Appreciation

by Rabbi Eli Mansour

“The nation settled in Kadesh; Miriam died there and was buried there. The nation had no water…” [Chukat 20:1-2]

Why did Bnai Yisrael suddenly run out of water when Miriam died?

Rashi explains that as Bnai Yisrael traveled through the desert, a miraculous, mobile well accompanied them to ensure that they would have a constant, adequate water supply. This well was provided in the merit of Miriam, an exceptionally righteous woman and prophetess, and once she died, the well was taken away, leaving the people without water.

The question, however, remains, why didn’t the well remain even after Miriam’s death? Was her great merit insufficient to continue providing the nation with water even after she passed on?

The Keli Yakar [Rav Shelomo Efrayim Luntschitz of Prague, 1550-1619] offers a remarkable explanation. He notes that when the Torah reports the death of Miriam, it simply states that she died and was buried. No mention is made of eulogies or mourning, in contrast to the Torah’s accounts of the deaths of Aharon and Moshe, where it is explicitly mentioned that the nation wept for the loss of their leader. It seems, the Keli Yakar observes, that the people were not moved by Miriam’s death, and did not properly eulogize or mourn for her. They failed to appreciate the fact that their constant water supply was directly and solely due to her. God therefore took away the well so that the people would appreciate what an exceptionally righteous person they lost. As they did not properly appreciate the miracle of the well and Miriam’s greatness which provided it, it had to be taken away.

The Keli Yakar’s insight teaches us the importance of appreciating everything we have while we have it. If we take everything we have for granted, then God is compelled to take it away, Heaven forbid, so we can appreciate just how valuable it is.

Unfortunately, we take so many things for granted in our lives. People do not generally appreciate their vision until, God forbid, they or someone they know suffers vision loss. We do not appreciate our health until, God forbid, we or someone we know takes ill. We do not appreciate our children until we meet a childless couple.

Each morning, we are required to recite a series of Berachot thanking Hashem for things that may appear simple and trivial. First and foremost, we recite “Elokai Neshama” to thank God for restoring our soul, for enabling us to wake up in the morning. We recite the Beracha of “Poke’ah Ivrim” to thank Him for our eyesight, “Malbish Arumim” to thank Him for our clothing, “Zokef Kefufim” to thank Him for allowing us to stand up straight, and “She’asa Li Kol Sorki” to thank Him for our shoes. We receive all these gifts, and so many more, each and every day, and our Sages who composed the liturgy wanted to ensure that we thank God for each one of them.

These blessings, like most of our blessings, are not fully appreciated until they are taken away from us. I once saw somebody I know running out of a burning building in a bathrobe; he was at the gym when a fire erupted, and he had no time to put on his clothes. This is when I appreciated the Beracha of “Malbish Arumim.” When we hear of somebody who wrenched his back during the night, we appreciate the Beracha of “Zokef Kefufim.” The Beracha of “She’asa Li Kol Sorki” came into focus for me after a bizarre experience I had once when I traveled to Mexico City to deliver a lecture in a large synagogue there. The hotel in which I stayed offered a free shoeshine service, whereby guests leave their shoes outside their room at night and then have it returned shined early the next morning. So, I left my shoes outside the room, and when I opened my door the next morning to go to the synagogue for Shaharit and my lecture…they were not there. I went down to the lobby to meet the people who had come to take me to the synagogue, and they saw me there without any shoes. This is when I appreciated the Beracha of “She’asa Li Kol Sorki,” that even the shoes on our feet should never be taken for granted.

Rav Avigdor Miller [1908-2001] would occasionally put his head in a sink full of water for several moments, until he needed to come out of the water for air. He explained that he wanted to feel grateful for the air we breathe at every moment of our lives. In order to truly feel appreciative, he deprived himself of air for several moments, during which time he was able to appreciate how precious the air is.

