The Secret of Existence



Art by Walfrido



Rabbi Bachya Ibn Pakuda wrote his classic book Chovot HaLevavot in Arabic in the year 4921 (1161), in Spain. It was translated into Hebrew by Rabbi Yehudah ben Tivon. The following is from Lev Tov, an adaptation of the Hebrew text into a simpler style:

Said the Soul: Teach me the secret, what was the purpose of my formation? What was Hashem's intention in bringing my neshama, Divine soul, into this world? Which activities am I forced to do and which ones can I choose to do or not? I do not want to be like that King who did not know what was good for him. And this is his story:

On a small island in the Indian ocean, the inhabitants decided that every year they would take a stranger and make him the king. After the year was over they would strip him of everything he had and send him away, and he would return to the status he had before he came.

One year they chose a fool who knew nothing about what would happen to him after the year was up. He built palaces and hoarded a fortune, and fortified the island, but sent nothing home from the island. On the contrary, he brought his property, his wife, and his children to the island.

When the year was finished the islanders sent him away empty-handed, seizing everything he had built and possessed before and after his arrival. He greatly regretted the work and effort that he had put into building and amassing a fortune, all of which passed to someone else's hands.

Afterwards, the islanders selected a wise and understanding man. Once he was crowned, he made friends with one of the islanders and showered him with favours. He then asked him what had happened to the previous king. This man revealed the secret to the king. Once he knew the secret, he did not follow the previous king's example at all. He put all his effort into exporting as many valuables as he could from the island to his home, and there he amassed wealth.

He was not affected by the honour accorded to him by the islanders. The whole time he was among them he had mixed feelings of grief and joy. On the one hand he was grieved when he realized he would be banished shortly, and the treasures he had succeeded in exporting were, in his estimation, few. If he could only stay longer, he would have been able to bring out much more.

On the other hand, he was glad that he would soon leave the island and live at home where he had many treasures waiting for him, and he could enjoy them continually with peace of mind and security.

And after his year was up, he was not upset about leaving. On the contrary, he was quick to do so with joy and desire, taking pleasure in his work and effort. He was going to have a good future, honour, and constant happiness. He was happy about the time he spent on the island, and was joyous in the period after he left. He achieved success in both places.

Said the Soul: This is the story I heard, and I'm afraid that what happened to the foolish ruler will happen to me. He lost everything he had in both places. Since G-d gave you to me to be my advisor, please teach me about my status. What do you know about the secret of my coming into this world and how to use it for my benefit?

The Intellect answered: In the story you related, you have already given a picture of your situation in the world, which resembles the situation of the two kings you mentioned. You clearly realise that you are a stranger here and will soon depart from this world. Therefore, you should act as the wise and understanding king, and act in this world the way he did on the island. If you will do otherwise, my words will be of no use to you, my fine language will not bring you any benefit.

The secret of your existence is that the Creator created you out of nothing along with all the spiritual beings He created. His purpose is to exalt you and raise your spiritual level to the high degree of His beloved, pure, chosen ones, who are nearest to the light of His glory. He does so for your good and out of His loving kindness towards you.

But you will only be worthy of this after the Creator has prepared you with three conditions:

1) He removes the curtain of foolishness from you and enlightens you with His wisdom

2) You are tried and tested as to whether you will choose His service or rebel against Him

3) He disciplines you in this world with the yoke of His service.

Source: "King for a Moment" by B. D. Kvutzat

Justice, Charity and Illegal Earnings

"Justice, justice shall you seek, that you may live..." [Deut 16:20]

The evil inclination may put the following thought into your head: "He who hates gifts shall live" [Proverbs 15:27]. How can I give a gift to the poor if it means taking his life away?"

The Torah teaches: "You shall surely give to him, and your heart shall not be grieved when you give to him, because for this thing Hashem your G-d will bless you in all your work and in all that you put your hand to" [Deut 15:10] - and through G-d's blessing, you will get back more than you gave.

As our Sages taught "More than the rich do for the poor, the poor do for the rich" [Vayikra Rabbah 34:10]. The money you give the poor is therefore not called a gift.

