Lessons

Art: Raphael Nouril

Rebbe Nachman said "When I tell you something, the words may not take effect until much later. It is like taking a medicine. Some remedies work immediately, while others must remain in the body for some time before they have any effect."

Rebbe Nachman's words sometimes took very long before they inspired a person but in the end they always were effective and benefitted him greatly.

He said: "I can tell you something, and sometimes it will not affect you at all. But the words are passed from person to person, from one friend to another.... These words finally reach a particular individual and penetrate deeply into his heart. It is here that they fulfill their mission. And they inspire him...

"....my lessons are not only for you, but for "those who are here... and for those who are not here". (Rashi explains that "those who are not here" speaks of future generations)

Rebbe Nachman spoke of this many times, saying that we should teach future generations "all of G-d's great deeds toward us".

Another time he said "You must also teach your children all the lessons, discussions and tales that I revealed to you."

He said: "If it is possible to drag a person out of a bog, then if you grasp hold of him, you will be pulled out with him. Know this and believe."

Source: Rabbi Nachman's Wisdom translated by Rabbi Aryeh Kaplan zt"l

Go and Find Yourself

Art: Entering the Land - by Barbara Mendes

וַיֹּאמֶר יְ־הֹוָ־ה אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ -  And the Lord said to Abram, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you.

The practical message within the opening of Parsha Lech Lecha is:

לֶךְ לְךָ - Usually translated as "Go for yourself", it could also be rendered as "go to yourself".  Reveal your true identity as a Jew - you are a child of Avraham.

To do this:

מֵאַרְצְךָ - "from your land". Go away from your worldliness, from your physical desires.

 וּמִמּוֹלַדְתְּךָ - "from your birthplace".  Do not do mitzvos by rote, as an habitual routine which you were brought up to follow.

 וּמִבֵּית אָבִיךָ  - "from your father's house".  In Chassidic thought wisdom is referred to as "father". In this verse, the "father" refers to the wisdom of the Evil inclination.  The Torah tells us: Go away from your "father"! Don't be a "wise guy" when it comes to mitzvos. Don't rationalize them away.

And through all of the above, we come:

אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ - "to the land which I will show you" - Hashem will lead us to, and reveal to us true spirituality. God's supernal "land".

[Based on Likutei Sichos of the Lubavitcher Rebbe

The Gutnick Chumash]

Click here for: Text of Parsha - Hebrew and English - with Rashi

Shepherds

Through small acts, one can reach the greatest heights... this is why the great men of history chose to become shepherds. They wanted to practice acts of compassion even for animals. Through small acts, they were able to reach the greatest heights.

The Lawyer and The Mystic

is the latest book by best selling author Robert Kremnizer.  It tells the remarkable story of what happens when an average person, with all the normal stresses of life, encounters a Mystic and begins to drink of an ancient wisdom. In this gripping account of the conversations between the Lawyer and the Mystic, the reader is introduced to Kabbalistic secrets for finding happiness and shown the keys to a life with new meaning, aspirations, and motivation. Through the The Lawyer and The Mystic, acclaimed author Robert Kremnizer shares life skills, wisdom and secrets appropriate for all people, no matter what their race, religion or creed.

This easy to read novel captivates from the outset and is impossible to put down.

The Lawyer and The Mystic  is Robert Kremnizer's fourth book. He is a highly-respected lawyer, businessman, and writer who is based in Sydney, Australia.

If you would like to purchase a copy of THE LAWYER AND THE MYSTIC, please see the link in the left side column of this blog.  To purchase multiple copies Email me for details.

Other books by Robert Kremnizer:
The Ladder Up: Secret Steps to Jewish Happiness

The Curtain Parted

The Second Ladder Up: Secret Steps to a Happy Jewish Marriage

Gilgulim and Second Marriages

Art by Sharon Tomlinson

The Talmud (Sotah 2b) tells us that forty days before the formation of a child a Bas Kol (heavenly voice) goes forth and declares three things:

1) the daughter of so and so is destined to marry this person

2) A specific house is destined to become the home of this person

3) a specific field is destined to become the property of this person.

Rav Yehudah says that forty days before the creation of the embryo, a Bas Kol issues forth and pronounces who his Zivug will be. If the Zivug is already determined, based on Mazal (destiny), then how can the Midrash also state that "G-d matches them up against their will and to their detriment", and that it is determined based on one's deeds?

The Gemara answers that only the "Zivug Sheni" (second marriage) is determined by one's deeds. The "Zivug Rishon" (first marriage) is based on Mazal. (Note: the first marriage is usually referring to the first incarnation of a person. Subsequent incarnations can result in a person's soulmate not being available to them for various reasons, such as a tikkun having to be effected before the soulmates can be re-united)

Parashat Vayetzei describes the way Jacob married Leah and Rachel. In this context, the Arizal discusses the issue of divine providence in arranging matches.