Part of the reason why it’s so difficult for us to appreciate our blessings in life is because we’re so busy complaining about our “problems.” These “problems” are things like traffic jams, a flat tire, a head cold, a misbehaving child, or a broken piece of furniture. When our emotional energy is expended on worrying about these “problems,” we are not able to feel happy and grateful for our blessings – that we have a spouse, children, a roof over our heads, a source of livelihood, friends, clothing to wear, and so on.

One Rabbi recommended that we each compile a list of ten blessings in our life and keep this piece of paper with us when we pray the daily Amida. When we reach the Modim section, in which we thank God “for Your wonders and favors that are given at all times,” we should look at the list so we can be grateful for the particular blessings in our lives. This will help us experience true gratitude, and appreciate what we have while we have it, so that the Almighty will continue showering us with these blessings and not, Heaven forbid, take them away from us.

Such Thoughts May Lead to Haughtiness

by Rabbi Yisroel Bronstein

''This is the statue of the Torah....'' [Chukat 19:2]

Rashi explains that the subject of the Parah Adumah [red cow] is referred to as ''statute'' [chukah] because this mitzvah ''is a decree [issued] by Me; you have no right to reflect upon it!''  That is, parah adumah is a decree that you may not question.

R' Eliyahu Meisels, the Rav of Lodz, had taken upon himself the task of collecting money for a certain young man in dire straits.

He turned to one of the wealthy, but miserly, men of Lodz to contribute towards the cause.  After much urging on the part of R' Meisels, the wealthy man yielded and gave him a considerable sum for tzedakah.

But then, the wealthy man began boasting about his act of kindness and he spared no effort publicizing what he had done.

The young man who had been the recipient of the tzedakah was humiliated by having his situation made so public.  In his distress, he asked R' Meisels to speak to the wealthy man and request that he cease talking about his act of tzedakah.

The Rav invited the arrogant fellow to his home and rebuked him for the anguish he had caused the young man.  He then added the following thought:  ''In the Torah's passage dealing with the parah adumah, Rashi explains that it is called a ''statute'' because this mitzvah ''is a decree [issued] by Me; you have no right to reflect upon it!''

''The same applies to the mitzvah of tzedakah'' concluded the Rav.  ''Before the person gives tzedakah he must think: It is a decree issued by Me - this is the will of Hashem!  However, once he has given the tzedakah ''you have no right to reflect upon it'' - it is forbidden to give tzedakah and afterwards reflect upon how much he gave and to whom, for such thoughts may lead to haughtiness.''

Talking About the Redemption

 Rabbi Mendel Kessin on the Ari Louis Show

Excerpt: The world has no idea what is about to happen. We are talking about the Redemption, not about some (typical) historical event. We’re talking about the Redemption of mankind but it’s more than that! It’s the Redemption of Creation itself. It’s the end of the "program," which is incredible when you think about that. Therefore, the messianic era is an era that nobody can understand--nobody. It is something of such unbelievable magnificence in terms of its divinity. What is very important is that G-D has to prepare the world for this. You can’t just go from Darkness to Light; you’re blinded. G-D has to prepare. Mankind needs preparation. There has to be spectacular changes in the world.

Click here for video and transcription

Prophecy Unfolding

 

                                 Photo: HaMashgiach HaRav Don Segal   (Photo: Shuki Lehrer) 

HT: Yaak

Source: The Yeshiva World

HaMashgiach HaRav Don Segal referred to current events during a sichah he gave over in his Beis Medrash on Rechov Givat Moshe in Jerusalem.

''The Gemara says in Sanhedrin: ‘Ben-Dovid will not come until the מלכות הזלה of Israel ends, like it says: ‘And he shall cut off the tendrils with pruning hooks.’ Rashi says: What is מלכות הזלה? Until Israel doesn’t even have a weak and poor government… and then the geulah will come.'” 

“We now have here, lo aleinu, such a weak government – it must be abolished before Moshiach. 

You see now what’s happening, the abnormality of it – meshugaim – they brought in the Arabs.”

