22 Shvat Yarzheit Rebetzin Chaya Mushka

Tonight is the yarzheit of Rebbetzin Chaya Mushkah Schneerson (b. 1901), wife of the Lubavitcher Rebbe. The Rebbetzin passed away on the 22nd of Shevat of the year 5748 (1988).

In 1950, upon the passing of her father, Rabbi Yosef Yitzchak Schneersohn, leadership of the worldwide Chabad-Lubavitch movement passed to Chaya Mushka's husband, Rabbi Menachem Mendel Schneerson, of righteous memory. Despite the Rebbe's initial adamant refusal to accept the mantle, it was his wife, the Rebbetzin, who, notwithstanding the great personal sacrifice this would entail, finally prevailed upon him to accept the position with all its public and private hardships.

She was steadfast: It is simply unthinkable that her father's thirty years of total self-sacrifice and accomplishment should, G-d forbid, come to naught.

An erudite and wise woman, Rebbetzin Chaya Mushka carried the mantle of her revered and exalted position in a most humble and unpretentious fashion. All her life she fulfilled the ideal of the psalmist: "The entire honor of a king's daughter is within." When calling the Rebbe's office at "770," or calling for a high school girl ill in her dormitory, she always referred to herself simply as: "Mrs. Schneerson from President Street."

Gentle and courteous to everyone, the Rebbetzin saw her role as one wholly devoted to the work of her husband. Even when she relayed advice to those seeking his guidance through her, she would repeat his wording with precision, making sure that it was understood exactly as the Rebbe intended.

Painting of Chaya Mushka by Cindy Michael

The Unique Healing Prayer

Source: Daily Tehillim

There is a time-honored tradition to recite sections of Psalm 119 after a loved one's passing and each year on the yahrtzeit. Additionally, in situations of serious illness, God forbid, it is customary to recite segments from this chapter on behalf of the ill patient. The sections chosen for this recitation correspond to the spelling of the name of the deceased or the ailing patient.

Tehillim 119 is unique not only in its length (consisting of 176 verses), but also in terms of structure. It is arranged as an alphabetical series of twenty-two stanzas, each of which consists of eight verses. The first stanza contains eight verses that begin with the letter alef, the second stanza features eight verses beginning with the letter bet, and so on.

Upon the passing of a loved one, or in the case of an ill patient, Heaven forbid, it is customary to recite the stanzas of Psalm 119 that correspond to the letters of the name of the deceased. Thus, for example, if the individual's name is Moshe (משה), the recitation begins with the eight verses that begin with the letter מ   - and then continues with the stanza devoted to the letter ש  and the stanza featuring the letter ה. This recitation is then followed by the stanzas corresponding to the word “ben” (“son of”) for a male, or “bat” (“daughter of”) for a female, followed by the name of the individual’s mother. (Some have the practice to use the name of the father). If the patient’s name is Moshe and his mother was Yochebed, then one would recite the stanzas of the letters ב and נ (which spell the word “ben”), followed by the stanzas of י,ו,כ,ב,ד (“Yochebed”).

In some communities, after reciting the stanzas for somebody who has passed on, one concludes by reciting the stanzas that correspond to the letters of the Hebrew word neshama ("soul") – נשמה.

When reciting this chapter for an ill patient, it is customary to add the stanzas corresponding to the letters ק,ר,ע,ש,ט,ן, which spell the phrase, “kera Satan” (“tear the Satan”).

For either situation, one can use the tool on our website  [click here] to automatically generate the proper recitation.