All souls, from the time they are formed out of their supernal source - out of the place "from whence they were hewn" (Isaiah 51:1) - emerge as male and female together. Afterwards, each half goes its own way, the male to one [body] and the female to another, and they eventually join in this world, "so-and-so with so-and-so". G-d has to orchestrate many complicated webs of "coincidences" and fortuitous circumstances to arrange that people meet and marry their proper matches.

So why does the Midrash also state that G-d matches them up against their will and to their detriment?

When the embryo is formed, the soul issues from its source split into male and female, and therefore the match is intrinsic and no further evaluation of who suits who is necessary. But this applies only to a person's first marriage. For such matches no [divine] effort need be expended, and such matches are not made against the parties' wishes but rather with their full goodwill.

The Midrash above is talking about second marriages, where a person is given a spouse commensurate with his deeds. These are arranged in accordance with [Divine] justice, in accordance with the parties merits.

Thus, since a person has free choice to sin against his G-d, G-d has to "scheme all kinds of schemes so that no one pushed away remain pushed away [forever]" (Samuel II 14:14).

The definition of a "second marriage" is broader than simply the second marriage in this lifetime. Such people become reincarnated, but they do not reincarnate as a couple, for sometimes he is reincarnated in one generation and she in another, such that the reincarnated man needs to be matched up with a different reincarnated woman - who also lacks her [original] mate [in this incarnation] - that is similar to him [in merits].

Matching up such a couple is indeed a very difficult thing inasmuch as they are different in nature [not having originated from the same soul-root]. It is therefore difficult to get them together.

These reincarnates are called "individuals" - [literally "singles"] - because each one is by itself, separated from its [real] soul-mate. Such marriages are referred to as being done "against the parties' wills". This does not apply to the wedding, for then everyone is happy "on the day of their wedding and on the day of their hearts' rejoicing" (Songs 3:11). The difficulty lies only in sustaining the marriage. Because their innate nature is to bond with their original soul-mates.

From Sefer HaLikutim in the Writings of the Ari

Holtzberg's First Gavriel Noach

At an emotional bris ceremony in Crown Heights, the Holtzberg family welcomed their first baby named after Rabbi Gabi OBM.

A baby boy born last week to Shmuel and Devorah Spielman of Crown Heights was named Gavriel Noach after the child's uncle.

While hundreds of Lubavitch and Jewish parents around the world have named their newborns in memory of the slain Shluchim in Mumbai Rabbi Gabi and Rivky Holtzberg, this is the first in the family itself.

Devorah is Gabi's sister, and her baby was the first boy born into the Holtzberg family since the horrific terror attack which claimed their lives and 6 others in the Chabad House in India's capital.

In attendance at the emotional bris ceremony were the baby's grandfathers, Rabbi Nachman Holtzberg and Rabbi Yosef Baruch Spielman.

More photos at: COL Live

How To Pray

Art:  Yonah Lavery Talmud Comics 

from the writings of Rebbe Nachman of Breslov

Another person's prayers are more effective than when one prays for himself. Even a Tzaddik requires the prayers of others.

When you pray for your friend - even though you require the very same thing - G-d will answer your needs first.

The prayers of an individual will not be heard unless he prays with an attentive heart. But the prayers of the congregation will be listened to even if everyone does not pray wholeheartedly.

It is a mitzvah to wear respectable clothing while praying.

A person's fortune can be changed through prayer.

G-d listens to the prayers of those who trust in Him.

Before starting to pray, give charity and bind yourself to the Tzaddikim of the generation.

Whatever you need - big or small - pray for it.

Pray only in a place that has windows.

Stealing or embarrassing one's neighbour prevents a person's prayers from being heard.

The Sabbath and New Moon are particularly propitious times for elevating prayers.

When your prayers are accompanied by tears, they will be accepted.

When asking G-d for something, mention the merit of your forefathers.

You should pray that there be peace in the city in which you live.

When a sick person tearfully prays for himself, G-d will heal him and accept his prayers.

The prayers of the person who has made some vow will not be accepted until he fulfills his pledge.

When a person brings joy to the Tzaddik, his prayers will be heard.

In reward for remaining silent when disgraced, G-d will answer your requests.

When a person prays for his neighbour, G-d will increase his prosperity twofold.

When a person is humble, G-d will fulfil his prayers even if he prays only in thought. A humble person's prayers will not be rejected.

Certain prayers are accepted Above only after sufficient money, equivalent to the number of letters in the appropriate prayer, is given to charity. For example, when a person prays "Give me children", he must contribute a sum equal to the letters of these very words.

When the masses pray together, their prayers are more effective than when they pray in separate places.

A person with enemies finds it difficult to concentrate while praying.

