16 Cheshvan - Reb Shlomo Carlebach zt"l



Reb Shlomo with daughter Neshama



Shlomo Carlebach's ancestors comprised one of the oldest rabbinical dynasties in pre-Holocaust Germany. He was born January 14, 1925 in Berlin, where his father, Rabbi Hartwig Naftali Carlebach (1889-1967), was an Orthodox rabbi. The family fled the Nazis in 1931 and lived in Baden bei Wien, Austria and by 1933 in Switzerland before coming to New York City.

Carlebach emigrated to Lithuania in 1938 where he studied at a yeshiva. In 1938 his father became the rabbi of Congregation Kehilath Jacob, a small synagogue on West 79th Street in New York's Upper West Side. Carlebach came to New York in 1939 via Great Britain. He and his twin brother Eli Chaim took over the rabbinate of the synagogue after their father's death in 1967.

Carlebach studied at several high-level Orthodox yeshivos, including Yeshiva Torah Vodaas and Yeshiva Rabbi Chaim Berlin in Brooklyn, New York, and Bais Medrash Gevoha in Lakewood, New Jersey. His voice and musical talents were recognized quite early during his days in yeshiva, when he was often chosen to lead the services as a popular Chazan ("cantor") for Jewish holidays.

As is engraved on his tombstone, he became a devoted hasid of Rabbi Yosef Yitzchok Schneersohn, the sixth Rebbe of Chabad-Lubavitch. From 1951-1954, he subsequently worked as one of the first emissaries (shluchim) of Rabbi Menachem Mendel Schneerson, the seventh Lubavitcher Rebbe, until he departed to form his successful model for outreach, reaching hundreds of thousands of Jews worldwide.

In 1972 he married Elaine Neila Glick, a teacher. They had two daughters, Nedara (Dari) and Neshama. Neshama Carlebach is a songwriter and singer with a substantial following who has written and sung many songs in her father's style.

Carlebach died suddenly of a heart attack on 20 October 1994 while traveling on an airplane to relatives in Canada. Seated next to him was the Skverer Rebbe's gabbai; they were singing the Rebbe's favorite melody, Chasdei Hashem ki lo Samnu ["G-d's lovingkindness does not end"].

Carlebach was very close with many famous hasidic rebbes, including the Amshinover Rebbe and Bobover Rebbe. He is regarded as one of the most successful kiruv personalities of the 20th century, reaching many Jewish souls through his music, storytelling, and teaching.

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From the teachings of Reb Shlomo:

REBUKE YOUR FELLOW MAN IF YOU SEE HIM DOING WRONG

If you see someone doing wrong, you have to tell him. You have to tell him. You have no right to remain silent. If someone sees his friend walking in the wrong path, it is a mitzva to talk to him, tell him he is doing wrong, but it has to be done in private. Don't tell someone in public that he did wrong, because if you do, you are transgressing about fifteen laws. The G'mora says it's very easy to keep Shabbos, very easy to put on t'fillin, but Rabbi Akiva says the hardest thing is to tell someone when he is doing wrong. Rabbi Akiva was very holy, and he said, "I don't know if there is anyone in my generation who would know how to rebuke." You have to do it in a way that he listens to. Rabbi Tarphon said there is no one who knows how to receive rebuke either.

Both are really hard things to do. Before you tell him what he did wrong you have to tell him, "I am saying it to you because I am really your friend, I am concerned. It is not that I can't stand sin, like a missionary, that I want to abolish sin in the world. I really care for you, and it hurts me that you did wrong." Say to the person, "I don't want to change you. I'm not putting you down on a couch and analyzing you. I care for you, and it seems to me that you did wrong, so can you tell me why?"

Then he can tell you, "I know I did wrong. I'm sorry, and I probably won't do it again." Or he can tell you, "I didn't do wrong. You are wrong, because you don't know the whole story."

In any case, there has to be communication. What is communication for? Why did G-d give us the power of speech? The Torah is very strong on communication. I have the right to hate someone who did wrong, but if I didn't tell him, I'm transgressing. If the person accepts what you tell him, it is good; if not, tell him a few times. If he says, "I don't want to hear you; I don't want you to talk about it to me anymore,"then you don't have to grab him, tie him to a chair; you don't have to be drastic. Talk to him like a human being.

