The Disengagement and Divine Retribution

More See Retribution for Disengagement Doers by David Yisraeli, Chabad Info

While right-wing activists have been warning for years of the downfall of all public leaders associated with the expulsion of Gaza's Jewish population, the ultra-Orthodox seemed less inclined to see the connection. However, public opinion has changed with a clear pattern being formed, as one leader after another suddenly and inexplicably disappears from public life.

13 Adar-I 5771 (17.02.2011)

Articles and op-eds by many right-wing organizations opposing Israel's disengagement are unsurprising. Even the occasional harsh rhetoric against leaders who subscribed to the notion of pulling out thousands of Jews from their decades-old homes seemed natural.

Sometimes, these pundits went so far as to connect the career short stops of many Israeli leaders. This style of commentary was uncommon, and left for the most radical.

It seems that the ultra-Orthodox community, that basically ignored the plight of Gaza's Jewry, is now recanting their original perspective. And they are beginning their trek by lashing out at the perpetrators of the evacuation plan.

In the author's own words:

"No matter how you look at it, in recent years a coup has taken place. Yes, a revolution similar to that in Egypt. But there's one difference: Here (in Israel) it was done quietly, gradually and even legally.

"In just a few years all positions of government were either replaced, impeached or simply left office: two prime ministers, chief of staff, chief commissioner and senior ministers.

"The common characteristic in all these instances was a career cut short unexpectedly. A second common factor is that all the demoted officials had a part in the disengagement plan."

Although the religious community ignored the detriment of the dire path, down which Israel's leaders were dragging the nation, apparently the ultra-Orthodox believe in the lessons taught. It's too bad that their own spiritual leaders didn't heed the warning of the Torah. Like many issues brought before the insular, and self-isolating Chareidi community in Israel, it seems that their realizations on the correct path come a little too late.

*****

The article from the Hamevaser newspaper (free translation):

It started some years ago, as what seemed a mere hype. Perhaps a little disturbing.

Some determined people raised their voices claiming to know the secret cord connecting the implementation of the Gaza pullout plan and the political blows landing on countless Israeli leaders. Reluctance from mainstream media was clearly expected. No one can know what's to happen.

Purporting to determine "a price tag" for ones involvement in the disengagement plan, is not our place.

These voices began emerging with the sudden exit of the "father of the disengagement," Ariel Sharon, from the political scene. An unexpected decline in his health, and since then, silence. It is a tragedy. A prime minister at the height of his career and popularity is wiped off, in an instant, from being relevant. However, Sharon's disappearance can be attributed to natural causes. He was not a young man and his health was certainly not up to par.

After this, the stream turned into floods. The 'cases' began to proliferate, spinning many twists, making front page colored headlines. All these instances were isolated, with nothing connecting them. Only the 'knowers' continued to cry out, to explain and to prove.

Now this hum of untraditional political elucidation became louder. Now, everyone was beginning to hear their message. Even without drawing any conclusions, the picture reality was painting was nothing but chilling.

No matter how you look at it, in recent years a coup has taken place. Yes, a revolution similar to that in Egypt. But there's one difference: Here (in Israel) it was done quietly, gradually and even legally.

In just a few years all positions of government were either replaced, impeached or simply left office: two prime ministers, chief of staff, chief commissioner and senior ministers.

The common characteristic in all these instances was a career cut short unexpectedly. A second common factor is that all the demoted officials had a part in the disengagement plan.

Then came the second stage. Executives seeking to advance and surpass previously reached vertices. They are all talented, highly experienced and well known. Their upward path is seemingly guaranteed. But it seems that they carry a destructive genetic code. They were at the disengagement. And, just when they learn of a possible appointment, and nearly reach to the top of their career's summit, an unexpected blow comes from an unknown place that casts them down, lower than their original stature. The careers end with their reputations tarnished for good.

This was the case with the last appointment for chief of staff Yoav Galant - he was one of the most celebrated officers in the nation, having fought bravely to defend his nation, returning with a crown of victory. Just before his career met its climax, a minor argument with neighbors concerning the location of the fence in is driveway, erected a Wall of China in front of his dreams of career advancement. He leaves the scene, degraded and humiliated.