“They’re saying that there will be 5th elections. I say: They don’t know how to count? Only up to 5? But what’s the direction? תכלה מלכות הזלה.”

“It’s said in the name of the Chazon Ish that one day we’ll wake up and there won’t be a state anymore. I never understood how that could be. How could it be that suddenly there won’t be a state? But now it’s happening in front of our eyes. One election after another, the Arabs are partners, the state is being revoked.” 

“What’s the nafka minah? That we need to be mechazeik to use our time well. At the moment that the shofar of Moshiach is heard, our avodah is finished. Now avodah is still possible, we can be mechazeik in Torah, in yiras Shamayim, in midos tovos.” “!שנזכה כולנו לביאת משיח במהרה בימינו אמן”

Gimel Tamuz 5782

                                                              Art Robert Kremnizer

Gimel Tamuz [3 Tamuz] is the yarzheit of the Lubavitcher Rebbe.

This year it will fall on this coming Shabbat.

Article written by Rabbi Dr. Abraham Twerski obm

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD
Published by Shaar Press

The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

Why Moshiach May Arrive on a Donkey

Art by Elhanan Ben-Avraham

Moshe complains about the accusations hurled against him and says "Lo Chamor Echad Meihem Nasasi" -  I didn't even take a single donkey from them [Korach 16:15]. Rashi says this refers to when he came down to Mitzrayim to redeem them on a donkey, and he paid for it from his own money. Rav Shimon Schwab asks, why would Moshe think that he should have taken the money from Bnei Yisroel?

Rav Schwab answers that the gemara in Sanhedrin [98a] says that when the Geula comes, if we are zocheh [if we merit it] Moshiach will arrive on clouds, if not then Moshiach will come come as a pauper on a donkey. Why? 

The whole world needs to know that Hashem is bringing the Geula and Moshiach has no power by himself. If Bnei Yisroel are Maaminim [believers] and Ovdei Hashem [servants of Hashem] then Moshiach can come in grand fashion and we will all place thanks in Hashem and not Moshiach. But if we do not recognize Hashem's hand, then Hashem will need to send a Moshiach who is powerless and destitute to show that it is not his charisma, brains, or money that will release us from the galus.

Moshe was the Goel in Mitzrayim.  Bnei Yisroel was not Zocheh and Moshe came riding into town on a donkey lacking any pomp or grandeur. He came with the stick in his hand and the shirt on his back. To show his poverty he should have asked Bnei Yisroel to pay for his donkey. Even then he did not, since he did not want to take anything from any member of Klal Yisroel.

Source: Revach.net

The Path of Moshiach

 HT: Sherry

Rav Shimon Kessin Live at the Lighthouse Project June 21 2022

To Remain in the Desert

''You will not come to the Land...'' [Shelach 14:30]

G-d does not issue a punishment to bring revenge on the sinner.  Rather, the ''punishment'' is a form of spiritual ''medicine'' aimed at correcting the spiritual deficiency caused by a sin.

With this in mind, the ''punishment'' given to the Jewish people here is difficult to understand.  Their sin was that they did not wish to enter the Land because they desired to remain in the desert where they could serve G-d without distraction; and yet, their punishment was to receive what they wanted: to remain the desert [for forty years!]  How would this ''correct' their sin of not wanting to enter the Land?

In truth however, the sin of the spies was not that they were too spiritual, but rather they were not spiritual enough.  To be involved with the physical world and remain spiritually attuned demands the highest degree of attachment to G-d.  So when the generation showed that they were lacking this level of dedication, they were given 40 more years of unrestricted Divine worship, enabling them to reach the level where they would be ready to engage in the world.

Source: Based on Likutei Sichos Vol 33 Lubavitcher Rebbe

Our Mission before Geula

3 minute video, please watch

Rabbi Y. Y. Jacobson

The Ultimate Unity of Mankind

 New shiur from Rabbi Shimon Kessin

Poverty and Scarcity

                                        Green beans $39.99 a kilo. See News for more on this

How are the prices near you?  The reason for the high price of the beans is the scarcity of them due to our recent floods.  But that's just one example of what is happening around the world, for various reasons including the war in Ukraine.

