Rav Kanievsky: Moshiach is at the door

Rabbi Chananya Chollak, the founder and international chairman of Ezer Mizion, visited Rav Chaim Kanievsky today.

During the course of their conversation, Rabbi Chollak mentioned the horrific, tragic crash on Highway 1 on Sunday that claimed six Yiddishe neshamos.

“Moshiach is on his way,” Rav Chaim told Rabbi Chollak.

“But what’s going to be with the rash of tragedies we have been experiencing?” asked Rabbi Chollak.

Rav Chaim responded, “Moshiach is not just on the way. He is at the very door.”

Source: David Steger – Matzav.com Israel

A Hint of Moshe Rabbeinu

"And you will command the Children of Israel" [Tetzaveh 27:20]

The Vilna Gaon asks why the verse begins with Hashem instructing Moshe "And you will command..." without first stating the standard opening "Hashem spoke to Moshe, saying..."

The answer, said the Gaon, is as follows:

The day of Moshe Rabbeinu's passing [and day of his birth] was the seventh of Adar. In most years, this day falls out during the week in which Parshas Tetzaveh is read. Now, in the entire Parshas Tetzaveh, Moshe's name is not mentioned, even once. This alludes to the fact that Moshe's demise took place during this week.

However, continued the Gaon, even though Moshe's name is not mentioned explicitly in Tetzaveh, it is nevertheless there in a hint:

There are 101 verses in the Parsha. If the letters that comprise the name "Moshe" - משׁה -are spelled out in their entirety, we would have the following:

מ the letters comprising Mem are מ מ -

שׁ the letters comprising Shin are שׁ י ן -

ה the letters compring Hey are ה א -

Total numerical value: 446

If we add up the numerical value of all these letters, and then subtract the numerical value of משׁה [Moshe: 345] - we will be left with the number 101 - the exact number of verses in the parsha.

Source: Rabbi Y. Bronstein

The Torah is Light

''To light up the lamp continuously'' [Tetzaveh 27:20]

The Ner Tamid  [perpetual candle] which the Kohen Gadol kindled in the Beis HaMikdash symbolized the Torah, as the verse states: ''The Torah is light'' [Mishlei 6:23]

In the same way that the Ner Tamid was never extinguished, and its light was a constant source of illumination, so too, the radiance of the Torah will always shine upon the world and its inhabitants.

Each and every individual is commanded to fulfill the precept of ''You should contemplate it day and night'' [Yehoshua 1:8].  By upholding this commandment we ensure that the Torah's light continuously shines and illuminates the world.

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The Vilna Gaon's diligence in Torah study was legendary. His days were spent in his room, delving into the depths of the Torah with every ounce of strength that he possessed.

On one occasion, the Gaon's sister arrived from a distant land in order to pay him a visit.  This was by no means a minor event, as the two had not seen each other for some fifty years !

The Gaon went out to greet his sister and, as the halachah dictates, recited the blessing that is said upon seeing an acquaintance that one has not seen for a long time - ''Blessed are You, Hashem... Who resuscitates the dead.''

After concluding the blessing, the Gaon said to his sister: ''My dear sister. I know that we have not seen one another for quite some time. However, when I leave this world and am called before the Heavenly Tribune, I will be asked to give an accounting for every single second of my life.  Each moment of time will be scrutinized and judged on whether or not it was utilized studying Torah and performing Hashem's mitzvos.  How, then, can I waste away the precious time that I have been allotted, by engaging in trivial conversations?''

''I therefore beg your forgiveness, but I must return to my room and resume my Torah study.''

Source: Rabbi Yisrael Bronstein

The Divided Heart

Rebbe Nachman taught: A person's heart contains two inclinations: one towards good and one towards evil. This causes division within the heart. An example of this division is when a person feels he "knows" that G-d is always present, yet is lax in using his prayer time to really speak to G-d. If he truly felt G-d's presence, he would certainly pray with all his might. The fact that he is lax and does not exert himself to pray with full concentration shows that part of him "does not acknowledge" G-d's presence. This is the result of a "divided" heart. [Likutey Moharan I 62:2]

Strife, simply defined, is a lack of accord between two parties. Two countries might argue between themselves, so might two families or two individuals. The strife that exists within one's own heart is the result of a schism between one's right side, which strives for spirituality, and one's left side, which pulls towards materialism. Someone who has not yet succeeded in fully purifying his heart will always feel this "inner strife". Questions of faith, and confusion concerning both one's immediate and longterm goals are all symptomatic of a divided heart.

Rebbe Nachman explained it this way: The world is full of strife. There are wars between the great world powers, there are conflicts within different localities, there are feuds among families, there is discord between neighbours and friction within a household, between man and wife, between parents and children... Life is short; people die a little each day. The day that just passed will never return, but people still fight, and never once do they remember their ultimate goal in life.

The characteristic traits of each nation are reflected in individuals. Some nations are known for their anger, for example, and others for bloodthirstiness. Each nation has its own particular trait. In the same way, these traits are to be found in each household. Even someone who wishes to live in peace can be dragged into conflict by virtue of his living among conflicting parties.

Man is a microcosm, holding within himself the world and everything in it. A man living alone can become insane, because his personality is forced to focus upon the "warring nations" within him, and he finds no peace. When Moshiach comes, all these wars will be abolished.

If someone's heart is divided, what can he do to "pull himself together"?

Rebbe Nachman placed much emphasis on the study of the Codes of Law. The Codes abound with discussions, sometimes quite heated, between the various Sages regarding what is permitted and what is forbidden, what is pure and what is impure, and so on. One's goal during one's studies should be to clarify the opinions of the Sages, bringing "peace" to the opposing views and coming to a clear conclusion. This method of study - examining opposing views and arriving at a peaceful solution - can have a deep and lasting effect upon a person's character. Employing one's Binah (understanding) to resolve a conflict of Torah Law can bring "peace" to one's divided heart, the heart divided between two inclinations.