And then the realization hits you. Yoav Galant served at the military secretary of Prime Minister Ariel Sharon from 2002, after which he was promoted to major general. During his tenure, the preparation and execution of the disengagement plan took place. This is no longer a coincidence.

It's a giant puzzle, made up of many pieces, that makes up one big picture. You can ignore it, divert attention away from it, but it won't go away. It's there. It exists.

These thoughts began to bother me last week.

I went to speak to a friend whose logical style rejects any of the prejudices and hateful rhetoric which are common amongst many analysts. I showed him the Galant story, and the scores of others who partook in the disengagement, having been removed from public office in utter disgrace, amid degrading red newspaper headlines.

As I expected, he exhibited skepticism. He spent some time to find a decisive argument to dispel my train of thought.

And then he said: "What about Yai Naveh? He is going to be the temporary chief of staff. That's what Barak and Netanyahu agreed!"

I quickly reviewed the records. Naveh served as the commander at the Central Command, actually executing the disengagement. What's more, he ran the notorious Amonah evacuation which is remembered for its police brutality, apparently upon the orders of the army hierarchy.

My tower of reason, built upon this theory of retribution, was on the brink of collapse.

I did not give up. I countered my friend's argument. "If it happens that even as an interim chief of staff he is rejected, will you agree that there is something?"

He agreed. Perhaps because he knew, as well as I did, that Naveh's appointment was finalized from all perspectives. His name had already been announced in all the newspapers. Barak and Netanyahu wouldn't risk it again.

But then on Saturday night, the news was aired on Israeli television and radio: Naveh's appointment has been revoked.

Gantz is to replace him, as the permanent chief of staff. If you're interested in the facts, (he) served as a commander in the Northern Command, holding no responsibility for the disengagement plan.

Source: Chabad Info

Purim Katan: Above Nature

Art Jacek Yerka

This year being a Jewish leap year, we have two Adars.  (The Jewish calendar follows a 19 year cycle, and there are seven leap years in each cycle.... which means that during the cycle we have 19 Purims, but only 7 Purim Katans)  We celebrate Purim in the second Adar, but in Adar I we celebrate "Purim Katan" (the little Purim) on 14 Adar I which begins tonight Thursday February 17.

There is a strong connection between Purim and Purim Katan. The Mishnah teaches: “There is no difference between the first Adar and the second Adar, except for the reading of the Megillah and the distribution of gifts to the poor.” [Megillah 6b]

How to nullify a decree [reprinted from websiteYiddishkeit.org - author unknown]

Both Mordechai and Esther realized that the decree regarding the Jews was the result of improper Jewish behavior.

Since it is abundantly clear that one cannot nullify an end result (the decree) without first nullifying the cause (the erroneous Jewish conduct), their first act was to call Jews to repentance and fasting.

Once the spiritual cause of the decree had been ameliorated through repentance, and because G-d desires that one act through natural means, Esther then went to Achashveirosh in an attempt to abolish the decree.

Because the appeal to Achashveirosh was merely the natural vessel for the true salvation that came from above, it is understandable that Mordechai and Esther were less concerned with physical appearance or diplomatic skills as they were with repentance.

The lesson for us is obvious: There are those who think that during times of distress and misfortune, G-d forbid, natural means should be the first course of action. The story of Purim teaches us that natural means are only a second step; the first step must be to strengthen our bond with G-d by studying His Torah and performing His mitzvos. Then, and only then, should we turn to natural means to extricate ourselves from our difficulties.

When we act in this manner, we can be secure in the knowledge that whatever natural garment we employ will act to convey the supernatural miracle that is ultimately responsible for extracting us from the troubles we may find ourselves in.

For just as this is so regarding Israel as a whole, so too is it in regard to individual Jews: Every Jew must know that he is bound up with G-d, Who totally transcends nature.

It is true that G-d's blessings must be clothed in the natural vessel of human action ("G-d shall bless you in all that you do"). However, after all is said and done, human activity is no more than a garment and vehicle for G-d's blessings. The main emphasis must not be on the garment, but on stimulating G-d's abundant blessings through the study of Torah and the performance of mitzvos.

