Was the fire in Haifa predicted in Midrash Rabba?

Parsha blog responds to Rabbi Lazer Brody's post about the Carmel fire:  Was the fire in Haifa predicted in Midrash Rabba?

"Summary: Absolutely not! Only if you don't know how to read a midrash, or willfully misinterpret it, can it say what some are proposing."

I am sorry if I have mislead anyone by leading them to Lazer Beam's post yesterday. (I have now removed yesterday's post).  I suggest you all go to Parsha.blog and read what Josh has to say.

Sigh.

I wish people would stop playing games with predictions.  It's very damaging to all of us.  I am often naive, perhaps this has again been one of those times.  Thanks to Josh for the explanations. 

Praying for Another

When one looks deeply and intently at someone else, that person will turn around and return the look, because the penetrating gaze awakens the core of the soul. You have made a "connection". A spiritual connection.

Thought has the same effect. Bringing someone to mind has the effect of arousing that person's innermost powers. Bringing someone to mind when praying is beneficial to both parties: to the one doing the praying, and the one being prayed for. "We pray for Rachamim, for Compassion. The Gemara says, "Even if the sword is on your neck, don't refrain from Rachamim. " This is usually interpreted, "Don't stop praying, asking G-d for compassion."

Rabbi Shlomo Carlebach zt"l wrote: Reb Berish Aushpitziner interpreted it differently, "What do you do at the last minute if the sword is on your neck? At that moment the only thing you can do is have compassion on somebody else. Then you open gates in Heaven for compassion, and it can come to you too. HAVE Rachamim, don't ask for it."

Rachamim is on the level of prophecy. If I have compassion on somebody who is in bad shape, then I have a vision of how that person could be. I compare what he is to what he could be and I say, "Oy Vey, I have to help you to get there." This is very important for peace, because sometimes we don't want to make peace with someone because we lost the vision of how that person could be. The highest peace between people is when they know how each other could be, and how they will be.

A person has to live in two worlds. We have to live in a world where there is evil and we are fighting it, and we have to live in a world where there is no evil, like after Moshiach has come. The highest combination of these two worlds is Rachamim. That means I see you the way you are, but I also know how you could be on the Moshiach level.

When someone has pain, and I feel that pain, that means I love the person. If someone hurts himself and has a little bit of pain, deep down it brings back all the pain he ever went through. If you are connected to him on the level of Rachamim then you feel with him all the pain he ever felt, in this lifetime and in other lifetimes. If you feel that pain, you have to make peace with the other person, and you also know how to do it. "

To pray for someone else, visualize that person, have them in mind as you pray. The compassion that you are asking Heaven to show them, will also be shown to you. If you Daven for someone else, that which you Daven for will be given to you first.

Burning Desire

Art by Olga Levitskiy

Rebbe Nachman taught: "One's heart always yearns and burns. Sometimes that yearning is for holiness, at other times for physical desires, for example: for avarice. There is a ruach (spirit) which can descend and "cool off" that burning heart. This ruach is compared to the Divine Presence and is drawn into the heart through the giving of charity". [Likutey Moharan I 13:1]

Craving and longing are embedded in human nature. Everyone feels pangs of want, but it is the nature of a person's deep desires that will determine whether he yearns for spirituality or for material gratification. Furthermore, a person's desires might grow and become more than he can handle. Even spiritual urges can be dangerous when a person seeks more spirituality than he is intellectually or emotionally prepared for. Thus Rebbe Nachman taught "A person's spirit must be regulated in order for the heart to burn properly (for G-d)".

Rebbe Nachman teaches that a person's heart will sometimes burn for spirituality, while at other times it will burn with desires for the mundane: Torah study has the power to regulate both these types of burning desires. Furthermore, when someone has a burning desire for G-d in his heart, if he wants to study Torah or pray, but is for some reason unable to (in an unsuitable place, or without books), then this burning desire alone inscribes a [new] Torah teaching on High. One's burning desire for Torah and spirituality enables one to draw from the spirituality of the Supernal Heart [Binah].

The Torah consists of Five Books, which correspond to the five lobes of the lung. Since the lungs have a "cooling effect" upon the heart, it follows that the study of Torah can help "cool down" and control one's burning desires, whether they be for materialism, or for a degree of spirituality which is as yet beyond one's grasp.

