The Kabbalah of Time

Miami, FL – May 30, 2013 – Brazilian authors Rabbi Daniel Kahane and Ann Helen Wainer have recently launched a new book, which promises to change the way scholars and laymen understand the Jewish calendar as well as the structure of central Jewish texts.

The book shows how the 52-day period spanning from Passover to Shavuot (Pentecost) is in fact a microcosm of the 52 weeks of the year. Additionally, it demonstrates how 52 rabbis and 52 animals listed in the sacred works Pirkei Avot (“Ethics of the Fathers”) and Perek Shirah (“Chapter of Song”) parallel the year’s weeks as well. Finally, the book explores the kabbalistic meaning behind the numbers and divine attributes (sefirot) related to each day from Passover to Shavuot known as the Counting of the Omer.

“The book’s use as a weapon against sadness should also not be underestimated,” exclaims Ann Helen Wainer, “its uplifting ideas and its connectedness to the song and harmony of nature, as well as the wisdom and foresight of our ancestors, is a true gift.” The book was originally launched in Portuguese, after the authors received a grant from the Safra Philanthropic Institute in Brazil. An expanded eBook English version is available on Amazon, iTunes, Barnes & Noble, as well as ModernJewishHome.com. More information and ongoing classes are also available on Blogger, YouTube, Facebook, and Twitter.

The “Kabbalah of Time” eBook consistently listed as Amazon’s #1 “Hot New Release in Kabbalah,” and now, after a month of its release, was back among the Top #10 Best Sellers in its category.

The Kabbalah of Time [link to Amazon]

About Ann Helen Wainer and Rabbi Daniel Kahane

Mrs. Wainer is a prolific author, having published several works regarding Judaism and Jewish History, as well as Brazilian Law and History. Her titles include: Jewish and Brazilian Connections to New York, India, and Ecology; Family Portrait; A Jewish Perspective on Ecology; Civil Liability of the Developer; and Brazilian Environmental Legislation. Ann Helen earned a master’s degree in corporate law in Brazil, and an MA in religious studies at Florida International University.

Rabbi Daniel Kahane is a graduate from Georgetown Law School and Princeton University, where he received the religion departmental award in Jewish studies, as well as a Certificate in the subject. He also attended Yeshiva University and Hebrew University in Jerusalem. Besides from working full-time as an attorney, Rabbi Kahane teaches weekly classes at Chabad of Aventura, FL.

More at: Kabbalah of Time

You Don't Need Time or Money

by Rabbi Michoel Gourarie

Charity and kindness are of the most important aspects of Jewish tradition. The Talmud teaches that compassion and acts of goodness are the trademarks of the Jewish soul. Charity brings blessing, hastens the final redemption and is compared to all of the Mitzvot put together.

There are various forms of giving. We can assist someone in need with something tangible like money or gifts. Another form of kindness, of equal importance, is time. Spending time guiding, advising, motivating, or just being a listening ear are all legitimate ways to fulfill this important Mitzvah.

But there is another form of giving that is possibly even more powerful and important. It takes very little effort and yet does not receive the attention and importance it deserves. This is simply saying something small to someone in a way that makes them feel valued and respected. This can be achieved by saying a kind or uplifting word to someone feeling down or as simple as a warm "hello" greeting to a friend or even a stranger.

The Talmud teaches that he who gives a coin to a poor person receives three types of blessings. However, if he says a soothing word and makes him feel better, he is given eleven blessings. It also teaches that greeting someone properly brings the blessing of longevity.

Giving someone time or money fulfills an external need. They provide important support but don't address the inner essence of the individual. A kind word or a warm greeting respects their human dignity and inner soul. Every human being is created in the image of G-d and possesses a soul of Divine origin. Respecting and uplifting that person is recognition of his/her Divine imprint.

We might not all have a lot of time or financial resources to help others in big ways. But we can all take a few seconds to say something positive to someone else or to greet the neighbor, garbage collector or the mailman with a smile. These small acts of real kindness deepen relationships, and inject a positive energy and a flow of blessing into all of existence.

