It's All Good

Written by Rabbi Abraham J. Twerski

Rabbi Baruch of Mezhibozh was reciting the prayer before Kiddush Friday night, and as he read "I thank You G-d for all the kindnesses that You have done for me, and for those that You will do for me in the future...." he paused and reflected, "Why must I thank G-d in advance for future kindnesses? Why not just wait until those kindnesses occur and thank Him then?" After a few moments of meditation, Rabbi Baruch said: "Ah, I understand. When those kindnesses in the future occur, they may be packaged in such a manner that I will not recognize them as kindnesses, but perhaps experience them as sufferings, and I will then not be in a position to appreciate them and be grateful for them. That is why I must thank G-d for them in advance."

After a few moments, Rabbi Baruch began to weep. "How tragic" he said, "that G-d will be doing kindnesses for me and I will not be able to recognize them as such."

Spiritual Growth

The Hebrew term for festivals רגלים, is a derivative of the word  רגל meaning "foot".  This alludes to a level of profound commitment to G-d where one is not merely serving his Maker due to one's understanding, or due to one's spiritual sentiments, but rather, out of simple obedience, like a "foot soldier".

On the other hand, the festivals are also associated with joy, where a person's positive feelings towards G-d take outward expression.

What is the connection between obedience and joy?

The answer is hinted to by the fact that the Torah fixed the festivals according to the agricultural cycle.  In order for a seed to grow, it must first shed its outer shell, and only through this is the seed able to grow many hundreds of times in size.  Similarly, when a person puts aside ("sheds") his superficial preconceptions ("shell") about Judaism and observes all the mitzvot with absolute loyalty, he will experience an enormous spiritual growth.

And likewise, a person who serves G-d with joy which "breaks all boundaries" will experience an unrestrained spiritual growth.

Source: Based on Likutei Sichot of the Lubavitcher Rebbe

Does Noam Shalit have Stockholm Syndrome by Proxy?

In psychology, Stockholm Syndrome is a term used to describe a real paradoxical psychological phenomenon wherein hostages express empathy and have positive feelings towards their captors, sometimes to the point of defending them. These feelings are generally considered irrational in light of the danger or risk endured by the victims....

Noam Shalit: No sign of life from Gilad yet
Father of captive soldier says there is no finalized timetable for his son's release. 
'Inshallah he is well,' he says ......

Inshallah ?

Source: Heading Home

19 Tishrei Yarzheit Vilna Gaon

Painting of the Vilna Gaon from Yesodei Hatorah School corridor wall

Rabbi Eliyahu of Vilna - The Vilna Gaon - Leader of Lithuanian Jewry, Torah scholar and kabbalist. Born: Vilna, Lithuania, 1720 Died: 19 Tishrei Vilna, Lithuania,1797

Popularly referred to as the Vilna Gaon, the Gra (initials of Gaon Rabbi Eliyahu), or simply as the Gaon. Considered to be the greatest Torah scholar of the past two centuries.

Even as a child Eliyahu of Vilna amazed the congregation when, at the age of 7, he delivered a learned discourse in the Great Synagogue in Vilna. By 10 years of age he had surpassed all his teachers, and, studying by himself with total concentration, he acquired knowledge of the vastness of Torah in both its revealed and mystical aspects. Every minute of his life was devoted to Torah study. He never slept more than two hours in a 24-hour period; he never accepted any rabbinic post or leadership of a yeshivah. He taught few disciples, selected from the foremost Torah scholars of his time. He also mastered astronomy, mathematics and music.

Known for fierce opposition to Chassidut, which was initiated in 1736 by the Baal Shem Tov, he and his followers in this anti-Chassidic Movement were known as "Mitnagdim," or opponents. Their opposition was based on the beliefs, vigorously denied by Chassidic leaders, that Chassidut took liberties with the Oral Law, that it substituted emotion for intellect in the Study of Torah, that its form of prayer departed too far from the traditional form of prayer, etc.

The Vilna Gaon cleared a new path to Talmud study, focusing on gaining a clear understanding through keen analysis of the principals and approaches of the early authorities. His methodology stood in sharp contrast to the pilpul system of the Polish yeshivahs, an intricate system of creating a complex framework with which a series of questions would be answered. He toiled hard on emending the the talmudic and midrashic texts. Subsequent discoveries of ancient manuscripts confirmed the soundness of his corrections, which appear in the Vilna edition of the Talmud [Haga'ot Hagra].

His works which were recorded and published by his disciples, include Aderet Eliyahu, a commentary on the Torah; a commentary on Ecclesiastes; Shenot Eliyahu, a commentary on the Mishna, Order of Zeraim; Biur Hagra, a commentary on Shulchan Aruch; a commentary on Sefer Yetzirah, a kabbalistic work; and many other works.

