The Purpose of Falsehood

Text by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

The Yanuka

HT: AG

"A soul like his does not descend in every generation, it descends once in many generations" 

Rav Shlomo Yehudah Be'eri, known as "The Yanuka", born in 1988 - knows the entire Torah, Talmud, Zohar by heart.   You can read a lot more about him here.

What Brings the Mashiach?

 New shiur from Rabbi Mendel Kessin

Garments of Leather

by Rabbi David Pinto Shlita

It is written “Hashem made for Adam and his wife garments of skin, and He clothed them” [Bereishit 3:21]

Why did G-d choose garments of skin [leather] to clothe Adam and his wife?

The author of Tzafnat Pa’aneach offers us a subtle explanation: When Adam discovered that he was naked and needed to be clothed, he was in a situation that required him to recite the Shecheyanu blessing, for he would be wearing a new garment. However the Halachah forbids a person from reciting a blessing if he is naked.

Adam was therefore faced with a dilemma: Should he recite a blessing for his first garment, and if so, how should he say it?

Hence the verse states, “Hashem G-d made for Adam and his wife garments of skin, and He clothed them.” It specifically mentions garments of skin because Shecheyanu is not recited over leather garments, since “His mercy extends to all His creatures” [Tehillim 145:9]. By fashioning garments of skin for Adam while he was still naked, Hashem exempted him from having to recite Shecheyanu.

Angelic Healing

Image: Dusteramaranth

Every aspect of creation is governed by an angel. Even trees and plants (especially those with healing properties) have angels supervising their growth. As the Sages said [Bereishit Rabbah 10:6] "There is nothing below, not even a common herb, which does not have an angel on high that strikes it and tells it to grow". Each of these angels receives its life force from the particular Utterance which is the source of its creation. It then transmits a measured amount of this life force to its particular charge.

This power of the angels to receive and transmit life force is referred to as the power of the "hands". (The Hebrew word for power is ko'ach, numerically equal to 28, the number of bones contained in the fingers of both hands). With its "right hand" an angel receives life force. With its "left hand", it dispenses the exact amount needed to its charge below. This is the meaning of the Sages' statement: "he strikes it and tells it to grow". "Striking" is done with the angel's left hand (for the left side represents Gevurah, judgment).

The Torah tells us [Proverbs 4:20-22] "My son attend to my words, incline your ear to my utterances.... For they are life to those who find them and healing to all their flesh." We learn from this that all healing flows from G-d, through His Torah. The Torah is the source of the [healing] power of the angels, who in turn transmit it to all the various herbs in their charge. This power is manifest when one accepts the Torah and has faith in the Sages who reveal it, for the Torah was given over to the Sages, and one who deviates from their teachings is called "he who causes a breach in the wall [of faith].

This is the meaning of the injunction [Deut 17:11] "Do not deviate, neither to the right nor to the left, from what they teach you". If you deviate to the right (tending towards unnecessary zealousness), your angel's "right hand" (ability to receive from its corresponding archangel and Utterance) will be hindered. If you deviate to the left (by transgressing the Torah), the angel's "left hand" (ability to transmit) will be hindered.

Of course, the removal of your angel's hands means that you cannot receive your healing, for without an angel to bestow the life force upon it, the herb upon which your healing depends loses its power to heal. Thus, the degree to which a person is attached to Torah determines the degree to which he is able to be healed.

Source: "Anatomy of the Soul" - Chaim Kramer

from the teachings of Rebbe Nachman

A Deeper Understanding of Sukkot

 New shiur from Rabbi Mendel Kessin

18 Tishrei: Yarzheit Rebbe Nachman

Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well. 

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

To learn more click here

The Tikkun of David

David rectified the soul of Adam through the Torah of Moshe

by Rabbi David Hanania Pinto

  “Torah tziva lanu Moshe morashah kehillat Yakov – The Torah that Moses commanded us is a legacy for the congregation of Jacob” [Devarim 33:4]

The entire Torah is attributed to Moshe Rabbeinu, as it is stated [Malachi 3:22] “Zichru Torat Moshe avdi – Keep in remembrance the teaching of Moses.” Chazal Add that the parashah of “Vezot Haberachah” is specifically named after Moshe Rabbeinu, a”h, because of the pasuk written in it, “Torah tziva lanu Moshe – The Torah that Moshe commanded us.”

Parashat “Vezot Haberachah,” which is named after Moshe, is read on Simchat Torah, right after Hoshana Rabba, which is attributed to King David.

What is the connection between King David and Moshe Rabbeinu that the festival attributed to King David is followed by the reading of the parashah attributed to Moshe?

We may explain that King David loved the holy Torah immensely, as it is stated in Tehillim [119:97] “How I love Your Torah! All day it is my conversation,” and Moshe Rabbeinu symbolizes the Torah, since he risked his life in order to bring it down from heaven and give it to Bnei Yisrael.

