The Severity of the Sin

Art by Nick Gustafson

Moses cried out to the Lord concerning the frogs that He had brought upon Pharaoh....And the Lord did according to Moses' word, and the frogs died .... [Va'eira 8:8-9]

Why is it, asked the Chofetz Chaim, that at the Plague of Frogs, Hashem accepted Moshe's prayer as soon as he uttered it and immediately stopped the devastating plague, yet when the Jews were in the wilderness and were attacked by fiery serpents, Moshe's prayers did not have an immediate effect?

For, in that case, Hashem told Moshe: ''Make yourself [the image of] a venomous snake, and place it on a pole.'' [Bamidbar 21:8]   Only by gazing at the copper ''snake'' did those who were bitten survive.

Why was it necessary for Moshe to perform an action here in order to save the Jewish people in the wilderness, yet in Egypt, no additional action was required?

This is meant to teach us, answered the Chofetz Chaim, the severity of the sin of speaking lashon hara.

As a rule, prayer is effective for removing all misfortunes and calamities.  Therefore, when Moshe beseeched Hashem to remove the frogs from Egypt, Hashem accepted his prayer and instantly stopped the plague.  However, the fiery serpents were sent to attack the Jewish people as a punishment for speaking lashon hara.  

Since they had committed a sin which the Heavenly Court judges with exactitude, Moshe's prayers were not immediately effective.  Instead, Hashem instructed him to make an image of a venomous snake for the people to gaze at.  This way, each Jew would think of his Father in Heaven and personally repent for his sin.  Each Jew would then be forgiven and granted life.

Source: Rabbi Yisroel Bronstein

"A Time of Trouble"

Text by R' Dan Stochel

The Eban Ezra writes the following about the coming Final Wars.

Daniel 12:1 "This time of trouble will cover the entire world." 

Other similar sources are: Midrash Talpiyot: anaf Otot Mashiach (signs of Mashiach) section 1 & 7.

And the very reason this trouble covers the entire world is as Rabbi Shabtai Bass (1641-1718) known as the Siftey Chachamim writes on Talmud Megillah 17b: 

This most humbling of realities stemming from the global "Pachad" meaning global "Fear" during these Final world wars fought in cyber space, tarriff wars, currency devaluation trade wars, is because it lays the necessary foundation for a "worldwide" redemptive process in order for not just Jews but correct thinking righteous gentiles also need to feel this Pachad so they too do teshuvah on their level -- since this time it is meant for all humankind because Hashem is bringing with it a complete and worldwide redemption!

The Mystery of G-d in the Last Two Thousand Years

 Rabbi Shimon Kessin

The Name of God

                                                             Art: Joe Bergholm

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

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

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

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

Source: Likutei Sichos Lubavitcher Rebbe

The Continuation of Yaakov's Task Through Yosef

 Rabbi Mendel Kessin

Who Will Build the Third Temple? Man or G-d?

Art: Alex Levin

From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

A Building of the Heavens or of the Earth 

There is a classic difference of opinion between our Rabbis regarding the construction of the Third Beis HaMikdash. The Rambam states [1] that the Beis HaMikdash will be built by man, more specifically by Mashiach. Indeed, its construction will be one of the signs of Mashiach’s advent.

Rashi, [2] by contrast, explains that the Beis HaMikdash has al­ready been constructed by G‑d and exists in the Heavenly realms, waiting for the time when it will descend to the earth. For the Third Beis HaMikdash will be “the Sanctuary of G‑d, established by Your hands.” [3] When the setting within the world is appropriate, this Heavenly structure will descend and become an actual reality within our material world.

Each of these views is based upon sources in the works of our Sages. [4] There is, however, a unique historical point which supports the Rambam’s position. Our Sages relate [5] that in the era of Rabbi Yehoshua ben Chananiah, the Romans granted the Jews permission to rebuild the Beis HaMikdash. Joyous at the opportunity they were granted, our people rushed to begin the preparations for building only to have the project thwarted by the intervention of the Samaritans. What is significant, however, is that they planned to build the Beis HaMikdash through their own efforts; they did not wait for it to descend from the heavens.

Will We Be Worthy?

This account can, however, be reconciled with Rashi’s view. To explain: Our Sages [6] note the apparent contradiction between two verses describing the coming of Mashiach. One verse states:[7] “Behold, one like a son of man came on the clouds of heaven.” It is, however, also written: [8] “Your king will come... like a poor man riding on a donkey.” In resolution, our Sages explain that if the Jews are found worthy, Mashiach will come “on the clouds of heaven”; if they do not merit, he will come “like a poor man riding on a donkey.” Similarly, in other contexts, our Sages de­scribe one course for the Redemption if the Jews’ conduct is meritorious, and another, if, heaven forbid, such merits are lacking. [9]

In the present context as well, it can be explained that the ultimate conception of the Beis HaMikdash is a Heavenly struc­ture to descend from above. If, however, the Jews are not wor­thy of such a sanctuary, the Beis HaMikdash will still return in the Era of the Redemption. It will, however, be a structure built by man, and not by G‑d.