Iyar: The Month of Healing

The Sefer Ta’amei HaMinhagim writes that our new month of Iyar is tried and tested as a time for refuah, healing, from the ailments and pains that may affect a person. Why is this so? He brings the B’nai Yisaschar, who teaches that most weakness and illness come from foods which do not comport with the person’s nature or composition.  Read full article at: Days of Mashiach

There are a couple of ways to assist in your own healing, and that is by saying the Unique Healing Prayer [but you have to do it properly and say every chapter relating to your [Hebrew] name, instructions are at the site].... and the other thing to do is to change your eating habits for the following reason:

"The reason a person's health returns through taking medicines is that his soul sees that he is able to control himself and to act contrary to his physical desires and habits. Perhaps he is accustomed to eating bread and other foods, but now he curbs his desires and submits to a medical regime, taking bitter medicines for the sake of his health. His soul sees that he has the power to control his impulses in order to achieve a certain goal, and she therefore comes back to him in the hope that he will curb his desires for the sake of the true purpose - which is to carry out the will of the Creator" (Likutey Moharan I, 268).  

Do we recite a Blessing on Medication?  Rabbi Eliezer Posner says:

If the medicine has a good taste, such as flavored chewable pills, recite the Shehakol blessing. [Seder Birchat Hanehnin 7:8] Flavorless medicine, such as pills that you swallow, do not require a blessing—but we do say a prayer that the medicine should take effect:

"May it be Your will that this medicine shall bring healing."

No blessing is recited on water that you drink to swallow down the pill. If you are swallowing it down with a beverage other than water, then you do recite the appropriate blessing on that beverage. [Tip: recite the blessing, take a sip, swallow the pill and then drink it down with the rest of the beverage.]

Moshiach. Really? [video]

Hows your soul? 

Our souls connect us, it is our bodies that separate us. 

Rabbi Sholom Lipskar outlines the process of redemption and what to expect in the times of the Messiah. From the scientists who have discovered the G-d particle, to ancient texts, to the Lubatcher Rebbe's talks, Rabbi Lipskar brings Moshiach out of the texts and into the room.

What Rabbi Lau told Obama

During his trip to Israel, President Barack Obama visited the Yad Vashem Holocaust Museum in Jerusalem. Chief Rabbi Israel Meir Lau had something personal to convey.

Parshas Tzav: The Conscious and Sub-conscious

Do we really have free choice? Most people tend to view this as a yes-or-no type of question, but the correct answer is in fact, yes and no.

a) The inner core of the soul is totally at one with G-d. At this subconscious level, the soul of every Jew wishes to observe all the mitzvos and to avoid transgressing any prohibitions. There is no desire for evil here; there simply is no other option than doing good.

b) At the conscious level however, where we interact with the more superficial layers of the soul's complex psyche, there is room for both good and evil. Here, the soul's inner desire to observe all the mitzvos is felt only as a weaker 'signal', which is susceptible to 'interference' from the opposing messages of our animalistic instincts. So at the conscious level, we do indeed possess free choice.

In general, the Torah speaks to our conscious mind. We are told to observe the mitzvos with the full awareness of what we are doing, and we are charged with bringing an awareness of spirituality into our normal, daily lives.

However, at this conscious level, we are susceptible to being drawn away from a life of holiness, or stifled by the limitations that the world appears to present. So while most of the mitzvos were given to the conscious part of the soul, G-d saw it necessary to give us some mitzvos which speak directly to the inner core of the soul, helping the soul's unlimited energy and total commitment to good to flow outwards to the conscious mind. These special mitzvos help us stay in tune with our subconscious commitment to Judaism, when our conscious observance becomes strained or limited.

With most mitzvos, G-d told Moshe to address the Jewish people with the term דבר "daber" (speak) or אמור "emor" (say). While the mitzvos conveyed with these terms are of course obligatory, the more passive, indirect mood of the words "speak" and "say" indicate that these mitzvos are directed at the superficial layers of the soul which possess free choice.