A Mystical Jewish Formula....(not)

Received via email -  there are people who actually believe all this stuff, and forward it on to their closest friends, even when it's total nonsense, as this one is.

For those who believe in segulot (A mystical Jewish formula for good mazel) and who of us can't use that!?   Please do not break! Just 27 words.

"G'mar Chatima Tova!   GOD our Father, walk through my house & take away all my worries & illness & please watch over & heal my family ... Amen."

This prayer is so powerful. Pass this to 12 people including me.  A blessing is coming to you in 4 mins of a new job, a house, marriage, good health, or financially'.
 Do not break or ask questions.

For those who don't know:  "G'mar Chatima Tova!" is what we say to each other at Rosh Hashanah time: it means "you should be written for a good year".  That's all it means.

Square, not round

Now it came to pass when he drew closer to the camp and saw the calf and the dances, that Moses' anger was kindled, and he flung the tablets from his hands, shattering them at the foot of the mountain. [Ki Tisa 32:19]

According to the Talmud, the Tablets were each 6 x 6 tefachim in size, and together they filled the Ark, leaving no space [Bava Basra 14a].  From this we see that the Tablets were square in shape.

Furthermore, there is a halachic principle that the vessels of the Temple are only valid if they are "intact and full". Thus, it was a legal imperative that the Tablets filled the Ark completely leaving no space.  Obviously, ths would preclude them from being rounded in shape.

The concept of tablets with rounded tops is actually non-Jewish in origin, being derived from Roman tradition (the nation that destroyed our holy Temple).  Nevertheless, the image found its way into our books due to the non-Jewish censorship of printing spanning many centuries.  As a result, today there are even religious Jews who depict the tablets as being round on the top, contrary to the Talmud.

It is a mitzvah to publicize at every opportunity that, according to Jewish sources, the Tablets are square in shape.

[Based on Sichas Shabbos Parshas Ki Tisa 5741 - Lubavitcher Rebbe]

Soul Attractions



Art: Vladimir Kush



Sometimes, when a person performs great acts of charity, he is not merely acting under the inspiration of the outstanding baalei tzedakah (masters of charity) of the past, but his act of charity may forge a spiritual link with those great baalei tzedakah.

R' Shmuel Uzida, author of Midrash Shmuel on Pirkei Avos, was a close disciple of the Holy Arizal. One time, he visited his master, and the Arizal showered extraordinary honour upon him. First he stood up before him. Then he sat R' Shmuel at his side in the position of highest distinction.

The Arizal's foremost disciple, R' Chaim Vital, was amazed by this most unusual conduct, and after R' Shmuel took his leave, he humbly asked his master for an explanation.

The Arizal replied: "You should know that it was not for my dear student R' Shmuel that I stood up! Rather, I stood up for the holy Tanna, R' Pinchas ben Yair, who entered the room together with him."

Upon hearing this, R' Chaim Vital ran after R'Shmuel and asked him "What special mitzvah did you perform today which might have earned you great merit?"

R' Shmuel reluctantly revealed what had transpired early that morning. "I was passing by a house and I heard heartrending crying and wailing coming from within. Upon inquiry, the members of the household told me that their home had been broken into that night, and the thieves had stripped the house bare of every last item. The thieves had even stolen the clothing off their backs. I didn't hesitate for a moment, and I gave them the clothing off my back in order to calm them down. I then ran home and put on my Shabbos clothing which, as you can see, I am wearing right now."

R' Chaim Vital went back to his master, the Arizal, and related this story to him. The Arizal observed: "Now you can understand why the spirit of R' Pinchas ben Yair accompanied R' Shmuel today. Because R' Pinchas excelled in acts of kindness, charity and ransoming captives, so his soul is attracted to those who follow his example."

[Shulchan Hatahor, Shaar Tzedakah, Chapter 2]

Rectifying Past Lives

What happens to people who fail to do teshuvah for past wrong-doings - is there no hope for them?

The answer brings us to the Divine gift of reincarnation.

All Kabbalistic sources are in agreement: the soul (or the portion of the soul that requires it) will be reincarnated to rectify any wrongdoings committed in its previous lifetime. To facilitate this, the reincarnated individual will be drawn to the specific areas which require rectification (tikunim).

