Monday, October 24, 2011

Ariel Sharon: Remains Responsive

The New York Times reports: Ariel Sharon, who suffered a debilitating stroke nearly six years ago while serving as prime minister of Israel and remains in a coma-like state, responds to some requests and, despite being fed intravenously, has put on weight, according to his son Gilad Sharon.

“When he is awake, he looks at me and moves fingers when I ask him to,” Mr. Sharon said in a telephone interview. “I am sure he hears me.”

Details of Mr. Sharon’s health and status have been closely guarded by the family. His son agreed to discuss the matter as he prepares to publicize a biography of his father that he has finished after four and a half years.

Titled “Sharon: The Life of a Leader,” and due out Tuesday in Hebrew and English, the book says of the famously stout former general: “He lies in bed, looking like the lord of the manor, sleeping tranquilly. Large, strong, self assured. His cheeks are a healthy shade of red. When he’s awake, he looks out with a penetrating stare. He hasn’t lost a single pound; on the contrary, he’s gained some.”

A year ago Mr. Sharon, who is 83, was transferred from a hospital outside Tel Aviv to the family ranch in southern Israel. But Gilad Sharon said that the stay was brief and that his father was returned to the hospital, where he had remained. He hopes that in the coming year his father will come home permanently.

“The problem is Israeli bureaucracy,” Mr. Sharon said. “I think it would be better for him to be at home.” He added that his father had been visited every day since his stroke either by him, his wife, Inbal, or his brother Omri. “We haven’t missed a single day,” he added.

He said that in recent times there had been no improvement in his father’s condition.

The book asserts that doctors and nurses urged the family to let Mr. Sharon die after his stroke in January 2006 because, as it paraphrases one doctor as saying, “Based on the CT scan, the game was over.” The Sharon brothers would not hear of it and insisted on an operation and other efforts to keep their father alive.

“I told them about a dream I had had many years ago,” Mr. Sharon recounts in the book, speaking of his discussions with the medical staff of Hadassah University Hospital in Jerusalem. “In that dream I was with my father in the hospital. He was lying in bed, surrounded by medical staff, and they had all either given up or lost hope and were about to leave, and my father didn’t say a thing, but he stared at me with this look, with those green-gray eyes of his, and I knew I would never give up, and that I simply would not leave him. This was a dream I had when my father was healthy and strong and the scenario was completely divorced from reality. I did not tell a soul about the dream at the time, but now I shared it with them and my fear that it was happening now and that I would never be able to forgive myself if we did not fight to the end.”

While it has long been assumed in Israel that Mr. Sharon was kept alive due to his sons’ insistence, the book offers the first public acknowledgment and detail of the decision. Mr. Sharon was widowed twice, and his sons are in charge of his farm and his care.

Gilad Sharon adds in the book that while he insisted on not letting his father die more out of instinct and sentiment, it turned out he also had medicine on his side: the CT scan had been misread. Doctors acknowledged after the operation that his father was healthier than they had realized, according to Mr. Sharon.

Ariel Sharon was elected prime minister in 2001 and was at the height of his power when he had the stroke. Having spent his career as a hawk and a champion of the settler movement - amply documented in the new biography - he shocked his political base by removing Israeli settlers and soldiers from Gaza only months earlier, in the summer of 2005. He then left his political home in the rightist Likud party and established the centrist party, Kadima.

In the book, Gilad Sharon says he gave his father the idea of Israel’s unilaterally withdrawing from Gaza, saying that it had become impossible to protect the Jewish settlers there adequately and that most Israelis did not want to pay the price to keep the territory.

Two months after Mr. Sharon’s stroke, his deputy, Ehud Olmert, was elected prime minister.

Gilad Sharon, who was a confidant of his father’s and had access to his private papers, is not kind to his father’s longtime rival Benjamin Netanyahu, Israel’s prime minister and Likud leader. Mr. Sharon says in the book that in 1997 Mr. Netanyahu promised to make his father finance minister but then reneged.

“Netanyahu summoned my father to a meeting in his office,” he writes. “Standing at the entrance to the room and putting an end to the shortest meeting in the history of the prime minister’s office, my father said to Netanyahu, ‘A liar you were and a liar you have remained.’ ” (Mr. Netanyahu’s office denied that Mr. Sharon said that.)

