A Gilgul Finds Its Tikkun

[by Avraham Meizlish, translated by Basha Majerczyk]

In the city of Zhoravitz, in the White Russian province of Mohilev, lived a G-d fearing and humble Jew. Whatever he learned he put into practice, and with true acceptance of the yoke of Heaven, never questioned the ways of the Holy One, Blessed Be He. His livelihood was earned by the sweat of his brow, but not once did he ever complain.

This Jew had a son who was an exceptional child from the day he was born. It was almost eerie the way the boy absorbed information, seeing or hearing something only once was enough to imprint it in his memory forever.

The first time his father showed him the alef-beis, it was already mastered. The dots and squiggles under the letters were also picked up immediately. But the most amazing thing of all was how the toddler was able to put them together and read - and understand what he was reading! The most complex philosophical concepts were comprehended at once. Without doubt the boy was a phenomenal genius.

His parents, fearful of an ayin hara, were afraid to send him to cheder. For a while the father taught his son at home, but it soon became obvious that he wasn't up to the task. A private tutor was hired, but he too was rapidly outpaced. "I've never seen anything like it" the melamed said, throwing up his hands in wonder. "Such a young child, and already he can teach me!"

As time passed, the contrast between the child prodigy and the other youngsters his age became more noticeable. While other children were first learning to distinguish the letters of the alphabet, the boy had already finished the entire Chumash and was well on his way through the Mishnah. The tractates Zeraim and Moed were "swallowed" whole, Nashim and Nezikim soon followed. Kodashim and Taharos were a little more difficult, but they too were eventually mastered in a relatively short time.

By the age of ten a great number of tractates had been committed to memory; by the time the boy reached bar mitzvah it was said that he was familiar with the entire Shas. The child had become an experienced swimmer in the sea of talmudic wisdom.

Yet not only had the child been endowed with a photographic memory; his devotion to Torah study and diligence in learning were unparalleled. Blessed with this winning combination, the young man steadily climbed the ladder of knowledge in a truly remarkable manner.

In Scripture, the phrase "And it came to pass" usually has a negative connotation. And indeed, one day "it came to pass" that the father walked into his son's room and saw him reading from a small pamphlet, ignoring the open Gemara on his desk. The father's blood ran cold as he realized it was a treatise written by the Maskilim, designed to lure unsuspecting yeshivah boys into the net of the Enlightenment.

For a moment the father was speechless, but the innate love he felt for his son enabled him to find his voice. "Why do you need to search in foreign pastures?" he scolded him. "The entire Torah is yours, the true source of G-dly wisdom. There is nothing to be gained by looking elsewhere."

"You are right, father" the boy apologized. "I found this pamphlet lying in the street, and to tell you the truth, it didn't interest me at first. The only reason I was glancing through it now was to see for myself how groundless are the claims of the Maskilim. I wanted to be able to rebut their arguments."

The father wasn't entirely convinced, but like many parents he preferred to delude himself. In his heart of hearts, however, he worried that his son had already been "infected" by the Enlightenment's poison, as had so many other young people. Nonetheless, he tried not to dwell on it and pushed it from his mind. Maybe the problem would go away.

A few weeks later, the father came across his son reading the forbidden literature a second time. No longer could he deny that the boy was headed down a dangerous path, yet he still had hope that he could arrest his son's spiritual deterioration. Desperately he tried to convince him of the error of his ways and begged him to stop exposing himself to such foolishness.

This time the son made no attempt to justify himself or apologize. In a voice totally without conviction he promised to stop reading the Enlightenment literature, but by then the father knew it was too late.

Over the next few weeks and months the boy was caught red-handed several more times. He was silent when confronted by his father, and would not deny that the Maskilim had captured his heart.

One day the boy went to sleep much earlier than usual. A few hours later he awoke and began to get dressed hurriedly. "Where are you going?" his father asked him innocently. The boy responded with a lecture that made the father's jaw drop.

"For a long time now I've been studying the subject of wisdom and foolishness" he began. "And I've come to the following conclusion: The biggest fools in the world are found in Russia, and in Russia itself, no place is more foolish than White Russia. Within White Russia, the province of Mohilev is the worst, and within Mohilev, the city of Zhoravitz has more fools than any other. In Zhoravitz, the biggest fools are in our neighbourhood, on our street, and specifically in our house. And you, father" the son concluded with undisguised contempt, "are the biggest fool of all. I will have nothing more to do with such an idiot!" With that he picked up his knapsack and walked out the door. A carriage was waiting for him at a pre-arranged location, and it whisked him off to Berlin, the seat of the Enlightenment.

In Berlin, the Academy of Sciences received the lad with open arms. In no time at all he distinguished himself with his extraordinary talents and phenomenal intellectual abilities. His rise through the ranks of academia was steady and swift.

Years passed. Although he was still in his teens, he stood head and shoulders above his instructors, and after several years in Germany he went on to study in Paris. There too he was soon famous for his accomplishments. Recognized as the top in his field, the young man couldn't have been happier.

Two subjects interested him the most: mathematics and medicine; and the young man decided to write a book on each of them. The mathematical treatise dealt with an original theorem that he himself had formulated. The other book was on the subject of anatomy. These two works were a tremendous undertaking, and the young man spent countless hours perfecting them. When he was satisfied with the results he submitted the books to the university's faculty, and they were highly acclaimed. Scientists throughout the Western world praised his crystal-clear logic and sound presentation. The young man was the darling of the international scientific community.

The fame and celebrity soon went to his head. Around the world people were clamouring for him to have his books published, but for some reason he still hesitated.

In the meantime he was growing older. The time had come for him to get married. There were many who sought the eligible bachelor's hand, promising large dowries if he chose their daughters. But the young man could not make up his mind. He decided to visit his parents before taking such a momentous step. He was, after all, a sensitive individual. For years he had felt guilty over the way he had mistreated his parents. He rationalized it to himself as a youthful indiscretion; rather than engaging them in pointless arguments he had fled from home. Nonetheless, he regretted his ill-mannered behaviour. Now that many years had passed he wished to make amends. Perhaps his old-fashioned parents could now understand that his abrupt departure had been necessary.

At the first opportunity the young professor took a leave of absence and set out for home, back to White Russia. In those days the journey took a long time, and it afforded the young man much time to think. What good will it do to show my father the books I've written? he thought to himself. He has no understanding of such matters. None of my writings will impress him in the least. Better I should first go to my father's Rebbe, the Tzaddik of Liozhna, and get his approval. They say that as a young man he studied geometry and astronomy, no doubt he will be able to appreciate my books. If he pronounces them an important accomplishment, my father will respect his opinion.

