From Mincha Gedola to the Crack of Dawn

In my blog post about the sunken Costa Concordia, I speculated that.... if we count 266 days - [38 weeks] - which equals the nine months of a human pregnancy [chevlei Moshiach] - we end up on October 7/ 21 Tishrei - Hoshanna Rabba 5773

If you read that blog post, you will remember that the same number 266 was echo-ed by the amount the DOW fell when the Stock Market crashed on August 2nd 2011 [Mincha Gedola].

Seems that The Vilna Gaon predicted this a few hundred years ago:

...The Vilna Gaon on the Mechilta [Shmos 14:20] and the Midrash Talpiyos [Gog] say, that the Gog U'Magog war shall begin three hours before "Hanetz Hachama" [crack of dawn] on Hoshana Rabba, and shall last three hours only. This is why we say " הוֹשַׁעְנָא שָׁלֹש שָׁעוֹת " If we connect this to what the Zohar quoted above said that the war will be in the 73rd year of the century, it comes out that the war shall take place on Hoshana Rabba of 5773.

The date 773 equals "crack of dawn on Hoshana Rabba":

.תשע"ג בְּגִימַטְרִיָּא הָנֵץ הֹשַׁעְנָא רַבָּא

Read more at: Rav Fish Sod HaChashmal Gog U'Magog

Why do you need to control me?

"Let My People Go!"

But Can They Let Themselves Go?

By: Rabbi YY Jacobson

Three Boys

Three boys are in the schoolyard bragging how great their fathers are.

The first one says: "Well, my father runs the fastest. He can fire an arrow, and start to run, I tell you, he gets there before the arrow".

The second one says: "Ha! You think that's fast! My father is a hunter. He can shoot his gun and be there before the bullet".

The third one listens to the other two and shakes his head. He then says: "You two know nothing about fast. My father is a civil servant. He stops working at 4:30 and he is home by 3:45"!

The First Commandment

The Biblical account of the Jewish Exodus from Egypt has been one of the most inspiring stories for the oppressed, enslaved and downtrodden throughout history. From the American Revolution, to the slaves of the American South, to Martin Luther King’s Let Freedom Ring, the narrative of the Exodus provided countless peoples with the courage to hope for a better future, and to act on the dream.

Moses’ first visit to Pharaoh demanding liberty for his people only brought more misery to the Hebrew slaves; the Egyptian monarch increased their torture. The Hebrews now would not listen any longer to the promise of redemption. Now let us pay heed to this strange verse in the weekly portion, Vaeira:  ''So G-d spoke to Moses and to Aaron, and He commanded them to the children of Israel, and to Pharaoh the king of Egypt, to let the children of Israel out of the land of Egypt.'' [1]

G-d is charging Moses with two directives: Command the people of Israel and then command Pharaoh the king. However, the verse is ambiguous: What did G-d command Moses to instruct the people? The message for Pharaoh is clear: Let the children of Israel out of Egypt. But what is it that Moses is supposed to command the people themselves?

The Jerusalem Talmud [2] says something profoundly enigmatic: G-d instructed Moses to command to the Jewish people the laws of freeing slaves.

The Talmud is referring to a law recorded later in Exodus: [3] If a Jew sells himself as a slave, the owner must let him go after six years. He is forbidden to hold on to the slave for longer. This was the law Moses was to share with the Israelites while they were in Egyptian bondage.

The Basis for the Commentary

The Talmud bases this novel and seemingly unfounded interpretation on a fascinating narrative in the book of Jeremiah: [4]

''Then the word of the Lord came to Jeremiah from the Lord, saying: So says the Lord G-d of Israel; I made a covenant with your fathers on the day that I brought them forth out of the land of Egypt, out of the house of slaves, saying: "At the end of seven years you shall let go every man his brother Jew who has been sold to you, and when he has served you for six years you shall let him go free from you."

The question is, where do we find a covenant made by G-d with the Jewish people when they left Egypt to free their slaves? In a brilliant speculation, the Talmud suggests that this is the meaning of the above enigmatic verse, “G-d spoke to Moses and to Aaron, and He commanded them to the children of Israel, and to Pharaoh the king of Egypt, to let the children of Israel out of the land of Egypt.” The commandment to the children of Israel was to set free their slaves.

