The Final Countdown, Atheistic Government, Immorality, Enemies

Rabbi Yehoshua Zitron
Mashiach Part 16: The Final Countdown- Atheistic Government, Immorality, Enemies

A Bit More Salt

"Cursed is he who secretly strikes his fellowman" [Ki Tavo 27:24]

Rashi explains that this curse refers to one who speaks lashon hora - when someone speaks evil, he secretly "strikes" his fellowman.

The Chofetz Chaim was traveling in the company of a well-known rabbi on their way to performing a mitzvah.

After traveling for some time, they decided to rest at an inn.

The woman who owned the inn realized that her two new guests were highly esteemed rabbis, so she quickly set a table and offered them various delicacies.

When they had finished eating, she approached them and asked "How was the meal?"

"It was excellent!" remarked the Chofetz Chaim. "The food was delicious."

"And how did you enjoy the food?" asked the hostess to the other rabbi.

"The food" answered the rabbi, "was certainly adequate, but it could have used a bit more salt."

Their hostess cleared the table and entered the kitchen.

As soon as she left the room, the Chofetz Chaim turned to the rabbi and, with sorrow in his voice, said: "All my life, I have taken the utmost care not to speak or hear words of lashon hora. But now that I am in your company, you have caused me to falter - I am greatly distressed that I have made this trip. I am sure that this trip was not truly for the sake of a mitzvah, for it is impossible that one who has set out to perform a mitzvah should come to violate such a grave transgression!"

"But what did I say?" asked the rabbi. "I said the food was good. I just added that the food could have used a little salt."

"You have no idea," answered the Chofetz Chaim, "of the incredible power of one's words. In all likelihood, the cook is a poor widow who works in this inn to support her family. I am sure that because of your comment, the hostess will go to this poor widow and tell her that the guests are complaining about her cooking. The widow, in defence of her cooking, will deny that the guests have any grounds for complaints. At that point, the hostess will become incensed and shout at her "Do you think the distinguished guests are lying? You are the one who is the liar!" Ultimately, the hostess, in a fit of anger, will fire the poor unfortunate cook."

"Just look at how many sins you have committed with your words: (1) You spoke lashon hora; (2) you caused both the hostess and myself to hear lashon hora; (3) you caused the hostess to relate the words of lashon hora to the cook; (4) you caused the cook to lie in defence of her cooking; (5) you caused the cook terrible suffering."

"Surely you are exaggerating" said the rabbi to the Chofetz Chaim.

"Not in the least" responded the Chofetz Chaim. "Come with me and I'll show you."

The two rabbis entered the kitchen and were greeted with a sorry sight. The poor cook was standing with her head in her hands, sobbing.

The rabbi took one look at the widow, and immediately understood just how correct the Chofetz Chaim had been. He quickly made his way to the hostess and pleaded with her to forgive the cook and restore her to her position.

Source: Rabbi Yisrael Bronstein

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.

Last Election Before Moshiach?

Israeli election ballot

פקד פקדתי

The words above ''pekod pedoti'' refers to the order of the counting of years.  Rabbi Kessin tells us - in the video blogged yesterday] that the gematria of פקד פקדתי represents the year 5780 - the letters adding up to 780.  He says this is an indication that in 5780 we will stop the counting due to Moshiach's arrival.  [Note this is not a prophecy, it is customary to look for hints in the number of the year.  We hope and pray that Rabbi Kessin's words are indeed a small prophecy]

Rabbi Kessin was asked the question ''will this be the last Israeli election before Moshiach?'' [as predicted by Rabbi Kaduri]

Video: 11 minutes - sound not great, turn up speakers to maximum

The Coming of Moshiach and the Greatness of Torah (part 2)

Rabbi Mendel Kessin shiur given last night in Israel

Frantic

by Rabbi Aron Moss

Question:

Why is life so frantic at the moment? It seems like things are unusually hectic, not just for me but everyone I talk to. Shifts in personal life, career moves, some good and some bad, big stuff and massive changes, all in the last week or so. Is something going on spiritually that I should know about?

Answer:

Oh yes. We are in the final month of the Jewish year, the month of Ellul. A lot has to happen in these last weeks of the year.

The Jewish view is that time has a personality. Each year has a character of its own. It's like a guest who stays with you for twelve months, follows you around everywhere you go, and then leaves so another guest can move in. Each year arrives with its particular energy and feel, and then that energy makes way for a new year with its own personality and style.

Some guests are easy, others can be quite demanding. But each leaves a gift behind -the lessons learned, the challenges faced, and tasks fulfilled in the year gone by.

Every year on Rosh Hashana it is decreed in heaven what each person needs to face in the year to come. We are each given a specific set of obstacles to overcome, lessons to learn and changes to make over the course of the year.

As the year comes to a close, we need to deal with any unfinished business. We must complete this year's spiritual task list while this year still exists. Rosh Hashana will come and this year will be gone, along with all its challenges and opportunities. New ones will then arrive, but first we have to finish up with the old. Next year has its own energy and its own tasks.

