The Sacrifice of Yonatan - Toulouse Terror Attack - Torah Codes

Rabbi Jonathan Sandler HY"D, 30, and his two young sons, Gavriel, 3, and Aryeh, 6, were gunned down at the Ozar Hatorah School in the northeast of the city of Toulouse shortly after 8am local time. The fourth victim was Miriam Monsonego, 8, daughter of the school's head teacher.

The Poor Man's Offering

Art: Roxana Muchnik

And if a [poor] person brings a meal offering to the Lord, his offering shall be of fine flour. He shall pour oil over it and place frankincense upon it. Vayikra 2:1

Unlike a wealthy person, who is able to give voluntary offerings in the Temple from expensive animals and birds, the poor man is only able to offer flour. Nevertheless, the Torah attributes more significance to the poor man's offering, as Rashi writes "I consider it as if he has sacrificed his very soul!"

This is because the wealthy man's offering is inevitably connected with a certain amount of self-satisfaction, at the thought of bringing one of the most expensive and impressive sacrifices. The poor man, however, could not possibly be proud of his meagre offering, so his is the most genuine offering of all, dedicated to G-d amidst feelings of humility. Thus, to him, G-d says ''It is as if he has sacrificed his very soul!"

Source: Likutei Sichos Lubavitcher Rebbe

The Global March to Jerusalem: Updated: with Torah Codes

What is the Global March to Jerusalem (GMJ)?

GMJ, scheduled for March 30, 2012, is an anti-Israel publicity stunt that aims to have a million people marching on Israel’s borders from all the surrounding countries – Lebanon, Syria, Jordan and Egypt – with the aim of reaching Jerusalem. Concurrently, demonstrations are planned in the Palestinian-administrated territories and against Israel’s diplomatic missions in major cities throughout the world.

Who is organizing GMJ?

The organizers of GMJ are made up of members of Hamas, the Muslim Brotherhood, far-left extremist groups and are backed by the Iranian government.

What are the objectives of GMJ?

Official statements of the organizers of GMJ attempt to portray the movement as a peaceful protest aimed at highlighting the so-called “Judaization of Jerusalem”.

More at: Algemeiner

Mini Tornado Hits Townsville

PHOTO: Debris is strewn across Lillypilly Street in Townsville this morning. (Twitter) 

Houses collapsed and roofs were torn off buildings as a "mini-tornado" hit Townsville and heavy rain and strong winds caused chaos across north Queensland this morning.

The worst damage in Townsville is concentrated in an area of about one-kilometre radius, taking in parts of the suburbs of Vincent, Pimlico and Gulliver.

Story: ABC.net

Shimon Peres: A Message for Iran

HT: Miguel

President Shimon Peres extended Iran warm greetings for the Persian new year – and a fateful choice.



Read more at: Israel National News

A Dream Message

The following was related to Rabbi Uri Silver [a rebbi at Rabbi Senter’s yeshiva] by Rebbitzin Wolbe on February 29th 2012.  [This story has been verified via Nava at Dreaming of Moshiach, who called Rebbetzin Wolbe to confirm details]

Three months earlier Rabbi Shlomo Wolbe [author of the Alei Shor and the leading Mashgiach of the last generation] appeared in a dream to his granddaughter. He was very excited and animated - which she mentioned was uncharacteristic for Rav Wolbe who always spoke in a very controlled and measured manner. He was speaking very quickly and was looking upwards [also uncharacteristic] and he said that "Mashiach is ready to come, if people would be “concerned for their friends like they are concerned for themselves” then Mashiach will come immediately."

Rebbetizin Wolbe mentioned that it is a mitzva to publicize this dream!

Terror in France: Torah Codes

from Rabbi Glazerson

In relation to the terror attack at a Toulouse school: see Toulouse: Rabbi Yonatan Sandler and his Children among the Dead





Also see: Terror in Toulouse for some amazing gematrias

Silence: The Language of Connection

by Rabbi Michoel Gourarie

Art: Luis Beltran

In Pirkei Avot a great rabbi taught:

"All my days I grew up among the sages and did not find anything better for the body than silence."