Parshas Tzav, in contrast, uses the more direct imperative term צו "tsav" (command), alluding to a type of mitzvah which speaks to the soul's inner core that does not possess true free-choice; and is simply "commanded" to obey G-d's will. These special mitzvos which are included in this Parsha are aimed at helping our inner identity of unquestioning and uninhibited commitment to the Jewish faith surface in everyday life.

Based on Likutei Sichos of the Lubavitcher Rebbe

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Video: Living Mindfully - Rabbi Laibl Wolf

Wisdom is cumulative, don’t hesitate to consult those who are older and wiser.

Rabbi Laibl Wolf begins by establishing that each attendee and viewer is a unique, gifted, reincarnated soul, brought into the world for an individual purpose. Living mindfully begins with inner calm, a level playing field, required for the beginning point of any wisdom oriented decision.

An Open Letter on Abuse, by Rabbi Y. Y. Jacobson

B”H. The month of liberation, 5773. March 2013.

Dear Jewish Community Watch,

In response to your request—as well as to the many other inquiries and requests for my reaction to the issue of child abuse.

First, I want to express my sincere gratitude and accolades for all the hard work you and various other organizations and individuals are doing to put an end to the devastating crime of CSA, which has wreaked utter havoc in scores of innocent lives over so many years.

Sadly, many people, including some in leadership positions, are ill-informed of the detrimental effects of child molestation. The average person who has not suffered through CSA doesn’t realize how so many of the abused suffer for years or decades from feelings of inadequacy, loneliness, shame, guilt, and pain. Many of the victims—due to their profound pain and skewed sense of self—find temporary relief in all forms of destructive behavior, including molesting a new generation of children. Many of them fall prey to terrible addictions in order to escape their agony. Untold numbers of these innocent souls are haunted by unbearable nightmares that won’t allow them to lead a normal life internally. Most of them struggle to maintain functional marriages, since their sexual boundaries have been brutally violated.

Though recovery is surely possible—for the soul is more powerful than all else, and the Divine infinite power within each of us can overcome all darkness—the pain they must endure is heart-wrenching.

Many people are equally ill-informed of how rampant the problem is, and of the great number of our youth that have been victimized over the years.

But, thankfully, a new dawn has arrived.

Ever since dedicated volunteers have taken action and established organizations to combat this ugly malady, the issue of child molestation has been brought to the forefront of the community’s attention. It is no longer possible to ignore the seriousness of this epidemic. At last, we have begun—and only begun—to take the necessary steps to eradicate this black stain for good.

Initially, when the efforts began to expose predators’ names and photos, I was concerned that some activists would become obsessed with “witch hunting” and would inadvertently accuse innocent people of committing these terrible crimes—forever tainting their reputation. I was afraid that these investigations might not be thoroughly reviewed and vetted with the hyper-sensitivity and professionalism that this issue calls for. (I still shudder at the thought of an individual’s life being ruined by some mean-spirited person who has an axe to grind.) However, after much scrutiny I have learned that these investigations are thorough and honest. I have also learned that in cases where a past abuser is ready to be fully accountable and to do what it takes to help the victim through the healing-process (and, obviously, with experts testifying that he/she no longer poses a danger to the public), the abuser’s identity is not exposed. Additionally, I am also aware of dozens of cases presented to Jewish Community Watch that are not brought to light due to a lack of sufficient evidence.

Given the above, it is my heartfelt hope that all parents, rabbis, leaders, community activists, educators, principals, spiritual mentors, therapists, social workers and counselors will begin educating themselves regarding the lifelong effects of child molestation. They will then come to understand the untold suffering brought upon victims of CSA. Just as we would do anything to stop a gunman from walking our streets and taking lives, heaven forbid (what Jewish law calls a “rodef”), so must we do anything and everything to stop the people who are murdering the psyches and emotional innocence of our children.

We must also begin educating every single one of our young adults about two critical factors: 1) If they have been molested, help is available. They must know that if they will break the silence and reveal their story, they will be embraced rather than shunned, and will be guided with loving care towards a life of wholesomeness and happiness. We must give all of them the names and contact information of approved professionals, so they can reach out to them if necessary. 2) Preventive medicine: If they might ever be prone to engage in these terrible acts themselves, they must know: A) the horrific impact of such actions, and B) that there are things they can do to help them avoid becoming potential monsters who will surely destroy lives. They must all know that help is readily available for people with an inclination toward touching children inappropriately.