The Rebbe also teaches that charity has the same power as the Torah in helping to overcome one's lusts. He illustrates this with the case of a person who is filled with avarice, the burning desire for wealth and material possessions. If this person gives charity, he displays his faith in G-d, that it is He Who provides. By giving charity, he temporarily overcomes his material lusts and merits assistance in achieving true spirituality.

Perhaps the most powerful emotion of all is Love. Love can be so all-consuming that nothing can stand in its path. King Solomon understood this well when he said [Songs 8:7] "Many waters cannot extinguish love". This is because human love is rooted in the Divine attribute of Chesed (lovingkindness). Since G-d is constantly bestowing His kindness upon creation, feelings of kindness and love always abound in the world. They can drive man to incredible heights, or to the lowest depths.

Love of money can drive a person to risk his own life - or the lives of others who stand in his way. Sexual immorality is a perversion of love; and love of power has all too often in the annals of history led to open warfare and large-scale bloodshed. Conversely, that same attribute of love, when properly applied, can propel a person to creative heights for the benefit of all mankind.

Thus the awesome power of love - both its constructive and its destructive aspects - is best explained by Chesed's approximation to Binah [it immediately follows Binah]. The higher Sefirot [Keter, Chochmah and Binah] are concealed. The very first manifestation of those awesome powers in the lower Sefirot is through the Sefirah of Chesed, which indicates reaching out towards others and extending oneself on behalf of others. Seen in another light, Chesed is higher than Gevurah, indicating that it is "above and beyond" restraint, which is evidence to the great power of love. A parallel exists between good and evil - whatever power exists for good can contain the very same potential for evil. Thus, if love is not harnessed properly - through Gevurah, i.e. awe and fear of G-d - it can be most destructive.

If love is properly controlled, it is the most effective tool for the building of humanity and peace. Thus the verse states "The world is built through Chesed". [Psalms 89:3] One who spreads love and brings peace between people effects great rectifications Above [Likutey Moharan I, 75:4] Rebbe Nachman of Breslov

Source: "Anatomy of the Soul" - Chaim Kramer - from the teachings of Rebbe Nachman of Breslov

It's All Good

Now Yosef could not bear all those standing beside him, and he called out, "Take everyone away from me!" So no one stood with him when Yosef made himself known to his brothers. [Vayigash 45:1]

Yosef could not bear that Egyptians would stand beside him and hear his brothers being embarrassed when he would make himself known to them. [Rashi]

We can learn from the example of Yosef towards his brothers that one should never seek revenge against a person who causes him any form of distress or damage.  Rather, one should repay even a guilty offender with kindness. [Tanya ch.12]

Why should we be kind to guilty offenders?

Because whatever that person did to you ultimately stems from G-d.  The person was merely an agent from G-d, Who decreed that this thing should happen to you.

Thus, since "everything that G-d does is for the good", you must repay the person - who brought this "good" to you - with kindness.

Source: Likutei Sichos Lubavitcher Rebbe: Gutnick Chumash

Rabbi: Violent husbands should be ostracized

On the same day that the Jerusalem District Court convicted self-proclaimed rabbi Elior Chen for a long list of abuse charges, Ramat Gan Chief Rabbi Yaakov Ariel published a ruling asserting that a man who abuses his wife should be barred from participating in a prayer or any other Jewish activity.

The prominent rabbi, who heads Tzohar, a union of Zionist Religious rabbis, also ruled that a violent husband should be excommunicated – a tough and unusual punishment reserved by the Jewish law for those committing grave religious and moral violations.

"This is an explicit ruling in Shulchan Aruch (code of Jewish law), that a man who hits his friend is to be excommunicated," Ariel wrote on the Yeshiva website. "All the more so with a man who hits his wife."

The Tzohar rabbis announced recently the union's position on the matter, stating that the religious community is expected not to include a violent husband in prayers, to forbid him to participate in ritual Torah readings, and to prevent him from serving in any public position. Ariel's ruling provides Jewish law backing to their position.

