The Three Levels of Forgiving

Always forgive your enemies; nothing annoys them so much. [Oscar Wilde]

The people criticized G-d and Moshe: "Why have you brought us up out of Egypt to die in the desert? There's no bread and no water, and we're sick of this unwholesome (manna) bread." G-d sent venomous snakes upon the people, and they bit the people. Many people of Israel died. The people came to Moshe and said "We have sinned! For we have spoken against G-d and against you! Pray to G-d that He should remove the snakes from us!" Moshe prayed on behalf of the people. [Chukas 21:5-7]

Even after the people criticized Moshe heavily, resulting in a punishment of venomous snakes, we nevertheless find that Moshe did not bear a grudge and prayed for the people to be saved. "From here we learn" writes Rashi, "that if a person asks you for forgiveness you should not be cruel and refrain from forgiving."

This principle is recorded by Rambam in his legal Code, the Mishneh Torah, in three places and there are a number of variations which need to be explained.

1) In Laws of Personal Injury, Rambam describes the method and process of forgiveness. "Once the attacker has asked forgiveness once, and then a second time, and we know that he has repented for his sin and he has abandoned the evil that he has done, then one must forgive him". However in Laws of Teshuvah these details are omitted. Instead, we are told that "When the sinner asks him for forgiveness, he should forgive him with a full heart and a willing spirit." Similarly, in Laws of Moral Conduct: "If the person returns and aks him for forgiveness, then he should forgive."

2) The person who forgives is given a different name in each of the three laws. In Laws of Moral Conduct he is called the "forgiver"; in Laws of Teshuvah a "person", and in Laws of Personal Injury he is called the "injured party".

3) One further detail is that in Laws of Teshuvah a person is told not to be "difficult to appease". Why does Rambam use this phrase, and why only in Laws of Teshuvah?

The Explanation

Forgiveness can be carried out on three levels:

1) When one person sins against another, he becomes liable to be punished for the sin that he committed. In order to be relieved of this punishment he needs to appease both G-d and the person that he sinned against. Therefore, through forgiving a person for his sin, one alleviates him from a Heavenly punishment.

2) A higher level of forgiveness is to forgive not just the act of sin but the sinner himself. i.e. even though one person may forgive another for a particular bad act (thus relieving him from being punished) there still may remain a trace of dislike for the person in general. Thus, a higher level of forgiveness is to forgive the entire person completely for his wrong, so that there remains no trace of bad feeling between them.

3) The highest level of forgiveness is an emotion that is so strong and positive that it actually uproots the sins of the past, making it as if they never occurred at all. After such a forgiveness, the sinner will be loved by the offended party to the very same degree that he was loved before the sin.

It is these three types of forgiveness which Rambam refers to in his three different laws:

1) In Laws of Personal Injury, Rambam discusses the laws of compensation for specific damages that one person causes another. Thus, when he speaks there of forgiveness for a sin, he is speaking of the forgiveness that is required to relieve the sinner from the punishment of that specific sin. Therefore, Rambam spells out the precise method of forgiveness that is required to achieve atonement ("when the attacker has asked forgiveness once, and then a second time, and we know that he has repented for his sin etc. then one must forgive him"), because only by following this precise method can we be sure that the sinner will be acquitted of this punishment.

To stress the point further, Rambam speaks in terms of an "injured party" and the "forgiving" of the injury, as we are speaking here of a specific sin and its atonement.

2) In Laws of Moral Conduct, the focus is not on the actual sin and its atonement, but rather, the character of the forgiver. And, if a person is to be of fine character, it is insufficient to forgive a person just so that he will be freed from punishment. Rather, one should forgive another person completely (i.e. the second level above). Therefore, in Laws of Moral Conduct, Rambam stresses that "When one person sins against another, he should not hide the matter and remain silent" for it would be a bad character trait to harbor resentment, keeping one's ill feelings to oneself. Therefore "it is a mitzvah for him to bring the matter into the open".

Thus, we can understand why Rambam omits here details of the process of forgiveness, for the main emphasis here is not the atonement of the sinner, but the required character traits of the victim.

