UFO over Temple Mount #2

The UFO at the Temple Mount (see yesterday's post) was filmed by many people. Here is another very clear video of the same sighting.... I have no idea what it is.



Note: It's a hoax: see here: UFO over Temple Mount #3

Rewarding the Wicked

Untitled Painting by Liquid Clouds

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.

UFO over Temple Mount

I think this could just be someone playing with a lazer light, but anyway....here it is:

Two witnesses who happened to be at the Armon Hanatziv panoramic lookout over Mount Zion and the Dome of the Rock/Temple Mount in Jerusalem, Israel at 1am managed to film what might be one of the most interesting UFO clips ever captured (see video below). The sighting took place only yesterday on the morning of the 28th of January.

The men notice the large ball shaped UFO suspended in the night sky and begin to film. At a little after one minute into the clip the UFO descends almost to ground level directly over the Dome of the Rock/Temple Mount. The craft hovers there for a short while and then flickers and shoots upwards at an incredible speed, to the shock of the witnesses.

One of the witnesses, Mr Eli Gael, notes during the filming, in Hebrew, that he is certain that it must be forbidden for civilian craft to hover over Jerusalem in such a manner.

Note: It's a hoax: see here UFO over Temple Mount #3

A Complete Recovery

הַמַּכֶּה רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא

"he shall, however, pay for his lost work-time, and he shall provide for his cure. [Mishpatim 21:19]

A man once came to R' Baruch Mordechai of Koidanov. Signs of intense suffering were etched on the man's face.

"Rebbe", said the man, "I have been suffering terribly for a long time. Please give me a bracha that I should recover from my illness."

"I will give you some advice" responded the Rebbe.  "Be extra careful to avoid Shabbos violations, and try your utmost to honor the Sabbath. Do so and Hashem will grand you a speedy recovery."

The man did as the Rebbe had instructed.  Shortly thereafter, the excruciating pain that he had been feeling began to subside. Finally, it went away altogether.

"Do not think that I performed a miracle" the Rebbe later told his students.  "It is a 'treatment' that the Torah itself recommends, as the verse states: "Rak shivto yiten v'rapo yerapei'.  The word 'shivto' can also be read "shabato", meaning "his Shabbos".  The verse can therefore be read as follows:

"Let him give his Shabbos, and he will surely be healed."

That is, if a person pay attention to his Shabbos observance and honors it properly, then Hashem will provide him with a complete recovery.

Source: Rabbi Yisrael Bronstein

5771: A Double Portion of Mazal

by Rabbi Pinchus Feldman

This Shabbat we bless the new month. As this year is a leap year, there are two months of Adar, the first being Adar I and the second Adar II. Adar is associated with an increase in joy. The Talmud explains that during the month of Adar, Jewish "mazal" (colloquially translated as fortune) is very potent. The mazal (or source of influence) of a Jew refers to the higher levels of his soul, which are connected to the essence of G-d at all times. In Adar, we have the opportunity to draw down an abundance of holy energy through good deeds that are imbued with joy.

Interestingly, our Sages taught that "Israel has no mazal" ("ein mazal l'Yisrael"), meaning that Jews are above being influenced by the stars and planets, which are known as "mazalot." By changing the vowels under the Hebrew letters slightly, "ein mazal l'Yisrael" can be read "Ayin - the Infinite - is the mazal of Israel." The Jewish people receive their influence from G-d from a transcendent level, the transmission of which is particularly powerful in the month of Adar.

The name Adar has several meanings, one of which is cloak or mantel. This is a reference to G-d's compassion For His people, the Jews. The purpose of a garment is to provide us with warmth. In Adar (and Adar II in a leap year), when the holiday of Purim occurs, we experience the warmth and comfort of G-d. A garment also conceals the body of the person who wears it. Similarly, the miracle of Purim was "dressed" in a series of natural events.

The word Adar is a combination of the Hebrew letter "alef" and the word "dar" meaning "G-d dwells." (Just as alef is the initial letter in the alphabet, so too is G-d the "first.") G-d created the earth in order to have a dwelling place in the physical world. Through the study of Torah and the performance of mitzvot, we create an abode for Almighty G-d.

May the positive influence of Adar be expressed in the advent of the true and complete Redemption with Moshiach in the immediate future.

More on Jewish Astrology

Will Eliyahu Precede Moshiach ?

There is a tradition that Eliyahu (Elijah the Prophet) will come before Moshiach, to inform the world of the advent of Moshiach. Is this showing of Eliyahu a mandatory pre-requisite for Moshiach?

The Talmud relates: [Sanhedrin 98a]

Once, Rabbi Joshua met Moshiach and asked him: `When are you going to come?'

Moshiach replied: 'Today!'

Rabbi Joshua then met Eliyahu, who asked him: `What did he (Moshiach) tell you?'

Said Rabbi Joshua: `He lied to me, for he told me that he is coming today, but he didn't come!'

