"And all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you" [Ki Tavo 28:10]
In Maseches Berachos [6a], Chazal expound on the above verse: "From where do we know that tefillin are a source of might for Israel? - From the verse "And all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you". And it was taught: R' Eliezer HaGadol said "these are the tefillin of the head [sheba' rosh]."
The Sha'agas Aryeh [R' Aryeh Leib from Metz] was once travelling. Throughout the trip he wore his tallis and tefillin and engaged in Torah study.
The wagon driver was also wearing his tallis and tefillin - he was praying while steering the horses.
Suddenly, a band of armed robbers jumped out from the forest and attacked the wagon; they demanded that the driver stop the wagon and hand over all of his money.
The driver was terribly frightened. "Rebbe" he screamed, "we're in danger!"
The Sha'agas Aryeh heard the screaming coming from up front, so he stuck his head out the window to see what was happening. But when the ordinarily bold thieves took one look at the Sha'agas Aryeh, they were overcome with fear and immediately fled.
"Rebbe" asked the driver, "I am both younger and stronger than you. Yet it was you whom the thieves were terrified of. Why did the robbers run away when they saw you?"
"The robbers did not run because of my strength" answered the Sha'agas Aryeh, "but because of the tefillin on my head!"
"But I am also wearing tefillin" responded the driver. "Why did the thieves not run away from me?"
The Sha'agas Aryeh explained: "The Torah says "and all the nations of the earth will see that Hashem's Name is displayed upon you, and they will revere you". The Gemara quotes R' Eliezer HaGadol who teaches that this verse is referring to the tefillin of the head [sheba'rosh]. If you read the words of Chazal carefully, you will notice that Chazal did not say "tefillin she'al ha'rosh" [tefillin that rest on one's head]; rather "tefillin sheba'rosh" [tefillin that are inside one's head]. The holiness of the tefillin must be absorbed into one's head, and then it instills fear into the nations of the world. But if the tefillin are simply lying on top of one's head, then the nations of the world do not fear us at all.
President Trump has been accused of acting like a monarch—even calling himself “Long live the king.” What does the Torah say about kingship, democracy, and preparing for Moshiach? The Talmud teaches that earthly kingship is a glimpse of Hashem’s majesty. Perhaps world leaders acting “king-like” is a reminder to prepare for the true King! [Hidabroot]
The red sun is being caused by the passing Red Asteroid.
I showed you the blue sun a few days ago, which was caused by the passing Blue Asteroid. Asteroids flying past leave a coloured mass, it appears as if a child has been colouring with crayons. They are instantly recognizable and they are part of the passing binary Nibiru system.
Are these the red and blue "kachinas" spoken of by the Hopi people, signalling the New World - a new beginning?
We only have two weeks before 5785 ends and a new year begins. We have all the signs and we are waiting and waiting and waiting for Moshiach, and we never give up.
It's strange how in all the years I've been doing this, I have never seen this particular video until now.
November 18, 1990 - Rosh Chodesh Kislev 5751 - Bibi Netanyahu receives an instruction from the Lubavitcher Rebbe to bring the Moshiach !
To read some of his teachings and connect with his soul on his yarzheit, click on the BEN ISH CHAI label below this post.
by Chana Lewis
Chacham Yosef Chaim (1832-1909), known as the Ben Ish Chai, was a highly-revered Torah scholar and master of Kabbalah. Based in Baghdad, Iraq, he was recognized by the Sephardic community both locally and abroad as an eminent Halachic authority.
Youth
Yosef Chaim was born on the 27th of Av, 1832, into a long chain of rabbinic figures renowned for their spiritual influence on the Baghdad Jewish community over the centuries. His father, Chacham Eliyahu Chaim, the son of Chacham Moshe Chaim, was the head rabbi and leader of Baghdad's Jewish community.
At the age of seven, Yosef Chaim fell into a deep pit in the courtyard of his home while playing with his sister. He was eventually saved by a miracle, and in gratitude to G‑d he decided to devote his life to the study of Torah. As a young boy, he spent many hours absorbing Torah from the books in his father's extensive library. He went on to attend Beit Zilka, the Jewish seminary of Baghdad, headed by Rabbi Abdallah Someich.
