France election 2012: Nicolas Sarkozy booted out of office having exhausted France

Nicolas Sarkozy who rode to office five years ago promising a historic "rupture" was on Sunday night booted out of office having exhausted his nation.

Story: Telegraph

''Sons of Aaron'' and ''Kohanim''

Birkhat Kohanim by Alex Levin

The son of a Kohen's forbidden marriage may not serve in the Temple, yet he can still make a Korban, and it will be accepted.


by Chanan Morrison

Emor: Agents of Holiness

The Talmud in Nedarim 32b describes the kohanim as sheluchei didan. The kohanim act as our agents or emissaries as they perform the Temple service.

Yet this idea — that the kohanim act as agents for the Jewish people - appears to violate the legal definition of the powers of a shaliach. An agent acts on behalf of the one sending him [the principal], executing his wishes. The agent cannot do that which the principal himself is incapable of doing. So how can the kohanim perform the Temple service on our behalf, when non-kohanim are not permitted to serve in the Beit HaMikdash?

Potential vs. Actual

The parashah opens with special directives for kohanim: "God spoke to Moses: Tell the kohanim, the sons of Aaron..." [Lev. 21:1]. Yet the text appears repetitive — "the kohanim, the sons of Aaron." Do we not know that the kohanim are descended from Aaron?

These two terms — 'kohanim' and 'sons of Aaron' — indicate two different aspects of the special sanctity of kohanim. The first is an intrinsic holiness, passed down from father to son. The phrase "sons of Aaron" refers to this inherent sanctity.

The second aspect is an additional layer of holiness, one's actual functioning as a kohen. This aspect is designated by the term 'kohanim.' [The verb lechahein means 'to serve,' so the word 'kohanim' indicates their actual service.] Thus the term "sons of Aaron" refers to their inherited potential, while 'kohanim' refers to their realized state of priestly service.

The Chalal

Usually a kohen will have both potential and actual kohanic-holiness. Yet there are certain situations that allow us to distinguish between the two.

A kohen is forbidden to marry a divorced woman. Should he nonetheless marry a divorcee, his son falls under a special category. He is called a chalal, from the word chilul, 'to defile holiness.' Despite his lineage, a chalal may not serve in the Temple.

Yet if a chalal went ahead and offered a korban, his offerings are accepted after the fact [Maimonides, Hilchot Bi'at Mikdash 6:10]. This is quite surprising. In general, a chalal has the legal status of a non-kohen. If a non-kohen brought an offering, his service would be disqualified. Yet the offerings of a chalal are accepted after the fact. Why is this?

The distinction between potential and actual kohanic status, between "sons of Aaron" and 'kohanim,' allows us to understand the unusual status of a chalal. Due to the fact that he is the son of a divorcee, he has lost the realized sanctity of a functioning kohen. But he still retains the inherited sanctity of "sons of Aaron." This intrinsic sanctity cannot be revoked. Therefore, while a chalal is not allowed to serve in the Temple, after the fact his offerings are accepted.

The Sages derived this ruling from Moses' blessing of the tribe of Levi: "May God bless his strength ['cheilo'], and favor the works of his hands" [Deut. 33:11]. Even the works of those who are chulin, who have lost part of their kohanic-sanctity, are still acceptable to God [Kiddushin 66b].

[That a chalal falls under the category of "the sons of Aaron" but not 'kohanim' is seen in the Midrash Halachah quoted by Rashi. "One might think that chalalim are included? Therefore it says, 'the kohanim'" - excluding chalalim from the special laws of kohanim.]

Continue reading at: Rav Kook Torah

Can You Wait?

by Rabbi Michoel Gourarie

There is an interesting agricultural Mitzvah in this week's Torah portion called Orlah. The commandment states that when we plant a tree we are prohibited to eat its fruit for the first three years. Once this time has passed we are free to enjoy the fruit and thank G-d for the blessings He has given us.

There is a mystical explanation of the Mitzvah that provides an insight into one of the foundations of personal and spiritual growth.

The very first failing of the very first human beings was the desire for instant gratification. The first transgression recorded in the Torah is when Adam and Eve ate from the forbidden fruit. Although this story is famous, what is not so well known is that the fruit of the forbidden tree was not intended to be eternally prohibited. Adam and Eve were created on Friday afternoon before Shabbos. They were instructed not to eat the fruit only for three hours until Shabbos. Once Friday night had arrived the fruit would have been theirs to enjoy. They lacked the self control to delay that pleasure.