Jewish sources define the human being as "the speaker". The ability to communicate is central to human function. Speech allows us to express our feelings, develop our emotions, explain concepts, influence other people and strengthen relationships.

Why then would the sage suggest that silence is a value worth pursuing? Isn't silence the absence of speech?

The answer lies in the definition. There are two forms of silence. One is just absence of words and the other is a prerequisite and foundation of effective speech.

The first silence is a negative trait that stems from an inability or unwillingness to communicate effectively. This silence [unlike speech] causes division and separation, creating dysfunction in human relationships.

Some examples:

• Getting upset and giving someone silent treatment. When we are offended or hurt, respectful conversation is the only tool to resolve issues and repair relationships. Remaining silent and refusing to talk is a form of aggression and totally ineffective.
• A parent who is afraid of his/her children and cannot be assertive with appropriate guidance and direction. This is a silence that comes from weakness and leads to dysfunctional behavior.

The second is a good silence that creates the platform for effective and positive speech. It allows the goals of communication to be achieved. True communication can only occur when there is mutual understanding and deep respect for each other's position. For this to take place our words must be preceded and guided by appropriate silence. This means:

Waiting to respond so that we can think before we talk rather than speak impulsively.

To actively listen to someone else without interrupting them so that we can really understand their perspective and that they can feel heard.

Creating boundaries around our words so that we carefully choose words that will bring us closer together and remain silent when they create more distance.

It is this form of silence that the sage is referring too. Before we can be true to our identity as "speakers and communicators" we must learn the art of good silence.

Being quiet when we should talk creates dysfunction and disunity among us. But silence, when timed correctly, is the language of connection.

Iran's Banks Cut Off

This news is a couple of days old... but here's a video news report.

Iranian banks cut off from SWIFT system
Financial group vital for oil exports cuts business with banks blacklisted by EU to enforce sanctions.
Source: Aljazeera

Obama Preparing for .... ?

Whitehouse releases new Executive Order: National Defense Resources Preparedness - giving them the power to basically do anything they like, and take control of everything and everyone in case of war.

You can read it here: The Whitehouse

"And the king of the north shall again set forth a multitude, greater than the former; and he shall come on at the end of the times, even of years, with a great army and with much substance. And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble. And the king of the north shall come, and cast up a mound, and take a well-fortified city; and the arms of the south shall not withstand; and as for his chosen people, there shall be no strength in them to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him; and he shall stand in the beauteous land, and in his hand shall be extermination."

......I heard from Rav Yehuda Sheinfeld Shlit"a and Rav David Hameyahel Shlit"a who explained these verses as referring to a war between Edom and Paras, which is the expected war between the U.S.A. and Iran. The King of the South is Iran, who is in the South, whereas the King of the North is the U.S.A. and Europe who are in the North. [Source: Geula Update: Rav Fish]

Cyclone Lua hits Western Australia

• Cyclone Lua crosses WA coast as Category four
• Devastating wind gusts of up to 250km/hr
• "Every light fitting, the water had seeped in"

Read more: News.com

Rabbi Elimelech's Dance

The Bobover Rebbe and his brother, the Pakshavitzer Rebbe, in the midst of Rebbe Elimelech's dance.

Thousands upon thousands of pages have already been filled with writings about the saintly tzaddik, Rebbe Elimelech of Lizhensk, zt"l whose yahrtzeit was on 21 Adar, yet mere pen and paper cannot do proper justice to the sublime holiness that characterized this human angel. In the following lines we do not attempt to add to the descriptions of this saintly personality, but rather to turn the spotlight on a phenomenon that is mystically accredited to the Rebbe Elimelech.

Throughout the ages, various original dances have been woven into the rich tapestry of Jewish tradition. There is the Techiyas Hameisim dance, the Sheidim (Devil) dance, the Brogez (Angry) dance, and others. One popular dance that has been widely incorporated in Chassidic circles and has become a classic at many weddings is known as "Rebbe Elimelech's dance".

