Yarzheit: HaRav Yitzchak Kadouri חכם יצחק כדורי זצל

An enormous crowd filled the streets of Jerusalem's Bucharim neighborhood to take part in the levaya of the elderly mekabol, HaRav Yitzchak Kadouri zt"l, who passed away on 29 Teves 5766 (2006) at the age of approx 107.

Painting of Rabbi Kaduri by Elena Girshbein

Yitzchak Kadouri (nee Diva) born in Baghdad to R' Zeev Diva, who worked as a spice dealer. As a boy he studied at the Zilcha beis medrash, which drew talmidim from the city's chareidi families. He visited Eretz Yisroel twice in his youth, once traveling through Jordan and a second time through Damascus. After the second time he decided to settle in Baghdad based on the advice of talmidei chachomim in Baghdad who feared the Enlightenment Movement would harm the spiritual development of chareidi youth as the Alliance began to launch activities in Iraq and other countries.

Upon his arrival in Eretz Yisroel the second time he changed his last name from Diva to Kadouri and fixed his place of study at Yeshivat Porat Yosef in the Old City. HaRav Yaakov Ovadia assisted him during his first years in Jerusalem, opening his home to the young man and even teaching his sons gemora for several months.

In Eretz Yisroel it was discovered he had studied from the tzaddikim of Iraq, applied himself to his Torah studies intensively and learned secrets of kabboloh and here in Jerusalem he wanted to study the proper kavonos of the set tefilloh. For several years he was a part of the group of mekubalim who gathered around HaRav Saliman Eliyahu.

The youngest member of the group, R' Yitzchak formed close ties with HaRav Ephraim Hakohen, the head of the mekubolim in Jerusalem and the father of HaRav Shalom Cohen, today rosh yeshiva of Yeshivat Porat Yosef. Later he joined the group of mekubolim studying at Beit Knesses Oz Vehadar at the yeshiva. During this period HaRav Kadouri refused to accept tzedakah and decided to earn his living from a bookbinding business he started himself using a bundle of money he had brought from Baghdad.

The chaburoh surrounding HaRav Ephraim Hakohen included Jerusalem's leading mekubolim, such as HaRav Ezra Addes, the grandfather of HaRav Yehuda Addes ylct"a, HaRav Aharon Abud, HaRav Shaul Shaharbani and HaRav Aharon Raful, who would pray according to the kavonos of the Rashash and lived in the yeshiva housing rooms.

After marrying his first wife, Sarah, HaRav Kadouri lived in Shechunat Habucharim, one of Jerusalem's first neighborhoods built outside the Old City walls. He would stay at the yeshiva all week, coming home shortly before Shabbos.

In 5694 (1934) HaRav Kadouri was given a spacious apartment near the yeshiva on the street leading from the Jewish Quarter to the Kosel Maarovi when he agreed to bind all of the yeshiva's books and to copy by hand certain rare books deposited in the yeshiva library. The yeshiva paid him a salary of two liras per month, one for his bookbinding work and another as a member of the group of mekubolim. He agreed to bind only the yeshiva books, keeping the books he copied in his private collection. Before binding every book he would study it carefully and became one of the city's most knowledgeable scholars on many works. Often yeshiva members would come to his home to study from the books.

He would spend all day studying with the group of mekubolim and then spend the evening at home binding books. After Tikkun Chatzos he would go to sleep, waking up before dawn for Shacharis. In 5706 (1946) the yeshiva building turned into a fortress to defend against constant attacks by Arabs, but this did not prevent the yeshiva's rabbonim, including HaRav Yehuda Tzadka, from paying a visit to HaRav Kadouri's home to celebrate the bar mitzvah of his son, David.

With the imminent threat of the Old City falling into the hands of the Jordanians, HaRav Kadouri sought a way to save the yeshiva's sifrei Torah and the enormous collection of sifrei kodesh in his home. After all his efforts to smuggle out the books failed he hid in his library on the last day before the Jewish Quarter fell, unable to part with the books. A short time later Jordanian soldiers took over the house and the entire yeshiva with the surrounding buildings went up in flames. When news of the fire was brought to HaRav Kadouri at his home in Bucharim, he burst out in tears.

