The Last Laugh

Mann tracht und Gott lacht   -    Men plan and God laughs.

As a result of Yaakov's having taken the blessings, Eisav hated him with an unquenchable hatred that sought revenge. He devised a plan whereby he could dominate the world.

Eisav thought:

Kayin killed his brother Hevel before his father Adam died. That was his mistake. After Hevel was removed, Adam had another son Shais. Therefore I will do better, I will make sure that both my father and my brother are dead.

Pharoah thought:

Eisav waited until Yitzchak died before attempting to kill his brother. Did he not realize that his brother would meanwhile have children? I will be smarter, I will drown all newborn boys in the river.

Haman thought:

Pharoah didn't realize that the girls would marry and bear children. He should have wiped out the girls as well as the boys. I will be the one to wipe out all of them.

At the end of days, Gog and Mogog will say:

Didn't Haman know that they have a Protector in Heaven? We will first overcome their Protector and then destroy them.

But Hashem answers them all: "I have many messengers to frustrate your plans". Then Hashem will go out to wage war against the nations, and on that day Hashem will be the sole King of the Earth.

Source:  The Midrash Says

Returning to Dust

The Talmud [Shabbat 152b] relates the following discussion regarding the body's return to dust after leaving this world:

"There were grave-diggers who dug in the earth belonging to Rav Nachman and were rebuked by Rav Achai bar Yashia (whose grave the diggers disturbed). They came and said to Rav Nachman: "We were rebuked by a dead man".

Rav Nachman went there and asked him: "Who are you, master?"

He responded: "I am Achai bar Yashia".

"Has not Rav Mari said that "In the future, the bodies of the righteous will return unto dust?" said Rabbi Nachman (and why therefore is your body preserved?).

"Who is Mari? I know him not" said the dead one.

Rav Nachman replied "But it is said that when the dust will return to the earth as it was..."

The dead one responded "He who read with you Kohelet did not, however, read with you Mishlei, where it is written "But jealousy is the rottenness of the bones" which means that only he who has jealousy in his heart, his bones shall rot after death."

Then Rav Nachman tried to feel the dead body's substance and he found it to be real. Rav Nachman then said to him: "Let the master arise and go to his home." The dead one responded saying "You show that you have not even read the Prophets, for it is written "And you shall know that I am the Lord, when I open your graves and when I cause you to come out of your graves, O my people."

"But" said Rav Nachman, "it is written "For dust you are, and unto dust shall you return".

Then Rav Achai explained to him, saying "This is meant for one moment before the final resurrection of the dead (that all dead, including tzadikim, will return to dust).

The Rif says that since the last verse mentioned was told to Adam Harishon, it applies to everybody, whether they are tzadikim or not, for everyone is a descendent of Adam. The Maharsha explains that the return of every body to dust is necessary, so every body will be recreated from nothing at the time of resurrection, comparable to the original creation of man.

The Lubavitcher Rebbe's Commentary: Why is it so important to return to dust and to be recreated at the time of resurrection?

Creation, and the soul's descent into the body, were both intended for the purpose of elevating the body and the vital soul, and through them the entire world. Moreover, this objective is reached primarily through the mitzvot involving action, inasmuch as these mitzvot are performed by the body. The body hosts and serves the neshama. The soul, being so spiritual, needs the body to perform mitzvot in a physical form. [See Tanya Ch 37]

When the neshama leaves the body, the dead person cannot do anymore mitzvot since all the mitzvot are associated with something material. Hence, in Heaven the souls can study Torah in a spiritual form but cannot perform any of its commandments [Berachot 17a]. The body then serves no more purpose so it disintegrates.

A similar idea can be understood from the analogy found in Rashi [Devarim 10:7] between the breaking of the tablets (of the Ten Commandments) and the death of tzaddikim. The Ten commandments were engraved in stone by Hashem. When Moshe came down from Mt Sinai and saw the golden calf that the Jews had made, the letters flew away [see Pesachim 87b] and the stones became too heavy for Moshe to carry. Consequently, they fell from his hands and broke. The letters are comparable to the soul and the stone to the body which hosts it. When the letters flew away, the stones served no more purpose, hence they shattered.