What if the rich man received his money illegally?   In this case, G-d will not reward him for giving, since G-d  "hates robbery [even] in an offering" (Isaiah 61:8). When the rich man gives to the poor and receives nothing in return, there is a problem of "He who hates gifts shall live".

The verse therefore warns the poor man "Justice, justice shall you seek, that you may live..."

You shall seek and accept charity that comes from just and honest money. Then you shall be counted among those who hate gifts, and you shall live.

Aderet Eliyahu, Shoftim - from the writings of the Ben Ish Hai

11 Cheshvan Yarzheit Rochel Imeinu

Jewish Mother's Day The 11th of Cheshvan  [Tuesday 19 October 2010]

by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.

Also visit: http://rachelstomb.org

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Yiddishe Mama

Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe

Parshas Vayechi: Gutnick Chumash

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Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

Yerida L'tzorich Aliya - Descent for the Purpose of Ascent

No Pain No Gain

נס - Nes - Miracle

ניסיון - Nisayon - Trial

"All the affairs of the world, whether for the good or for the bad, are trials [nisyonos] for a man"… [Mesilas Yesharim* (Path of the Just) Rabbi Moshe Chaim Luzzatto]

When a person is destined to reach a level which is much higher than his present rung, it is necessary for him to undergo a descent first. [The Lubavitcher Rebbe]

Before a person experiences a miracle - נס - , he is given a trial - ניסיון. There is no ascent (aliyah) without a prior descent (yeridah). The lower the descent, the higher the potential ascent.

G-d tries the righteous, for knowing that the righteous will do His will, He desires to make them even more upright, and so He commands them to undertake a test, but He does not try the wicked, who would not obey.

Thus all trials in the Torah are for the good of the one being tried. [Nachmanidies, Commentary on the Torah; Genesis, p. 275; Chavel translation; ]

From here, we learn a number of important points. First, the purpose of a nisayon is not to reveal anything new to G-d, but to increase the spiritual reward of the person by bringing forth his or her latent greatness into actual deeds of righteousness.

Second, a person is only sent a nisayon that he or she has the potential to "pass," provided the person uses his free will properly.

Third (and this is implicit in the first point), the nisayon is intended for the good of the person—to elevate the person spiritually.

Nes can also be translated as "banner": The test is meant to "lift a banner" and reveal to the world, and to the person himself, the potential hidden within a human being.

*Learn Mesillas Yesharim: "The Path of the Just" at Kosher Tube 

Tikkun for an Evil Eye



Art: Linda Boucher

 "He who possesses a beneficient eye shall be blessed." [Proverbs 22:9]

There is a “beneficient eye” and an “evil eye”. Both terms have been used for several millennia and are found in the Talmud as indicators of the measure of a man.

Abraham was the paradigm of one who possesses a “beneficient eye”. He always looked for good in others, and felt neither jealousy of, nor hatred for, his fellow man. Bilaam, on the other hand, epitomized the possessor of an “evil eye” – one who always looks for fault or is jealous of another’s possessions or status.

The Talmud, when referring to the evil eye, credits it with almost mystical powers. Looking at another’s possessions with jealousy in your eyes can cause evil to befall that person. For this reason Talmudic law forbids us to build our homes too close to that of our neighbours. Privacy is very important, lest we look upon our neighbours’ possessions with a covetous eye. Neighbours should maintain a reasonable distance between one another, or, at the very least, homes should be built with a separation and a space between them.

Having an “evil eye” is usually understood as looking at another person with the intent that evil should befall him. It also includes coveting another’s possessions, being annoyed at his success (as if his success somehow impinges on our ability to succeed in life), pettiness and so on.

Rebbe Nachman teaches that an evil eye leads to an increased breathing rate. Somehow, jealousy and rage at another’s success causes one to draw breath at an accelerated pace.The Talmud therefore teaches “The cup of benediction at the conclusion of a meal should be given to one with a good eye. It is thus written (Proverbs 22:9) “He who possesses a beneficient eye shall be blessed.” Do not only read “shall be blessed” but shall bless….”

