The Megillat Esther Code [video]

This is a video showing the story of the hidden code in Megillat Esther - the hidden message about Haman's 10 sons. A few versions of this video are available, this is the kosher version. [Hat tip Andrew]

Purim: Edom -v- Paras

I wonder if there was a special message - a hint, if you like - in the gift of the Megillah from Bibi to Obama yesterday.....

Remembering that the Gulf War in 1991 ended on Purim, [as foretold by the Lubavitcher Rebbe], and the second Gulf War [Iraq] began on Purim 2003.

Will there be a Purim war in 2012?
It's certainly looking like it, and it's probably a good time for prayer.

[The following was received via email from Jacob]

The Righteous Tzadikim have said that when the Megillah says that the King couldn’t sleep it was referring to the King Of The Entire Universe.

There is a power in the world every Taanis Esther and on Purim to wake the King.

Every Jew must feel deep In his heart and in his soul the danger the Jewish people are in. We are literally in the same situation where the lives of every Jewish man, woman and child are in danger.  One doesn’t have to be a chacham to see that we are in deep danger.

Every man, woman and child must cry and scream TO WAKE OUR KING FROM SLEEP to draw down

His mercy from above upon us.  [The Rabbis actually say it is our sleep that makes it seem like the King is sleeping but when we arise like a lion the King Of Kings will rise and completely destroy our enemies. Amein Kein Yehi Ratzon.

It has been passed down that the prayer read by Esther to beg and plead to Hashem before approaching Achashveirosh was Tehillim [Psalm] 22.   This Psalm has the power to nullify harsh decrees.

The Tzadikim have said that through the Fast of Esther and the happiness of Purim, Klal Yisrael can and will destroy any decree upon Hashem’s beloved people.

May it be this year that our enemies, wherever they may be, whether within or without, be obliterated forever. Amen!!!

Tehillim 22

Psalms Chapter 22 תְּהִלִּים

א לַמְנַצֵּחַ, עַל-אַיֶּלֶת הַשַּׁחַר; מִזְמוֹר לְדָוִד.

1 For the Leader; upon Ayeles ha-Shachar. A Psalm of Dovid.

ב אֵלִי אֵלִי, לָמָה עֲזַבְתָּנִי; רָחוֹק מִישׁוּעָתִי, דִּבְרֵי שַׁאֲגָתִי.

2 My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?

ג אֱלֹהַי--אֶקְרָא יוֹמָם, וְלֹא תַעֲנֶה; וְלַיְלָה, וְלֹא-דֻמִיָּה לִי.

3 O my God, I call by day, but Thou answerest not; and at night, and there is no surcease for me.

ד וְאַתָּה קָדוֹשׁ-- יוֹשֵׁב, תְּהִלּוֹת יִשְׂרָאֵל.

4 Yet Thou art holy, O Thou that art enthroned upon the praises of Israel.

ה בְּךָ, בָּטְחוּ אֲבֹתֵינוּ; בָּטְחוּ, וַתְּפַלְּטֵמוֹ.

5 In Thee did our fathers trust; they trusted, and Thou didst deliver them.

ו אֵלֶיךָ זָעֲקוּ וְנִמְלָטוּ; בְּךָ בָטְחוּ וְלֹא-בוֹשׁוּ.

6 Unto Thee they cried, and escaped; in Thee did they trust, and were not ashamed.

ז וְאָנֹכִי תוֹלַעַת וְלֹא-אִישׁ; חֶרְפַּת אָדָם, וּבְזוּי עָם.

7 But I am a worm, and no man; a reproach of men, and despised of the people.

ח כָּל-רֹאַי, יַלְעִגוּ לִי; יַפְטִירוּ בְשָׂפָה, יָנִיעוּ רֹאשׁ.

8 All they that see me laugh me to scorn; they shoot out the lip, they shake the head:

ט גֹּל אֶל-יְהוָה יְפַלְּטֵהוּ; יַצִּילֵהוּ, כִּי חָפֵץ בּוֹ.