Indeed, for years, a story had been circulating about the Alter Rebbe. A certain prince near the city of Vitebsk had had a sundial that had suddenly stopped working between the hours of two and five in the afternoon. No one, not even the greatest scientists and astronomers, had been able to solve the problem. The Alter Rebbe, who was then only 15 years old, had been called in to try his hand. The Alter Rebbe had quickly determined the cause of the malfunction, based on a statement in the Talmud. When his instructions were followed to the letter the sundial began to work again. The Alter Rebbe's success was discussed in the highest academic circles.

Thus the young man changed his course slightly; instead of going directly to Mohilev, he decided to make a detour through Liozhna, in the province of Vitebsk. There he would astound the Alter Rebbe with his original mathematical and anatomical discoveries.

When he arrived in Liozhna the young man went straight to the Alter Rebbe's beis midrash, where his modern style of dress, as befitted an upper-class member of German society, drew immediate attention. Among those in the beis midrash that day was Reb Moshe Meizlish, a chassid who, years before, had left his native Vilna to study in Berlin with the Vilna Gaon's blessing. Reb Moshe was fluent in German, French and Italian. He walked over to the stranger to extend his welcome, and the two began to converse. After explaining the reason for his visit, the young man requested a private audience with the Alter Rebbe. Although the Alter Rebbe was not then in the habit of receiving visitors for yechidus, he agreed to see him at once. The young man was ushered inside.

The door to the Alter Rebbe's holy chamber was closed for a long time. When it finally opened and the young man emerged, his face was red and he was extremely agitated. Up and down the courtyard he paced, oblivious to everything and everyone. It was obvious that he was in the midst of an inner battle, as if facing the most important decision of his life.

Suddenly, without warning, the young man grabbed one of the books he had brought with him and threw it into the furnace at the far end of the beis midrash. A look of relief crossed his face, but he resumed pacing to and fro. A minute later he walked back to the furnace and opened the vent. This time the second book he had brought with him was thrown inside. Both of his masterpieces, on which had toiled long and hard, were immediately consumed by flames. Only then did the young man calm down and take a seat.

Reb Moshe Meizlish, who had been watching the whole spectacle, decided that it was now safe to approach. When he saw that the young man did not object to his presence he asked him what had happened inside the Rebbe's room. And this is what he told him:

The young man had entered the Alter Rebbe's chamber and handed him the two books, whereupon the Rebbe had requested permission to read them. The first book he examined was the mathematical treatise. The Alter Rebbe had scrutinized only five pages when he took out a pencil and drew a line through several paragraphs. He then continued to leaf through the rest of the book.

When he was finished, the Alter Rebbe had turned to the young man and said "The reasoning behind your treatise is sound; the theory you propound is constructed in a logical fashion. Unfortunately, however, the book is based on an error in calculation that was made at the very beginning. As the foundation is faulty, it goes without saying that the rest of the edifice is also flawed."

"I was shocked" the young man related to Reb Moshe Meizlish. "How had the Rebbe grasped the entire concept so quickly? I tried to defend myself but there was no arguing against pure logic. I had to admit that I had made a mistake.

"The Rebbe then picked up the second book and the same thing happened. After drawing a line on one of the first few pages, he went through the rest of it from start to finish. 'Here again you've constructed a beautiful edifice. But look at what you've written...' The Rebbe pointed to the page he had marked off. 'This sentence contradicts what our Sages tell us about the juncture of veins in the body. As our Sages are undoubtedly right, the entire treatise is based on an untruth.'

"What could I say? The Rebbe was right. I walked out of the Rebbe's room embarrassed and humiliated. My mind was in a turmoil. I kept thinking about the Rebbe's comments. Maybe there was some point he had missed? But the more I thought about it, the more I realized that the mistake was mine. I couldn't believe that all of the French and German scientists who had read my work had neglected to discover the error.

"I had no choice" the young man concluded. "The only thing to do was to destroy the books."

"But what will you do now?" Reb Moshe asked. The young man thought for a minute. "I wish I could speak to the tzaddik again..."

"Would you like to learn with him?"

"It would be the greatest pleasure of my life!"

"I'll see what I can do about it" Reb Moshe promised.

"I will bless you for the rest of my days if you are successful" the young man thanked him.

Reb Moshe Meizlish conveyed the message to the Alter Rebbe, and again he was summoned inside. Quite out of character, the Rebbe agreed to learn with the young man - alone - every single day.

When the Alter Rebbe's son (who would one day be known as the Mitteler Rebbe) learned of the arrangement he asked if he could join them, but the Alter Rebbe refused. "What you ask is impossible, but in seven weeks you will understand."

Seven weeks to the day after the young man began to study with the Alter Rebbe he fell ill. A short time later he passed away. Only then did the Alter Rebbe reveal his secret:

"The young man was a gilgul (reincarnation) of Rabbi Eliezer ben Durdia. His soul had already descended into this world several times, and in each lifetime it had followed the same progression. As a young man it would faithfully observe Torah and mitzvos, but as time passed it invariably left the straight and narrow. This time, when the young man came to me, I decided that enough was enough. I refused to let him leave until his soul had accomplished its final tikkun."

(Incidentally, the Alter Rebbe later gave his son the manuscripts of all that he had learned with the young man. It was based on these writings that the Mitteler Rebbe authored his work Derech Chaim)

Biographical Note: Rabbi Schneur Zalman of Liadi - "The Alter Rebbe"- was born in the White Russian town of Liozna on Elul 18, 5505 (1745)

What Happens to Unanswered Prayers?

by Rabbi Eli Mansour

The Torah tells in the opening verses of Parashat Vaethanan that Moshe pleaded with God to allow him to cross the Jordan River with B'nei Yisrael and enter the Land of Israel. However, despite Moshe's impassioned pleas, God denied him permission to enter the land, and commanded him not to continue praying for this matter.

The Sages tell us that Moshe uttered no fewer than 515 prayers in requesting permission to enter the Land of Israel. This number is alluded to in the Parasha's opening word -  ואתחנן  ("I pleaded") - which has the numerical value of 515 (6+1+400+8+50+50=515).

The obvious question arises, if God knew that He would not grant Moshe's request, and that He would ultimately instruct Moshe to discontinue his prayers, why did He wait for Moshe to complete 515 prayers? Why did He not interrupt Moshe immediately as he began praying, and thus spare him the time and effort he invested in reciting the additional 514 prayers?

The Rabbis teach us that there is no such thing as a wasted or unanswered prayer. If a person prays for something and his request is not granted, he must not conclude that his prayer was recited in vain. God stores all our prayers in a "prayer bank" of sorts from where they are "withdrawn" at some later point, perhaps for somebody else, and perhaps only generations later. If a person prays for an ill patient Avraham Ben Sara, and the patient unfortunately does not survive his illness, those prayers will perhaps be effective in bringing a cure to another Avraham Ben Sara somewhere else in the world.