Kohanim and Forbidden Marriages

Painting: Alex Levin: ArtLevin.com

Under Jewish law a Kohen - a descendant of the Priestly tribe - cannot marry a divorcee, a convert, or a "promiscuous woman"'  This has nothing to do with the name "Cohen" by the way.... although many people named Cohen are also Kohanim, that is not necessarily the case. Kohanim trace their lineage through their fathers.... if their father is a Kohen, so are they. However, sometimes there is a problem, such as when the mother of the Kohen has a questionable status such as those mentioned above.

Question: If a Kohen lives with, but does not "marry" a gentile woman, can he still "duchen" (duchen means to take part in the Blessing of the Kohanim - see picture above).

Answer:  As living with a gentile woman is not a prohibition specific to Kohanim it does not prevent him from duchening.

However, there are three things which do prevent him from duchening:

1. If he has killed someone ( even unintentionally)

2. If he has worshipped idols

3. If he transgresses Kohain-specific prohibitions.

Question: If a Kohen marries a divorcee/convert and the marriage is a forbidden one - which means that no orthodox Jewish rabbi will do the ceremony - and a Reform rabbi is found who will perform the marriage...... is this marriage "valid" and/or accepted?

Answer: Any (Jewish) reform marriage is not a marriage. As a “chumra” however, a gett (bill of divorce) is necessary if the marriage is ended.

If a Kohen does enter into a marriage with a divorcee with kosher witnesses etc, whilst it is a prohibited relationship, the marriage is still a marriage and a gett is required. The only time a marriage is not a marriage ab-initio (from the start) - even with kosher witnesses - is an adulterous or incestuous marriage.

********************************

That a Cohen May Not Marry a Divorcee

by Rabbi Shmuel Holshtein

Dedicated to the memory of R' Meir b"r Yechezkel Shraga Brachfeld zt"l

There is a prohibitive commandment that forbids a Cohen from marrying a divorced woman, as it is written, "They shall not take a woman divorced from her husband" [Leviticus 21]).

This was not just another one of the typical disputes between the Prague’s Maskilim ("enlightened") and the local rabbi, Rabbi Yechezkel Landau, the "Nodah Biyhudah." Bitter arguments were constantly arising between the Maskilim, who sought some way to lighten the yoke of the Torah and its commandments while maintaining the sense that they were nonetheless Torah-observant Jews, and the illustrious rabbi, who stood constantly at the dam in order to stop up any leaks in the wall of Torah law.

However, this time there was something different in the air. The argument related to a matter that was especially personal to one of the city’s prominent and wealthy residents, and it was clear that he had no intention of being flexible in this case. His only son had become engaged to a prestigious and well-to-do woman with excellent character traits. The match had not been easy to arrange, and only became possible after much effort.

There was, however, one problem. The bride was a divorcee, and because the groom was a Cohen, Jewish law forbade them from marrying. The rabbi, of course, would by no means permit such a marriage, seeing as it violated Torah law, and all attempts to convince him to conduct the marriage were unsuccessful. After a long argument, the rich man got up, furious, and shouted at the rabbi, "You will see that despite your stubbornness you will have no choice but to conduct my son’s marriage!"

A few days later, a royal emissary of the Empress Maria Teresa appeared at the rabbi’s home. The surprised rabbi realized that the wealthy Jew had broken the convention by which Jews did not involve non-Jews in their inner disputes. He had requested that the empress force the old-fashioned rabbi to marry the couple.

The rabbi was left with no choice, and he told the messenger that he would certainly fulfill the request of the empress. The elation of the enlightened Jews could be heard from afar. Wedding preparations went into high gear. The Maskilim rejoiced at the fact that the rabbi had given in to their demands and their hearts overflowed with a sense of victory. There was not a single person who did not lend a hand in the many preparations.

The rabbi’s many disciples, on the other hand, were furious at the insolence of the wealthy Jew, both at his outright disregard for the Torah’s commandments and at the disrespect he showed the rabbi by forcing him to take part in this disgraceful act. However, the rabbi did not allow them to take any action. To the contrary, his indifference was so great that it appeared as if the matter did not relate to him at all.

A great crowd gathered for the occasion. News of the wedding in which the greatest Torah scholar of the generation would marry a Cohen and a divorcee spread, and many "enlightened" Jews in the area came to see the event with their own eyes. There was complete silence when the rabbi took out the ring and gave it to the groom. As customary, the rabbi led the groom word by word, "Behold, you are betrothed to me with this ring according to the law of…Empress Maria Teresa."

A whisper of shock passed through the crowd, and then the rabbi said, "What is everybody so surprised about? After all, according to the Law of Moses and Israel there is no possibility whatsoever for this couple to marry; rather, Maria Teresa is she who has given this couple the ability to marry. This being the case, they are married according to the law of Empress Maria Teresa, certainly not according to the Law of Moses and Israel.