9 'Let him commit himself unto the LORD! let Him rescue him; let Him deliver him, seeing He delighteth in him.'

י כִּי-אַתָּה גֹחִי מִבָּטֶן; מַבְטִיחִי, עַל-שְׁדֵי אִמִּי.

10 For Thou art He that took me out of the womb; Thou madest me trust when I was upon my mother's bosom.

יא עָלֶיךָ, הָשְׁלַכְתִּי מֵרָחֶם; מִבֶּטֶן אִמִּי, אֵלִי אָתָּה.

11 Upon Thee I have been cast from my birth; Thou art my God from my mother's womb.

יב אַל-תִּרְחַק מִמֶּנִּי, כִּי-צָרָה קְרוֹבָה: כִּי-אֵין עוֹזֵר.

12 Be not far from me; for trouble is near; for there is none to help.

יג סְבָבוּנִי, פָּרִים רַבִּים; אַבִּירֵי בָשָׁן כִּתְּרוּנִי.

13 Many bulls have encompassed me; strong bulls of Bashan have beset me round.

יד פָּצוּ עָלַי פִּיהֶם; אַרְיֵה, טֹרֵף וְשֹׁאֵג.

14 They open wide their mouth against me, as a ravening and a roaring lion.

טו כַּמַּיִם נִשְׁפַּכְתִּי-- וְהִתְפָּרְדוּ, כָּל-עַצְמוֹתָי:

הָיָה לִבִּי, כַּדּוֹנָג; נָמֵס, בְּתוֹךְ מֵעָי

15 I am poured out like water, and all my bones are out of joint; {N}

my heart is become like wax; it is melted in mine inmost parts.

טז יָבֵשׁ כַּחֶרֶשׂ, כֹּחִי, וּלְשׁוֹנִי, מֻדְבָּק מַלְקוֹחָי; וְלַעֲפַר-מָוֶת תִּשְׁפְּתֵנִי.

16 My strength is dried up like a potsherd; and my tongue cleaveth to my throat; and Thou layest me in the dust of death.

יז כִּי סְבָבוּנִי, כְּלָבִים: עֲדַת מְרֵעִים, הִקִּיפוּנִי; כָּאֲרִי, יָדַי וְרַגְלָי.

17 For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet.

יח אֲסַפֵּר כָּל-עַצְמוֹתָי; הֵמָּה יַבִּיטוּ, יִרְאוּ-בִי.

18 I may count all my bones; they look and gloat over me.

יט יְחַלְּקוּ בְגָדַי לָהֶם; וְעַל-לְבוּשִׁי, יַפִּילוּ גוֹרָל.

19 They part my garments among them, and for my vesture do they cast lots.

כ וְאַתָּה יְהוָה, אַל-תִּרְחָק; אֱיָלוּתִי, לְעֶזְרָתִי חוּשָׁה.

20 But Thou, O LORD, be not far off; O Thou my strength, hasten to help me.

כא הַצִּילָה מֵחֶרֶב נַפְשִׁי; מִיַּד-כֶּלֶב, יְחִידָתִי.

21 Deliver my soul from the sword; mine only one from the power of the dog.

כב הוֹשִׁיעֵנִי, מִפִּי אַרְיֵה; וּמִקַּרְנֵי רֵמִים עֲנִיתָנִי.

22 Save me from the lion's mouth; yea, from the horns of the wild-oxen do Thou answer me.

כג אֲסַפְּרָה שִׁמְךָ לְאֶחָי; בְּתוֹךְ קָהָל אֲהַלְלֶךָּ.

23 I will declare Thy name unto my brethren; in the midst of the congregation will I praise Thee.

כד יִרְאֵי יְהוָה, הַלְלוּהוּ-- כָּל-זֶרַע יַעֲקֹב כַּבְּדוּהוּ;

וְגוּרוּ מִמֶּנּוּ, כָּל-זֶרַע יִשְׂרָאֵל.

24 'Ye that fear the LORD, praise Him; all ye the seed of Yaakov, glorify Him; {N}

and stand in awe of Him, all ye the seed of Israel.

