Torah Codes: 5771: Atomic Threat, Bin Laden, Yemen and Geula

Yesterday a plane carrying an explosive device from Yemen, headed for the United States, was intercepted in Britain. [Full story here]

Interestingly, Rabbi Matityahu Glazerson uploaded some new videos just 4 days prior to this: some new Torah Code discoveries which show that the words Yemen, Bin Laden, and atomic are encoded together.  In Video #4 of this series, Rabbi Glazerson shows that this year, 5771, is potentially the year of Geula (Redemption).

The four videos appear below:







A longer video on this subject by Rabbi Glazerson can be seen at Torah Anytime

On Ahavas Yisrael

Art: Lisa Viger

from the writings of Rabbi Sholom DovBer Schneersohn of Lubavitch [the Rebbe Rashab]

On account of our many transgressions, the sin of baseless hatred is found especially among pious people. Each builds himself a pedestal based on his own exclusive conception of Torah scholarship and avodah. There is neither bond nor unity between them. In truth, it is of fundamental importance for those who are occupied in Torah and in the service of G-d to join together and communicate with each other; for regarding the study of Torah our Sages applied the verse "Just as iron sharpens iron, so does one man sharpen another." Just as one iron sharpens the other, two sages sharpen each other in Halachah.

No person can assume (on his own) that his own perspective is valid. Only when one hears a colleague's opinion and each dialectically debates with another seriously, is it possible to arrive at a true view of the matter at hand.

Similarly in avodah (the service of worship and personal development), when people reveal and speak about their inner faults to each other, a number of benefits can be attained. For one thing, each person has certain faults of which he is not aware, for his own self-love [as the verse declares [Mishlei 10:12] "Love covers all faults"]. This surely applies to one's shortcomings with regard to various character traits. One's innate self-love masks them, and another person will help him by bringing them to his attention.

Furthermore, when a person reveals his inner faults he feels greater remorse than he felt before speaking. This stronger sense of regret over all past faults (leads him to totally) uproot his desire for them, thereby correcting his soul considerably. The confession of sins must be verbal. This corrects the soul of the sinner to a great degree, for the verbalization of one's sin strikes the innermost chords of his soul, causing him to feel great pain and regret.

Our Sages explained [Yoma 75a] a similar concept in their commentary on the verse [Mishlei 12:25] "Worry in the heart bows it down". The Hebrew verb ישׁחנה suggests a similar verb ישׁיחנה , meaning "speak of it". Thus the verse can be interpreted to mean "If there is worry in the heart of man, let him tell others (about it)". At the time one talks about his troubles, his pain becomes greater, but afterwards he feels better. Similarly in avodah, when one talks about one's inner faults, he feels greater pain at the time, but afterwards he feels better, for many flaws and sins have thereby been removed.

Furthermore, when people discuss spiritual improvement, each one proposes means of correcting flaws, and they can jointly resolve to correct certain aspects of their behaviour. A resolution reached by two or more people is more lasting than a resolution made by one person alone. Thus, it is obvious that many benefits result when those who serve G-d combine their efforts.

Now, this is only possible if one possesses the quality of bittul (selflessness) and is capable of coming close and becoming one with another person. But if one is dominated by yeshus (self-concern), it is impossible for him to reveal his inner faults to someone else. If he has a low opinion of others, how can he reveal his affairs to him, and what purpose will it serve? How could another person benefit him?

The fundamental reason however, for this attitude, is that he cannot become one with someone else, for in Torah study he stubbornly defends his opinion and thinks that his wisdom and knowledge is truth. He refuses to accept another opinion, or even consider it impartially without prejudice. When people discuss an idea in this manner, they draw further apart and become opponents. This disagreement in turn becomes a reason for preventing future co-operation and joining together, (for "he said such-and-such", and so on.)

Similarly, in avodah, such an attitude prevents cooperation and unity. One will not value the Divine service of another person or consider him to be an oved (one who devotes himself earnestly to Divine service through worship and self-refinement). He will minimize the worth of the other person's service and scorn and negate his positive qualities.