One who delves into the matter will notice that the initials of David and Moshe have the same gematria as “Adam,” (together with the kollel – adding one for the name itself). As we know, Adam HaRishon granted King David 70 years of his 1000 year life-span, after seeing that David was destined to die on the day he was born. Since he took pity on the lofty neshamah, he decided to grant it 70 of his years. It thus follows that King David, who completed Adam’s years, thereby corrected the soul of Adam, who had sinned in the Tree of Knowledge.

How did David succeed in correcting the soul of Adam? By learning the Torah, which is attributed to Moshe Rabbeinu.

We find, therefore, that Moshe Rabbeinu also had a part in correcting the soul of Adam, since without the Torah, which is called by his name, King David would not have been able to correct the sin of the Tree of Knowledge. This, then, is the connection between King David and Moshe Rabbeinu, and in the merit of both of them, the soul of Adam HaRishon received its tikkun and was cured.

It is truly amazing! The seventh day of Sukkot [Hoshana Rabba] is attributed to King David, and on the following day of Simchat Torah, we finish reading the Torah, discussing the death of Moshe Rabbeinu. Then we immediately begin reading Bereishit, in which we read about the creation of the world and about Adam HaRishon. Thus, we see a clear connection between King David, Adam and Moshe.

Who Do You See?

Art: Gustave Caillebotte

''But Yeshurun grew fat and kicked'' [Ha'azinu 32:15]

The maggid R' Yechiel Michel of Zlochev had a chassid who at one time was very poor.  But then he tried his hand at business, and he quickly became a very wealthy man.  However, the more his wealth and standing grew, the further he drifted from Torah and mitzvot.

One day, the maggid paid a visit to his disciple and requested that he make a charitable donation to an important cause.  The chassid, however, evaded the request with several excuses.

The maggid walked over to the window and asked the chassid to join him.  As they gazed out into the streets, the maggid asked him, ''What do you see?''

''I see people walking through the streets'' responded the wealthy chassid.

The maggid then led the chassid to a mirror: ''Now what do you see?'' asked the maggid.

''Now'' answered the chassid, ''I see myself.''

''Do you know what the difference is between a window and a mirror?'' asked the maggid.  ''A window is clear and transparent and therefore, when you look at it, you see others.  A mirror, however, is coated with silver. Therefore, when you look at it, you see only yourself.''

[Written by Rabbi Yisrael Bronstein]

Hurricane Ian and the Revelation of God from Rosh Hashana to Yom Kippur

 An exciting new shiur from Rabbi Mendel Kessin

Complete Teshuva

Art: Maurycy Gottllieb

The focus of the days between Rosh Hashanah and Yom Kippur is teshuvah - return or repentance. We recite the Avinu Malkeinu prayer during this period, requesting: “Our Father our King! Return us in complete teshuvah before You.”

When is teshuvah full and complete?

Healing the Source

We can understand this phrase better in light of the request that immediately follows:

“Our Father our King! Send complete healing to the sick of Your people.”

What is “complete healing”? Often we are only able to alleviate the patient’s external symptoms. The true source of the illness, however, remains unknown or is untreatable. Such a treatment is only a partial healing. When we plead for complete healing, we are praying that we may succeed in discovering the source of the illness and completely cure the patient. Such a comprehensive treatment will result in full restoration of the patient’s health.

The same concept holds true for teshuvah. If we address a particular fault, we are really dealing with a symptom of a much larger problem. Correcting a specific sin is only partial teshuvah. When we ask for God’s help in attaining complete teshuvah, we seek a comprehensive teshuvah that corrects the root source of our various sins and character flaws. Such a complete teshuvah will restore our spiritual wholeness.

Elevated Perception

How does one attain complete teshuvah? In his book Orot HaTeshuvah, Rav Kook explained that this teshuvah is based on an elevated outlook on life and the world:

“The higher level of teshuvah is based on holy enlightenment and a penetrating perception of the beauty of Divine providence. This [elevated teshuvah] is the source and foundation for the lower teshuvah that corrects deeds and refines traits. The basis for elevated teshuvah is none other than the foundation of Torah, in all of its roots and branches.” [15:6]

“Teshuvah that is truly complete requires a lofty perception, an ascent to the rarified world that is replete with truth and holiness. This is only possible by delving into the depths of Torah and Divine wisdom, to the mystical secrets of the universe.... Only the higher [i.e., mystical] Torah can break down the iron barriers that divide the individual and society as a whole from their heavenly Father.” [10:1]

Source: Rav Kook: Silver from the Land of Israel, pp. 72-73. Adapted from Mo'adei HaRe’iyah, p. 66]

Our Tikkun on Rosh Hashanah [and the 10 Days of Teshuva]

 New shiur from Rabbi Mendel Kessin

Filling the Waters

We've all heard about the Nordstream pipeline sabotage - if you don't know what I'm talking about click here. 

I don't want to talk about who is responsible, but I do want to mention that apparently a gas pipeline to Crimea in the Kherson [Ukraine] has now been destroyed and is burning.  This pipeline sabotage is gaining popularity and it's taking us one step closer to Geula.

