4 Shevat: Yarzheit Baba Sali

Rabbi Yisrael Abuchatzeirah - The Baba Sali

Born: Tafillalt, Morocco,1890

Died: 4 Shevat, Israel, 1984

Rabbi Yisrael Abuchatzeirah was of a well-known rabbinical dynasty. His grandfather was the famous tzaddik, Rabbi Yaakov Abuchatzeirah. He had great skill in Talmudic interpretation and many of his halachic decisions were accepted and took root among his followers. He was regarded as someone who possessed the Ruach Hakodesh or "Divine Spirit".

Although still very young, people flocked to R' Yisrael for blessings for their parnassa (income), family, and health. Consequently he became known as "Baba Sali," (our praying father) because of the prayers that he would invoke on behalf of those who sought out his guidance.

One day, young Yisrael's father told him, "My child, you have a great power to bless people which you cannot measure. Your words can bring great help to men. From now on, you must use this power to say good things about others and to bless them."

Young Yisrael gave his word. Soon it became known that the blessings of this young child brought miraculous results. He became famous as Baba Sali. A master of the Kabbalah and a great Torah Sage, he took over his father's position as head of the yeshiva and Rabbi of the community. Although he regularly gave many lectures in Torah and kabbalah, he did not permit his students to write them down because he wanted his scholarship to remain unknown. Nevertheless, his fame as a holy man and a righteous Tzaddik continued to draw Jews to him from all over. Even Arabs came to receive his blessings and the coins he gave for charity.

At 19 he was inducted as the Rosh Hayeshiva, after his father's death. After an extended one year trip to Eretz Yisrael he returned, and was compelled to take the position of Rav of the community after the murder of his brother by an Arab. He gave daily lectures, served as a judge in the beit din (rabbinical court), and set the tone for the kehilla. The community appreciated that nothing escaped his holy, penetrating eyes. From throughout Morocco, people converged on his home for his blessings, his counsel, and his encouragement.

In 1964 when Baba Sali noted that much of Moroccan Jewry had emigrated to Eretz Yisrael, he followed them to fulfill his dream of settling there. Baba Sali chose Yavne as his home because many of his followers had settled there.

In 1970 he moved to Netivot where he was steadily visited by Chassidim, Ashkenazim and Sephardim who sought his unique counsel. He stressed emunah (faith), humility, ahavat Yisrael (love of fellow Jews) and kiyum hamitzvot (fulfillment of mitzvot). His phenomenal memory allowed him to access information at will, whether it dealt with law, Talmud, Kabbalah,etc.

He was very humble and did not want to attract attention, however, his prophetic powers and his miraculous prayers soon became renowned. Thousands of Jews from all over the world would come to seek his advice and blessings for children, health, and livelihood. Baba Sali was very close to other great Torah scholars, especially the Lubavitcher Rebbe, whom he referred to as "the Great Eagle in the Heavens." He strongly encouraged the Rebbe's Mitzvah campaigns, especially urging young girls to light candles for Shabbat and Yom Tov.

*****************************************

Young and old, men and women, observant and secular, Sephardim and Ashkenazim of every stripe, all streamed to the door of the great kabbalist and tsaddik, Baba Sali, in Netivot, seeking his blessing and help. Everyone, without exception, held him in the highest esteem.

Once a man from Holon, Eliyahu, was scheduled to have his legs amputated. His spinal cord had been damaged by a bullet in the Yom Kippur War. He had already spent much time in the hospital, and so was reconciled to his fate. The procedure was to take place on Friday.

That Thursday, an elderly woman acquaintance suggested that he receive a blessing from Baba Sali before the operation. She said that she knew of someone who had been paralyzed, yet was healed through Baba Sali's blessing. Although Eli was not at all observant, he decided to try it anyway, in desperation. Maybe, maybe....

It would have been impossible to get permission to leave the hospital the day before the operation, so Eli snuck out. He didn't even disclose his intention to see Baba Sali to his concerned family.

Eli sat on a chair in the waiting room near the entrance to the tsaddik's room. After many hours, finally his turn came. The custom was, before anything, to approach Baba Sali on his couch and kiss his hand, but because of the advanced thrombosis of his legs and the crippling pain that accompanied it, Eli was unable even to rise to enter the room.

Following Baba Sali's instruction, Rabbanit Simi, his wife, approached Eli and asked, "Do you put on tefillin?" Do you keep Shabbat? Do you say blessings?

"No," admitted Eli, and burst into sobs.

Baba Sali seemed to be moved by Eli's suffering and his sincerity. He said to him, "If you do my will and observe the Shabbat and repent completely, then G-d, too, will listen to my will."

With great emotion, Eli promptly cried out, "I accept upon myself the obligation to observe the Shabbat in all its details. I also promise to do full tshuvah, to 'return' in repentance all the way."

At Baba Sali's directive, Eli was served tea. After he drank it, the Rabbanit suggested that being that the Rav had blessed him, he should try to get up, in order to go and and kiss the Rav's hand.

After much effort and pain, Eli managed to rise. He couldn't believe it-his legs were obeying him! Shakily, he walked over to Baba Sali and kissed his hand! By then nearly delirious with shock and joy, he began to thank Baba Sali profusely. The Rav interrupted him, saying with a smile, "Don't thank me. Just say: 'Blessed are those who sanctify His name publicly!'"

As if in a dream, Eli stumbled out the door and descended the stairs. He experimented, walking this way and that. He had to know: Was he really awake? Could this truly be happening? With each step, his legs felt better.