When he sees that another person possesses a fault - albeit a superficial one which does not at all affect the main body of his service - he will magnify it, speaking about it often, and humiliating him. Should he discover a character flaw in his fellow, (which is inevitable) for "who is so righteous as to have no flaws?" - he will say that this flaw proves that any good his fellow possesses is really of no consequence. He will exaggerate the evil to the point where any good the person possesses will be unnoticeable.

This is simply not true, for that individual's Divine service in prayer, Torah study and the fulfillment of mitzvot is in itself good, and constitutes his primary labour throughout the day. The negative character trait he possesses is merely one not yet corrected. "Man is born like a wild young donkey." [Iyov 11:12] He is born in an unrefined state and he must strive to correct his character traits throughout his entire life.

This service is alluded to in the verse "The days of our years - there are seventy years in them". The Hebrew word for "in them" בהם is spelled almost the same as the word for "animal" בהמה. A person is given seventy years in which to refine the seven evil character traits of his animal soul. This process of self-correction cannot be completed at once, rather [Shmos 23:30] "little by little will I drive (the heathern Canaanites) out from before you", i.e. considerable effort is called for. Only after extensive endeavours in prayer, meditation on G-dliness, and strengthening of the attributes of one's G-dly soul, is it possible to weaken, refine and purify, the natural emotions of the animal soul. And since the abovementioned individual serves G-d, he will surely refine and correct his character traits.

At times one needs help from others in order to achieve this goal, for one's own self-love will sometimes blind him from recognizing a negative character trait. A friend can make him aware of this fault and advise him on how to correct it. If one really loves another person, he will do so privately. If instead he dismisses him, scorns him, and humiliates him - particularly if he does so in public - this is a clear sign that he hates him and does not seek his good. (Nor does he genuinely want what every individual should desire - the service of G-d within the world, for this is G-d's will and desire).

The reason for this behaviour is his own lack of service; his own service is not sincere. Although he serves G-d in prayer and in study, he is not sincere, since he lacks bittul and selflessness, possessed as he is by yeshus and self-concern.

Source: "On Ahavas Yisrael - Heichaltzu" - A Chassidic Discourse by Rabbi Sholom DovBer Schneersohn of Lubavitch - Kehot Publications

Keeping Good Company

[Written by Rabbi Yisroel Bronstein]

"The children struggled inside her" [Toldos 25:22]

Why is it, asked the Chasam Sofer R' Moshe Sofer, that when Rivkah passed the beis midrash, Yaakov attempted to escape from her womb? After all, Chazal teach us that during the time a child is in its mother's womb, an angel comes and teaches it the entire Torah. Did Yaakov think that he would actually be able to lean more in the beis midrash than he would from the angel?

The answer, said the Chasam Sofer, is that though Yaakov was learning the entire Torah from the mouth of an angel, he was forced to do so in the presence of Esav. Yaakov preferred to learn Torah in a beis midrash, free from the company of his wicked brother, than to be taught the entire Torah directly from the mouth of a holy angel !

From the words of the Chasam Sofer we are able to learn, remarked the Chofetz Chaim, just how important it is to stay far away from people who may have a negative influence on us.

Spiritual Healing

Dr. Arnie Gotfryd interviews kabbalist/healer Rabbi Ofer Elfassy :

AG: I know about physical energies - heat, light, chemical, electric, kinetic, atomic - but you work with spiritual energy. What is that exactly?

OE: To understand spiritual energy, we should first understand the concept of give and take. There are those that are givers and others that are takers. For example, someone may be wise and scholarly, even a genius in Torah, but not have the merit to give, to share. The Creator is a giver, His kindness and care are infinite.

My definition of spirituality is giving. If we are to access true spirituality, we must becoming giving people ourselves. Once we tap into G-d's grace, we can then access His healing energy and transfer it to others. That's how I work with spiritual energy.

AG: What does it take to access this energy?

OE: The most important thing is bitul. One must put aside the ego entirely. A selfish person can never be a spiritual healer. The extent to which one negates his sense of self is the extent to which s/he can be successful in this mode of healing. The person with the greatest bitul is the greatest healer.

Read complete article at: Chabad World

Hat Tip: Dovid Chaim

Patience

You write that you suffer from talking before thinking, which means you are not being thoughtful.