The Torah wasn't given to the angels. G-d gave the Torah to human beings. There is such a thing as hating; what can we do? Moishe Rabbenu came up to Sinai, and the angels were complaining to G-d, "Why are You giving the Torah to Moishe? Why aren't You giving it to us?" G-d said to them, "There is no hatred between you, so you don't need the Torah. They need the Torah below, because there is hatred in the world." So the Torah says if you hate someone, you have to talk to him. Imagine, if every anti-Semite took the time to talk to one Jew there would be less killing in the world. If everyone followed this one thing: if you hate somebody, talk with him, make contact with him, it would be a different world. If you want it to work, it will work.

The G'mora and Maimonides both say that if I see someone doing wrong and I don't tell him, then I become a partner in the sin. The G'mora says if I see the people of my house are doing wrong, and I don't tell them, I become a partner. If I see the people of my city doing wrong and I'm not raising my voice, I'm becoming a partner in what the city is doing. If the whole world is doing wrong, and I'm not speaking up, then I'm becoming a partner in the sin of the whole world.

This is one of my favorite stories. Once I was visiting my cousins in Belgium, and when they invited me for dinner, they said because of me they would eat kosher. So I come to see what is going on there, what they are going to be feeding me. "Because of you it will be really strictly kosher. We know you don't eat ham, so we bought horsemeat." What if I take out a bible, because you have to tell people when they do wrong. "Sit down you dirty sinners. You know horsemeat isn't. . ." Naturally this does not go. It says to rebuke, and that is not the level of rebuking. They don't know anything, so you can't rebuke them. It says you have to tell them in such a way that they know you care for them. If I say, "I am here for Shabbos, and it makes me uncomfortable that you don't keep Shabbos,"that means I don't give a damn about their Shabbos, just about my own. It is a very delicate thing.

The truth is, most of the time people know when they do wrong, they just don't have the strength not to do it. When you tell people they are doing wrong in a good way, it gives them strength not to do it again. The Mittler Rebbe says it suddenly becomes like two souls against one evil. If I'm too weak to overcome my evil, the minute someone tells me it is like two fires against one darkness. But it is hard to know how to tell people in a good way.

Video: The Story of the Crakow Niggun

The Wealth in Torah

Adapted from a Sicha of the Lubavitcher Rebbe, Shavuos 5718

Source:  "From the Rebbe's Treasure" written by the students of Seminary Bais Menachem, Montreal Canada


Our Rabbis taught: "When a poor, rich or wicked man will appear for Divine Judgment, he will be asked why didn't he study Torah?"

The poor man will be asked and if he will reply "I was so poor that I was always busy trying to earn a living", he will be told that he was no poorer than Hillel Hazaken who, despite his poverty, managed to study Torah and do mitzvos. Hillel's devotion to Torah despite poverty is demonstrated by the following story:

Every day Hillel would go to work and earn a tarpick (half a dinar.. Rashi Yoma 35b) of which he gave one half to the porter of the Beis Hamidrash (in order to enter and study, for not every one was admitted), and he used the other half to sustain his family. One day he didn't earn anything and the porter wouldn't admit him. He went up to the roof and swung himself over to an opening where he sat down to listen to the words of Hashem from the mouth of Shmaya and Avtalyon. It was an erev Shabbos in Teves and it began snowing and soon he was covered in snow.

The next morning, Shmaya said to Avtalyon "Why is it so dark? Is it such a cloudy day?"

They looked up and saw the figure of a man above the window. They rushed outside and swept the snow off Hillel, washed him, smeared him with oil and sat him down next to the fire. They then declared "Such a man deserves that the Shabbos be transgressed for his sake!"

The rich man will be asked why didn't he study Torah, and if he will reply "Because I was too preoccupied with my estates (and so had no time)", he will be told that he was no richer than Rabbi Elazar ben Charsum who managed to learn Torah. This is demonstrated by the following story:

Rabbi Elazar inherited one thousand villages and one thousand ships at sea. His servants managed his business affairs while he took a bag of food and travelled from place to place in order to learn Torah from other chachomim. One day his servants drafted him for a job, not knowing who he was (it was customary for landlords to have tenants performing civil duties for them - Rashi). He insisted that they let him go because he wanted to learn Torah. They replied "By Rabbi Elazar ben Charsum's life we will not let you go before you do your work." He gave them some money in order that they should release him so he could go and study, for he studied Torah by day and by night (and didn't concern himself with his business).