On his "new" legs, he went over to Yeshiva HaNegev, not too far from the home of Baba Sali. When the students realized they were seeing the results of a miracle that had just occurred, they surrounded Eli with happy dancing and singing, and words of praise and gratitude to G-d.

Rejoicing in his new-found ability to walk, Eli returned to the home of Baba Sali to say goodbye properly and to thank him again. He also expressed his fear that his legs would relapse to their previous weakness and disease. Baba Sali calmed him, saying cheerfully, "Don't worry. In the merit of your oath to 'return' and repent, and especially that you promised to observe Shabbat according to its laws, which is equal to all the commandments, G-d has done this miracle and nullified the decree against you. Now it is up to you to fulfill your words."

Leaving Baba Sali's house again, Eli telephoned his mother. "I'm all better!" he shouted, without explanation. She figured that fear of the surgery had caused him to loose touch with reality. "Are you coming home?" she asked with concern. "Or will you go straight to the hospital?"

Eli then told her what he had promised Baba Sali, the blessing that he had received from the tsaddik, and the miraculous improvement that had already occurred. As soon as he hung up, he called his doctor at Achilov Hospital in Tel Aviv and informed him of his cure. The doctor told Eli to be back at the hospital the following day, and to "stop acting crazy!"

Eli did go to the hospital the next day. The doctor was barely able to accept the evidence of his eyes. After a few days and many tests, Eli was released. The first thing he did was to return to Netivot, to thank Baba Sali again. The Rav requested of his household that a seudat hoda'ah, a meal of thanksgiving to G-d in honor of the miracle, be prepared and served. At the end of the meal, Baba Sali blessed a bottle of water and told Eli to deliver it to the hospital so that his doctor could drink l'chaim from it. "And tell him," added Baba Sali, "not to be so hasty to cut off legs."

Baba Sali's gabbai (attendant) during most of his years in Netivot, Rabbi Eliyahu Alfasi [who witnessed much of the story and heard the rest of the details from Eli of Holon], reports that he once asked Baba Sali how he performed this great miracle. The tzaddik answered him innocently, "Believe me, Eliyahu, all I did was tell him 'Stand up!'"

Heavenly Tribunal

The way we are judged in Heaven these days is different to the way we were judged a thousand or five thousand years ago.  The world is so ridiculous now that anyone living even fifty years ago would not be able to identify with any of it.  That is why the Judges in the Heavenly Court are always the last three tzadikim to have passed on from this world.

In the video of Natan's NDE, he told us that he saw the three judges in the Heavenly Court and they were R' Ovadia Yosef zt'l, R' Eliyashiv zt'l and R'Yitzchak Kaduri zt'l.

I just came across a story which explains why the judges in the Heavenly Court are always those who have died recently.

The Heavenly Court is governed by tzaddikim who have died recently. They replace other righteous men, tzaddikim who've been in Heaven too long to remember the reality of struggle in this world.

You can read the story here:  Under The Bed

There is also the concept of transfer of Judgement:  ''...the judgement was transferred there instead as we find the concept of transferring judgement elsewhere.''  [Rav Fish]

And here is an excerpt from Rabbi Alon Anava's NDE about judgments in Shamayim.

The Difficulty Hidden In Moshe's Name

Art: Lucy Campbell

"HaCHodesh Hazeh Lachem - הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם - This new month is for you..."[Bo 12:2]. Rashi tells us the pasuk uses the word Zeh because Moshe could not properly grasp Kiddush HaChodesh, so Hashem showed it to him, using the word Zeh. We find the words Zeh two other times where Chazal says the same thing. Moshe could not grasp the inner depth of the Shekalim or the Menorah.

The Vilna Gaon says that these three Mitzvot are hidden in the name Moshe twice. If you take the Roshei Teivot [first letters] of the words Menorah, Shekalim, and HaChodesh, it spells Moshe. "Also," says the Gra, "if you take the last letters of those same words they also spell Moshe."

Source: Revach.net

Genuine Wonder or Optical Illusion

Art: Jacek Yerka

"Provide a wonder for yourselves" [Va'eira 7:9]

Why, asked R' Elimelech of Lizhensk, would Pharoah ask Moshe to "provide a wonder for yourselves"?  Since Pharoah was the one who wanted proof of Moshe's legitimacy, would it not have made more sense for him to say "Provide a wonder for me"?

The difference, answered the Rebbe, between a genuine wonder and one which is no more than an optical illusion is that the illusion amazes only those who witness it.  However, the one who performs the feat is not impressed in the least, since he knows that it was no more than a delusion.  A genuine wonder, on the other hand, amazes not only its spectators, but even the tzaddik who performs it.

This, then, was Pharoah's intention when he said: "Provide a wonder for yourselves" - Provide us with a true wonder, one that will not only dazzle us but will even make an impression upon yourselves."

Source: Rabbi Y. Bronstein

The Source of Sickness and Disease [videos]

Parts 1, 2 and 3 - from Rabbi Alon Anava

 

''The More They Torture You - The More You Grow''

Rabbi Mizrachi: Parshat Shemot and Current Events
For the Gog & Magog watchers: @ around 24 minutes he talks about the latest developments.

HT: Neshama

 

Hillary Rodham Clinton

by Joel Gallis a''h and Dr Robert Wolf

''A Time Of Terrible Distress'' [originally published July 2009]

When Hillary Rodham Clinton lost the Democratic Nomination for President to Barack Hussein Obama, many thought that she would disappear from the world stage for years. But her name in Hebrew hinted that something different would happen. Our attention was gained by her unique name expressed in Hebrew letters. Never before did we see the following occur in anyone's name:

Hillary הילרי, Rodham רודהם, and Clinton קלינטון each have a gematria of 255. Imagine that a person's first name, middle name and last name all have the same exact value! When the value of the entire name is calculated, the total gematria is 765 [255x3], the same value as עת צרה [Time of terrible distress]. This finding indicated that Hillary would not disappear into the sunset so quickly. She would be (as she has become) an influential voice reprimanding the State of Israel.

