Words that Kill

"Gossip: - Norman Rockwell

From the writings of Hacham Yosef Hayyim of Baghdad -the Ben Ish Hai


"All the gates are locked except for the gates through which cries from onaah enter..." [Bava Metzia 59a, Rashi]

The Torah forbids us to wrong one another through onaah [Lev 25:14-17] of which there are two types: cheating by overcharging or underpaying, and speaking hurtful words.

The second type is worse. The first hurts the pocketbook, the second hurts the person himself. Moreover, money can be refunded, words cannot be taken back. [Bava Metzia 58b]

Worst of all is to insult a person to the point that he is shamed. Calling him by an unflattering nickname, even if he is used to it and does not feel embarrassed, is onaah if the intention was to embarrass him. [Ben Yehoyada - Ben Ish Hai, Shannah 1, Ki Teitzei]

Whoever hurts his friend even verbally must appease him, as it is written: My son, if you became a guarantor for your neighbour... if you are caught by the words of your mouth... do this, now, my son, and save yourself.... Go, humble yourself and appease your neighbour. [Proverbs 6:1-3]

What does a guarantor's financial obligation have to do with verbal abuse?

A person who guarantees a loan through speech alone, without so much as a handshake, is legally bound to pay if the friend defaults. [Shulhan Aruch, Hoshen Mishpat 129:2] This shows that words have consequences. So a person who hurts his friend verbally cannot say "What does it matter? It was only words." [Ben Yehoyada]

Whoever shames his friend in public, it is as if he sheds blood. [damim, literally: bloods] [Bava Metzia 58b]

Why does our Gemara speak of shedding "bloods" in the plural?

Shaming a person in public even once sheds his blood several times: each time he recalls the incident or sees those who witnessed it. [Ben Yehoyada]

Whoever shames his friend in public to the point of making him turn pale, is as if he sheds blood.... for we see that the red drains out of his face and is replaced by white. [Bava Metzia 58b]

A person should enter a fiery furnace rather than shame his friend publicly. How do we know? From Tamar, as it is written: "She was taken out." [Genesis 38:2] [Ketubot 67b; Sotah 10b]

Tamar was found guilty of immorality and taken out to be burned. She could have saved herself by revealing that Judah was responsible for her pregnancy, but chose to die rather than expose him to public disgrace. At the last minute, Judah realized that he was responsible, admitted it publicly, and saved her.

From Tamar we learn not to publicly shame others regardless of personal consequences. It is better to enter a red fire than to make the red leave a friend's face by shaming him.

In the Holy Land, they are particularly careful to avoid shaming people and causing them to turn pale. [Bava Metzia 58b]

Why is this specific to the Land of Israel?

There are two angels in charge of death. The one in charge of the Diaspora is from the Side of Evil; the one in charge of the Holy Land is not. [Hesed L'Avraham]

Bloodshed evokes the jealousy of these angels. "Taking lives is my craft" they say. "How dare man encroach on my domain?" And shaming people is akin to shedding their blood.

The Jews of the Holy Land were afraid that the evil angel might say "The inhabitants of the Holy Land have encroached on my domain; I will encroach on theirs and enter their Land." Therefore they were particularly careful to avoid shaming people. [Ben Yehoyada]

Israel fire - NASA satellite photo

The fire is so big it can be seen above on this NASA satellite photo. You can see a red line on the outside of the fire drawn by NASA. Strong winds are fuelling the fire.

Israel: Carmel Forest Fire- 40 killed

The ZAKA rescue organization says at least 40 people died in the fire on the Carmel Mountain Thursday.

At least ten people - passengers on an overturned bus after it was caught in the fire, and possibly some of their rescuers - were killed after the fire broke out this morning in an illegal garbage dump in the Carmel Mountains. Forty other passengers were initially reported to be injured.

It is feared that another ten people are dead in other places affected by the fire.

Ongoing rescue and fire-fighting efforts are said to be nearly impossible given the physical conditions of the mountains, smoke, dry conditions and lack of accessibility. With darkness approaching, fears are great that the fire will rage out of control for many hours.

One witness said that two light planes were sent to the area to help out in the fire-fighting efforts, and "they simply disappeared."

The trapped bus is said to have departed from the Damon Prison, apparently as part of the attempt to evacuate the prison in the face of the fast-spreading fire. The residents of nearby Kibbutz Beit Oren and the Druze village of Usefiya were also evacuated, as were the students of Haifa University, which is somewhat further away. Several homes in Usefiya have been burnt to the ground

by Hillel Fendel and Gil Ronen

Israel National News

A Stain on the Soul

Art by Schnette

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

It goes without saying that spirituality and dishonesty are mutually exclusive. Anyone who is in wrongful possession of the property of others cannot begin to be spiritual.

A person may engage in unfair business practises and rationalize that this is the way business is transacted. It is also possible that a person may inadvertently take advantage of others, and this too is sinful.

In Safed there was a tzaddik, a kabbalist, Rabbi Avraham Galanti, who once came to the Arizal with a request that he reprimand him and help him correct his misdeeds. The Ari refused, saying that he was hardly one who could give mussar to so great a tzaddik, but Rabbi Avraham persisted in his demands. The Ari then studied his face and said "I see that you have a slight defect and that you are in wrongful possession of others' property."

Rabbi Avraham was shocked and promptly went home to don sackcloth and accept a fast, with intense soul-searching as to where he might have been dishonest, but to no avail.