At the Divine Judgment, Hillel will bring about the conviction of the poor folk who did not study Torah during their lifetimes and Rabbi Elazar will bring about the conviction of the rich peole, even if these rich people had never heard about the deeds of Hillel and Rabbi Elazar, who proved to the world that it is possible to study Torah under any condition.

The message we can learn from this story is not limited to the way we perceive rich and poor. Chazal says [Nedarim 41a] "Ain ani ela bedaas ve'ain ashir ela bedaas" (Wealth and poverty apply to the mind). A rich man with a poor mind and limited knowledge is considered an ani (a poor man). Likewise, a poor person with high intelligence and broad knowledge is called an ashir (a rich man).

If an ignorant person argues that he cannot learn Torah because he does not understand it, we tell him, "you are not as poor as Hillel." No matter how ignorant (poor) one might be, he still has the obligation to apply himself and to learn, even if it requires the kind of mesirus nefesh (self-sacrifice) Hillel demonstrated in the story. Even if he merely reads without real understanding or studies extremely simple things, ultimately he will connect himself to Hashem.

As the Alter Rebbe writes in Tanya [ch. 4 and 5], when a person learns Torah, the subject that he studies is assimilated into his intellect. Being that the Torah is Hashem's chochma and thus one with Hashem, in the process of learning any subject in Torah, a person unites himself with Hashem. In the physical realm, there is no unity comparable to it, i.e. of two things as far apart as the human intellect and Torah (Hashem's intellect), yet so utterly united from every possible perspective.

Hence, in spite of his "poverty" and inability to engage in intense studies, even the study of the simplest subject of Torah will unite him with the Almighty; with respect to Hashem's greatness, differences in levels are irrelevant.

Analogously, no matter how knowledgeable (rich) a person might be, he should never think that he has studied enough Torah, and now he can attach himself to Hashem through different means. Learning Torah involves the use of the intellect, thinking, reasoning, concentrating etc, and thus the mitzvah of Talmud Torah is confined to the limitations of the human brain. Although he will attach himself to Hashem, this will come through a limited channel and in a restricted manner. On the other hand, the avoda of mesirus nefesh, which involves devoting himself to Hashem even if it means risking his life for that purpose, transcends the level of understanding and reasoning inherent in the mitzvah of learning Torah.

A knowledgeable man might think that he already has ascended to the point of attachment to Hashem through Torah and that now it is time to stop learning and proceed to the avoda of mesirus nefesh. To him, too, the answer is "you are not as rich as Rabbi Elazar ben Charsum..." you must learn more, and this is the only way you will truly attach yourself to Hashem. This can be achieved only if he doesn't let his "wealth" distract him from his learning, following the example of Rabbi Elazar.

In practice, it is important to remember that we should always learn Torah, not just to minimally fulfill our Halachic obligation which is a perek echad arvis vepereh echad shacharis (one chapter in the evening and one in the morning). Whether we are very busy or simply ignorant, we must set aside time to learn with determination and enthusiasm.

The Punishment of Debt

Art: Maryana Beletskaya

If the Torah were written in order, we would know the precise reward and punishment for each commandment.

There are sins whose punishment is debt. [See Likutey Halachos (Choshen Mishpat) Gevias Chov MeYesomim 2]

One who is punished for such a sin is constantly in debt. All the merit in the world does not erase his punishment. He can do every possible good; still he must remain a debtor. These sins can even cause others to fall into debt. When such transgressions become common, there are many debtors in the world.

The (tikkun) remedy for this is to repent in general for all your sins. Even though you do not know what sin is causing these debts, repent in general and ask G-d to also save you from this particular sin. In times like these, it is very difficult for a religious person to have wealth. To obtain riches, one must lower himself very greatly. But even if he abandons the way of devotion, there is no guarantee of wealth, for even the wicked man can be poor. But if one is truly religious, then he is always far from riches.