The term עת צרה comes from the Book of Daniel [12:1] which describes the time when Michael, the guardian angel of Israel, will stand in defense of his people at this time of catastrophe. The atbash gematria of עת צרה is 106, the same value as the letter נ nun, spelled out נון.

No verse in the Ashrei prayer [Psalm 145] begins with the letter נ nun. There are 21 verses in this psalm and each verse (in order) begins with the remaining 21 letters of the Hebrew aleph bet. This is because in the verse that speaks of G-d supporting the fallen, the letter נ can be taken as an allusion to the word נפילה, Israel's future downfall, G-d forbid. King David refused to use a letter to begin a verse that could suggest such tragedy. But knowing that downfalls must take place as they have throughout our history, King David comforted Israel with the verse that begins with the letter ס samech [the letter that follows the nun in the Hebrew alphabet]. The full verse beginning with the samech states "Hashem supports all the fallen ones and straightens all those who are bent." With this verse, King David made a guarantee to the Jewish People that even when a dreaded downfall occurs, the people can count on Hashem's support.

Today, the leader of Israel, Benjamin Netanyahou בּנימין נתניהו, has not one, but four nuns in his name, representing the four exiles of the Jewish People. We have gone from one exile to another, falling down and then being lifted up by Hashem. We kept falling into galus because we would not learn from our mistakes and make adjustments in our lives. The purpose of falling is to arise and lift ourselves to a higher level, not to the same plane. When G-d tests us in our personal lives and we fall down through illness, financial setbacks or personal tragedy, we must pull ourselves not only back to where we were before the fall, but to greater heights.

The letter נ is the 14th letter in the aleph bet. This is the gematria of דוד [David] whose descendant will shortly be sent by G-d to redeem us. May we all dance with joy when that wonderful moment arises.

Rabbi Mizrachi Responds

I'm not going to link to all the articles, but in the past week or so, Rabbi Mizrachi has been accused of saying various offensive things.  The accusations were distortions of his words and taken out completely of context. Here he responds to those who have publicly attacked him. Comments are disabled, as I do not want to start another debate here.

 

The Alter Rebbe, Sarah and Esther

Adapted from the works of Rabbi Levi Yitzchak Schneerson 

Source: Chabad.org

The 24th of Tevet marks the anniversary of the passing of Rabbi Schneur Zalman of Liadi, the founder of Chabad. On this day, it is customary to gather for farbrengens, informal chassidic gatherings where Torah thoughts, inspiration and stirring melodies are shared around a festive table.

Rabbi Levi Yitzchak Schneerson—who was a direct descendant of Rabbi Schneur Zalman—wrote extensively about the greatness of his illustrious ancestor and pointed out how the details of various aspects of his life were in tune with the teachings of the Kabbalah. While the full teaching is beyond the scope of this article, let’s focus on Rabbi Levi Yitzchak’s understanding of the name Schneur Zalman.

The name Schneur (שניאור) contains within it two Hebrew words, שני (two) and אור (light): “two lights.” This is a most appropriate name for a man whose life mission was to teach others the two illuminations of the Torah: the revealed portion of Torah, which is embodied in his Code of Jewish Law; and the hidden Kabbalah, which he espoused in his many chassidic teachings.

Taking it a step further, אור (light) has the numeric value of 207. Adding together “two lights” (207+207) brings us to a total of 414, the numerical value of ואהבת (“and you shall love”).

Indeed, Rabbi Schneur Zalman devoted his life to helping people live the values of “And you shall love the L‑rd your G‑d” and “And you shall love your fellow like yourself,” as well as a love for the Torah and a love for the Land of Israel, which he actively supported through the Colel Chabad charity he led.

Curiously, Abraham our forefather was also associated with these same qualities of love and light. Isaiah refers to him as “Abraham, my lover,” and the Midrash tells us how he brought light to the world, saying, “Until Abraham, the world functioned in darkness—Abraham came and began to shed light.”

If the two lights of Schneur are associated with Abraham, then the name Zalman must connect with Sarah, his wife.

Sarah is the only woman in the entire Torah whose age is recorded: 127 years, a number the Kabbalists explain denotes perfection and achievement. And you guessed it: Zalman (זלמן) has the numerical value of 127.

Now, the 127 years of Sarah’s life were not all identical. There were the first 90 years before G‑d blessed her with a child, and then there were the last 37 years, when she raised her son Isaac, fulfilling her essential role as a mother of our people.

The name Zalman (זלמן) can be divided neatly into these two halves: זל=37, and מן=90.

One last facet:

The 127 years of Sarah came into play a thousand years later, when Ahasuerus, who eventually married Esther, ruled over 127 countries. Why 127? The Midrash fills us in:

Why did Esther merit to rule over 127 countries? Said G‑d: “Let Esther, the descendant of Sarah who lived 127 years, come and rule over 127 lands.'' [Esther Rabbah 1:8]

Concerning Esther, the Megillah tells us that she was taken to the king’s palace to be queen in the month of Tevet. Quite appropriately, Rabbi Schneur Zalman (whose connection to Esther is expressed in the number 127) was taken to G‑d’s supernal palace on the 24th of Tevet.

Where's David from Georgia?

Miraculous events are common at the Ohel of the Lubavitcher Rebbe.  This one occurred last week.