Aside from the lofty significance attributed to the dance itself, the tune that it goes with also has deep-seated roots in tradition. The marching tune, which starts off slow and increases in tempo as the song progresses, is sung by some to the words of "Eliyahu Hanavi" on Motzoei Shabbos. In the dance, which is also called the Under-Over dance, partners weave through "bridges" formed by clasped hands, alternately going under a "bridge" and then allowing a different pair of partners to go under their "bridge." As the tempo of the song quickens, so does the dance, which adds a unique touch of merriment to the simchah.

I spent many hours searching for the reason this dance is called Rebbe Elimelech's dance, trying to discover what connection the dance has with the holy Rebbe. I have not been able to draw a definite conclusion. I have even spoken to one prominent individual, a descendant of Rebbe Elimelech, who told me that he had attempted to solve this riddle many years ago, but was unsuccessful. Perhaps as a result of sharing the riddle with our readers, we will ultimately be enlightened.

Some say that Rebbe Elimelech used to dance this dance with his brother, Rebbe Zushe, but there is no reliable source for this.

When I spoke to Harav Dovid Meisels, shlita, of Seagate, he told me that a recent publication quoted the Bobover Rebbe, Harav Shlomo, zy"a, as saying, "Not in Ropshitz, nor in Sanz or in Bobov, did they dance Rebbe Elimelech's dance. But I saw my father, the Kedushas Tzion, dancing this sort of dance."

The Bobover Rav said in the name of Reb Itzikel, the son of Reb Mottel Neiman, Hy"d, from the city of Bobov, that the meaning of the dance lies in the fact that the dancers must bend in order to go under the "bridge." This is done at weddings in order to teach the chassan and kallah that they must bend and compromise with each other. On a similar note, the Veitzener Rav used to say that before saying Oseh Shalom, we take three steps back to teach us that if we want peace, sometimes we need to concede and take three steps back.

The Kedushas Tzion once explained that the dance alludes to the ups and downs that we encounter in our lives. Every person experiences good times and bad times, and the dance is meant to teach us to pick ourselves up immediately after a low point and not, chas v'shalom, to get mired in depression.

At the weddings of his children and grandchildren, the Bobover Rebbe, Harav Shlomo, used to dance this dance with his close acquaintances, including his brother, the Pakshavitzer Rebbe, and his brother-in-law, the Veitzener Rav, zt"l.

Harav Dovid Meisels, a grandson of the Veitzener Rav, related, "My grandfather, the Veitzener Rav, zt"l, was a brother-in-law of the Bobover Rav; both were sons-in-law of the Limonver Rav, zt"l, before the war. Both of them lost their first wives during the war, and when they came to America, the two made a pact that when, with Hashem's help, they rebuilt their families, they would maintain close ties. Indeed, the two always accompanied each other's children under the chuppah, and at each wedding they danced Rebbe Elimelech's dance with extraordinary jubilance, as if to show the world that they were taking revenge on Hitler, yemach shemo."

Original article: Hamodia

The Hopi Blue and Red Kachinas

This video shows us the Hopi peoples' concept of Moshiach's time.

The Silent Scream

from the writings of Rebbe Nachman of Breslov

You can shout and scream with a "still, small voice" without anybody hearing you. Everybody can do this. Imagine the sound of such a scream in your mind. Imagine the shout exactly as it would sound. Concentrate on hearing the scream in your mind until you are literally screaming with this soundless "still, small voice" - and nobody else will hear anything.

This is actually a scream and not mere imagination. Just as there are channels that bring the sound from your lungs to your lips, so there are nerves that bring the sound to the brain. You can draw the sound through these nerves, literally bringing it into your head. When you do this, you are actually shouting inside your brain.

When you imagine this scream in your mind, the sound actually rings inside your brain. You can stand in a crowd of people screaming this way and no- one hears you.

It could be that when you do this, a faint sound may escape your mouth. This is because the sound traveling through the nerves to the brain can also activate the vocal organs, and they may then produce some sound. But it will be very faint.