Rabbi Avraham operated a textile factory. He called together all his workers and asked "Am I in arrears to any of you? Have I inadvertently withheld wages from anyone?" The workers responded "Rabbi, whatever you give us is enough. The Divine blessing is in your money, and whatever we receive always goes far enough to cover our needs."

Rabbi Avraham said "Then that is the problem. I may have shortchanged you on your wages, but you have never complained. That is why the Ari found me sinful. Henceforth you must be specific and make certain you receive every cent that is due to you."

"But I must make restitution for the past" he continued. Rabbi Avraham then placed money on the table and said "Let anyone come and take as much as they feel is due to him. Then I wish you to say "Whatever Avraham Galanti still owes me, I forgive him with all my heart!"

Except for one woman who took a few coins, no-one touched the money on the table, and all recited the forgiveness formula as requested.

Rabbi Avraham later returned to the Ari who said "The stain has now been cleansed. It was the small amount of money due to that woman that had left its mark on your neshama."

Yours

That which is meant for you, can never be taken away.

The Ladder of Wealth

Art: Happiness in Perpetuity by Paul Bond

Jacob dreamed, and behold, a ladder was set earthward, and its top reached Heavenward. [Gen 28:12]

A wooden ladder with ten identical rungs was leaning against the side of a house.  The top rung looked down on the rungs below it - especially the lowest one.

"As you can see" boasted the top rung, "the owner of the house has set me above you because of my superiority."

A passer-by overheard and quickly turned the ladder upside-down.  Now the former top rung could boast no longer.  The new top rung, too, refrained from boasting - for fear that the same fate might befall it.

The ladder is a metaphor for money.  In Hebrew the two words (ladder) סולם and (money) ממון are numerically equal.

Don't let wealth make you arrogant. Remember that the ladder of wealth can be turned upside down in a minute.

The ladder is "set earthward" - it looks to people as if their efforts at business or professions bring them wealth.  But in reality, "its top reaches Heavenward" - it is G-d who decides whether a person will make money or lose it.

Source: from the writings of the Ben Ish Chai

It's All Good

When things go wrong.... there is usually a reason why.... do some soul-searching and try to work out why this particular thing happened and what Hashem is trying to tell you.

And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us." [Miketz 42:21]

The brothers realized immediately that when misfortune befalls a person, he must search his deeds to find a negative word or action that may have brought on such a punishment.  Then he should do teshuvah.

The brothers' teshuvah was remarkable in that:

1) They were able to feel remorseful about a bad deed they performed some twenty years earlier.

2) The fact that they could not find a more recent sin to explain their current misfortune shows that in the past twenty years they did not sin at all.

3) Their teshuvah was immediately effective in reducing the punishment: Yosef had promised to imprison one of the brothers, but after the brothers did teshuvah, Shimon was released [see Rashi to v.24].  Similarly, Yosef's harsh attitude towards them changed, for they were given food and their money was returned. And eventually, as a result of their teshuvah, Yaakov and their entire family were saved from hunger.

Source: Based on Sicha of the fifth day of Chanukah: Lubavitcher Rebbe

Rewarding the Wicked

Image: "Entrance to Gan Eden" by Menachem Kuchar

For Hashem admonishes the one He loves, and like a father, He mollifies the child... [Proverbs 3:12]

Often, when G-d loves someone, He causes him or her to suffer in this world in order to cleanse him or her of the slightest trace of impropriety, so that they will be absolutely flawless when they enjoy the rewards of the World to Come.

Conversely, G-d showers prosperity upon the wicked in this world, so that they will have no claim to reward in the Afterlife.

Last day of Spring....

.... or Autumn if you're on the other side of the world.

It's my birthday... another year older... my daughter made me this cake: (she's very talented... b"eh)

I just clicked onto my Stat Counter and saw that the 770,000th visitor had just visited Shirat Devorah.

Truly amazing! Thank you to everyone who clicks onto this site every day, and all the other occasional visitors, and all the commenters and emailers, I really appreciate your input.

Seeing Right Though You

The time has come when the truth is finally being exposed.

Both Hitler yemach shemo and Ahmadinejad are Amalek, we knew that.....  ages ago.

Now it's all over the news:   Ahmadinejad 'like Hitler'

The world of truth is seems to be arriving faster than we could have imagined.

And all those TSA body scanners at the airports are letting people know that the time has come when "we can see right through you".

All the lies are being exposed, people are being seen for who they really are. Secrets are being revealed.

It seems like the times of Moshiach are very very close.

Life is but a dream

Art: UKTara

"At the end of two years, it happened that Pharoah was dreaming....." [Miketz 41:1]

Pharoah's dream is the very beginning of the story of Egyptian exile.  The dream predicted a famine which eventually caused Yaakov and his family to settle in Egypt where, a generation later, they were enslaved.

In the times of exile, the Jewish people are forced to withstand the fluctuation between two contradictory modes of life: love of G-d at the time of prayer, and then total immersion into the physical world during one's business and private affairs the rest of the day. 

Chassidic teachings compare this situation to a dream, because in a dream two opposite, contradictory phenomena can co-exist simultaneously.

In order to hint to this idea, the precursor of the Egyptian exile - our current story - was recorded in the Torah as a dream.