During the years of the Communist movement, the children of many righteous Jews and Torah scholars abandoned Judaism and joined the atheistic Communists. Their parents recited untold numbers of prayers and shed rivers of tears asking that their children should return to their heritage and traditions. Their prayers were not immediately answered, but many children and grandchildren of these Jewish Communists have returned to Jewish observance. The grandparents' prayers were not recited in vain; they were not meaningless. They were stored and preserved in the heavenly "prayer bank" and ultimately succeeded in bringing scores of Jews back to Torah and Mitzvot.

For this reason, perhaps, God did not interrupt Moshe's prayers despite the fact that the decree was irreversible. He anticipated that in future generations, Benei Yisrael would face crisis and hardship and would lack sufficient merit to earn salvation. Moshe's 515 prayers were necessary to save the Jewish people when they would otherwise be unworthy of being saved. Who knows if our existence today is owed to the merit of Moshe's 515 prayers!

Never should a person despair from praying. Even if one's requests are not immediately granted, they will nevertheless have a meaningful impact and effect on somebody at some point in time. Every heartfelt prayer and every chapter of Tehillim is significant and beneficial - regardless of whether we can immediately discern its impact.

Israel, Redemption and Unity



Photo: A storm gathers over central Israel.

 [Thanks to Moriah for forwarding this link]

Eim Habanim Semeichah, written in 1943 by HaRav Yisachar Shlomo Teichtal zt"l, is a comprehensive treatise on Settlement in Eretz Yisrael, Messianic Redemption, and Jewish Unity.  

(below are a couple of extracts from the book which can be read online, by clicking on the link above)

"It is revealed and known to Hashem ...... that I did not write this work for my honor, for my family's honor, or for any material benefit whatsoever.  I wrote it only for Hashem's honor .... and for the honor of our Holy Land....  to arouse the hearts of our holy people to desire and yearn to return to our mother, and leave the stepmother, i.e. the lands of exile..... "

The Author's Vow

The Torah tells us that when Yaakov Avinu was in distress he took a great vow to G-d, as it is written: And Yaakov took a vow saying: If G-d will be with me and guard me on this way that I am going, and give me bread to eat and clothing to wear, and I will return in peace to my father's home... [Bereishit 28:20-21]

Chazal derive from here that one should take a vow in times of trouble [Bereishit Rabbah 70:1]

Therefore I, who was fortunate to see the Ba'al HaTanya's letter, would like to fulfill these words of Chazal and take a great oath to the G-d of Israel during these difficult times.  I will pray, as our forefathers did, in the name of all of Israel.  If G-d will be with me during these times of harsh decrees, and guard me from harm, and give me bread to eat and clothing to wear, and allow the merit of Eretz Yisrael to stand by me and my family, that no harm befalls us, and no disease or affliction comes upon us until the coming of salvation to the Jewish people as a whole and myself in particular... I plead in the name of all of Israel that the merit of Eretz Yisrael will arise on our behalf and save us from misfortune.  Let it say to our troubles "Enough!"

May the following verse be fulfilled in our days: "The righteous one falls seven times, yet rises [Mishlei 24:15], while the wicked one falls but once."  May our Holy Land arouse mercy upon us so that we soon be redeemed, for we no longer have the strength to endure the pain.  Let the persecutions of the last few years be considered the birthpangs of Moshiach and may our righteous Savior come and redeem us from our enemies' clutches. {But, one cannot know the Creator's plan regarding Mashiach, for "the heart has not revealed [this matter] to the mouth" [Midrash Tehillim 9, Kohelet Rabbah 12:10]. The way in which he will come is hidden from all living beings. The Ran explains that just as the time of his coming is unknown, so too the manner of his coming is also unknown, whether through manifest miracles or miracles hidden behind the guise of nature.}

In any event, if Mashiach still tarries even after the persecutions have ceased and Hashem has enhanced our status, then I accept upon myself a vow, like that of Yaakov Avinu, to write a book dealing with the honor of Eretz Yisrael.  Its aim will be to seek out the virtues of Eretz Yisrael, to raise its pride and honor, to demonstrate to everyone our great obligation to build it, perfect it, establish it on high, and raise it out of the dust.  Through this work I will try to impress upon every Jew the importance of taking part in the rebuilding of our Holy Land, for our entire redemption depends on this.  I intend to demonstrate that Eretz Yisrael, the "mother" of the Jewish nation, longs and awaits expectantly for all of us, young and old alike, to turn our attention towards her, to establish her, and to raise her walls in glory.

I will explain all of this (with G-d's help) in my book, in order to honor the Holy One Blessed Be He and His Shechinah.  In this merit may Hashem protect us and all of Israel who are in dire straits, myself included.  I hope that Hashem, the Guardian of Israel, will protect me from the oppressors, so that they will have no command over the Congregation of Israel, myself and my family in particular. May He keep me in good health and allow me to fulfill the vow that I have taken.  May the merit of Eretz Yisrael, whose honor I will defend, stand by me and help free us from the oppressor and deliver us from distress, so that I may fulfill my vow with peace of mind and clarity of thought.  May all of this come true speedily in our days. Amen. So may it be Hashem's will.

HaRav Yisachar Shlomo Teichtal zt"l

Tests of Integrity



Art: Mike Worrall

 In Pursuit of Parnassah (c)  Rabbi Dovid Goldwasser

R’ Yisroel of Rizhin noted that one of the major challenges that people will face in the ikvesa d’meshicha – the days before the arrival of Moshiach -- will involve economic issues and financial matters.

The gemara describes two phases of life as being “koshin k’krias yam suf – as difficult as the splitting of the Red Sea”: Shidduchim [Sotah 2a] and parnossoh [Pesachim 118a].

The Bobover Rov zt”l makes an observation concerning the commonality in both of these. He notes that when a person gets married his task is to establish a home that is a bastion of commitment, a beacon of light, and a foundation for spiritual growth. The person must build up his emunah in Hashem and evoke the Siyata D’Shmaya in order to make progress in this yeoman undertaking. Similarly, providing a steady income for one’s family is an equally arduous task, and the person’s emunah in Hashem is often put to a demanding test.

The ultimate challenge is to ascertain whether the individual will remain on the derech ha’emes (the path of truth)  through any difficulties he encounters. Despite adversity, will the Yid be able to continue upholding the Torah, carefully follow the halacha, and always realize that Hashem is the provider Who runs the world? Will he remain resilient in his belief that it is Hashem Who grants us our livelihood and bestows us, as well, with a life partner?