Text by Rabbi J. Immanuel Schochet

The time appointed by G-d for the Messianic redemption is a closely guarded secret.1 Nonetheless, we are offered many hints to recognize its proximity: when certain conditions come about, await the imminent coming of Mashiach.

Most of these conditions are quite disturbing, clearly displaying a situation of the very “bottom of the pit.”2 One major source describes the world-condition in those days as follows: increase in insolence and impudence; oppressing inflation; unbridled irresponsibility on the part of authorities; centers of learning will turn into bawdy houses; wars; many destitutes begging, with none to pity them; wisdom shall be putrid; the pious shall be despised; truth will be abandoned; the young will insult the old; family-breakup with mutual recriminations; impudent leadership.3

Other sources add: lack of scholars; succession of troubles and evil decrees; famines; mutual denunciations; epidemics of terrible diseases; poverty and scarcity; cursing and blaspheming; international confrontations nations provoking and fighting each other.4 In short, it will be a time of suffering that will make it look as if G-d were asleep. These are the birthpangs of Mashiach, bearable only in anticipation of the bliss that follows them.

“When you see a generation ever dwindling, hope for him… when you see a generation overwhelmed by many troubles as by a river, await him.”5 “When you see nations fighting each other, look toward the feet of Mashiach.”6

Little wonder that some sages expressed apprehensions about those days in terms of, “Let [Mashiach] come, but let me not see him.”7 The prevailing attitude, however, is to await his coming in spite of all, even if thereafter we shall merit no more than sitting “in the shadow of his donkey’s dung!”8

The troubles and agony of chevlei Mashiach (birthpangs of Mashiach), however, are not unavoidable:

“What is man to do to be spared the pangs of Mashiach? Let him engage in Torah and acts of loving-kindness!”9

Moreover, there are also good and happy signs indicating the imminent coming of Mashiach: a good measure of prosperity;10 a renewal of Torah-study;11 and opening of the “gates of wisdom above and the wellsprings of wisdom below,”12 evidenced also by scientific and technological discoveries and advances; a manifestation and propagation of the mystical teachings of the Torah;13 and also “In the time that Mashiach will awaken, many signs and miracles will occur in the world.”14

FOOTNOTES

1. Pesachim 54b; Midrash Tehilim 9:2. See Zohar Chadash, Bereishit, 8a.

2. Midrash Tehilim 45:3. See Ma’amarei Admur Hazaken-Ethalech, p. 103f.; and Besha’ah Shehik-dimu-5672, vol. I:p. 551; relating this to the principle (Midrash Tehilim 22:4; Zohar II:46a) that the darkest moments of the night are immediately before daybreak. Cf. Zohar I:170a. For this analogy see also the comment of R. Elijah, the Vilna Gaon, cited in Even Shelemah, ch. 11:5.

3. Sotah 49b

4. Sanhedrin 97a; Shir Rabba 2:29.

5. Sanhedrin 98a

6. Bereishit Rabba 42:4. Note Pesikta Rabaty 37:2 (ed. Friedmann, ch. 36)!

7. Sanhedrin 98b

8. Ibid. See also Zohar II:7aff.

9. Sanhedrin 98b

10. Sanhedrin 97a; Shir Rabba 2:29.

11. Ibid.

12. Zohar I:117a

13. Zohar I:118a. See Zohar Chadash, Tikunim, 96c; and Mayanei Hayeshu’ah, I:2. Cf. below, note 84. Note also Igeret Teyman, ch. 3, that prophecy shall be restored to Israel prior to the coming of Mashiach.

14. Zohar II:8a

Do Good

To serve God, one must both ''turn away from evil'' and 'do good''.  But which of these steps is the most important? And which must be prioritized first of all? [Naso 4: 1-28]

The sequence of Kehos' and Gershon's descendants in the Torah provides the key to answer these questions.