Based on Likutei Sichos of the Lubavitcher Rebbe vol 15 p.346

Under the Jacaranda Tree

Springtime in Sydney

One Small Step... One Giant Leap

Art - The Garden of Melancholia: Mike Worrall

from the writings of Rebbe Nachman of Breslov, translated by Rabbi Aryeh Kaplan

There was once a tzaddik who became very depressed and melancholy. This depression caused the tzaddik great difficulty, and it became worse and worse. He fell into lassitude and heaviness, where it was literally impossible for him to move.

He wanted to make himself happy and uplift himself, but it was impossible for him to do anything. Whenever he found something that would make him happy, the Evil One would find sadness in it. Therefore it was impossible for him to do anything to make himself happy, since in everything he found sadness.

He pondered G-d's kindness that "He did not make me a heathen" and realized that this could be a source of great joy, without any sadness.

{The main thing is to make a small beginning. G-d said "Open for Me like the eye of a needle, and I will open for you like the gates of the Temple" [Shir HaShirim Rabbah 5:3]. Thus, no matter how low a person is, if he makes even a single motion to serve G-d, it is something very great on high, and it can bring him back completely. [Likutey Halakhoth, Tefillin 5:43]  The main thing is to make the first move. If one begins even a little bit, one can go very high}

When a person tries to find joy in something that he himself did, it is possible to find sadness in every joy. No matter what he does, he can find shortcomings, and he will not be able to uplift himself and be happy. But in the fact that "He did not make me a heathen" there is no sadness. This is from G-d, G-d made him the way He did, and had pity on him, not making him a heathen. Since this was G-d's deed, there are no shortcomings in it, and hence there is no defect in this rejoicing. No matter what, there is an unimaginable difference between him and an idolator.

The tzaddik began to make himself happy with this. He rejoiced and uplifted himself little by little, continuing more and more, until he came to such a level of joy that he was on the same level of joy that Moses experienced when he went on high to receive the Torah. Through this uplifting and joy, he was able to fly many miles into the supernal universes.

He saw himself, and he was very far from the place where he had been originally. This bothered him very much. He felt that when he descended, he would be very far away from his original place. When it was discovered that he had disappeared, people would consider it a great wonder. The tzaddik did not want such publicity since he always wanted to "walk modestly with G-d". [Micah 6:8]

The joy came to an end, since joy has a limit. Therefore, joy begins automatically and ends automatically. When joy begins to end, it ends little by little. The tzaddik therefore descended little by little, coming down from the place to which he had flown during his time of joy. He eventually returned to the place from which he had ascended. He was very surprised, since he was in exactly the same place where he had been at first.

He realized that he had returned to the exact same place where he had been at first. Looking at himself, he realized that he had not moved at all, or if he had moved, it had been at most by a hairsbreadth. The hair on the head is the gate to the intellect. In Hebrew, the word sa'ar (hair) and sha'ar (gate) are the same. Therefore, if a person improves himself by a hairsbreadth, it can bring him back completely. Similarly, if a person strays from G-d by a hairsbreadth, it can do much damage [Likutey Halakhoth, Choshen Mishpat, Nezikin 4:3]

He had moved so little, that no one other than G-d could measure it. The tzaddik was very surprised at this. Here he had flown so far, through so many universes, and at the same time, he had not moved at all. This showed him how precious in G-d's eyes is even the slightest motion.

When a person moves himself even a hairsbreadth in this world, it can be considered more than thousands of miles, and even thousands of universes. This can be understood when we realize that the physical world is no more than the central point in the midst of the spheres. This is known to masters of astronomy. Compared to the supernal universes, the entire physical universe is no more than a dot.

When lines extend from a single point...

When lines extend from a central point, the closer they are to the point, the closer they are to one another. The further they extend from the point, the further such lines get from each other. Therefore, when the lines are very far from the point, they are also very far from each other. This is true, even though near the central point, they are extremely close to each other.

If one imagined lines drawn from the earth to the upper spheres (the orbits of the planets around the earth: a relativistic geocentric view of the universe) one would see that even if one moved a hairsbreadth, the movement would be reflected as a motion of thousands of miles in the upper spheres. It would be in the same ratio as the spheres are higher than the earth. The spheres must be very huge, since there are stars without number, and each star is at least as large as our planet.

This is all the more certainly true when one considers the supernal universe, compared to which, even the highest astronomical spheres are like nothing. Therefore, the distance between these extending lines in the supernal world is without measure. A movement of less than a hairsbreadth, so small that only G-d can estimate it, can consist of a passage through thousands of universes and thousands of miles in the supernal worlds. How much more so is this true when one travels a mile or more to serve G-d.

Feldman's Firey Friday Night

by Henry Benjamin 

A planned Shabbat dinner for twenty ended with unexpected guests for Rabbi Pinchus Feldman and his family…members of Sydney’s Eastern Suburbs Fire Brigades.

The remains of the kitchen

As the family was preparing to welcome special guests from London, a smell of smoke pervaded their Penkivil St home in Bondi…followed by billowing black smoke as an an inferno engulfed their special Pesach kitchen.

When the fire was put out, Rabbi Feldman was amazed to discover that in the charred remains of the special kitchen, the haggadas and siddurs on the bookshelved had escaped unscathed.