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When the Temple was destroyed, all wealth left the core and fell into the realm of the evil husks (klipot). It is written [Lamentations1:9] "And she fell with wonders". "Wonders" in Hebrew is PeLAIM. Reverse the letters and you have ALaPHIM, the thousands of wealth. We then read the verse: "And the thousands fell". The thousands of wealth have fallen with wonders. They have fallen so deeply, it is a wonder. If one covets these thousands, then he too must fall with them. But even then he is not sure of riches.

Therefore, it is very difficult for a truly religious person to become wealthy. There are some rich Tzaddikim, but their wealth causes them great difficulty and keeps them from G-d. And though they seem wealthy, they still do not have the ready millions of the irreligious. For true wealth and G-dliness are not found together.

My grandfather, Rebbe Nachman Horodenker ob"m once spoke on the verse [Prov. 3:16] "Long life is in her right hand, and in her left, wealth and honour." The Talmud asks if this means that the right hand of Wisdom can provide only long life, but not wealth and honour. It answers that long life is there, and more certainly wealth and honour.

My grandfather explained that this wealth can be logically derived from the verse, but is not actually there. It is fitting that the righteous have wealth, but it is not actually theirs."

Source: "Rabbi Nachman's Wisdom" by Rabbi Nathan of Nemirov

The Three Levels of Forgiveness

Always forgive your enemies; nothing annoys them so much. [Oscar Wilde]

The people criticized G-d and Moshe: "Why have you brought us up out of Egypt to die in the desert? There's no bread and no water, and we're sick of this unwholesome (manna) bread." G-d sent venomous snakes upon the people, and they bit the people. Many people of Israel died. The people came to Moshe and said "We have sinned! For we have spoken against G-d and against you! Pray to G-d that He should remove the snakes from us!" Moshe prayed on behalf of the people. [Chukas 21:5-7]

Even after the people criticized Moshe heavily, resulting in a punishment of venomous snakes, we nevertheless find that Moshe did not bear a grudge and prayed for the people to be saved. "From here we learn" writes Rashi, "that if a person asks you for forgiveness you should not be cruel and refrain from forgiving."

This principle is recorded by Rambam in his legal Code, the Mishneh Torah, in three places and there are a number of variations which need to be explained.

1) In Laws of Personal Injury, Rambam describes the method and process of forgiveness. "Once the attacker has asked forgiveness once, and then a second time, and we know that he has repented for his sin and he has abandoned the evil that he has done, then one must forgive him". However in Laws of Teshuvah these details are omitted. Instead, we are told that "When the sinner asks him for forgiveness, he should forgive him with a full heart and a willing spirit." Similarly, in Laws of Moral Conduct: "If the person returns and aks him for forgiveness, then he should forgive."

2) The person who forgives is given a different name in each of the three laws. In Laws of Moral Conduct he is called the "forgiver"; in Laws of Teshuvah a "person", and in Laws of Personal Injury he is called the "injured party".

3) One further detail is that in Laws of Teshuvah a person is told not to be "difficult to appease". Why does Rambam use this phrase, and why only in Laws of Teshuvah?

The Explanation

Forgiveness can be carried out on three levels:

1) When one person sins against another, he becomes liable to be punished for the sin that he committed. In order to be relieved of this punishment he needs to appease both G-d and the person that he sinned against. Therefore, through forgiving a person for his sin, one alleviates him from a Heavenly punishment.

2) A higher level of forgiveness is to forgive not just the act of sin but the sinner himself. i.e. even though one person may forgive another for a particular bad act (thus relieving him from being punished) there still may remain a trace of dislike for the person in general. Thus, a higher level of forgiveness is to forgive the entire person completely for his wrong, so that there remains no trace of bad feeling between them.

3) The highest level of forgiveness is an emotion that is so strong and positive that it actually uproots the sins of the past, making it as if they never occurred at all. After such a forgiveness, the sinner will be loved by the offended party to the very same degree that he was loved before the sin.