The teaching of the Alter Rebbe is well-known regarding the verse "you shall quickly eradicate the unwanted elements from the good land of Israel which G-d gives you". The Alter Rebbe explained the verse in another way: One is to abolish "mehera" - hastiness and impatience - the opposite of thoughtfulness. When this is accomplished, the "good land", spiritually speaking, is revealed.

Practically, this means you are to study calmly and patiently, enjoying the essence within your studies. You need to eliminate impatience from your approach to learning and life. When you dwell on the Alter Rebbe's words, it will correct your problem, enabling you to learn with thoughtfulness.

The Rebbe then referred to a talk from his father-in-law [Sefer HaSichos 1940 p.59] which documents the original story with the Alter Rebbe. The Previous Rebbe recounted the story as follows:

Rabbi Yosef Binyomin relates how his grandfather, Reb Elye Reuven, once sat and studied in the beis medrash of Reb Moshe. He learned with extraordinary diligence, out loud and very quickly.

"I understood well what I learned, but learned very fast. The Alter Rebbe was sitting in the library of the study hall. As he passed by, he told me I was learning with much passion, but too quickly. I told the Alter Rebbe I was by nature an impatient person. The Alter Rebbe replied "One needs to change one's character".

I retorted "I cannot change my nature".

The Alter Rebbe responded "A Jew has soul powers and can change his nature by accepting the yoke of G-d. If one practices making the change, ultimately it becomes second nature, and the newly acquired nature transforms the original nature. Kabbalas ol (accepting the yoke of G-d) is a fundamental teaching in Torah and serving G-d."

Reb Elye Reuven said "The Alter Rebbe told me that the passion with which I learned was a gift from G-d. The Torah says "v'avadetem mehera meial haoretz hatova asher Hashem nosen lachem". The word "haoretz" also means "willpower", derived from the root word "ratzon" and this means that that willpower to learn Torah with passion comes from G-d. However, the Torah cautions one to use that passion for learning Torah by enjoying the spiritual delight of Torah. This can only be felt if one eradicates the hastiness from his learning. This is the meaning of the words "v'avadetem mehera": Get rid of "mehera" (hastiness and impatience)".

"The Alter Rebbe, with his few words, eliminated my impatience and changed my nature. My hastiness was removed and substituted with patience, which made me fortunate for the rest of my life."

Source: Igros Kodesh of the Lubavitcher Rebbe, vol. 9, letter 2923

"The Rebbe's Advice" adapted by Rabbi Chaim Dalfin

Past Life Sins

QUESTION: I don't feel responsible for whatever wrong I might have done in a previous life. I am not exactly the person I was in a previous life. How can I be responsible for that other person's deeds? I also say that my free will is reduced by the fact that there is a history that I am not aware of that weighs on my soul and that also is contrary to Torah.

ANSWER: You make a good point about not being responsible for whatever wrong may have been done in a previous life. You are not. Similarly, if, for example, you were a woman in a previous life and now you’re a man, you cannot say, “Well, I refuse to do mitzvot that only a man does.” What you were in the past is irrelevant now. We can only go by what we are now, even if we actually know for a fact some circumstance of a previous life (and certainly if we only surmise it). In that regard, what you do or who you were in a previous life is inconsequential.

Nevertheless, the Vilna Gaon writes [Commentary on Jonah]:

“The main thing [to keep in mind is that the purpose of reincarnation] is to effect the repair of a [negative] influence originating in a previous lifetime... [One way] to discern exactly what that negative influence is is to reflect upon the type of wrong your soul yearns after the most in this lifetime. That which you yearn after most is likely something you became habituated to in a previous life. And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is to repair that which one stumbled in in a previous [life] ... How can one know what one stumbled in during a previous life? ... [Pay attention] to that particular sin one’s soul longs for greatly (for it was emblazened into the soul as a habit in the previous life). That’s why some people are drawn after one type of sin more than another. And that’s also why our Sages say that one must continually judge himself and weigh his actions..."

Note the subtle difference here between culpability and character improvement (tikkun). Consider yourself not responsible for any sins you may or may not have done in a previous life, if you even had one (and/or know about it). Nevertheless, since in principle, at least, a previous life may be impacting on your present life circumstance pay attention to your vices. Rather than limiting your free will, this information can, in theory, help it. For instance, you may feel you have no chance to overcome your lust for cheeseburgers. You may tell yourself you were born with this lust. It’s genetic. You feel you have no free will to oppose it. Every time you pass a McDonald’s you have to go in there and order a Big Mac.