Yet this seems like a cruel joke. The Children of Israel at this point were crushed and tormented slaves themselves, subjugated by a genocidal despot and a tyrannical regime, enduring horrific torture. Yet at this point in time G-d wants Moses to command them about the laws relevant to the aristocrat, the feudal lord, the slave-owner?! [5]

What is more, as the Torah puts it: “G-d commanded them to the children of Israel, and to Pharaoh the king of Egypt to let the children of Israel out of the land of Egypt.” It seems like the two instructions—the one to the Israelites and the one to the Egyptian king—are linked. And furthermore: the commandment to the Israelites preceded the commandment to Pharaoh. But what does the commandment to the Jewish people that they free their slaves one day in the future have to do with the mission to Pharaoh to set the Hebrews free from bondage?

Who Is Free?

The answer to this question is profoundly simple and moving, and is vital to the understanding of liberty in the biblical imagination.

Before Pharaoh can liberate the Jewish slaves, they must be ready to become free. You can take a man out of slavery, but it may prove more challenging to take slavery out of a man. Externally, you may be free; internally you may still be enslaved.

What is the first and foremost symptom of bring free? That you learn to confer freedom on others.

The dictator, the control freak, or the abusive spouse or parent, does not know how give others freedom. He (or she) feels compelled to force others into the mold that he has created for them. Uncomfortable in his own skin, he is afraid that someone will overshadow him, expose his weaknesses, usurp his position or make him feel extra in this world. Outwardly he attempts to appear powerful, but inwardly his power is a symptom of inner misery and confinement.

Only when one learns to embrace others, not for whom he would like them to be, but for who they are, then can he begin to embrace himself, not for whom he wishes he was, but for who he is. When we free those around us, we are freeing ourselves. By accepting them, we learn to accept ourselves.

Who is powerful? He who empowers. Who is free? He who can free others. Who is a leader? He who creates other leaders.

“Nearly all men can stand adversity, but if you want to test a man's character, give him power,” Abraham Lincoln said. Ask yourself, do you know how to celebrate the soaring success of your loved ones and constituents? Do you encourage them to spread their wings and maximize their potentials? Can you allow others to shine?

Pharaoh may set you free physically. But former slaves can become present tyrants. People who were abused often become abusers themselves. It is what they know about life; it is the paradigm they were raised with. They grew up in abuse and slavery, so they continue the cycle with others. The first Mitzvah the Jews had to hear from Moses before even he can tell Pharaoh to let them go free was: One day you will be free. Remember that freedom is a gift; use it to free others.

To leave a comment at Rabbi Jacobson's site, or to read the footnotes, please click here

Miriam the Laundress - Yarzheit 24 Teves

Art: The Laundress by Greuze

Miriam, a worthy and modest woman, visited the house of Reb Shloimele, the Rebbe of Zevihl zt"l every week. After exchanging a few words of greeting, she would set to work doing the household laundry. Swiftly and reliably, she would soak, soap, scrub and rinse the clothes. She felt it was an honor to care for the garments of the Rebbe and the members of his household.

She was very pious and would fast frequently; all her adult life she fasted every Monday and Thursday, and every day of the month of Elul too. Prayers were constantly on her lips and her heart was always filled with a strong desire to fulfill Hashem's will.

There was always a tinge of sadness in her eyes though, even on joyous occasions, for she was childless. She never complained, neither did she speak very much about her situation. As the years passed, however, she decided to make use of her presence in the Rebbe's house and ask him to pray for her and bless her with offspring.

One day, when her work was finished, she stood in the doorway of the Rebbe's room and asked him to give her his blessing that she have a child. The Rebbe was immersed in his holy thoughts. After a few minutes he shook his head in the negative and told her, "I can't help you." She was stunned by this reply, but after a few moments the Rebbe added, "I give you my blessing that in your merit, others should merit having children . . ."