The life of a tzaddik is not a physical one but rather a spiritual one [Tanya Igeret Hakkodesh Ch 27]. His body is as holy as his neshama. He elevates and sanctifies his body and all the physical world around him. Even after his neshama leaves this earth, his body remains holy, so it remains intact. [Eliyahu Hanavi elevated his body to the point that it was comparable to the sanctity of his soul. Therefore, he was not buried but he ascended to the sky. The gematria of Eliyahu is 52, equal to the value of the Hebrew word "beheima" which means animal. He sanctified the animalistic part of his being (ie his body) to transform it into Eliyahu - G-dliness]

Why then is it necessary for Tzaddikim to return to dust even for a moment before resurrection?

The Admur Hazaken explains this through a parable [Torah Ohr]. In order to pick up a house, it must be lifted from the bottom. If the house is picked up from the top, only the top will be lifted and the bottom part will remain below.

Every creature is composed of four basic elements, namely fire, water, air and dust [see Tanya end of Ch 1]. By returning to dust, the tzadik elevates the lost sparks of holiness found in the lowest of these elements, completing the elevation of all parts of his being. [The Baal Shem Tov said that he could have ascended to heaven like Eliyahu HaNavi did, but he wanted to return to dust so he could elevate the other basic components of his being]

Nevertheless, there is a way to avoid the need to return to dust, even for a moment. We say in our prayers [Liturgy, end of the Shemonei Esrei prayer] "My soul should be as (humble as) dust for all". By annulling ourselves with humility towards others, we are fulfilling the verse of "and you shall return to dust" in a spiritual manner. Then when Moshiach comes during our lifetime, we will be able to live an eternal life without a moment of interruption.

Source: Written by the students of Seminary Bais Menachem Montreal, Canada and based on the Sichos of 20 Av 5735 Ch. 3 Acharei-Kedoshim 5724 Ch. and Maamar Ze Yitnu 5748

Tikkun for Amy

Amy Winehouse lived a tragic life, which ended suddenly last week.  Her funeral was held yesterday, after which her body was taken to the Golders Green Crematorium and cremated.

According to Jewish law, a person is only held accountable for his/her actions when they are done willingly, and with full cognizance of their implications. I doubt that Amy had much input into her lack of a proper Jewish burial - a spokesman for the family said "Cremation is part of the family's tradition"

"Shiva - the Jewish ceremony of bereavement - will be observed for two days starting at 5pm today at the Schinder Hall at Southgate Progressive Synagogue."  

Southgate Progressive Synagogue should be totally ashamed of themselves for allowing this family to go ahead with the cremation of their daughter.     

Here are the reasons why Jews are not cremated.  May the learning of this topic be a tikkun for Amy's soul:

Jewish law ("Halachah") is unequivocal that the dead must be buried in the earth.

As a deterrent measure, cremated remains are not interred in a Jewish cemetery. Furthermore, we are told that many of the traditional laws of mourning are not observed after the passing of an individual whose body was cremated. Kaddish, however, is recited for such individuals, and it is certainly appropriate to give charity and do mitzvot in memory of their souls.

Responsibility for the deceased's proper burial lies with the next of kin. While ordinarily Jewish law requires the deceased's children to go to great lengths to respect the departed's wishes, if someone requests to be cremated or buried in a manner which is not in accordance with Jewish tradition, we nevertheless provide him/her with a Jewish burial. It is believed that since the soul has now arrived to the World of Truth it surely sees the value of a proper Jewish burial, and thus administering a traditional Jewish burial is actually granting what the person truly wishes at the moment. Furthermore, if anyone, all the more so your father and mother, asks you to damage or hurt their body, you are not allowed to do so. For our bodies do not belong to us, they belong to G-d.

Learn more at: Why Does Jewish Law Forbid Cremation

Temporary World

We are sent down to this world for a short period of time.  This world is temporary, it is just the entry hall to the World of Truth, Olam HaBa.  All our personal journeys are individually designed to ensure we find our way to the ultimate destination.  The tougher the journey, the greater the reward will be at the end.