Recounting his father’s decision to withdraw from Gaza, Mr. Sharon says that Mr. Netanyahu - who was by then his father’s finance minister - hesitated and demanded that the withdrawal be subject to a referendum. Mr. Sharon refused, and Mr. Netanyahu walked out of Parliament as the vote on the withdrawal was taking place. At the end, according to the book, Mr. Netanyahu returned to the floor and voted in favor.

“This was a true manifestation of Netanyahu’s character,” Gilad Sharon writes. “Not only was he subversive, but he was also a coward.”

A spokesman for Mr. Netanyahu’s office said, “Gilad Sharon has a long history of being highly critical of Prime Minister Netanyahu, and these charges are neither new nor surprising.” The spokesman, who spoke on the condition of anonymity, added that the parliamentary vote in question was a procedural one and that when the real decision about the Gaza withdrawal took place the following summer, Mr. Netanyahu voted against it and left the government.

Gilad Sharon joined the opposition Kadima Party last year and is thought to be interested in entering politics. He said, however, that having just finished the book, he was still contemplating his next step.

Source: NY Times/Matzav.com

Gilad's Release: A Message in the Torah Parsha

What would the Lubavitcher Rebbe have said about Gilad Shalit and the reference in the parsha to his release?

Rabbi Shmuel Butman presents Shabbos Night Live [video] - highly recommended!

And to pre-empt any queries regarding the 'speaking' at the Rebbe's grave: people go to the graves of tzaddikim to ask that those tzaddikim assist them, and so they 'speak' to the tzaddik...... don't misunderstand and think that chassidim pray to their Rebbes and not to Hashem.... that is not the case at all.   However, a tzaddik can intervene for us in Shamayim and bring about a salvation. Their merits are much greater than ours, they are closer to Hashem, they can [and do] intercede on our behalf..... This is why Jews will make a special trip to daven at the gravesites of tzadikim.


english from COLlive.com on Vimeo.

Sunday, October 23, 2011

Yarzheit: 25 Tishrei: R. Levi Yitzchak of Berdichev

Rabbi Levi Yitzchak Deberamdiger of Berdichev [1740 - 25 Tishrei 1810] is one of the most popular Rebbes in chassidic history. He was a close disciple of the Maggid of Mezritch. He is best known for his love for every Jew and his active efforts to intercede for them against [seemingly] adverse heavenly decrees. Many of his teachings are contained in the posthumously published, Kedushat Levi.

A Story of Rebbe Levi Yitzchok

The Jewish wagon drivers of Berdichev felt they had to be ready for work as soon as it became light, so in order to save time, they would wrap tefilin and pray speedily next to their wagons, and at the same time do all the little tasks necessary to prepare the wagons for the road that day. When the Berditchever first saw them doing this, he raised his eyes towards Heaven, and exclaimed, “O Merciful Father, how wonderful are your children, the Jewish people. Even while they work, they pray!”

Of course, Rabbi Levi Yitzchak was not one to fail to try to improve the situation. One day he approached the wagoners as they were completing their prayers and removing their tefillin and tallises. Walking right up to them, he mumbled, “Why-do-you-pray-so-fast-no-one-can-make-out--the-words-yadayada-blablah-etc”

“WHAT?” they exclaimed in amazement. He repeated: “Why-do-you-pray-so-fast-noone-can make-out-the-words-yadayadablablah-etc”

“Rabbi, please slow down. And a bit louder. We can’t understand a word you are saying.”

“Aha!” Rabbi Levi Yitzchak pounced. “So how to you expect The Holy One to understand and accept your prayers, the way you race through them?”

“No, Rabbi,” responded immediately the most quick-witted one. “It is just like a baby that is first learning to talk. It sounds like nonsense and no one can understand. EXCEPT the baby’s mother; she can always understand her child.”

The Berditchever was delighted with their answer. He repeated it at every opportunity. It became yet another quiver in his arsenal to remind his Jewish flock as well as G-d of the ongoing love affair between them.