So now, at the end of the year, the pace speeds up, the intensity is increased and everything is thrown at us. Our guest is about to leave. We need to say goodbye to this year soon, but before we do we need to squeeze every last opportunity out of it. No wonder it's hectic. It is the drama of saying farewell forever. There is no time to waste. This year will never be again. 

Source: Tanya Igeres Hakodesh 14

Rabbi Aron Moss is Spiritual Leader of Nefesh

The Eisav Effect

''I always look orange'' says Donald Trump, blaming it on the LED lightbulbs.

It's not the lightbulbs.... it's the Eisav effect.... Eisav was orange, actually it's described as red:

And the first one emerged ruddy; he was completely like a coat of hair, and they named him Esau. [Toldot 25:25] 

According to Rabbi Kessin, at the End of Days Eisav does teshuva, making Trump the tov she'b Eisav - the good part of Eisav. 

Isaac told Esau that he would be a slave to his brother. However, when Jacob’s descendants would rebel against G‑d and his Torah, Esau’s descendants would be able to throw off their yoke and rise up against their masters. Only then would Esau have any power over Jacob.    It is interesting to note how similar Jacob’s blessing was to Esau’s. They were both blessed with the dew of the heavens and the fatness of the earth, and there would be times when each one would dominate. The primary difference between the two is that Jacob would control when he would have mastery over Esau, i.e., when he fulfilled G‑d's will, whereas Esau would not. He would have to bide his time until the Jews rebelled against G‑d. Only then would he have power. Perhaps the reason for the similarity is that after Jacob received the blessings, and it was established that Jacob would be the one to elevate Esau and the world, Esau could now also receive the blessings, along with the ability to refine himself if he tried. That is why he was also blessed with “dew,” which, as we explained, refers to a transcendental revelation of G‑dliness necessary to refine the world.
[Source: Chabad]

The Electrifying Fence

Art Luis Beltran

by Rabbi Yitzchak Ginsburgh

Source: Inner

The Value of Life

In this weeks Torah portion of Ki Teitzei God instructs us to construct a fence around the roof of our new homes in order to prevent someone from falling off the roof and being killed [Deuteronomy 22:8]. This commandment is the origin of the general directive to do what we can to prevent danger and bloodshed, particularly in our own homes. The image of the fence around the roof is the image of the epitome of the value of life.

The Mashiach Connection

The image of the roof also connects to the image of Mashiach. In Psalms 102:8 King David writes: “I have been diligent, and I have become like a lone bird on the roof.”

The image of the bird is the image of Mashiach (as explained in Rabbi Ginsburgh’s audio lecture on the Torah portion of Va’etchanan). Mashiach is described as a bird sitting in a nest in the Garden of Eden, waiting to redeem the world. In this verse in Psalms, the image of Mashiach is the image of a bird on the roof. In a related image in the Midrash, [Yalkut Shimoni, Isaiah 60:499], the Mashiach once again appears on the roof, this time as a human being.

The Lubavitcher Rebbe would often quote this Midrash, in which the Mashiach stands on the roof of the holy Temple in Jerusalem and turns to the Jewish People saying, “Humble ones, (humility is a basic characteristic needed to merit the redemption) the time of your redemption has come.”

The Eternal Bird of the Soul

As birds obviously do not need a fence on a roof, the commandment to construct such a fence clearly relates to people. The verse supports the need for a fence by saying that “you should not put ‘blood’ (dam) in your home.” The two letters of the Hebrew word dam –dalet, mem – are the two last letters of the Hebrew word for “man,” adam (alef, dalet, mem). If a person falls off the roof and is killed, it is the dam that is being destroyed. Only the dalet and mem of adam need a protective fence. The first letter, alef, is not touched. It is the inner bird of the soul of adam, and is eternal.

Messianic Newness

Our verse specifies to construct a fence when we build a new home, implying that all old homes will have already been built with a fence. The new home also alludes to the new, third Temple. The concept of newness always relates to Mashiach, who teaches us the new, inner dimensions of the Torah. The commandment to build a fence around the roof of a new home is unique in its expression of consciousness of Messianic newness.

The Home — The Written Torah

The concept of the home also relates to the House of Israel and the lineage of King David and the Mashiach, called the House of David.

In our meditation, the image of the home is the image of the Written Torah (the five books of Moses, the Prophets and Scriptures). The Written Torah comes from the faculty of chochmah, (“wisdom”) and is a relatively male intellectual faculty.