Rabbi Feldman told J-Wire: “It seems my granddaughter had wandered into the kitchen and had played with knobs setting the stove alight. It was covered in polythene and paper as the kitchen is in use only at Pesach. The family was in a state of panic for a few miunutes as Rosie could not be found but we found her unharmed in another part of the house. I cannot explain why the Haggadat were not damaged…I will have to leave that to others. We were waiting for our special guests Rabbi Rappaport and his family from London. They are in Australia is here for their son’s wedding in Melbourne this week. We smelled smoke and thought it might have been the food burning but suddenly there was this huge billowing cloud of black smoke. My daughter Chana closed the door to the back of the house. The fire brigade told us that her actions delayed the fire spreading by about five minutes…just enough time for them to get it under control. Otherwise, it would have engulfed the whole house. If the brigade had taken ten minutes longer, the house would have been gone.”

It will be some time before Rabbi Feldman and his family can move back into their home. Rabbi Feldman said: “The only serious damage was in that room but the rest of house had heavy smoke penetration. But it is just amazing that in that room everything was destroyed…except the Haggadahs and the siddurim…simply amazing.”

Rabbi Feldman with the Haggadahs

The Rappaports had their Shabbat dinner with their host, the Central Synagogue’s Rabbi Levi Wolff while the Feldmans relocated to family homes nearby. No-one was injured in the blaze.

In the meantime, they expect to have their kitchen replaced and functional in time for Pesach… but the Haggadahs are ready for action.

Mikeitz: At the End (of Days)

The word Mikeitz means "At the end" as in the saying "the end of days" [Daniel 12:13]

In Aramaic the word "days" is almost identical to its Hebrew equivalent, but the last letter switches from a mem to a nun    ימים = ימין

The Zohar notes that this Aramaic word  ימין is identical to the Hebrew word  ימין , meaning "right" and on this basis, the Zohar concludes: There are two 'ends', one on the spiritual 'right' and one on the spiritual 'left'.

In Jewish mysticism, "left" represents the side of evil.  So, the 'end of the spiritual left' refers to the day when evil will cease to exist, with the end of exile, i.e. "the end of days" (קץ הימים).

"Right", on the other hand, represents goodness and holiness.  Thus we refer to the "end of the right" to indicate that there is no dilution of values in the realms of holiness, so the end is as good as the beginning.  The term קץ הימים ("end of the spiritual right") is thus an allusion to the final redemption, when good will triumph over evil, and we will see how good is found consistently throughout the entire world.

We are thus left with the question: Which "end" does the word Mikeitz refer to - the "end of the left" or the "end of the right"?

In fact, both could be argued:

a) At the beginning of our Parsha, Yosef is released from jail.  This was the end of Yosef's exile, i.e. the "end of the left".

b) On the other hand, we then read how Yosef suddenly rose to power and became ruler over Egypt - his redemption, represented by "the end of the right".

How could the two opposite concepts of exile and redemption be alluded to by the same expression?

Chassidic thought explains that the inner purpose of exile is that the Jews should be scattered around the world in order to "rescue" sparks of holiness which had been lost in physicality.  Thus, redemption is not the elimination of exile, but rather, it is the goal of exile.  And therefore, both concepts are hinted to by the same word.

Source: Likutei Sichos of the Lubavitcher Rebbe, Gutnick Chumash

Peace and Quiet

Image: Blue Mountains, Sydney Australia

R. Shimon ben Gamliel said" "The world endures on account of three things: judgment, truth and peace." [Pirkei Avot 1:18]

Man's body is a miniature world [Tikunei Zohar 69:101a].  One of the things that preserves this world is peace.

A contentious person is always in pain.  At work he gets embroiled in arguments; at home he fights with his spouse. There is friction at his table and tension in his sleep.

A peace-loving person, in contrast, is calm and secure.  Everyone likes him; no one makes trouble for him.  He is happy to see others, and others are happy to see him.  He eats in serenity and enjoys restful sleep.

That is why peace is called שׁלום  - shalom. The word can be broken up into שׁלו "tranquil" and ם for מנוחה - "rest".

from the writings of the Ben Ish Hai

The Rosh Hashanah of Chassidus: Yud Tes Kislev

The Alter Rebbe - Rabbi Shneur Zalman of Liadi author of The Tanya

The 18th of Kislev  marks the completion of the annual cycle of daily readings from the Tanya. The 19th and 20th of Kislev are the "Rosh HaShanah of Chassidus".

On Yud-Tes Kislev we re-commence the annual cycle of daily readings in Tanya, as divided by the Rebbe Rayatz.

It is the anniversary of the release of the Alter Rebbe - Rabbi Shneur Zalman of Liadi (Hebrew: שניאור זלמן מליאדי‎), the first Rebbe of Chabad, who was informed upon by misnagdim in Russia and arrested on trumped-up charges of supporting the Ottoman Empire.

His informers pointed to the fact that he would urge his followers to send money to the Land of Israel as "evidence" of his alleged insurrectionist aspirations (in fact, the money was sent to support poor Jews). At the time, the Land of Israel was a part of the Ottoman Empire, which was at war with Russia.

Rabbi Shneur Zalman was charged with treason, and released in the secular year 1798 on the Jewish date of Tuesday, 19 Kislev.

The 53 days of Rabbi Shneur Zalman's imprisonment are said to correspond to the 53 chapters of the first section of the Tanya.

19 Kislev is also considered to mark the day upon which Rabbi Shneur Zalman was conceived, for he was born exactly nine months later, on 18 Elul. [Shemu'os Vesippurim, Refoel Kahn, vol. 1, p. 39]

Rebbetzin Menuchah Rachel born (1798)

On the very day that Rabbi Schneur Zalman of Liadi was liberated from prison, a granddaughter was born to him -- the daugher of his son Rabbi Dovber and his wife Rebbetzin Sheina. The girl was named Menuchah Rachel -- "Menuchah", meaning "tranquility" (Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth).