When Yosef Chaim was fourteen years old, a question arrived for his father from Rabbi Chaim Palag'i, the chief rabbi of Turkey. His father was very busy and unable to answer for several days, so the young Yosef Chaim answered the question in his father's stead. The Turkish rabbi was so impressed with the boy's response that he predicted he would be a great sage. In a letter to Yosef Chaim's father, he enthused: "Your son, dear to your soul, has already preceded you and decided this case. May his father rejoice in him…"
In a special room secluded for study, Yosef Chaim continued to strive toward spiritual perfection, studying all of the Torah day and night. At midnight he would rise to recite the Tikkun Chatzot, lamenting the destruction of the Holy Temple, and at sunrise he would recite the morning prayers. For six consecutive years, he fasted by day and ate only at night, to weaken physical drives that could interfere with his Divine service. He built a mikvah, a ritual bath, in his home, so he could purify himself at any time.
At the age of eighteen, he married Rachel, the daughter of Rabbi Yehudah Someich, a relative of his teacher. Together, they had one daughter and a son. Yosef Chaim was known for the attention he showered upon his children, teaching them Torah and conversing with them, despite his demanding schedule. He often composed little riddles and puzzles to entertain them, some of which are recorded in his book Imrei Binah.
Leader of the Baghdad Community
When Yosef Chaim was twenty-five years old, his father passed away, and he became the unofficial leader of the Baghdad community. The title chacham – "wise one," the traditional Sephardic title bestowed upon rabbis – was appended to his name. Despite his young age, he was highly respected, and one of his disciples, Rabbi Dovid Chai Hacohen, testified that if Rabbi Yosef Chaim had lived during the time of the Temple, it would never have been destroyed. For unlike then, when the Jews disregarded the admonitions of the prophets, the entire Baghdad community lovingly obeyed every word uttered by Rabbi Yosef Chaim. During his lifetime, per his influence, all the Jews of Baghdad observed Shabbat and Torah law. Chacham Yosef Chaim refused a salary for his public service. Instead, he supported his family by partnering in his brother's business. He personally funded the publishing of his books, refusing sponsorship or charity, and any income from these books would be distributed to the poor. He was also known to donate his books for free to Torah scholars.
He attempted to bridge the gap between the Sephardi and Ashkenazi communities, who often followed widely differing practices, by referencing his contemporaries abroad, and reflecting on their approaches in his own writings. He felt strongly that Torah scholars needed to show mutual recognition for one another, even when they disagreed, lest their names be forgotten with the passage of time.
Though his legal decisions carried weight primarily amongst Sephardi populaces, his Ashkenazi counterparts recognized his genius, held him in high esteem, and often quoted his rulings.
For fifty years, from his appointment until his death, he lectured for one hour daily on Torah law and aggadah (historical and anecdotal material) in the Tsallat L'ziri, "the small synagogue." Four times a year, he lectured at the Great Synagogue of Baghdad, built with dirt from the land of Israel.
Chacham Yosef Chaim understood that cut-and-dry Torah law would not appeal to many, so the bulk of his discourses were coupled with Kabbalah and Aggadah. He helped his followers make associations between Biblical lore and the law, so their hearts would be drawn to the wisdom of Torah, and they would remember it.
His seminal work, the Ben Ish Chai, is based on the three-hour classes he presented each Shabbat. He'd begin each lecture with a Kabbalistic interpretation, in simple language, of the Torah portion of the week, and then present a selection of related practical laws. Two important figures guided his work: Rabbi Shimon bar Yochai, author of the Zohar, and Rabbi Isaac Luria, the Arizal.
His approach was based on preservation of local traditions, even in Halachic rulings. He would not recommend a change in local tradition unless there was compelling reason to do so. His rulings testify to his innovative approach which gave credence to local tradition, and to Ashkenazi and Sephardi rulings alike.