A primary principle to keep in mind concerning the pursuit of parnassah, is that one must always be trustworthy in business, his integrity must be unconditional, and all his dealings must be legitimate, with a strict adherence to all the pertinent halachos. When we want Hashem’s bracha to descend and direct our parnassah, we have to ensure that all our own exertion in this effort is scrupulous.

It is noted that we say the tefillah, “Yisgadel v’yiskadesh shmei rabbah – May His great Name be exalted and sanctified". How do we pay tribute to the Ribono Shel Olam? The first letter of each of these four words (the roshei teivos) – yud, vov, shin, reish – spells “yosher” meaning honest and straight. The most noble way of glorifying Hashem’s Name is through one’s integrity, personally and in business.

Continue reading at: Inspirational Moment
 

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Smile: It's a double Adar !

Techelet: Sapphire Blue

One of the mysteries that scholars have puzzled over for centuries is the exact shade of blue represented by “tekhelet,” which the Bible mentions as the color of ceremonial robes donned by high priests and ritual prayer tassels worn by the common Israelite.

What was known about tekhelet (pronounced t-CHELL-et) was that the Talmud said it was produced from the secretion of the sea snail, which is still found on Israeli beaches.

Traditional interpretations have characterized tekhelet as a pure blue, symbolic of the heavens so that Jews would remember God. Not so, according to an Israeli scholar who has a new analysis: tekhelet appears to have been closer to a bluish purple.

The scholar, Zvi C. Koren, a professor specializing in the analytical chemistry of ancient colorants, says he has identified the first known physical sample of tekhelet in a tiny, 2,000-year-old patch of dyed fabric recovered from Masada, King Herod’s Judean Desert fortress, later the site of a mass suicide by Jewish zealots after a long standoff against the Romans.

“It really is majestic,” Dr. Koren said of the shade, which he said remained close to its original hue and appeared to be indigo.

Dr. Koren is scheduled to deliver a paper on Monday at a conference here at Shenkar College of Engineering and Design, where he heads the Edelstein Center for Analysis of Ancient Artifacts.

Dr. Koren, originally from Staten Island, described his work as “Indiana Jones meets C.S.I.” He said that when he first photographed the fabric scrap with the tekhelet dye, “the L.C.D. on my camera literally radiated.”

Until now, the limited number of blue or purple dyes found on textiles from the period in this region have been derived from plant material, he said.

The fabric he examined was one of many items discovered at Masada in the 1960s and stored at Hebrew University in Jerusalem. It came to his attention when a British historian, Hero Granger-Taylor, who specializes in ancient weaves, asked him to analyze some textiles. Dr. Koren said he was the first researcher to make the connection between the fabric and the snail dye.

He found that the dye used in the Masada sample, a piece of bluish-purple yarn embroidery, came from a breed of Murex trunculus snail familiar to modern Israelis. Such shades on textiles are rare finds since they were typically worn exclusively by royalty or nobility.

Determining what exactly tekhelet would have looked like in its day has been the subject of conjecture and curiosity among rabbis, religious commentators and scientists for centuries; it is considered the most important of the three ritual colors cited in the Bible. The other two are argaman, a reddish purple, and shani, known as scarlet.

“It’s especially exciting for religious Jews who place great importance on this color,” said Daniella E. Bar-Yosef Mayer, a University of Haifa archaeologist specializing in mollusk shells.

Some time after the Jews were exiled from Israel in A.D. 70, the knowledge of how to produce the tekhelet dye was lost. The dye was also prohibitively expensive to make: hundreds of snails were used to make even a small batch, and some in ancient times claimed it was worth 20 times its weight in gold.

The question of tekhelet’s appearance was later taken up by rabbinic scholars who had never seen it. Most of them settled on some form of blue, comparing it at various times to the color of the sea, the sky and sapphires.

Though scientists and scholars are still debating the exact shade of the ritual blue, the dye used is modeled after a 2,000-year-old textile, above, and is produced from sea snails found in Israeli waters.

Adding to the confusion, two of the most important Jewish authorities offered conflicting opinions: Maimonides, considered perhaps the greatest Jewish legal authority, said it resembled the color of the sky on a sunny day. But Rashi, another celebrated Middle Ages commentator, gave two different accounts: one, that it was green, and the other that it resembled a darkening evening sky.

In modern Hebrew, “tekhelet” is the word for light blue, mirroring the consensus of scholars that the ancient color was most likely sky blue. The blue of the Israeli flag was inspired by tekhelet.

Because the textile from Masada was locally made from snails, and bluish, Dr. Koren concluded that it represented the first modern-day encounter with the authentic biblical tekhelet.

Even though it is not cerulean, Dr. Koren said, the traditional notion of tekhelet — meant to serve as a reminder of the heavens — still fits.

“Tekhelet is the color of the sky,” Dr. Koren said in his laboratory. “It’s not the color of the sky as we know it; it’s the color of sky at midnight.” He paused and added, “It’s when you are all alone at night that you reach out to God, and that is what tekhelet reminds you of.”

Source and full article at: NY Times

2012: More insights

Both Lazer Beams and The Cool Jew have recently published this video below about 2012. If you've already watched it, you may like to check out the other one below it, from Rabbi Matityahu Glazeson, regarding the Mayan 2012 prediction. (Note: the Glazerson video is actually part of a 9-video set, the previous five can be seen here

Accountability

מִשְׁכַּן הָעֵדֻת "The Dwelling of the Testimony" [Pekudei 38:21]

Why, asked the Malbim {R' Meir Leibush Malbim} is the Mishkan referred to as the "Dwelling of Testimony?"

In the pesukim that follow, answered the Malbim, the Torah gives us an accounting of the vast amounts of gold, silver and other materials that were used in the construction of the Mishkan.  It records how much was donated toward the Mishkan's construction and how much was put to use.

The Mishkan itself was the best evidence that there was absolutely no dishonesty in relation to the Mishkan's construction, and that every last donation was accounted for and put to use.  For it is inconceivable that the Divine Presence would ever dwell in a place that was tainted with corruption.  If any of the donations had been misappropriated, the Divine Presence would never have rested there.

[Source: Rabbi Y. Bronstein]

Fundraising and Fraud

"It is not proper to collect money in Israel for institutions that are outside of Israel. The money is needed in Israel. Additionally, every tzedaka fund should have separate people as its fundraiser and director. When it comes to peoples' money given to tzedaka, one needs to be extremely careful to make sure that people will not be suspicious of fraud. This concern is in addition to bearing in mind what G-d says about the use of tzedaka funds." [Igros Kodesh Lubavitcher Rebbe vol. 21 letter 8165]

Two signatures required

"I was satisfied to hear that your tzedaka institution requires two signatures on any cheque written. This is in accordance with the instruction of our holy sages." [Igros Kodesh Lubavitcher Rebbe vol. 21 letter 7978]

Measure for Measure

  

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.  [Ben Ish Chai]

A pious man was once insulted in the synagogue.  When he came home, he sent the insulter a basket of grapes as a gift, with the following message: "You have presented me today with a basketful of your mitzvot.  I, too, present you with a laden basket".

