Purim Sameach

Wishing everyone a wonderful day.

Looking for somewhere to give tzedaka on this special day?  Head over to Boys Town Jerusalem and see for yourself.

To see more Purim posts click the Purim label below.

A Visit to Mordechai and Esther

A French man visits the kevarim [grave sites] of Mordechai and Esther in Hamedan, Iran

An early Purim treat

Other People's Money

This is a timely post for me. I can't tell you how many times I have encountered ''rabbis'' [and those quotation marks are there for a reason] who are doing the wrong thing with other people's money. It is a sad fact that many rabbis today are not behaving well. This is not only bad for the Jewish people, it is an absolute chillul Hashem [a desecration of G-d's name]. If you call yourself ''rabbi'' you have a duty to behave in an upright and fully honest manner, otherwise you are bringing shame upon all of us.

''He shall return the article that he stole, the withheld funds, the article left for safekeeping, the found article.... or anything else regarding which he swore falsely" [Vayikra 5:23-24]

Gedolei Yisrael have always exercised great caution when dealing with the money of others, so that they would not be guilty of the severe transgression of theft.

by Rabbi Yisrael Bronstein

One erev Shabbos, when R' Isser Zalman Meltzer returned from the mikveh, he suddenly realized that he had used two clothing cubbies at the mikveh.

Perhaps I took someone else's space, thought R' Meltzer. I might very well owe the mikveh attendant twice the amount that I usually pay!

One of his family members saw how much the matter was troubling R'Meltzer, so he offered to go to the mikveh and pay the attendant for the extra cubby.

"It is I who must go" replied R' Meltzer. "For the halachah states explicitly that one who steals from his fellow must not only repay him, but he must verbally appease him as well. The responsibility to appease the attendant is my responsibility alone."

Give Life

Dear Friends,

Unfortunately, I do not think there is anyone amongst us who does not know families that have been shepherded through acute or chronic pediatric illness by Chai Lifeline.  A short time ago I blogged about Libby, who B""H is now alive due to the assistance of Chai Lifeline.

For the first time ever, we are at a critical point, with our intake over the past few years reaching 15% more than in each preceding year.  This adds up to a whopping 45% more families impacted by serious disease - lo alienu !  

While we all daven that Hashem will erase the need for Chai Lifeline momentarily, we need to prepare to service these children and their families.

I'm turning to you for help.  Please take a moment to make a donation, open a page of your own, and enlist others to donate - or both!

In the next 48 hours, every dollar raised will be matched !

Thousands of families world wide are counting on us.

May you always be on the giving side.

Please click here to donate and help this incredibly worthy cause: Chai Lifeline - supporting sick children and their families.

The Zohar's Predictions for the End of Days

Rabbi Alon Anava

The Ascent of Sin

"He forgives sins.... " [Vayakhel 34:7]

The word for "forgive" here literally means "carry" or "lift". Based on this, the Baal Shem Tov taught that G-d elevates the sparks of holiness in the sin, for nothing - not even a sin - could exist unless it contained a spark of holiness. G-d returns them to their source. This is the essence of forgiveness.

Rabbi Shneur Zalman of Liadi explained this idea as follows: It is indeed impossible to elevate a sinful act; such an act is evil, and the only proper treatment for it is to denounce it. 

In contrast, the power of desire vested in the act is not evil, for it is possible to utilize this power to desire good as well as evil. When we repent properly, we divest our power of desire of its veneer of evil and restore it to its holy source.

from the teachings of the Lubavitcher Rebbe

Adapted by Moshe-Yaakov Wisnefsky

The Real Story of Purim

New shiur from Rabbi Mendel Kessin

Ki Tissa: When Bad Things Happen to Good People

by Chanan Morrison

After Moses succeeded in petitioning God to forgive the Jewish people for the sin of the golden calf, he made an additional request from God: “If You are indeed pleased with me, allow me to know Your ways” [Ki Tissa 33:12]

 What exactly did Moses desire to know? The Talmud (Berachot 7a) explains that Moses wanted to understand the age-old problem of reward and punishment in this world:

“Master of the Universe, why is it that some righteous people prosper, while others suffer? Why do some wicked people prosper, and others suffer?”

Two Factors

According to Rabbi Yossi, God fulfilled Moses’ request. The Talmud initially explains that anomalies in divine justice in this world are the result of ancestral merit. A righteous person whose parents were wicked may undergo suffering in this world, while a wicked person whose parents were righteous may be rewarded.

However, the Sages were not satisfied with this explanation. Why should a righteous person who rejected his parents’ evil ways be punished? He should be rewarded doubly! The Sages concludes that if there are righteous who suffer, it must be because they are not fully righteous. (This is usually understood that they are punished in this world to atone for their sins so that their reward in the next world will be complete.) Similarly, the wicked who prosper must not be totally evil. They receive reward in this world for the few merits they do possess.

(The Talmud also mentions an additional factor, called “Afflictions of Love.” Even a perfectly righteous individual may suffer in this world in order to gain additional reward in the afterlife.)

Upon inspection, we discover that these two mitigating factors - ancestral merit and incompleteness of righteousness or wickedness - are interrelated. All actions may be broken up into two categories. Some actions are performed purposely, by choice; while others - the majority - are done without thought, but by habit or training. For a righteous person from a righteous family, good deeds come naturally. He does not need suffering in order to refine his soul. The righteous individual born in a wicked family, on the other hand, must work harder. His good deeds are a conscious effort, going against his education and natural bent. He therefore needs the refinement that comes from suffering in order to perfect his character traits.

The wicked person who hails from a righteous family is naturally helpful to others, and may have inherited many other positive character traits. Therefore, his portion in life is good, as he contributes to the world. But the wicked who comes from a wicked family is usually an utterly evil person. His lot in life is made difficult and unstable, in order to limit the damage that he may cause in the world.

Beyond Our Grasp

The Talmud records a second opinion, Rabbi Meir, who disagreed with Rabbi Yossi. According to Rabbi Meir, God did not fulfill Moses’ request to explain the mechanics of suffering and reward in this world. The complex calculations of how much of our actions is a function of free will, and how much is due to society, education, and family background - belong to the Creator alone. The knowledge needed in order to understand divine justice in this world is beyond the grasp of all humans - even the master of all prophets, Moses.

[Gold from the Land of Israel (now available in paperback), pp. A 162-163. Adapted from Ein Eyah vol. I, p.32]