Said Eliyahu: `He didn't lie, but this is what he really meant: He will come "Today, if you hearken to the voice of G-d." [Psalms 95:7]

Maharsha explains that if Moshiach comes today, we assume that Eliyahu came yesterday to the Supreme Beth Din (in Tiberias).

Another explanation is that if we merit, and Moshiach comes sooner (before the appointed time), he may then come on his own before the revelation of Eliyahu. This is presented in Krayti U'playti [by Rabbi Yonason Eibschutz]

Rambam posits [Hilchos Melachim 12:2] that it is not a certainty that Eliyahu must come before Moshiach. Although some Sages maintain that before the advent of Moshiach, Eliyahu will appear, yet, there is no definite basis for this.

This poses a difficulty, inasmuch as the Talmud states [Eiruvin 43b] that Eliyahu will come first, and as is seen in Tanach [Malachi 3:23] "Behold I send unto you Eliyahu the Prophet."

How do we reconcile these two statements re: the coming of Eliyahu?

The answer is seen in the timing of Moshiach, as the Talmud cites the verse: [Isaiah 60:22; Sanhedrin 98a] "In its time will I hasten it" - If Jews do not merit, Moshiach will come in his appointed time; but if they merit, then Moshiach will come sooner, in haste.

Rambam holds that there is an order to the coming of Moshiach, that Eliyahu comes first to foretell of his coming. This, however, is effective only when Moshiach comes in his appointed time. But when Jews merit and the redemption is hastened, as expressed in [Song of Songs 2:8] "He is leaping over the mountains, skipping over the hills" - G-d then changes the order, as a sign of His love for Jewish merits and good deeds. This is expressed in the Rambam's concise words.

The Sages note that Eliyahu comes first, to convey the news of Moshiach; yet, this is not definite. For, perhaps G-d will have mercy and bestow His holy spirit upon the Jews to serve Him with a full heart; then He will swiftly bring Moshiach without the need for Eliyahu's message. [Otzar Blum, Sanhedrin ibid.]

Source: Sichos in English

Also see: The Prophet Elijah: Harbinger of the Redemption

The Woman's Role in Bringing the Redemption

By Naftali Silberberg

Our sages tell us that "in the merit of the righteous women our ancestors were redeemed from Egypt" [Talmud, Sotah 11b].  It was the women who never despaired of G‑d's redemption. In fact, while the men had lost heart and were dejected and had no desire to procreate, not wanting to subject their children to the hardships of slavery, the women were upbeat—confident that a better day was soon to come. They seduced their husbands in the fields, and raised a generation of children who witnessed G‑d's miraculous salvation.

The souls of the final generation before Moshiach's arrival are reincarnations of the souls of the generation of the Exodus. After the sea split, both the men and the women sang songs of praise to G‑d. From the Torah's description of the episode it is clear, however, that only the women's song was accompanied by musical instruments. Why? The Midrash explains that the women, while still in Egypt, were so confident that they would be redeemed, that they prepared tambourines for the day when they would sing a song of thanks for their redemption! [Rashi on Exodus 15:20, from the Mechilta]

According to the master-kabbalist the Arizal, the souls of the final generation before Moshiach's arrival are reincarnations of the souls of the generation of the Exodus [Shaar Hagilgulim, Hakdamah 20].  Just as then it was in the merit of the women's faith that the Israelites were redeemed, so, too, it will be in the merit of the righteous women of our generation, and their unwavering belief in the Redemption, that we will be redeemed once again.

Source: Chabad
Relevant: Why are so many geula bloggers women

"All salvation comes by virtue of women." [Alter Rebbe]

Forever Yours

Art by Schnette

Once, a very bitter and frustrated Rabbi in America came to the Kapishnitzer Rebbe and complained of his dire poverty and his inability to afford even basic necessities such as a new hat. He pointed to his head and cried "Just look at this beat-up shmatta that I am forced to wear!"

The Rebbe's eyes lit up and he told the Rabbi "Just stay right where you are, I will return momentarily!" He ran upstairs to his bedroom closet, took out a hatbox, ran downstairs with it and placed it on the table in front of the Rabbi.

Beaming with joy, the Rebbe opened up the box and took out a brand new Rabbinical-style hat and presented it to the Rabbi. The Rabbi was overwhelmed by the Rebbe's generosity but refused to accept the gift. "This is the Rebbe's new Shabbos hat!" he exclaimed. "How can I possibly take it away from him?"

The Rebbe was prepared for this refusal and immediately responded "No! This is not my Shabbos hat, it is really my Olam Habo hat! Don't you want me to have a beautiful hat in the World to Come? Whatever I give away now, here in this world, will be mine forever in the World to Come. What I keep for myself now, in this world, will not be mine in the future!"

[heard from R'Yaakov Greenwald]

Source: "The Tzedakah Treasury" Rabbi Avrohom Chaim Feuer