[Source: Yerachmiel Tilles]


Rebbe Nachman predicts the passing of Rebbe Levi Yitzchak

The Rebbe's conversation on Sunday night, the week of Noah 5570:

"My teachings are very great. They are filled with divine inspiration and can be used to predict the future. Listen carefully and pay close attention to my lessons and you will see the future. After things happen, you will also see that they were predicted in my lessons. It all has been set forth in my teachings."

I heard this after the Sabbath of Beraishis 5570. I had come to the Rebbe on Sunday night to show him the lesson "In the Beginning.... Before the Eyes of All Israel" as brought in Chapter 67 of the second part of Likutei Moharan.

That week we actually saw the Rebbe's words come true. That Sabbath's lesson had actually revealed deep secrets and predicted future events.

On the previous Thursday, the 25th of Tishrei, the famed Tzaddik and holy light, Rabbi Levi Yitzchok of Berditchov passed away. Friday night was the Sabbath of Bereishis, and the Rebbe revealed the lesson "In the Beginning... Before the Eyes of All Israel". In this lesson, the Rebbe spoke of the "glory of Israel". He said that when a Tzaddik passes away, this "glory of Israel" is eclipsed.

News of Rabbi Levi Yitzchok's passing did not reach us until the following Monday. When the Rebbe revealed this lesson, we had no idea of his inference.

When we later heard of the passing of this great Tzaddik, we then understood the Rebbe's meaning. The lesson speaks of the eclipse of the 'glory of Israel", a title the Rebbe had often given to Rabbi Levi Yitzchok. He also spoke of him as the attribute of Tefillin. [During the previous summer, Rabbi Levi Yitzchok had travelled through Wallachia, and Rabbi Nachman had his Tefillin examined. He explained that both are "the glory of Israel".]

Esrogim had not been available that year, and only arrived miraculously at the last moment. The Rebbe said that he knew Esrogim would come, for he trusted in the Tzaddikim of our generation, particularly in the great Tzaddik, Rabbi Levi Yitzchak, the glory of our congregation.

It is therefore obvious that with Divine inspiration the Rebbe had revealed in that lesson that the sainted Rabbi Levi Yitzchok had passed on. Look carefully into this lesson and you will see that it all speaks about this. Search, and you will find it."

Source: from the writings of Rebbe Nachman of Breslov, by Rabbi Nathan of Nemirov
Translated by Rabbi Aryeh Kaplan

Wednesday, October 19, 2011

The Release of Gilad Shalit in Torah Codes

Two new videos:



Five Years: Gilad - Before and After




In the blink of an eye

Did you feel it?

Yesterday was a kind of turning point. Erev Hoshana Rabba, the ushpizin of Yosef, and the miraculous release of Gilad Shalit.

How could it possibly be coincidental that Gilad, whose soul is connected to Yosef as we saw in Rabbi Glazerson's Torah codes, was released on the day Yosef is the spiritual guest in everyone's sukkah? There are no coincidences in this world, everything that happens here is orchestrated by Hashem. If you don't understand this yet, you need to go back and start again.

I know I'm not the only person in the world whose life has changed dramatically over the past few months. The world is moving into a new era, the signs are all there, and it's happening so quickly. Who would have thought that Gilad would be home for Sukkot? Alive. Talking. Sane. An unbelievable miracle.

I, for one, am not worried at all about the release of the terrorists. Hashem is in control here, and will take care of business, but for the moment, it's enough to have Gilad back. Ness gadol haya po. A great miracle happened here, make no mistake about it.

Everyone has a mission in life. For Gilad, it was a huge one, and not too many people would have the strength or will to survive in a dungeon for five years... but Gilad is special, he was given the necessary tools [as we all are] to cope with the ordeal that is/was his mission in this world. Whatever tikkun he was chosen to do, on behalf of klal Yisrael,  has now been achieved. We are one step closer to the Redemption. It should give us all encouragement in our own lives, when we are facing some kind of test, that there is a time limit to suffering, and one day we will all be set free from whatever kind of Galus has been given to each one of us.

Remember: things can go from the very worst to the very best...in just the blink of an eye.' [Rebbe Nachman of Breslov]


Gilad

All I can say is, thank God he's home.