It is much easier to shout in this way without words. When you wish to express yourself in words, it is harder to hold the voice in the mind without letting a sound escape your lips. Without words, it is much easier.

Rebbe Nachman of Breslov: Sichot Haran #16

Sydney's Sun Halo

The effect, known as the 22-degree halo, occurs when the sun's rays pass through a particular type of ice crystal in the upper atmosphere.

Read more: SMH

Spiritual Bonds

On Death and Mourning

from a letter of the Lubavitcher Rebbe, Erev Rosh Chodesh Kislev, 5738 [1977] 

It is surely unnecessary to remind you that the soul is eternal, and, moreover, its survival after the death of the body is not something that has to be believed, but is plain common sense. For, obviously, physical illness that affects the body cannot affect the soul which is spiritual; it can only affect and terminate the union of body and soul, but not the soul itself.

The above would be superfluous to mention to you, except that it has a direct consequence and bearing on what should be your attitude and conduct. For, inasmuch as the soul is eternal and, indeed, is now in a state where it is not limited by the body's limitations, it is fully aware of what is happening in the family. When it sees that it is the cause of grief over and beyond the bounds of mourning set by the Torah, Toras Chaim [the Torah of Life] - it is obviously distressed by it, and this is no way of contributing to the soul's peace and blissfulness.

I have also had occasion to mention that even during the soul's sojourn in this life when clothed in a physical body, the real bond between people and members of a family is not a physical one but a spiritual one, for what makes the real person is not his flesh and bones, but his character and spiritual qualities. Hence, this bond remains, and all those who loved the person dearly should try all the more to bring gratification to his eternal soul and continuous spiritual elevation [aliyas haneshomoh] through greater adherence to the Torah, Toras Emes [the Torah of Truth], in general, and particularly in the realm directly related to the soul's passing - to observe what is prescribed for the period of Shiva [the seven days of mourning], but not extend it, and similarly in regard to the period of Shloshim [30 days of lessened mourning], but not beyond, and then, and always, serve G-d through the fulfillment of His Mitzvos [commandments] as such service should be - with joy and gladness of heart.

21 Adar: The Rebbe of Rebbes: Elimelech of Lizensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786  [Thursday 15 March 2012]

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.



Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]

Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;

2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;

3. The Holy Rebbe Mendel Rimanover; and

4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash

related by the Rabbi of Madin, grandson of the Ropshitzer

Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea

related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More information can be found at : JewishGen

Terror in Ashdod

Six rockets from Gaza strike Ashdod [video]  -   [HT Moriah for video]



Fourth Day of Rocket Fire on Southern Israel
Terrorists continued to fire rockets at southern Israel for the fourth day in a row. More than 200 rockets fired since Friday.

Gaza-based terrorists continued to fire rockets at southern Israel’s communities on Monday. The IDF said that more than 200 rockets have been fired at Israel since the current escalation began on Friday, adding that the escalation marks a “dramatic development” in terms of the quantity and rate of the fire.

Continued rocket fire on Israel's south will keep many schools in the area closed on Tuesday, for the third day in a row.

Source and photos

The Miracle that is Israel

A special 19min presentation that highlights the true miracle that is and will eternally be Israel.
Please share this video around to encourage, remind and inspire others that Israel truly is not only a gift to all of us, but a living miracle.

Are Jews Still Expecting The Messiah?

The March/April issue of the Moment Magazine is titled "The Messiah Issue" with many articles discussing Moshiach from every possible angle ● One of the articles is titled "Are Jews Still Expecting The Messiah" and it contains responses from Rabbis of all streams of Judaism, such as Rabbi Abraham J. Twersky, Rabbi Tzvi Freeman and others ● We present you what some of these Rabbis have to say ● 

Ultra-orthodox

Maimonides, codifier of Torah law, lists 13 principles of faith that are incumbent on a Jew. The 12th of these is “I believe with complete faith in the coming of the Messiah, and even though he may delay, nevertheless I anticipate every day that he will come.”