Gershon is related to the Hebrew word Gerushin, meaning ''divorce'' alluding to the process of turning away from and ''divorcing'' oneself from evil.  Kehos means ''gathering'' [as in '''He will gather [yikhas] the people'' [Bereishis 49:10], alluding to the accumulation of good deeds - ''doing good''.

Gershon was the firstborn, indicating that at the outset, when one is just beginning to serve God, a person should stress the path of turning away from evil.  This is in order to thoroughly cleanse oneself from negative traits before one can begin to sanctify oneself properly with good deeds.

However, in the Torah, Kehos' descendants are placed before Gershon's descendants [see Midrash] to indicate that, ultimately, ''doing good'' is the ultimate goal which actively brings a person close to God, and makes this world a ''home'' for Him.

Source: Based on Likutei Sichos Vol 13 p. 9 Lubavitcher Rebbe

The Light of Toras Moshiach: The Nature of the 50th Gate

 Rabbi Shimon Kessin, new shiur

The Tzaddik Decrees and Hashem Fulfils

Written by Benjamin A Rose

"...and he struck the rock with his staff, two times..." [Bamidbar, 20:11] 

Rebbe Shaul Yedidya Elazar says we find that on the second day of Creation, Hashem did not use the words "ki tov", and it was good. Our Sages in the Midrash tell us that this was because the work of creating the waters (of earth), although begun, was not yet complete. Moshe Rabbeinu was suited to complete this work, as it says about him [Shemos, 2:10], "for I have drawn him out of the water." In addition, the words "ki tov" were used to describe Moshe [Shemos, 2:2]. Both of these occurred while Moshe was an infant. During the creation of the waters, the verse says, "And G-d said, 'Let there be a firmament in the midst of the waters, which should separate between water and water'...And G-d called the firmament "Shamayim" (Heaven)" [B'reishis, 1:6-8]

Rashi explains that the Heavens were actually created from a mixture of fire and water [aish u'mayim = Shamayim].

Moshe Rabbeinu sought to achieve the completion of the creation of the waters, in a similar vein - by combining fire and water. Just as Adam HaRishon discovered that fire could be formed by striking two stones together, Moshe wished to do the same. That is, since Hashem commanded him to draw water from the stone, Moshe wished to add "fire" to the equation, by striking the stone with his staff of stone, bringing out fire.

What then, was his mistake - where was his sin? Hashem wished to demonstrate the power of the tzaddikim. Just as in Creation, the Heavens were created with speech: as it says [Iyov, 26:11], "The pillars of the Heavens trembled, and stood in wonder at his scream." So it is that the tzaddik has the power, with speech alone, to create Heaven - fire and water - because "the tzaddik decrees and Hashem fulfills (his decree)" [Gemara Kesuvos, 103b].

It was for this very reason, says Reb Shaul, that the waters weren't completed in the first place - to demonstrate the creative powers of the earthly beings, by achieving a level of holiness. When our Sages say [Pirkei Avos, 5:1], that the Creation was made with ten utterances (instead of one) in order "to reward the tzaddikim who uphold the world that was created with ten utterances," Reb Shaul tells us that this indicates that the tzaddikim have the power of these ten utterances.

Finally, Reb Shaul explains the tefilla that we say in the blessings before the morning Shema in this light. We praise Hashem as the One Who, "in His Goodness, renews constantly, every day, the act of Creation." We then say, "ka'amur" (saying) - this refers to the speech of the tzaddikim. "He Who has formed the great lights" - another reference to the tzaddikim. "His Goodness is eternal," Amen

This is one of the reasons a person who really needs something is encouraged to go to a great tzaddik, either living to ask him for help or a grave [ohel] of a past Tzaddik to daven. If we daven with enough kavannah our prayers will be answered, because as the Gemara in Kesuvos says "the tzaddik decrees and Hashem fulfills (his decree)"