In 1845, Rebbetzin Menuchah Rachel realized her lifelong desire to live in the Holy Land when she and her husband, Rabbi Yaakov Culi Slonim (d. 1857), led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.

The 19th of Kislev is also the yahrzeit of R. DovBer, the Maggid of Mezritch, who [as successor to the Baal Shem Tov] was the mentor of the second generation of the chassidic movement - from 5521 (1761) until his passing on the third day of the week of Parshas Vayeishev, Yud-Tes Kislev, 5533 (1772). His resting place is in Anipoli.

Rabbi Dov Ber was born in Volhynia in 1710, according to the Jewish Encyclopedia, though other sources say his year of birth is unknown. Little is known about him before he became a disciple of the Baal Shem Tov. A Hasidic legend states that, when he was five years old, his family home burst into flames. On hearing his mother weeping, he asked: "Mother, do we have to be so unhappy because we have lost a house?" She replied that she was mourning the family tree, which was destroyed, and had begun with Rabbi Yohanan, the sandal-maker and master in the Talmud. The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!"

How aptly those words described the role he was later to play; for the boy was destined to become the successor to the Baal Shem Tov.

Source: Chabad

Testing Times

Everything in the world - whatever it is and whatever happens - is a test, designed to give you freedom of choice. Choose wisely.

Occupy yourself with doing good, and the bad will automatically fall away.

Rely on nothing and no-one but G-d. This is true simplicity. Anything else means pursuing a complicated course of action.

Pray, pray, pray.  Whatever you need... praying is the best way to get it.

Keep in mind that the essence of your prayers is the faith you have in them that they will be answered.

Remember: things can go from the very worst to the very best .... in just the blink of an eye.

from the writings of Rebbe Nachman of Breslov

The Great Pretenders

Art: Mike Worrall

This world is a world of illusion.  The truth is hidden.  We are constantly bombarded by deception. People are not always who they appear to be.

There are some people who deceive everyone around them: they put on their masks to present themselves to the world, but if you follow them home, you will see them for who they really are.   It doesn't matter how many "good deeds" they do in public, if they behave like an animal in their own home, abuse their family.... manipulate their friends... they will be judged accordingly. They are the deceivers, the hypocrites, the mutton dressed up as lamb.

A time is coming when their deception will be obvious to all.

A time is coming where we will see the truth, and those who lie, cheat and steal, who abuse others less fortunate, who manipulate and terrorise, will be seen for who they really are.

The masks will fall, and the truth will be seen.

That time is coming, and it's coming very soon.

The Talmud [Bava Basra 10:] tells of what we now call a near death experience. Rav Yosef the son of Rav Yehoshua was 'dead' for a short period of time and then was resuscitated. To his father's question of what did he see, he responded: "I saw an olam hafuch (an upside down world). The elyonim ('high' people) were low and the tachtonim ('low' people) were high."

His father responded: "You saw an olam barur (a clear world)!"

Korea: Fulfilling the Prophecy ??

Flashpoint . . . smoke billows from houses on Yeonpyeong island after the North Korean artillery barrage. Photo: AFP

NORTH KOREA has burnished the leadership credentials of its 26-year-old dictator-in-waiting with a deadly artillery attack on South Korean territory, causing its neighbour to return fire and scramble F-16 fighters.
Two South Korean marines died, and at least 12 were wounded. There were reports of civilian injuries and houses were set ablaze as scores of shells fell on Yeonpyeong island.
A North Korea expert at Beijing's Central Party School, Zhang Liangui, told the Herald that Kim Jong-un was deliberately destabilising the environment in order to mobilise the military and consolidate his power.

[The following is authored by Dan S]

It is just beginning here in November 2010, the month of Kislev:  click to read North Korean Attack

Zohar Va'era

In the future the children of Yishmael will stir great wars in the world. And the children of Edom [the West] will gather against them, and make war with them, one on the sea, and one on the land, and one near Jerusalem; and each one will prevail over the other but the Holy Land will not fall to the hands of the Christian nations.

During that period of time, a nation from the "edge" of the world (note where North Korea is located geographically) will be awakened against wicked Romi. And it will make war against her for three months, and many nations will gather there, and they will fall by her hand, until all the children of Edom will gather against her from all corners of the earth. And after, G-d will awaken Himself against them, as it says, a "a sacrificial slaughter for the Lord in Batzra", and it says, "to shake the corners of the Land."

Zohar HaKadosh:

A nation will arise from one end of the world (North Korea) against the wicked Rome (Christian nations led by Obama) and will war against them for 3 months. Other nations will join in this war and will fall into the hands (of the nation from edge of the world), till all Edom will unite against this nation. Aterwards, Hashem will 'arise' against them, as it says, A gigantic massacre in the land of Edom.

Note: Immediately following this 3 month war, the evil leader of Edom (America) will spread out his rule over the entire world. Nine months into that move called the final tribulation and birthpangs of Mashiach, he will get up and destroy all the enemies of Israel and mankind.

[And thank you to Bramy for reminding me of this video below]

Judging Others

 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה  - And it came about, after these words....  [Vayeishev 40:1]

The "words" that are referred to here are those of Potifar's wife, who bad-mouthed Yosef throughout Egypt.