The Ben Ish Chai became the standard reference book for Torah law among Sephardim. It appealed to a wide audience, scholars and commoners alike, including women, who were usually not provided a religious education. Due to its widespread popularity, Chacham Yosef Chaim came to be called by the name of his book.
Many stories testify to his greatness. On one occasion, a scholar from Baghdad visited a great rabbi in Jerusalem, Rabbi Yaakov Shaul Elishar, to request his blessings. The elderly sage responded, "Why have you come to me? You have Chacham Yosef Chaim in Baghdad. There is no one like him in the world."
Chacham Yosef Chaim deeply loved the Land of Israel. He supported the Jewish settlement by printing all his books there, and throughout his life, gave money to the messengers from Israel who came to collect for the poor. In 1869, he journeyed to Israel where he visited the gravesites of numerous holy figures in Jerusalem and Hebron, and met with eminent Kabbalists. Though offered a rabbinical post there, he decided to return to Iraq. He brought back with him a large stone to be placed at the entrance to the synagogue where he lectured.
Days before his death, on the 8th of Elul, Chacham Yosef Chaim went on a pilgrimage to the grave of the prophet Ezekiel, and he became sick shortly after. On the 13th of Elul, 1909, he died and was buried that same night. He was deeply mourned, his funeral attended by over ten thousand people—Jews and non-Jews alike. Years after his death, Jews still made it practice to visit his gravesite every Friday.
Legacy
Despite his passing over 100 years ago, his legacy is very much alive in the hearts of those who continue to live by his seminal work, the Ben Ish Chai. Many of his disciples became great Jewish scholars who continued to disperse his teachings.
The extensive work of Chacham Yosef Chaim encompasses all aspects of Judaism: Torah law, Kabbalah, Q and A's, sermons, parables, proverbs, and prayers, liturgics and poetry for Shabbat and holidays. His work reflects simultaneously broad knowledge of the sciences, medicine, astronomy, physics and economics. His approach to Torah, though stringent, is imbued with love for its practice, and his followers, whose numbers continue to grow even today, revere his commitment to Torah law and the inspiration he brought to it.
Many schools, particularly in Israel, have been built in his name. Thousands continue to glean from the wisdom of Chacham Yosef Chaim, studying his books, but more importantly, living by them.
The Torah in parshas Mishpatim denounces as a thief not only one who steals property but also someone who acts in a deceptive manner towards others.
Trickery, lying, and deceiving, are forms of stealing.
The Tosefta in Masechet Bava Batra lists seven categories of theft, and mentions at the top of the list, as the most grievous form of thievery, the sin of "Geneivat Da'at," which literally means "theft of the mind," referring to deception.
The Ritva (Rabbi Yom Tov Ashbili, Spain, 1250-1330), in his commentary to Masechet Chulin, writes that deceiving another person transgresses a Torah violation. According to the Ritva, the verse "Lo Tignovu" ("Do not steal" – Vayikra 19:11) refers specifically to this form of "theft," and thus a person who deceives another violates this Torah prohibition. This is also the position of the Yerei'im (by Rabbi Eliezer of Metz, France, 1115-1198), in Siman 124. Others, however, maintain that deception transgresses a Rabbinic edict, and not a Torah violation.
We present here a number of practical examples of Geneivat Da'at.
The Gemara mentions the example of somebody who invites his fellow to join him for a holiday, fully aware that this person had already made plans to spend the holiday elsewhere. He deceives his fellow into thinking that he sincerely wishes to host him, whereas in reality he has no actual intention to extend the invitation. Even though no practical harm results from this disingenuous invitation, it nevertheless violates the prohibition of Geneivat Da'at, insofar as the individual has deceived his fellow.
In the context of business operation, the issue of Geneivat Da'at arises quite frequently. For example, a proprietor may not announce a 50% price reduction and then raise the prices so that the sale price will amount to the item's actual price. Even though he in the end receives a fair price for the merchandise, he has nevertheless transgressed the prohibition of Geneivat Da'at because he has deceived the consumers.