To stress the point further, the person is termed here not as the "injured party" but as the "forgiver".

3) In Laws of Teshuvah, Rambam is speaking of the highest level of forgiveness which is required for a person to achieve a total "return to G-d". For this to occur, the forgiveness must be done in a manner that is so deep that one uproots the sin totally; as if it had never occurred at all. This is because total forgiveness is a crucial factor in the sinner's overall return to G-d, as Rambam writes: "Sins between man and his fellow man... are not forgiven until... the person has been asked for forgiveness..."

Thus, Rambam stresses here that "A person should be easily placated and difficult to anger, and when the sinner asks him for forgiveness, he should forgive him with a full heart and a willing spirit" (despite the fact that these details are more appropriate to Laws of Moral Conduct), because the goodwill of the victim is a crucial part of the sinner's teshuvah. Only when the victim is completely forgiving - to the extent that the sin is uprooted, as if it never existed - can we be sure that the sinner has returned to be as close to G-d as he was prior to the sin.

To stress this point further, Rambam writes "It is forbidden for a person (not an "injured party" or "forgiver") to be cruel and difficult to appease" - i.e. here we are not talking merely of the minimum forgiveness that is required to relieve the sinner from his punishment. Rather, here we are talking of the victim as a "person". And one can hope that he will not merely "forgive" his fellow who hurt him, freeing him from punishment, but that he will allow himself to be "appeased" completely, thereby helping his fellow Jew to come to a complete Teshuvah.

Source: Based on Likutei Sichos Vol 28 Lubavitcher Rebbe

Judging Others

 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה  - And it came about, after these words....  [Vayeishev 40:1]

The "words" that are referred to here are those of Potifar's wife, who bad-mouthed Yosef throughout Egypt.

From the actions of Potifar's wife, we can learn a powerful lesson about judging other people:

At first glance, Potifar's wife's actions appear to have been utterly evil.  Not only did she cause Yosef to be sent to prison, but furthermore, she spoke badly of him so that his name was blackened throughout Egypt.

Rashi however enlightens us to the truth, that even these actions were intended for the sake of Heaven! Despite the fact that she was brought up in the corrupt, idolatrous atmosphere of Egypt her intentions were pure, to the extent that our sages compared her to Tamar, the mother of "strong ones and righteous ones" [Rashi]. 

From this we can learn the importance of not judging other people by their first appearances.

Source: Sichos of the Lubavitcher Rebbe
Art: Abraham Leon Kroll

Yud Tes Kislev

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

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

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

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

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

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

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

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

Rebbetzin Menuchah Rachel born [1798]

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

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

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

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

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

Source: Chabad

Five Life Lessons

The Alter Rebbe: Rabbi Shneur Zalman of Liadi
[1745-1812] The Founder of Chabad

Written by Rabbi Dov Greenberg


Five Life Lessons from one of the greatest Jewish mystics: the Alter Rebbe

1. Don't worry about the state of someone else's soul and the needs of your body,
    Worry about the needs of someone else's body and the state of your own soul.

2.  The bite of the snake doesn't kill you, it's poison does.
     The bite is the sin itself; the poison is that voice inside us that whispers ''You are a loser''.
     Ignore that voice and move on.

3.  Having faith in G-d means having faith in other people, and the measure of our righteousness
     lies in how many people we value, not in how many we condemn.

4.  A little bit of light dispels a lot of darkness.

5.  Heaven is nice, but on the best things like acts of loving kindness, earth has exclusive rights.

A Tzaddik Sees both the Past and the Future

Story source: COLLive

Do you believe in coincidences? Do you think the world is run by random forces, without any meaning or purpose? Then please read this.

Exactly 28 years ago, in the Hebrew month of Kislev, of the year 5749 (1988), R’ Aron Amzalak of Sydney Australia was in New York. He had come for the engagement of his daughter Miriam to a young man from Venezuela, Moshe Moskowitz.