His commentary on the Torah is filled with interesting allusions that show the oneness of the Written Torah and the Oral Law, demonstrating their common source in Divine revelation.

The Vilna Gaon was revered in Vilna and throughout the world for his phenomental knowledge and saintly character. One of his most outstanding disciples was Rabbi Chaim of Volozhin, the founder of the yeshivah of Volozhin. Following the Gaon's approach to learning, this institution spread Torah for more than a 100 years. Today most yeshivas follow the study pattern of Volozhin, keeping alive the approach to Torah pioneered by the great Vilna Gaon.

18 Tishrei: Rebbe Nachman's 201st Yahrzeit

Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well.

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

Video: Rabbi Chaim Kramer speaks about Rebbe Nachman

The fire in Tuva Zangaria Mosque - New Codes

Erev Sukkot: Sunshine.....

....but rain predicted for the rest of the week.... as soon as Sukkot begins, the rains come too.

The view from Vaucluse, Sydney

"During these seven days you must live in Succahs. This is so that future generations will know that I (G●d) had the Israelites live in Succahs when I brought them out of Egypt." [Leviticus 23:42-43]

One year, in the holy community of Kitov, it poured with rained on the first night of Succos. Rabbi Chaim, a great Torah scholar and opponent to the fledgling Chassidic movement ("the Sect"), was slightly aggravated that he would not be unable to enjoy the first night in the Succah.

While waiting in his house for the rain to abate, R. Chaim saw one of his acquaintances casually walking down the street as if he had already finished his Yom Tov meal in the Succah. When Rabbi Chaim inquired as to where he was going, the man told him that he was returning from having dinner in the Succah of Rabbi Gershon Kitover.   "And Rabbi Chaim," he continued, "there was a miracle there because not a single drop of rain was falling through the schach."

Rabbi Chaim asked his son to go to Rabbi Gershon's Succah and see if it really wasn't raining there. When his son came to the Rabbi Gershon's Succah, he looked in and sure enough, everyone was sitting, talking and eating. There was not a single drop of rain coming through the schach into the Succah. Rabbi Gershon invited Rabbi Chaim's son to join them but he refused, explaining that he had to return to have Yom Tov dinner with his father.

When the son returned, he told his father, R. Chaim, that it was true. "Father, Rabbi Gershon was sitting in his Succah, and I saw with my own eyes that there was not even a single drop of rain coming into the Succah."

Rabbi Chaim rolled his eyes. Of course he believed his son's report but he wasn't that impressed. The rain finally relented and Rabbi Chaim and his son went into their own wet Succah for Kiddush and the Yom Tov meal. Naturally, they discussed the miracle of Rabbi Gershon's dry Succah and other miracles that the so called Tzaddikim of the Sect were able to do. Rabbi Chaim said, "In my opinion, creating such miracles, as obviously done by our friend Rabbi Gershon, is against the spirit of the Torah."

Early the next morning, Rabbi Chaim and Rabbi Gershon met on their way to the mikveh, in preparation for fulfilling the mitzvah of the lulav and esrog.

"Rabbi," said Rabbi Gershon to Rabbi Chaim, "I understand that you were sitting in your Succah last night and speaking loshon hara about me."

Rabbi Chaim answered with astonishment, "How did you find out about what I said in my Succah? I was sitting there completely alone with my son. And I'm sure he didn't tell you what I said. The only logical answer is that a Heavenly angel told you. But that seems impossible because an angel does not have the authority to speak loshon hara."

Rabbi Gershon answered, "Our Sages teach us that 'Whoever fulfills one mitzvah acquires one angel to speak up in his defense, and whoever does one transgression acquires one prosecuting angel to speak against him.' So it was that prosecuting angel who you created last night by your loshon hara about me who came and told me what you said."

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in TREASURY OF CHASSIDIC TALES ON THE FESTIVALS by Rabbi S.Y. Zevin

The Sukkah and the Heavenly Hug

 

Adapted from the Lubavitcher Rebbe’s teachings by Rabbi Y. Y. Jacobson

The Sukkah hut is frail and vulnerable, but its walls have basic specifications: They must be two full walls, plus a third wall of only 3.5 inches, measured in Hebrew as a ‘Tefach’ handbreadth. It’s okay to have 3 or 4 full walls; but the minimum is two plus a tiny bit of a third.

What is the spiritual significance of this tiny third handbreadth-size wall?

Anatomy of an Embrace

Two great Jewish thinkers, Rabbi Isaac Luria and Rabbi Schnuer Zalman of Liadi, turn our attention to the affectionate words uttered by the Bride in the Song of Songs: "His left arm is under my head, and His right arm embraces me."

These metaphors address two distinct moments in the relationship between G-d, the Groom, and His people, the Bride. During the Rosh Hashanah and Yom Kippur "days of awe," G-d's "left arm," as it were, is under the head of Israel. The left side represents introspection, strict discipline and awe.