Why, if Reuven insults and embarrasses Shimon, do Reuven's mitzvot go to Shimon and Shimon's sins go to Reuven?

Red represents sins, and white represents mitzvot, as in: "Though your sins be as scarlet, they will become white as snow" [Isaiah 1:18].  When Reuven shames Shimon, he replaces the red in Shimon's face with white.  Measure for measure, the red of Shimon's sins will replace the white of mitzvot in Reuven's soul.

Source: from the writings of the Ben Ish Chai

Of Trees and Men

What is the connection between man and a tree?

The unique quality of a tree, which no animal possesses, is that it is firmly and deeply rooted in its source of life and energy - the ground. And due to this firm rooting, the tree grows taller and stronger than any member of the animal kingdom.

Thus the "tree" within man is that part of his make-up which is (a) the most deep-rooted in the soul; and consequently (b) it is the most powerful. And this is: his character and emotions.

While at first glance, the intellect would appear to be a man's most expressive and "personal" faculty, chassidic thought teaches that one's emotions and character are in fact more deep-rooted in the soul. For this reason our emotions tend to be powerful and uncompromising, like a tall tree, because their deep "roots" unleash the inner wellsprings of the soul directly into the conscious arena.

Intellect, on the other hand, has no fixed roots (rather like members of the animal kingdom which are not fixed to one particular place). So we are able to be intellectually involved in all sorts of matters with which we have no personal connection, since the intellect is not so deeply rooted in the soul that it will passionately "take offense" to something which runs contrary to a person's make-up.

Likewise, changing one's mind is relatively easy, whereas changing one's personality - from miserly to generous, or from evil to good - is no easier than uprooting a tree and planting it somewhere else. Nevertheless, the Torah wishes us to do exactly that: to change our character and emotional traits for the good. In this way we bring perfection to even the innermost aspects of the soul, where the "roots" of our emotions reach.

And it is in this vein that the Talmud warns us only to study Torah from "a respectable Torah scholar" i.e. one whose knowledge "bore fruit" in the form of good deeds and fine character. For a person should seek a teacher who has both intellectual and emotional refinement, who will provide a living example of how to cultivate his "arborous" side.

Based on Likutei Sichos of the Lubavitcher Rebbe vol 24

'Arab unrest signals Messiah's coming'

Are Arab leaders being punished for religious persecution? Prominent rabbis offer explanations for Mideast uprisings

by Kobi Nahshoni  YNet.News

Prominent rabbis from the Lithuanian ultra-Orthodox sector have offered their own curious interpretations for the upheaval that is spreading through the Middle East, stating that the events are a clear proof that a higher power is at work.

The cellular portal Haredim, which offered a collection of responses on the matter, quoted Rabbi Aharon Leib Steinman, the leader of the ultra-Orthodox Lithuanian sector in Bnei Brak, as blaming the instability in the region on contemptuous attitudes towards Torah study.

"Recently it appears that there is a powerful effort to destroy and agitate the world of the Torah, through various attempts to prosecute kollels and yeshiva students," Steinman said. "When you try to agitate the world of the Torah, God agitates the world."

Steinman explained that the sages of the Talmud teach that there is a connection between Torah study and the existence of the world.

"God does great and strange things in the world, to make them deal with the (disasters) instead of looking for ways to mind those observing the Torah and the mitzvot," he said. "Because if they don't study, it will continue to move closer to us."

Carmel fire as punishment?

Rabbi Chaim Kanievsky, an unconventional Lithuanian leader who is believed to have mystic powers, offered a different explanation. "It is evident that many unnatural things are happening," he said. "People have come to me and said that it's 'Gog and Magog'. We cannot know. But it's probable that any unrest that God creates shows that the Messiah is coming, and that we must begin to prepare for it and become stronger."

Another prominent rabbi, Michel Yehuda Lefkowitz, is certain that God is causing the turmoil in order to put the people in their place.

"God goes and humiliates (those feeling) sinful pride," he said. "At first there was this little fire here, and a state that thought that it is big and strong suddenly needed help from the entire world. Not a war, nothing special, just a small fire.

"When they continued to think that they are smart, and see everything and understand what to do and how to do it, God came and disturbed the nations, and here they are, scared again because they could not predict such a big thing, and again they do not know what to do," he added. "God is laughing at them, waiting to see when they will understand and become wiser."

The one who does not see that God is running the world, Lefkowitz concluded, is not evil, but a fool.

 

Source: Ynet News

21 Adar: The Rebbe of Rebbes: Reb Elimelech of Lizhensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786 [21 Adar begins tonight: Thursday Feb 24] 

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.



Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]

Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;

2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;

3. The Holy Rebbe Mendel Rimanover; and

4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash

related by the Rabbi of Madin, grandson of the Ropshitzer

Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea

related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More information can be found at : JewishGen

 

The Sefer Mipeninei Noam Elimelech (english) is available here: Targum Press

Egypt Overturned, But Israel's Existence Still Questioned

Art: Jacek Yerka

A story of an Island and a Whale by Rabbi YY Jacobson

Two old Jewish men are standing in front of the Czar's firing squad. The officer asks them if they would like a final cigarette.

One of them says, "No, I don't smoke, and you can drop dead."

The other whispers in his ear, "Shhh, Yankle, don't make trouble."

*****************

The Whale

The latest developments in Egypt have become a source of concern in Israel. The Jewish State is in doubt whether the new emerging powers in Egypt will honor the cold peace treaty between Egypt and Israel, signed three decades ago. This only underscores yet once again the vulnerable position of Israel, and how its very existence is still questioned. A revolution so inspiring and uplifting in the land of the Pharaohs, but Israel's right of existence is still not a simple matter.

Let us reflect a bit on this.

One of the great Talmudic sages related the following episode:

Once, while on a ship, we came to what we assumed was a large island, since we saw on it sand and growing grass. We disembarked the ship, went on to the island, built a fire, and cooked our meal. Yet what we assumed to be an island was really a fish. When the fish felt the heat, he rolled over and we were plunged into the water. Had the ship not been nearby, we would have drowned. -- Talmud Bava Basra 73b.

What is the meaning behind this absurd Talmudic tale, related by one of its great sages, Rabba the son of Bar Chana?

According to some of the great Talmudic commentators, this tale captures, in intriguing metaphor, one of the most essential truths about Jewish history, particularly one relating to the holiday of Purim, which will be celebrated in a few weeks.