The three years that we wait before eating fruit of any tree is a reminder of the three hours that Adam and Eve did not wait to eat the fruit of the Tree of Knowledge.

The delicacies of the world were given to us to enjoy. But self control and discipline reminds us that there is more to life than just eating delicious fruit. Creating boundaries around our indulgence helps create a focus and consciousness that there is a bigger picture. Enjoying life's blessings is just a small part of an existence also filled with meaning, values and a higher purpose. Greed, lack of control, the need for instant gratification and hedonism are destructive and create empty lives and purposeless existence.

The delicious fruit trees are G-d's gift to us. But the commandment to wait three years before enjoying them is an even greater gift, the gift of discipline and self control.

Rabbi Meir Baal HaNess - Master of the Miracle

Yarzheit: 14 Iyar - 6 May 2012

Ohel of Rabbi Meir Ba'al HaNess

By simply saying the phrase אלהא דמאיר ענני "Eloka d'Meir aneini" three times , which means "the G-d of Meir Answer me !", a person will be saved from trouble, if they promise to give charity to the poor and needy in the memory of the soul of Rebbe Meir Baal Haness . Donations can be made at Rabbi Meir Baal HaNeis.com

The Chida says that the source for this custom is the Gemara [Avodah Zara 18a-b] where Rebbi Meir bribed a guard to release his imprisoned sister-in-law. The guard asked what happens if he's caught and Rebbi Meir told him to say ''G-d of Meir answer me'' and he would be saved, and that's what happened. From there comes the custom of donating money or oil for the neshama of Rebbi Meir, saying Eloka D'Meir Aneini, three times.

Rebbi Meir Baal HaNess said he would help those that gave to the poor of Eretz Yisroel, for the sake of his neshama.

Reb Dovid of Dinov points out a fascinating allusion: 

Mishlei 12:25 says דְּאָגָה בְלֶב-אִישׁ יַשְׁחֶנָּה - if one has worry in his heart, he should suppress it.

Mesechta Sanhedrin 100b explains this as ישיחנה לאחרים, tell it over to others. Mesechta Horios 13b says אחרים refers to Rebbi Meir. Putting it all together – if one is in a time of trouble give tzedaka for the neshama of Rebbi Meir Baal HaNess.  [Source: Tzemach Dovid]

Anytime, and especially on the yahrzeit, it is a big zechus to give tzedaka or light a candle li'luy nishmas Rebbi Meir Baal HaNess. 

There is a custom that when something is lost, a person immediately promises to give some money to the Tzedakah of Rebbe Meir Baal Haness in the merit of finding what was lost, and say the following [red text in picture below]

For the Sake of Prayer

Art: Chava Roth

The Mishna in Pirkei Avos says that Torah is acquired in 48 ways, consisting of Middos, Yiras Shamayim, and teaching methods, including things like humility, happiness, learning with others and from a Rebbi, etc. Yet prominently missing from this long list is Tefila. How is it possible that Tefila which is the answer to all problems did not make the top 48? 

Rav Binyomin Finkel says that the reason Tefila is not on the list is because Tefila is needed for all 48 ways. In order to manage to do even one of the things on the list you need to daven for help from Hashem. 

Rav Mattisyahu Solomon has a different approach. The Mishna in Pirkei Avos says there are three pillars of the world, Torah, Tefila, and Gemilus Chasadim. The three pillars says Rav Mattisyahu are all completely interrelated and success in any one depends on success in the other two. 

We often think that we need to daven in order that Hashem should give us the things we so desperately need or want. Quite the opposite says Rav Mattisyahu. Hashem holds back our needs from us in order that we should daven, for if we didn't daven the world would cease to exist. Therefore he explains that we our lack of Torah is in order to force us to daven, meaning the purpose of davening for Torah is not only to acquire Torah but for the davening's sake itself.

Source: Revach.net

Wherever You May Find Yourself.....

by Rebbetzin Esther Jungreis

I have had much experience in bikur cholim - visiting the sick. Even at the age of six I would accompany my saintly father on his rounds to slave labor camps where young Jewish men were incarcerated by the Hungarians prior to the Nazi occupation.

The place where I was born and where my father was the chief Orthodox rabbi was located on the banks of the Tisza River. It was called Szeged (not to be mistaken for Szigit), the second largest city in Hungary. It was from Szeged that Jewish boys were shipped off to Yugoslavia and forced into torturous labor.