Parents and educators must discuss these dangers with their children and students—both the danger of becoming a victim, as well as the danger of becoming an abuser. Every—and I mean every—Yeshiva bachur must be educated about these two items.

We must also educate the community—both children and adults—on how important it is to talk to someone if they are privy to any sort of abuse being perpetrated in the community. To withhold this kind of information is essentially akin to being an accomplice and an enabler of the unthinkable crime of destroying lives in this vicious cycle. Most victims are too afraid or ashamed to speak up—and surely it is not their fault. They are terrified of being shunned, not believed, and of the possibility of being rejected forever. That is where our community stands today. We must change that and teach all of our youngsters that they will be heard, listened to, believed, and embraced with a loving heart and open arms. They will not be judged or ridiculed. We will treat their pain with the deepest respect and empathy.

***

Lest you think that the above information is based on speculation, I must tell you that unfortunately that is not the case. I come here today after many years of learning firsthand about the tragic plight of victims, and the ugly plight of abusers—who in the process of murdering others, murder themselves, too. It is now abundantly clear to me that by educating every boy and girl in our educational institutions about the horrors of CSA as outlined above, we will literally rescue countless precious souls from untold years of misery.

One case in point: A young man asked to meet with me some time ago. His story is not uncommon: He had been sexually molested in a particular Yeshiva by an older student who had been studying in this Yeshiva and was serving as a spiritual mentor of sorts to younger students. As the victim grew older, he in turn began to molest children himself, including his own siblings. (One of the facts about CSA is that it is often committed by close relatives or friends, and sometimes by very religious-looking people.) Concurrently, he had also become addicted to viewing unmentionable smut, which became part of his daily routine. He completely lost his boundaries for intimacy. Though he was—and still is—an extremely good-hearted young man, he was trapped in the disease of addiction and paralyzed by endless shame and guilt. He got married, but his marriage inevitably soon became dysfunctional. Floundering to survive, he discovered addictive drugs and was soon using them every day—including Yom Kippur. Finally, after hitting “rock-bottom,” this shattered “abused-abuser” shared his story with me. It was the first time that he had shared his true story with anyone, and it took him more than twenty years for to open up! He broke down and wept uncontrollably.

So many lives were destroyed from the actions of that older student. And so many lives could have been spared if the young man, the initial victim, would have known as a young adult that help is available and that he didn’t have to suffer all alone.

The brokenness and utter despondency I observed in this young man—and in many others with similar stories–is typical of victims of CSA. Many of them feel broken and crushed to the very core of their existence. Having been violated in the most vulnerable, holiest, and most sensitive part of their being—the part within us that most reflects G-d, possessing the ability to create new life—makes them feel like their lives are worthless.

Too much blood has been shed on the altar of silence and fear without anyone uttering even a cry. Victims have lived far too long by the code of shame and silence, always blaming themselves for the cruelty of their perpetrators. The devil of abuse has been allowed to grow strong and rampant because of our silence. It is time to declare all-out war—a war of information and education—against the silent bullets that have claimed thousands of our holiest and most beautiful souls.

We as a community must—and will—come forward publicly to support every effort being made on behalf of our innocent and precious youth. With Hashem’s help, we will succeed.

For such is the nature of light: it dispels even the densest of darkness.

Sincerely and thankfully, Rabbi Yosef Yitzchak Jacobson 

Dean, TheYeshiva.net

www.TheYeshiva.net

The Obstructing Shadow - Part 2

continued from Part 1

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

Levels of Tzaddikim 

The world is divided into groups. Tzaddikim are also divided into different groups. There are tzaddikim in the category of Yesod Olam - foundation of the world - and there are tzaddikim on a lower level, yet the world's existence completely depends upon all of them. The holy Zohar explicitly states that the highest level in each generation is that of Moses. Afterwards, there are the thirty-six tzaddikim called the lamed vav tzaddikim. According to the Zohar, thre are 36 in the Land of Israel and 36 outside of Israel. The entire world stands in their merit, since without them, the world could not exist. The Zohar mentions other examples, such as a category of 10,000 tzaddikim, who are on a lower level. Nonetheless, the world requires all of these tzaddikim to exist. 