It is these three types of forgiveness which Rambam refers to in his three different laws:

1) In Laws of Personal Injury, Rambam discusses the laws of compensation for specific damages that one person causes another. Thus, when he speaks there of forgiveness for a sin, he is speaking of the forgiveness that is required to relieve the sinner from the punishment of that specific sin. Therefore, Rambam spells out the precise method of forgiveness that is required to achieve atonement ("when the attacker has asked forgiveness once, and then a second time, and we know that he has repented for his sin etc. then one must forgive him"), because only by following this precise method can we be sure that the sinner will be acquitted of this punishment.

To stress the point further, Rambam speaks in terms of an "injured party" and the "forgiving" of the injury, as we are speaking here of a specific sin and its atonement.

2) In Laws of Moral Conduct, the focus is not on the actual sin and its atonement, but rather, the character of the forgiver. And, if a person is to be of fine character, it is insufficient to forgive a person just so that he will be freed from punishment. Rather, one should forgive another person completely (i.e. the second level above). Therefore, in Laws of Moral Conduct, Rambam stresses that "When one person sins against another, he should not hide the matter and remain silent" for it would be a bad character trait to harbor resentment, keeping one's ill feelings to oneself. Therefore "it is a mitzvah for him to bring the matter into the open".

Thus, we can understand why Rambam omits here details of the process of forgiveness, for the main emphasis here is not the atonement of the sinner, but the required character traits of the victim.

To stress the point further, the person is termed here not as the "injured party" but as the "forgiver".

3) In Laws of Teshuvah, Rambam is speaking of the highest level of forgiveness which is required for a person to achieve a total "return to G-d". For this to occur, the forgiveness must be done in a manner that is so deep that one uproots the sin totally; as if it had never occurred at all. This is because total forgiveness is a crucial factor in the sinner's overall return to G-d, as Rambam writes: "Sins between man and his fellow man... are not forgiven until... the person has been asked for forgiveness..."

Thus, Rambam stresses here that "A person should be easily placated and difficult to anger, and when the sinner asks him for forgiveness, he should forgive him with a full heart and a willing spirit" (despite the fact that these details are more appropriate to Laws of Moral Conduct), because the goodwill of the victim is a crucial part of the sinner's teshuvah. Only when the victim is completely forgiving - to the extent that the sin is uprooted, as if it never existed - can we be sure that the sinner has returned to be as close to G-d as he was prior to the sin.

To stress this point further, Rambam writes "It is forbidden for a person (not an "injured party" or "forgiver") to be cruel and difficult to appease" - i.e. here we are not talking merely of the minimum forgiveness that is required to relieve the sinner from his punishment. Rather, here we are talking of the victim as a "person". And one can hope that he will not merely "forgive" his fellow who hurt him, freeing him from punishment, but that he will allow himself to be "appeased" completely, thereby helping his fellow Jew to come to a complete Teshuvah.

Source: Based on Likutei Sichos Vol 28 Lubavitcher Rebbe

The Portrait of the King

Once there was a king who had a wise man. The king said to the wise man:

"There is a certain king who designates himself  'a mighty hero', 'a man of truth', and 'a humble person.'  As to his might, I know that he is mighty, since the sea surrounds his country, and on the sea stands a fleet of ships with cannon, and they do not let anyone approach. And inland there is a big swamp surrounding the country. Through the swamp there is only one narrow path and on the path only one man can walk at a time, and there, too, there are cannon. When someone comes to fight them, they shoot the cannon, and it is impossible to approach. But why he designates himself 'a man of truth' and 'a humble person,' this I do not know. And I want you to fetch me the portrait of that king."

That king (who spoke to his wise man) had all the portraits of all the kings, but no portrait of the king who had designated himself (with these titles) was available because he is hidden from men, since he sits under a canopy and is far from his subjects.

The wise man went to that country. The wise man made up his mind that he had to know the essence of the country. And how could he know the essence of the country? By the country's jokes. Because when one has to know something, one should know the jokes related to it. There are several kinds of jokes. Sometimes one really intends to harm his friend with his words, and when the friend becomes angry, he says to him: "I am joking as is written: 'As a madman casts firebrands, arrows, and death.' " (It is like one shoots arrows into his friend's heart and says, "I am joking.") And sometimes one does not intend it as a joke, even so his friend is harmed by his words. Thus there different kinds of jokes.