From the actions of Potifar's wife, we can learn a powerful lesson about judging other people:

At first glance, Potifar's wife's actions appear to have been utterly evil.  Not only did she cause Yosef to be sent to prison, but furthermore, she spoke badly of him so that his name was blackened throughout Egypt.

Rashi however enlightens us to the truth, that even these actions were intended for the sake of Heaven! Despite the fact that she was brought up in the corrupt, idolatrous atmosphere of Egypt her intentions were pure, to the extent that our sages compared her to Tamar, the mother of "strong ones and righteous ones" [Rashi]. 

From this we can learn the importance of not judging other people by their first appearances.

Source: Sichos of the Lubavitcher Rebbe
Art: Abraham Leon Kroll

The Divided Heart

Rebbe Nachman taught: A person's heart contains two inclinations: one towards good and one towards evil. This causes division within the heart. An example of this division is when a person feels he "knows" that G-d is always present, yet is lax in using his prayer time to really speak to G-d. If he truly felt G-d's presence, he would certainly pray with all his might. The fact that he is lax and does not exert himself to pray with full concentration shows that part of him "does not acknowledge" G-d's presence. This is the result of a "divided" heart. [Likutey Moharan I 62:2]

Strife, simply defined, is a lack of accord between two parties. Two countries might argue between themselves, so might two families or two individuals. The strife that exists within one's own heart is the result of a schism between one's right side, which strives for spirituality, and one's left side, which pulls towards materialism. Someone who has not yet succeeded in fully purifying his heart will always feel this "inner strife". Questions of faith, and confusion concerning both one's immediate and longterm goals are all symptomatic of a divided heart.

Rebbe Nachman explained it this way: The world is full of strife. There are wars between the great world powers, there are conflicts within different localities, there are feuds among families, there is discord between neighbours and friction within a household, between man and wife, between parents and children... Life is short; people die a little each day. The day that just passed will never return, but people still fight, and never once do they remember their ultimate goal in life.

The characteristic traits of each nation are reflected in individuals. Some nations are known for their anger, for example, and others for bloodthirstiness. Each nation has its own particular trait. In the same way, these traits are to be found in each household. Even someone who wishes to live in peace can be dragged into conflict by virtue of his living among conflicting parties.

Man is a microcosm, holding within himself the world and everything in it. A man living alone can become insane, because his personality is forced to focus upon the "warring nations" within him, and he finds no peace. When Moshiach comes, all these wars will be abolished.

If someone's heart is divided, what can he do to "pull himself together"?

Rebbe Nachman placed much emphasis on the study of the Codes of Law. The Codes abound with discussions, sometimes quite heated, between the various Sages regarding what is permitted and what is forbidden, what is pure and what is impure, and so on. One's goal during one's studies should be to clarify the opinions of the Sages, bringing "peace" to the opposing views and coming to a clear conclusion. This method of study - examining opposing views and arriving at a peaceful solution - can have a deep and lasting effect upon a person's character. Employing one's Binah (understanding) to resolve a conflict of Torah Law can bring "peace" to one's divided heart, the heart divided between two inclinations.

Though this method of study is an advanced one and will certainly pose difficulties for those who are unfamiliar with the system of Talmudic research, Rebbe Nachman's directive to study the Codes in order to achieve lasting benefit is a universal one. In several lessons, he speaks about the importance of studying and knowing the Codes in order to proceed on the proper path in life.

Rebbe Nachman taught further: The good inclination is known as "a poor but wise child" [Ecclesiasties 4:13] - poor because few listen to him, wise because he leads one on the path of life. The evil inclination is compared to "an old foolish king" - people tend to listen because he is king, but his advice is foolish. These two inclinations represent the kingdom of holiness and the kingdom of impurity. One who studies Torah with effort strengthens the kingdom of holiness. [Likutey Moharan I 1:2]

The Arizal used to expend tremendous effort in his studies of the Codes. He exerted himself so much that it caused him to break out in a sweat.

Rebbe Nachman teaches that advice which comes from improper sources overwhelms the heart and putrefies it. The heart is then compared to an outhouse; the advice of that heart is malodorous. Rabbi Chaim Vital thus writes that the reason the Arizal worked himself into a sweat when he studied was in order to break the illusory powers of the evil inclination that envelop the heart. We know that excess waste products pollute one's system and we know that sweating is one way of purifying the body of this waste. The 613 commandments of the Torah are called the "613 precepts of advice". This type of advice also brings harmony to the heart, clearing it of division.

Source: "Anatomy of the Soul" by Chaim Kramer

Trust Only in Hashem

"Yet the chief wine butler did not remember Yosef, and he forgot him" [Vayeishev 40:23]

This verse seems redundant, noted the Maharam of Amshinov. Why must it state that "he forgot him" once it already informed us that "the chief wine butler did not remember Yosef".

The Rebbe answered: As soon as Yosef uttered his request to the chief wine butler he realized that he had sinned, as he had trusted in a human being instead of Hashem.  He therefore prayed to Hashem that the butler would forget his request entirely! And, indeed, "he forgot him".

Rashi explains that Heaven punished Yosef and made him remain in prison an additional two years because he placed his trust in the chief wine butler.

The Alter of Novarodok's (R' Yosef Yozel Horowitz) level of bitachon was legendary.

One night, the Alter was sitting alone in his house in the woods learning Torah by candlelight. He continued learning until his very last candle burned out.