Psalm 119 features some of the famous and beautiful prayers in the Book of Tehillim, focusing primarily on the supplicant's yearning for Torah knowledge and spiritual perfection. Throughout this chapter, David speaks of his burning desire to achieve knowledge and fulfill Misvot, and how he is not driven by the ambitions that consume most other people, such as the desire for wealth and prestige. The most meaningful way to bring merit to a loved one's soul, or to accrue merit on behalf of an ailing friend or relative, is to reassess one's priorities and redirect his attention and focus onto the pursuit of Torah and Misvot. Chapter 119 is perhaps the clearest and most inspiring expression of this commitment to making Torah and Misvot one's priority, rather than the endless of pursuit of wealth, fame and physical gratification. By reciting Psalm 119 and internalizing its fundamental message for a loved one, a person brings merit to the deceased's soul, or to the patient in desperate need of divine compassion.

Click here for: Daily Tehillim: Psalm 119

The time has come

R' Levi Yitzchak of Berditchev lifted his pure eyes to Heaven and said: "Master of the World! You have exhorted us in Your Torah, "You shall not cause any pain to any widow or orphan. [Mishpatim 22:21]" 

We, Your nation Israel, are orphans, as the Navi laments: "We have become [like] orphans, and there is no father." [Eichah 5:3]

"I turn to You today, O Father in Heaven, and I beseech You to have mercy upon Your nation of orphans who are languishing in a bitter exile.  The time has come for You to take us from darkness into light!"

Source: Rabbi Yisrael Bronstein

Also see: Rav Elyashiv: We Cannot Pasken that the Geula Should Come  and Missing a Chance for the Geulah

Time to take a stand

Two blogs today regarding the current state of affairs in Israel, which only prove the Chofetz Chaim's words below: When Moshiach comes no-one will be sitting on the fence.

See: Geulah Perspectives: Some more thoughts

and Jewish End of Days: With me or Nebuchadnezzar

Chofetz Chaim - "When Moshiach Comes No One Will Be Sitting On The Fence"

Chazal tell us that Moshiach will only come in a generation that is Kulo Zakkai or Kulo Chayav completely innocent and worthy, or completely guilty with not a morsel of good. Under these criteria it is hard to see Moshiach coming. "Completely good" sounds like a fantasy and not something we can imagine in today's. Similarly we see so much good and so many wonderful people that it is equally incomprehensible to imagine a generation without a single good person. So what do Chazal mean?

Rav Elya Weintraub says that the Chofetz Chaim explains as follows. "All innocent" and "all guilty" does not mean that everyone is on the same side of the fence. It just means that everyone sits squarely on one side of the fence. In order for the Moshiach to come the world must be completely polarized. Everyone must choose where they belong, with Hashem or Chas V'Shalom the opposite.

Adam HaRishon was created perfectly good. The element of evil in the world was the snake who stood outside of Adam. Good and bad were separate and clearly defined. When Adam ate from the Eitz HaDaas the boundaries became murky, and good and bad became mixed together. Each person is good and bad at the same time. The face of evil and righteousness look the same to us and we can't tell who is who. We ourselves aren't really sure who we are. Sometimes we are good and sometimes less so. Moshiach won't come until the two sides are clearly divided and everyone knows where they belong, inside or outside. Moshiach's arrival will be the final showdown between good and evil.

People complain that our society is becoming polarized. The "middle ground" is disappearing. Clearly in a sense this is good news, and the best sign yet that Moshiach is on his way. Make sure you are standing on the right side of the fence. The most intriguing part of all is that when Moshiach does arrive, we may be pretty surprised to see who is on each side. The truth will be revealed and it will have nothing to do with our exterior appearance. Moshiach will peer deep within each person's heart and he can't be fooled!

Source: Revach L'Neshama

Bad Habits: Refining the Animal Soul

The Torah portion of Mishpatim contains the law of the goring ox. The Torah distinguishes between two categories: the "shor tam" a bull that is not known to be a gorer, and the "shor mu'ad" a bull that has gored three times. Such an animal is considered dangerous and likely to gore again.

Everything in the Torah can be understood on many levels. Thus not only does the law of the goring ox pertain to animals, it also applies to a person's soul. In general, the ox is symbolic of the animal soul. (According to Chasidut every Jew has two souls, a Divine soul and an animal soul.) The animal soul, by itself, is not necessarily bad. It has many positive qualities and is a powerful force that can be harnessed for good. Nonetheless, like the physical ox, it must be closely guarded to prevent it from inflicting damage.

