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Rabbi Y. Y. Jacobson

The Ultimate Unity of Mankind

 New shiur from Rabbi Shimon Kessin

Poverty and Scarcity

                                        Green beans $39.99 a kilo. See News for more on this

How are the prices near you?  The reason for the high price of the beans is the scarcity of them due to our recent floods.  But that's just one example of what is happening around the world, for various reasons including the war in Ukraine.

Text by Rabbi J. Immanuel Schochet

The time appointed by G-d for the Messianic redemption is a closely guarded secret.1 Nonetheless, we are offered many hints to recognize its proximity: when certain conditions come about, await the imminent coming of Mashiach.

Most of these conditions are quite disturbing, clearly displaying a situation of the very “bottom of the pit.”2 One major source describes the world-condition in those days as follows: increase in insolence and impudence; oppressing inflation; unbridled irresponsibility on the part of authorities; centers of learning will turn into bawdy houses; wars; many destitutes begging, with none to pity them; wisdom shall be putrid; the pious shall be despised; truth will be abandoned; the young will insult the old; family-breakup with mutual recriminations; impudent leadership.3

Other sources add: lack of scholars; succession of troubles and evil decrees; famines; mutual denunciations; epidemics of terrible diseases; poverty and scarcity; cursing and blaspheming; international confrontations nations provoking and fighting each other.4 In short, it will be a time of suffering that will make it look as if G-d were asleep. These are the birthpangs of Mashiach, bearable only in anticipation of the bliss that follows them.

“When you see a generation ever dwindling, hope for him… when you see a generation overwhelmed by many troubles as by a river, await him.”5 “When you see nations fighting each other, look toward the feet of Mashiach.”6

Little wonder that some sages expressed apprehensions about those days in terms of, “Let [Mashiach] come, but let me not see him.”7 The prevailing attitude, however, is to await his coming in spite of all, even if thereafter we shall merit no more than sitting “in the shadow of his donkey’s dung!”8

The troubles and agony of chevlei Mashiach (birthpangs of Mashiach), however, are not unavoidable:

“What is man to do to be spared the pangs of Mashiach? Let him engage in Torah and acts of loving-kindness!”9

Moreover, there are also good and happy signs indicating the imminent coming of Mashiach: a good measure of prosperity;10 a renewal of Torah-study;11 and opening of the “gates of wisdom above and the wellsprings of wisdom below,”12 evidenced also by scientific and technological discoveries and advances; a manifestation and propagation of the mystical teachings of the Torah;13 and also “In the time that Mashiach will awaken, many signs and miracles will occur in the world.”14

FOOTNOTES

1. Pesachim 54b; Midrash Tehilim 9:2. See Zohar Chadash, Bereishit, 8a.

2. Midrash Tehilim 45:3. See Ma’amarei Admur Hazaken-Ethalech, p. 103f.; and Besha’ah Shehik-dimu-5672, vol. I:p. 551; relating this to the principle (Midrash Tehilim 22:4; Zohar II:46a) that the darkest moments of the night are immediately before daybreak. Cf. Zohar I:170a. For this analogy see also the comment of R. Elijah, the Vilna Gaon, cited in Even Shelemah, ch. 11:5.

3. Sotah 49b

4. Sanhedrin 97a; Shir Rabba 2:29.

5. Sanhedrin 98a

6. Bereishit Rabba 42:4. Note Pesikta Rabaty 37:2 (ed. Friedmann, ch. 36)!

7. Sanhedrin 98b

8. Ibid. See also Zohar II:7aff.

9. Sanhedrin 98b

10. Sanhedrin 97a; Shir Rabba 2:29.

11. Ibid.

12. Zohar I:117a

13. Zohar I:118a. See Zohar Chadash, Tikunim, 96c; and Mayanei Hayeshu’ah, I:2. Cf. below, note 84. Note also Igeret Teyman, ch. 3, that prophecy shall be restored to Israel prior to the coming of Mashiach.

14. Zohar II:8a

Do Good

To serve God, one must both ''turn away from evil'' and 'do good''.  But which of these steps is the most important? And which must be prioritized first of all? [Naso 4: 1-28]

The sequence of Kehos' and Gershon's descendants in the Torah provides the key to answer these questions.