On the day they got engaged, Thursday 22 November, Amzalak went to inform the Rebbe of the good news. Thousands of people of all walks of life would line up to see the Rebbe, receive a blessing and a dollar to distribute to charity. In the brief moment that each person had with the Rebbe they could ask a quick question or make a short request, and the Rebbe would respond, as the line of people moved forward and the next person would have their turn.

As Amzalak comes before the Rebbe he tells him with a beaming smile, “My daughter became a Kallah (a bride) today.” The Rebbe gives him a dollar and blesses him that the wedding should take place at an auspicious time.

Amzalak continues walking and the next person in line, R’ Mendel Itkin of Los Angeles, comes before the Rebbe. But the Rebbe calls Amzalak to come back to him. He is holding another dollar that he wishes to give Amzalak in honour of his daughter’s engagement. But Amzalak does not hear this, and so there is a moment of confusion: the Rebbe is standing with dollar in hand, the line has stopped, Mendel Itkin is waiting in limbo, watching the Rebbe and trying to call Amzalak back.

In the commotion, the dollar that was going to be for Amzalak is given to Itkin instead. A moment later Amzalak returns to the Rebbe, who gives him another dollar, saying “This is for the bride.” Then the Rebbe takes another dollar and says to Amzalak, “For the groom.” But before giving the dollar to Amzalak, the Rebbe takes yet another dollar and gives both to Amzalak, asking him, “Kest?” a Yiddish word that means “dowry,” financial support that a father-in-law provides his son-in-law.

Amzalak smiles and receives these additional two dollars, then moves on. At this point the Rebbe seems to laugh and say, “He doesn't know what kest means!”

What is going on here? The Rebbe gave Amzalak four dollars, one for himself, one for his daughter, and two for his son-in-law. And a fifth dollar that the Rebbe had intended to give to Amzalak instead went to some guy from Los Angeles.

This mysterious exchange makes sense when we fast-forward 13 years. In 2001 that guy from Los Angeles, Mendel Itkin married Amzalak’s other daughter Aviva.

So the dollar that was meant for Amzalak’s daughter went to his other daughter’s future husband, who out of the thousands of people there that day just happened to be next in line. And the extra dollar “for the groom” was because another groom was being arranged for the Amzalak family that day.

And the Rebbe can’t help laughing, because indeed, at the time nobody knew what this all meant.

But there’s more. This is all captured on video but the characters in the story knew nothing about it until two weeks ago.

In yet another one of those accidents, someone stumbled upon the video on You Tube, recognized Amzalak and sent it to him. The family was amazed to see that future father-in-law and son-in-law had stood next to each other without knowing it, and the Rebbe had made the match so many years in advance.

And the timing of this discovery couldn't have been better. Because Mendel Itkin is right now battling for his life with a terrible illness. He needs our urgent prayers. But he just received that dollar and blessing from the Rebbe all over again. And we have all received a reminder that there are no accidents.

Update: Minutes after I blogged this, I heard of the passing of Mendel Itkin BDE

Has Chabad Quietly Revolutionized the Role of Rebbetzin?

by Rabbi Efrem Goldberg

The orthodox world has been rigorously debating women’s roles in Jewish communal leadership and whether women can formally serve as rabbis. Meanwhile, though it has no stated progressive agenda or goals, Chabad has quietly revolutionized the role of women in leadership. Chabad rebbetzins may not have the title of rabbi, but in most cases they are involved in, and empowered with, setting the vision of their community and executing the leadership necessary to make it a reality as much as their husbands are. They design programming, lead meetings, teach, give support at lifecycle events, play very public roles and are often listed as co-directors, equal with their husbands.

At the opening I attended, it was the rebbetzin, not the rabbi, who served as the master of ceremonies. The rabbi gave a wonderful dvar Torah and speech, but it was the rebbetzin who welcomed hundreds of people, offered expressions of gratitude to the list of dignitaries, gave her own dvar Torah, and charged the community with a vision of where they are going next.

