Friday, October 7, 2011

Honey Cake: Segula for Parnossa

On the morning of the day before Yom Kippur each person asks another for a piece of lekach [Yiddish for "cake" - traditionally honey cake], and eats it. Many Rabbis observe this custom by distributing lekach and giving a blessing for a good and sweet year.

Among the reasons for this custom is to avoid any possible Heavenly decree that the person would have to ask another for his food. Once one asks for lekach, the decree has been fulfilled and there will be no further need to ask: all one's needs will be provided for by G-d.

On a deeper level, we can say even more. Since the purpose of the custom is to avoid having to receive good from a person, it is logical to say that even the lekach is not really being received from a person. The explanation of this is that in reality, all food comes from G-d, and therefore a poor person who receives food from another person thanks G-d - "Who provides nourishment and sustenance for all". This is because the giver is only an intermediary for delivering G-d's blessings.

However, both parties still feel that a transaction has taken place between two human beings. The poor person naturally feels some sense of shame, as seen from the fact that we all ask in birchas hamazon "please do not make us dependent upon the gifts of mortal men". The giver also feels that he is the giver; and the Torah therefore must stress to him that he must give generously etc.

The giving of lekach on Erev Yom Kippur is not like this, however. Since these are the days when G-d is "close", all parties involved feel that G-d Himself is doing the giving, and the giver is no more than a messenger. Even more so, the giver is not even seen as a messenger, but just a link enabling G-d's gift to come to the person. For this reason, the giver needs no warning, since he naturally gives generously, as G-d Himself gives. Similarly, the recipient feels no shame and takes the lekach not out of need, but in order to fulfill the custom.

On a yet deeper level, one can assume that everyone has already been signed and inscribed for a good year on Rosh Hashanah. One need not take special measures to avoid a possible decree, since we are confident that there is no such decree. What, then, is the purpose of taking lekach?

Perhaps the explanation is that in the past year either the giver or the taker did not have the proper awareness that everything really comes from G-d. By requesting (and giving) lekach, this realisation is reinforced, and the shortcoming of the past year corrected.Torah is also called "lekach" as in the verse [Proverbs 4:2] "Lekach tov nasati lachem". In addition, p'nimiyus haTorah (the inner dimension of the Torah) is compared to honey. And since "G-d and His Torah are one", giving the lekach together with Torah helps strengthen the bond between the Jew and G-d. This in turn helps one realise that G-d is really the giver, not man. The inner part of Torah which bonds the innermost part of the Jewish soul to the innermost levels of G-dliness accomplishes this to an even greater extent.


Source: Sichos in English: The Lubavitcher Rebbe 




Honey Cake
250g honey
2 small eggs
3/4 cups caster sugar
1/2 cup oil
vanilla essence

Mix all ingredients together well, then add:

3/4 cup self raising flour
3/4 cup plain flour
3/4 teaspoon bicarbonate of soda
2 tablespoons cocoa
3/4 cup very hot water [with the bicarb and cocoa dissolved in it]

Pour into large pan and bake at 180 degrees until firm and skewer comes out clean.

or try this one

Sydney Storm Chasers: Prepare


Just in time for Sukkot....

Sydney's storm season is about to strike, with a ferocious four months of intense lightning activity predicted.

During Sydney's lightning season peak last year, about 7500 strikes were recorded in November and December.

"The season starts in October and goes through to February........." [love it!]

Show of nature ... lightning strikes over the Tacking Point lighthouse at Port Macquarie / Pic: Nathan Edwards Source: The Daily Telegraph


Read more: The Season Storm Nuts Chase Bolts of Lightning

Thursday, October 6, 2011

You Can

Every Day of the Year, You Are Your Own Judge

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine



He [Rabbi Akiva] used to say "Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds, and take payment from a person with or without their knowledge...." [Pirkei Avot 3:20]

A person usually goes about their daily life thinking that whatever they do is basically okay.  Even if this is not the case, they figure if no one knows, then it's not the end of the world; they'll just fix it afterwards.  They may even realize that G-d knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end.  These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkei Avot.  He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

Paying Back What You Eat
One way to understand this is found in the book ''Chesed L'Avraham'' written by the grandfather of the Chida, Rabbi Chaim David Azulai a"h.  He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya [funeral].  They cover the body in the place where it was when the soul departed, and everyone returns home.  The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion.  In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach.  Yet if they ate only in holiness and purity, i.e. only kosher food and only in quantities necessary to sustain a healthy and strong body to serve G-d, then there is nothing to take back.  This is one understanding of  "they take payment''.

With or Without His Knowledge
Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out.  For example, there is the month of Elul - the Hebrew month set aside for teshuvah, intensive introspection and repentance - which is followed by Rosh Hashanah and the atonement of Yom Kippur.  But the reality is that G-d is not obligated to wait until these specific times and can send messengers to collect what is due at any point.  Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant.  But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change.  But G-d operates in His ways. It is here the idea "with or without his knowledge" comes into play.

You Are Your Own Judge
Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov.  Before any decree is issued in the world, G-d forbid, the entire world is assembled to give their agreement.  In this instance, the 'entire world' encompasses the inanimate, plant, animal, and human levels.  They are all notified and asked if there is any opposition to the decree.  This even includes the person who has the negative decree hanging over them.  When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself?  Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment.  For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case.  Someone will ask them: "What do you think about what so-and-so did?"  They respond. "Whoo whoo, they deserve this or that..."   In heaven they say: "Is that right?" You just passed judgment on yourself..."  The case is closed and the person doesn't comprehend what just transpired.  According to Rebbe Nachman, this is an example of "taking payment with or without his knowledge".

The whole concept of how a person is asked each time about their own judgment is profoundly deep.  Each word of every story we hear has lofty and exalted significance.   For example, we may hear a story about two people involved in an argument that has nothing to do with us.  In the rare case it does, we need to be even more careful.  But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what.  The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition.  This is why Rebbe Nachman advises us to be very careful about what we say.  Don't let an inadvertent word slip out in the wrong way or pass judgment on another's behavior.  If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.


Controlling Your Thoughts
King David says Zamoti bal yalavar pi - "My thoughts dare not pass through my mouth." [Psalms 17:3]  There are two important ways to understand this verse.  Firstly, the word zamoti is related to the Hebrew word for "muzzle" - z'mam.  King David alludes to this as if to say "G-d! Since I don't weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper."

The second explanation of how to understand this verse concerns controlling our thoughts.  Sometimes a person blurts out an empty phrase, without even knowing why they said it.  But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them.  These ramifications ought to give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind.  Thus King David refers here to the need for an even deeper level of restraint.  He would like G-d to place a muzzle on his mouth to stop him from verbalizing anything that enters his head.  Since according to Rebbe Nachman, it is through these very words that they "take the payment from a person with or without his knowledge".

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues G-d forbid. Yet the reality is that they agreed and signed off on everything.  Without their agreement, these difficulties could not have materialized.  One may say "I never agreed to such a thing!"  The recording is then played back for them and they are asked "You don't remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences."  G-d should guard us.

This spiritual dynamic accompanies us every single day, hour by hour.  It is written "Whoever sits in the refuge of the Most High.." [Psalms 91].  The Talmud calls this particular chapter of Psalms "a song against evil forces" since it is recited by those who want to be saved from misfortune and accidents.

For instance, when mourners attend a funeral they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person.  It is further written: "His angels he will charge for you, to protect you on all your paths."  This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm.  According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara - the good inclination and the evil inclination.  In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person.  However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty.  One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.


Forces Created From Our Own Actions
Along with the yetzer tov and yetzer hara, come all sorts of other forces, G-d forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions.  In this case, damaging forces are created in the world that are bound to the person who created them.  These forces are called mezekei alma - "destroyers of the world".  Their whole purpose is to cause damage and they don't even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun.  An adult comes along and admonishes him, but when he sees that the child doesn't understand, he takes the matches away by force.  This is because the adult understands very well that the child is doing something dangerous.  The child though, doesn't comprehend this fact.  He screams and cries "Why did you take them away from me?"  Likewise, these "destroyers of the world" don't even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage.  Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person's undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don't know.  We don't actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity that they simply advise us to have compassion on ourselves and acknowledge we don't know what goes on around us on a spiritual plane.  For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering.  So where do these ideas fit in?  The answer is that something much worse is actually going on for them.  The criminal doesn't pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way.  This is what the Talmud refers to when it states "Afflictions atone for a person".  Whatever difficulties one goes through in this world serve as a huge atonement for him.  It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself "Stop".  Just as we need to be careful about what we put into our mouth, i.e. kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech.  The same caution applies to our actions. We should do nothing that the Torah, or our sages, forbid.  Similarly with thought; we shouldn't think that just because our thoughts are only between us and G-d they can be easily fixed.  It doesn't exactly work like this, since many holy books describe the power of thought as greater than the power of deed.  It is possible to do teshuvah or repair an action, but it is much more difficult to do the same with a thought.  You can nullify or gain control over an action, but once you think it, a thought is out of our control and possession.

Thus Rebbe Nachman's advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action.  Since there will be no-one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else's story.  Thus don't rush to pass judgment either verbally or even in your thoughts as to who is right or wrong.  Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May G-d enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Rabbi Ephraim Kenig shlit'a, is CEO and Rosh Yeshiva of the Nachal Novea Mekor Chochma institutions as well as the head administrator at Talmud Torah Magen Avot, in the Old City of Tsfat.

Wednesday, October 5, 2011

Words that Kill

Art by xovikki

Onaas Devarim - Words that Hurt by Rabbi Chaim Morgenstern

It is unimaginable for any G-d fearing Jew to earn a living by cheating [onaas mamom]. However in our daily lives, we may be transgressing a more severe prohibition than cheating – onaas devarim. Chazal say that onaas devarim is more severe than onaas mammon because a) a person feels more distressed when his feelings are hurt and b) money earned dishonestly can be returned whereas hurt feelings cannot be undone [Bava Metzia 58b].

When we speak about prohibited speech, the first thing that comes to our minds is lashon hara. Although many of us are aware of the severity of speaking lashon hara, there seems to be a lack of awareness of both the scope and severity of the prohibition of onaas devarim.

General Principles

The Torah commands us "Lo sonu ish es amiso" – do not aggrieve one another [Vayikra 25:17]. Rashi explains this to be a prohibition against causing pain or anguish to another with words, hence the term "onaas devarim." Nevertheless, this issur is not limited to words, hurting another’s feelings in writing or with a gesture is also included in this prohibition [Chafetz Chaim, Chovas Hashemira ; Shulchan Aruch Hagra"z, Hilchos Ona’a] There is a famous homiletic saying on the passuk, "Ki ve’apam hargu ish" [literally, "in their anger they killed a person", Bereishis 49:6] with a mere "twist of the nose [af]," one can kill a person.

One does not have to give another person "a devastating blow" to transgress the prohibition of onaas devarim. The Chazon Ish writes that onaas devarim applies even if the other’s feelings were only momentarily hurt [Letters, Vol. 1 #211]. For example, if a person was distracted immediately after being hurt and does not feel the discomfort or emotional pain anymore. This applies especially with children, who may be easily distracted and then forget their previous distress.

The prohibition applies even when no one else is present, and applies even in the privacy of your home between husband and wife or parents and children [Shaarei TeShuva 3:214, Chafetz Chaim, P’Sicha, Prohibition # 13].

Embarrassing another or hurting another’s feelings in the presence of two other people is a more severe aveira, as it also includes the prohibition of malbin pnei chaveiro be’rabim, shaming another person in public.

Continue reading at Daf Yomi Review

Tuesday, October 4, 2011

Remedy for an Evil Eye


The evil eye, also known in Hebrew as the ayin hara, is usually seen as a mysterious external force, lurking around, waiting to pounce on innocent victims. Some of us are familiar with phrases such as bli ayin hara or k'nayna hara, which are said in an attempt to ward off the influence of the evil eye. Other protective measures against the evil eye include the wearing of special amulets or visits to those who perform various practices using oil, mercury or eggs in an attempt to shatter the effects of the evil eye. On the other hand, many of us understandably relegate any discussion about the evil eye to superstition and irrationality. However, there is another dimension to the story of the evil eye, which can dramatically transform our relationship to others and the world in general.

The evil eye is synonymous with greediness, not being satisfied with one's portion, jealousy and begrudging others their good fortune. Someone who has an evil eye possesses these attributes as part of their personality. These characteristics can be manifested in a person quite openly, or sometimes in a much more hidden and subtle way. The potential damaging influence arises when someone who harbors these types of feelings against us, looks upon us, or our good fortune, including our children and our possessions. The negative force only has power over that which can actually be seen by the physical eye. This is one of the reasons that it can actually be a blessing to not be so noticeable in the public eye.

But wait... before you start glancing nervously over your shoulder, let's turn this entire idea upside down. Rebbe Nachman writes that we have to pray a lot in order to be saved from the evil eye [Likutey Moharan 54]. Which evil eye? Our own evil eye! Here is the secret principle: The evil eye only has power over us to the extent that we ourselves have the evil eye. According to Rebbe Nachman, there are two types of evil eye. The first type of evil eye is when we see our friend enjoy some elevation or greatness and wish it wasn't so. The second type is when we have an evil or begrudging eye towards anything else about our friend. The remedy for this potentially harmful situation is to develop a good eye, an ayin tova, towards everyone. This means sincerely wishing the best for them at all times, and being genuinely happy for their success.

Rebbe Nachman does point out that one also needs to pray a great deal in order to be saved from the evil eye of another, yet the primary responsibility for avoiding the evil eye lies with ourselves. If we feel that we don't have the strength to withstand the evil eye of someone else, for whatever reason, we should stay clear of that person until we have strengthened the power of our own good eye. 

Rebbe Nachman also teaches another benefit to a good eye: By finding merit, in even a wicked person, one is saved from the evil eye. This means not engaging at all in the negativity of another who wishes you harm. Respond only positively and pleasantly, emphasizing the good point that can be found in anyone or any situation. Respond to a curse with a blessing, no matter what! Then, the bad has absolutely nothing to grab and hold onto. This brings good into the world, subduing and eventually eliminating the bad completely.

Some of us may still insist on using amulets and other practices aimed at breaking the influence of someone else's evil eye upon us, but we need to be aware that, at best, the relief will only be temporary if we don't develop the power of our own good eye. By developing the power of our good eye through a little effort and revision of our habitual responses, we can shift our whole outlook towards the world and those around us. We have the ability to be channels for good to flow into the world; it all depends upon our desire. Not only can we wish good for others, but we can actually pray to God that the entire Creation itself be successful [Rav Ephraim Kenig]. In this way, we are restored as partners with God to repair and heal the world.


Source: BreslevTsfat
Also see: The Power of Vision

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.

Monday, October 3, 2011

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!



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

Sunday, October 2, 2011

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

Wednesday, September 28, 2011

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]

Tuesday, September 27, 2011

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

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]

Monday, September 26, 2011

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