'Stop ignoring domestic violence'

Rabbi Uriel Genzel, the director of the Tzohar Lehakika (Window for Legislation) initiative, which provides Knesset members with Jewish-focused opinion on issues relating to legislation, put together a document on the subject of family violence, and presented it during a recent meeting of the Knesset's Committee on the Status of Women.

"The attitude that calls every person to stop being indifferent to violence against women needs to be shown in every social circle, whether it's within the religious community of outside it," he wrote. "The community's treatment of a member who acts violently constitutes a test of the community's morality."

Source: Kobi Nahshoni Ynet News

Eliyahu, the Drought, Rain and Mt Carmel

A drought in Israel.... prayers for rain.... and fire on Mt. Carmel.

Note the similarities in the story of Eliyahu HaNavi and Mt. Carmel.  [Source and complete article at: Chabad

From Our People by Jacob Isaacs published and copyrighted by Kehot Publication Society 1946-1948]

Divine Revelation on Mount Carmel

Elijah's Challenge

In the third year of famine G-d ordered Elijah to appear before Ahab and to inform him that G-d would send rain upon the earth. Elijah went to Samaria. There he first met Obadiah and requested him to announce his arrival to the king. Ahab went out to meet Elijah and when he saw him face to face, he exclaimed: "Are you back, you troublemaker for Israel?" Elijah fearlessly replied that it was not he who had caused the trouble, but Ahab himself, and the house of his father, who had forsaken G-d and served idols. Then, challenging the king to stage a public contest between him, the only prophet of G-d, and the eight hundred and fifty prophets of the Baal and Ashtarte, Elijah promised to meet them on Mount Carmel.

The Contest

Ahab complied with Elijah's request. He understood the purpose of this gathering, and was eager to have a public contest of power between these two conflicting spiritual forces who claimed supremacy and exclusive control over the land.

The entire nation was assembled on Mount Carmel, and the four hundred and fifty prophets of Baal came there also, proud and contemptuous and sure of their victory over Elijah. Ahab the king appeared too, eagerly anticipating the outcome of the momentous contest.

Facing the entire people, Elijah addressed them sternly: "How long will you waver between two sides? If the L-rd be G-d, follow him; and if Baal be G-d, then follow him!" The people did not reply, and Elijah's voice rang forth again: "I have been left as the only prophet of G-d; but the prophets of Baal number four hundred and fifty men; therefore give us two bullocks. Let the Baal's prophets choose one bullock for themselves, cut it in pieces, and lay it on the altar; but put no fire under it. I will prepare the other bullock and lay it on the altar without putting fire under it. Then they shall call on the name of their gods, and I will call on the name of the L-rd; and the G-d who answers by fire, shall be the true G-d!"

The people voiced their approval and immediately the prophets of Baal picked one bullock and prepared it for the altar. Then they prayed and called on the Baal from morning till noon. But there was no sign of an answer. Elijah ridiculed them and bade them call louder as their god might be asleep or engaged in other and more important business. Not realizing the irony of Elijah's words, the prophets cried louder and louder, and leaped wildly around the altar. They even cut their own flesh until their blood spurted forth, as was their custom. But cry as they might, Baal replied neither to their voices, nor to their wild and desperate gestures. Thus they raged furiously till late in the afternoon, yet there was no sign of an answer.

Divine Revelation

Then Elijah called upon the people to gather around him. In the name of G-d he built an altar of twelve stones, symbolizing the number of the Hebrew tribes, and ordered a wide trench dug all about it. Then he laid the other bullock on the altar and had water poured over it, till the trench was filled to the brim. Having completed all these preparations, he stepped before the altar and prayed to G-d. " L-rd G-d of Abraham, Isaac, and Israel! Let it be known this day that Thou art G-d in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O L-rd, hear me, that this people may know that Thou art the L-rd G-d, and thus turn their hearts back again."

