Rabbi Kessin: The First Error of Donald Trump

Finally, his first shiur after the election is here. Thank you Moriah, I'd been checking every day.... except today !

R' Shlomo Carlebach - Yahrzeit 16 Cheshvan



Reb Shlomo with daughter Neshama



Shlomo Carlebach's ancestors comprised one of the oldest rabbinical dynasties in pre-Holocaust Germany. He was born January 14, 1925 in Berlin, where his father, Rabbi Hartwig Naftali Carlebach (1889-1967), was an Orthodox rabbi. The family fled the Nazis in 1931 and lived in Baden bei Wien, Austria and by 1933 in Switzerland before coming to New York City.

Carlebach emigrated to Lithuania in 1938 where he studied at a yeshiva. In 1938 his father became the rabbi of Congregation Kehilath Jacob, a small synagogue on West 79th Street in New York's Upper West Side. Carlebach came to New York in 1939 via Great Britain. He and his twin brother Eli Chaim took over the rabbinate of the synagogue after their father's death in 1967.

Carlebach studied at several high-level Orthodox yeshivos, including Yeshiva Torah Vodaas and Yeshiva Rabbi Chaim Berlin in Brooklyn, New York, and Bais Medrash Gevoha in Lakewood, New Jersey. His voice and musical talents were recognized quite early during his days in yeshiva, when he was often chosen to lead the services as a popular Chazan ("cantor") for Jewish holidays.

As is engraved on his tombstone, he became a devoted hasid of Rabbi Yosef Yitzchok Schneersohn, the sixth Rebbe of Chabad-Lubavitch. From 1951-1954, he subsequently worked as one of the first emissaries (shluchim) of Rabbi Menachem Mendel Schneerson, the seventh Lubavitcher Rebbe, until he departed to form his successful model for outreach, reaching hundreds of thousands of Jews worldwide.

In 1972 he married Elaine Neila Glick, a teacher. They had two daughters, Nedara (Dari) and Neshama. Neshama Carlebach is a songwriter and singer with a substantial following who has written and sung many songs in her father's style.

Carlebach died suddenly of a heart attack on 20 October 1994 while traveling on an airplane to relatives in Canada. Seated next to him was the Skverer Rebbe's gabbai; they were singing the Rebbe's favorite melody, Chasdei Hashem ki lo Samnu ["G-d's lovingkindness does not end"].

Carlebach was very close with many famous hasidic rebbes, including the Amshinover Rebbe and Bobover Rebbe. He is regarded as one of the most successful kiruv personalities of the 20th century, reaching many Jewish souls through his music, storytelling, and teaching.

From the teachings of Reb Shlomo:

REBUKE YOUR FELLOW MAN IF YOU SEE HIM DOING WRONG

If you see someone doing wrong, you have to tell him. You have to tell him. You have no right to remain silent. If someone sees his friend walking in the wrong path, it is a mitzva to talk to him, tell him he is doing wrong, but it has to be done in private. Don't tell someone in public that he did wrong, because if you do, you are transgressing about fifteen laws. The G'mora says it's very easy to keep Shabbos, very easy to put on t'fillin, but Rabbi Akiva says the hardest thing is to tell someone when he is doing wrong. Rabbi Akiva was very holy, and he said, "I don't know if there is anyone in my generation who would know how to rebuke." You have to do it in a way that he listens to. Rabbi Tarphon said there is no one who knows how to receive rebuke either.

Both are really hard things to do. Before you tell him what he did wrong you have to tell him, "I am saying it to you because I am really your friend, I am concerned. It is not that I can't stand sin, like a missionary, that I want to abolish sin in the world. I really care for you, and it hurts me that you did wrong." Say to the person, "I don't want to change you. I'm not putting you down on a couch and analyzing you. I care for you, and it seems to me that you did wrong, so can you tell me why?"

Then he can tell you, "I know I did wrong. I'm sorry, and I probably won't do it again." Or he can tell you, "I didn't do wrong. You are wrong, because you don't know the whole story."

