A Complete Recovery

הַמַּכֶּה רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא

"he shall, however, pay for his lost work-time, and he shall provide for his cure. [Mishpatim 21:19]

A man once came to R' Baruch Mordechai of Koidanov. Signs of intense suffering were etched on the man's face.

"Rebbe", said the man, "I have been suffering terribly for a long time. Please give me a bracha that I should recover from my illness."

"I will give you some advice" responded the Rebbe.  "Be extra careful to avoid Shabbos violations, and try your utmost to honor the Sabbath. Do so and Hashem will grand you a speedy recovery."

The man did as the Rebbe had instructed.  Shortly thereafter, the excruciating pain that he had been feeling began to subside. Finally, it went away altogether.

"Do not think that I performed a miracle" the Rebbe later told his students.  "It is a 'treatment' that the Torah itself recommends, as the verse states: "Rak shivto yiten v'rapo yerapei'.  The word 'shivto' can also be read "shabato", meaning "his Shabbos".  The verse can therefore be read as follows:

"Let him give his Shabbos, and he will surely be healed."

That is, if a person pay attention to his Shabbos observance and honors it properly, then Hashem will provide him with a complete recovery.

Source: Rabbi Yisrael Bronstein

5771: A Double Portion of Mazal

by Rabbi Pinchus Feldman

This Shabbat we bless the new month. As this year is a leap year, there are two months of Adar, the first being Adar I and the second Adar II. Adar is associated with an increase in joy. The Talmud explains that during the month of Adar, Jewish "mazal" (colloquially translated as fortune) is very potent. The mazal (or source of influence) of a Jew refers to the higher levels of his soul, which are connected to the essence of G-d at all times. In Adar, we have the opportunity to draw down an abundance of holy energy through good deeds that are imbued with joy.

Interestingly, our Sages taught that "Israel has no mazal" ("ein mazal l'Yisrael"), meaning that Jews are above being influenced by the stars and planets, which are known as "mazalot." By changing the vowels under the Hebrew letters slightly, "ein mazal l'Yisrael" can be read "Ayin - the Infinite - is the mazal of Israel." The Jewish people receive their influence from G-d from a transcendent level, the transmission of which is particularly powerful in the month of Adar.

The name Adar has several meanings, one of which is cloak or mantel. This is a reference to G-d's compassion For His people, the Jews. The purpose of a garment is to provide us with warmth. In Adar (and Adar II in a leap year), when the holiday of Purim occurs, we experience the warmth and comfort of G-d. A garment also conceals the body of the person who wears it. Similarly, the miracle of Purim was "dressed" in a series of natural events.

The word Adar is a combination of the Hebrew letter "alef" and the word "dar" meaning "G-d dwells." (Just as alef is the initial letter in the alphabet, so too is G-d the "first.") G-d created the earth in order to have a dwelling place in the physical world. Through the study of Torah and the performance of mitzvot, we create an abode for Almighty G-d.

May the positive influence of Adar be expressed in the advent of the true and complete Redemption with Moshiach in the immediate future.

More on Jewish Astrology

Will Eliyahu Precede Moshiach ?

There is a tradition that Eliyahu (Elijah the Prophet) will come before Moshiach, to inform the world of the advent of Moshiach. Is this showing of Eliyahu a mandatory pre-requisite for Moshiach?

The Talmud relates: [Sanhedrin 98a]

Once, Rabbi Joshua met Moshiach and asked him: `When are you going to come?'

Moshiach replied: 'Today!'

Rabbi Joshua then met Eliyahu, who asked him: `What did he (Moshiach) tell you?'

Said Rabbi Joshua: `He lied to me, for he told me that he is coming today, but he didn't come!'

Said Eliyahu: `He didn't lie, but this is what he really meant: He will come "Today, if you hearken to the voice of G-d." [Psalms 95:7]

Maharsha explains that if Moshiach comes today, we assume that Eliyahu came yesterday to the Supreme Beth Din (in Tiberias).

Another explanation is that if we merit, and Moshiach comes sooner (before the appointed time), he may then come on his own before the revelation of Eliyahu. This is presented in Krayti U'playti [by Rabbi Yonason Eibschutz]

Rambam posits [Hilchos Melachim 12:2] that it is not a certainty that Eliyahu must come before Moshiach. Although some Sages maintain that before the advent of Moshiach, Eliyahu will appear, yet, there is no definite basis for this.