Following the petiroh of HaRav Ephraim Hakohen, head of Jerusalem's mekubolim, toward the end of 5709 (1949) HaRav Kadouri was selected to head the group. Yeshivat Porat Yosef had already relocated to Geula but the group of mekubolim opted to attach themselves to Yeshivat Beit Kel on Rechov Rashi. Nevertheless the roshei yeshiva of Yeshivat Porat Yosef, HaRav Tzadka and HaRav Ben-Tzion Abba Shaul zt"l set aside a room where HaRav Kadouri received people every day for years until he started his own yeshiva, Yeshivat Nachalat Yitzchak, on Rechov David in Bucharim.

During the course of his lifetime he wrote only a handful of articles, although others may never have reached the eyes of his talmidim. Some of his writings attacked those who engage in practical kabboloh without understanding any of the secrets of kabboloh. The secrets of the amulets he would write for healing and success were given to him by HaRav Yehuda Phetaia. He was also extensively involved in studying the kavonos of tefilloh. All other secrets of kabboloh which other figures professed to engage in were foreign to him.

Over the years he battled against figures involved in oaths and lots. In one of the few articles he published on this issue, written for the book Tamim Tihiyu by HaRav Yaakov Hillel, rosh yeshiva of Yeshivat Chevrat Ahavat Shalom, he stressed that the only amulet formulations permitted to be written are those written by HaRav Yehuda Phetaia, "because he has foundations in the language of requests for mercy and the names are known, without any error."

In the article he also attacks users of oaths and praises HaRav Hillel's fight against those who mislead others to believe tricks presented in the guise of applied kabbalah. "His entirely beneficial intention is to save Am Yisrael from people who use sorcery and demons to demonstrate their power and deceive their followers and demand much money from them and take oaths and sometimes mix the sacred and the profane, demons with the names of angels, and sometimes inadvertently cause harm to those who ask them questions and there are amulets that are nothing but rattles. Therefore he who fears the Word of Hashem will avoid applied kabbalah."

HaRav Kadouri wrote several kabbolah books, primarily the different formulations of the amulets, but refused to print and distribute them, keeping them only for those familiar with sod. When people would come to him asking for amulets he would insist they recite a chapter of Tehillim for a certain period and made clear that without full Shabbos observance the amulet would provide no benefits.

His entire life was filled with Torah study, day and night, and lengthy tefillos at Yeshivat Nachalat Yitzchak together with his kabbalah talmidim.

HaRav Kadouri's meals were extremely meager and he abstained from numerous types of food. Every morning he would study Chok LeYisroel after breakfast, and then would delve deep into gemora sugyos for hours on end. He would study late into the night, sitting and learning for hours without rest. Whenever a new book came into his hands he would study it from cover to cover and was able to recite entire excerpts from memory.

According to his talmidim HaRav Kadouri knew the entire Shas and poskim verbatim. While studying he would often hold his beard in his hands, but refrained from doing so on Shabbos to avoid pulling out any hairs. When a beard hair fell out during the week he would keep it in a special box.

Throughout his lifetime he also adhered to asceticism in his speech. He never uttered an untoward word about others and would keep his distance from people who spoke excessively. Every full moon he would travel to the gravesites of various tzaddikim around the country to pray.

In general he spoke exceedingly little. For many years he did not say shiurim, but had others say them in his presence. He would make only comments, as he felt necessary.

His home was open to all. Even after certain household items and pieces of jewelry were stolen, he refused to shut the doors to the public and continued to help everyone who sought his assistance.

HaRav Kadouri avoided leaving Eretz Yisroel unnecessarily, but when he had to conduct a fundraising campaign for the yeshiva building he traveled abroad with his son. The moment he was told the amount collected would suffice for the phase of the building under construction he would insist on returning immediately. On one occasion an entire audience was waiting for his arrival, but he refused to remain abroad any longer, saying he was unable to direct his prayers while outside of Eretz Yisroel. Once the building was complete he stopped leaving Eretz Yisroel.