Conversely, one should beware of people with stingy and jealous eyes, as King Solomon cautions (Proverbs 23:6) “Do not break bread with [one who possesses] an evil eye”.

It is not merely a matter of superstition. As much as a good eye blesses, an evil eye takes. The source of the power of the evil eye is greed. When one looks upon another's possessions with greed, and the other is in any way guilty of mis-using his money, or is otherwise unworthy of the wealth he possesses, he might lose his possessions, G-d forbid. Clearly the way we look upon another's possessions can arouse Divine judgment against him. In the same vein, when we view the possessions of others generously, we can with a mere look of our eyes, bring blessing upon them.

When we realise that the eyes are the "windows to the mind" the significance of "evil eye" increases.

Rebbe Nachman taught: Memory depends upon the eyes, as in (Exodus 13:9) "[the tefillin shall be as] a remembrance between your eyes". In order to guard one's memory, one must first guard oneself from an evil eye - from evil thoughts about others, from jealousy, and from all forms of negativity. The evil eye can cause harm not only to the one being focused upon, but also to the one who is focusing, to an even greater degree. Conversely, maintaining an evil eye goes hand in hand with forgetfulness."

Yet we needn't live in constant fear of the evil eye, of others who may wish us harm. Rebbe Nachman teaches that if we feel incapable of guarding ourselves against an evil eye, then we should flee from it. However, if we can come to understand the essence of the evil eye, our actions can be far more effective: we can rectify it.

For example, a person might have an evil eye against another's position in life. This evil eye stems from the fallen attribute of Malkhut (kingship) which, when blemished, leads to low self-esteem and the need to put others down in order to get ahead. To correct one's own fallen Malkhut, one should strive to elevate G-d's Malkhut - by learning Torah or by otherwise disseminating G-d's Name in the world. In this way, one demonstrates one's allegiance to G-d, rather than to one's own need for self-aggrandizement. This serves to rectify the evil eye of the fallen Malkhut at its root.

Source: "Anatomy of the Soul" - Chaim Kramer - from the writings of Rebbe Nachman of Breslov

Guests of Honor

"They (pretended) to eat"  [Vayeira 18:8]

The Torah states that the angels ate the food which Avraham served them, on which Rashi comments: "they pretended to eat".

It appears, therefore, that Avraham did not perform a mitzvah by feeding his guests, for ultimately they were angels who did not need to eat.  Thus: a) Avraham interrupted his audience with the Divine Presence unnecessarily, and b) How can we learn the principle that "welcoming guests is greater than welcoming the Divine Presence" [Shabbos 127a] from an incident where there were no real guests present?

Generally speaking, with acts of kindness, the primary focus is on the results of the mitzvah, i.e. the benefits given to the guests - food and drink etc.

The unique quality of the mitzvah of welcoming guests is that the primary focus is not on the benefits received by the guests, but rather on the good will demonstrated by the host.  In this light, it turns out that Avraham did fulfill the mitzvah of welcoming guests, in the most exemplary manner.

Based on Likutei Sichos of the Lubavitcher Rebbe, Gutnick Chumash

The Story of Devorah The Prophetess

"Devorah was a prophetess. She judged Israel at that time."

The Prophetess Devorah

[2654-2694]

The fourth of the judges who ruled over the Jewish people after the death of Joshua, was not a man, but a woman, one of the most famous of all times, the Prophetess Devorah. Before her were Othniel, Ehud and Shamgar, the latter only for a short time.

After Ehud's death the Jews forsook the ways of the Torah and adopted many of the idols of the people about them. As a consequence G-d delivered them into the hands of the King of Canaan, Jabin, whose royal residence was the city of Hazor. His cruel general Sisera oppressed the Jews for twenty years. Sisera possessed a well-trained army of cavalry. He also had iron chariots that were the "tanks" of those days. The Jews suffered terribly under the cruel rule of Sisera, and in great despair cried unto G-d.

It was then that G-d sent them Deborah the Prophetess. She was one of the seven women prophetesses whose prophecies are recorded in the Bible.