This poses a difficulty, inasmuch as the Talmud states [Eiruvin 43b] that Eliyahu will come first, and as is seen in Tanach [Malachi 3:23] "Behold I send unto you Eliyahu the Prophet."

How do we reconcile these two statements re: the coming of Eliyahu?

The answer is seen in the timing of Moshiach, as the Talmud cites the verse: [Isaiah 60:22; Sanhedrin 98a] "In its time will I hasten it" - If Jews do not merit, Moshiach will come in his appointed time; but if they merit, then Moshiach will come sooner, in haste.

Rambam holds that there is an order to the coming of Moshiach, that Eliyahu comes first to foretell of his coming. This, however, is effective only when Moshiach comes in his appointed time. But when Jews merit and the redemption is hastened, as expressed in [Song of Songs 2:8] "He is leaping over the mountains, skipping over the hills" - G-d then changes the order, as a sign of His love for Jewish merits and good deeds. This is expressed in the Rambam's concise words.

The Sages note that Eliyahu comes first, to convey the news of Moshiach; yet, this is not definite. For, perhaps G-d will have mercy and bestow His holy spirit upon the Jews to serve Him with a full heart; then He will swiftly bring Moshiach without the need for Eliyahu's message. [Otzar Blum, Sanhedrin ibid.]

Source: Sichos in English

Also see: The Prophet Elijah: Harbinger of the Redemption

The Woman's Role in Bringing the Redemption

By Naftali Silberberg

Our sages tell us that "in the merit of the righteous women our ancestors were redeemed from Egypt" [Talmud, Sotah 11b].  It was the women who never despaired of G‑d's redemption. In fact, while the men had lost heart and were dejected and had no desire to procreate, not wanting to subject their children to the hardships of slavery, the women were upbeat—confident that a better day was soon to come. They seduced their husbands in the fields, and raised a generation of children who witnessed G‑d's miraculous salvation.

The souls of the final generation before Moshiach's arrival are reincarnations of the souls of the generation of the Exodus. After the sea split, both the men and the women sang songs of praise to G‑d. From the Torah's description of the episode it is clear, however, that only the women's song was accompanied by musical instruments. Why? The Midrash explains that the women, while still in Egypt, were so confident that they would be redeemed, that they prepared tambourines for the day when they would sing a song of thanks for their redemption! [Rashi on Exodus 15:20, from the Mechilta]

According to the master-kabbalist the Arizal, the souls of the final generation before Moshiach's arrival are reincarnations of the souls of the generation of the Exodus [Shaar Hagilgulim, Hakdamah 20].  Just as then it was in the merit of the women's faith that the Israelites were redeemed, so, too, it will be in the merit of the righteous women of our generation, and their unwavering belief in the Redemption, that we will be redeemed once again.

Source: Chabad
Relevant: Why are so many geula bloggers women

"All salvation comes by virtue of women." [Alter Rebbe]

Forever Yours

Art by Schnette

Once, a very bitter and frustrated Rabbi in America came to the Kapishnitzer Rebbe and complained of his dire poverty and his inability to afford even basic necessities such as a new hat. He pointed to his head and cried "Just look at this beat-up shmatta that I am forced to wear!"

The Rebbe's eyes lit up and he told the Rabbi "Just stay right where you are, I will return momentarily!" He ran upstairs to his bedroom closet, took out a hatbox, ran downstairs with it and placed it on the table in front of the Rabbi.

Beaming with joy, the Rebbe opened up the box and took out a brand new Rabbinical-style hat and presented it to the Rabbi. The Rabbi was overwhelmed by the Rebbe's generosity but refused to accept the gift. "This is the Rebbe's new Shabbos hat!" he exclaimed. "How can I possibly take it away from him?"

The Rebbe was prepared for this refusal and immediately responded "No! This is not my Shabbos hat, it is really my Olam Habo hat! Don't you want me to have a beautiful hat in the World to Come? Whatever I give away now, here in this world, will be mine forever in the World to Come. What I keep for myself now, in this world, will not be mine in the future!"

[heard from R'Yaakov Greenwald]

Source: "The Tzedakah Treasury" Rabbi Avrohom Chaim Feuer

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