The Journey

From the moment they stood at Mt. Sinai more than three millennia ago, the Jewish people have been traveling on a lone and long journey. Their destination is a world healed, redeemed and reunified with its Creator; a society cleansed from ego-centricity, hatred and bloodshed; a universe permeated with moral and spiritual awareness, filled with "the knowledge of the Divine as the waters cover the sea" (in the words of the prophet Isaiah chapter 11). The Torah and its Mitzvos serve as their blueprint for this courageous voyage in a vast and seemingly endless sea.

Yet the waters have often become increasingly tumultuous and the voyage discouraging, if not apparently futile. So when in the midst of their journey they observed what seemed to be an island of serenity, an oasis of tranquility, a respite from a miserable fate, many of them abandoned the "ship" of Jewish consciousness and commitment for the perceived blessings of freedom and happiness.

The era in which the Purim story occurred was a classical example of this pattern. The king was married to a Jewish woman; large segments of Jewish society assimilated into Persian culture; the Jewish establishment played a pivotal role in the economical and political structures of the Persian Empire. The community had been invited to the royal feast and given status as equal citizens. In reciprocity, the Jews learned how to "behave;" how to become integrated and law abiding citizens. They did not demand kosher food or kosher wine at the feast, nor did they create any other waves that would disturb the equilibrium and make them stand out as Jews.

Seventy years after being expelled from their ancient homeland, their Temple being burnt to the ground, many of them had abandoned the old ship, secure in their belief that they have reached an island of serenity; they finally "made it."

Identity Crisis

Throughout history, the struggle of Jewish identity and our relationships with the world around us has become so challenging, that it often caused us to redefine ourselves from within. Jean-Paul Sartre claimed in his Sur le Question Juif that the only thing Jews had in common was that they were the victims of hate. It is not Jews who create anti-Semitism, he said, but anti-Semitism that creates Jews. Arthur Koestler wrote: "Self-hatred is the Jews patriotism." Franz Kafka said: "What do I have in common with the Jews? I don't even have anything in common with myself."

Time and time again we have been lured into the faith that if we abandon the "ship" of Judaism-of Torah and Mitzvos-we would gain acceptance among the brotherhood of mankind. "Be a man in the street and a Jew at home," was the 19th century slogan by the Enlightened Jews in Western Europe. If only Jews weren't so Jewish we would have less anti-Semitism, so went the theory.

The past three centuries have produced a dazzling variety of movements, ideals and solutions to the age-old "Jewish problem," offering islands of hope for a people tormented by persecution and targeted for abuse. The Enlightenment (Haskalah) came to "civilize" us and allow us free entry into European society; the Marxists and Socialists promised to create a utopia for us and all of mankind; Zionism's goal was to grant us a State, a national identity, and thus cure anti-Semitism once and for all; Reform came to make us acceptable to the non-Jewish society and to inculcate us with humanistic values; secularism came to free us from the burdens of tradition which have supposedly hindered our progress and happiness.

All of these attempts have been brilliantly captured in that ancient Talmudic tale: Once, while on a ship, we came to what we assumed was a large island, since we saw on it sand and growing grass. We disembarked the ship, went on to the island, built a fire, and cooked our meal.

Disillusionment

Yet, ironically, the end of the Talmudic tale also came to be:

What we assumed to be an island was really a fish. When the fish felt the heat, he rolled over and we were plunged into the water. Had the ship not been nearby, we would have drowned.

Each time we came to feel comfortable on the island, and we began at last to live out our latent dreams, the "fish" turned over and threw us back into the raging waters. In the days of Purim, when the Jews felt that they had successfully integrated into mainstream culture, under the very nose of a Jewish queen-the king was persuaded to issue forth a plan of genocide for the Jewish people.

Assimilation never cured prejudice. Not in the days of Purim, nor at any time in the future. It didn't even in 15th century Spain, where Jews converted to Christianity and yet still suffered from persecution under the vicious doctrine of limpieza de sangre ("purity of blood"), the forerunner of modern racial anti-Semitism. It didn't in 20th century Germany where Jews were often "more German" than the Germans. It didn't in the Modern State of Israel constructed as a secular democracy.

The historical truth remains that none of the above movements achieved their stated goals. The Holocaust made mockery of Jewish integration in the general humanistic world; Zionism created the State of Israel, which we cherish deeply, but only exacerbated the problems of anti-Semitism and still struggles to provide security for its citizens. Israel still needs to fight for its "right" to exist. Stalin "cured" us of the "paradise" of Marxism and Socialism; the Enlightenment apparently did not sufficiently civilize us; secularism has deprived generations of direction and meaning, leaving our youth thirsty for identity and purpose (1).

Our Hope

"Had the ship not been nearby, we would have drowned," is how the Talmudic sage concludes the episode. What saved us during the time of Purim - and what has guaranteed our existence throughout our long and difficult history - was not forfeiting our identity and surrendering our truth; it was our animated relationship with the living G-d, the creator of heaven and earth, and our dedication to His Torah and Mitzvos that has allowed us to survive and thrive, till we reach the culmination of the voyage, speedily in our days (2).

1) Interestingly, the metaphor employed in the Talmudic tale is the fish. What the travelers felt was an island was really a fish waiting to plunge them into the waters. The zodiac sign for the month of Adar is Pisces, fish (mazal dogim.) As the book of Esther relates, the Persian Minister Haman chose a day in the month of Adar (the 13th) to exterminate the Jewish people (Maharsah to Bava Basra 73b). Conversely, what is unique about fish? They must remain submerged in their natural element of water to survive. So too, the Jewish people must remain in their habitat of Torah and Mitzvos for their continued existence (see Talmud Berechos 61a).

2) This essay is based on the commentary of the Maharsah (Rabbi Shmuel Eliezer Eidels) to Talmud Bava Basra 73b and on other sources.

A Flawless Mitzvah

"Every generous person shall bring it" [Vayakhel 35:5]

A benefactor donated a large plot of land for R' Meir Shapiro's yeshivah, Yeshivas Chachmei Lublin.  At the ceremony for the laying of the cornerstone of the building, the benefactor was accorded great honor and seated at the head table reserved for the distinguished guests.

Sitting next to the man was R' Yisrael of Chortkov, who turned to him and said "I do not envy you over this mitzvah because it will lead to great honor.  I do envy you, however, for the mitzvah that you performed secretly, the one that lead to this one [see Avot 4:2].  For that must have been a flawless mitzvah if it was capable of leading to a mitzvah as great as this one."

