Weather we like it or not

Before the coming of Moshiach, we will not be able to predict the weather. I have no written source for that comment, but I remember learning it a long time ago.   The weather's been strange for a long time now: one day there's global warming, and the next there's an ice age.   Don't believe anything the weathermen tell you, they really don't know.  So there's no need to worry, everything is exactly as it should be: see No Wonder Israel's Weather Is So Confusing and  Wacky Israeli Weather

Cartoon: Mordechai Becher/David Podbere

Spiritual Protection

Mezuzah parchment: sample only, not valid as a kosher mezuzah.

When things go very wrong in life, the (Lubavitcher) Rebbe always told people to "check tefillin and mezuzot".  Just lately several people have told me about sick children, and in all the cases I ask them if they have checked their mezuzahs..... and the answer has been that they don't have any (!!)   Personally, I couldn't even sleep in a house without mezuzahs.  But a lot of people still don't understand this mitzvah.

Basically, a mezuzah is spiritual protection.  It guards the family both in and out of the home.  A mezuzah should be on every door in the house, except the bathroom.  Just as you make sure you have home and contents insurance, you must also realise that your real insurance comes from Hashem - and the mezuzah is the "security guard" on your door.

It makes no difference whether or not you are a "orthodox" Jew - if you want protection from Above, you need mezuzot.

The mezuzah has the effect of guarding the house and its inhabitants from any harm. The Beth Yosef calls this an open miracle.

Ibn Ezra writes:

In time of trouble, G‑d saves those who serve Him out of fear. However, G‑d protects those who serve Him out of love, from encountering trouble.

The Mezuzah, a sign of eternal love between Israel and the Creator, therefore prevents any trouble from entering a Jewish home.

The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, explains that, unlike other mitzvoth, such as honoring one’s parents, for which the Torah promises longevity, the protection afforded by the mezuzah is not a reward for the mitzvah but rather an immediate and essential result of its observance, as the Sages teach us that:

The very purpose of mezuzah is the protection of the house and its inhabitants.

The principal book of Kabbalah, the Zohar, states that if a Jew affixes a mezuzah to his or her door, the Almighty denies harmful and destroying agents (mazikin) any access to the home, even at a time when the Destroying Angel is let loose.

For a complete guide to the Mezuzah and how, when, where.... go to: The Complete Mezuzah Guide

"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.

Oprah is in the House !

It may not mean much to most of you, but Oprah Winfrey's visit to Australia this week has mesmerized Australians.  She's climbed to the top of the Harbour bridge, had lunch at Bondi Beach, dropped in to a couple of surprised locals for dinner (un-announced), spent a night at Uluru.... thrown a party for 450 private guests at a harbourside location, and is generally having the "best time of my life!"

Tomorrow she will be recording her shows at the Opera House (re-named the Oprah House for her visit), to be shown in the US next year. 

It's official: Sydney loves Oprah, and Oprah loves Sydney.  Even the weather changed for her visit: after days of rain, we now have blue skies and sunshine. 

Sydney Harbour Bridge lit up with a Pink O and fireworks



Sydney Harbour: The view

To read more to go: http://www.news.com.au/entertainment/television/oprah-winfrey-climbs-sydney-harbour-bridge/story-e6frfmyi-1225969667959

Yaakov's Secret #2

Surely, if Yaakov would have indeed revealed the time of Moshiach's coming to his children they would have been totally devastated to hear that they had so long to wait.

When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realized that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier [Sanhedrin 98a].  Thus, Yaakov hoped that by revealing that the "end of days" was a long way off, it would motivate his children to add substantially in Divine Service, so as to bring Moshiach sooner.

Nevertheless, despite his good intentions, "the Shechinah departed from him" and Yaakov found himself unable to reveal the end of days.  For, ultimately, G-d wants us to bring Moshiach through our own efforts, and not through the assistance of "revelations" from above.

Source: Lubavitcher Rebbe, Gutnick Chumash

Yaakov's Secret

Art by Alec Levin

In Parshas Vayechi, Rashi explains that Yaakov wished to reveal to his sons when the end of Israel's exile would finally take place (ha'keitz), but the prophetic vision was closed off from him.

Rabbeinu Bachye elaborated on Rashi's words: Yaakov observed that the letters ח and ט do not appear in any of the brother's names. These are the two main letters of the word חט- sin. Yaakov took the fact that the brothers' names did not contain this word as an indication that they were clean of sin and worthy of being told when the future redemption would occur.

But then Yaakov noticed that the letters ק and ץ, which together spell the word קץ (keitz - the end of the exiles) also do not appear in their names. At that point Yaakov thought that perhaps his sons were not worthy of knowing this secret after all.

Because of his hesitation, Yaakov kept the secret closed and did not reveal the information to his sons.

Rebbe Nachman on Emunah

from the writings of Rebbe Nachman of Breslov

When you see something out of the ordinary, don't say that it's coincidence, rather believe that it is Divine Providence.

A person's faith endears him to G-d much like a wife is endeared by her husband.

When a person loses something it shows that he has fallen from his faith.

Should you find that you have doubts about G-d, remain silent. By virtue of this silence, your very thoughts will provide you with an answer to your question.

Remaining silent when you are insulted will earn you the answers to your questions and you'll merit a spirit of understanding.

It is first necessary to have faith in G-d and only then will you be worthy of understanding Him with your intellect.

A person who is always cleaning his hands is purifying his heart.

A man who has no faith does not accept rebuke.

When a man falls from faith, he should know that he is being judged Above.

Judgments: Above and Below



 "When there is no judgment below, there is judgment above". [Devarim Rabbah 5:4]

"You shall not hate your brother in your heart. You shall surely rebuke your fellow man. And do not bear (lo tisa) sin on his account."  [Leviticus 19:17]

Reuven scoffed and cursed a Torah scholar.  The following day the scholar went to the rabbinic court to sue.  Reuven's friends asked the scholar to forgive Reuven, but he refused.

The peacemakers said: "You have already renounced your claim against him three times."

"When did I renounce my claim?" asked the scholar, "and before whom?"

"Before Hashem" said the peacemakers.  "In the prayers of Mincha, Arvit and Shacharit, which you prayed since yesterday's unfortunate incident.  At the end of the Amidah you said "To those who curse me, my soul will be silent".  After such a declaration how can you speak in court against someone who cursed you?"

"You have spoken well" said the scholar, "but allow me to explain the true meaning of this prayer.

"There are two ways to lodge a complaint. Either the soul can speak in the Heavenly Court when it ascends each night, or the body can speak in the earthly court.

"The prayer says "To those who curse me, my soul will be silent".  I am still entitled to lodge a complaint in the earthly court.

"Woe to the victim who cries out, more than to the one who wronged him." [Bava Kamma 93a]

A victim calls upon G-d to punish the one who wronged him - and Heaven treats the victim more severely!  Why?

Let's say Reuven called on G-d to judge Shimon for doing him a grave injustice. Shimon will not be punished until the Heavenly Court judges him.  But Reuven himself probably wronged others at some point in his life - and for him, judicial procedures can be dispensed with.  He himself admitted that such sins warrant severe punishment!

Source: from the writings of the Ben Ish Chai