In-Depth Look at the Divine Plan of Creation

This lecture given in Jerusalem on July 27th 2022 by the internationally-known speaker and scholar, Rabbi Mendel Kessin, offers an in-depth understanding of the Divine Plan of Creation from the first recorded conversation of loshon ha'ra between the nachash - primordial snake - and Chava until today and beyond. This outstanding lecture weaves together all the strands--both spiritual and physical--into a magnificent tapestry which explains the march of history to this present day and well into the messianic future and Olam Ha'Ba. If you cannot answer the question: "What is the purpose of Creation?" then this lecture is for you.

Our Loss and the Goyim's Gain

 New shiur from Rabbi Mendel Kessin

How to Perform Miracles

 

Parshat Matot: Rabbi Levi Yitzchak of Berditchev

“Lo Yachel Devaroi, K’Chol HaYotzai MiPicha Yaaseh” - do not profane your words; do as your mouth spoke.

The Torah tells us that we must keep our word and not violate it. Rabbi Levi Yitzchak of Berditchev in the Kedushas Levi makes a play on the words to explain how mortal people can perform miracles. He reads the words as follows.

If “Lo Yachel Devaroi” - you do not profane your words - then they will be holy and meaningful. Therefore, “K’Chol HaYotzai MiPicha Yaaseh” whatever comes out of your mouth will happen.

This is the concept of “Tzadik Gozer, VHaKadosh Boruch Hu Mikayem”, a tzaddik decrees and Hashem makes it happen. He further explains that this is why the Parsha is called Matot. Matot also means to turn. When a person watches his mouth, Hashem turns the Midas HaDin [judgment] into Midas HaRachamim [mercy].

Fooling Yourself

Art: "Seekers of the Truth" - Mike Worrall

It is told that R' Pinchus of Koretz used to warn his disciples: ‘Never fool yourselves! Above all a Jew must be thoroughly honest with himself!’

Once one of his students challenged him. ‘But Rebbe,’ he said, ‘one who fools himself actually thinks he is being honest with himself. So how are we ever to know if we are being honest, or just fooling ourselves?’

‘You have asked wisely, my son,’ the Rebbe said. ‘The answer, however, is simple. It is written in Tanna d-Bei Eliyahu [an ancient Midrashic source] that anyone who is careful to speak words of truth will be sent a malach [an angel] who shows him the truth. One who speaks words of sheker [falsehood] will be sent a malach who fools and deceives him.

So, if you will be careful to always tell the truth, you will never “fool yourself.” If not, well …’ This is a very telling incident. One can live his⁄her entire life in deception, of others and of himself, and not have even the faintest notion he is doing so. R' Pinchus also used to tell his disciples: ‘It is better to choke, than to utter a lie.’”

R' Raphael said: “The Sages teach that the greatest labor of man should be to avoid self-deceit. But how can a man do so when he is deceived and believes his action to be right? By obeying the counsel of his friend, since his friend cannot profit by permitting the deceit to continue. We are also taught that he who labors for truth creates for himself an Angel of Truth who acts as a monitor to warn him of falsehood.”

R' Pinchas said: “He who is filled with self-importance lies to himself and he fools others to believe his importance."

Source: Two Tzaddiks

The Great Reset Part 2 - [updated]

I have now replaced the video with the new one.

Rabbi Mendel Kessin

 

Hashem's Interaction with YOU

One of the most interesting things that Rabbi Kessin mentioned in his shiur last week "Hopelessness and Despair before Moshiach" is this:

G-D is a “shadow” in that He “follows” the actions of man. If you believe in G-D, then G-D will interact with you. If you don’t believe in G-D, believe, rather, in yourself and that you are the ultimate cause of events, he will not interact with you.

In other words, Hashem reacts to you in the same way that you react to Him.  If you believe 100%, then you will get 100% results from your interactions.  If you don't believe, then you won't get much assistance at all.  

For example.... I believe 100% that my mezuzot protect my house. Whilst I still take necessary precautions, I don't worry about things that other people worry about.  I live a carefree life because I believe with all my heart that Hashem protects me, and if there is a problem then that problem is also brought by Hashem and I deal with it.  Life is so simple when you have faith.