Among all countries there is one country which includes all countries (in that it serves as the rule for all countries), and in that country there is one city which includes all cities of the whole country which includes all countries. In that city is a house which includes all the houses of the city which includes all the cities of the country which includes all countries. And there is a man who includes everybody from the house, etc. And there is someone there who performs all the jests and jokes of the country.

The wise man took with him much money and went there. He saw that they were performing all kinds of jests and jokes, and he understood through the jokes that the country was full of lies from beginning to end because he saw how they were making fun, how they deceived and misled people in commerce, and how, when he turned for justice to the magistrate, everyone there lied and accepted bribery. He went to the higher court, and there, too, everything was a lie and in jest they faked all those things.

The wise man understood through that laughter that the whole country was full of lies and deceit, and there was no truth in it. He went and traded in the country and he let himself be cheated in commerce. He went to trial in court and he saw that they were all full of lies and bribery. On this day he bribed them, and on the next they did not recognize him. He went to the higher court, and there, too, everything was a lie, until he reached the senate and they, too, were full of lies and bribery. Finally he came to the king himself.

When he came to the king he stated: "Over whom are you king? For the country is full of lies, all of it, from beginning to end, and there is no truth in it!"

He started telling all the lies of the country. The king bent his ears toward the curtain to hear his words, because he was amazed that there was a man who knew all the lies of the country. The ministers of the kingdom who heard his words were very angry with him but he continued to tell about all the lies of the country.

That wise man concluded: "And one could say that the king, too, is like them, that he loves deceit like the country. But from this I see how you are 'a man of truth.' You are far from them, since you cannot stand the lies of the country."

He started praising the king very much. The king was very humble, and his greatness lay in his humility. And this is the way of the humble person: The more one praises and exalts him, the smaller and humbler he becomes. Because of the greatness of the praise with which the wise man praised and exalted the king, the king became very humble and small, till he became nothing at all. And the king could not restrain himself, but cast away the curtain, to see the wise man: "Who is it who knows and understands all this?" And his face was revealed. The wise man saw him and painted his portrait and he brought it to the king.

from the writings of Rebbe Nachman of Breslov, translated by Joachim Neugroschel

Guarding the Eyes

Art: "Forgotten Sunglasses" by Vladimir Kush

Written by Yosef Peretz, Mirrer Yeshiva Kollel, Jerusalem

The Talmud (beginning of Tractate Berachos) compares a person's soul to G-d himself; just like G-d sees but is not seen, so too the soul of a person sees but is not seen and just like G-d fills the entire world, so too the soul of a person fills his entire body, etc.. What does this mean and from where does the soul "see"? The Kabbalah answers that the soul of a person "sees" through his eyes.

If you look into someone's eyes, you're not just looking at a biological camera. You are accessing the deepest recesses of the person.

In contrast, any animal, even the most intelligent gorilla, lacks this completely. If you look in the eyes of an animal, you'll see a dead emptiness there. The hebrew word for animal is "behema". Which means "bah ma" - what is in it? Behind those eyes, there is nothing beyond the physical creature. An animal is just a machine.

"The candle of G-d is the soul of man".

"A mitzva is a candle and Torah is light".

The Talmud teaches, "sin extinguishes a mitzva but sin doesn't extinguish Torah".

The Zohar explains: sin extinguishes a mitzva and mitzva is a candle. So sin extinguishes a candle. But which candle? The candle of G-d - which is the soul of man. So, when a person sins, he extinguishes his own soul. He then walks through life in darkness (until he repents). Conversely a righteous person who has reached a high level of purity, has eyes that literally glow with a tangible spiritual light. I know from experience that looking into the eyes of such a person can have a life-long effect.

Having said that, a person should be very careful what he exposes his eyes to. Whatever you expose your eyes to, know that you are exposing your deepest essence - your soul. If you look at the wrong things, you literally extinguish some of the spiritual light in your eyes. Rabbi Eliyahu Dessler taught (Michtav m'Eliyahu) that if a person does not sense holiness inside himself, it's a sign that his soul has left him.