A small crowd filled the entrance room of Ohel Chabad Lubavitch Center in Cambria Heights, Queens, on Motzoei Shabbos Shemos 5776 to watch videos of the Lubavitcher Rebbe that play in a constant loop.

Shown on the large screen was a farbrengen held on 10 Shevat 5732 in the main shul at Lubavitch Headquarters - 770 Eastern Parkway, and celebrating the anniversary of the Rebbe accepting the leadership of the Chabad-Lubavitch movement.

In the video, in between delivering "sichos," the Rebbe was searching for someone.

Sitting and watching the clip were David Weisshaar of Atlanta, Georgia, and his fiancee Leah Ganz of Woodmere, New York, who came to pray before their wedding. He is a real estate broker in Atlanta and she works for the Orthodox Union (OU).

"We got engaged on December 13 and people have been encouraging me to go to the Rebbe and ask for his blessing," Weisshaar told COLlive.com in a phone conversation from New York on Sunday.

Weisshaar, 44, has grown close to Chassidus with the guidance of Shliach Rabbi Shmuel Posner of the Chabad House of Boston, MA. He later studied in the Yeshivos Ohr Temimim in Kfar Chabad, Tiferes Bachurim in New York and Ufaratzta in Katamon, Jerusalem.

So when he came to the Five Towns last week to visit his fiancee, he offered her to go with him to the Rebbe's holy gravesite at the Old Montefiore cemetery in Queens after Shabbos.

Upon arriving there, Weisshaar commented to Ganz that "everything here is Hashgacha protis - Divine Providence." The two, accompanied by a friend, wrote a personal 'pan' request, as customary, and walked into the Ohel to pray.

Sipping a warm drink, the two sat down in the "house" adjacent to the cemetery to draw further inspiration from watching a video of the Rebbe from the vast archive footage of JEM [Jewish Educational Media].

"The Rebbe was between talks and had a big bag of mail in front of him," Weisshaar told COLlive.com. "Then, all of a sudden, the Rebbe asked, 'is there a Jew here from Georgia?' I turned to Leah and asked if she saw that as well.

"Then the Rebbe spoke again and said, 'where's David from Georgia?' That is when I jumped up out of my seat. I said, 'wow! This is kind of wild!' I realized the Rebbe wasn't only looking for a Jew from Georgia, he's looking for 'David from Georgia!'"

"We noticed that it took a while for the people in 770 to find this David," Weisshaar related. When the Jew from the former Soviet country is finally found, the Rebbe instructs him to sing.

The person, who was a diamond dealer and an immigrant living in Kiryat Malachi, Israel, began singing a Georgian Jewish melody.

And the words? The blessing for a bride and groom traditionally sung at weddings: "kol sason v'kol simcha, kol chatan v'kol kallah..."

Weisshaar says he turned to some bochurim standing nearby and told them that his first name is David and that he lives in the state of Georgia as well, and that he came at this late hour to request a blessing for their wedding.

The friend that came with Weisshaar and Ganz even commented that David also resembles David from the video. Bochurim present were moved by the story and helped Weisshaar purchase the Farbrengen DVD from 10 Shevat 5732.

"I already knew this (engagement) was a solid thing and I was sure we had the Rebbe's bracha," Weisshaar said. "But this was like the icing on the cake. It was kind of crazy to see it on the screen."

The couple set their wedding date to Thursday, 24 Adar II, 5776 in Brooklyn, NY. Mazel Tov!

Source and more photos at: COLLive

A Miracle Within a Miracle

''There was hail and fire flaming amid the hail'' [Va'eira 9:24]

The Midrash states that the Plague of Hail was a miracle within a miracle: the hail did not extinguish the fire and the fire did not melt the hail.  Rather, both elements joined forces in smiting the Egyptians.

R' Acha compared this to a king who had two very powerful legions of soldiers. To find greater favor in the king's eyes, each legion tried out-doing the other when they went out to war. The competition between the two legions escalated to the point that they hated one another.

This hatred continued for some time until a major war threatened to break out in the king's land. The king summoned both legions to appear before him, and he told them the following:

''I know'' said the king, ''that you are both very powerful and dedicated to my service. I usually send only one of you at a time to the battlefront. But now a major war looms on the horizon, and I need assistance from both of you. But what shall I do about your mutual hatred? You must make peace between yourselves and go out to war united. Then we will be victorious!''

So it was with the Plague of Hail. Hail and fire cannot co-exist because the nature of fire is to melt hail and the nature of hail is to extinguish fire. But in this instance, Hashem made peace between them and together they struck at the Egyptians.

Source: Rabbi Yisrael Bronstein

Shana Tova on the New Year

Photo: Daily Mail

A story is told, about the Lubavitcher Rebbe, how one year on the 1st of January he wished someone a "Happy New Year". Seeing the surprised reaction to this open acknowledgment of this secular juncture, the Rebbe went on and quoted a verse in Tehillim [Psalms 87], where King David writes how "G-d takes into account the demarcations of time of all the nations of the world".

As Jews we don't ignore New Year, we acknowledge the world around us.

The Apta Ruv – The Oheiv Yisrael - used to bless people on the secular New Year’s “From now on, there should be a good year for Klal Yisrael” 

It is said that The Ropshitzer Ruv, used to wish people a happy new year’s in Polish “Szczęśliwego nowego roku” on the secular new year.

See more at : The Rare Minhag of Wishing ''Shana Tova'' on New Years

Responding to Stress

Rabbi Dr Abraham Twerski talks about stress: just take two minutes and watch this. You won't forget it.