Every week my father would visit them and try to smuggle medication, letters, messages - and, most significantly, a concoction the Jewish physicians in our community invented under my father's guidance. This concoction was designed to simulate an illness that appeared to be infectious but in reality was totally benign. The symptoms induced by this potion were sufficiently frightening to prevent the Hungarian Gestapo from shipping the boys to the slave mines.

As the Nazi occupation became more imminent my father's visits became more hazardous. The Hungarian Zsandars took control of the camp; if they were to catch my father smuggling medication or anything else it would have meant certain death.

What to do? My parents came up with an idea. My mother, the great tzaddekes of blessed memory, sewed the formula into the lining of my coat. I would accompany my father, and when no one looked I slipped the medication to the boys.

Because I was a little girl, no one bothered to search me, and that was how I was initiated into the meaning of bikur cholim. My parents outlined to me the mission and the purpose very clearly: Whether the one you visit is in bondage or lying in a hospital bed, your mission is to help.

Many years have passed since those nightmarish days, but my parents' example is permanently etched in my heart. So I make a concerted effort to do my bikur cholim even if it's 2 a.m. after a long night of teaching Torah classes at Hineni and meeting with numerous people for private consultations. I try to bear in mind my parents' teachings - save lives, give a kind word, comfort your fellow man, touch a life, and bring hope and strength to a sick one lying in a hospital bed as well as family members who stand vigil trembling and praying at their bedside.

Since the middle of Pesach, as I explained in my previous two columns, I have found myself in a different position - a position that, baruch Hashem, I had never been forced to endure. Outside of joyous experiences such as giving birth, G-d had never tried me with the test of being confined to a hospital bed. So now it was I who was dependent on nurses' kindness. It was I who was waiting for a doctor. It was I who had to ring the bell and summon someone for help with the most elementary things, such as getting off the bed and even just sitting up.

Every moment was a challenge. I wondered how I would have the strength to get through all of this and then I remembered the berachah my father gave me so many years ago: "Mine kind, zolst eemer kenen geyben un zolst keinmol nisht haften beyten" - "My child, may G-d grant you the privilege of always being able to give and never having to ask." And now here I was, having to ask assistance for the most basic human needs.

The Patriarch Yosef found himself enveloped in darkness, and what kept him going was d'yukno shel aviv - the image of his father. In my own darkness, I, too, clung to the image of my father. I recalled the months when he was a prisoner of his hospital bed. He would greet whoever came to see him - nurse, doctor, housekeeper - with a smile and would thank them profusely. He asked about their welfare and blessed them from his heart.

My path was clear. Now it was my turn to bless all those who came to my door - whether it was to inquire about my condition or to give me an injection or to take me for an X-ray. I thanked them from my heart and blessed each one of them with the words that from time immemorial have been the symbols of our people.

Not once, but many times, I would notice a shocked reaction. One of the nurses actually said, "In all my years of working in hospitals, no one ever blessed me; no one ever inquired about my family or my life."

My father imparted this wisdom to me that he learned from his father, who had learned it from his father, going all the way back to our Patriarchs whose mission was to give blessings to all mankind.

I do not think any of the staff members at Scripps Memorial Hospital in San Diego had ever met an observant Jew. My father's voice whispered to me, "My child, my precious light, wherever you are and whatever you do, never forget you represent the Torah, and the way people will see you and judge you is how they will see and judge our people."

So on every occasion and with every encounter I spoke to people of our Torah and the wisdom of our people that was granted us at Sinai. And soon we had Torah classes - discussions and explanations. Teaching became part of my daily life at Scripps Memorial and suddenly the days were not so heavy. The hours went by quickly. I smiled for the sake of others and smiles came right back to me.

Hashem should grant that you, my dear friends, will never find yourselves in a hospital or in any other difficult circumstance. But if, G-d forbid, your destiny decrees that you have to pass this test, then rise to the challenge. Put a smile on your face and share your Torah wisdom. Remember the passage that is written so clearly and yet is so easily forgotten: "For this is your knowledge and your wisdom in the sight of the nations."

I now prepare for my journey home and I look forward to returning to my family. Staff members come to say goodbye, and as they do their eyes are moist with tears. They tell me things like, "You touched us all, you brought the light of G-d into our lives."

This light is the heritage of our people, bequeathed to us at Sinai. Every one of us can kindle it and light up the world. That is our mission and our purpose. Wherever we go, wherever our destiny takes us, this light is our torch.