His wife, Sarah, who managed their modest home loyally until her last day, passed away on Lag B'Omer 5749 (1989). Five years later he remarried and his second wife. She too helped him maintain his daily schedule of Torah and chessed.

For decades people would come to his home seeking advice and brochos and asking him to pray for them. Many people were spared following his blessings, but he remained humble in his ways, devoting most of his time to the study of Torah, both nigleh and nistar.

During the last weeks of his life, he was rushed to Bikur Cholim Hospital to be treated for influenza. Following his recovery he returned home, but a short time later contracted an acute lung infection. He spent the last 13 days of his life in critical condition under the treatment of Bikur Cholim's top physicians, who kept him anaesthetised and connected to a respirator. His family members and talmidim did not leave his bedside and Jews everywhere prayed for his recovery.

Shortly after Shabbos ended, the family and close talmidim, along with a group of Jerusalem mekubolim, were summoned to recite Vidui and prayers at his bedside. They pleaded tearfully and cried out to Heaven, but at 10:00 p.m. HaRav Kadouri passed away.

The mittoh was brought to the yeshiva adjacent to his home and throughout the night and the morning hours family members, talmidim and other followers recited Tehillim under a heavy veil of sorrow. Hundreds of people were unable to make their way into the packed building.

In the late morning the police began closing streets leading to Rechov David and thousands of participants were already on hand when the hespeidim began at noon on Sunday. The police apparently underestimated the crowd and observers said that they were seriously understaffed to control the hundreds of thousands who attended.

Among the eulogizers were HaRav Mordechai Eliyahu, HaRav Beniyahu Shmueli, HaRav David Batzri, HaRav Yehuda Addes, HaRav Ovadia Yosef, HaRav Shlomo Amar, HaRav Reuven Elbaz and HaRav Moshe Cohen. All of the maspidim recounted the deceased's tzidkus and elevated character, his unique avodas Hashem, his devotion to Torah study day and night, his frugal lifestyle and his many acts of chessed. They also said he felt the suffering of every Jew in Klal Yisroel and would pray wholeheartedly for anyone in need. Before the procession set out it was announced that only those who immersed in a mikveh beforehand would be permitted to carry the mittoh.

Following the many hespeidim and a short address by President Moshe Katsav the levaya set out on foot toward Har Hamenuchos via Rechov Yechezkel, Malchei Yisrael, Torah Mitzion, Hatzvi and Yirmiyahu. All of the stores along the way closed down for hours as the very long stream of people passed.

When the mittoh arrived at the burial plot shortly before 3:00 p.m. the deceased's talmidim and leading mekubolim recited Shlosh Esrei Middos and Kabolas Ol Malchus Shomayim. A bitter cry could be heard throughout the cemetery as the mittoh was lowered into the ground. For hours afterwards thousands passed by the gravesite to pay their final respects.

Over 100 medics and paramedics were on hand during the procession with 10 Magen David Adom ambulances and 22 Hatzoloh motorcycles.

Throughout the day the Municipal Traffic Department worked in cooperation with Israel Police, which dispatched 700 officers to control the city's main thoroughfares and provide security for the procession. Traffic lights were adjusted and a special information hotline was set up. Early in the morning the Sanitation Department began to clear refuse bins to facilitate free passage.

Chacham Yitzchak Kadouri is Buried on Har Menuchos - Givat Shaul, Israel, and  is survived by a son and a daughter, grandchildren and other descendants.

Falling Blackbirds and Dead Fish in Arkansas, Falling Birds and Earthquake in Chile

"Some patterns emerging from the latest natural phenomenon in the Western hemisphere:

1. According to NPR, there is no causal connection between the 100,000 fish washed up over the weekend in Ozark, Arkansas, and the 5,000 birds that fell from just before New Years' Eve, solely within a 1-square-mile area. "There's no evidence connecting the two incidents. Beebe is about 40 miles northeast of Little Rock. Ozark is about 125 miles away from Beebe, to the west near the Oklahoma border."