Hardly had he finished praying when a flame of fire came down from G-d and consumed the offering, and the wood, and the stones, and the earth, and licked up even the water that was in the trench. Seeing this, the amazed and overawed people prostrated themselves and exclaimed: "The L-rd He is G-d! The L-rd He is G-d!" Then, at Elijah's command, they seized the prophets of Baal, led them to the brook of Kishon, and slew them,

End of the Famine

After bidding the king eat and drink for the drought would presently end, Elijah went to a solitary place on the mountain to pray for rain. Then he asked his servant to look in the direction of the sea for the first sign of a cloud. The servant did so, but reported that he had not noticed anything. Seven times Elijah repeated the order, till his servant returned with the news that a cloud no bigger than a man's hand had become visible. Immediately Elijah sent word to Ahab to have his horses harnessed and to return to his palace before the rains began to fall. Soon the whole sky became overcast. Strong winds drove large clouds and sent the rain down in torrents. The heavy rains drenched the parched earth of Israel, which had been craving water for almost three years.

Call for Tefillah: Prayers for Israel

Jews throughout Eretz Yisroel gathered to say tehillim tonight, the second of Chanukah, in regards to the horrific wildfire in Northern Eretz Yisroel. A large Atzeres tefillah was also held at the Kosel, and was attended by Rav Shlomo Amar and other Rabbonim. As of this posting (7:35PM EST) , at least one area in Haifa has been evacuated due to the fire approaching the city.

Source: Yeshiva World News

Words that Kill

"Gossip: - Norman Rockwell

From the writings of Hacham Yosef Hayyim of Baghdad -the Ben Ish Hai


"All the gates are locked except for the gates through which cries from onaah enter..." [Bava Metzia 59a, Rashi]

The Torah forbids us to wrong one another through onaah [Lev 25:14-17] of which there are two types: cheating by overcharging or underpaying, and speaking hurtful words.

The second type is worse. The first hurts the pocketbook, the second hurts the person himself. Moreover, money can be refunded, words cannot be taken back. [Bava Metzia 58b]

Worst of all is to insult a person to the point that he is shamed. Calling him by an unflattering nickname, even if he is used to it and does not feel embarrassed, is onaah if the intention was to embarrass him. [Ben Yehoyada - Ben Ish Hai, Shannah 1, Ki Teitzei]

Whoever hurts his friend even verbally must appease him, as it is written: My son, if you became a guarantor for your neighbour... if you are caught by the words of your mouth... do this, now, my son, and save yourself.... Go, humble yourself and appease your neighbour. [Proverbs 6:1-3]

What does a guarantor's financial obligation have to do with verbal abuse?

A person who guarantees a loan through speech alone, without so much as a handshake, is legally bound to pay if the friend defaults. [Shulhan Aruch, Hoshen Mishpat 129:2] This shows that words have consequences. So a person who hurts his friend verbally cannot say "What does it matter? It was only words." [Ben Yehoyada]

Whoever shames his friend in public, it is as if he sheds blood. [damim, literally: bloods] [Bava Metzia 58b]

Why does our Gemara speak of shedding "bloods" in the plural?

Shaming a person in public even once sheds his blood several times: each time he recalls the incident or sees those who witnessed it. [Ben Yehoyada]

Whoever shames his friend in public to the point of making him turn pale, is as if he sheds blood.... for we see that the red drains out of his face and is replaced by white. [Bava Metzia 58b]

A person should enter a fiery furnace rather than shame his friend publicly. How do we know? From Tamar, as it is written: "She was taken out." [Genesis 38:2] [Ketubot 67b; Sotah 10b]

Tamar was found guilty of immorality and taken out to be burned. She could have saved herself by revealing that Judah was responsible for her pregnancy, but chose to die rather than expose him to public disgrace. At the last minute, Judah realized that he was responsible, admitted it publicly, and saved her.

From Tamar we learn not to publicly shame others regardless of personal consequences. It is better to enter a red fire than to make the red leave a friend's face by shaming him.

In the Holy Land, they are particularly careful to avoid shaming people and causing them to turn pale. [Bava Metzia 58b]

Why is this specific to the Land of Israel?

There are two angels in charge of death. The one in charge of the Diaspora is from the Side of Evil; the one in charge of the Holy Land is not. [Hesed L'Avraham]

Bloodshed evokes the jealousy of these angels. "Taking lives is my craft" they say. "How dare man encroach on my domain?" And shaming people is akin to shedding their blood.

The Jews of the Holy Land were afraid that the evil angel might say "The inhabitants of the Holy Land have encroached on my domain; I will encroach on theirs and enter their Land." Therefore they were particularly careful to avoid shaming people. [Ben Yehoyada]