On this basis, we can also resolve the difficulty cited above. When the Romans granted the Jews the opportunity to rebuild the Beis HaMikdash, the people must have been somewhat dis­appointed that the Beis HaMikdash did not descend from heaven. Nevertheless, the realization that they had not been found worthy of a heavenly structure did not dampen their en­thusiasm for building a sanctuary to the fullest extent of their human potential. [10]

Concrete Elucidation of Yechezkel’s Prophecies

Another possible resolution can be offered based on the Rambam’s statements shortly after the beginning of Hilchos Beis HaBechirah: [11]

The structure which Shlomo built is already described in the [Book of] Melachim. Similarly, the structure which will be constructed in the future era [is described in the Book of] Yechezkel. Nevertheless, the description there is not explained or elucidated.

[Therefore,] the people who constructed the Second [Beis HaMikdash] in the time of Ezra, built it according to the [basic] design [employed by] Shlomo, incorporat­ing the elements which were explicitly detailed by Yechezkel.

It can be explained that Mashiach will lead the people in the construction of those dimensions of the Beis HaMikdash which can be grasped by human intellect. Afterwards, since the dimensions of Yechezkel’s prophecies which we cannot com­pre­hend will be left incomplete, they will be revealed from Heaven by G‑d.

When That Which is Hidden Will Emerge

Another approach to rec­oncile Rashi’s view and that of the Rambam is based on our Sages’ interpretation of the verse, “Her gates sank in the earth.” [12] Our Sages relate [13] that the gates of the Beis HaMikdash were fashioned at the order of King David. This endowed them with an eternal invulnerability. [14] When the Babylonians laid waste to the Beis HaMikdash, the gates were not destroyed. In­stead, they were swallowed by the earth.

In the Era of the Redemption, the entire Beis HaMikdash will descend from the heavens with the exception of the gates, which will ascend from the earth. Mashiach will then connect the gates to the Beis HaMikdash. Our Sages explain [15] that con­necting the gates to a building is considered as equivalent to the construction of the entire edifice.

Adding Divine Perfection to Human Effort

Moreover, it can be ex­plained that the two concep­tions are, in no way, contradic­tory. Building the Beis HaMik­dash is a mitzvah incumbent on the Jewish people. [16] In the Era of the Redemption, when it will become possible to fulfill all the mitz­vos, we will also be obli­gated to rebuild the Beis HaMik­dash. Within that structure which man will erect, however, will descend and be enclothed “the Sanctuary of G‑d,” which is waiting in the heavens.

Mankind is obligated to create a Sanctuary for G‑d within the context of our material world. After that is completed to the fullest extent of our human potential, the inner essence of the Beis HaMikdash will be revealed — that it is “the Sanctuary of G‑d,” possessing a dimension of perfection which utterly sur­passes any possible work of mortal man.

* * *

May we witness the actual resolution of this issue in the immediate future, with the coming of the Redemption and the rebuilding — or the descent — of the Beis HaMikdash. “And then, the offering of Judah and Jerusalem will be pleasing to G‑d, as in the days of old and as in bygone years.”[17]

Adapted from Likkutei Sichos of the Lubavitcher Rebbe Menachem Mendel Schneersohn, Vol. XI, p. 98; XVIII, p. 418-419; Vol. XXVII, p. 205.

FOOTNOTES
1. Mishneh Torah, Hilchos Melachim 11:1,4.
2. Sukkah 41a, Rosh HaShanah 30a. See also Tosafos, Sukkah, loc. cit.
3. Shmos 15:17.
4. The Rambam’s view appears based on the Jerusalem Talmud, Megillah 1:11, Pesachim 9:1, Vayikra Rabbah 9:6, and Bamidbar Rabbah, 13:2. Rashi’s view has its source in the Midrash Tanchuma, Pekudei, sec. 11, the Zohar I, 28a, and other texts.
5. Bereishis Rabbah 64:10.
6. Sanhedrin 98a.
7. Daniel 7:13.
8. Zechariah 9:9.
9. See the essay “Two Periods Within the Era of the Redemption,” in the text I Await His Coming, which discusses this issue at length.
10. Significantly, in the era of Rabbi Yehoshua, there was no particular individual dis­tinguished as Mashiach. Nevertheless, the people planned to build the Beis HaMikdash. It was only in a later generation that it was revealed that it would be Mashiach who would build the Third Beis HaMikdash.
11. Hilchos Beis HaBechirah 1:4. See the essay “How We Can Build the Beis HaMikdash” which elaborates on this concept.
12. Eichah 2:9.
13. Bamidbar Rabbah 15:13, Eichah Rabbah on the verse cited.
14. Sotah 9a.
15. See Bava Basra 53b; see also Shaarei Zohar to Sukkah 41a.
16. Hilchos Beis HaBechirah 1:1. See also the conclusion of the discussion of the positive mitzvos in Sefer HaMitzvos, which states that building the Beis HaMikdash is an obligation incumbent on the Jewish people as a communal entity.
17. Malachi 3:4.