Source: Rabbi Y. Bronstein

 

Wisdom to the Wise

"He has imbued him with the spirit of God, with wisdom, with insight, and with knowledge, and with [talent for] all manner of craftsmanship" Vayakhel 35:31

The Midrash Rabbah states that Betzalel must have already possessed an extraordinary degree of wisdom even before he was blessed, for Hashem does not bestow wisdom upon an individual unless he is already wise.  This is as the verse states: "He gives wisdom to the wise" [Daniel 2:21]

To what can this be compared?  To a man who wanted to buy wine, oil, or honey, and walked into a store with an empty jug in hand.  If the storekeeper is intelligent, he does not have to ask the customer which of the three he wants to purchase.  All he needs to do is smell the man's jug; if it gives off the scent of wine, then he has come to purchase wine.  If, however, the scent is that of honey, then he has come to buy honey.

So it is with wisdom. When Hashem sees a person that has some wisdom, He fills him with more!

Source: Rabbi Y. Bronstein

Earthquake Shakes Up Suez Canal as Iran Warships Approach

Iranian warship Alvand - Suez Canal

An earthquake measuring 5.9 on the Richter scale shook up residents at the entrance to the Suez Canal early Monday morning, 48 hours before two Iranian ships, a frigate and a supply vessel, are expected to enter the canal.


The National Institute for Astronomical and Geophysical Research reported that tremors from the 3 a.m. quake lasted for 27 minutes, but caused no damage

Source: Israel National News

18 And it shall come to pass in that day, when Gog shall come against the land of Israel, saith the Lord God, that My fury shall arise up in My nostrils.

19 For in My jealousy and in the fire of My wrath have I spoken: Surely in that day there shall be a great shaking in the land of Israel;

20 so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field and all creeping things that creep upon the ground, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. Ezekiel 38:18-20

The Disengagement and Divine Retribution

More See Retribution for Disengagement Doers by David Yisraeli, Chabad Info

While right-wing activists have been warning for years of the downfall of all public leaders associated with the expulsion of Gaza's Jewish population, the ultra-Orthodox seemed less inclined to see the connection. However, public opinion has changed with a clear pattern being formed, as one leader after another suddenly and inexplicably disappears from public life.

13 Adar-I 5771 (17.02.2011)

Articles and op-eds by many right-wing organizations opposing Israel's disengagement are unsurprising. Even the occasional harsh rhetoric against leaders who subscribed to the notion of pulling out thousands of Jews from their decades-old homes seemed natural.

Sometimes, these pundits went so far as to connect the career short stops of many Israeli leaders. This style of commentary was uncommon, and left for the most radical.

It seems that the ultra-Orthodox community, that basically ignored the plight of Gaza's Jewry, is now recanting their original perspective. And they are beginning their trek by lashing out at the perpetrators of the evacuation plan.

In the author's own words:

"No matter how you look at it, in recent years a coup has taken place. Yes, a revolution similar to that in Egypt. But there's one difference: Here (in Israel) it was done quietly, gradually and even legally.

"In just a few years all positions of government were either replaced, impeached or simply left office: two prime ministers, chief of staff, chief commissioner and senior ministers.

"The common characteristic in all these instances was a career cut short unexpectedly. A second common factor is that all the demoted officials had a part in the disengagement plan."

Although the religious community ignored the detriment of the dire path, down which Israel's leaders were dragging the nation, apparently the ultra-Orthodox believe in the lessons taught. It's too bad that their own spiritual leaders didn't heed the warning of the Torah. Like many issues brought before the insular, and self-isolating Chareidi community in Israel, it seems that their realizations on the correct path come a little too late.

*****

The article from the Hamevaser newspaper (free translation):

It started some years ago, as what seemed a mere hype. Perhaps a little disturbing.

Some determined people raised their voices claiming to know the secret cord connecting the implementation of the Gaza pullout plan and the political blows landing on countless Israeli leaders. Reluctance from mainstream media was clearly expected. No one can know what's to happen.

Purporting to determine "a price tag" for ones involvement in the disengagement plan, is not our place.

These voices began emerging with the sudden exit of the "father of the disengagement," Ariel Sharon, from the political scene. An unexpected decline in his health, and since then, silence. It is a tragedy. A prime minister at the height of his career and popularity is wiped off, in an instant, from being relevant. However, Sharon's disappearance can be attributed to natural causes. He was not a young man and his health was certainly not up to par.

After this, the stream turned into floods. The 'cases' began to proliferate, spinning many twists, making front page colored headlines. All these instances were isolated, with nothing connecting them. Only the 'knowers' continued to cry out, to explain and to prove.

Now this hum of untraditional political elucidation became louder. Now, everyone was beginning to hear their message. Even without drawing any conclusions, the picture reality was painting was nothing but chilling.

No matter how you look at it, in recent years a coup has taken place. Yes, a revolution similar to that in Egypt. But there's one difference: Here (in Israel) it was done quietly, gradually and even legally.

In just a few years all positions of government were either replaced, impeached or simply left office: two prime ministers, chief of staff, chief commissioner and senior ministers.

The common characteristic in all these instances was a career cut short unexpectedly. A second common factor is that all the demoted officials had a part in the disengagement plan.

Then came the second stage. Executives seeking to advance and surpass previously reached vertices. They are all talented, highly experienced and well known. Their upward path is seemingly guaranteed. But it seems that they carry a destructive genetic code. They were at the disengagement. And, just when they learn of a possible appointment, and nearly reach to the top of their career's summit, an unexpected blow comes from an unknown place that casts them down, lower than their original stature. The careers end with their reputations tarnished for good.

This was the case with the last appointment for chief of staff Yoav Galant - he was one of the most celebrated officers in the nation, having fought bravely to defend his nation, returning with a crown of victory. Just before his career met its climax, a minor argument with neighbors concerning the location of the fence in is driveway, erected a Wall of China in front of his dreams of career advancement. He leaves the scene, degraded and humiliated.

And then the realization hits you. Yoav Galant served at the military secretary of Prime Minister Ariel Sharon from 2002, after which he was promoted to major general. During his tenure, the preparation and execution of the disengagement plan took place. This is no longer a coincidence.

It's a giant puzzle, made up of many pieces, that makes up one big picture. You can ignore it, divert attention away from it, but it won't go away. It's there. It exists.

These thoughts began to bother me last week.

I went to speak to a friend whose logical style rejects any of the prejudices and hateful rhetoric which are common amongst many analysts. I showed him the Galant story, and the scores of others who partook in the disengagement, having been removed from public office in utter disgrace, amid degrading red newspaper headlines.

As I expected, he exhibited skepticism. He spent some time to find a decisive argument to dispel my train of thought.

And then he said: "What about Yai Naveh? He is going to be the temporary chief of staff. That's what Barak and Netanyahu agreed!"

I quickly reviewed the records. Naveh served as the commander at the Central Command, actually executing the disengagement. What's more, he ran the notorious Amonah evacuation which is remembered for its police brutality, apparently upon the orders of the army hierarchy.

My tower of reason, built upon this theory of retribution, was on the brink of collapse.

