The Last Generation Before Moshiach Part 2

 Rabbi Shimon Kessin  [Part 1 can be seen here]

The Difficulty Hidden in Moshe's Name

Art: Lucy Campbell

"HaCHodesh Hazeh Lachem - הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם - This new month is for you..."[Bo 12:2]. Rashi tells us the pasuk uses the word Zeh because Moshe could not properly grasp Kiddush HaChodesh, so Hashem showed it to him, using the word Zeh. We find the words Zeh two other times where Chazal says the same thing. Moshe could not grasp the inner depth of the Shekalim or the Menorah.

The Vilna Gaon says that these three Mitzvot are hidden in the name Moshe twice. If you take the Roshei Teivot [first letters] of the words Menorah, Shekalim, and HaChodesh, it spells Moshe. "Also," says the Gra, "if you take the last letters of those same words they also spell Moshe."

Source: Revach.net

World Wide Moshiach Event

On 21 February there will be a World Wide prayer to bring Moshiach. Thanks to Leah for sending me the info.

 

The Italian Connection

 HT: Rahel

The World of Lies

George Orwell's 1984 has surged to the top of the list of Best Selling Books. [Source]

“Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right.” — GEORGE ORWELL, “1984”

Why is Dissension Compared to the Plague of Frogs?

by Rabbi David Hanania Pinto

The Maggid, HaGaon HaTzadik Rabbi Aryeh Shechter zt"l, in his sefer 'Aryeh Sha'ag', imparts a wonderful lesson concerning the plague of Frogs. 

As we know, the plague of Frogs began with one gigantic frog that slowly emerged from the river. 

The Egyptians wished to kill this huge frog that had infiltrated their land and began hitting it forcefully. But every strike caused more frogs to emerge from it and filled the land of Egypt with their multitudes.

Seemingly, if a rational person would be standing at the side viewing the actions of the Egyptians, he would turn to them with the following question: "What do you think you are doing? Have you gone crazy?! Can you not see that with every strike more and more frogs emerge? The blows are not helping at all, leave the frog alone and the plague will diminish!" 

But this is the nature of man. When he acts out of anger and an intoxication of senses, he loses his discretion and hits everywhere without a trace of logic or benefit. 

Maran the Steipler, the 'Kehilot Ya'akov' zt"l, explains that a similar reality sets in with every fight and argument. When a person sees that his friend acted against him, he does not sit by idly but repays him twofold. After that, his friend pays him back and so it goes on until the two sides are left with only 'a tooth and an eye', with the fire of dissension growing hotter and being prolonged. 

Turning to one of the rivals and trying to inject some logic into him by saying: "Keep quiet, don't respond, why do you need more mud-slinging and disgrace?" will result in him replying with blind anger: "No, he started, I'll show him business!" 

So, for every blow that one strikes one's friend, loads of new 'frogs' emerge, and the fire of argument intensifies and increases infinitely. 

Therefore, any time one is faced with a dispute, friction or quarrel, it is important to remember the verse: "You shall love your fellow as yourself for I am Hashem." Indeed, it is not easy to swallow one's words when someone else is spreading false reports about you and publicly degrading you, but if you keep in mind that "I am Hashem", that Hashem is looking at all that is taking place and sees how you are not responding to all the degradation and slander, it is easier to guard one's tongue and count oneself among those who are insulted but do not insult. 

If a person understands that all the suffering and distress he endures in This World is not happenstance but set in motion by an intentional Heavenly hand, he will realize that anyone who humiliates him is simply a messenger of Divine Providence, a means of afflicting him for his sins. Then automatically there is no reason at all to return battle, rather it is in place to search one's deeds and understand why this evil befell him.

Trump's New Video

Like you, I have no idea what is actually going on.  Apparently this is a new video released on Trump's new social media platform.  Why it is available on You Tube, I do not know.  Nevertheless, here it is, for what it's worth.  Apologies for the Xtian prayer at the end, but you get the drift.... skip the last minute if you don't want to hear it.   

Update: this is just a video someone has spliced together.  Trump's official words can be found at the new social media platform link above.

Choosing A Spouse

Art Ari Gradus

 

Text by Rabbi Benjy Simons

"Congratulations, Moshe," said the groom's uncle. "I'm sure you'll look back on this day and remember it as the happiest day of your life.'' "But I'm not getting married until tomorrow," replied Moshe. "I know," replied his uncle… 

Choosing a soulmate can be a daunting task, especially with the understanding that it is a life commitment. In our Parsha the Torah mentions that Aharon marries Elisheva which according to Rashi and the Rashbam, was partly based on the stature of his future brother-in-law Nachshon who was the tribal leader of Yehuda. 

This concept of examining a potential match based on the character of her brothers is sourced in the Talmud (Bava Basra 110a), with the rationale that often children can resemble one’s maternal uncles. Therefore, the Gemara concludes, if one would like to gain insight into the potential nature of his children from a prospective wife, he should investigate his future brothers-in-law. While the commentators discuss whether this is based on a genetic link (Maharal) or simply due to a common upbringing, it now becomes clearer how Rivkah had a son like Esav, when she had a brother like Lavan.

While the Talmud (Pesachim 49b, Kiddushin 70a and Yevamos 64b) gives a number of suggestions as what to look for when getting married, narrowing it down to a single quality, the Gemara (Ta’anis 24a) mentions that one should look for a spouse with good eyes. This doesn’t mean that one looks for a spouse that doesn’t wear glasses, but rather as the Kli Yakar explains, a good eye is symbolic of generosity, which indicates an overall positive nature (hence the test of Eliezer when looking for a wife for Yitzchak). 

May we merit to have lots of Shidduchim in our community and the ultimate marriage between the Jewish people and Hashem with the coming of Moshiach. 

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