In any case, there has to be communication. What is communication for? Why did G-d give us the power of speech? The Torah is very strong on communication. I have the right to hate someone who did wrong, but if I didn't tell him, I'm transgressing. If the person accepts what you tell him, it is good; if not, tell him a few times. If he says, "I don't want to hear you; I don't want you to talk about it to me anymore,"then you don't have to grab him, tie him to a chair; you don't have to be drastic. Talk to him like a human being.

The Torah wasn't given to the angels. G-d gave the Torah to human beings. There is such a thing as hating; what can we do? Moishe Rabbenu came up to Sinai, and the angels were complaining to G-d, "Why are You giving the Torah to Moishe? Why aren't You giving it to us?" G-d said to them, "There is no hatred between you, so you don't need the Torah. They need the Torah below, because there is hatred in the world." So the Torah says if you hate someone, you have to talk to him. Imagine, if every anti-Semite took the time to talk to one Jew there would be less killing in the world. If everyone followed this one thing: if you hate somebody, talk with him, make contact with him, it would be a different world. If you want it to work, it will work.

The G'mora and Maimonides both say that if I see someone doing wrong and I don't tell him, then I become a partner in the sin. The G'mora says if I see the people of my house are doing wrong, and I don't tell them, I become a partner. If I see the people of my city doing wrong and I'm not raising my voice, I'm becoming a partner in what the city is doing. If the whole world is doing wrong, and I'm not speaking up, then I'm becoming a partner in the sin of the whole world.

This is one of my favorite stories. Once I was visiting my cousins in Belgium, and when they invited me for dinner, they said because of me they would eat kosher. So I come to see what is going on there, what they are going to be feeding me. "Because of you it will be really strictly kosher. We know you don't eat ham, so we bought horsemeat." What if I take out a bible, because you have to tell people when they do wrong. "Sit down you dirty sinners. You know horsemeat isn't. . ." Naturally this does not go. It says to rebuke, and that is not the level of rebuking. They don't know anything, so you can't rebuke them. It says you have to tell them in such a way that they know you care for them. If I say, "I am here for Shabbos, and it makes me uncomfortable that you don't keep Shabbos,"that means I don't give a damn about their Shabbos, just about my own. It is a very delicate thing.

The truth is, most of the time people know when they do wrong, they just don't have the strength not to do it. When you tell people they are doing wrong in a good way, it gives them strength not to do it again. The Mittler Rebbe says it suddenly becomes like two souls against one evil. If I'm too weak to overcome my evil, the minute someone tells me it is like two fires against one darkness. But it is hard to know how to tell people in a good way.

A Niggun is a Chassidic melody, often wordless and repeated several times, which is intended to express and stir one’s soul. Considered a path to higher consciousness and transformation of being.

The Story of the Krakow Niggun




Carlebach performing ''Krakow Niggun''

What Will Happen in Israel When Moshiach Comes?

Part of a series of Question's and Answers, Rabbi Anava is posed the question of what will happen in Eretz Yisroel upon Moshiach's arrival.

Parshas Vayeira: Essence Vision

''Abraham's Tent'' by Michoel Muchnik

Written by Rav DovBer Pinson

This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Vayeira:18:1]

In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.

The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.

The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.

A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.

When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.

Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.

When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.

This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’

Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.

The Energy of the Week:

Essence Vision

It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.

This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.

This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.

Essence Vision is to see within every encounter, every situation and person, the Divine animating force.

In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.

And Now a Red Super Moon in Australia

Photos: Luana Fabri Goriss

Also see Flickr

Super Moon Photos

Unfortunately, Sydney's clouds obscured the moon as it rose last night, and although there are photos around, I haven't yet seen one that I love...... but here is a great shot of the Super Moon last night, taken by Tonly Cheng in San Francisco.

Below: super moon rising in Israel - photographer unknown.