Sukkos, on the other hand, is "the time of our joy," when “G-d's right arm embraces me."

Our arm is divided into 3 sections. The first is the arm itself, from the shoulder to the elbow; the second is the forearm, from the elbow to the wrist; and the third is from the wrist to the fingertips.

Our Sukkah walls represent the "right arm's embrace." The first full wall represents a Divine embrace from the "shoulder" to the "elbow;" the second wall reflects the "forearm," and the third tiny wall symbolizes the palm’s embrace.

Expressions of Love

There are three ways of expressing love.

The first is words. "I love you," when uttered sincerely, has impact. A second, more powerful expression of love is a kiss. A genuine kiss expresses a deep intense feeling that may not be grasped in words. Words can state, "I love you," while a kiss declares, "I love you more then I will ever be able to tell you."

An embrace is a third expression of love.

Dissecting the Hug

Which form of love do children cherish most?

Children enjoy being spoken to. They certainly take pleasure from being kissed. Yet, most children, especially infants, cherish being hugged. When our children hurt themselves or break something, they cry and come running to their parents for a hug to calm them down and to restore their confidence.

Two significant features set apart an embrace from the other "love communicators."

Affection is directed primarily toward the face of the beloved. You speak to one's face, kiss one's cheeks or lips, or gaze at one's eyes. An embrace involves the nape and back of the one being embraced.

Another feature that distinguishes an embrace is the firm physical bond of a hug. When I utter words of love, even when I kiss, I am not holding on to you. But when I embrace you, even if you wish to escape my embrace, you are "trapped" in my gripping hug; I don't let you tear yourself away from me.

Two forms of love

There is reciprocal love and unconditional love. The first is directed to the face of the beloved one; the second is directed to the back of the beloved.

I may love you because of what I receive in return for my relationship. You may be wise, deep, sensitive, kind, beautiful, humorous, challenging etc. - qualities expressed through your face, eyes, ears and mouth - and I love you because of these or other qualities that enrich my life.

This type of love is communicated in words of affection, or in a kiss, directed toward the face of the beloved, the primary location of reciprocity. Expressing my attachment in these forms shows that I cherish you because of your qualities.

This love may be deep and can bestow blessings and fulfillment. Yet it is conditional on reciprocity. As long as you are here for me, I am here for you. In essence, I love you because I love myself, and you make my "self" so much deeper and happier.

Yet there is a deeper love of an embrace, in which my arms encircle your backside. The hug represents an unconditional, unqualified and absolute love. It is not about your face, it is about your back, an area lacking meaningful reciprocity. I don't love you because of me; I love you because of you. You may not give me anything in return for my love, you may even want me out of your life, but I still love you with all my heart.

Do you embrace your children?

That’s why children need their parents to embrace them.

When children get hurt or break something, they are searching for affirmation that their validity was not compromised. They are yearning to hear that their value does not depend on them being perfect and impeccable, but that their dignity is absolute. "Show me," asks the child, "that you love me unconditionally because of who I am and not because of what I achieve."

When a child cries because their finger is bleeding, and you simply place a band aid on the wound and go away, you may have forfeited the opportunity to teach your child the most important lesson: Your dignity stems from your very being. Even when you will fall in life and bleed badly, your very being and identity is indispensable.

We also relate to G-d on these two levels.

All year around, G-d's light relates to us as a result of the choices we make. The more we rise to the higher truth, the more we hear G-d’s silent voice resonating in our souls.

Throughout the year, we experience G-d's presence only through our efforts and toil to refine our behavior. When we meditate, pray, reflect, study and live morally and holy, we catch a glimpse of G-d's love toward us. When I work against my immoral temptations and cravings, I can at times sense a reciprocal kiss from G-d.

Throughout the year, we enjoy a reciprocal relationship with G-d. G-d might talk to you, He may even kiss you or gaze at you, but You must show Him your face. If you don't turn your back on Him, He will be there for you.

But during Sukkot, G-d shares His love unconditionally and embraces us.

We eat, drink, chat, and relax in a Sukkah- all mundane activities with little spirituality. Yet when performed in the Sukkah, these acts are a Mitzvah, a medium through which we relate to Him.

The Sukkah walls are saying: I love and cherish you not because of what you do for me or because of what I gain from you. I am attached to you not because of your spiritual sophistication or because of your noble pursuits. I love you because I love you. I am one with you as you are. I am in love with your very core.

So for a real good hug, spend time in a Sukkah.

Sustaining the Embrace
Each Jewish holiday leaves us with a special energy that affects the entire year. This Divine “hug” even while we are in a physical mode, empowers and inspires us to transform our physical and mundane endeavors throughout the year into tools through which to bring Divine light into the world.