The natural state of the animal soul is "a bull that is not known to gore." As it is created, the animal soul does not crave forbidden things, only those that are permissible and necessary to sustain life. If the animal soul falters and commits a sin, it is the exception rather than the rule, and runs contrary to its true nature. In this instance it is relatively easy to do teshuva (repent) and repair the damage.

However, if a person commits the same sin over and over again "until it seems permissible," he is considered "a bull that has gored three times." Having already been reinforced several times, his negative behavior is now second nature to him, and he is considered likely to repeat it in the future.

How does a person turn "a known gorer" back into "a bull that is not known to gore"? Simply by training it. According to Maimonides, the transformation is complete "when little children can poke [the ox] and it still doesn't gore."

The same rule applies in our service of G-d. The "repeat offender" must work hard on refining his animal soul and weakening its desires. Then, when he finds himself facing the exact same temptation, yet he remains strong and doesn't falter, his status reverts to "a bull that is not known to gore."

Of course, this not an easy thing to accomplish, so the Torah offers us another method of attack. According to Maimonides, when a "known gorer" acquires a new owner, the slate is cleaned and the animal is considered "a bull that is not known to gore." Because the new owner relates to it differently, the animal's nature also changes for the good.

In spiritual terms, any Jew who wants to undergo a similar transformation must also acquire a new "owner," immersing himself completely in the realm of holiness: learning Torah, doing good deeds and engaging in prayer. His ingrained bad habits will automatically lose their grip on him, and he will become "tam" - literally "perfect and whole."

Adapted from Likutei Sichot, vol. 36 - Lubavitcher Rebbe

Australia: An "Inland Sea" moves through Victoria

Inland Sea: floodwaters around the town of Kerang

A giant inland sea of floodwater, 55 miles long and 25 miles wide, will spread across the Australian state of Victoria over the next 10 days, officials say.

Deputy Prime Minister Wayne Swan said the floods would rank as one of the most costly natural disasters in the country's history.

More at: ABC News

Mishpatim and The Mystery of Reincarnation

The Maggid of Mezritch once asked The Baal Shem Tov to explain the passage in the Zohar on the opening verse of the Torah section Mishpatim, "These are the laws" as referring to "the mystery of reincarnation." The Maggid wondered: What connection is there between the esoteric meaning relating to monetary issues, the laws of torts, and the alleged esoteric one of multiple incarnations of souls?

In reply the Baal Shem Tov sent him to a forest and told him to seek out a certain tree next to a fount, and to remain there until evening.

When the Maggid arrived at his destination he saw there an armed man with a horse. The man was tired and had stopped to rest, eat and drink. When he moved on he left his wallet behind. After a while, another man came, found the wallet and took it with him.

Shortly thereafter, a third man arrived. He was obviously poor and exhausted. He sat down under the tree, ate some bread, drank from the well and lay down to sleep. Just then the armored rider returned and demanded his wallet from the poor traveler. The latter knew nothing of the wallet, but the rider, not believing him, proceeded to beat him mercilessly before moving on.

As the sun set Rabbi Dov Ber returned home and told the Baal Shem Tov what he had seen. The master now explained:

The rider, in his previous incarnation, owed the second man a sum of money equal to that in the wallet but refused to pay him. The creditor then charged him before their local rabbi - none other than the third man in his previous incarnation. But the rabbi failed to investigate the claim as thoroughly as he should have done and dismissed the charge.

That is why in their present reincarnation, the Baal Shem Tov concluded, the first man wound up 'paying' his debt to the second one and the rabbi-judge received the punishment he deserved. Now, he added, the connection between G-d’s justice and reincarnation should be clear.

Adapted by Yerachmiel Tilles from The Great Maggid by Rabbi J. Immanuel Schochet

Summer!

Bondi Beach