 

Unity is Strength

"Behold! the people, the Children of Israel, are more numerous and stronger than we" [Shemot 1:9]

The verse teaches us, said R'Yisrael of Rizhin, that when the Jews act as one people, free of discord and strife, then the nations of the world see them as ''more numerous and stronger'' than themselves and realize that they cannot dominate the Jews.

This can be compared to a father who invited all his children to his home.

When they arrived, they gathered around him.

The father held several thin twigs in his hand. He gave one to each of his children and then asked them to break them.

His children snapped the dry twigs with ease.

The father then passed around a bundle of several twigs.  "Now" said the father "please try breaking this bundle."  Each one tried to break the bundle but none succeeded.

"You see" said the father "as long as you remain united in the same way that these branches are united, nobody will ever be able to harm you! But if you act divisively and there is disharmony among you, then be aware that a lone individual is as feeble and easily broken as a thin twig."

Source: Rabbi Yisrael Bronstein

Mashiach's Arrival: Now, Later or When?

Rabbi David Pinto Shlita

 

Historic Flooding in the UK

Parts of the United Kingdom have been inundated with floods, and the rain continues to fall. The cities of York and Leeds have been brought to their knees, in what the leader of one local authority described as “a catastrophe waiting to happen”.

Underwater

 

Shemot: Names

The word "shemot'' means ''names'', as in the verse ''these are the name of the children of Israel who came to Egypt'' [Shemot 1:1]

A person's name is an extremely personal matter. Whenever a person hears his name called out, the word resonates in his heart, and lifts his spirits.  People feel so strongly for their names that they will pay fortunes to have their names written on buildings, as they yearn for their identity to be perpetuated in stone. 

In fact, a name is such a deep-rooted entity that, if a person faints, whispering his name into his ear can actually bring him back to consciousness.

Rashi comments [1:1] that naming is the best sign of affection.  Seemingly there are greater signs of affection than mere naming. A parent can show love to a child through giving a gift, or through words of affection, or through physical embracing. Why did G-d show His affection to the tribes through repeating their names?

However, these other signs of affection are all relative to the situation at hand. For example, what might be a generous gift for one child would be an insult to another. Similarly, words of affection must be specific for a particular child at his level. And while a hug may always seem appropriate, it requires the presence of the child and his conscious alertness. Only the calling of a name breaks through these barriers and is applicable in all circumstances.

Consequently, when the Jewish people were immersed in the idolatrous culture of Egypt, they had few merits and so the only possible sign of affection was to repeat their names.  This teaches us that G-d's love for a Jew is unconditional.

Source:  Likutei Sichos Lubavitcher Rebbe

Pronouncing the Name of G-d

God said to Moses: "Ehyeh asher ehyeh'' (I will be what I will be) [Shemot 3:14]

Rashi explains that G-d's reply to Moshe's question [about His Name] was ''I will be with them in their present time of need, just as I will be with them at the time of future persecutions.''

Obviously, Rashi does not agree with those commentators who suggest that G-d told Moshe to tell the Jews His true Name [Rashbam, Rambam and Abarbanel].  Rather, according to Rashi, G-d was responding with words of encouragement to tell the Jewish people.  [In this respect, Rashi agrees with Ramban].

After the true and complete redemption through our righteous Moshiach '' all flesh will see together that the mouth of G-d [Havayeh] spoke.''  And then we will be permitted to pronounce the Tetragrammation exactly how it is written.

Source: Likutei Sichos Lubavitcher Rebbe

The Result of Causing Someone Else to Suffer

Watsons Bay Sydney
the view last night 

וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּֽבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת Yaakov was no longer able to see." [VaYechi 48:10]

Chazal tell us various reasons why Yitzchok became blind. but why did Yaakov become blind?

Rav Shlomo Zalman Zelaznik Ztz"l. the Rosh Yeshiva of Eitz Chaim. explained with the principle that if someone suffers on your account, you are punished, even if you have done nothing wrong. In Yaakov's case we find two people whose eyes suffered on account of him. The first was Yitzchok. who Chazal say became blind so that Yaakov would be able to fool him and take the blessings. The second is Leah. whose eyes were swollen because she was destined to marry Eisav. while Rochel was supposed to marry Yaakov.

 "Either of these two occurrences," says Rav Zelaznik, "were enough cause to warrant Yaakov losing his eyesight despite his complete innocence of any wrongdoing. If such is the Midas HaDin when we are completely innocent of any wrongdoing, certainly, if we actually play a part in the suffering of another person, we are in huge trouble."

Source: Revach.net

Teachers



Art: Jacob Taanmann

Yarzheit: 11 Teves - In memory of two great teachers: Ze'ev Yosef ben Sholom a"h and Rochel bas Mordechai a"h  who tragically left this world as the result of a surreal car crash on December 20, 2007 - we miss you and think of you every day.

Tzadikim never die, their light continues to shine forever.

"Teach them thoroughly to your children" [Devarim 6:7] - "your children" refers to your students. [Sifrei]

"Whoever teaches another man's son Torah is considered as if he had borne him." [Sanhedrin 19b]

A talmid once approached R' Chaim Shmulevitz to relate a chiddush (original Torah thought). R' Chaim listened to the student in amazed silence. The "chiddush" was, in fact, an idea which R' Chaim himself had offered in a shiur (lecture) which this student had attended.

R' Chaim was certain that the student was not trying to deceive him. There could only be one explanation. The student had absorbed R' Chaim's lecture well, but after a period of time, had forgotten having attended it. Later, when reviewing the relevant material, the student had thought of R' Chaim's chiddush, thinking that it was his own.