In this forced interview, Gilad bravely answers some cruel and ridiculous questions from an insensitive reporter:



Tuesday, October 18, 2011

How Obama Thinks

Obama would have to be the most fascinating person I've ever kept an eye on.  Mainly because he makes no sense.  This article sheds some light.

The President isn't exactly a socialist. So what's driving his hostility to private enterprise? Look to his roots.

Barack Obama is the most antibusiness president in a generation, perhaps in American history. Thanks to him the era of big government is back. Obama runs up taxpayer debt not in the billions but in the trillions. He has expanded the federal government's control over home mortgages, investment banking, health care, autos and energy. The Weekly Standard summarizes Obama's approach as omnipotence at home, impotence abroad.

The President's actions are so bizarre that they mystify his critics and supporters alike......

Continue reading at: Forbes.com

It's A Mad Mad Mad Mad World

Art: Mike Worrall
The world thinks the release of 1027 terrorists in exchange for one Israeli soldier is fair. [See UNwelcome]

The world is so crazy, people don't even realize it anymore.... . They should have marked their heads in advance, like the king suggests in this story:

"A king was informed by his chief minister that there had been blight on the crops that year. They were affected so greatly that anyone eating the grain would become insane. "But" said the minister, "there is no need for us to worry. I have set aside enough grain from last year's harvest for the both of us that will last until the harvest of the following year."

The king shook his head. "No," he said. "I will not allow myself any privileges other than those shared by my subjects.  "We shall eat of the same grain," the king continued, "and we shall both go insane together with the rest of the population. But here is what we shall do. You and I will mark our foreheads with an indelible imprint, so that when we go insane, I will look at you and you will look at me and we will know we are insane."
[Rebbe Nachman of Breslov]

It's All Good



Written by Rabbi Abraham J. Twerski

Rabbi Baruch of Mezhibozh was reciting the prayer before Kiddush Friday night, and as he read "I thank You G-d for all the kindnesses that You have done for me, and for those that You will do for me in the future...." he paused and reflected, "Why must I thank G-d in advance for future kindnesses? Why not just wait until those kindnesses occur and thank Him then?" After a few moments of meditation, Rabbi Baruch said: "Ah, I understand. When those kindnesses in the future occur, they may be packaged in such a manner that I will not recognize them as kindnesses, but perhaps experience them as sufferings, and I will then not be in a position to appreciate them and be grateful for them. That is why I must thank G-d for them in advance."

After a few moments, Rabbi Baruch began to weep. "How tragic" he said, "that G-d will be doing kindnesses for me and I will not be able to recognize them as such."

Monday, October 17, 2011

Spiritual Growth

The Hebrew term for festivals רגלים, is a derivative of the word  רגל meaning "foot".  This alludes to a level of profound commitment to G-d where one is not merely serving his Maker due to one's understanding, or due to one's spiritual sentiments, but rather, out of simple obedience, like a "foot soldier".

On the other hand, the festivals are also associated with joy, where a person's positive feelings towards G-d take outward expression.

What is the connection between obedience and joy?

The answer is hinted to by the fact that the Torah fixed the festivals according to the agricultural cycle.  In order for a seed to grow, it must first shed its outer shell, and only through this is the seed able to grow many hundreds of times in size.  Similarly, when a person puts aside ("sheds") his superficial preconceptions ("shell") about Judaism and observes all the mitzvot with absolute loyalty, he will experience an enormous spiritual growth.

And likewise, a person who serves G-d with joy which "breaks all boundaries" will experience an unrestrained spiritual growth.

Source: Based on Likutei Sichot of the Lubavitcher Rebbe

Does Noam Shalit have Stockholm Syndrome by Proxy?


In psychology, Stockholm Syndrome is a term used to describe a real paradoxical psychological phenomenon wherein hostages express empathy and have positive feelings towards their captors, sometimes to the point of defending them. These feelings are generally considered irrational in light of the danger or risk endured by the victims....


Noam Shalit: No sign of life from Gilad yet
Father of captive soldier says there is no finalized timetable for his son's release. 
'Inshallah he is well,' he says ......

Inshallah ?

