Please Add These Names to Your Prayers

HT: Reuven

Here are the Hebrew names of the Israeli hostages.  Please say all their names and pray for their safety and their return.  

Destroying Hamas from the Earth

HT: Ari

The word Hamas in Hebrew is חָמָֽס 

It means "violence" or as translated on the Chabad site "robbery".  It appears in the Torah several times, notably this week's Parsha.  Noach 6:11-13

Q&A: End of Days Holy War, Zionism VS Messiah, Israel vs Hamas, Good vs Evil, Leaving Israel, Hostages

 Rabbi Yitzchak Breitowitz

Magen David Seen in Eclipse

 

When Sheker met Pachsa

by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

Miracles: The Holtzberg Torah and this week's Haftorah

Ht: Yosef

A Torah dedicated to Gavriel and Rivka Holtzberg, the victims of the 2008 Mumbai terror attacks, has been donated to the IDF and will be accompanying the soldiers as they go in to rescue hostages.

The Haftorah for Parshat Bereishis is Isaiah 42:5 - 43:10

Chapter 42

6. I Hashem have called you in righteousness, and have taken hold of your hand, and kept you, and set you as a covenant of the people, for a light unto the nations;  

7. To open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house.

22. But this is a people robbed and spoiled, they are all of them snared in holes, and they are hid in prison-houses; they are for a prey, and none to save them, for a spoil, and none are saying: 'Restore.'

Chapter 43 

10. You are My witnesses, saith the LORD, and My servant whom I have chosen; that you may know and believe Me, and understand that I am He; before Me there was no God formed, neither shall any be after Me. 

11.  I am Hashem, and beside Me there is no saviour.

פקוד פקדתי

HT: Yosef

Before Yaakov Avinu passed away, he called his grand-daughter Serech bas Asher to him.  He had blessed her with a long life and knew that she would be the only one from his generation who would still be alive to witness the Redemption from Egypt.  He told her that when the true Redeemer arrives he will use the words פקוד פקדתי  - P'kad p'kaditi

She was instructed to keep the words a secret.

When Moshe Rabbeinu came to the zekkeinim, he told them 'Hashem told me פקוד פקדתי'.

They went with these words to Serach who told them that these are the words that signify that Geula is finally here.

The words פקוד פקדתי are also gematria תשפ״ד  -  5784

פקוד פקדתי = 784

Also see Rabbi Kessin here

When G-D approached Moshe, He said, “pokod pokaditi”—I have surely remembered = which refers to His having “remembered” the afflictions of the Jews and that He’s come to take them out. Not only that, Moshe went to the klal—community and told them this and he used that expression of “pekidah” by which they recognized him as the Mashiach because he used the “right language,” of “pekidah.”

 

The Rope of Moshiach

Rav Refael Dovid Auerbach [the brother of Rav Shlomo Zalman] related that over 90 years ago his father, Rav Chaim Leib Auerbach, once approached one of the caretakers who used to light the stove in a shul in the Old City of Yerushalayim. Although the caretaker was over 95 years old, he awoke early each day to light the stove and heat the shul before davening. The caretaker mentioned that his father used to travel to see Rebbe Elimelech of Lizhensk. Rav Chaim Leib asked the caretaker if he could relate anything his father had told him about the Tzaddik. The elderly man told him ten stories about the author of Noam Elimelech. Later Rav Chaim Leib told all of them over, but Rav Rafael could remember only three of them.

It was Rebbe Elimelech's custom, the caretaker related, to teach two types of Torah at shalosh seudos, the third Shabbos meal: one on the weekly parshah and the other about the days of Moshiach. Rav Rafael recalled the concepts that Rebbe Elimelech taught about the days of Moshiach, as told to his father by the old caretaker of the shul in the Old City.

In the times of Moshiach, the chareidim will be trampled and so badly mistreated that had this been so in the times of the Baal Shem Tov, no-one could have withstood it due to their fragile souls. However, in the times of Moshiach the hearts of the people will be so tough that they will be able to endure the trampling and degradation that will be common in those days.

In the times of Moshiach, there will be great foolishness, and the line between good and evil will blur. Rebbe Elimelech brought the analogy of sifting flour with a sieve. At first all the grains of the flour - the fine and the coarse - are shaken together, battered against the sides of the sieve. In the midst of the shaking, the fine flour passes through the sieve's holes and falls to the bottom, again receiving a blow when it lands.

When the course leftovers see the fine clean flour, they become arrogant and say "See how lowly you are? You have fallen to the bottom and received an additional beating while I, the coarse waste, have been left above and not received any beating."

The coarse grains do not realize how short-lived is their triumph, because in just a short while the sieve will be overturned and the coarse grains will end up in the trash for good.

In the generation of Moshiach, Hashem will, so to speak, stretch a long rope from one end of the world to the other, and all of Klal Yisrael will take hold and grasp the rope. Hashem will take one end of the rope, and violently shake it until they will all be in the air. Not everyone will be able to withstand this shaking and many will fall to the ground. The foolish ones will say "If Hashem is shaking us so hard, surely He wants us to loosen our grasp" and they will fall to the ground. Only the wise ones will hold on tight with all their strength and might. This is "chevlo shel Moshiach" - literally "the rope of Moshiach" - usually translated as "the labor pains of Moshiach".

Source: "Mipeninei Noam Elimelech" translated by Tal Moshe Zwecker