According to the Arizal, the Talmud [Shabbat 118b] alludes to this when it tells us that Rabbi Yosef was asked about his father Rabbah: "Which mitzvah was he most careful to perform?" The questioner knew that every Jew is required to fulfill all the mitzvot to the best of his ability. Clearly, however, he was asking a deeper question: if a person is inordinately connected to a particular mitzvah, it indicates that his entire mission in being born was to rectify that mitzvah. According to this, the questioner was asking which particular mitzvah had Rabbah's soul been lacking in his previous incarnation.

The Arizal writes that the same applies to every single individual. The main characteristics of one's spiritual weaknesses are the specific areas one must rectify [see Sha'ar HaGilgulim 16]

Everyone has difficulties in their character traits which G-d gave them to work on in this life. If they were given a problem, it is their task to find out how to use it in a way that serves G-d, rather than going against His directives.

The very thing which a person will have the most trouble doing, is perhaps the one thing they need to rectify in this life.

from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer

[Igros Kodesh of the Lubavitcher Rebbe, vol 5, letter 1257]

You tell me you are giving the proper amount of tzedaka. However your shalom bayis (peace in the home) situation needs great improvement.

The fact that you are having great difficulties in this area is a sign that this mitzvah has not been completed in your previous life. The holy Arizal teaches us that most souls living in a body have been here before. The reason they come back again is to fulfil those mitzvos that they did not do properly the first time around.

Those mitzvos that they did complete in their previous lifetime do not require any more refinement, and therefore their observance is easy.

However, those mitzvos that one did not complete in his previous lifetime are the ones most difficult to do. The yetzer hara targets these non-completed mitzvos as the ones to oppose most.

The fact that the issue of shalom bayis is so difficult for you proves that it is a mitzvah which needs fulfilment. In your past lifetime you did not refine this mitzvah. Now is your opportunity.

You get what you give

וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַי־הֹוָ־ה

"let each one give [וְנָתְנוּ] to the Lord an atonement for his soul "[Ki Tisa 30:12]

The Ba'al HaTurim notes that the word וְנָתְנוּ is a palindrome: it can be read both backwards and forwards.  This is to teach us that whatever a person donates to tzedakah will ultimately be returned to him: one never loses by giving charity.

There was a rich man in Volozhin who used to give generously to the poor of his city.  Misfortune struck, however, and he lost much of his wealth.

He approached R' Chaim of Volozhin with the following question: "Rebbe" he said, "I do not know what to do. As you know, I used to give a large sum of money each month to the poor people of Volozhin.  Due to the hard times which have befallen me, however, I don't have that much money to give. Should I simply give a smaller sum than I have in the past, or should I borrow money from others and give the same amount that I am accustomed to giving?"

R' Chaim thought for a moment and then responded: "Continue to give the exact amount that you have always given.  As far as your livelihood is concerned, do not worry, for Hashem will provide you with all that you need."

A few weeks later, the man returned to R' Chaim, but now he was happy.  "Rebbe" he said, "your words have been fulfilled! I did exactly as you said: I borrowed money and distributed it to the poor. Shortly thereafter, I participated in a lottery and won an enormous sum of money."

Source: Rabbi Yisrael Bronstein

The World of Truth

Art: Jacek Yerka

Written by Rabbi Zamir Cohen

The existence of an Afterworld and the fact that there is life after death are fundamental principles of the Jewish religion. Already in Genesis 2:7, the Torah testifies to the existence of the soul and its eternity. It says: “The Lord God formed the man dust from the earth, and He blew into his nostrils the breath of life, so that man became a living soul.”

Commenting on this verse, the Zohar says: “One who breathes, breathes from himself,” indicating that the soul is a part of God. Since God’s essence is entirely spiritual, and not material, it is inconceivable that the soul is transitory.

To those who believe in a God Who oversees His handiworks and Whose deeds are based on justice, the fact that there is life after death is a logical and rational corollary of reality. If there were no Afterworld, then this world would be just a playground without any importance, or without any future ramifications. If such were the case, Hitler could have murdered six million Jews without having to account for his crimes after his death, Heaven forbid. Obviously, God Who watches over man must also have reserved a place where good people receive rewards, and the wicked are punished, even though it is not visible to mortal eyes.