R' Chaim later remarked: "I then realized that here was a real talmid, assimilating my chiddushim in his thoughts as if they were his very own! It was the happiest day of my life!"

Ever Mindful

When still active as Rosh Yeshivah of Mesivta Torah Vodaath, R' Yaakov Kamenetzky once visited the home of his son R' Shmuel. Late at night, R' Shmuel heard his father leave his second-floor bedroom and go downstairs.

Concerned, R' Shmuel made his way downstairs, only to find his father jotting something down in a pocket notebook. R' Yaakov explained: "A certain bochur in yeshivah has been having some problems. I just thought of a way to help him. I jotted it down in my appointment book to make sure that I won't forget."

How Can I Leave?

The weddings of his talmidim were of particular importance to R' Moshe Feinstein. One Friday morning, someone met him in New York's Port Authority bus terminal, waiting to board a bus to the annual convention of Agudath Israel.

It seemed hard to believe that a car had not been provided to take R' Moshe to the convention. R' Moshe's companion explained: "Certainly a car was provided. The Rosh Yeshivah was to be driven to the convention last night, following the chuppah at a talmid's wedding. The car was waiting after the ceremony ended, but the Rosh Yeshivah said: "How can I leave without first dancing with the chassan?" He insisted that the car, which was to pick up other Roshei Yeshivah, not wait for him, and he would not trouble anyone to come for him a second time."

For a Student's Honour

R' Eliyahu Moshe Shisgal (late son-in-law of R' Moshe Feinstein) was a revered and beloved Rosh Yeshivah. Once, during a lecture, a student disputed a point that R' Shisgal had made. The student's remarks seemed so ludicrous that the rest of the class burst into laughter.

R' Shisgal chastised his students. "Why do you laugh? Is this the proper way? Besides, how can one be sure that what he suggested is wrong? Perhaps it is we who are in error?"

Having spoken, R' Shisgal excused himself and left the room, returning a few minutes later with a gemara that he had climbed two flights of stairs to get. He read aloud a passage from the commentary of Rashi and concluded "It is apparent from Rashi that our explanation is correct." The student who had posed the question no longer felt chagrined.

Source: Rabbi Shimon Finkelman "For Love of Torah"

R" Mendel Kessin: Obama, Trump, and The Future Of The World

A new shiur from Rabbi Mendel Kessin.

 

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.

Source: Rabbi Yisrael Bronstein

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, God wants us to bring Moshiach through our own efforts, and not through the assistance of ''revelations'' from above.

Source: Based on Likutei Sichos Lubavitcher Rebbe vol 20 pp228

Australia's Prime Minister - A True Friend

Prime Minister Malcolm Turnbull is a true friend of the Jewish people, and of Israel.  In this just-released video, you can see his visit to The Central Synagogue in Sydney in honour of Chanukah.

How to Avoid An ''Evil Eye"

"Ben Porat Yosef, Ben Porat Alei Ayin" [Vayechi 49:22].

Rashi says that this means that Yosef will multiply and be beyond the reach of Ayin Hara [the evil eye]. As a reward for not taking his master's wife, no one will be able, through jealously, to inflict any harm on what belongs to him.

The Shulchan Gavo'a brings from Rav Eliyahu Dessler that no matter how rich a person is, no one is ever jealous of a totally selfless person whose whole life is about giving. An element of jealousy stems from the intended or even unintended flaunting of oneself before others.

Yaakov gave Ephraim and Menashe a bracha "V'Yidgu LaRov" - they should multiply like fish. There are two attributes of fish that Yaakov had in mind. Fish are not seen from the dry land. Moreover the fish live a life totally separated from the inhabitants of the land. They don't compete with them in any way. That is why the Ayin Hara does not affect them.

If a person lives a life of Yosef, where he doesn't want what doesn't belong to him, and he lives and enjoys his material assets out of the public eye, he too will not suffer from any unwanted evil eyes.

Source: Rav Eliyahu Dessler

Why Belief in Moshiach is One of the 13 Principles

"Eternity" by Charnine

Why is the belief in Moshiach one of the thirteen principles of the Jewish Faith? Rabbi Gershon Avtzon, Menahel, Yeshivas Lubavitch Cincinnati answers:

To clarify the question: There are 613 commandments, yet there are only 13 principles. This shows us clearly that not every commandment is a principle. To put things in perspective: Two of the most basic Mitzvos are putting on Tefilin (for men) and keeping Shabbas. Yet, neither of them are part of the 13 principles. This shows us that the principles are more than just basic commandments, they are the pillars of Judaism.

For example: Principle number one is the belief in Hashem. This is understood: One can not claim to be a believing Jew, if he does not believe in Hashem. [A Perspective: For many of the commentaries, there is no Mitzva to believe in Hashem! How can one ask "what are the commandments" if he does not believe in a Commander?]

Another one of the principles is that the Torah was authored by Hashem and only written by Moshe Rabbeinu. This is also understood. Most of the laws of the Torah are learned  from extra letters or words in the Torah. If one believes that the Torah was authored by a human, is it shocking that there are extra letters or words?

If the above understanding of the 13 principles is true, why is the belief in Moshiach one of them? Can't I be considered an orthodox Jew - Keeping Kosher, Shabbas, and just not believe in Moshiach?  

A perspective: The Chasam Sofer [Shalas U'teshuvos on Yorah Deah, letter 356] writes that in truth the belief in Moshiach is not in itself a principle. It is just that being that Moshiach is written about in the Torah, if one denies Moshiach, he is denying part of the Torah! However, the accepted opinions are that believing in Moshiach itself is a principle. For all Mitzvos are written in the Torah, and according to the above, they should all be included.