כה כִּי לֹא-בָזָה וְלֹא שִׁקַּץ, עֱנוּת עָנִי-- וְלֹא-הִסְתִּיר פָּנָיו מִמֶּנּוּ;

וּבְשַׁוְּעוֹ אֵלָיו שָׁמֵעַ.

25 For He hath not despised nor abhorred the lowliness of the poor; neither hath He hid His face from him; {N}

but when he cried unto Him, He heard.'

כו מֵאִתְּךָ, תְּהִלָּתִי: בְּקָהָל רָב--נְדָרַי אֲשַׁלֵּם, נֶגֶד יְרֵאָיו.

26 From Thee cometh my praise in the great congregation; I will pay my vows before them that fear Him.

כז יֹאכְלוּ עֲנָוִים, וְיִשְׂבָּעוּ-- יְהַלְלוּ יְהוָה, דֹּרְשָׁיו;

יְחִי לְבַבְכֶם לָעַד.

27 Let the humble eat and be satisfied; let them praise the LORD that seek after Him; {N}

may your heart be quickened for ever!

כח יִזְכְּרוּ, וְיָשֻׁבוּ אֶל-יְהוָה-- כָּל-אַפְסֵי-אָרֶץ;

וְיִשְׁתַּחֲווּ לְפָנֶיךָ, כָּל-מִשְׁפְּחוֹת גּוֹיִם.

28 All the ends of the earth shall remember and turn unto the LORD; {N}

and all the kindreds of the nations shall worship before Thee.

כט כִּי לַיהוָה, הַמְּלוּכָה; וּמֹשֵׁל, בַּגּוֹיִם.

29 For the kingdom is the LORD'S; and He is the ruler over the nations.

ל אָכְלוּ וַיִּשְׁתַּחֲווּ, כָּל-דִּשְׁנֵי-אֶרֶץ-- לְפָנָיו יִכְרְעוּ, כָּל-יוֹרְדֵי עָפָר;

וְנַפְשׁוֹ, לֹא חִיָּה.

30 All the fat ones of the earth shall eat and worship; all they that go down to the dust shall kneel before Him, {N}

even he that cannot keep his soul alive.

לא זֶרַע יַעַבְדֶנּוּ; יְסֻפַּר לַאדֹנָי לַדּוֹר.

31 A seed shall serve him; it shall be told of the Lord unto the next generation.

לב יָבֹאוּ, וְיַגִּידוּ צִדְקָתוֹ: לְעַם נוֹלָד, כִּי עָשָׂה.

32 They shall come and shall declare His righteousness unto a people that shall be born, that He hath done it. 

Obama: Live Press Conference

President Obama will host a live press conference today at 1:15p.m. [about one hour from time of publishing this post] - 8.15 pm Israeli time

He is expected to discuss the situation in Syria, concerns about Iran's disputed nuclear program and the U.S. economic situation.

Click here for link to listen live:  http://www.whitehouse.gov/live

Spiderman Prepares for Purim

Reports: Israel has already decided to attack Iran

Channel 2 in Israel, sourcing a “senior American official”, says that the decision has already been made by the Israeli government to attack Iran’s nuclear facilities. “All U.S. intelligence officials are confident the Israeli leadership has already decided to attack Iran, unless a significant change happens in the coming weeks or months with the Iranian nuclear program...''

“All U.S. intelligence officials are confident the Israeli leadership has already decided to attack Iran, unless a significant change happens in the coming weeks or months with the Iranian nuclear program,” Channel 2 reports.

The report comes just hours ahead of Israeli Prime Minister Benjamin Netanyahu’s speech to AIPAC in Washington.

Source: Algemeiner


Video: Obama Netanyahu meeting March 2012

The Meaning of Your Name

The Talmud [Berachot 7b] teaches that a Hebrew name has an influence on its bearer. Therefore, it is extremely important to name children after individuals with positive character traits who led fortunate lives and helped bring goodness to the world.