Supermoon over Heho, Myanmar’s Shan state. [AFP photo Ye  Aung Thu]

Special Safeguard For Newborns and their Mothers

Hanging a Shir LaMaalot at the Home of a New Mother and in the Hospital

It is customary to hang a Shir LaMaalot [Psalm 121] [1] in the room of the new mother and the newborn, immediately upon the expectant mother’s arrival at the hospital - in many cases a small laminated copy of the prayer is clipped to the baby's bassinet and/or pram. [2] This serves as a safeguard for the mother etc., both during the birth itself so that it will proceed normally and easily, [3] and also during the following days, so that they will survive for a long life. [4]

Another reason given is that this is a part of [the child’s] education so that the first thing that the child sees will be something holy (from this we may also infer how important it is to ensure that the child does not look at pictures of unclean things). [5]

Click here for a printable Shir Lamaalot card.

Footnotes:

1. End of Sefer Raziel HaMalach, and elsewhere -  [The Sefer Raziel HaMalach talks about an angel called Raziel and some attribute that book to Adam]. See Tishbi on the letter lamed, entry for “Lilith.” Plaques featuring the verses of Shir LaMaalot along with the Names [of G‑d and angels] etc. contained therein are well known throughout the Jewish world, each community having its own specific customs.

2. From the Sichah of 19 Kislev 5747 regarding things one should be careful about for the safety of the woman giving birth, including at the hospital [edited version printed in Hisvaadiyot 5747, Vol. 2, p. 37. Teshuvot U’Biurim BeShulchan Aruch, p. 446]: “It is fitting and proper to publicize everywhere that Jewish people live, the custom of hanging Shir LaMaalot.” See also the Sichah of Yom Simchat Torah 5737 ([printed in MiGevaot Ashurenu, p. 96]. See also Likkutei Sichot, Vol. 25, p. 309, where the Rebbe points out that “One should try to obtain permission from the hospital administration by explaining this properly, with words that proceed from the heart, which enter the heart and will certainly accomplish their task (and we point out that thank G‑d this custom is constantly spreading throughout the Jewish world).”

3. And obviously this will forestall any complications such as “…she had difficulty giving birth” [Vayishlach 35:16].

4. For even after the birth (during the first three days) she is considered to be a patient whose life is in danger, and we may violate the Shabbos laws for her [Shabbos 129a; Rambam, Hilchot Shabbos 2:13; Shulchan Aruch, Orach Chayim, and also the Alter Rebbe’s edition 330:4] 

5. Sichot Kodesh 5737, Sichah 7 of Yom Simchat Torah; also printed in MiGevaot Ashurenu, p. 6, with the addition: “It is true that the child was just born, and cannot yet distinguish between light and dark or between sweet and bitter. Nevertheless, since he has already come into the world and he possesses eyes with which to see the world, we should see to it that before his eyes should be the letters of the aleph-beit, from whose combinations all of creation has come into being.” See details in Likkutei Sichot, Vol. 25, p. 309.

Source: Chabad

  

The Descent of a Lofty Soul - Moshiach

Art by Andreas

And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up -  וּבְקוּמָֽהּ

According to the Zohar, the dot in the הּ in the word וּבְקוּמָֽהּ [Vayera 19:33] alludes to the fact that G-d was secretly assisting this event, because Moshiach was to materialize from it [since Ruth, King David's great grand-mother, was a convert from the Moabites].  The latter event, between Lot and his younger daughter [19:35] is written without the letter vav - וּבְקֻמָֽהּ - to indicate that the union did not produce such great offspring.   Rabbi Shimon said "When the verse states that Lot ''wasn't aware'', it means he wasn't aware that Moshiach was destined to come from this union" [Zohar I 110b]

Why should the beginnings of Moshiach occur in such an undignified manner?  Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [“peel” or “shell”—words used by Kabbalah to describe layers of impurity] oppose the soul's descent vehemently. Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus, we find that from this undesirable act, the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe