Parking Bonus

Watch what happened when motorists at Brighton Beach UK got a surprise they didn't expect from a Parking Inspector ...... no fine, just a ten pound bonus.

Welcome to 5772 and the Year of Redemption..... [Jewish time]

Welcome to 5772.

Ok, The Geulah was supposed to come in 5770,71...72?...73?...74?!?!?!

Don't worry Geulah seekers, Rebbe Yehuda in Tractate Berachos has explained for us the concept of Jewish Time!

Read the whole thing at: What Year is Geulah Again...and Where is Moshiach?

and a message from Daniel - where finally he acknowledges that Jews can still be redeemed, even from outside Eretz Yisrael:

It's worthwhile, really worthwhile to return. And those who are not able, return to HKB"H. He will bring you on eagle's wings. 

We are entering now, with G-d's help, to 5772. All the signs are that this is the year of redemption, all the signs in every place. All the prophecies show that we have a huge chance that this is the year of redemption.

And if, G-d forbid, not, then of course, this is the year that the world turns upside down, because the world can't continue like it is. The world has deteriorated very quickly. It cannot last.

Source and full transcript at: Message-5772

Three Wishes

 

In the Shaar HaKavonos of the Arizal it says that when the Chazzan lingers on the word "Ayei" Mikom Kivodo in Kedusha of Musaf you can have in mind one of three wishes that will be granted. Either you can ask for Ruach HaKodesh, great wealth, or children who are tzaddikim. 

The Arizal cautions that you can only ask for one and not all three so you must choose carefully. Rav Shimshon Pincus gives advice to those who are stumped by the dilemma. First of all he says do not spend you precious request asking for Ruach HaKodesh. Even if you were granted Ruach HaKodesh, since we are not worthy enough it would not settle on us, much like if someone were to pour a gallon of Cola into a 5 ounce cup. It is pointless. 

Children or Money? That is up to you. What did Rav Pincus choose? He used to tell his kids, "Please be good, I gave up a great fortune for you!"

Source: Revach L'Neshama

How to get rid of Bad Habits .....

..... and stay clean. Watch it here

Rabbi Yossi Mizrachi's latest lecture [not for beginners]: for more videos/audios go to the site: Divine Information

Shana Tova !

On Ahavas Yisrael

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Anticipation of judgment

 

The Holy Ari of Safed disclosed that if one doesn’t shed at least a few tears during the High Holy Days, it is evidence that his soul is flawed. He added that when one finds oneself suddenly aroused to tears on the High Holy Days, it is a sign that at that moment, one’s soul is being judged in the Heavenly Court above. In anticipation and trepidation of the judgment, one is overwhelmed by tears. [Shulchan Aruch of the Arizal, Hilchos Rosh HaShanah]

Correction

After obtaining some third-party rabbinical advice, I was advised to remove that last post.

Mr. Netanyahu, Here's the Truth

Netanyahu meets the Rebbe...... many years ago

R' Mayer Schmukler of TruePeace.org tells Prime Minister Benjamin Netanyahu the true opinion of the Rebbe about Mideast "Peace."

26th of Elul, 5771

Mr. Benyamin Netanyahu,

I write this letter with the hope that you will read it with an open heart and mind. Please do.

We are standing now a short time before the world will get together to try and decide the fate of certain parts of the Land of Israel. This is an open attack on the Jewish homeland and in turn, an attack on the Jewish people.

In your speech at the United Nations, you eloquently explained how all previous "peace deals" brought about only terror and bloodshed. You pointed out how the PA is not a partner for peace. Then, you went on to proclaim that you're ready to speak peace with the above partner, if they are only willing. In addition, you even announced the results of those negotiations: the ceding of parts of the Land of Israel. Those same lands which you had just shown in your speech - by giving them away - would endanger the lives of the citizens of Israel.

If it is anything that the government in Israel should have learned over the years, it is that concessions and offers of concessions - lead to pressure and more concessions, then more pressure and more concessions.

In no way is this a way of gaining respect in the world. Not only does this approach not forestall pressure, but it only increases it tenfold.

Imagine this: A burglar attempts to strike at the homeowner of the house he is burglarizing; the victim defends himself, ejects the burglar from his home, and leaves him whimpering on his front lawn; the victim then taps his assailant on the shoulder and asks if he would like his weapon back on condition that he promise not to use it again; the former burglar yells back in no uncertain terms that he will never agree to cease using his weapon; the former victim begs the man to agree; showing his willingness to return the burglar’s weapon – he invites him into his house and gives a kitchen knife saying "see! I don’t mind your having a weapon; all I want is for you to say these 5 words: "I will be your friend!""

Now, besides for the suicidal behavior of the victim, he will also turn everyone against him; the average person watching this scene will surely come to the logical conclusion that there is something more behind the seemingly simple good/bad guy scene. This conclusion, or assumption (that the good guy might really be the bad guy), would in effect be totally confirmed when the bad guy actually says and claims just that.

Make no mistake about it; we are on a direct path to a situation when Israel will be forced to stand up to the world. These are not my words (to be sure, nor is this whole letter), but rather the words of the Lubavitcher Rebbe, the Moshe of our generation (said in 1978). And unfortunately, as you know all too well, this is already the situation. We must wake up before we find ourselves forced to defend our very right to exist in the Land of Israel (if that is not already happening).

The key to the situation is in your hands – a key being a tool which opens doors standing in ones way while at the same time locks doors against undesirable elements:

You must stand unshakable and uncompromising – firm in our right to the entire Land of Israel given to us by the God of Israel. It is time to stand up to the world, not only in rhetoric and with hypocritical policies; you must be clear in speech and most importantly in action; no part of the Land of Israel is up for negotiation!

This approach will bring security to our land by making it clear to terrorists etc. that we are here to stay and that we are ready to protect ourselves to the fullest. And it will likewise forestall pressure when the the world realizes the futility of such pressure in having any effect.

Now the arguments of "It's too late," "what will the world say," "its not realistic," etc. are simply ludicrous when someone thinks objectively. No one is saying that the above mentioned approach is perfect, it is far from perfect, precisely because of the criminal neglect of it for so long. There are only two choices: give in until there is nothing left to give or hold on strong to the Land and fight our enemies.

As mentioned, we must wake up to a hard reality. We must finally heed the warnings of the Rebbe. Time and time again he warned that negotiations would lead to terrorism and pressure and eventually to a Palestinian (terror) state. Even though he has unfortunately been proven right, again and again – it is as if we are blind and deaf, as we continue down the path of self-destruction. One has only to look in the Tanach for such precedents, as the prophet of the generation begged, pleaded, and warned the Jewish people, only for his words to fall on deaf ears. In the words of Yishaya Hanavi (50:2.): "Why have I come, yet there is no man? I have called, but there is no answer?"

In conclusion, it must be emphasized, that in addition to there being only one logical solution in any case, we are given chances from above every now and then to make it all the easier to do the right thing. Now is such an opportunity. As the Arabs declare statehood at the UN, the government of Israel now has the political right to cancel all previous agreements and can more easily say to the world: "We have now learned our lesson, we will now focus solely on the security of our citizens and we will never give up our God given homeland."

This takes strength, but you already have it, as you have been blessed by the Rebbe, in particular, a few days before Shavuos in 1991. Mr. Morad Zamir then requested a blessing for you. The Rebbe responded: "Tell him that certainly he'll continue to hold on to the hard line as before and (if) there be occasion to add strength, he certainly will find strength in himself to continue for the time being and after that."

It is also important to note that if you do follow the right path, you are guaranteed by the Rebbe that it won't be long before much of the world, as God fearing people, will begin to respect us and our right to the Land of Israel. We must do our part in first respecting ourselves – the opposite of which it states in the Torah (Bamidbar 13:31-33) concerning the spies sent by Moshe into the land of Israel who said (while giving a bad report on the Land that God had promised them): "we were like grasshoppers in our eyes, and [therefore] so we were in their eyes!"

Let us speedily merit the fulfillment of the Pasuk (Bechukotai 26, 6.): "And I will grant peace in the Land, and you will lie down with no one to frighten [you]; I will remove wild beasts from the Land, and no army will pass through your land" Amen.

With blessings for the new year - K'tiva Vachatima Tova L'shana Tova Umetukah,
Mayer Schmukler

TruePeace.org

Who Do You See?

Art: Gustave Caillebotte

''But Yeshurun grew fat and kicked'' [Ha'azinu 32:15]

The maggid R' Yechiel Michel of Zlochev had a chassid who at one time was very poor.  But then he tried his hand at business, and he quickly became a very wealthy man.  However, the more his wealth and standing grew, the further he drifted from Torah and mitzvot.

One day, the maggid paid a visit to his disciple and requested that he make a charitable donation to an important cause.  The chassid, however, evaded the request with several excuses.

The maggid walked over to the window and asked the chassid to join him.  As they gazed out into the streets, the maggid asked him, ''What do you see?''

''I see people walking through the streets'' responded the wealthy chassid.

The maggid then led the chassid to a mirror: ''Now what do you see?'' asked the maggid.

''Now'' answered the chassid, ''I see myself.''

''Do you know what the difference is between a window and a mirror?'' asked the maggid.  ''A window is clear and transparent and therefore, when you look at it, you see others.  A mirror, however, is coated with silver. Therefore, when you look at it, you see only yourself.''

[Written by Rabbi Yisrael Bronstein]

All there is

''Connected'' by Schnette

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

[from the writings of Rebbe Nachman of Breslov]

Ben Gurion Airport Congestion: Lubavitchers & Breslovers

The tens of thousands who will be leaving Eretz Yisrael ahead of Rosh Hashanah began making their way to Ben-Gurion International Airport on Sunday morning (26 Elul), and the congestion was evident, especially flights to Kiev, impacting Breslov Chassidim. Organizers in Uman report that expect upwards of 35,000 mispallalim this year, many coming from Eretz Yisrael.

YWN-Israel visited Ben-Gurion on Sunday morning and Terminal 3 was abuzz with Yidden heading to both Uman and 770. Many Chabadnikim were seen heading for El Al, but the main focus was on the other side of the top floor of the terminal, where an entire area was designated for flights to Kiev. There were chareidi floor monitors in tan jackets on hand, hired to maintain order and deal with those heading to Uman, to keep them organized, assist them in finding minyanim and other needs.

But all of that was not the cause – airport workers, baggage handlers in particular, decided to hold a one-hour strike. The backlog created in that hour has ramifications for hours to come. The exact cause for the walk-out remains unclear.

The Breslov chassidim appeared unfazed, confident they would reach their destination in time for yomtov.

Secret Codes of Ha'azinu

Seder Hadoros relates that Ramban once confronted his former student, named Avner, and asked him why he had strayed from the path of observant Judaism.  Avner replied that Ramban had once taught that "everything is to be found in the Song of Haázinu" and Avner found the idea so utterly preposterous that it led him to lose faith.

When Ramban stated that he still held by his assertion, Avner challenged him, "If so, where is my name to be found in the song?"

Ramban turned to the wall praying to G-d, and it soon occurred to him that the third letter of each word in verse 26 spelled Avner's name:

 אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם

On hearing his, Avner repented and mended his ways.

Even though Avner had strayed far from the path of observance, his name was nevertheless recorded in the Torah with his title, Reb Avner, referring to his status as a fully observant Jew, after he had returned - for this was indeed his true essence.

Based on Sichas Shabbos Parshas Haázinu 5742 Lubavitcher Rebbe

Netanyahu at UN: Quoting Lubavitcher Rebbe

Netanyahu at the UN [video]

Moshiach Talk

Rabbi Yossi Mizrachi has a new lecture - part of "The Talmud Series" -  this one focuses on the ever-increasing signs of Moshiach, and what to expect... and he also some things to say about the Lubavitcher Rebbe and the Messianic movement in his name.

Click here for video
and here for MP3

And at the Huffington Post, Rabbi Chaim Miller writes about the ongoing parade of thousands of people to the Ohel of the Lubavitcher Rebbe:

It's sad but true that religion kicks in spectacularly well when we are desperate. This week, some financial challenges that I am going through began to get the better of me and I decided to pay a trip to the graveside of my mentor, the late Rabbi of Lubavitch, Rabbi Menachem Schneerson, who is buried in Queens. Now, don't get me wrong, I may sport a beard and some other traditional trappings, but the idea of going to gravesides and asking the spirit of saintly rabbis to intercede on high still irks me out. Let's just say it's not the Judaism I grew up with. So I tend to only do it when I am desperate.

I'm standing there last Monday night in a moment of intimate soul-to-soul connection with my rabbi's parted spirit, and as my outer facade finally starts to lift, unleashing that ball of repressed emotion which lurks beneath, the darkness of the night is abruptly pierced by bright lights in my face. No, it's not some sort of revelation from above, but a full television crew from Israel's Arutz Sheva.

As it turns out, someone else is also desperate: Bibi Netanyahu. Stirrings in the UN have convinced Bibi, who was close with the Rabbi Schneerson during his lifetime and consulted with him regularly, that it's time for another trip to the graveside. And if you can't go yourself, you send a representative, in this case Knesset Member Danny Danon, who comes and stands right next to me.

Continue reading at: Alternative Energy, Alternative Wisdom

Healing Powers of Apples and Honey

It is customary to eat an apple dipped in honey on the night of Rosh Hashanah and ask G-d to grant us a good sweet year. Ideally, the apple should be red and white, as an allusion to the verse "Though your sins are like scarlet, they shall be white as snow" [Yeshayahu 1:18]

Apples help cleanse and purify the blood, are beneficial in the treatment of diabetes, respiratory tract infections, skin problems, the liver and the kidneys. They strengthen the body, are soothing to the nervous system, help prevent hardening of the arteries and are recommended for disorders of the kidneys and digestive system. There is a great deal of truth in the saying "An apple a day keeps the doctor away".

According to Kabbalah, the apple is an allusion to the mystical level of the Holy Apple Field. Also, when you cut an apple in half horizontally you will see ten little holes and a five pointed star. Ten is the numerical value of the Hebrew letter "yud", and five is the numerical value of the Hebrew letter "hey". The stalk of the apple represents the "vav" - together these letters spell out G-d's name.

The Zohar tells us that the apple has healing qualities: just as the apple heals all, so the Holy One, blessed be He, heals all. Just as the apple has various colours (white, red, green), so the Holy One, blessed be He, has various supernal colours (white, red, green - corresponding to the attributes of chesed (loving kindness), gevurah (might) and tiferet (beauty). The symbol of the green apple reveals some of the hidden meaning behind this teaching of the Zohar. Tiferet, the kabbalistic attribute of harmony and beauty, is associated with green, the colour of healing.

The Ben Ish Chai writes that the apple tree is the only fruit tree that has its spiritual source in the attribute of tiferet. This is yet another indication of the special connection of the apple with healing.


Honey was called "one sixtieth of manna" by the Sages because it shares many of the curative qualities of the manna from Heaven.

Nowadays the term honey means bee's honey, but the famous Biblical verse "A land flowing with milk and honey" refers to date honey. Dates are one of the seven species characteristic of the Land of Israel. Honey is fuel for such organs as the heart, brain and liver. Predigested in the bee's crop it is readily absorbed into the bloodstream where it stimulates circulation and raises the red blood count. It is invaluable for those with heart conditions or weak hearts. Honey strengthens, invigorates and refreshes.

It is helpful in the treatment of stomach ulcers, and is a useful sweetening agent for diabetics since it helps reduce sugar levels while it boosts vitality and physical stamina. Because of its positive effects on the blood count, honey is highly recommended for sufferers of anaemia.