It's not a fairy tale, it's the truth.  Work on your Emunah [belief] and ask Hashem for assistance in everything.  You will get it, just trust in the ability of Hashem to help you.  Work on it as though you are in a gym working on your fitness.  It will change your life.

What's in a Name

The Hebrew word for soul is "Neshama" - נשׁמה
The middle letters of נשׁמה spell "shem" - which means "name".
This shows us the importance of your name - it is the centre of the soul.

Your Hebrew name functions as a conduit, channeling spiritual energy from G-d into your soul and your body.

This is why, say the Chassidic masters, an unconscious person will often respond and be revived when his or her name is called. To wake someone up, all you need to do is whisper their Hebrew name into their ear.

Your Hebrew name is your spiritual call sign, embodying your unique character traits and G-d-given gifts. Ideally, you should use it 24 hours a day, not just when you're called to the Torah or when prayers are offered on your behalf.

According to Jewish custom, a critically ill person is sometimes given an additional Hebrew name -- somewhat like a spiritual bypass operation to funnel fresh spirituality around their existing name and into their bodies; with the influx of spirituality, the body is given renewed vigor to heal itself.

The book of Genesis teaches that G-d created the world with "speech" ("And G-d said, 'Let there be light!', and there was light" ).

In the Kabbalah it is explained that the 22 sacred letters of the Hebrew alef-bet are the spiritual "building blocks" of all created reality, and that the name of a thing in the Holy Tongue represents the combination of sacred letters that reflects its distinct characteristics and the purpose and role towards which it was created.

If you are not using your Hebrew name, you are not tapping into your G-d given powers. If you're feeling tired and rundown, this could be the solution to your inertia.

Usually, your Hebrew name is given to you soon after birth. Jewish boys are named at their brit (circumcision), and girls at a Torah reading shortly after their birth. Your name is selected by your parents who usually name you after a dear departed loved one, most often an ancestor. Or, if they don’t have anyone to memorialize, you just might end up with a Hebrew name of their own preference. Either way, however, our sages have declared that your parents' choice of a name constitutes a "minor prophecy", since the name they choose conforms with the inborn nature of your soul.

If your parents didn't give you a brit or didn't name you at a Torah reading -- or if you're a non-Jew who's converting to Judaism -- you can select any Hebrew name that resonates with you.

There are people who complete the mission associated with their name in the middle of their lifetime.

They are then given a new mission, and hence, a new name. This concept contains many deep and awesome secrets.

It is customary to give a new name to a dangerously sick person. The sick person has already fulfilled his destiny according to his original name, and is therefore ready to die. We then give him a new name, thereby also giving him a new mission. The sick person can now continue to live and complete the mission associated with his new name.

Our Rabbis teach us that Moses had many names. Moses had many missions in life; he therefore required a different name for each one of his great tasks.

Source: Rebbe Nachman's Wisdom

Naming A Baby After Someone Who Recently Died

by Rav Menashe Klein

Rav Menashe Klein (Mishneh Halachos 4:152) was asked if it is permissible to name a baby after someone who died but was not yet buried. Although reluctant to answer a question not found in Shas or Poskim, he said that people are noheg to do so.

However he did see in the Zohar that it may not be effective. The Zohar says that until a person is buried, his Neshama cannot enter another a person in the form of a Gilgul. Since one of the reasons we name after a niftar is to enable the neshama to enter the child as a gilgul, it would be pointless until after the burial. This is also the opinion of the Shu"t Tshuras Shai and the Recanti.

What if the child was born while the person was still alive but the name will be given after the burial? In this case he says that even though the child already received a neshama at birth, nevertheless the neshama of the gilgul can enter at the time the name is given. We see this from Pinchas who received the neshamos of Nadav and Avihu even though he was alive at the time of their death.

This is the same logic as giving a sick person a new name. The hope is that the neshama of a person with the same name will enter into him and extend his life. For this reason changing the name of a Choleh should be handled only by someone who is well versed in these matters.

Source: Revach L'Neshama

The Great ReSet 2022

Rabbi Mendel Kessin: Current Events Update

Shiur given yesterday in Israel