The Roof — The Oral Torah

Our verse begins with the words “Ki tivneh” (“When you build…”). The Hebrew word tivneh can also be read as tevunah, “deep understanding.” Tevunah is the origin of the Oral Torah. (The oral tradition began with the Patriarchs. It is comprised of the laws and traditions passed from generation to generation). It is a relatively female mentality. When we build a new home, we build (tivneh) from the faculty of tevunah. Tevunah is the place in the mind that dictates that we must make a fence around the roof of a new home. In Kabbalah and Chassidut we learn that this commandment to actively protect life is one of the central and original thoughts behind the oral tradition of the Torah. It alludes to the origin and purpose of the Oral Torah, which is to create a fence around the Written Torah to protect it from spiritual danger.

The Fence Around the Roof

When we ascend in our consciousness to the high point, the “roof” of an idea or experience, we have reached its climax or epitome. It is precisely here that danger lies. Thus, the first teaching of the first mishnah of the Oral Torah is that we must make a “fence” (syag) around the Torah. If one doesn’t have a fence at the high point of his new house — his new consciousness and new Messianic dimension of the Torah — he is liable to fall.

The Fallen Sparks

The word in our verse (which is part of the Written Torah) for “fence” is ma’akeh. The word in the first mishnah of the Oral Torah for a fence is syag. The numerical value of ma’akeh is 215, while the numerical value of syag is 73. Together they equal 288, one of the most important numbers in Kabbalah. 288 is the number of sparks that have fallen into creation after God created high-energy, unstable worlds, which collapsed. These 288 sparks dispersed throughout reality, where they are captured and hidden. The purpose of the descent of our souls to the world is to redeem these 288 sparks. When this is accomplished, the redemption will be imminent.

Mathematical Fencing

The number 288 is a double square — 2 times 12 squared. Thus, the average value of the words ma’akeh and syag is 12 squared. The initial letters of these two words, mem and samech, equal 100, which is 10 squared. So we see that these two words fit together nicely.

If we calculate the triangles of 215 and 73 we will arrive at another amazing phenomenon. The triangle of a number is the sum of all numbers up to and including it. (For example, the triangle of 3 is 1 plus 2 plus 3 = 6). The triangle of 215 (ma’akeh) is 23, 220. The triangle of 73 (syag) is 2,701. The sum of these two numbers is 25,921. This number is a perfect square, the square of 161. 161 is another important number in Kabbalah. It is the numerical value of the Divine Name of God that represents tevunah, the faculty that builds a new home, as above. Tevunah is the spiritual force that creates the conditions in which the new dimension of Torah (the new home) is revealed. That new dimension has a roof, which is its epitome and summit. When the new Torah consciousness reaches that epitome, it needs to have a fence to protect it.

Electrum

Although our meditation is based on an image from the Torah portion and is beautified by mathematical associations, its most important goal is to help us to better serve God. Let us explore the image of the fence in our Divine service.

In Kabbalah, the fence symbolizes a field of light that protects one from falling — both spiritually and physically. This light is called chashmal. (In modern Hebrew, chashmal means “electricity.”) This word appears in the Bible only in the book of Ezekiel [chapter 1], in the vision of the Divine chariot — the deepest and most mystical part of the Bible. The meaning of chashmal in Ezekiel is the light of electrum, a certain color of light related to electricity. (The Talmud tells of a very spiritual child who once played with chashmal, became electrified and died). This light can be dangerous, but in our context it represents the secret of the fence that protects the person on the roof.

The Electric Fence

The Ba’al Shem Tov teaches that the secret of chashmal is the secret of the electric fence around the roof. He explains that in our service of God, chashmal represents the three-staged process of submission, separation and lowliness. Submission is being in a state of existential lowliness. This is followed by separation, the ability in the soul to clearly separate between positive and negative energies. The final stage of this process is sweetening, in which we reincorporate some of the negative energies into the positive, transforming the negative to sweetened goodness.

This spiritual service is the secret of the fence. The fence ensures that we retain the consciousness of beginning every moment anew with submission, and then progress to separation and sweetening. This consciousness is particularly crucial during our spiritual “highs,” when we experience the Messianic powers with which God has endowed us. The gift of these Messianic powers makes us responsible for our own environment. When we begin all that we do with submission, we will be protected on the roof of our spiritual endeavors. In this state of lowliness, we can address our environment just as the Mashiach, saying “Humble ones, the time of your redemption has come.” The redemption itself is the redemption of the 288 sparks – the ma’akeh and the syag.

Who is the Faller?

The Torah commands us to put a fence around our roof, adding the unusual phrase, “Lest the faller fall.” Our Sages explain that “the faller” is someone who is predisposed to fall. In Kabbalah we learn that the quintessential “fallers” are the 288 fallen sparks, which are in a state of existential fall since the beginning of creation. The commandment of the fence and its power is to raise and redeem those fallen sparks.

This is the most important directive for us to fulfill. When we strongly identify with the oral tradition of the Torah, the mate of the Written Torah, we create a complete home with a foundation and a roof. When we add the electrified fence of submission, separation and sweetening, we pave the way for Messianic consciousness to redeem the 288 fallen sparks and subsequently to redeem the entire world.