Source: Heading Home

19 Tishrei Yarzheit Vilna Gaon

Painting of the Vilna Gaon from Yesodei Hatorah School corridor wall

Rabbi Eliyahu of Vilna - The Vilna Gaon - Leader of Lithuanian Jewry, Torah scholar and kabbalist. Born: Vilna, Lithuania, 1720 Died: 19 Tishrei Vilna, Lithuania,1797

Popularly referred to as the Vilna Gaon, the Gra (initials of Gaon Rabbi Eliyahu), or simply as the Gaon. Considered to be the greatest Torah scholar of the past two centuries.

Even as a child Eliyahu of Vilna amazed the congregation when, at the age of 7, he delivered a learned discourse in the Great Synagogue in Vilna. By 10 years of age he had surpassed all his teachers, and, studying by himself with total concentration, he acquired knowledge of the vastness of Torah in both its revealed and mystical aspects. Every minute of his life was devoted to Torah study. He never slept more than two hours in a 24-hour period; he never accepted any rabbinic post or leadership of a yeshivah. He taught few disciples, selected from the foremost Torah scholars of his time. He also mastered astronomy, mathematics and music.

Known for fierce opposition to Chassidut, which was initiated in 1736 by the Baal Shem Tov, he and his followers in this anti-Chassidic Movement were known as "Mitnagdim," or opponents. Their opposition was based on the beliefs, vigorously denied by Chassidic leaders, that Chassidut took liberties with the Oral Law, that it substituted emotion for intellect in the Study of Torah, that its form of prayer departed too far from the traditional form of prayer, etc.

The Vilna Gaon cleared a new path to Talmud study, focusing on gaining a clear understanding through keen analysis of the principals and approaches of the early authorities. His methodology stood in sharp contrast to the pilpul system of the Polish yeshivahs, an intricate system of creating a complex framework with which a series of questions would be answered. He toiled hard on emending the the talmudic and midrashic texts. Subsequent discoveries of ancient manuscripts confirmed the soundness of his corrections, which appear in the Vilna edition of the Talmud [Haga'ot Hagra].

His works which were recorded and published by his disciples, include Aderet Eliyahu, a commentary on the Torah; a commentary on Ecclesiastes; Shenot Eliyahu, a commentary on the Mishna, Order of Zeraim; Biur Hagra, a commentary on Shulchan Aruch; a commentary on Sefer Yetzirah, a kabbalistic work; and many other works.

His commentary on the Torah is filled with interesting allusions that show the oneness of the Written Torah and the Oral Law, demonstrating their common source in Divine revelation.

The Vilna Gaon was revered in Vilna and throughout the world for his phenomental knowledge and saintly character. One of his most outstanding disciples was Rabbi Chaim of Volozhin, the founder of the yeshivah of Volozhin. Following the Gaon's approach to learning, this institution spread Torah for more than a 100 years. Today most yeshivas follow the study pattern of Volozhin, keeping alive the approach to Torah pioneered by the great Vilna Gaon.

Sunday, October 16, 2011

18 Tishrei: Rebbe Nachman's 201st Yahrzeit


Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well.

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

Video: Rabbi Chaim Kramer speaks about Rebbe Nachman

Wednesday, October 12, 2011

The fire in Tuva Zangaria Mosque - New Codes

Erev Sukkot: Sunshine.....

....but rain predicted for the rest of the week.... as soon as Sukkot begins, the rains come too.
The view from Vaucluse, Sydney
"During these seven days you must live in Succahs. This is so that future generations will know that I (G●d) had the Israelites live in Succahs when I brought them out of Egypt." [Leviticus 23:42-43]

One year, in the holy community of Kitov, it poured with rained on the first night of Succos. Rabbi Chaim, a great Torah scholar and opponent to the fledgling Chassidic movement ("the Sect"), was slightly aggravated that he would not be unable to enjoy the first night in the Succah.

While waiting in his house for the rain to abate, R. Chaim saw one of his acquaintances casually walking down the street as if he had already finished his Yom Tov meal in the Succah. When Rabbi Chaim inquired as to where he was going, the man told him that he was returning from having dinner in the Succah of Rabbi Gershon Kitover.   "And Rabbi Chaim," he continued, "there was a miracle there because not a single drop of rain was falling through the schach."