Gershon is related to the Hebrew word Gerushin, meaning ''divorce'' alluding to the process of turning away from and ''divorcing'' oneself from evil.  Kehos means ''gathering'' [as in '''He will gather [yikhas] the people'' [Bereishis 49:10], alluding to the accumulation of good deeds - ''doing good''.

Gershon was the firstborn, indicating that at the outset, when one is just beginning to serve God, a person should stress the path of turning away from evil.  This is in order to thoroughly cleanse oneself from negative traits before one can begin to sanctify oneself properly with good deeds.

However, in the Torah, Kehos' descendants are placed before Gershon's descendants [see Midrash] to indicate that, ultimately, ''doing good'' is the ultimate goal which actively brings a person close to God, and makes this world a ''home'' for Him.

Source: Based on Likutei Sichos Vol 13 p. 9 Lubavitcher Rebbe

The Light of Toras Moshiach: The Nature of the 50th Gate

 Rabbi Shimon Kessin, new shiur

The Tzaddik Decrees and Hashem Fulfils

Written by Benjamin A Rose

"...and he struck the rock with his staff, two times..." [Bamidbar, 20:11] 

Rebbe Shaul Yedidya Elazar says we find that on the second day of Creation, Hashem did not use the words "ki tov", and it was good. Our Sages in the Midrash tell us that this was because the work of creating the waters (of earth), although begun, was not yet complete. Moshe Rabbeinu was suited to complete this work, as it says about him [Shemos, 2:10], "for I have drawn him out of the water." In addition, the words "ki tov" were used to describe Moshe [Shemos, 2:2]. Both of these occurred while Moshe was an infant. During the creation of the waters, the verse says, "And G-d said, 'Let there be a firmament in the midst of the waters, which should separate between water and water'...And G-d called the firmament "Shamayim" (Heaven)" [B'reishis, 1:6-8]

Rashi explains that the Heavens were actually created from a mixture of fire and water [aish u'mayim = Shamayim].

Moshe Rabbeinu sought to achieve the completion of the creation of the waters, in a similar vein - by combining fire and water. Just as Adam HaRishon discovered that fire could be formed by striking two stones together, Moshe wished to do the same. That is, since Hashem commanded him to draw water from the stone, Moshe wished to add "fire" to the equation, by striking the stone with his staff of stone, bringing out fire.

What then, was his mistake - where was his sin? Hashem wished to demonstrate the power of the tzaddikim. Just as in Creation, the Heavens were created with speech: as it says [Iyov, 26:11], "The pillars of the Heavens trembled, and stood in wonder at his scream." So it is that the tzaddik has the power, with speech alone, to create Heaven - fire and water - because "the tzaddik decrees and Hashem fulfills (his decree)" [Gemara Kesuvos, 103b].

It was for this very reason, says Reb Shaul, that the waters weren't completed in the first place - to demonstrate the creative powers of the earthly beings, by achieving a level of holiness. When our Sages say [Pirkei Avos, 5:1], that the Creation was made with ten utterances (instead of one) in order "to reward the tzaddikim who uphold the world that was created with ten utterances," Reb Shaul tells us that this indicates that the tzaddikim have the power of these ten utterances.

Finally, Reb Shaul explains the tefilla that we say in the blessings before the morning Shema in this light. We praise Hashem as the One Who, "in His Goodness, renews constantly, every day, the act of Creation." We then say, "ka'amur" (saying) - this refers to the speech of the tzaddikim. "He Who has formed the great lights" - another reference to the tzaddikim. "His Goodness is eternal," Amen

This is one of the reasons a person who really needs something is encouraged to go to a great tzaddik, either living to ask him for help or a grave [ohel] of a past Tzaddik to daven. If we daven with enough kavannah our prayers will be answered, because as the Gemara in Kesuvos says "the tzaddik decrees and Hashem fulfills (his decree)"

The Torah in the Klippa

 New shiur from Rabbi Mendel Kessin [RamChal's yarzheit]

Eventually and Immediately

 

Artist Unknown

''and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land'' [Bechukotai 26:42]

Unlike the redemption described here, where the Jewish people were redeemed despite their lowly state, without having done teshuvah, in the case of the true and final Redemption '''the Jewish people will eventually do teshuvah at the end of their exile, and they will immediately be redeemed''.  [Rambam, Laws of Teshuvah 7:5]

Source: Based on Likutei Sichos Vol 27 Lubavitcher Rebbe