Miriam carried the Rebbe's promise with her for many years, until she passed away in 5724 [1964]. Her petiroh went all but unnoticed. She had no son to say Kaddish after her. On the stone over her grave the following words were inscribed, "Here lies the woman Miriam bas Mamah a'h. She passed away on the twenty-fourth of Teves 5724." Nobody knew about the Rebbe's promise to her.

Twenty-nine years later, in 5753 [1993], the time arrived for the promise to be kept. One of her neighbors described a dream in which Miriam had appeared to her and said: "I was the laundress in the house of the Admor, Reb Shloimele of Zevihl. I was childless and I asked him for a blessing and for salvation. The Rebbe said, `I can't help you but I give you my blessing that in your merit, others should merit having children . . .' The time has arrived for holy souls to descend to Olam Hazeh. I request that people go to my grave and pray for the elevation of my neshama. I promise barren women that they will have children. Here are the exact details of how to find the grave . . ."

The woman who had the dream told one of her friends about it and it was mentioned at a shiur for ladies in Yerushalayim. People followed the directions to the grave and found it easily, though it was just one among thousands of others on Har HaMenuchot.

On Sunday, the twenty-fourth of Teves 5753, the pathways of Har Hamenuchot were crowded with people. One after another, buses arrived and disgorged more and more visitors, all headed for the grave of Miriam bas Mamah a'h.

An avreich stood at the graveside emotionally reciting Kaddish in a tear-choked voice for the elevation of the soul of the childless laundress. "Yisgadeil veyiskadeish Shemei rabbo . . ." and the crowd responded "Amein!"

People were weeping as they called in unison: "Yehei . . .Shemei . . .rabbo . . .mevorach . . .le'olam . . .ule'olmei . . olmayo!"

There were many emotional dambursts that day; many long-pent- up tears were shed by the side of the grave that had suddenly become a source of hope for childless women.

The prayers and supplications for the soul of the deceased woman ascended Heavenward. There are thirty-two known cases of women who prayed at the graveside and had children that first year. The grave has since been renovated and enlarged. The candle flames that flicker and dance there bear witness to the power of a single righteous woman who served Hashem with all her might, in anonymity and through her love of Hashem and His people, merited becoming the bearer of their prayers to their Father in Heaven.

Some Interesting Links

1.   Rabbi Shmuley Boteach's new book Kosher Jesus has received a great deal of negative attention, notably from Chabad who are trying to dissociate themselves from it and him.... here's a few examples:

The Book "Enhances The Missionary Message"

Letter from Rabbi Chaim Rapoport #1

Letter from Rabbi Chaim Rapoport #2 : "and this is one of the biggest issues with the author of this book ....On one hand they want to break every boundary which is accepted in Judaism, and on the other hand they are interested in being the main speakers and ideologists of the same movement they break."

and here you can find Shmuley's Response

2.  Soul Mazal talks about the Venus Transit: is this the Star mentioned in the Zohar which will hang for 60 days? Real War with Gog and Magog: Computers and Money

3.  Bat Aliyah has a beautiful post about everyday life in Israel: Tandoori Salmon Photo Blog

4.  Geula Update from Rav Fish [there's a few of these, search Yaak's blog to find the rest of them, they're fascinating]

24 Teves - Yarzheit - The Alter Rebbe

The founder of Chabad Chassidism, Rabbi Schneur Zalman of Liadi - "the Alter Rebbe" [1745-1812], passed away on the eve of the 24th of Tevet, at approximately 10:30 pm, shortly after reciting the Havdalah prayer marking the end of the Shabbat. The Rebbe was in the village of Peyena, fleeing Napoleon's armies, which had swept through the Rebbe's hometown of Liadi three months earlier in their advance towards Moscow. He was in his 68th year at the time of his passing, and was succeeded by his son, Rabbi DovBer of Lubavitch.

The Alter Rebbe would often repeat in the name of the Baal Shem Tov that wealth can be Gan Eden (paradise) or it can be Gehenom (purgatory). The Alter Rebbe explained this saying as follows. If one uses his wealth for charitable purposes, then it is paradise. If one uses it for self-indulgence or holds it treasured away in order not to give charity, then it is purgatory.