Rabbi Chaim asked his son to go to Rabbi Gershon's Succah and see if it really wasn't raining there. When his son came to the Rabbi Gershon's Succah, he looked in and sure enough, everyone was sitting, talking and eating. There was not a single drop of rain coming through the schach into the Succah. Rabbi Gershon invited Rabbi Chaim's son to join them but he refused, explaining that he had to return to have Yom Tov dinner with his father.

When the son returned, he told his father, R. Chaim, that it was true. "Father, Rabbi Gershon was sitting in his Succah, and I saw with my own eyes that there was not even a single drop of rain coming into the Succah."

Rabbi Chaim rolled his eyes. Of course he believed his son's report but he wasn't that impressed. The rain finally relented and Rabbi Chaim and his son went into their own wet Succah for Kiddush and the Yom Tov meal. Naturally, they discussed the miracle of Rabbi Gershon's dry Succah and other miracles that the so called Tzaddikim of the Sect were able to do. Rabbi Chaim said, "In my opinion, creating such miracles, as obviously done by our friend Rabbi Gershon, is against the spirit of the Torah."

Early the next morning, Rabbi Chaim and Rabbi Gershon met on their way to the mikveh, in preparation for fulfilling the mitzvah of the lulav and esrog.

"Rabbi," said Rabbi Gershon to Rabbi Chaim, "I understand that you were sitting in your Succah last night and speaking loshon hara about me."

Rabbi Chaim answered with astonishment, "How did you find out about what I said in my Succah? I was sitting there completely alone with my son. And I'm sure he didn't tell you what I said. The only logical answer is that a Heavenly angel told you. But that seems impossible because an angel does not have the authority to speak loshon hara."

Rabbi Gershon answered, "Our Sages teach us that 'Whoever fulfills one mitzvah acquires one angel to speak up in his defense, and whoever does one transgression acquires one prosecuting angel to speak against him.' So it was that prosecuting angel who you created last night by your loshon hara about me who came and told me what you said."

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in TREASURY OF CHASSIDIC TALES ON THE FESTIVALS by Rabbi S.Y. Zevin

The Sukkah and the Heavenly Hug


Adapted from the Lubavitcher Rebbe’s teachings by Rabbi Y. Y. Jacobson

The Sukkah hut is frail and vulnerable, but its walls have basic specifications: They must be two full walls, plus a third wall of only 3.5 inches, measured in Hebrew as a ‘Tefach’ handbreadth. It’s okay to have 3 or 4 full walls; but the minimum is two plus a tiny bit of a third.

What is the spiritual significance of this tiny third handbreadth-size wall?

Anatomy of an Embrace
Two great Jewish thinkers, Rabbi Isaac Luria and Rabbi Schnuer Zalman of Liadi, turn our attention to the affectionate words uttered by the Bride in the Song of Songs: "His left arm is under my head, and His right arm embraces me."

These metaphors address two distinct moments in the relationship between G-d, the Groom, and His people, the Bride. During the Rosh Hashanah and Yom Kippur "days of awe," G-d's "left arm," as it were, is under the head of Israel. The left side represents introspection, strict discipline and awe.

Sukkos, on the other hand, is "the time of our joy," when “G-d's right arm embraces me."

Our arm is divided into 3 sections. The first is the arm itself, from the shoulder to the elbow; the second is the forearm, from the elbow to the wrist; and the third is from the wrist to the fingertips.

Our Sukkah walls represent the "right arm's embrace." The first full wall represents a Divine embrace from the "shoulder" to the "elbow;" the second wall reflects the "forearm," and the third tiny wall symbolizes the palm’s embrace.

Expressions of Love
There are three ways of expressing love.

The first is words. "I love you," when uttered sincerely, has impact. A second, more powerful expression of love is a kiss. A genuine kiss expresses a deep intense feeling that may not be grasped in words. Words can state, "I love you," while a kiss declares, "I love you more then I will ever be able to tell you."

An embrace is a third expression of love.

Dissecting the Hug
Which form of love do children cherish most?

Children enjoy being spoken to. They certainly take pleasure from being kissed. Yet, most children, especially infants, cherish being hugged. When our children hurt themselves or break something, they cry and come running to their parents for a hug to calm them down and to restore their confidence.

Two significant features set apart an embrace from the other "love communicators."

Affection is directed primarily toward the face of the beloved. You speak to one's face, kiss one's cheeks or lips, or gaze at one's eyes. An embrace involves the nape and back of the one being embraced.

Another feature that distinguishes an embrace is the firm physical bond of a hug. When I utter words of love, even when I kiss, I am not holding on to you. But when I embrace you, even if you wish to escape my embrace, you are "trapped" in my gripping hug; I don't let you tear yourself away from me.

Two forms of love
There is reciprocal love and unconditional love. The first is directed to the face of the beloved one; the second is directed to the back of the beloved.

I may love you because of what I receive in return for my relationship. You may be wise, deep, sensitive, kind, beautiful, humorous, challenging etc. - qualities expressed through your face, eyes, ears and mouth - and I love you because of these or other qualities that enrich my life.

This type of love is communicated in words of affection, or in a kiss, directed toward the face of the beloved, the primary location of reciprocity. Expressing my attachment in these forms shows that I cherish you because of your qualities.

This love may be deep and can bestow blessings and fulfillment. Yet it is conditional on reciprocity. As long as you are here for me, I am here for you. In essence, I love you because I love myself, and you make my "self" so much deeper and happier.

Yet there is a deeper love of an embrace, in which my arms encircle your backside. The hug represents an unconditional, unqualified and absolute love. It is not about your face, it is about your back, an area lacking meaningful reciprocity. I don't love you because of me; I love you because of you. You may not give me anything in return for my love, you may even want me out of your life, but I still love you with all my heart.

Do you embrace your children?
That’s why children need their parents to embrace them.

When children get hurt or break something, they are searching for affirmation that their validity was not compromised. They are yearning to hear that their value does not depend on them being perfect and impeccable, but that their dignity is absolute. "Show me," asks the child, "that you love me unconditionally because of who I am and not because of what I achieve."

When a child cries because their finger is bleeding, and you simply place a band aid on the wound and go away, you may have forfeited the opportunity to teach your child the most important lesson: Your dignity stems from your very being. Even when you will fall in life and bleed badly, your very being and identity is indispensable.

We also relate to G-d on these two levels.

All year around, G-d's light relates to us as a result of the choices we make. The more we rise to the higher truth, the more we hear G-d’s silent voice resonating in our souls.

Throughout the year, we experience G-d's presence only through our efforts and toil to refine our behavior. When we meditate, pray, reflect, study and live morally and holy, we catch a glimpse of G-d's love toward us. When I work against my immoral temptations and cravings, I can at times sense a reciprocal kiss from G-d.

Throughout the year, we enjoy a reciprocal relationship with G-d. G-d might talk to you, He may even kiss you or gaze at you, but You must show Him your face. If you don't turn your back on Him, He will be there for you.

But during Sukkot, G-d shares His love unconditionally and embraces us.

We eat, drink, chat, and relax in a Sukkah- all mundane activities with little spirituality. Yet when performed in the Sukkah, these acts are a Mitzvah, a medium through which we relate to Him.

The Sukkah walls are saying: I love and cherish you not because of what you do for me or because of what I gain from you. I am attached to you not because of your spiritual sophistication or because of your noble pursuits. I love you because I love you. I am one with you as you are. I am in love with your very core.

So for a real good hug, spend time in a Sukkah.

Sustaining the Embrace
Each Jewish holiday leaves us with a special energy that affects the entire year. This Divine “hug” even while we are in a physical mode, empowers and inspires us to transform our physical and mundane endeavors throughout the year into tools through which to bring Divine light into the world.

Tuesday, October 11, 2011

Of Doctors, Fish and Moshiach

Talmud Sanhedrin 98a "Mashiach ben Dovid will not arrive until someone seeks a fish for a sick person and cannot find one."