I did not give up. I countered my friend's argument. "If it happens that even as an interim chief of staff he is rejected, will you agree that there is something?"

He agreed. Perhaps because he knew, as well as I did, that Naveh's appointment was finalized from all perspectives. His name had already been announced in all the newspapers. Barak and Netanyahu wouldn't risk it again.

But then on Saturday night, the news was aired on Israeli television and radio: Naveh's appointment has been revoked.

Gantz is to replace him, as the permanent chief of staff. If you're interested in the facts, (he) served as a commander in the Northern Command, holding no responsibility for the disengagement plan.

Source: Chabad Info

Purim Katan: Above Nature

Art Jacek Yerka

This year being a Jewish leap year, we have two Adars.  (The Jewish calendar follows a 19 year cycle, and there are seven leap years in each cycle.... which means that during the cycle we have 19 Purims, but only 7 Purim Katans)  We celebrate Purim in the second Adar, but in Adar I we celebrate "Purim Katan" (the little Purim) on 14 Adar I which begins tonight Thursday February 17.

There is a strong connection between Purim and Purim Katan. The Mishnah teaches: “There is no difference between the first Adar and the second Adar, except for the reading of the Megillah and the distribution of gifts to the poor.” [Megillah 6b]

How to nullify a decree [reprinted from websiteYiddishkeit.org - author unknown]

Both Mordechai and Esther realized that the decree regarding the Jews was the result of improper Jewish behavior.

Since it is abundantly clear that one cannot nullify an end result (the decree) without first nullifying the cause (the erroneous Jewish conduct), their first act was to call Jews to repentance and fasting.

Once the spiritual cause of the decree had been ameliorated through repentance, and because G-d desires that one act through natural means, Esther then went to Achashveirosh in an attempt to abolish the decree.

Because the appeal to Achashveirosh was merely the natural vessel for the true salvation that came from above, it is understandable that Mordechai and Esther were less concerned with physical appearance or diplomatic skills as they were with repentance.

The lesson for us is obvious: There are those who think that during times of distress and misfortune, G-d forbid, natural means should be the first course of action. The story of Purim teaches us that natural means are only a second step; the first step must be to strengthen our bond with G-d by studying His Torah and performing His mitzvos. Then, and only then, should we turn to natural means to extricate ourselves from our difficulties.

When we act in this manner, we can be secure in the knowledge that whatever natural garment we employ will act to convey the supernatural miracle that is ultimately responsible for extracting us from the troubles we may find ourselves in.

For just as this is so regarding Israel as a whole, so too is it in regard to individual Jews: Every Jew must know that he is bound up with G-d, Who totally transcends nature.

It is true that G-d's blessings must be clothed in the natural vessel of human action ("G-d shall bless you in all that you do"). However, after all is said and done, human activity is no more than a garment and vehicle for G-d's blessings. The main emphasis must not be on the garment, but on stimulating G-d's abundant blessings through the study of Torah and the performance of mitzvos.

A Mystical Jewish Formula....(not)

Received via email -  there are people who actually believe all this stuff, and forward it on to their closest friends, even when it's total nonsense, as this one is.

For those who believe in segulot (A mystical Jewish formula for good mazel) and who of us can't use that!?   Please do not break! Just 27 words.

"G'mar Chatima Tova!   GOD our Father, walk through my house & take away all my worries & illness & please watch over & heal my family ... Amen."

This prayer is so powerful. Pass this to 12 people including me.  A blessing is coming to you in 4 mins of a new job, a house, marriage, good health, or financially'.
 Do not break or ask questions.

For those who don't know:  "G'mar Chatima Tova!" is what we say to each other at Rosh Hashanah time: it means "you should be written for a good year".  That's all it means.

Square, not round

Now it came to pass when he drew closer to the camp and saw the calf and the dances, that Moses' anger was kindled, and he flung the tablets from his hands, shattering them at the foot of the mountain. [Ki Tisa 32:19]

According to the Talmud, the Tablets were each 6 x 6 tefachim in size, and together they filled the Ark, leaving no space [Bava Basra 14a].  From this we see that the Tablets were square in shape.

Furthermore, there is a halachic principle that the vessels of the Temple are only valid if they are "intact and full". Thus, it was a legal imperative that the Tablets filled the Ark completely leaving no space.  Obviously, ths would preclude them from being rounded in shape.

The concept of tablets with rounded tops is actually non-Jewish in origin, being derived from Roman tradition (the nation that destroyed our holy Temple).  Nevertheless, the image found its way into our books due to the non-Jewish censorship of printing spanning many centuries.  As a result, today there are even religious Jews who depict the tablets as being round on the top, contrary to the Talmud.

It is a mitzvah to publicize at every opportunity that, according to Jewish sources, the Tablets are square in shape.

[Based on Sichas Shabbos Parshas Ki Tisa 5741 - Lubavitcher Rebbe]

Soul Attractions



Art: Vladimir Kush



Sometimes, when a person performs great acts of charity, he is not merely acting under the inspiration of the outstanding baalei tzedakah (masters of charity) of the past, but his act of charity may forge a spiritual link with those great baalei tzedakah.

R' Shmuel Uzida, author of Midrash Shmuel on Pirkei Avos, was a close disciple of the Holy Arizal. One time, he visited his master, and the Arizal showered extraordinary honour upon him. First he stood up before him. Then he sat R' Shmuel at his side in the position of highest distinction.

The Arizal's foremost disciple, R' Chaim Vital, was amazed by this most unusual conduct, and after R' Shmuel took his leave, he humbly asked his master for an explanation.

The Arizal replied: "You should know that it was not for my dear student R' Shmuel that I stood up! Rather, I stood up for the holy Tanna, R' Pinchas ben Yair, who entered the room together with him."

Upon hearing this, R' Chaim Vital ran after R'Shmuel and asked him "What special mitzvah did you perform today which might have earned you great merit?"

R' Shmuel reluctantly revealed what had transpired early that morning. "I was passing by a house and I heard heartrending crying and wailing coming from within. Upon inquiry, the members of the household told me that their home had been broken into that night, and the thieves had stripped the house bare of every last item. The thieves had even stolen the clothing off their backs. I didn't hesitate for a moment, and I gave them the clothing off my back in order to calm them down. I then ran home and put on my Shabbos clothing which, as you can see, I am wearing right now."

R' Chaim Vital went back to his master, the Arizal, and related this story to him. The Arizal observed: "Now you can understand why the spirit of R' Pinchas ben Yair accompanied R' Shmuel today. Because R' Pinchas excelled in acts of kindness, charity and ransoming captives, so his soul is attracted to those who follow his example."

[Shulchan Hatahor, Shaar Tzedakah, Chapter 2]