The Alter was now left sitting in complete darkness and it saddened him that he would have to stop learning for lack of a candle. But then the Alter decided that he must strengthen his faith in Hashem and trust that He would provide him with all that he needed - including a candle.

The Alter quickly got up and opened the door of his home. At that very moment, a man stepped out of the forest, handed him a candle, and disappeared.

For twenty-five years, the Alter saved the candle as a remembrance of that miracle and to show his students that Hashem takes special care of those who sincerely trust Him.

But then a fire broke out in Novarodok.  The Alter's home was among the many homes that were destroyed in the fire.  The fire consumed everything that was in the house, including the wondrous candle.

"You should know" said the Alter to his students, "that Heaven made us lose the candle in order to teach us that we must trust in Hashem even when we have no proof that He will help us".

Source: Rabbi Yisrael Bronstein

The Generation with the Face of a Dog

"With the advent of the footsteps of Mashiach, insolence will increase and prices will soar; the vine will yield its fruit, yet wine will be dear; the government will turn to heresy and no one will rebuke them; the meeting place of scholars will be used for immorality; Galilee will be destroyed, Gavlan will be desolate, and those who dwell on the borders will wander about begging from town to town without being pitied; the wisdom of the scholars will degenerate, those who fear sin will be despised, and the truth will be lacking; youths will put old men to shame, elders will rise in deference to the young, a son will revile his father, a daughter will rise up against her mother, a daughter-in-law against her mother-in-law, and a man's enemies will be the members of his household; the face of the generation will be like the face of a dog; a son will not feel ashamed before his father.

So upon whom can we rely? -- Upon our Father Who is in heaven."               [Sotah 9:15]

It's been totally apparent to me for a long time now that these days there is no-one who can help, and the only place to go to is straight to the top: to Hashem.  I  have stopped asking people for assistance, because I know there is none.  People have their own troubles to deal with, there's not much energy (or time) left for other peoples'.  I guess that's what it means when it says that the generation before Moshiach will have the "face of a dog".  

So I really want to share this with all of you, because it's pretty awesome.

I've been having some money problems lately, something I haven't really had to worry too much about for a few years now, but suddenly it seemed that everything changed, and the money stopped.  I wondered how I was going to pay my bills, like many other people who read this blog and who email me, money is the biggest problem of all.

So I said to G-d that it was too much for me to deal with.  I have enough to cope with one way and another, and I can't take on the "money" problem, it's just too hard.  Maybe G-d could step in and sort it all out.

That same day, in fact just hours after my conversation with G-d, the phone rang.  It was a rabbi who I have known for quite a long time. He asked me to do some transcription typing for him.... quite a lot of work, and enough to pay the bills for now anyway.

So I start typing..... as I am one-quarter of the way thru the work, suddenly I realise I am typing the answer to another problem I have.   Not only has this rabbi given me a way to pay the bills, he has given me the solution to a difficult issue.    And he doesn't even know that he's solved two problems for me, he is just the intermediary, the real problem-solver is Hashem.

I'm going to ask his permission before I blog the "solution" I just typed up for him.   But the main point of this is to say that G-d is listening, don't be afraid to ask for assistance.  That's what we're supposed to be doing now, in this generation with the "face of a dog" we can only turn to Hashem.   That's the whole point..... we have to learn to rely solely on G-d and not on other people.  

The Way It Is

The Kotzker Rebbe said: "Aub es geit nit vi es vilt zich, darfmen vilan vi es geit!" - "If it does not go the way you want it to be, then you have to go along with the way it is from Heaven".

[Rabbi Chaim Dalfin as heard from Reb Zelig Levin]

Tzedaka: Testing God

No-one ever became poor by giving charity. [Gittin 7a; Yoreh Deah 249]

The basic law of charity is to give one-tenth (ma'aser) of the income.  A higher level is chomesh or one-fifth [Yoreh Deah 249:1]. 

The Talmud teaches that one should give tithes in order that one become wealthy [Taanith 9a].

There was a wealthy man who commanded his son to give tithes. The field yielded one thousand kurim a year.  After his passing, the son felt that one hundred kurim was too much to give away so he did not tithe that year.

The following year, the yield was one hundred kurim. When confronted with the poor yield, his family said "Last year you gave tithes, the field was yours and the tithes G-d's.  This year the field is G-d's and the tithe yours." [Tosafot]

The Talmud further states that one is permitted to test G-d in giving tithes, to see whether one's income will increase. [Tosafot]  Conversely, any loss of income a person will sustain is decreed on Rosh Hashanah.  If he merits, it will go to charity [Bava Basra 10a]. "The door that does not open for charity will open for the doctor" [Yerushalmi]

Source: "The Master of Prayer"  by Rebbe Nachman of Breslov, commentary by Rabbi Aryeh Kaplan

The Effects of an Eclipse

Source: Based on Likutei Sichos of the Lubavitcher Rebbe Vol. XV
"The Rebbe's Treasure: Interpretations of Talmudic Stories"

The Talmud [Sukah 29a] states that eclipses are bad signs for the world. The Talmud then elaborates on what can cause an eclipse:

An eclipse of the sun occurs for the following four reasons: For not having eulogized a chief judge (a chief judge is comparable to the sun, for he enlightens and clarifies things for the community - Maharsha); for not having helped a betrothed maiden when she called for help (to save her from ill treatment); for committing adultery and for killing two brothers on the same day.