The Arizal writes that the nature and behavior of a person, whether good or bad, can be discovered by analyzing his or her name. For example, a child named Yehudah could possibly be destined for leadership, for Yehudah, the fourth son of Jacob, symbolized monarchy and most Jewish kings descended from the tribe of Yehudah.

It is said that parents are actually blessed with prophecy when naming their newborn babies.

According to the Arizal, even the numerical value of the Hebrew letters in one's name can be indicative of an individual's character. For example the gematria of the name Elisheva is equivalent to the numerical value of the Hebrew words yemei simcha, meaning "days of happiness," perhaps portending a joyous life for a baby girl named Elisheva.

It is precisely because the fortunes and misfortunes of mankind are concealed in the secrets of the letters, vowels and meanings of Hebrew names that a seriously ill person is given an additional name like Chaim, meaning "life," or Rafael, meaning "God heals," in order to influence his destiny. We hope and pray that the new name will herald a new mazel, or fortune, for the stricken individual.

Rabbi Elimelech of Lyzhansk, writes in his classic work on Torah "Noam Elimelech" (Bamidbar) that there is a profound connection between the soul of an infant and the soul of the person for whom he or she is named.

When a child is named after the deceased, the latter's soul is elevated to a higher realm in heaven and a spiritual affinity is created between the soul of the departed and the soul of the newborn child. That deep spiritual bond between these two souls can have a profound impact on the child.

Zocher HaBris 24:4, who also quotes Noam Elimelech on Bamidbar: “If they give him the name of a tzaddik who has already lived in this world, this will cause him also to become a tzaddik, because it has aroused the soul of the departed tzaddik in the Supernal World.

Discover the meaning of your name and your mission in life contained within it: click here
Purim special: $33 a name or three names for $75.00

Just supply your full name, plus the names of your parents [Hebrew names if Jewish, or in English if you do not have a Jewish name] and receive a complete, personal reading using Remez and gematria: the results are astounding - see for yourself.

Click here to read Testimonials

Slaughtering the Yetzer Hara

What will be the fate of the yetzer hara [evil inclination] in the future? The Talmud [Sukah 52a] explains:

"Rabbi Yehuda lectured: In the future, Hashem will take the yetzer hara and slaughter him in the presence of both the tzaddikim and the reshaim [wicked ones]. To the tzaddikim he will appear like a high mountain and to the reshaim he will appear like a thin hair. Both, however, will cry. The tzaddikim will cry "How could we have overpowered such a high mountain?" and the reshaim will cry: "How could we not have subdued such a thin hair?"

Rashi says that the tzaddikim will cry because they will see the yetzer hara and remember the difficult battles they had with him.

The Maharsha suggests that they will cry because in the past they received great merit for overpowering their yetzer hara, but now that he had been slaughtered, they will no longer get this reward.

The Lubavitcher Rebbe coments:

In the time of Moshiach the truth will be unveiled for everyone to see clearly. Then the tzaddikim as well as the reshaim will be able to see the yetzer hara as he really is. However, we need to understand:

1. Why will the tzaddikim and the reshaim see the yetzer hara differently? And what is the meaning of the hair/mountain metaphor?

2. Why was it necessary to say that Hashem will shecht [ritually kill] the yetzer hara? Why was it not enough to simply say that Hashem will destroy it?

The Talmud informs us how the yetzer hara operates. First, he entices a person to do a small sin [comparable to the thin hair], arguing that if the person indulges a tiny bit he will still remain as Jewish as before. A while later, the yetzer hara entices him to do another sin, and so on, until finally he leads him to avoda zara [idolatry]. To prevent this descent, the Jew had to hold firm from the very beginning, to stay connected to Hashem by not even crossing the first "thin hair".

"To the tzaddikim, the yetzer hara will appear like a mountain" - the greater a person is, the bigger is his yetzer hara. So the tzaddik's yetzer hara is symbolized by a mountain. Chazal say that a king has the power to uproot a mountain. Tzaddikim are called "kings" [Gittin 62a]. Therefore they have the power to uproot their yetzer hara even if it is as high as a mountain. This answers the first question.

