rejoicing. Marriages are not held, we refrain from listening to music, dancing, taking pleasure trips, and from taking haircuts or shaving.

The Lubavitcher Rebbe also urged that the Three Weeks should be a time of increased giving of charity and Torah study (in keeping with the verse [Isaiah 1:27], "Zion shall be redeemed by law, and her returnees by charity"), particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple.

During this period, when writing a letter it is customary to insert the following words under the date: "May these days be transformed into days of gladness and rejoicing". This is based on the biblical verses which prophecy that upon Moshiach's coming, these will become the greatest festivals.

May it occur very soon!

Appreciate it While You Have it

by Rabbi Eli Mansour

“The nation settled in Kadesh; Miriam died there and was buried there. The nation had no water…” [Chukat 20:1-2]

Why did Beneh Yisrael suddenly run out of water when Miriam died?

Rashi explains that as Beneh Yisrael traveled through the desert, a miraculous, mobile well accompanied them to ensure that they would have a constant, adequate water supply. This well was provided in the merit of Miriam, an exceptionally righteous woman and prophetess, and once she died, the well was taken away, leaving the people without water.

The question, however, remains, why didn’t the well remain even after Miriam’s death? Was her great merit insufficient to continue providing the nation with water even after she passed on?

The Keli Yakar [Rav Shelomo Efrayim Luntschitz of Prague, 1550-1619] offers a remarkable explanation. He notes that when the Torah reports the death of Miriam, it simply states that she died and was buried. No mention is made of eulogies or mourning, in contrast to the Torah’s accounts of the deaths of Aharon and Moshe, where it is explicitly mentioned that the nation wept for the loss of their leader. It seems, the Keli Yakar observes, that the people were not moved by Miriam’s death, and did not properly eulogize or mourn for her. They failed to appreciate the fact that their constant water supply was directly and solely due to her. God therefore took away the well so that the people would appreciate what an exceptionally righteous person they lost. As they did not properly appreciate the miracle of the well and Miriam’s greatness which provided it, it had to be taken away.

The Keli Yakar’s insight teaches us the importance of appreciating everything we have while we have it. If we take everything we have for granted, then God is compelled to take it away, Heaven forbid, so we can appreciate just how valuable it is.

Unfortunately, we take so many things for granted in our lives. People do not generally appreciate their vision until, God forbid, they or someone they know suffers vision loss. We do not appreciate our health until, God forbid, we or someone we know takes ill. We do not appreciate our children until we meet a childless couple.

Each morning, we are required to recite a series of Berachot thanking Hashem for things that may appear simple and trivial. First and foremost, we recite “Elokai Neshama” to thank God for restoring our soul, for enabling us to wake up in the morning. We recite the Beracha of “Poke’ah Ivrim” to thank Him for our eyesight, “Malbish Arumim” to thank Him for our clothing, “Zokef Kefufim” to thank Him for allowing us to stand up straight, and “She’asa Li Kol Sorki” to thank Him for our shoes. We receive all these gifts, and so many more, each and every day, and our Sages who composed the liturgy wanted to ensure that we thank God for each one of them.

These blessings, like most of our blessings, are not fully appreciated until they are taken away from us. I once saw somebody I know running out of a burning building in a bathrobe; he was at the gym when a fire erupted, and he had no time to put on his clothes. This is when I appreciated the Beracha of “Malbish Arumim.” When we hear of somebody who wrenched his back during the night, we appreciate the Beracha of “Zokef Kefufim.” The Beracha of “She’asa Li Kol Sorki” came into focus for me after a bizarre experience I had once when I traveled to Mexico City to deliver a lecture in a large synagogue there. The hotel in which I stayed offered a free shoeshine service, whereby guests leave their shoes outside their room at night and then have it returned shined early the next morning. So, I left my shoes outside the room, and when I opened my door the next morning to go to the synagogue for Shaharit and my lecture…they were not there. I went down to the lobby to meet the people who had come to take me to the synagogue, and they saw me there without any shoes. This is when I appreciated the Beracha of “She’asa Li Kol Sorki,” that even the shoes on our feet should never be taken for granted.

Rav Avigdor Miller [1908-2001] would occasionally put his head in a sink full of water for several moments, until he needed to come out of the water for air. He explained that he wanted to feel grateful for the air we breathe at every moment of our lives. In order to truly feel appreciative, he deprived himself of air for several moments, during which time he was able to appreciate how precious the air is.

Part of the reason why it’s so difficult for us to appreciate our blessings in life is because we’re so busy complaining about our “problems.” These “problems” are things like traffic jams, a flat tire, a head cold, a misbehaving child, or a broken piece of furniture. When our emotional energy is expended on worrying about these “problems,” we are not able to feel happy and grateful for our blessings – that we have a spouse, children, a roof over our heads, a source of livelihood, friends, clothing to wear, and so on.

One Rabbi recommended that we each compile a list of ten blessings in our life and keep this piece of paper with us when we pray the daily Amida. When we reach the Modim section, in which we thank God “for Your wonders and favors that are given at all times,” we should look at the list so we can be grateful for the particular blessings in our lives. This will help us experience true gratitude, and appreciate what we have while we have it, so that the Almighty will continue showering us with these blessings and not, Heaven forbid, take them away from us.