Rabbi Glazerson shows the Torah Codes relating to the above passage in Talmud Sanhedrin 98a, connecting it to the current doctors' strike in Israel, the suffering of the sick, and the imminent coming of Moshiach iy'"H...... including the signs of the present time where situations are quickly changing, clearly showing us that "before the world of truth can come, the world of lies must disappear....." [Rav Kook]

Sukkot 5772


A new video from Rabbi Yossi Mizrachi - all about Sukkot -
watch it here: Divine Information

Petition to Free Pollard on Whitehouse Site: Please Sign

VP Biden with Rabbi Levi & Nechama Shemtov
Vice President Joe Biden held a Rosh Hashanah reception Wednesday, October 5, for a group of American Jewish leaders at his US Naval Observatory residence in Washington, DC.

The annual reception made headlines after it was reported that several attendees pressed Biden to meet with them to discuss the case of Jonathan Pollard, a former civilian intelligence analyst who was convicted of spying for Israel.

The New York Times earlier reported that during a meeting in Florida, Biden told a group of rabbis that "President Obama was considering clemency, but I told him, 'Over my dead body are we going to let him out before his time.'"

Malcolm Hoenlein, the executive vice chairman of the Conference of Presidents of Major American Jewish Organizations, and many others have called on successive American presidents to grant clemency to Pollard, who was sentenced to life in prison in 1987.

In recent months, Obama received a flood of clemency appeals on behalf of Pollard from members of Congress, former U.S. government officials and Israeli officials, according to JTA.

Pollard recently underwent kidney-related surgery that was deemed successful.

Hoenlein said the vice president apparently agreed to hold a small meeting in order to have an "open and frank discussion" about the issue, JTA reported.

Present at the reception were Rabbi Levi Shemtov, Director of American Friends of Lubavitch in Washington, DC, and his wife Nechama.

Biden warmly greeted Rabbi and Mrs. Shemtov and after chatting briefly, asked him to convey to Rabbi Avraham Shemtov his wish for a "happy new year."

The senior Rabbi Shemtov, Chairman of the international umbrella organization, Agudas Chassidei Chabad and Head Shliach in Philadelphia, has a long standing friendship with Biden going back to when when he was a US Senator from the neighboring state of Delaware, which was obvious at the Living Legacy Conference in Washington in honor of Gimmel Tammuz 5770 attended by hundreds of shluchim and supporters, whom the Vice President hosted at the White House as part of the tribute to the Rebbe.

Source and photos: COLLive

Click here to sign the petition: Whitehouse

Monday, October 10, 2011

Off Track


"The Torah that Moshe commanded us" [Vezot HaBerachah 33:4]

The Chofetz Chaim entered the beis midrash and saw a group of students standing around, squandering away their precious time in an idle discussion.

"I would like to tell you boys a story" said the Chofetz Chaim.  "It is a story about a man who lost his mind and began to dismantle the railroad tracks that passed near his city."

"What are you doing?" people screamed.  "You are going to cause a terrible catastrophe."

"Why is that?" laughed the man.  "This railroad track is hundreds of miles long, and I am only removing several yards of it."

"The same applies to the Torah" concluded the Chofetz Chaim.  "The Torah has been transmitted to us from generation to generation.  One who wasted his time instead of studying is similar to the individual who removed several yards from an extremely long track."

"While he may have wasted only a short amount of time, the damage he will have caused will be very great indeed."

Source: Rabbi Yisrael Bronstein

One Long Holiday

Art: Scarabuss

The Rosh Hashana, Yom Kippur, and Succos Connection

The Baalei Mussar say that the three Yomim Tovim in Tishrei, Rosh Hashana, Yom Kippur, and Succos are all one long continuous Yom Tov, all with the purpose of fully returning to Hashem.

Rosh Hashana is the day we start this process by reflecting and contemplating where it is that we stand in our relationship with Hashem. After realizing that we are not where we should be and how far we have drifted, we spend the week between Rosh Hashana and Yom Kippur regretting and repairing the damage. On Yom Kippur Hashem forgives us and we start our relationship anew.

Succos we leave our home and go on a second honeymoon where we enjoy Hashem's company in Hashem's honeymoon getaway; alone together in the quiet of the succah, free from the distractions of the rest of the world.

Source: Revach L'Neshama

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