The contemporary Chabad rebbetzin is functioning in a significantly different way than her predecessors and many of her peers in the orthodox world. And yet, one doesn’t find people questioning her motives, her commitment to halachik norms, or her respect for rabbinic authority.

Read the whole article by clicking here

G-d Speed

Art Majcho Zmajcho

Avraham sent Eliezer to fetch Rivkah at the earliest opportunity, as soon as she had reached marriageable age.  

Eliezer's miracle - where his journey was miraculously shortened, allowing him to complete a 17 day journey in one day - thus spared Rivkah from spending an additional 17 days in an atmosphere of idol worship.

From this we can be assured of the speed with which G-d will send Moshiach, saving the Jewish people from even an additional moment in Exile.

Source: Lubavitcher Rebbe Likutei Sichos vol 1

A Meeting of Extremes

Shortly before his marriage, Yitzchak had reached a remarkable degree of spiritual perfection.  Right at the beginning of his life he was the first Jew to be circumcised at eight days.  He was then educated by Avraham our father, and later showed an eagerness to sacrifice his life to G-d, at the Akeida, from which point on he attained the sanctity of a burnt offering [an olah temimah].

Rivkah, on the other hand, was ''a rose amongst the thorns'', born into a wicked, idol-worshipping family.

The union of Yitzchak and Rivkah was thus a meeting of extremes, and for this very reason it is recorded in the Torah, since Torah itself is a guide to uniting extremes.  For when any mitzvah is observed, a mundane physical object becomes infused with Godliness and holiness.

Thus, the marriage of Yitzchak and Rivkah represents the marriage of the spiritual and the physical. And this explains why the Parsha spends so much time discussing their story, since it was the basis of everything that was to follow.

Source: Lubavitcher Rebbe: Based on Likutei Sochos vol 20 p 95-96 

The Descent of a Lofty Soul - Moshiach

Art by Andreas

And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up -  וּבְקוּמָֽהּ

According to the Zohar, the dot in the הּ in the word וּבְקוּמָֽהּ [Vayera 19:33] alludes to the fact that G-d was secretly assisting this event, because Moshiach was to materialize from it [since Ruth, King David's great grand-mother, was a convert from the Moabites].  The latter event, between Lot and his younger daughter [19:35] is written without the letter vav - וּבְקֻמָֽהּ - to indicate that the union did not produce such great offspring.   Rabbi Shimon said "When the verse states that Lot ''wasn't aware'', it means he wasn't aware that Moshiach was destined to come from this union" [Zohar I 110b]

Why should the beginnings of Moshiach occur in such an undignified manner?  Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [“peel” or “shell”—words used by Kabbalah to describe layers of impurity] oppose the soul's descent vehemently. Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus, we find that from this undesirable act, the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

The Rebbe's Blessing

Seen on Facebook:

The Rebbe's Blessing

and then there's this:

Trump Trumps

Well done Donald Trump!  Amazing news - the man with the gematria of ''Moshiach ben David'' - has won the US Election: it must be a sign for us that the times of Moshiach are very near.  [and an update: he will be the 45th President of the US.... 45 is the gematria of Geula - thank you Yaak for that info.]  I'm sure Ivanka's davening at the Rebbe's Ohel didn't go astray either.

Rabbi Mendel Kessin called it, as you would know if you listened to his ''21st Century'' shiurim, and he also said that Trump would rebuild America.  Whether he will get a chance to do so, or Hashem has other plans, remains to be seen.  

It is an irony that stock markets around the globe took a very sharp down-turn as Trump's victory became kinda obvious.  Investors wanted a Clinton win, people are nervous, Hillary was their safer opinion.  And the polls got it totally wrong - as we know, blessing comes to that which is hidden, and Trump's popularity was ''hidden'' - seems that people gave the indication they would be voting for Hillary, but when given the privacy of their polling booth, they actually voted Trump.

And in the year 5777 Trump will be 70 years, 7 months and 7 days old on his first full day in office.

It's going to be a wild ride from here on.

P.S. The date is 9 November which here in Australia we write as 9/ 11.  