The Answer: The Lubavitcher Rebbe gives a fascinating explanation [Hadran on Rambam 5746 chapter 10]. In order to understand it, we must first explain a basic Chassidic idea. What do we mean when we say - in the Sh'ma prayer, with our eyes covered - that Hashem is ONE? The explanation: Hashem's oneness - does not only mean that there is no other creator, rather - means that there is no other creation but Hashem. The entire world - even though it seems as an independent entity - is really G-dly.

In the time of exile, this truth is hidden. It seems that the world is an independent entity, and that keeping Torah and Mitzvos are a struggle. When Moshiach comes, the Truth of creation will be revealed. The world will be seen as a place created solely to do Hashem's will.

Chazal tell us [Yalkut Shimoni on Yirmiah Remez 315 and others] that in the messianic era, if one would want to desecrate the Shabbas by picking a fruit off the tree, the tree will "scream" at him to stop.

If one does not believe in Moshiach, then one does not believe that Hashem's true unity will show. He then believes that the world will remain "independent" of Hashem's oneness. It is obvious that such a person is missing in his basic belief in Judaism.

The State of the World and ''Loshon Hara''

A new shiur from Rabbi Mizrachi

Speech Therapy

"Ten things were created on the eve of Shabbat at twilight.... [two of these were] the ketav and the michtav...." [Pirkei Avot 5:9]

Both ketav and michtav could be translated as "writing", but if so, one of them is redundant. Michtav can also mean "speech" as in "The michtav of Hezekiah king of Judah, when he had been sick and had recovered from his sickness" [Isaiah 38:9].  Hezekiah did not write anything; he spoke of his gratitude to G-d for healing him [Midrash Shmuel].

Why was speech created on the eve of the first Shabbat?

Observant Jews rarely commit the cardinal sins. Our problem today is sins of speech: profanity, lashon hara, falsehood, scoffing, flattery and idle chatter. We tend to take these lightly, but G-d is very particular about our speech. On the day of judgment He will scrutinize every word we ever uttered [or wrote]. To make this point, He created speech on the eve of Shabbat at twilight.

Just as the world was created in six days and the seventh was a day of rest, so the world will last in its present state for six millennia and then enter the Messianic era, the Shabbat of history. 

In our times - twilight on the eve of the great Shabbat - the evil inclination concentrates its attacks on our speech.

from the writings of Hacham Yosef Hayyim of Baghdad [The Ben Ish Hai]

Hail !

We had some weather here today: check out the size of the hail !  Tornado and freak storm

A Geula Shiur for Women

HT: Rivkah Lambert Adler

The Rebbetzin has requested that this video is for WOMEN ONLY.  Obviously this cannot be policed on the internet, but you've been told.

Starting at 30:27, Rebbetzin Orit Esther Riter begins talking about Geula. What should we be looking for when it comes to Moshiach? What is Gog uMagog and why should Jews who are trying to live by God's laws not be overly concerned? What happens to free will when Moshiach comes? And more.

 

It's All Good

Now Yosef could not bear all those standing beside him, and he called out, "Take everyone away from me!" So no one stood with him when Yosef made himself known to his brothers. [Vayigash 45:1]

Yosef could not bear that Egyptians would stand beside him and hear his brothers being embarrassed when he would make himself known to them. [Rashi]

We can learn from the example of Yosef towards his brothers that one should never seek revenge against a person who causes him any form of distress or damage.  Rather, one should repay even a guilty offender with kindness. [Tanya ch.12]

Why should we be kind to guilty offenders?

Because whatever that person did to you ultimately stems from G-d.  The person was merely an agent from G-d, Who decreed that this thing should happen to you.

Thus, since "everything that G-d does is for the good", you must repay the person - who brought this "good" to you - with kindness.

Source: Likutei Sichos Lubavitcher Rebbe

Reincarnation Explained Part 3

Part 3 of Rabbi Alon Anava's Reincarnation Series
Parts 1 and 2 here

 

My Father's Honor

Art by Alec Levin

"Therefore, tell my father of all the honor that is given me in Egypt" [Vayigash 45:13]

The Ohev Yisrael [R' Avraham Yehoshua Heschel of Apta] was travelling with his son, R' Yitzchak Meir, through the neighboring towns. Wherever he went, hundreds of Jews came out to greet him, the gadol b'Yisrael, and showed him great honor.

The Ohev Yisrael was distressed by the amount of honor that he was receiving and, because of his great modesty, he truly believed that he did not deserve it. He therefore turned to his son and asked: "My son, why is everybody honoring me so much, being that I am not worthy of it?"

R' Yitzchak Meir saw how distraught his father was, so he consoled him: "Do not let it worry you, Father. For these people have come to honor me."

"And why do you deserve such honor?" asked the Ohev Yisrael.

"That is obvious" replied R' Yitzchak Meir. "It is because I am the son of the Apter Rav."

The Rebbe smiled, and he said: "This, my son, is what Yosef meant when he stated "Therefore, tell my father of all the honor that is given me in Egypt - for all the fame and honor that I receive in Egypt is only thanks to my father's merit!"

Source: Rabbi Yisrael Bronstein

Reincarnation [Gilgulim] Explained

Rabbi Alon Anava gives a comprehensive talk on Reincarnation. Videos Parts One and Two.

 



To see Part 3 click here

The Precious Menorah: A Chanukah Story

Translation and Commentary by Rabbi Dr. Eliezer Shore

Everyone knew of the tzadik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.

Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father's name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzadik promised to pray for her. As it was customary to give the tzadik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. "I don't want money from you!" he said.

"But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!"