Devorah lived in the Mountains of Ephraim, between Ramah and Beth-El. In the midst of the sin and idolatry, Devorah remained true to G-d and His Torah. She was wise and G-d fearing, and the people flocked to her for advice and help. Devorah held court beneath a palm-tree, in the open air. There, where everyone could hear her, she warned the Jewish people and urged them to leave their evil ways and return to G-d. The entire Jewish nation respected this great prophetess.

Devorah was the wife of a man whose name was Lapidoth, which means "torches." Our sages tell us, that at the advice of his wife he furnished large wicks and oil for the lights of the sanctuary of Shiloh, which burned like torches. Thus, our Sages say, was the effect of this holy woman on everyone around her: spreading the light of Torah. Similarly our Sages explain that she sat under a palm-tree to show to the world that the Jewish people was all united and turning their eyes again to G-d, like the leaves of the palm turn upward together, towards heaven.

It was fortunate that Devorah had such a tremendous influence. For even the strongest and noblest of the men of those days had given up hope of turning the tide against the Canaanites' oppression and idolatry.

When Devorah felt that she had helped the people to return to G-d, she sent for Barak, the son of Abinoam. Some say he was her husband, and that "Barak," meaning lighting, was another name for "Lapidoth." At any rate, Barak was the most influential man in Israel then, and Devorah asked him to raise an army of ten thousand troops from the tribes of Naphtali and Zebulun, and gather them at the foot of Mount Tabor, in the Plains of Esdrealon. With this army he was to attack the Canaanite oppressors.

Barak refused to undertake this task by himself, knowing well that only the help of G-d and the inspiration of the prophetess Devorah could succeed in the hopeless odds against the iron chariots and cavalry of Sisera. Devorah agreed to accompany him, but she warned him that although he would gain victory, the glory would not be his, but a woman's.

Sisera learned of Barak's approach and led his huge army against the Jews. Naturally, the well-trained and armored Canaanite troops had no difficulty at first. They quickly gained the upper hand. But suddenly G-d threw confusion into their ranks. Rains turned the battlefield into mud, and the chariots were stuck. Terrified by the sudden turn of events, the mighty warriors of Sisera fled in all directions. The overjoyed Jewish troops pursued them to the very hometown of Sisera, Charosheth, and not a single soldier of the Canaanites escaped.

When Sisera realized his defeat, he quickly descended from his chariot and fled on foot. Seeking a place to hide, he chanced upon the tent of Heber the Kenite, who was a descendant of Jethro, the father-in-law of Moses. Heber had been on good terms with Jabin, the king of Hazor, the ruler of the Canaanites, and Sisera was only too happy to accept the invitation of Yael, Heber's wife, to bide him in the house until the Jewish army would have passed.

Yael gave him food and drink and, exhausted from the battle, Sisera soon fell into a heavy slumber. Seeing this, the brave Yael decided to make Sisera pay for all the cruelties he had committed against the Jewish people. Cautiously approaching the sleeping warrior, she drove a long nail, a tent-pin, through his temple, thus putting an end to the hated oppressor. In the meantime Barak had arrived at the house of Heber, in hot pursuit of Sisera. Yael came out to meet him and greeted him with these words: "Come, and I will show thee the man whom thou seekest." She then led Barak into the tent, and there lay the cruel general, dead.

Thus Devorah's predictions came true: the highest glory of the victory belonged to a woman, not to Barak, and Devorah herself glorified the brave Yael in the immortal "Song of Devorah."

The famous Song of Deborah is in many ways similar to the Song of Moses, which he and Israel sang after the miracle at the Red Sea. The extraordinary beauty and charm of her poem make it next to the "Shiroh" (Song) of Moses, the greatest of all poetic songs of gratitude to G-d, in our sacred literature.

Devorah's aim was accomplished. The oppressors were defeated and the Jews were free again to live their own life in happiness. Both Devorah and Barak saw to it that the Jews remained loyal to G-d Whom they had forsaken during the Canaanite reign. For twenty happy years the Jews lived in peace under the wise guardianship of Devorah and Barak.