The Mitteler Rebbe, when he was just 7 years old, asked his father "Why are wealthy people so haughty? Even those who are not born into wealth, yet when they become wealthy they change nature and become conceited."

The Alter Rebbe responded "God set up a system in which wealth inherently causes conceit. The chamber of wealth, in heaven, is found between Gan Eden and Gehenom. There are two doors to this chamber. One opens to Gan Eden and the other opens to Gehenom. Ze le'umas ze asa Elokim - God made one opposite the other.

Source: Chaim Dalfin: The Seven Chabad Lubavitch Rebbes

Rumors of Moshiach: Av 5772

Received via email*

Yosef Chaim Zakai Shlit"a from the Yeshiva for Mekubalim "Nachlas Yitzchak", said he heard three times from Rabbi Yitzchak Kaduri Zatza"l, that Moshiach will come in Av of 5772. 

I heard from someone who heard from Rabbi Yehudah Moalem Zatza"l, who also quoted Rav Kaduri Zatza"l referring to the same time. 

The words Av 5772 are the same letters as Tisha B'av, when Moshiach was born: .

אָב התשע"ב אוֹתִיּוֹת תִּשְׁעָה בְּאָב

And ט' בְּאָב equals David: . ט' בְּאָב בְּגִימַטְרִיָּא דָּוִד

Rabbi Meir Reich Shlit"a said that Tisha B'av of 5772 comes out on Shabbos. This connects to the Gemara Yerushalmi that says [Megilla 5B] "Rav Abba Bar Zavda said Rebbe wanted to cancel Tisha B'av [they shouldn't fast at all, that year] when it came out on Shabbos. He explained that since it is postponed, it shall be canceled completely.

*Note: This was originally published at Yeranen Yaakov

More Strange Sounds - Everywhere !

[HT: Moriah]
Definitely sounds like a shofar, no question about it now.
If anyone has a different logical rational explanation, please let us all know about it.

Czech Republic


Edmonton, Alberta


Manitoba Canada


Nottingham, UK


and

Chicago

Upside Down World

Art by Xetoby

Written by Rabbi Yisroel Ciner

The Talmud [Bava Basra 10:] tells of what we now call a near death encounter. Rav Yosef the son of Rav Yehoshua was ‘dead’ for a short period of time and then was resuscitated. To his father's question of what did he see, he responded: “I saw an olam hafuch [an upside down world]. The elyonim [‘high’ people] were low and the tachtonim [‘low’ people] were high.” '

“You saw an olam barur [a clear world]!”, was his father’s response.

Rashi there explains what he saw in the following manner. The people who were ‘high’ in this world due to their wealth were in a lowly position in the next world. The poor who were treated lowly in this world were the important ones in the next. His father responded that there he saw with clarity each person’s true state.

Rav Moshe Feinstein zt”l asked how could Rav Yosef have called what he saw in the next world ‘upside down’? Isn’t it obvious that here in this world, with our physical eyes, we are very easily misled by the revealed actions of a person. We see the outer shell. We don’t see with clarity. Why did he call it an upside down world?

He explains the Talmud differently. The true elyonim [‘high’ people] of this world were considered to be the elyonim of the next and the tachtonim [‘lowly’ people] of this world were considered to be the tachtonim of the next. Yet, these elyonim were lower than the tachtonim! It truly was an olam hafuch [upside down world]! He couldn’t understand why Hashem had arranged the world of truth in such a fashion.

His father explained that what he had seen was an olam barur [a clear world]. Hashem only demands from a person that which is within that individual person’s ability. Those with lesser abilities and more modest potential are not expected to ‘accomplish’ as much as others. If they maximize their potentials to fulfill the purpose for which they were sent to this world, even if they’ll actually ‘accomplish’ less - performing less ma’asim tovim [good acts], studying less Torah - they will truly be the elyonim in the world of clarity. Those ‘high’ people who might have ‘accomplished’ more but where blessed with tremendous abilities which weren’t used to their fullest, those elyonim will be the tachtonim in the next world.