"They journeyed from Kivros-hata'avah and camped in Chatzeros" [Masei 33:17]

From this verse, remarked R' Yitzchak of Vorka, we learn that for an individual to break the yetzer hara within him, he must constantly recall the fact that this world is but a temporary one intended to be utilized in preparation for the World to Come.

This is hinted in the verse: "They left Kivros-hata'avah" - how will one be able to bury [likvor] his lust [ta'avah] and subdue his yetzer hara?  By remembering that this world is no more than "Chatzeros", a yard [chatzer] in front of a house, a hallway leading to a palace."

A person who ingrains this thought in his heart, said the Rebbe, will triumph in his war against the yetzer hara.

Source: Rabbi Yisrael Bronstein

The Last Thing Created

The Mishna in Pirkei Avot 5:8 says that ten things were created during twilight on Erev Shabbos, the sixth and final day of creation. The last thing mentioned in the Mishna is tongs, a work tool to build things. What is the significance of the twilight creations, and what is with the tongs out of all things? Moreover it says "also tongs with the original tongs were created", what does this mean? 

The Meforshim explain that twilight is the time that things are wrapping up and all major work is already completed, except for the finishing touches. With this understanding maybe we can offer as follows. The whole point of the world is to create a situation that masks Hashem's control over every facet of the natural world, and every detail and happening in our life. To this end for six days Hashem created a nature that is used to deny his presence. Nature, to the blind, screams that a system is in place that runs on its own. Hashem need not control everything all the time. He can take a break and let it run on auto pilot, which although terribly incorrect, seems to be the case to the undiscerning eye. 

The last key to the ability to deny Hashem's control is the power of man himself. Each and every day we fight for our self survival and use serious brain power to accomplish it. Our power to think deludes us into believing that we are masters of our own fate. Where did this notion come from? The tongs! Animals do not need to work to earn a living and their needs are naturally supplied without much effort. Rebbi Shimon B"R Elazar says [Kidushin 82b], in my life I have never see a wise fox operate a store, yet the fox and all the animals sustain themselves without toil, while man, who they are meant to serve, toils to survive. 

The finishing touch of the world, which is meant to be a test for us, is the tongs. Without the tongs we would know that only Hashem sustains us. However with tongs in our hands, we ply our trade, thinking it is the tongs that sustain us. This was Hashem's final creation before he sent our Neshamas down for their big test. 

Yet like everything else in the world, Hashem makes the truth abundantly clear to all who look past the surface, otherwise we'd be doomed to fail our test. In this case the Mishna teaches us by answering the question that we all need to ask, who made the first tongs? Obviously Hashem. Every subsequent tongs and all the fruits of our labor are nothing more than His decree and His will. As we play the game called Hishtadlus and survival in Olam HaZeh we need to ask ourselves, who made the first tongs? For He is the one who, with or without our hard work, is controlling everything, and our tongs are just a show.

Source: Revach L'Neshama

Interpreting Dreams

Art: Sharon Tomlinson

written by Chanan Morrison

The Sages made a remarkable claim regarding dreams and their interpretation: "Dreams are fulfilled according to the interpretation" [Berachot 55b]. The interpreter has a key function in the realization of a dream. His analysis can determine how the dream will come to pass!

The Talmud substantiated this statement with the words of the chief wine-butler: "Just as he interpreted, so (my dream) came to be" [Gen. 41:13].

Do dreams foretell the future? Does the interpreter really have the power to determine the meaning of a dream, and alter the future accordingly?

The Purpose of Dreams

Clearly, not all of our dreams are prophetic. Originally, in humanity's pristine state, every dream was a true dream. But with the fall of Adam, mankind left the path of integrity. Our minds became filled with wanton desires and pointless thoughts, and our dreams became more chaff than truth.

Why did God give us the ability to dream? A true dream is a wake-up call, warning us to correct our life's direction. Our eyes are opened to a vivid vision of our future, should we not take heed to mend our ways.

To properly understand the function of dreams, we must first delve into the inner workings of Divine providence in the world. How are we punished or rewarded in accordance to our actions?