Sparks of Holiness

"They will leave with substantial wealth" [Lech Lecha 15:14]

The above verse indicates that amassing wealth was one of the purposes of Egyptian exile.  For this to be achieved, it was necessary for Yosef to become the ruler of Egypt and gather wealth from all the other lands.

According to chassidic teachings, ''sparks of holiness'' are trapped within the physical world and are released when a Jew takes the object and uses it to perform a mitzvah.  Therefore, one of the inner purposes of exile is for the Jew to utilize physical objects in the service of G-d.

Thus, someone who truly desires to cleave to G-d needs to involve himself in the physical performance of mitzvot, for this is also the only way he can fulfill his soul's mission.

Source: Based on Likutei Sichos Lubavitcher Rebbe

Trump Seeking Rebbe's Blessing.....

Photo: COLLive

Blink and you'll miss it.... but here is a video of Ivanka and husband Jared Kushner visiting the Ohel of the Lubavitcher Rebbe seeking a blessing days before the election.

Spreading the Knowledge of the 7 Laws of Noah

Could G-d's blueprint for creation exclude over 99% of the world's population?

In this video from 1986, the Lubavitcher Rebbe is talking about the obligation of the Jew to teach the Seven Laws of Noah to the non-Jews.  I have not previously seen this video, I discovered it after searching for an hour, trying to find a different video which I subsequently could not embed. 

I know there has been discussion on other blogs that Jews are NOT obligated to teach these laws to the nations, but here is the Rebbe on video clearly stating the opposite.  

None of this in any way endorses any cults or groups attempting to latch on to the Jews by way of attempting to live as a Jew without either a kosher conversion or having a Jewish mother.  There is no midway point: just like a pregnancy.... you either are or you aren't.... you are either a Jew, or you are a Gentile, and that's it folks.

Related:  Reach Out To the Non Jews    United Nations  Torah for Non-Jews


The Sheva Mitzvot Bnei Noach - The Seven Laws of Noah
[Source: CreedofNoah]

1. The prohibition of worship of false Gods/idolatry [The essence of life is to recognize and believe in the Supreme Being, the Creator of the universe, accepting His laws with awe and love. There is only ONE God, God is ONE. Do not deny God. Acknowledge that there is ONE Almighty a timeless creator. God stands alone, He is infinite...The prohibition includes the prohibition against believing in a false prophet, false messiah and a false religion.]

2. The prohibition of blasphemy [Respect the Creator. As frustrated and angry as you may be, do not vent it by cursing your Maker]

3. The prohibition of murder [Respect human life. Every human being is an entire world. To save a life is to save that entire world. To destroy a life is to destroy an entire world. To help others live is a corollary of this principle. The act of murder includes the intentional killing of a human being, suicide, aborting a fetus except to save the mother’s life. The act of killing for self defense at any time or during times of war is not included in the prohibition against murder]

4. The prohibition of immorality and promiscuity [Do not engage in adulterous, incestuous, bestial or homosexual relations. Respect the institution of marriage. Marriage is a most Divine act. The marriage of a man and a woman is a reflection of the oneness of G-d and His creation. Disloyalty in marriage is an assault on that oneness.Wholesome families are a basis of healthy communities and societies. Immorality leads to inner decay. [Gen. 2:24].

5. The prohibition of theft  [The prohibition is inclusive of kidnap. Respect the rights and property of others. Be honest in all your business dealings. Since our sustenance comes from God, we should seek to earn it honestly, with dignity and not through deceit, we express our trust in Him as the Provider of Life. Theft is forbidden.]

6. The establishment of a judicial system.  [The establishment of courts of law to institute justice, truth, righteousness and morality over society is an essential institution. As well as to establish a police force and army as needed. A fair and effective legal system creates a society worthy of God’s blessing. It brings God’s ideals for our personal life into a formal order for society, and completes the other six laws.]

7. The prohibition of cruelty to animals. [Respect God’s creatures. Do not cause unnecessary suffering or pain to any creature, this includes not eating flesh removed from a living animal.]