We also need to place ourselves in some sort of category of tzaddikim.  You may ask youself ''Why do I need to call myself a tzaddik?''  Don't forget that we were born to carry out a specific mission, so it is not a matter of what we want or not. It is not merely a one-time task like when someone says to you ''Go bring this envelope to someone" - rather it is a mission involving your entire being and everything connected to you.  Your entire life is no more than a simple shlichut - mission.  For example, someone says to you ''Get on a plane, travel to a certain place and do this particular thing.''  You will be well aware of why you are in that particular place, since it is part of your mission.  You'll also take care not to damage anything in the process of carrying it out. Nonetheless, at the same time, you still feel ''something'' from yourself since, despite being on a mission, you still need to eat, sleep, travel, accomplish etc.

In other words, whatever you do in the world, whether sleep, eat, make money, pray, put on tefillin, or any of the other mitzvot, it is all one big mission.  This is the most truthful way to think about ourselves since we have no other function in the world besides our Divinely-given mission.

You may ask ''What is my mission?''  The answer lies in knowing that everything is connected to the kavod of Hashem, since He created the world to reveal His glory.  Before the world came into being, there was no-one to reveal  His kavod.  After creation, it is our mission to reveal it.

When you feel some deficiency, it is a signal that there is some sort of ''shortcoming'' in the revelation of G-d's kavod.  The more we reveal His kavod, the less lack we will feel.  Hashem created us with all of our materiality to serve as a foundation in this world for Him, and to elevate our Divine awareness until we clearly realize that we have no other function than to see the Divine in every detail of life.  Everything should bring us closer to the knowledge that there is a Creator of the World Who desires something from us.  If it is against the Torah, it is not the desire of Hashem.  Every step we take in life should bring us closer to a mindset that nothing exists beyond our appointed function in the world.  Bringing children into the world, working in whatever area Hashem has brought us, or any other life situation, is all part of our mission to reveal what Hashem desires.

Delving deeper, we will sense how limited our understanding is. This is when to pour out our hearts: ''Ribbono shel Olam! Heal us so we can reveal Your kavod. Give us livelihood so we can magnify Your kavod in the world. Redeem us from the oppression of outside influences, so we can carry out our mission.'' The emphasis should be in this direction, rather than driven by the desire to shed the discomfort of exile.  Thinking this way makes us more complete and less demanding of space and self-importance. When we achieve such a level, Rebbe Nachman promises that we will experience no lack.  Obviously this is a process, but we must begin.

This is all connected to Rebbe Nachman's concept of a self-generated shadow that blocks our own shefa.  Every day, the ability to prevent its creation can be drawn from the power of Moses and his humility, since he is the primary soul in which we are all rooted.  Rebbe Nachman describes how the influence of Moses is found within every limb of our body, reminding us to perform the mitzvah associated with that particular limb.  His point of humility is also there, waiting to be developed.  It is this point that will help us better understand how to remove our sense of ''somethingness'' and feel much more authentic.  Most think that kavod and happiness are found by taking up more space in the world, as if this is the purpose of life.  However, this point of humility will save us from being distracted or thrown off by the attractions of the world.

May Hashem help us be encompassed in the humility of Moses, so we will be able to receive an abundant influx of everything good in this world, as well as all the other worlds we will witness in the future.  This blessing very much depends upon us. When we repair ourselves, we repair the entire universe. By drawing Divine awareness into the world so everyone will know there is only Hashem, we will experience the good of the World to Come in this world as well.

Translated and adapted from a lesson based on Likutey Moharan 172.

[1] Likutey Moharan 172.
[2] King Solomon wrote ''Elokim made Man straight, but they pursued many intrigues.'' [Ecclesiastes 7:29]
[3] ''For My glory I created...'' [Isaiah 43:7];  ''The earth is filled with His glory'' [Isaiah 6:3]