Continue reading at: Rucho shel Mashiach

Update: More dead birds - in Labarre, Louisiana -   Hundreds of dead blackbirds

And in Kentucky: see video below

Why belief in Moshiach is one of the 13 Principles

"Eternity" by Charnine

Why is the belief in Moshiach one of the thirteen principles of the Jewish Faith? Rabbi Gershon Avtzon, Menahel, Yeshivas Lubavitch Cincinnati answers:

To clarify the question: There are 613 commandments, yet there are only 13 principles. This shows us clearly that not every commandment is a principle. To put things in perspective: Two of the most basic Mitzvos are putting on Tefilin (for men) and keeping Shabbas. Yet, neither of them are part of the 13 principles. This shows us that the principles are more than just basic commandments, they are the pillars of Judaism.

For example: Principle number one is the belief in Hashem. This is understood: One can not claim to be a believing Jew, if he does not believe in Hashem. [A Perspective: For many of the commentaries, there is no Mitzva to believe in Hashem! How can one ask "what are the commandments" if he does not believe in a commander?]

Another one of the principles is that the Torah was authored by Hashem and only written by Moshe Rabbeinu. This is also understood. Most of the laws of the Torah are learned  from extra letters or words in the Torah. If one believes that the Torah was authored by a human, is it shocking that there are extra letters or words?

If the above understanding of the 13 principles is true, why is the belief in Moshiach one of them? Can't I be considered an orthodox Jew - Keeping Kosher, Shabbas, and just not believe in Moshiach?  

A perspective: The Chasam Sofer [Shalas U'teshuvos on Yorah Deah, letter 356] writes that in truth the belief in Moshiach is not in itself a principle. It is just that being that Moshiach is written about in the Torah, if one denies Moshiach, he is denying part of the Torah! However, the accepted opinions are that believing in Moshiach itself is a principle. For all Mitzvos are written in the Torah, and according to the above, they should all be included.

The Answer: The Lubavitcher Rebbe gives a fascinating explanation [Hadran on Rambam 5746 chapter 10]. In order to understand it, we must first explain a basic Chassidic idea. What do we mean when we say - in the Sh'ma prayer, with our eyes covered - that Hashem is ONE? The explanation: Hashem's oneness - does not only mean that there is no other creator, rather - means that there is no other creation but Hashem. The entire world - even though it seems as an independent entity - is really G-dly.

In the time of exile, this truth is hidden. It seems that the world is an independent entity, and that keeping Torah and Mitzvos are a struggle. When Moshiach comes, the Truth of creation will be revealed. The world will be seen as a place created solely to do Hashem's will.

Chazal tell us [Yalkut Shimoni on Yirmiah Remez 315 and others] that in the messianic era, if one would want to desecrate the Shabbas by picking a fruit off the tree, the tree will "scream" at him to stop.

If one does not believe in Moshiach, then one does not believe that Hashem's true unity will show. He then believes that the world will remain "independent" of Hashem's oneness. It is obvious that such a person is missing in his basic belief in Judaism.

Miriam Hakoveses — Miriam The Laundress: Yarzheit 24 Teves



Art: The Laundress by Greuze



Miriam, a worthy and modest woman, visited the house of Reb Shloimele, the Rebbe of Zevihl zt"l every week. After exchanging a few words of greeting, she would set to work doing the household laundry. Swiftly and reliably, she would soak, soap, scrub and rinse the clothes. She felt it was an honor to care for the garments of the Rebbe and the members of his household.

She was very pious and would fast frequently; all her adult life she fasted every Monday and Thursday, and every day of the month of Elul too. Prayers were constantly on her lips and her heart was always filled with a strong desire to fulfill Hashem's will.

There was always a tinge of sadness in her eyes though, even on joyous occasions, for she was childless. She never complained, neither did she speak very much about her situation. As the years passed, however, she decided to make use of her presence in the Rebbe's house and ask him to pray for her and bless her with offspring.

One day, when her work was finished, she stood in the doorway of the Rebbe's room and asked him to give her his blessing that she have a child. The Rebbe was immersed in his holy thoughts. After a few minutes he shook his head in the negative and told her, "I can't help you." She was stunned by this reply, but after a few moments the Rebbe added, "I give you my blessing that in your merit, others should merit having children . . ."