Source: Chabad: The Prophetess Deborah

Also see:
*Song of Deborah
*The Prophetess Devorah - various posts

*A History of Tel Kadesh - Kever Devorah
*The Power of The Song of Devorah



Video: Rabbi Lazer Brody sings Shirat Devorah at the kever (holy gravesite) of Devorah HaNeviah, in the Upper Galilee, a few hundred meters from the Lebanon border.

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.

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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.

Cutting the Baby in Half

King Solomon was the son of King David and Bathsheba. He composed 3,000 proverbs and 1,005 songs and authored the Song of Songs, the Book of Proverbs and Ecclesiastes.

He became ruler in approximately 967 B.C.E. and his kingdom extended from the Euphrates River in the north to Egypt in the south. His crowning achievement was the building of the Holy Temple in Jerusalem.

People from surrounding nations came to hear Solomon’s wisdom. The first and most famous incident of his cleverness as a judge was when two women came to his court with a baby whom both women claimed as their own. Solomon threatened to split the baby in half. One woman was prepared to accept the decision, but the other begged the King to give the live baby to the other woman. Solomon then knew the second woman was the real mother.

Jerusalem can be compared to the baby in this story. Any person who condones the cutting in half of Jerusalem, is not the real mother. Jerusalem belongs in the hands of those who will treat her the way she is meant to be treated - in one piece, in the hands of her rightful owners, the Torah-true Jewish people.

Also see:  Zecharia and the Trail to Hope

The Tikkun

When the fame of the Baal Shem Tov spread far and wide, one man who had heard of his greatness was determined to see this phenomenon for himself. He made his way to Medzibozh where the Besht resided, and was warmly received.

"And how can I be of help to you?" the Baal Shem Tov asked him.

"I have no need of help" the man replied. "Thank G-d, I and my family are well. I have a thriving business and all my needs are met. I did not come to ask for anything, just to have the opportunity to meet you."

"Well, if you feel you have no needs" the Besht said, "perhaps you will listen to a story I have for you. But you must listen attentively."

The Besht continued: "There were once two young boys who grew up together and became close friends. They attended the same cheder and always played together. Baruch and Chaim were inseparable, and everyone knew that wherever Baruch was, there you would find Chaim as well. Their friendship continued through their adolescence and well into their early adulthood.

"Chaim married a young woman from a distant town to the east, and Baruch married a woman from a distant town to the west. As was the custom, they moved to live with the wife's family, and for the first time in their lives, they were separated. They pledged to remain in close contact and continue their friendship unto eternity. Initially, they exchanged letters frequently, but as time passed and their families grew and there were so many distractions, the communication began to wane until it ultimately stopped completely.

"Chaim and Baruch each went into business and prospered, but life is often a cycle, and as the wheel turns, what was once at the top is later at the bottom, and this is what happened to Baruch. His business failed and he was penniless. Remembering that he had a devoted childhood friend, he felt that perhaps Chaim would come to his aid. He borrowed money for the trip and travelled to Chaim's town. Upon seeing Baruch, Chaim embraced him with tears of love, and the two sat and reminisced for hours. Baruch finally told Chaim of the misfortune that had befallen him, whereupon Chaim called in his bookkeeper and asked him to calculate the value of all his assets. Once he received the figure, he promptly wrote out a cheque, giving half of everything he owned to Baruch, who thanked him profusely and returned home.

"With the capital to invest, Baruch started a new business and prospered. But lo and behold, Baruch's mazal ascended....but Chaim's mazel descended, so that now Baruch was wealthy and Chaim was impoverished.

Remembering their devotion to one another, Chaim came to Baruch for help. How utterly disappointed he was when Baruch said "Chaim, I would love to help you, but the pattern is clear: it is not destined for both of us to prosper at one time. If one of us succeeds, the other will fail. If I put you back into business and you prosper, I know that I will lose everything. I realize that out of our deep friendship I should make this sacrifice, but while I may waive my own welfare, I do not have the right to sacrifice the welfare of my large family, my children and grandchildren who are dependent on me for their livelihood." Chaim returned home empty-handed and broken hearted.