Original Article: Chabad.org

Yaakov's Completion of Eisav's Task

 Rabbi Mendel Kessin

Taking Care of Business

'Zevulun will live by the sea coast....'' [Vayechi 49:13]

Zevulun would engage in business and provide food for the tribe of Yissachar, who would engage in Torah study. [Rashi to v. 13]

Until we reach the time when the nations will provide for the Jewish people [Brachos 35b] - after the coming of Moshiach - the majority of the Jewish people fall into the category of Zevulun, rather than Yissachar. Since this state of affairs is Divinely orchestrated, it follows that G-d's plan for creation must be carried out to a greater extent by the businessman than the Torah scholar - for otherwise, G-d would have made a world with more Torah scholars than businessmen.

This is because the ultimate purpose of creation is that ''G-d desired a home in the lowest realms'' [Tanchuma, Naso 7:1] and it is predominantly the businessman who works in these lowest realms, with the intention of elevating them to a higher purpose.

Source: Based on Likutei Sichos Lubavitcher Rebbe [vol 30 p 137]

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Ani Yosef

"I am Yosef!" [Vayigash 45:3]

The Chofetz Chaim offered the following explanation of this verse: 

When the brothers had initially arrived in Egypt, they were treated harshly by Yosef, who accused them of being spies.  The brothers were startled by what was happening to them, and they asked one another: "Why is this happening to us?  Who among us is guilty of a sin that would have brought this upon us?"

On the brothers' second trip to Egypt, they once again asked one another: "What is this that Hashem has done to us?"

However, continued the Chofetz Chaim, when the brothers heard but two words: "Ani Yosef" - I am Yosef - all of their questions were answered.  Suddenly, everything was clear - all of their misfortune had occurred as a result of having sold Yosef.

Today, as well, concluded the Chofetz Chaim, there are many people who question the way that Hashem runs His world.  "Why do the righteous suffer?" they ask.  "Why can the wicked prosper?"

However, at the End of Days, when the entire world hears Hashem utter but two words: "Ani Hashem" - I am Hashem - all of the questions will vanish.

Source: Rabbi Yisrael Bronstein

The Roman Emperor Who Was Eisav

 Rabbi Mendel Kessin

Yaakov's Attempt at Getting Eisav to do Teshuva

 New shiur from Rabbi Mendel Kessin

Instant Salvation

"And they rushed him out of the dungeon" [Mikeitz 41:14]

In the Chofetz Chaim's later years, the Communist Revolution raged in Russia.  One of the aims of the wicked Communists was to stamp out any trace of Judaism from the hearts of the Jewish people. They spared no effort at trying to achieve this goal. They mercilessly leveled harsh decrees against the Jews, and only thanks to the mercy of Heaven were Jews able to remain firm in their faith.

"Look at what the Torah states in Parshas Mikeitz", said the Chofetz Chaim to one of his students.  "The verse says that 'Pharoah sent [messengers] and called Yosef, and they rushed him out of the dungeon.'  For twelve years Yosef languished in prison and no one paid any attention to him.

'But when the moment that Hashem had designated for Yosef's salvation finally arrived, he was immediately rushed out of the dungeon.'

''We are in a similar situation. Our predicament appears to be hopeless: the Communist regime, in their cruelty, will stop at nothing to sever our ties with the holy Torah. Yet when Moshiach comes and our moment of redemption arrives there will be no delays and we, too, will be rushed to our Land.''

Source: Rabbi Yisrael Bronstein

The Essence of Chanukah and It's Tikkun

 Rabbi Mendel Kessin

A Deeper Understanding of the Story of Yaakov and Esav

 New shiur from Rabbi Mendel Kessin

The Mystery of the Animals Walking in Circles

 Rabbi Yosef Biton talking about the recent news of animals walking in circles.  It is in Hebrew but below is a rough translation/summary by Rahel. Thank you so much Rahel, those who can't understand all the Hebrew really appreciate it.

Title 

Title Translation: *Mystery Animals Have Been Walking in Circles for 14 Days in a Row." 