Miriam carried the Rebbe's promise with her for many years, until she passed away in 5724 (1964). Her petiroh went all but unnoticed. She had no son to say Kaddish after her. On the stone over her grave the following words were inscribed, "Here lies the woman Miriam bas Mamah a'h. She passed away on the twenty-fourth of Teves 5724." Nobody knew about the Rebbe's promise to her.

Twenty-nine years later, in 5753 (1993), the time arrived for the promise to be kept. One of her neighbors described a dream in which Miriam had appeared to her and said: "I was the laundress in the house of the Admor, Reb Shloimele of Zevihl. I was childless and I asked him for a blessing and for salvation. The Rebbe said, `I can't help you but I give you my blessing that in your merit, others should merit having children . . .' The time has arrived for holy souls to descend to Olam Hazeh. I request that people go to my grave and pray for the elevation of my neshama. I promise barren women that they will have children. Here are the exact details of how to find the grave . . ."

The woman who had the dream told one of her friends about it and it was mentioned at a shiur for ladies in Yerushalayim. People followed the directions to the grave and found it easily, though it was just one among thousands of others on Har HaMenuchot.

On Sunday, the twenty-fourth of Teves 5753, the pathways of Har Hamenuchot were crowded with people. One after another, buses arrived and disgorged more and more visitors, all headed for the grave of Miriam bas Mamah a'h.

An avreich stood at the graveside emotionally reciting Kaddish in a tear-choked voice for the elevation of the soul of the childless laundress. "Yisgadeil veyiskadeish Shemei rabbo . . ." and the crowd responded "Amein!"

People were weeping as they called in unison: "Yehei . . .Shemei . . .rabbo . . .mevorach . . .le'olam . . .ule'olmei . . olmayo!"

There were many emotional dambursts that day; many long-pent- up tears were shed by the side of the grave that had suddenly become a source of hope for childless women.

The prayers and supplications for the soul of the deceased woman ascended Heavenward. There are thirty-two known cases of women who prayed at the graveside and had children that first year. The grave has since been renovated and enlarged. The candle flames that flicker and dance there bear witness to the power of a single righteous woman who served Hashem with all her might, in anonymity and through her love of Hashem and His people, merited becoming the bearer of their prayers to their Father in Heaven.

Chassidishe Penguin

A penguin does the Mitzvah Tanz (wedding dance) Hat Tip:  The Cool Jew

Reflections

"Through the Looking Glass" by Karl Bronk

Rabbi Israel Baal Shem Tov taught: "Your fellow is your mirror. If your own face is clean, the image you perceive will also be flawless. But should you look upon your fellow man and see a blemish, it is your own imperfection that you are encountering - you are being shown what it is that you must correct within yourself."

Nothing is by chance, the Besht would always stress. Every event in a person's life is predetermined and purposeful, and an integral part of his divinely ordained mission in life. So a person never "chances" upon anything: if he witnesses an event or phenomenon, there is a reason for this experience, a reason that is closely tied to his own path in life. It therefore follows that if divine providence causes him to see his fellow's degradation, it is for a positive and constructive end: to open his eyes to a failing of his own.

Ultimately, this is the only way a person can truly recognize and deal with his own imperfections. "Love covers up all sins," said the wisest of men, and what greater love is there than the love of self?

A person's self-kinship blinds him to his own deficiencies. Yet a negative trait or deed, so innocent and justifiable in himself, appears in all its dreadfulness when discerned in others; here he cannot but be appalled at the depths to which his fellow has sunk.

So the most effective way to open a person's eyes to the negative in himself is to show him what is wrong with his fellow and to then tell him that he, too, suffers from the same lack in one form or another. If he truly wishes to improve himself, if he truly searches his heart until he discovers what it is that the Almighty was pointing out to him by causing him to see what he saw, his self-love will no longer obscure what has been so glaringly presented to him in the person of his fellow.