The Poskim (Halachic authorities) discuss the question of whether a person who purchased a gift for his fellow at a discount price may leave the original price-tag on the package, so that the recipient will think he paid the price listed on the tag. Would this be considered Geneivat Da'at, in that the giver deceives the recipient into thinking that he paid a higher price for the gift? The Poskim generally conclude that one may leave the price-tag on the package, since the price on the tag is, after all, the true value of the item purchased.
Another question addressed by the Poskim concerns a case of one who wishes to give a gift. For example, it is forbidden to gift a set of Zohar that has several pages missing. The person giving the gift assumes that the recipient will never actually study the Zohar and will thus never realize that the set is missing pages. The Poskim write that it is forbidden to give this set as a gift, since one thereby deceives the recipient into thinking that he has received a perfect set of Zohar, whereas in reality it is defective.
Rabbi Moshe Feinstein (Russia-New York, 1895-1986) records in his work Iggerot Moshe a question he was asked as to whether Yeshiva High School students may be shown the answers to the Regents' Exams before the tests, so that they will not have to study the material and could use the extra time for Torah study. Rabbi Feinstein responds by expressing his astonishment over the very posing of such a question. Cheating is a clear violation of Geneivat Da'at, and it cannot possibly be allowed even for the purpose of facilitating additional time for Torah study.
Rabbenu Yona of Gerona, Spain (1180-1263), in his work Sha'arei Teshuva, compares one who steals property committing a sin with his hands to sins involving deceit. A person's soul, he explains, is a part of the Almighty Himself, the embodiment of perfect, unadulterated truth. Engaging in deceitful conduct contaminates this Godly quality of the soul, and thus constitutes a most grievous sin, more severe than the theft of property.
Summary: Geneivat Da'at, deception, is deemed by Halacha as the most grievous form of theft.
"When you go out to war against your enemies" [Ki Teitzei 21:10]
"The most difficult war of all" remarked the Chofetz Chaim, "is man's war against his yetzer hara."
In his youth, R' Yaakov Yisrael Kanievsky [the Steipler Gaon] was conscripted into the Russian army.
It was not easy serving in the Russian army. He was surrounded by numerous anti-Semites and he often had to stand guard in sub zero temperatures.
Despite the difficult circumstances, the Steipler used great cunning and devised various strategies that enabled him to observe the Sabbath.
It was so cold outdoors that whoever was on guard duty was given a special, thick coat to wear during his shift. But there was only one such coat, so the soldiers took turns wearing it.
One Shabbos eve, when the Steipler came to do his guard duty, the soldier who was wearing the coat took it off and, instead of handing it to the Steipler, hung it on a tree.
The Steipler now stood trembling in the freezing cold, and he was unsure as to what he should do. It was already Shabbos, and removing an item from a tree on the Sabbath is forbidden. On the other hand, without his coat he would freeze.
Five minutes, he thought. Let me see if I can bear not wearing the coat for just five minutes. If, after five minutes, I feel as if I simply cannot stand the cold, then I will retrieve the coat; after all, this is a life-threatening predicament.
Five minutes passed, as the Steipler stood shivering in the bitter cold. Another five minutes, he thought. I'll wait five more minutes and then I'll get the coat.
Another five minutes passed, then another, and yet another, until the night had passed and the guard on the next shift came to relieve him.
The Steipler had not moved from his place the entire night, nor had he transgressed any of the holy day's sanctified commandments.
The war against one's yetzer hara is a most difficult one. The way to emerge victorious is by devising clever strategies. Yet one should not attempt to overcome his yetzer hara all at once, for that will prove to be too difficult. Rather, he should progress gradually, taking a step-by-step approach, as the verse states: "Thoughts conceived in counsel will be firm; wage war with strategies" [Mishlei 20:18]
Here is a very recent photo of the cube, which I showed you previously here Can you see it? If you can't see it in the top photo, here i...
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"But I don't want to go among mad people," Alice remarked. "Oh, you can't help that," said the Cat: "we're all mad here. I'm mad. You're mad." "How do you know I'm mad?" said Alice. "You must be," said the Cat, "or you wouldn't have come here."