To answer the second question, we have to understand what "shechting" an animal entails. When we ritually slaughter a live animal, we are elevating it to the level of a human by making it fit to be eaten by man. Another aspect of shechita is meshicha - drawing foward. According to halacha [Rambam Hilchot Mechira], the action of drawing is a means of acquisition. When an animal is purchased, the buyer acquires it through the action of drawing it towards him.

Hence, to shecht our yetzer hara means that we should acquire him and bring him into our domain. We should use the yetzer hara as our own property for the purpose of our service of Hashem. As it is written [Berachot 54a] "You shall love Hashem with your whole heart - with both of your inclinations" [see Igros Kodesh Vol.20 p.6]

We have the ability to shecht our yetzer hara. To do so, we have to apply the five main laws regarding the shechting of an animal to our own yetzer hara:

1. Shehiyah

We are not allowed to pause in the course of shechting an animal. Similarly, we cannot take a break while in the process of neutralizing our yetzer hara. We must be consistent. If on occasion we yield to our yetzer hara, the shechita is not proper and we have to start all over.

2. Chaladah

We are not allowed to cut the animal's neck without seeing what we're cutting. We cannot hide the knife. Similarly, we cannot hide our task of shechting the yetzer hara. We should not do mitzvos in hiding [in private], afraid to practice in public, nor should we be ashamed of performing the mitzvos "behidur" - with splendor - for fear of being sneered at. Furthermore, claiming to be so humble that one has to perform mitzvos secretly is false humility and can lead a person to sin.

3. Hagramah

We are not allowed to cut the animal's neck in the wrong places; we have to shecht the animal only in the right place [middle of the neck]. Similarly, it is not to our benefit to cut the yetzer hara where we are not supposed to. Depriving ourselves of necessities [such as food and sleep] in order to weaken the yetzer hara will only weaken our effectiveness in serving Hashem. By doing so we only fool ourselves into thinking that we are getting rid of our yetzer hara, when in fact it is still very much alive.

4. Derassa

We are not supposed to crush the animal's neck. We have to cut it gently. Analogously, we don't want to destroy our yetzer hara. Rather, we want to transform it and bring it to the service of our yetzer tov. We can use the yetzer hara's energy in the service of Hashem.

5. Ikur

We are not supposed to pull out the simanim [the esophagus and trachea]. Similarly, we can't just throw out our yetzer hara, but rather we have to turn it into a yetzer tov, as explained above.

If we shecht our yetzer hara properly, we elevate him to us and transform him into an ally. We should start this process now in order to prepare ourselves for the final shechting of the yetzer hara, which will be done by Hashem with the coming of Moshiach.

Source: Adapted from Sichos of the Lubavitcher Rebbe by the Students of Seminary Bais Menachem, Montreal Canada

Australia Floods: Thousands Homeless: Midda K'neged Midda ?

Last October, Foreign Minister Kevin Rudd ''made a serious mistake and misjudgment about the Israeli-Palestinian dispute..... reducing Australia's potential to play a constructive role, harming the relationship with Israel and damaging the Gillard government'' when he criticized Israel's approval of 1100 new housing units in Gilo, an area of Jerusalem. [See Rudd Shouldn't Join Chorus Line of Israel Bashers]

Rudd's misjudgment has continued: Last week he resigned his post as Foreign Minister in an attempt to take back his former role as Prime Minister. He lost the vote 71 - 31 and is now relegated to the back bench.

So Kevin Rudd himself is now professionally homeless: he is neither Foreign Minister, nor is he Prime Minister. Quite an embarrassing state of affairs for him.

But unfortunately, it seems he is not the only one to suffer from his foot-in-mouth disease, and many thousands of Australians are also ''homeless'' as the flood waters rise around their properties.

The eastern side of Australia is currently experiencing its worst floods for 125 years. Thousands of people have been evacuated from their homes, with the flood waters rising, and more rain predicted to fall.

We can only hope that Bob Carr, the new Australian Foreign Minister, does not follow in Kevin's footsteps.