Still, one may ask: A person's mission in life involves not only the development and perfection of his own self and character but also his responsibility towards his fellow man. So why must he conclude that he is being shown his fellow's failing as a message concerning his own personal state? Perhaps he is being prompted by divine providence to rebuke and rehabilitate his fellow?

To answer this question, we must first take a closer look at the principle of "Particular Divine Providence." Particular divine providence means that not only is every event purposeful, but also its every aspect and nuance.

For example, the same event can imply different things to different observers, depending on how much they know about the people involved and the events that led up to it. Divine providence is particular in that it shows each observer precisely what is applicable to him. So if you witness an event, it stands to reason that everything about it, including the particular way in which it has affected you, has a specific application to your life.

The same applies to a person's witnessing of a negative act or behavior pattern on the part of his fellow. There are two distinct elements here: a) the fact of his fellow's wrongdoing; b) his fellow's guilt, culpability and decadence. The former does not necessarily imply the latter: one may be aware of what his fellow has done wrong, yet such knowledge may be accompanied with understanding, compassion and vindication.

So when G-d makes a person aware of his fellow's deficiency for the sole reason that he can do something about it, this is all that person would perceive-the fact of his fellow's problem and what he could do to resolve it. To also sense another's guilt and lowliness is completely unnecessary; on the contrary, it only hinders his ability to reach out to him in a loving and tolerant manner.

Thus, if he also senses his fellow's degradation, he must conclude that this aspect of the experience also serves a purpose. Divine providence has provided him with a mirror with which to discern his own shortcomings.

If you see it in someone else... then it is in you too.

by Yanky Tauber



The Mirror - by Chanah Zuber Scharfstein

This is the story about a very beautiful and very special mirror. It hung on a wall in the dining room of a fine house belonging to a rich man.

The mirror was large and square, with a wide, thick gold frame carved with beautiful designs of leaves and flowers. Everyone that saw the mirror admired it, but everyone also noticed that it was imperfect. On one of the corners, you see, the silver backing had been scraped off so that this part of the mirror was plain glass. People would remark upon its beauty and then say, "Oh, what a pity! Too bad the mirror is damaged." To everyone's surprise the mirror's owner would tell his visitors that it was he himself who had deliberately scraped the silver backing off! Can you imagine owning such a costly mirror, a work of art, and then ruining it? But let me tell you the story of that mirror.

Many years ago, in a small town in Poland, there lived a man called Abraham. He owned a small store and he earned just enough money to take care of his family. He was not a rich man, but he also was not a very, very poor man. He had only a few customers. Sometimes people left without buying anything because Abraham did not have many things to choose from. They went to the big stores instead where they could find what they wanted.

Abraham was happy with his life. Though he was not rich, he always had enough to share with others. No visitor that came to his home ever left hungry. Every time a poor person needed help, Abraham always found money to give him. Abraham and his wife lived a very simple life. Their home was small. The house really needed a paint job, but there was never enough money for that. It seemed to them that it was more important to help someone in real trouble than to paint a house. Their furniture was old for the same reason. The curtains on the window had probably been washed a hundred times. Abraham and his wife had no carpets on their floor. Their clothes were plain, and they did not often buy new things. Many of their cups and plates had chips and cracks. The food they ate was simple.

Yes, it was not a very fancy home. But it was a real home. It was a warm and happy place. Everyone felt comfortable and relaxed there. Abraham had many visitors because everyone knew that he was kind and liked to be helpful.

One day Abraham was standing in the doorway of his little store waiting for customers. Suddenly he noticed a stranger walking toward his store. Abraham lived in a small town so he knew all the people there. When the stranger was near the store, Abraham asked him how he could help. "Maybe you would like to come to my home and rest awhile," he said. "If you are hungry, please be my guest. If you are thirsty, please come with me for something to drink. Perhaps you need money? We will help you."

Abraham's invitation was so warm and friendly that the stranger decided to stop in his house for a rest.

What Abraham did not know what that this was no ordinary stranger. This was a very holy, wise and famous Rebbe from a town far way. He was on his way to a wedding and happened to pass through Abraham's town. The Rebbe was an important man and many people in Poland traveled long distances to listen to his words of wisdom, or to ask for a blessing or prayer in time of need. It would have been a great honor for any home to have this Rebbe as a guest.