"Years passed by, and both Baruch and Chaim went to the eternal world. When they appeared before the Heavenly Tribunal, Chaim was awarded Paradise for his loyalty and generosity to Baruch, whereas Baruch was condemned to Gehinnom for turning his back on his friend in his time of need. Chaim then said "How can I enjoy Gan Eden when I know that the friend of my youth is suffering the torments of Gehinnom? True, Baruch was unable to withstand the test to which he was put, and he put his self-interest first, but that is no reason to condemn him to Gehinnom. I will not enter Gan Eden unless Chaim can accompany me."

"The Heavenly Tribunal said that this was out of the question, that behaviour as outrageous as Baruch's rejection of Chaim's plea for help could not go unpunished, but Chaim was adamant. He would not enter Gan Eden if Baruch was doomed to Gehinnom."

At this point the Baal Shem Tov said to the man "Now listen carefully and look me in the eye."

The Besht continued: "The Heavenly Tribunal debated over the situation and came up with a solution for this dilemma. Both Chaim and Baruch would be sent down to Earth for another life span. Baruch will be wealthy and Chaim will be poor. If Baruch will help Chaim in this renewed existence, Baruch will have rectified his wrongdoing and redeemed himself, and will be permitted to join Chaim in Gan Eden.

"And so it came to be", the Besht continued. "The souls of the two came down to Earth again, and the person having Baruch's soul became wealthy, while the person bearing Chaim's soul was poor, a beggar who survived on alms. The beggar would keep only pennies for himself and gave everything he collected to his wife and small children.

"One day the beggar, making his rounds from village to village, came to the town where the wealthy man lived. He was tired and hungry, and did not feel that he had the strength to continue. Perhaps someone would be generous enough to give him an adequate sum. so that he could rest a bit and restore his failing strength. Winter was approaching, the children would need shoes and warm clothes, and they would need firewood to keep their house warm and dry. If he could only speak to a wealthy man in person and explain his plight, perhaps he could prevail upon him for a sum which would meet his family's many needs.

"The beggar knocked on the door of the wealthy man, and was met by the butler, who gave him the usual dole of a few pennies. "Please let me talk for just a few moments with your master" he said. The butler explained that this was impossible, since his master was occupied with important business dealings. The beggar began to cry "Ask your master to have mercy and spare me just a few minutes of his time to listen to me."

"The wealthy man, hearing the commotion, asked the butler what the problem was, and he explained that there was a stubborn beggar who would not accept the alms he gave him and was insisting on meeting with the master personally. The wealthy man became angry. "These beggars are a thankless lot! The audacity they have. If he refuses to leave, throw him out!" The butler did as he was told, and threw the beggar down the stairs. Exhausted, hungry and depressed, the beggar breathed his last and expired."

As the Baal Shem Tov said these last words, the visitor took hold of his head with his hands and exclaimed "Ribbono Shel Olam! This is what happened to me! Just last week a pesky beggar refused to take what my butler gave him and I had him thrown out, and he died right in front of my house! But how was I to know that I was being put to the test? It is common for many beggars to be dissatisfied with what they receive and they ask for more. I did not mean to be the cause of his death! What can I do to redeem myself now?"

The Besht said: "The Divine system of justice is perfect. You were given the opportunity to rectify what you had done wrong in a previous existence. Had your riches not hardened your heart, you would have listened to the beggar, and perhaps the relationship of your two souls would have resulted in him impressing you with his needs, and you would have responded appropriately, thus correcting the previous mistake.

"Now, you still have an opportunity to redeem yourself. You must leave for yourself only enough to meet the necessities of life for yourself and your family, and you must take all the rest of your wealth and give it to the widow and orphans of the beggar. I know that this is a major sacrifice, but this is the only way you will know peace both in this world and in the World to Come."

Today we do not have a Baal Shem Tov who can see both the past and into the future, but we must know that the Divine system of justice prevails and that nothing happens by chance. If we will live our lives as the Torah requires of us and trust in G-d, we will achieve that which is true and just.