Though this method of study is an advanced one and will certainly pose difficulties for those who are unfamiliar with the system of Talmudic research, Rebbe Nachman's directive to study the Codes in order to achieve lasting benefit is a universal one. In several lessons, he speaks about the importance of studying and knowing the Codes in order to proceed on the proper path in life.

Rebbe Nachman taught further: The good inclination is known as "a poor but wise child" [Ecclesiasties 4:13] - poor because few listen to him, wise because he leads one on the path of life. The evil inclination is compared to "an old foolish king" - people tend to listen because he is king, but his advice is foolish. These two inclinations represent the kingdom of holiness and the kingdom of impurity. One who studies Torah with effort strengthens the kingdom of holiness. [Likutey Moharan I 1:2]

The Arizal used to expend tremendous effort in his studies of the Codes. He exerted himself so much that it caused him to break out in a sweat.

Rebbe Nachman teaches that advice which comes from improper sources overwhelms the heart and putrefies it. The heart is then compared to an outhouse; the advice of that heart is malodorous. Rabbi Chaim Vital thus writes that the reason the Arizal worked himself into a sweat when he studied was in order to break the illusory powers of the evil inclination that envelop the heart. We know that excess waste products pollute one's system and we know that sweating is one way of purifying the body of this waste. The 613 commandments of the Torah are called the "613 precepts of advice". This type of advice also brings harmony to the heart, clearing it of division.

Source: "Anatomy of the Soul" by Chaim Kramer

''It Wasn't A Dream''

Have you ever had a dream of a Rebbe? If you have, you would not forget it. In this video Rabbi H. Greenberg shares a powerful true story of the same dream that two family members received at the same time.  It wasn't a dream, and there's a powerful message for all of us at the end of the video.

 

Hasidic 'Royal' wedding links two dynasties

Incredible photos by Gil Cohen-Magen

This may appear a bit strange to some readers but here are some amazing photos from the recent wedding  in B'nei Brak of the Sassov Hasidic dynasty head's youngest son marrying the Kretshnif dynasty head's granddaughter; the traditional 'mitzvah tantz' dance lasted all night. See: Haáretz.com

Secrets of the Hebrew Letters and Vowels

HaRav Dovber Pinson 

''The Power of the Hebrew Letters and Sounds  - The Path of the Baal Shem Tov in Prayer''

Parts 1 and 2

This lecture by Rav Pinson reveals how the Letters/ Sounds are the building blocks of Creation and how we too can create by using them.

Part One:

Part Two:

`Mishpatim’ – Judaism Abhors Child Abuse

by Rabbi Adin Even-Israel Steinsaltz 

Rabbi Adin Even-Israel Steinsaltz

Just after the giving of the Law at Sinai, the Torah presents us with an assortment of laws, some criminal, some civil and some purely religious.

The civil laws in our Torah portion this week, Mishpatim, regulate how we act with one another. They must have been of immediate, practical use, even in the desert; they dealt with slavery, mayhem, and stealing, among other sins. Even more basic are the foundational principals of justice – some explicit and some implicit, but clear in their meaning. The Torah is clear about equality. No one is above the law. Individuals of all stations in life and society must be treated equally. It does not matter if they are of high rank or not. It is of no concern whether they are men, women or small children: the law is equal to all of them.

These laws are as relevant today as they were in ancient times. Mishpatim makes clear, for example, that Judaism abhors the abuse of children.

As the Torah well understands, child molestation is an ancient vice. It has become much more widely discussed because of several recent scandals, mostly in religious institutions.

There are some objective reasons why such things happen quite often in religious institutions. Children are taught and trained to be obedient and to accept their elders as authorities – which makes it so much more difficult for them to resist abuse or to report it. Unfortunately there is no sex education in some of the schools; nor is the subject discussed in some homes. So when something like this happens, it takes time for a child to understand it and even more than that – to talk about it.

Child molestation almost always causes enormous, multi-level damage to the victim's soul: it may make the victim unable to form healthy relationships. They may lose trust in people, because the molesters are often those who were supposed to be their caretakers and protectors.

It should also be stressed over and over again that this crime of child molestation is not just a civil offense: it is also a very severe religious crime. Under Jewish law, it may even deserve capital punishment. Offenders may also be liable for the most severe punishment of karet (untimely death by the hands of the Almighty).

It is important to say all that because there is a tendency to cover up such incidents, especially in institutions, and sometimes even to protect the perpetrators. Partly this is so because those in charge are often more in touch with the molester – who may be a colleague or a friend – than with the children. This is especially the case since children hardly ever express their hurt. And, of course, institutions do not want their reputations to be harmed.

The first and foremost duty of any educational institution, and the prime responsibility of its heads and leaders, is to be rid of anyone who causes such great harm. Good reputation or personal friendships must by no means stand in the way of investigation and clean-up.

We must make sure that such a person will never again be in a position to repeat such offenses. It is therefore not enough to fire the perpetrator from his (or her) work place: it is both the organization’s and society’s duty to make sure that the crimes are known and punished.

As Mishpatim reminds us, no one is above the law. Child molestation is not a local problem; seemingly, it has been with us for millennia. Our duty is to diminish, even eradicate, this evil as much as humanly possible.

Rabbi Steinsaltz, who lives in Jerusalem, is a teacher, philosopher and author who has translated the Talmud into Hebrew and English.

Originally published at The Jewish Week