The Rebbe soon noticed Abraham's kindness and generosity. He knew many rich people who could have helped the poor much more easily than Abraham, but who did much less than he. The Rebbe enjoyed his short stay. Before he left he blessed Abraham with riches, so that he should be able to continue helping the poor and needy more easily.

After the Rebbe left, Abraham's store suddenly became a very busy place. All day long customers were coming in. Everyone found what he wanted, and no longer did people leave his store to shop somewhere else. With each day that passed, Abraham had more new customers and more money to bring home. Soon he had to make his store larger to fit all his new customers. After awhile, Abraham became a very big, important and rich storekeeper. He became one of the richest men in the town. The Rebbe's blessing that Abraham should become wealthy had been fulfilled.

To be rich seems mighty good when one is poor. People sometimes think that if they were rich, life would be beautiful. But being rich can be a problem too. Now that Abraham had a big store, he had a lot more work to do. He worried about robbers breaking into his store or home. He worried about his business. He wanted his store to keep on growing. He wanted a very beautiful home. He wanted new, fancy clothes. Because Abraham was busy with his store, he found less and less time for studying Torah and going to shul to pray. He did not even have time to bother with poor people. Abraham could only be seen by special appointment. His secretaries were told to give money to needy people who came for his help, but Abraham had no time to listen to their stories or problems.

Abraham and his wife built a brand new house that almost looked like a palace. It had many rooms, and all the rooms were large and beautiful. On the windows hung soft velvet drapes. The floors were covered with thick rugs. There was wallpaper on the walls. The kitchen was filled with new pots and pans. There were lots of fine dishes in the cabinets. All the furniture was new and expensive. The dining room table was made of shiny wood. The chairs in the living room were soft and plump. On the walls hung paintings by real artists. And on one wall in the living room there hung a huge mirror. It was so big it almost covered the whole wall. All around this mirror there was a wide, thick frame of gold. No one else in town had such a fine mirror. Everyone who saw it spoke of its beauty. It was truly a masterpiece.

There were many servants in this new house. But this house was so fancy that Abraham did not want to let beggars or poor people come in. Strangers were no longer invited for a meal. Servants would open the door and give some money to the needy, but that was all.

"Abraham is different," people said. "He has changed since he became rich. What a pity! He was always so kind and good, and now look at him. He has no time for any of us any more." And they would shake their heads sadly and remember the good old times when Abraham had never been too busy to help others.

Time passed . One day a messenger came to visit Abraham. He had been sent a long distance from the famous Rebbe who had given Abraham the blessing of riches. The news of Abraham's good fortune had reached the ears of the Rebbe and now he needed his help. An innocent Jewish man had been put in prison on false charges and a great deal of money was needed for his ransom. Of course Abraham was happy to help. He gave the messenger the money and sent him off with good wishes for a safe trip home. He also sent regards to the Rebbe.

The messenger had completed his job, but he did not feel happy. It had been difficult for him to speak to Abraham in person. His secretaries had not wanted to let a stranger into Abraham's private office. Abraham had given him the money, but he had not invited him to his home for some food and rest. The messenger was surprised. The Rebbe had praised Abraham and often spoken of his hospitality and charitable ways. The messenger could not understand what had happened.

When he came back to the Rebbe, he gave him the money and told him everything about his trip. The Rebbe shook his head sadly. He understood that Abraham, the poor man, had a heart of gold, but Abraham, the rich man, with all his gold, seemed to have a heart more like stone. The Rebbe decided to visit Abraham to see what could be done.

When the Rebbe arrived at Abraham's house, Abraham welcomed him warmly and invited him into his home. This house looked very different from the home that Abraham had lived in when the Rebbe first visited him. It was was big and beautiful, but gone was the friendliness and warmth one had felt in the simple, old home. The Rebbe walked on the heavy rug. He saw the costly paintings. He looked at the expensive, new furniture, and at the drapes made from the finest, softest velvet. And then he noticed the mirror. He looked at its shiny gold frame. It was the biggest mirror he had ever seen.