A frequently asked question is: why do righteous people suffer, while the wicked enjoy life? In general, people think that a good life is a comfortable, financially well based and illness-free one, while every other type of life is bad. This view is correct when one confines his outlook on life only to the here and now. However, when one is aware of the existence of a soul and understands that there is an eternal Afterworld, the picture becomes totally different. With such a realization, one understands that those righteous people who suffer on earth, receive everlasting reward in the World to Come, while the wicked do not receive this everlasting reward, and are even punished in the Afterworld.

This realization also makes our suffering on earth bearable, because what are 70-80 years of suffering, in comparison to the eternal life of joy awaiting the righteous in the Afterworld? When measured in the light of eternity, they are a mere drop in the bucket — a fleeting period which passes before we know it.

From the Jewish point of view, the existence of the eternal soul is no less evident than the palm of one’s hand. “This world” is the world of action and doing, the world of “here and now.” In the Afterworld, we experience the eternal manifestation of our essence, as we fashioned it here on earth. It is inconceivable that, after causing the suffering and death of millions of people, Hitler could free himself of his responsibility simply by swallowing a capsule of poison. Obviously absolute justice will take its toll in a different dimension of reality.

Bearing in mind that ultimate delight is achieved by forming an eternal bond with God, who is the truly happy person- one who leads a comfortable life, but has a weak link to God, or one who suffers many hardships, yet develops a close link to God? Which of these two types will be happier, in terms of eternal existence?

What is Life After Death? When a person’s soul reaches Heaven, it doesn't undergo an arbitrary trial, which is forced on it by an external and alien element. At that time, it is shown various scenes, which pass before his eyes like a movie or film. The first film may be called, "This is Your Life", and depicts all of the decisions one made, the thoughts he entertained and the good and bad deeds he committed throughout his life. But the soul isn’t the only entity, which sees these scenes. They are divulged to all the other souls in Heaven, who bear any relationship with him.

The Afterworld is called the “World of Truth” because there we are apprised of the true value of all our good deeds and the true ramifications of all our flaws, as well as of life’s genuine purpose.

The second film describes how one could have lived, if he had made the right decisions in his life and had seized the opportunities presented to him to realize his potential. This film, which illustrates the sorrow created by wasted potential, is harder for him to bear than the first one. However, it purifies and cleanses him no less thoroughly than the first one. The sorrow and the suffering result in remorse, which terminates in the removal of the barriers which his bad deeds and faulty decisions created between him and God and enable his soul to totally connect to its Creator.This experience is what we refer to as Gehinnom (Purgatory).

Gehinnom isn’t a place occupied by a demon with a spear and burning charcoals. It is a place where our bad deeds are exposed to all, with all the accompanying pain and shame they engender. But not all souls merit reaching Gehinnom. It is meant for people who have performed good deeds in their lives, but must still undergo purification due to their bad deeds. However, there are a few people on earth who are so wicked, that they don’t even merit to reach Gehinnom, but receive eternal punishment. (Pharaoh is an example of such a person.)

Gan Eden (Paradise) is where the soul arrives after its sins have been expiated. It is where the soul experiences the greatest possible delight — the feeling of closeness to God. Not all souls experience the same degree of delight in Gan Eden. Instead, it is like a large concert hall, which has seats in the front, the middle and the back rows, as well as in the mezzanine. The status of a soul in the World of Truth is determined by the levels and quality of a person’s good deeds on earth.

Every good deed one commits may be discharged in many ways. One can give charity in secret, or can boast about his deeds. He can do a kindness genially or begrudgingly.

A second factor which determines the essence of the quality of the Gan Eden one merits is his relation to spiritual pursuits in this world. A person can have a front seat at a concert, but if he hasn’t attuned his ear to the music being played, he won’t truly appreciate it. Thus, if a person engages in activities which purify his soul and develops a sensitivity to a spiritual reality, he will have untold delight when he reaches Gan Eden. However, if his life centers on earthly delights – eating, indulging, and entertainment — then he won’t enjoy the spiritual delights offered him in the World to Come.