Source: "Not Just Stories" - Rabbi Abraham J. Twerski MD

Sefer HaTikunim: The Book of Corrections

[Republished from 2008]

Note to readers:  If you are searching for " ספר תיקונים " - The Book of Corrections, you may find a link to a non-kosher site, proclaiming to have written this book. Please be advised that the book named ספר תיקונים written by יהונתן וואקסמאן (Jonathan Waxman) is not derived from kosher Jewish sources.

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Rabbi Yosef Dayan, the author of "Sefer HaTikunim", who departed from this world on 9 Tamuz 5745 (1985), was an Israeli Sefardi Tzaddik of Syrian background.

Rabbi Dayan was unusual in a number of ways. Firstly, after the Jewish people were returned to the Land of Israel, he spent a great deal of time discovering and uncovering the tombs of ancient tzaddikim throughout the Land. We are unsure exactly how he did this, but he did! He spent long periods of time at many of these holy sites, sometimes surrounded by hostile Arabs (although he was fearless through his attachment to G-d).

Secondly, he remained un-married, very unusual for a tzaddik.

Thirdly, he taught that prayer should be repeated. He often quoted the Talmud, that if your prayer is not answered, pray more, continue to pray and to beseech G-d. This was Rabbi Dayan's approach. He did not make do with a short prayer offered once. He taught regularity and consistency in prayer, according to Rabbi Hanina's teaching in Berachot 32a: "Everyone who prays long, his prayer does not return empty."

Rabbi Dayan explained the need to pray much and not to tire, until our request is received in Heaven. Because of our little worth and deficient deeds, we do not have the power to make prayer effective immediately. We need to persist in the avodah (service) of prayer, until we succeed in splitting the barrier that separates us from G-d.

He also said that, when you pray for something, you should pray using the same words each time (this explains the efficacy of a mantra**). Any change in the wording, he said, causes difficulties in the prayer being accepted. He also said it is desirable to focus on one request, not many, because according to the Sages, if you grab too much, you grab nothing.

Rabbi Dayan taught that it is helpful to offer tzedaka (charity) when praying and to pray at a holy site.

(From Od Yosef Hai)

** The mantras used in the eastern religions are the "shem tuma" (impure names) which Avraham sent to the east as gifts to the children of his pilagshim. Mentioned in passing in this post, it should be noted that they are STRICTLY FORBIDDEN to a Jew because they bring tuma (impurity) on a person, r"l, and give strength to the sitra achra. A Jew should not say these "mantras", nor should he allow them to be said in his home. (Comment from Yaakov Nathan)

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Stories about the Holy Tzadik HaRav Yosef Dayan, author of Sefer HaTikkunim

1. Rav Yosef Dayan would always see the name of Hashem in front of him at all times. Once while talking to his student H'Rav Yosef accidentally said "I always see the holy fearsome Shem Havayah engraved in my mind's eye intertwined with the Shem Adnus."

2. Rav Yosef Dayan was on such a high level that he was able to walk in the streets and the Pritzut in front of him would not even register in his mind, since his thoughts were constantly bound to the supernatural lights.

3. Immediately after finishing Shacharis at Netz, H'Rav Yosef Dayan would enter the Beis Medrash. Then while still fasting he would learn straight for hours with great fervor and no interruptions. He would not take a break for a minute, even when people would knock on the door he would not interrupt his learning. This would continue until Mincha time when he would get up and once again and go to the Beis Medrash to pray.

4. Every Motzai Shabbat he would pray Maariv in the Beit Knesset "Shoson". Due to his prolonged prayer he would miss the Kedusha of "V'atah Kadosh." H'Rav Yosef Dayan would therefore go to a second Minyan in Bais Knesset "Ohel Rochel" which had started later. He would arrive there just as the chazan would start with "V'atah Kadosh."The gabby of that Minyan thought Rav Yosef to be a simple and ignorant man. When he saw him come late week after week and start in middle of the prayers, the Gabby would begin yelling at him and publicly denouncing him for missing the first part of the prayer. H'Rav Yosef would remain silent and accept the embarrassment so as not to reveal that he had already prayed and was just coming to hear the Kedushah. These rebukes happened weekly both from the Gabaim and from the members of the minyan.