This is why, according to the Talmud, it is forbidden to look at the face of a wicked person. When you look at his (or her) face, your soul absorbs some of the ruach (spiritual energy) of this person. Your soul which is beyond the physical, senses all the deeds and all the twisted drives and views of this person through his eyes and you become a little bit like him.

This is why children inherit the character traits of their parents. By constantly looking into their eyes, they absorb all of their parents' deepest spiritual traits.

The Torah forbids accepting a convert from the nations of Moab and Amon for all generations. Why? Because these nations demonstrated a lack of hakaras hatov (gratitude) to the Jewish nation when they were about to enter Israel. But why are their descendants excluded for all time to convert? Rabbi Eliyahu Lopian z''l explains (beginning of Lev Eliyahu) since their parents did not have proper gratitude, they will transmit this evil trait to their offspring and their offspring to their offsprings, and so forth forever and ever. By constantly looking into their parents' eyes, the children will inherit completely all of their spiritual traits.

Conversely, looking in the eyes of a Tzaddik (righteous person) elevates you. A person who has reached a high spiritual level has eyes that shine forth with a spiritual light. This is why it is so important to learn Torah from a great Rebbi and not just from books. The Talmud says, if your Rebbi does not look like an Angel of G-d, do not learn Torah from him. Only if you sense "Sinai" in this person should you learn Torah from him. Such a person will transmit to you the non-verbal, "internal" part of the Torah and the proper character traits which can only be transmitted through eye contact. No amount of learning in books can help you here.

I heard from Rabbi Simcha Wasserman zt''l that "when you review your lesson, picture your Rebbi's face while he was giving over the lesson. This way, you will review not only the verbal part of the lesson but also the non-verbal messages in the lesson".

The Steipler wrote (beginning of Kareina D'Igarta) every interaction with a person leaves a spiritual mark on you. The Chafetz Chaim said, the first time he saw a Jew willfully transgressing the Shabbat, he cried for an hour. The second time it lasted only 20 minutes. Why the change? He had exposed his eyes and therefore his soul, and was now no longer on the same level of purity as before.

One who is constantly surrounded by people with no faith is in great danger of becoming like them. This is not because of sharing their ideas. No! During every interaction, your soul absorbs some of the "ruach" (spiritual essence) of the person. If you don't strengthen yourself continuously, you will slowly become more and more like him. This is why it is so important to live in an area with a strong Jewish community. The Rambam wrote, if you can't find a community of righteous people to live in, you should move to the desert.

On a deeper level, everything you come across contains the "ruach" (spiritual essence) of it's source. I heard from Rabbi Shmuel Nussbaum of Gateshead (who is now a Rosh Kollel in Israel) that every book you read, contains part of the soul of the author. If you read the book of a tzadik, you are not only receiving the information he wrote. The soul of the tzadik also has a hashpa (a spiritual influence) on you.

Conversely, when you read the news from CNN or some novel, you should know that you are not just reading innocent information. You are putting your mind into the mind of the author, absorbing the spiritual energy and the drives and mentality of this person and you will tend to become like him (or her). Watch out! They didn't tell you that in the fine print!

The same is with the holy Torah. When a person learns, his soul is absorbing the spiritual energy of the Almighty himself! (Although in this case, the Almighty provided two conditions in order for the Torah to transmit the spiritual light (see Derech Hashem Vol.4:Ch.2). The first is proper Yira (reverence) and tikun hamaase at all times - striving to fulfill what you are learning. Without that, learning Torah is like reading a science book.)

Rabbi Yisrael Salanter says a person can learn the laws of an ox that gores a cow, and it will help him in controlling his mouth from saying lashon hara (slander). Why? The light in the Torah, elevates his soul and gives him the spiritual strength needed to fight off the evil inclination to slander.

Think before you look as it says by Avraham in the Akeida - "And Avraham lifted his eyes". Rabbi Simcha Zissel of Kelm zt''l says that from here, we learn that even lifting your eyes should be a calculated and weighed decision. Watch your eyes. Be careful what you read and what you look at. Try to attach yourself to a righteous person and you will become like him. Look at the picture below and in the eyes of the holy Tzadik - Rav Kook zt''l and you will taste greatness.

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.