This shiur is about the Kabbalah on the animals circling around for many days. There is a phenomenon that many animals, all different species have been going round in circles; Sheep in CHINA, have made the headlines, but many other species are involved. 

The Ari Hakadosh says in his book Gilgul HaRuchot that after the destruction of the 2nd Beit Hamikdash the holiness went into the klipot and prophecy ceased. 

Animals and SHOTIM i.e. simple people, e.g. autistics, and young children can obtain prophecy.

The animals are controlled by ministering angels who can pass messages to them. All the animals are capable. The fact that animals can sense earthquakes before they happen is not only a natural phenomenon. 

Kabbalah describes that there is the world of circles (Igulim) and the world of straightness (Yosher) This is described in Etz Hachayyim from the Arizal via Rabbi Chaim Vital. 

We are in the ikvota D’Mashiach, the foot steps of the Mashiach, approaching the year 6000 - this is Yosher (straight); this continues up to the day when Mashiach will come and we will go into Shabbat, Rabbi Nachman says in Torah 7 this is Egla (circular), Shabbat is circular; this will occur when the Jewish people will return from exile and sing at Har Amana in Israel, which is the mountain of faith – L.M. Torah 7. 

Circles are completion, unity, everyone is equal, men and women, there is no yatzer hara as we will go into Shabbat. There is no free will in this circular state. 

This circular concept is similar to “all of AM Yisrael with all Humanity” serving Hashem shoulder to Shoulder the prophecy in Zephania which Rabainu mentions in Likutei Moharan (L.M.). 

Rabbi Biton reads Rabbi Nachman’s message the meaning of : “Ad shetichleh Prutha ma Hakis,” until there are no coins in the pocket – in the Talmud. This means the klipa that makes everyone define miracles as part of nature will no longer define them as part of nature – THE KLIPA will be broken/destroyed. We will see there is no nature – only Hashem — Ayn Od Milvado. 

This Shiur of Rabbi Yosef Biton has the approval of Rabbi Shalom Arush who says he is full of joy by this omen we are nearing the Geulah. 

Please bear in mind my translation is a very rough, brief summary, and cannot do this magnificent Shiur which encompasses information from the Shaar Haruchot and Etz Chaim from the Ari Hakadosh, Rabbi Tzaddok of Lublin and Rabbanu, true Justice!!

Receiving Prophecy in a Dream

 

by Rabbi David Hanania Pinto

"He encountered the place and spent the night there because the sun had sent" [Vayeitze 28:11]

The Midrash says that the words "because the sun had set", teach us that Hashem made the sun set before its time, so as to speak with Ya'akov privately. 

The Midrash explains this using the mashal of the king's beloved friend who came to visit him on occasion. When he arrived, the king said, "Turn off the lights, extinguish the lamps, for I wish to speak with my beloved friend privately". So too, Hashem made the sun set before its time so as to speak to Ya'akov intimately. 

Rabbi Shmuel Florentin of Salonica, in his sefer 'Minchat Shmuel', points out the following difficulty. On the verse, "And G-d came to Avimelech in a dream by night", the Midrash says that Hashem especially reveals Himself to the nations by night, as it says, "G-d came to Bilaam at night". We also find with Lavan that Hashem came to him in a dream at night, but Hashem reveals Himself to the Jewish prophets by day, as it says, "Hashem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day", as well as other examples. So why does the above Midrash say that Hashem made the sun set to speak to Ya'akov intimately, implying at night? 

He answers according to the Moharash Yaffe, who says that prophecy by day comes only to a prophet who is accustomed to Hashem speaking to him, while to a prophet who is unaccustomed to prophecy, Hashem only reveals Himself at night. This explanation fits in with the precise wording of the Midrash, "it can be compared to the king's beloved friend who comes to visit him on occasion".

Esav: The Fourth Av

New shiur from Rabbi Mendel Kessin

The 2022 American Midterm Elections and the Divine Agenda

 Rabbi Mendel Kessin

Connecting to the Source

Art ''Holy Land'' Michoel Muchnik

by Rabbi David Pinto Shlita

It is written: “Sarah died in Kiryat-Arba, which is Hebron” [Chayei Sarah 23:2]

Rabbeinu Bechaye explained why the text mentions two names for the same place [Kiryat-Arba and Hebron].

Kiryat-Arba is called Hebron because the soul of anyone buried there unites [mithaberet] on high in the city of G-d with the four [arba] camps of the Shechinah.

This is why the Patriarchs sought to be buried in this place, namely that from there, souls merit to be reunited [leit’haber] with their source, which is the Throne of Glory.

Hence the meaning of “Kiryat-Arba, which is Hebron.”