The Torah in the Klippa

 New shiur from Rabbi Mendel Kessin [RamChal's yarzheit]

Eventually and Immediately

 

Artist Unknown

''and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land'' [Bechukotai 26:42]

Unlike the redemption described here, where the Jewish people were redeemed despite their lowly state, without having done teshuvah, in the case of the true and final Redemption '''the Jewish people will eventually do teshuvah at the end of their exile, and they will immediately be redeemed''.  [Rambam, Laws of Teshuvah 7:5]

Source: Based on Likutei Sichos Vol 27 Lubavitcher Rebbe

What Will Happen When the Moshiach Arrives?

 

The Model for the Redemption

 

The son of Rabbi Yeshua Halevi went up to heaven and then came down. It doesn’t mean he went up physically. He went “up” in consciousness. He had ruach ha’kodesh--holy spirit so he could see into the world of Yetzira. When he came back, he was asked what he saw up there. He uttered the famous statement, “olam hafoch hu”--it’s an upside-down world. Whoever was great here is, basically, almost a nobody up there, and whoever was nobody here was an incredible godol--person of great stature up there. 

How could that be? How could we not see who’s really worth something? 

The answer is: the critical determinant of who you are is not your physical act; it’s the yegiah--hardship, the darkness of the klippa that you undergo and yet remain G-D-fearing, to believe and trust in G-D. That we cannot see. You could have Mr. A who is unbelievably diligent in doing mitzvahs, and Mr. B who hardly does any, but Mr. B may have a terrible struggle to do the few mitzvahs he does. This makes him much greater than Mr. A.

Excerpt from Rabbi Mendel Kessin "The Model for the Redemption"

click here for full transcription and lecture

The Shemitah Year and the Stock Market

Once again we have a Stock Market crash in a Shemitah year.  If you're interested to look back at the previous Shmitah years, here is a list of them:

1901-1902 Year of Shemitah – Stock market drops almost 50%. 

1916-1917 Year of Shemitah – Stock market drops 40%. United States enters WWI. Germany, Russia, Austria, Turkey and Great Britain suffer economic collapse. 

1930-1931 Year of Shemitah – The Great Depression. The worst financial crisis in modern history.

1937-1938 Year of Shemitah – Half of the stock market collapses sparking a global recession. 

1944-1945 Year of Shemitah – End of German Reich and Britain’s hold on territories. Establishment of America as the world’s superpower. Bretton Woods Conference giving the U.S. Dollar Global Reserve Currency status; and diminishing of gold’s influence. 

1965-1966 Year of Shemitah (*Super Shemitah Year) – US Stock market drops almost 25% 

1972-1973 Year of Shemitah – US Stock market crashes almost 46%. Global recession; US oil crisis.

1979-1980 Year of Shemitah – Global recession. 

1986-1987 Year of Shemitah – “Black Tuesday”; US stock market crashes by 33%.The biggest Wall Street crash of 1987.

1993-1994 Year of Shemitah – Bond market crash. 

2000-2001 Year of Shemitah – The 911 terror attack happened a day after Shemitah in 2001, September 17; stock market falls 700 points. 37% US Stock Market Crash and Global Recession. Dot Com Bust. Indian Market also crashed. 

2007-2008 Year of Shemitah – On the last day of The Shemitah Year, September 29, the stock market drops a record 777 points. Lehman Brothers filed for bankruptcy. 50% of US Stock Market Indian Stock Market Crashed. 

2014-2015 Year of Shemitah – Chinese Market crash by 50% Monday, Aug. 24, 2015. The S&P 500 opened at 1965.15 and within minutes fell to a low of 1867.01, a 5% decline.  India Market crashed 6% in Single trading session. Greek/EU bailout.

[Source for List of Years: Bramesh Tech Analysis]

Interesting Times

 

A Must Read: by Jonathan Pollard.

And an interesting video at Tomer Devorah.