Torah literature contains many references to the Messiah. We are told that the Messiah may come at any time, if Jews deserve it by following the teachings of the Torah. However, there is a fixed point in time at which the Messiah will come even if Jews are not meritorious.

It was predicted that prior to the coming of the Messiah, Jews will experience great anguish and suffering. Prayers are rendered that we be spared this agony, but many see the Holocaust as this pre-Messiah ordeal. At the end of the Talmudic volume of Sotah, there is a frightening description of the degeneration of morals and ethics in the world prior to the coming of the Messiah, with flagrant rejection of all authority, parental or otherwise. Some of the esoteric writings predict that prior to the coming of the Messiah, the people of Ishmael (Muslims) will dominate the earth.

These harbingers have unfortunately occurred, and we anticipate the imminent coming of the Messiah.

Rabbi Abraham J. Twerski

Founder, Gateway Rehabilitation Center

Teaneck, NJ

Chabad:

As much as a Jew may wrestle to rip away from his G-d and his people, the undercurrent of indignation remains endemic to his Jewish psyche, a gnawing conviction that the world is not the way it should be. The Jew aches with expectation and blatantly demands that the world act according to the beauty it inherently contains.

Do we await a human Messiah? The last century left us deeply scarred with a wariness of demagogues, of glorifying any individual beyond the humanness of all others. So we yearn yet more for a truly Jewish Messiah—less about power and more about empathy, education and insight into life. A leader like an orchestral conductor, directing musicians from their fragmented discordance into a magnificent symphony. After all, by now all the instruments are in place—instruments to plunge the fathomless depths of our universe, to know its oneness and the oneness of its Creator, to make hunger both for food and for knowledge obsolete. What’s missing is a singular voice of wisdom, universally respected, a voice for the human soul. A very human, modern-day Moses.

No, we don’t expect a Messiah. We want, need, pray in every prayer: Mashiach now!

Rabbi Tzvi Freeman

Editor, chabad.org

Thornhill, Ontario

Sephardi:

It is impossible to accept the notion that God would create a deeply flawed world, filled to the brim with injustice, corruption and immorality, for all eternity. We must therefore proceed with the conviction that one day, humankind will achieve true enlightenment and will abandon the endless pursuits of power, wealth and selfish pleasure that have dominated its consciousness since the dawn of time and are responsible for the disharmony and conflict that prevail on earth. Like all social and political movements, this transformation will take place under the guidance of a wise teacher, a brave pioneer with the courage to stand up and to fight for principles of eternal value and enduring truth. Like all revolutionaries, this leader will initially be ignored, later reviled and finally resisted until the sheer power of his message can no longer be denied. At that moment, our civilization will attain its greatest spiritual breakthrough; the search for wisdom and justice will supplant hankerings after material wealth and instantaneous gratification; and human beings will live in peace and harmony, united in the service of the Almighty. The architect of this cultural upheaval is the person we call the Messiah. And our faith in his arrival is a necessary corollary of our belief in God: that a perfect and omnipotent Creator would not allow His handiwork to wallow in imperfection forever.

Rabbi Joshua Maroof

Magen David Sephardic Congregation

Rockville, MD

Modern Orthodox:

By continuing to live as Jews, all Jews are stating that the Messiah has not yet arrived. Jewry pledged at Mount Sinai and elsewhere that as long as the world is not totally redeemed, we will go on with our testimony as Jews. As long as there is poverty, hunger, oppression and war, the world is still not perfected. We maintain this against the Christian claim that the Messiah has arrived and against secular messianic redemptive movements (Nazism, communism, socialism) that claim they have brought the true, final perfection. This continuing testimony of “not yet” is why would-be world redeemers have hated and persecuted Jews.

After great catastrophes, many Jews lifted their level of expectation because of the need to rebalance the world toward the victory of the good... It would appear that secular Jews have renounced belief in the Messiah. But I believe that the choice to continue living as a Jew is the statement “I still believe the world will be perfected” and, by implication, “I will work to bring the Messiah.”

Rabbi Yitz Greenberg
Riverdale, NY

Source: Chabad.info