The Post-Flood Era

Chassidic thought teaches that before the Flood, G-d sustained the world despite its low spiritual standing, due to His attribute of kindness.  There was a limit, however, to how long G-d was willing to sustain a world without merit - hence the Flood.

The waters of the flood were not merely a punishment.  They purified the world, making physicality in general more refined, and spiritually attuned. [see The Great Flood]

Consequently, in the post flood era, people were more predisposed to repentance.  This ensured that G-d would always sustain the world - not despite of, but - because of its spiritual standing.  For, even if man would become corrupt, people would inevitably repent, ensuring that the world itself would have sufficient merits for its continued existence.

With this in mind, we can explain the following details:

• Noach was unaware of the above, so he was scared to repopulate the world, fearing it would be destroyed again.  Therefore, G-d had to re-command him to ''be fruitful and multiply''. [Noach 9:1]
• The inner reason why Noach's generation failed to repent was because, before the Flood, the world was spiritually insensitive.
• Meat is an extremely coarse food that can lead a person to excessive physicality.  Thus, it was only permitted to the spiritually-attuned post-Flood generation. [Noach 9:3]
• Before the Flood, people had extremely long lifespans because the world was sustained by G-d's kindness which was bestowed disproportionately to people's merits.
• Before the Flood, physicality was more coarse.  This was true in a literal sense, to the extent that the clouds were too thick to refract light, so a rainbow never appeared.  After the Flood, physicality become more refined, so the clouds began to refract light.  Thus, the rainbow was not only a ''sign of G-d's promise not to destroy the world, it was also a physical consequence of the refinement of the world that ensured its permanent existence.

Source: Based on Sefer Hasichos 5751, Likutei Sichos vol. 15 - Lubavitcher Rebbe

Rainbow at Bondi Beach Sydney 31.10.2016 - Photo: Glick Photography

The Great Flood

Art: Jacek Yerka

The Flood came to purify the earth... because the earth had become filled with robbery and corruption to the extreme and required purification.  

It was for this reason that the flood waters came for forty days, like a mikveh [ritual bath] which must contain a minimum of 40 se'ah of rainwater if it is to purify the ritually unclean.

Thus, for the generation of the Flood, the waters were a punishment, but for the world itself, the waters were a blessing, since the world became blessed through them.

This sheds light on the Torah's statement that the waters were both mild ''rain'' [of blessing] [Noach 7:12] and at the same time torrential flood waters [Noach 7:17] for even though the floods destroyed all the inhabitants of the world, they still had the positive effect of cleansing and purifying physicality itself.

Source: Based on Likutei Sichos vol 25 pp 26-27 Lubavitcher Rebbe

The Sukkah and The Heavenly Hug

Wishing everyone a Chag Sameach !

 

Adapted from the Lubavitcher Rebbe’s teachings by Rabbi Y. Y. Jacobson

The Sukkah hut is frail and vulnerable, but its walls have basic specifications: They must be two full walls, plus a third wall of only 3.5 inches, measured in Hebrew as a ‘Tefach’ handbreadth. It’s okay to have 3 or 4 full walls; but the minimum is two plus a tiny bit of a third.

What is the spiritual significance of this tiny third handbreadth-size wall?

Anatomy of an Embrace

Two great Jewish thinkers, Rabbi Isaac Luria and Rabbi Schnuer Zalman of Liadi, turn our attention to the affectionate words uttered by the Bride in the Song of Songs: "His left arm is under my head, and His right arm embraces me."

These metaphors address two distinct moments in the relationship between G-d, the Groom, and His people, the Bride. During the Rosh Hashanah and Yom Kippur "days of awe," G-d's "left arm," as it were, is under the head of Israel. The left side represents introspection, strict discipline and awe.

Sukkos, on the other hand, is "the time of our joy," when “G-d's right arm embraces me."

Our arm is divided into 3 sections. The first is the arm itself, from the shoulder to the elbow; the second is the forearm, from the elbow to the wrist; and the third is from the wrist to the fingertips.