However, if you take the Vilna Gaon’s teaching to heart, you may then come to realize that, although you are not now responsible for the sin of eating cheeseburgers in a previous life, you have this great lust as an opportunity for tikkun. Had it been just a regular lust for cheeseburgers your overcoming it may not be metaken (fix) the original weakness emblazoned into your soul. You don’t want this weakness when you are given your place in Eternity. So you were sent back here for the opportunity of eliminating the weakness; indeed, turning it into a strength. Overcoming this extra-powerful lust in this world turns your soul into a “body-builder’s” soul; perhaps even a “Mr. Universe” soul. It’s now stronger than it ever was. In any event, the point is that knowledge or even intuition about a past life can be a powerful aid to free will in this life.

Granted, it can theoretically create the opposite effect. A person may think, for example: What the heck; I’ll get it right in the next life. Or: If I didn’t get it right in the past what’s the point in trying in this life etc. The latter fear is the reason I believe the doctrine was restricted to Kabbalah, which ideally is reserved for select individuals of a higher spiritual standing to begin with.

Source: Jewish Soul Searching

Emunah

from the teachings of Rebbe Nachman of Breslov translated by Rabbi Aryeh Kaplan

Faith is a very strong thing, and it can greatly fortify your life.

If you have faith, then you have a source of comfort and inspiration even when troubles strike. You realize that all troubles are ultimately for your good and are an atonement for your sins. You know that G-d will be good to you in the end, both in this world and the next.

The faithless skeptic, on the other hand, has nowhere to turn when troubles strike. He is utterly alone, without comfort or inspiration.

It is impossible to put everything into writing, but an intelligent man should be able to build upon this himself.

The main thing is innocent faith. With it, one can have a portion both in this world and the next. Happy is he who has such faith, for he shall never be moved.

There are souls conceived in absolute holiness. When such a holy soul comes down to this world and is not tainted with sin, it results in a person with perfect faith. Such a person never has any doubts.

Others can express their skepticism in such a man's presence, but his faith is no way disturbed. He is totally oblivious to all doubts. His ears are deaf to all their speculation and confusion.

Even one who is not endowed with such an extraordinary soul can realize that the average person's questions are mere foolishness. Upon close examination, their questions turn out not to be questions at all.

Many people are disturbed by questions for years, not realizing that their questions are actually answers. It is only their lack of intelligence that makes them seem like questions in the first place.

They have questions like those one might ask a child: "If we have a broken window, why replace it with a pane from the next window if a bird can then fly through the remaining empty frame?"

Such a question actually includes its own answer. But a child does not realize this and considers it a very difficult question. He will ponder it and not know what to reply.

But the question itself is really very foolish. The question about the bird is really the answer to the first foolish question. The reason why we do not use the adjacent pane is precisely because it leaves a space through which a bird can fly.

A young child does not have enough intelligence to realize that the answer is included in such a question. For this very reason, the question seems very difficult to him.

The same is true of many people. A foolish question enters their mind, and they have no idea that this question actually includes its own answer. It seems like a difficult question, but only because of their lack of intelligence. Understand this well.

Consider all this and be strong in faith. Flee from this foolishness and confusion, and cast all questions and doubts from your mind.

The Hidden Blessings

Source: Adapted from a Sicha of  the Lubavitcher Rebbe: 

"From The Rebbe's Treasure" - Students of Seminary Bais Menachem, Montreal Canada

The Talmud in Moed Kotton discusses the true meaning of blessings. The following story is told:

Rabbi Yonasson ben Asmai and Rabbi Yehuda ben Gerim had been studying the chapter concerning vows in the presence of Rabbi Shimon Bar Yochai. In the evening they took leave of him.... He then said to his son: "These are worthy men. Go and let them bestow a blessing upon you."

His son went... Then they turned to him (the son) and said "Why did you come to us?"

"Father sent me here to receive your blessing" was his answer.

Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in but never carry out [Rashi explains that the son understood this as "You should bring in merchandise and never sell it"]; thou shalt give forth but not bring in [the son understood this as "You should sell but not receive payment - Rashi]; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused and thou shalt not see a first year."