Source: Neveh.org

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

US, Israel in open rift over Iran: Big joint military drill cancelled

US-Israeli discord over action against Iran went into overdrive Sunday, Jan. 15 when the White House called off Austere Challenge 12, the biggest joint war game the US and Israel have ever staged, ready to go in spring, in reprisal for a comment by Israeli Deputy Prime Minister Moshe Yaalon in an early morning radio interview. He said the United States was hesitant over sanctions against Iran's central bank and oil for fear of a spike in oil prices.

The row between Washington and Jerusalem is now in the open, undoubtedly causing celebration in Tehran.

Nothing was said about the 9,000 US troops who landed in Israeli earlier this month for a lengthy stay. Neither was the forthcoming visit by Gen. Martin Dempsey, Chairman of the Joint US Chiefs of Staff, Thursday mentioned.

Source: Debka

Reaching the Palace

Art: Maronski

Our Rabbis have said "This world is like an antechamber and the World to Come is like the palace; prepare yourself in the antechamber so that you may enter the palace" [Avot 4:17]

No one does anything except for a purpose. If the goal is important enough, no effort and no trouble are too much to attain it. We find, for example, that Yaakov Avinu worked seven years for Rachel, and they seemed to him as a few days because of his love for her.

Now, the purpose of the whole of creation, and thus of the whole world, is the World to Come. For such a purpose as this, one should be willing to face all the difficulties and obstacles of this world with a good heart, after all, there is no other way to reach one's King.

The story is told of a savage who knew nothing of the value of gold, silver or precious stones. As a reward for saving the king's life, he is taken into the royal treasury, provided with a number of sacks, and told to fill them from whatever he sees on the shelves and take them to his home.

The savage misunderstands the situation and is under the impression he is being punished by forced labor for some unknown wrongdoing. He starts working, but soon notices that no one is watching. He promptly goes to sleep and even when he wakes up, he works as slowly as possible. At the end of the day the sacks are almost empty.

When he is sent away with the sacks over his shoulder he is pleased with himself. If I had obeyed their orders, he thinks, I would have had to work hard all day and then had a lot of heavy sacks to carry. But when he meets some of his more knowledgeable companions and tells them his story, he soon learns what a fool he has been. He realizes - too late - that he should have worked with a will during that one precious day when the treasure was his for the taking.

This is exactly how we shall look when we get to the World to Come, the world of truth, where the yetzer hara, the evil inclination, and its deceptions have no more place. Here in this world, the world of falsehood, where the yetzer hara rules, all our value judgments are distorted.

The happy man is the one who recognizes true values while he is still in the preparatory antechamber - this world. He will find his ultimate happiness in the Palace. But he rejoices too even in the hard and unremitting toil of this world. He knows the true value and final results of his labours.

Source: Michtav M'Eliyahu by Rabbi Eliyahu Dessler zt"l, adapted by B. D. Kvutzat

Think

More of those strange earth noises

This time in Conklin, Alberta Jan. 12 2012

Unity is Strength

"Behold! the people, the Children of Israel, are more numerous and stronger than we" [Shemos 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

The Humility of Moshe and Moshiach

Moshe initially declined his mission saying ''Who am I, that I should go to Pharoah, and that I should bring forth the people of Israel out of Egypt?'' [Shemos 3:11]

The answer to this question was hinted to by the verse ''A poor man is riding on a donkey'' [Zechariah 9:9].  The poor man is a metaphor for the profound humility of Moshiach.  Likewise, the fact that he is riding on a mere donkey also points to his humility.

So, we have here an answer to Moshe's question:

Just like Moshiach was chosen by G-d due to his great humility, so too it was with Moshe.  Thus, the fact that Moshe humbly declined the mission proved he was the right person for the task.

Source: Likutei Sichos Lubavitcher Rebbe

Rabbi Winston on the Erev Rav [video]

The Erev Rav, or the Mixed Multitude, seems to be a side show in the exodus story. However, as Rabbi Pinchas Winston explains, they are more of a main event with ramifications even until today.