Because of the following four reasons the moon and the stars eclipsed:

For committing forgery, for false witnesses, for raising sheep and goats in the land of Israel (that is, for letting goats and sheep pasture from other people's fields - Rashi), and for cutting down fruit-bearing trees.

The Shaloh [Noach p.274b] explains that seeing the lunar eclipse implies a bad sign. Hashem would ascertain that the Jews would see it if they were sinning. However, if they were not sinning, Hashem would darken the sky so that the eclipse would not be visible.

This interpretation is not satisfactory, for the Talmud states: "For the following reasons an eclipse occurs and not an eclipse is seen". The very occurrence of an eclipse is a consequence of the aforementioned sins and not the sight of the eclipse. Furthermore, in cloudless locations such as Egypt [see Rashi Vayigash 47:10 and Vaera 7:17] the Jews would always be capable of seeing the eclipse regardless of their behaviour.

The Rebbe's Commentary:

How can we say that something as natural and predictable as an eclipse can have an affect on people's welfare? Furthermore, how can we say that the actions of people can provoke the occurrence of something that takes place as regularly and naturally as an eclipse?

It is a wellknown fact that Torah scholars had a vast knowledge of science in general and astronomy in particular. Astronomy was very important for the Jews in order to establish the calendar and proclaim the new months. Even great non-Jewish individuals would ask the Rabbis scientific questions. Therefore, we cannot say that the Rabbis were uttering nonsense when it came to the subject of the eclipse.

Mazal - or constellation - occurs when the stars are in a certain position. Some days or times are auspicious for a good mazal, others are known to be times in which misfortune could happen, G-d forbid, due to the unfavorable mazal. So at certain moments, the mazalot can have influence on the people. Even the day on which one is born has an influence on his characteristics (Shabbat 126a). Therefore, specific mazalot provide people with good or bad tendencies. (Nevertheless, the Rambam in Hilchot Teshuva 5:4 says that a person is not controlled by his natural tendencies and he has the power to change them)

During the time of an eclipse, the stars are in a position that can have a bad influence on the people. At such a time, the four aforementioned sins are more readily transgressed! For this reason the eclipse is a bad sign for the Jews, because they are more likely to sin than at some other time. As a result, they might be punished. Hence it is not our actions that cause the eclipse, but rather the eclipse that can alter our actions, triggering a heavenly punishment.

Therefore, if Jews are doing Hashem's will, the effects of the eclipse will not concern them. Chazal even say that we should not worry about the influence of stars if we do what Hashem wants. For as long as we do not let the bad mazal alter our actions, we do not deserve any punishment.

Jews are not limited by the boundaries of nature, including the celestial bodies. We have the power to change our mazal by doing good deeds. Our mazal depends on our actions and our prayers.

Send me an Angel

An Angel is a messenger - "malach" in Hebrew. An Angel has no free will, they are intermediaries between G-d and the world.... so there is no point "praying" to an angel as advised by some "spiritual" sites. We pray to G-d and only G-d.

There are good and bad angels. The Satan is the worst of all.

Angels can come to earth when sent on a mission. As angels are only made of the elements of air and fire, it is very difficult for an angel to come to earth, they have to concentrate very hard, to focus themselves here. That is why they vanish suddenly when their mission is complete.

Sometimes only one person will see the angel..... sometimes many will see it. You will not realise it is an angel, it may have taken the form of a human in order to carry out its task. Often people are given tests by angels, appearing as beggars, asking for money or help.

The angels such as those who spoke to Abraham and Jacob were purely spiritual forces which appeared in human form.

Before a baby is born, an angel teaches the baby Torah in the womb:

The Talmud says :

A candle is lit on his head and he is able to see from one end of the world until the other end .... There isn't a better period for a person than these days [in the womb] ... They [the angels] teach him all of Torah ... and as he enters the world, an angel hits him on his mouth and he forgets it [to be recalled later throughout the course of his life through learning]. [Niddah 30b]

For every mitzvah (or good deed) a person does, an angel is created. This angel defends you in the Heavenly Court. And when we sin, or tell lies, or harm others.... we create for ourselves a prosecuting angel.

According to Maimonides, the degree of Divine Providence you experience is directly proportional to your attachment to God, and therefore the commandments which create that attachment are the true "guardian angels" of a person.

Rebbe Meir says: "If a person does one commandment, he is given one angel to guard over him; if he does many commandments, he is given many angels."

The angels that accompany us, watching over us, are our own, the ones we have created with each commandment we do. We might imagine that when we leave this world we'll be accompanied by millions of angels, but our Sages teach us otherwise. We are told that the quality of the angel depends on the quality of our mitzvah. It's a long way to the World to Come, and sometimes a person can arrive there with only one angel because all the others fell by the wayside, too weak to complete the journey. In order to create a powerful angel, we have to do each commandment "like fire," in Hebrew, K'AiSh, K = Kavanah (intent), A = Ahavah (love), and S = Simchah (joy), with deep intent, love, and joy.

Everything is by Divine Providence. If a leaf is turned over by a breeze, it is only because this has been specifically ordained by G-d to serve a particular function within the purpose of creation. [Ba'al Shem Tov]

The Talmud teaches that in many matters G-d controls the world through intermediaries (angels). In fact, the Talmud states that there are only three keys that G-d didn’t give over to intermediaries. They are: the Key of Rain (parnosa/sustenance), the Key of Childbirth, and the Key of Techias HaMaisim (the Revival of the Dead).