"I know that you have a very beautiful and precious Chanuka menora. That is what I want!" Rabbi Moshe Leib said quietly.

"Rabbi, I do have the menora you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!"

The Rebbe listened carefully, nodding his head. "I am aware that the menora is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever."

"I understand completely, and I agree wholeheartedly. The menora is yours; I will bring it to you today," the woman said in a strong, firm voice.

That evening, when she came and presented the menora to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menora's existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menora he had received from his teacher and Rebbe, Reb Shmelke of Nicholsburg?

On the first night of Chanuka, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. "I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.

"When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menora, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'

"When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanuka 'gelt.' Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menora. It was this menora which the rich man wanted. No, thought Reb Yechiel, he couldn't even think of relinquishing it.

"Having refused the rich man's offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menora. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzva of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.

"Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzva was intertwined with the sin of coveting the possession of another. "That is why I have arranged to return the menora to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward."

Mazal Tov !

As promised, a photo of the wedding yesterday in Israel of Moishe and Lizzi.

The Hidden Greatness of Yosef

וַיִּקְרָא פַרְעֹה שֵׁם יוֹסֵף צָפְנַת פַּעְנֵחַ

And Pharaoh named Joseph "Tzafnas Pa'neach" [Mikeitz 41:45]

Rashi explains: "Tzafnas Pa'neach - mepharesh hatzefunos [decipherer of the cryptic]"

If that is the meaning of Yosef's title, asked the Sefas Emes [R' Yehudah Leib Alter of Gur], then would it not have been more appropriate to reverse the order of the words and refer to him as "Paneach tzefunos"?

Yosef, answered the Sefas Emes, merited his unique ability to reveal that which was concealed on account of the fact that he acted with extreme modesty, always concealing his own righteousness from the eyes of others.

It is for this reason, he concluded, that he was referred to as Tzafnas Pa'neach. Tzafnas - because he went to great lengths to hide his greatness ["tzafnas" - the hidden one], "paneach" - he merited to decipher hidden matters.

Source: Rabbi Yisrael Bronstein

R' Mendel Kessin on Chanukah

The Kabbala of Chanukah Candles

Candles are placed in the menorah from right to left, with the number of candles corresponding to which night of Chanukah it is. There is also one additional candle, which is usually elevated, called the “shamash,” or service candle. The shamash is lit first, and is then used to light the other candles, from left to right.

In other words, the candles are positioned from the right side of the menorah but we light from left to right. [Code of Jewish Law, Orach Chaim, 676:5]

After the candles are lit, the blessings are then said:

Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments, and has commanded us to kindle the Chanukah light.

Blessed are You, Lord our God, King of the universe, Who has wrought miracles for our forefathers, in those days at this season.

Note: some siddurim state the words as "Le'hadlik ner SHEL Chanukah", however this is incorrect - As noted by the Hid"a [Rav Haim Yosef David Azulai, 1724-1807], there is profound meaning and significance in this sequence of words, as the first letters of these words - "Lamed," "Nun" and "Het" - are the same letters that begin the three words "Noser Hesed La'alafim" ["He preserves kindness for thousands of generations"]. Therefore, even though some Siddurim print the text of the Beracha as "Le'hadlik Ner Shel Hanukah" one must ensure to recite the proper text - "Le'hadlik Ner Hanukah" [Rabbi Eli Mansour]

This prayer is said on the first night only:

Blessed are You, Lord our God, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

The candles should be in an even row, no curves, no height variations. They should be well-spaced so their flames do not appear merged (and if candles, that they do not melt each other). No use should be made of the lights shed by the Chanukah candles, such as reading by their light. For the Friday eve of Chanukah, the lights must be kindled before sunset and before the Shabbat candles are lit. Additional oil (or larger candles) should be provided to ensure that they can burn until half an hour after nightfall.

In the Talmud, the relationship between the menorah and the mezuzah is established: "The Chanukah menorah should be outside of the door on the left side and the mezuzah should be on the right side in order that we should be surrounded by G-d's commandments."

If for some reason there is no mezuzah on the doorpost, the menorah should be placed on the right side. If lighting next to a window, the menorah should be placed on the right side of the window, however there is no point lighting at a window if your windows are so high up that no-one will see the candles.

Although today we place the Chanukah menorah indoors, in the time of the Talmud and today, in Israel, the menorah is placed outside the door.

The menorah is compared to the mezuzah. Both are on the outside. Both are near the door. Yet something deeper is alluded to when the Talmud compares the menorah to the mezuzah.

There are several differences between the two items: the mezuzah is on the outside, but it functions for the inside of the house to protect the inhabitants. The menorah is on the outside with its message for the outside world to proclaim to all the miracle of Chanukah.

In the language of the mystics of the Kabbala, the left and right have deep significance. The left is attributed to gevurah, the concept of strength. The right is associated with chesed, the act of giving. The mezuzah is on the right; it is G-d's protection of our houses so that no evil may enter. That is the chesed, the kindness - that He stands on the outside and guards our house.

The Chanukah menorah is on the left symbolizing Hashem's strength (gevurah) and control of the world and the great miracles He performed for us.

These days we do not put the menorah outside generally for practical reasons or perhaps we are afraid of the people in the street. So we light the candles inside and illuminate the house. G-d's strength and ability to do miracles and wonders are still around. However, we need the menorah inside to tell us that message. It no longer stands outside of our houses relating to the person who is in the dark, that the message of Chanukah is for him. The menorah is now inside the house, and its message is now for us.

The light of the menorah reassures us not to fear the darkness. It is a reminder that the darkest hours come before the dawn, and at a time when we had no friends, G-d helped us overcome our numerous enemies.