The Zohar [Bo 33a] gives the following explanation for the mechanics of providence: The soul has an inner quality that naturally brings about those situations and events that correspond to our spiritual and moral level. Should we change our ways, this inner quality will reflect that change, and will lead us towards to a different set of circumstances.

Dreams are part of this system of providence. They constitute one of the methods utilized by the soul's inner quality to bring about the appropriate outcome.

The Function of the Intepreter

But the true power of a dream is only realized once it has been interpreted. The interpretation intensifies the dream's impact. As the Sages taught, "A dream not interpreted is like a letter left unread" [Berachot 55b]. When a dream is explained, its images become more intense and vivid. The impact on the soul is stronger, and the dreamer is more primed for the consequential outcome.

Of course, the interpreter must be insightful and perceptive. He needs to penetrate the inner message of the dream, and detect the potential influences of the soul's inner qualities that are reflected in the dream.

Multiple Messages

All souls have imperfections. All souls contain a mixture of good and bad traits. A dream is the nascent development of the soul's hidden traits, as they are beginning to be realized. A single dream may contain multiple meanings, since it reflects contradictory qualities within the soul.

When the interpreter gives a positive interpretation to a dream, he helps develop and realize positive traits hidden in the soul of the dreamer. A negative interpretation, on the other hand, will promote negative traits. As the Zohar [Miketz 199b] admonishes:

"A good dream should be kept in mind and not forgotten, so that it will be fulfilled. ... Therefore Joseph mentioned his dream (to his family), so that it would come to pass. He would always anticipate its fulfillment."

It is even possible to interpret multiple aspects of a dream, all of which are potentially true. Even if they are contradictory, all may still be realized! Rabbi Bena'a related that, in his days, there were 24 dream-interpreters in Jerusalem. "Once I had a dream," he said, "and I went to all of them. No two interpretations were the same, but they all came to pass!" [Berachot 55b]

Dreams of the Nation

These concepts are also valid on the national level.

Deliverance of the Jewish people often takes place through the medium of dreams. Both Joseph and Daniel achieved power and influence through the dreams of gentile rulers. The Jewish people have a hidden inner potential for greatness and leadership. As long as this quality is unrealized, it naturally tries to bring about its own fulfillment — sometimes, by way of dreams.

When a person is brought before the Heavenly court, he is asked, "Did you yearn for redemption?" [Shabbat 31a] Why is this important? By anticipating and praying for the redemption, we help develop the inner quality of the nation's soul, thus furthering its advance and actualization.

Follow Your Heart

R' Avrohom HaKohen Pam, Rosh Yeshiva of Mesivta Torah Vodaath, gives the following advice on distribution of tzedakah : "After all is said and done, every person is drawn to certain individuals and institutions which, for some reason, seem to grab his heart. This is how it should be. A person must follow his heart in his service of Hashem.

"This concept is explained at length by the Netziv of Volozhin, in his commentary Haamek Davar [Numbers 15:41], who observes: in Koheles, King Solomon says "Follow the path of your heart and the sight of your eyes" [Ecclesiastes 11:9] - meaning that the service of Hashem is highly individualized and no two people are alike. One person is immersed in painstaking toil in the study of Torah all day long, while another puts tremendous effort into prayer and supplication, and yet a third person throws himself heart and soul into acts of charity and kindness.

All of them are sincerely dedicated to glorifying the Name of G-d, each in his singular way. Even in the quest for Torah knowledge, no two scholars are alike; each has a unique methodology and approach to his studies. Likewise, in the pursuit of mitzvos, everyone has a preference for certain good deeds over others. And in the practice of philanthropy, no two benefactors follow the same path.

"Therefore, if a person comes to ask for advice "What area of Divine service should I emphasize?" the only answer is to paraphrase the words of King Solomon - "Follow the path of your heart" - if your heart is attracted to a certain mitzvah, it is because your celestial soul has recognized this as the mitzvah which is bonded to the root and essence of your being."

Source: Rabbi Avrohom Chaim Feuer

Blown Away

Sydney: Cyclonic winds and rain - for a week.
Read more at: Sydney Morning Herald