Gemarah: "Moshiach will not come until that day, when the waters will be filled with oil, and no fish will be found to feed the ill - as it's stated: "then I will fill their waters will oil".

Rashi comments: When the waters will be congealed and fish cannot swim in such waters.

Note that it says "oil" and "congealed" - it doesn't say "gas". 

But it seems we are just getting started with this particular type of sabotage and I'm thinking that perhaps it won't be long before it is oil as well as gas being targeted.

Bad for the fish, but good for Geulah.  Is it time to stock up on canned tuna again? 

Talmud Sanhedrin 98a

Above is the relevant page of the Talmud: translation - "Mashiach ben Dovid will not arrive until someone seeks a fish for a sick person and cannot find one."

Return to Source

Hebrew with English subtitles.

Fascinating.

 

Torah Orthodox vs British Royalty

 New shiur from Rabbi Mendel Kessin

The Fundamental Processes of Human History: The Two Moshiachs

Rabbi Shimon Kessin, new shiur

Why are we focussed on the two Moshiachs.  This is a fascinating shiur, highly recommended.

24 Elul Yarzheit Chofetz Chaim

 

1838-1933 [5598-5693]

Rabbi Israel Meir HaCohen Kagan is commonly known as the "Chafetz Chaim," the name of his famous work on guarding one's tongue.

Born in Zhetel, Poland on February 6, 1838 [11 Shvat 5598], he was taught until age 10 by his parents and then moved to Vilna to further his Jewish studies. Refusing the pulpit rabbinate, the Chafetz Chaim settled in Radin Poland and subsisted on a small grocery store which his wife managed and he did the "bookkeeping"-watching every penny to make sure that no one was cheated. He spent his days learning Torah and disseminating his knowledge to the common people.

As his reputation grew, students from all over Europe flocked to him and by 1869 his house became known as the Radin Yeshiva. In addition to his Yeshiva, the Chafetz Chaim was very active in Jewish causes. He traveled extensively (even in his 90's) to encourage the observance of Mitzvos amongst Jews. One of the founders of Agudas Yisrael, the religious Jewish organization of Europe and later the world, the Chafetz Chaim was very involved in Jewish affairs and helped many yeshivos survive the financial problems of the interwar period.

Exemplifying the verses in Psalms 34:13-14, "Who is the man who desires life...? Guard your tongue from evil and your lips from speaking deceit," the Chafetz Chaim passed away in 1933 at the ripe age of 95.

The Chafetz Chaim's greatest legacy is the 21 sefarim [holy books] which he published. His first work, Sefer Chafetz Chaim [1873], is the first attempt to organize and clarify the laws regarding evil talk and gossip. He later wrote other works, including Shmirat HaLashon, which emphasized the importance of guarding one's tongue by quoting our Sages. The Mishnah Brurah [1894-1907], his commentary on the Daily Laws of a Jew [his first series in the Shulchan Aruch], is found in many Jewish homes and is accepted universally to decide Halacha.

Firmly believing that he was living right before the time of Moshiach and the rebuilding of the Holy Temple, the Chafetz Chaim wrote a work that stressed the learning of laws concerning sacrifices, the Holy Temple, and related topics. He also published seforim to strengthen certain aspects of Jewish life including kashrus, family purity, and Torah study.

More on the Chafetz Chaim click here

This Thing is Very Near to You

Rather, [this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it.''  [Nitzavim 30:14]

At first glance, the statement that ''this thing is very close to you... in your heart'' appears to be contrary to our experience [and yet the Torah is eternally relevant], that it is simply not a ''very near thing'' to transform one's heart's desires from wanting worldly pleasures to a sincere love of God.

However, the words ''so that you can fulfill it'' at the end of the verse, qualify what is written at the beginning of the verse - that we are speaking here merely of a love which is sufficient to bring about the practical observance of the commandments....even if it is not palpable in his heart, like a burning fire.

And this is indeed ''very near'' and easy for any person who has a brain inside his skull, since a person's mind is under his control, and he is free to think about whatever he pleases, on any subject. So when he will use it to think about the greatness of God, he will inevitably generate - in his mind, at least - a love of God [sufficient to make a person want] to cleave to Him though the performance of His commandments and the study of His Torah.

Source: Gutnick Chumash: Excerpt from Tanya Chapter 17

Signs? Coincidences?

All of this is speculation. 

This photo was taken over Wembley in London and people think it shows the Queen riding on her horse .... or maybe it's showing a man riding a donkey... The prophet Zechariah describes Moshiach as "a pauper, riding on a donkey."  

This is a beam of light over the Queen's coffin.... but look to the left and you'll see a shopfront awning that says "The World's End".  If you're on a phone you can easily enlarge the photo to see it.

מצוה 

This is the Hebrew word "mitzvah"

The middle two letters צו have a gematria of 96 - the age of the Queen

the outer letters מה have the gematria of 45 - Geula