Honey is unique because of where it comes from. It is the only food taken from a non-kosher animal that we are permitted to eat. Furthermore the bee is an insect that stings and causes pain and bodily damage. Yet at the same time it is able to produce a sweet food that can add a delicious flavor to other things.

This is specifically why we use honey - because it represents the power of Rosh Hashanah. When we begin a fresh new year, the past is not always so sweet. Not everything in the last year might have been completely "Kosher". Sometimes we may have stung and hurt those close to us. But on Rosh Hashanah and Yom Kippur we can turn it all around. We can learn from last year's experiences and make the future more positive and filled with blessing. Like the bee, we can produce sweet honey.

When we eat the honey on Rosh Hashanah we are making a statement: We are not perfect, but with a little effort we can achieve sweetness. G-d accepts our commitment, and blesses us all with a happy, healthy, prosperous and sweet new year.

24 Elul: Yarzheit Chafetz Chaim

1838-1933 [5598-5693]

Rabbi Israel Meir HaCohen Kagan is commonly known as the "Chafetz Chaim," the name of his famous work on guarding one's tongue.

Born in Zhetel, Poland on February 6, 1838 [11 Shvat 5598], he was taught until age 10 by his parents and then moved to Vilna to further his Jewish studies. Refusing the pulpit rabbinate, the Chafetz Chaim settled in Radin Poland and subsisted on a small grocery store which his wife managed and he did the "bookkeeping"-watching every penny to make sure that no one was cheated. He spent his days learning Torah and disseminating his knowledge to the common people.

As his reputation grew, students from all over Europe flocked to him and by 1869 his house became known as the Radin Yeshiva. In addition to his Yeshiva, the Chafetz Chaim was very active in Jewish causes. He traveled extensively (even in his 90's) to encourage the observance of Mitzvos amongst Jews. One of the founders of Agudas Yisrael, the religious Jewish organization of Europe and later the world, the Chafetz Chaim was very involved in Jewish affairs and helped many yeshivos survive the financial problems of the interwar period.

Exemplifying the verses in Psalms 34:13-14, "Who is the man who desires life...? Guard your tongue from evil and your lips from speaking deceit," the Chafetz Chaim passed away in 1933 at the ripe age of 95.

The Chafetz Chaim's greatest legacy is the 21 sefarim [holy books] which he published. His first work, Sefer Chafetz Chaim [1873], is the first attempt to organize and clarify the laws regarding evil talk and gossip. He later wrote other works, including Shmirat HaLashon, which emphasized the importance of guarding one's tongue by quoting our Sages. The Mishnah Brurah [1894-1907], his commentary on the Daily Laws of a Jew [his first series in the Shulchan Aruch], is found in many Jewish homes and is accepted universally to decide Halacha.

Firmly believing that he was living right before the time of Moshiach and the rebuilding of the Holy Temple, the Chafetz Chaim wrote a work that stressed the learning of laws concerning sacrifices, the Holy Temple, and related topics. He also published seforim to strengthen certain aspects of Jewish life including kashrus, family purity, and Torah study.

More on the Chafetz Chaim click here

Obama-Netanyahu Press Conference [video]

Leaders discuss hopes for peace in the region during the UN General Assembly. September 21, 2011.

Obama's UN Speech [video]

Sept. 22 (Bloomberg) -- President Barack Obama’s speech to the United Nations was elegantly written and eloquently delivered. But it missed an opportunity to promote a strong U.S. role in the world and voice his opposition to this week’s paramount issue: Palestinian plans to seek UN recognition as a nation.

Yet we were struck by the force of Obama’s description of the U.S.’s “unshakable” commitment to Israel. Rarely has a speaker at the UN rostrum spoken so clearly and obviously sympathetically on how Israeli and Jewish history shapes that nation’s security concerns. That point might seem self-evident, but it was a pointed and welcome rebuke to Holocaust deniers or minimizers in the Middle East and elsewhere.

Source: Business Week