When he returned to his father, he said: "Not only did they not bless me, but on the contrary they caused me grief with their words!"

"What did they say to you?" asked his father. He recited the above. "All these are blessings!" exclaimed his father:

"Thou shalt sow and not reap" means (allegorically) that you shall bear children and they shall not die.

"Thou shalt bring in and not give forth" means that you will bring in your house wives for sons, and your male children shall not die, so their wives will not need to leave your house.

"Thou shalt give forth and not bring in" means that you shall have daughters and their husbands shall not die, so that they shall not be compelled to return to your house."

"Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited" means that this world is only a temporary dwelling and the world to come is the real house. As it is said [Psalms 49, 12] "Their inward thought is, that their houses are to be forever". Do not read kirbom (their inward) but kivrom (their graves) - [that is, you should be revived immediately through Techias Hameissim - Rashi].

"Thy table shall be confused" - on account of many chldren.

"And thou shalt not see a first year" means that your wife shall not die, so that you shall not be compelled to marry another." [the first year refers to the first year of marriage in which the chosson is compared to a king - Rashi]

The Maharsha suggests that Rabbi Yonosson and Rabbi Yehuda spoke in a riddle in order to test Rabbi Shimon's son's wit. He also says that the son knew that the rabbis meant to bless him, but he was troubled that he could not figure out the riddle. That is why he told his father: "they caused him grief" rather than "they cursed me", for he was confident that the rabbis would only bless him.

The Rif explains the rabbis' action by suggesting that the rabbis spoke in a riddle knowing that the son would not understand, in order to get the blessing from Rabbi Shimon's mouth, who would surely interpret it as a blessing.

But the Iyun Yaakov asks, how could they have been so sure that Rabbi Shimon would be able to discover the answer to the riddle?

From the Rebbe's Commentaries

The Tzemach Tzedek comments that it makes more sense to interpret the foregoing in a simple way. He explains that because these blessings were so sublime, the rabbis had to conceal them in what appeared to be a curse.

We can understand this in the context of a premise explained in the Tanya (Ch.23): Affliction is really the goodness of the "hidden world"; that's why it manifests itself "like a shade and not as light and revealed goodness". The light is too powerful in its original form and so it must be concealed and "funneled" so that it can be received at a low level. When accepting suffering with joy, one merits that "they who love Him shall be as the sun going forth in its might", which will be in the future to come, when the present sufferings will be seen as visible and manifest goodness just like the uncovered light of the sun.

If, however, these blessings were so high that they had to be disguised, how, then, could Rabbi Shimon bar Yochai interpret them so openly?

There are souls whose task it is to reveal Pnimiyus HaTorah, the hidden inner dimension of the Torah. These souls experience even now an illumination of the future revelations. They are at the level in which they can accept such a sublime light without the need of shade. Therefore, they can recognize the true goodness hidden beneath the veil of the physical world.

Rabbi Shimon bar Yochai, who wrote the Zohar and whose mission it was to reveal Pnimiyus HaTorah, was therefore able to interpret those blessings in a manifest way. He already had an illumination of "the sun going forth in its might", and thus he already saw the reality of the concealed blessings. (This answers the abovementioned question of the Iyun Yaakov).

Revealing the meaning of the blessings is bound up with Pnimiyus HaTorah. Thus, just as Rabbi Shimon bar Yochai revealed Pnimiyus HaTorah to everyone, so he interpreted the blessings for his son, notwithstanding the fact that at the time his son was not yet of high stature. The incomplete status of his son at that time is evident when noting that the Talmud does not refer to him by his name (Rabbi Elazar Berabbi Shimon), but merely as "his son" [See Sanhedrin 41b where the Talmud explains that a student is called simply by his name and not with the title Rabban or Rabbi], and also from the fact that Rabbi Shimon sent him to receive a blessing from Rabbi Yonassan ben Asmai and Rabbi Yehuda ben Gerim

In the time of Moshiach, Hashem's goodness will be revealed. Everyone will see the good that is concealed in anything that may have appeared negative. But from the perspective of Pnimiyus HaTorah we do not have to wait for the World to Come to realize Hashem's infinite and true goodness. We can interpret everything in terms of manifest goodness now.