"Quite a change, is it not?" said Abraham with a pleased smile on his face. "And that mirror, " he continued, "is my favorite treasure. Of all the lovely things I own, I like that mirror the best. It cost a great deal of money, but it was worth it. It is truly a masterpiece, a work of art, is it not?" he said and turned to the Rebbe.

"Yes," the Rebbe answered. "Quite a change. Quite a change." He said this softly, in a low, serious voice, and his face looked sad.

Suddenly, the Rebbe called to Abraham. "Come here," he said, and asked him to walk over to the mirror and stand in front of it. The Rebbe then walked away a bit and asked Abraham to tell him what he saw.

Abraham was puzzled at this, but answered, "Myself. That is what I see in this mirror. My own reflection -- that is all I can see."

"Look closely," the Rebbe said. "What else do you see?"

"I see my lovely furniture reflected in the mirror. I see my paintings, I see my rugs and drapes. I can see many things in my beautiful home," answered Abraham.

The Rebbe then walked over to the window with Abraham. He pushed aside the drapes and told Abraham to look out into the street. Abraham's home was on a big street and people were always passing by. Since it was a small town, Abraham knew almost all the people walking past his house. The Rebbe asked him many questions about all the people they saw. And Abraham told him that the woman with the basked was a poor widow with many small children. She was hoping that kind people would put food in the basket for her family. He told the Rebbe about Bentze, the water-carrier, who was getting old and found it hard to carry the water. He pointed out Yankel the tailor, a fine Jew who went to shul every day, but was very poor and never had enough money for his family.

Abraham was wondering why the Rebbe was asking him all these questions. The Rebbe was a serious man who never had time to waste. Why should he be so curious about all these people?

Then the Rebbe said to Abraham, "It is strange, is it not? A mirror and a window are both made of glass and yet they are very different."

"What do you mean?" asked Abraham.

"Well," said the Rebbe, "when you looked in the mirror you could only see yourself and the things that belong to you. You could see much more when you looked out the window. Then you could see all your neighbors and friends from the whole town."

"That is true," said Abraham. "A mirror and a window are both made from glass. The window is transparent. Light can pass right through it. It is clear and you can see everything through it. The mirror, on the other hand, is covered with silver on one side. The rays of light cannot pass through, and therefore a mirror can only reflect what is in front of it."

"I see," said the Rebbe and nodded his head. "I see. The piece of glass that is plain is clear through and through, allowing you to see others and their lives. But when it is covered with silver, then you can see only yourself. Hm, very interesting. It is really quite fantastic, isn't it? Now do you think it will work the other way too? Could you take a mirror and scrape off the silver so that you would be able to see everyone else instead of yourself?"

Abraham's eyes filled with tears. He felt so ashamed. Finally, he was beginning to understand everything that had happened to him since he became rich.

That evening, Abraham made a big party in his home. The whole town was invited, especially all the poor people. Everyone had a fine time. Then Abraham asked for silence. He made a short speech and asked for everyone's forgiveness. He told his guests that he was sorry for the way he had acted after he became rich. His life would now be different. He promised them that his doors would always be open for everyone, and that he never would be too busy to help those that needed him.

After all the guests had left, Abraham walked over to his beautiful mirror. With a sharp knife he scraped off the silver covering in one corner. He did not stop until that part was as clear as glass. Only then was he satisfied.

Impeding The Redemption

I know, I've blogged this before, but it was one of those posts that got deleted.... so here it is again.

I heard from my teacher and father-in-law, who was the chief disciple of Rebbe Yechiel Michal of Zlotchov, that once when the Baal Shem Tov was traveling on the road, he stepped into a wooded area to pray the afternoon prayer. His disciples were dumbfounded to see him hitting his head against a tree, crying and screaming. Afterward, they asked him what had happened. He explained that he had seen, with divine inspiration, that in the generations before the coming of the Moshiach there would be a multitude of rabbis, and that they would be the very ones who would impede the redemption. [Otzar Chayim]

The Signature of God

Discover Hashem through ancient texts and modern science.