Our Sukkah walls represent the "right arm's embrace." The first full wall represents a Divine embrace from the "shoulder" to the "elbow;" the second wall reflects the "forearm," and the third tiny wall symbolizes the palm’s embrace.

Expressions of Love

There are three ways of expressing love.

The first is words. "I love you," when uttered sincerely, has impact. A second, more powerful expression of love is a kiss. A genuine kiss expresses a deep intense feeling that may not be grasped in words. Words can state, "I love you," while a kiss declares, "I love you more then I will ever be able to tell you."

An embrace is a third expression of love.

Dissecting the Hug

Which form of love do children cherish most?

Children enjoy being spoken to. They certainly take pleasure from being kissed. Yet, most children, especially infants, cherish being hugged. When our children hurt themselves or break something, they cry and come running to their parents for a hug to calm them down and to restore their confidence.

Two significant features set apart an embrace from the other "love communicators."

Affection is directed primarily toward the face of the beloved. You speak to one's face, kiss one's cheeks or lips, or gaze at one's eyes. An embrace involves the nape and back of the one being embraced.

Another feature that distinguishes an embrace is the firm physical bond of a hug. When I utter words of love, even when I kiss, I am not holding on to you. But when I embrace you, even if you wish to escape my embrace, you are "trapped" in my gripping hug; I don't let you tear yourself away from me.

Two forms of love

There is reciprocal love and unconditional love. The first is directed to the face of the beloved one; the second is directed to the back of the beloved.

I may love you because of what I receive in return for my relationship. You may be wise, deep, sensitive, kind, beautiful, humorous, challenging etc. - qualities expressed through your face, eyes, ears and mouth - and I love you because of these or other qualities that enrich my life.

This type of love is communicated in words of affection, or in a kiss, directed toward the face of the beloved, the primary location of reciprocity. Expressing my attachment in these forms shows that I cherish you because of your qualities.

This love may be deep and can bestow blessings and fulfillment. Yet it is conditional on reciprocity. As long as you are here for me, I am here for you. In essence, I love you because I love myself, and you make my "self" so much deeper and happier.

Yet there is a deeper love of an embrace, in which my arms encircle your backside. The hug represents an unconditional, unqualified and absolute love. It is not about your face, it is about your back, an area lacking meaningful reciprocity. I don't love you because of me; I love you because of you. You may not give me anything in return for my love, you may even want me out of your life, but I still love you with all my heart.

Do you embrace your children?

That’s why children need their parents to embrace them.

When children get hurt or break something, they are searching for affirmation that their validity was not compromised. They are yearning to hear that their value does not depend on them being perfect and impeccable, but that their dignity is absolute. "Show me," asks the child, "that you love me unconditionally because of who I am and not because of what I achieve."

When a child cries because their finger is bleeding, and you simply place a band aid on the wound and go away, you may have forfeited the opportunity to teach your child the most important lesson: Your dignity stems from your very being. Even when you will fall in life and bleed badly, your very being and identity is indispensable.

We also relate to G-d on these two levels.

All year around, G-d's light relates to us as a result of the choices we make. The more we rise to the higher truth, the more we hear G-d’s silent voice resonating in our souls.

Throughout the year, we experience G-d's presence only through our efforts and toil to refine our behavior. When we meditate, pray, reflect, study and live morally and holy, we catch a glimpse of G-d's love toward us. When I work against my immoral temptations and cravings, I can at times sense a reciprocal kiss from G-d.

Throughout the year, we enjoy a reciprocal relationship with G-d. G-d might talk to you, He may even kiss you or gaze at you, but You must show Him your face. If you don't turn your back on Him, He will be there for you.

But during Sukkot, G-d shares His love unconditionally and embraces us.

We eat, drink, chat, and relax in a Sukkah- all mundane activities with little spirituality. Yet when performed in the Sukkah, these acts are a Mitzvah, a medium through which we relate to Him.

The Sukkah walls are saying: I love and cherish you not because of what you do for me or because of what I gain from you. I am attached to you not because of your spiritual sophistication or because of your noble pursuits. I love you because I love you. I am one with you as you are. I am in love with your very core.