''Chareidi Extremists are Animals''

Jerusalem - A well known Rosh Yeshiva who is also a popular figure in the Sephardi kiruv world had nothing but contempt and scorn for Charedi Israeli extremists.

Rabbi Rafael Zar, Rosh Yeshiva of Yeshiva Ohr Dor – Ohr Yehuda, a noted baal mussar and considered by some as a spiritual leader, had strong words for those who resort to extreme measures, in the name of tznius.

“They are the worst kind of evildoers, far worse than the most secular individual,” said Rabbi Zar. “If I could I would break their arms and legs. This is not just my opinion, it is the opinion of Chazal. They would catch them, give them lashes and break their bones for their appalling behavior.

Spitting on women? I am appalled by this and any true Ben Torah feels the same way about this garbage. The people who do this are nothing more than garbage and they bring a foul stench to the scent of Torah in this world. It is repulsive. To spit on a Jewish Girl? Who do you think you are?

Anyone whose middos are so corrupt, is not a Jew in my eyes. He is an animal.”

“Someone who commits a Chilul Hashem like this does not deserve to have a beard. It is an embarrassment. According to the Holy Tazdik Baba Sali Zt’l there are Jews that when they will go to gehenim, the fire will start from their beard, because they don’t deserve to have a beard.”

Source, video and full article at: VIN News

The Mystery of Pain: Why Was Moses Afraid to Gaze at G-d?

World-renowned teacher Rabbi YY Jacobson presents a fascinating class on why Moshe Rabeinu refused Hashem's offer to understand the mystery of pain.

This week's class explores that unbelievable teaching of our Sages that at the burning bush Moshe forfeited a once-in-a-lifetime opportunity. Hashem offered to reveal to Moshe the greatest revelation of all: The mystery of human suffering.

The greatest minds, and the greatest believers, have grappled with this throughout history to no avail, yet Moses unequivocally refused the once-in-a-universe chance.

Why?

The answer sheds light on the true meaning of leadership, and on the depth of Moses' relationship with the Jewish people.

To listen to the shiur, click here: TheYeshiva.net

Against Our Will

Art: Kimberley Applegate

Pirkei Avos: Vilna Gaon - Because You Will Die Against Your Will

The Mishna in Pirkei Avos [4:22] says that a person is created against his will, he is born against his will, he lives against his will, and he will die against his will. The Vilna Gaon asks, if a person's entire existence is against his will, how can he be held accountable. It is like hiring a person to do your bookkeeping who says he doesn't know anything about bookkeeping. At the end of the year when the books are a mess, can he blame the bookkeeper? Similarly if we never accepted the challenge of life this world willfully, can we be held accountable?

The Vilna Gaon's answer is explained with a Mashal from the Dubno Magid. There was a ranting women who was not able to find someone willing to marry. She was also blind. They finally found her the perfect shidduch, a deaf man who never got married because he was deformed beyond belief. They got married and lived in perfect harmony. He couldn't hear her curses and rantings and she couldn't see how ugly he was.

One day a famous doctor came to town who had a special potion to restore vision and hearing. The couple excitedly went to the doctor who charged them a fortune of money and gave each one special drops. Miraculously they were both cured, but what tzorus it caused! He couldn't believe the cursing coming from his sweet wife and she couldn't stand the site of her deformed husband.

They took the Doctor to Din Torah demanding their money back and then some, for the trouble he caused and the marriage he ruined. The Rov asked the Doctor if he'd like to defend himself. He said there was no need to. He has special drops that can return them to their original state, and he will give it to them for free. At this point they started to scream, no! no! If so said the Doctor, they were satisfied with his treatment and he deserved his pay.

It's true that we we were put on earth against our will. However when it is time to leave the world none of us are happy to go and we fight death with all our might. If so we are happy here and must pay the price of the damage we caused while we are here. The Mishna tells us that we were born against our will but we also are dragged to our grave against our will and that is what does us in.

Source: Revach L'Neshama

Shemot: Names

[Source: Likutei Sichos of the Lubavitcher Rebbe]

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.

[Lubavitcher Rebbe]