A student of Rav Yosef who saw what was going on was not able to hold himself back and finally asked Rav Yosef why he simply did not state that he had already completed the first part of the prayers. H'Rav Yosef answered him "Shhh don't reveal that, I am very happy with embarrassments I receive."

5. One year, there was a lack of rain in Eretz Yisroel. The drought continued through Kislev, Teves and even Adar. All over the country mass prayer sessions were organized to plead to our Father in Heaven to send rain. As usual H'Rav Dayan and his students would gather in Kever Shmuel Hanavi to pray and do Tikkunim for the nation of Yisroel.

The students noticed that H'Rav Yosef was not actually addressing the lack of rain. A number of students kept on bringing up the issue but H'Rav Dayan remained silent. One student pleaded with him to pray and do Kavanot for the rain, reminding him of the severe situation the country was facing. Finally H'Rav Dayan replied with a short and definite answer "If there will be no impurity and Pritzut in the world, the rains will not be held back." He then continued praying as usual.

6. There was a long period of time that H'Rav Yosef Dayan was accustomed to light candles every day in the merit of Rebbe Meir Baal Haneis and the Rashbi, may their merit protect us. H'Rav Yosef would light the candles in a certain local Bait Knesset. Before lighting the candles he would recite many prayers in great trepidation, he would then do mighty meditations and Yichudim. At the time of the lighting he would say Leshem Yichud.....I am lighting this candle to raise the Shechinah from exile and to raise the soul of the holy Tzakik in whose merit the candle is being lit. These candles would burn for twenty four hours straight. H'Rav Yosef would prepare special wicks and the right amounts of oil in advance.In the neighborhood there lived two men who were greatly upset by H'Rav Dayan's daily candle lighting ritual. They would steal his wicks and hide his oil in an effort to prevent it from happening. When H'Rav Yosef saw this he was greatly pained. He finally said "These people that are trying to prevent the candle lighting do not know with whom they are dealing with, they are not dealing with me but rather with Rebbe Meir Baal Haneis and the Rashbi, I do not envy their future." That same week the two men were struck by the hand of G-d. The first man broke his leg and had to lay in a body cast for a number of months, the second man became paralyzed in half his body.

7. The Mekubal H'Rav Yitzchak Kaduri would say that he knew for a fact that H'Rav Yosef Dayan was one of the thirty six hidden Tzakikkim. H'Rav Mordechai Sharabi likewise gave testimony that H'Rav Yosef Dayan was one of the thirty six hidden Tzadikim.

8. Once a student of H'Rav Dayan approached him and told him that he was having a lot of problems avoiding being drafted to the Israeli army. H'Rav Yosef Dayan simply handed him his hat and told him to wear it on his next visit to the army office. The student took the hat of the Tzadik and wore it on his next interview. When the general saw the hat, without saying a word he signed his release papers and told him to leave.

In G-d We Trust

A video from 1981, Yiddish with English subtitles:

There are certain principles that are so central to the foundation of the United States that they were engraved on its coins and printed on its currency two fundamental principles: In G-d We Trust and E Pluribus Unum - Out of many, one.

The English language offers a variety of words to express the idea of faith. Trust is not just intellectual belief, nor is it emotional belief. In G-d We Trust means to believe in G-d and to rely on Him, to entrust all ones concerns to Him.

When it comes to belief the Talmud says: A burglar at the mouth of the tunnel calls upon G-d! He prays to G-d for help. But the fact that he has resorted to thievery proves that he does not trust G-d in his life.

Action is the main thing: What matters most in governing a country, and especially for its highest leader, is to elevate the mindset and behavior of all its citizens; first and foremost, to convey, until it is clear to the entire population: In G-d We Trust — that we trust Him in all matters of life, the spiritual as well as the material.