So for a real good hug, spend time in a Sukkah.

Sustaining the Embrace
Each Jewish holiday leaves us with a special energy that affects the entire year. This Divine “hug” even while we are in a physical mode, empowers and inspires us to transform our physical and mundane endeavors throughout the year into tools through which to bring Divine light into the world.

Chai Elul

Art Baruch Nachshon

"Chai Elul" -- the 18th day of the Hebrew month of Elul -- is a most significant date on the Chassidic calendar. The founder of Chassidism, Rabbi Israel Baal Shem Tov, was born on this date, in 1698. It is also the day, 36 years later, on which the Baal Shem Tov began to publicly disseminate his teachings, after many years as a member of the society of "hidden tzaddikim" during which he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples.

 Elul 18 is also the birthday -- in 1745 -- of Rabbi Schneur Zalman of Liadi, who often referred to himself as the Baal Shem Tov's "spiritual grandson" [Rabbi Schneur Zalman was the disciple of Rabbi Israel's disciple, Rabbi DovBer of Mezeritch]. After gaining fame as a child prodigy and young Talmudic genius, Rabbi Schneur Zalman journeyed to Mezeritch to study under the tutelage of the Baal Shem Tov's successor--as he later explained, "to study I knew somewhat, but I needed to learn how to pray"--and was soon accepted into the intimate circle of Rabbi DovBer's leading disciples. Rabbi Schneur Zalman established the "Chabad" branch of Chassidism, which emphasizes in-depth study and intense contemplation as the key to vitalizing the entire person, from sublime mind to practical deed.

Spiritual Beings in Physical Bodies

"that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the Lord, your God, is giving you. And you shall put [them] into a basket" [Ki Tavo 26:2]

First fruits represent the Jewish souls, as the Midrash teaches that the Divine Thought to create Jewish souls "preceded everything" [Bereishis Rabah 1:4]. In this respect, Jewish souls are "first" and cherished in a way similar to first fruits.

When the soul is in Heaven, before it enters a body, it enjoys an intense, ecstatic relationship with G-d.  Nevertheless, the soul is sent down to earth in a body which conceals its relationship with G-d.  This is not without profit since, through this descent, the soul is able to carry out a mission in the physical world, which can eventually result in an even more intense relationship with G-d.  For G-d's innermost "desire" is for His mitzvot to be carried out specifically in the physical world.

This is the lesson from the requirement of first fruits being placed in a basket.  Although the fruits are the finest and first of the crop, they cannot achieve perfection without a basket.

Likewise, the Jewish soul, which is G-d's highest priority, cannot achieve perfection without coming down into a physical body, in a world of concealment and temptation, because it is precisely through that descent that an even greater ascent is achieved.

Source: Likutei Sichos Lubavitcher Rebbe vol 29

Also see: Yerida L'tzorich Aliya: Descent for the Purpose of Ascent

The Unconscious Mitzvah

Art Gerhard Nesvadba

''....when you forget a bundle in the field...'' [Ki Teitzei 24:19]

Why should a person be blessed for performing a mitzvah if he unwittingly - and even unwillingly - drops money on the floor, which is later found by a poor person? [see Rashi v.19]

Chassidic thought explains that every Jew, regardless of his status and station, is essentially willing to do all that he is commanded to do by our Torah.  The fact that he might sometimes be influenced to do otherwise is because  his conscious state can be affected by external pressures that induce states of mind and even behaviour which is contrary to his essential nature [Rambam, Laws of Divorce 2:20]

Therefore, if he performs a mitzvah which was not consciously intended, it is nevertheless an act that is consistent with his inner, subconscious desire.  In fact, what has actually occurred here is that his subconscious mind has been able to influence his actions directly, without passing through the conscious state.

So, if a person drops money which is later found by a poor person, he has done an action which is commensurate with his true, inner desire to serve G-d, and therefore he is blessed because of it.

Based on Sefer Hama'amarim Mehukat vol 5 p 50 Lubavitcher Rebbe