''Massive Mobilization''

Israel strengthening its southern and northern borders, deploying at least 22 battalions of troops to protect the country from the growing tension with Egypt and the ongoing conflict in Syria. Israeli generals say they're on alert from the threat of terror attack ahead of Egyptian presidential elections as well as Syrian turmoil.

RT's Paula Slier reports in Tel Aviv.

Fukushima Now Radiating Everyone

60 Minutes Report on Fukushima - will impact all of humanity

 

Super Moon This Weekend [video]

Read more at: Space.com or click on the MOON label below.

Obama's Plan to Seize Control

by Jim Powell - Forbes Magazine

President Obama has made clear that he’s determined to continue pushing his “progressive” agenda, regardless of constitutional limitations on his power. He aims to have his way by issuing more and more executive orders.

The most ominous sign of possible things to come appeared on March 16, 2012, when President Obama signed executive order 13603 about “National Defense Resources Preparedness.”

This 10-page document is a blueprint for a federal takeover of the economy that would dwarf the looming Obamacare takeover of the health insurance business. Specifically, Obama’s plan involves seizing control of:

* “All commodities and products that are capable of being ingested by either human beings or animals”

* “All forms of energy”

* “All forms of civil transportation”

* “All usable water from all sources”

* “Health resources – drugs, biological products, medical devices, materials, facilities, health supplies, services and equipment”

* Forced labor  [or “induction” as the executive order delicately refers to military conscription]

Continue reading at: Forbes Magazine

No Defence

"For the people who were in the land before you committed all these abominable acts, and the land thus became defiled" [Acharei Mos 18:27]

The Rema [R' Moshe Isserles] explained this verse by way of a parable: A father purchased an expensive and beautiful garment for his beloved son. The son, however, was not careful with the garment and he soiled it.

If the son had been careful not to sit in a dirty area, he could have defended himself before his father with the claim that the garment was so fine and delicate that it stained easily, and he should therefore not be held accountable.

But since the son sat in an area that was so muddy and full of dirt that even a coarse and inexpensive garment would have been stained, he has absolutely no way of excusing himself.

The same thing applies to the Jewish people, said the Rema. The Jewish nation is Hashem's precious and only son, blessed with souls so fine and delicate that even the slightest sin is capable of leaving a stain. They can therefore claim before Hashem that it is the soul's delicate nature that is responsible for its stain.

But if the Jewish people commit sins that are so severe that they are capable of contaminating even unrefined nations - as the verse states "For the people who were in the land before you committed all these abominable acts, and the land thus became defiled" - then they will have absolutely no way of defending themselves before their Father in Heaven.

Source: Rabbi Y. Bronstein

Obama at the 2012 White House Correspondents' Dinner [video]

Barack Obama: The American Idol

It's all a Game for him, and the American people laugh along with him, and will no doubt vote for him again, as they have obviously lost the capacity to distinguish between real life and a reality TV show.

The World of Sheker, totally revealed - just a shame that so many can't see it.

Source: Yahoo

 

Holy Names

If they say, "Come along, and we will give you the Names and incantations which can be practically employed," do not go along with them, my son. Keep your feet from following their path, for those Names and their application are really a trawl for catching souls that will only be led to ruin. [Divine Names Like Holy Keys]

Using Holy Names

The Mishnah in Pirkei Avot [Chapter 1, Mishnah 13] states: “He [Hillel] would say: Whoever does not add shall be gathered, whoever does not learn is worthy of death, and whoever uses the crown shall pass.”

Rabbeinu Ovadia of Bartenura explains the phrase “And whoever uses the crown shall pass” refers to one who uses the crown of Torah, the punishment for which is passing away from this world. He then writes as follows: “Additionally, I have heard that the term “using the crown” refers to one who uses Hashem’s ineffable name, the punishment for which is passing on and being lost from the world, i.e. losing one’s share in the World to Come.” This refers to individuals who have learned from the books of the Mekubalim how to use the holy names of Hashem in order to perform supernatural occurrences; such people have no share in the World to Come.

Maran Harav Shlit”a has mentioned an incident related to this topic recorded in the Sefer Mitzvot Katan [Mitzvah 3] who writes that once Rabbeinu Yehuda HaChassid warned his students not to attend the wedding of a certain friend of theirs, for there were bandits on the way and he was concerned that harm would befall them. These students did not heed his warning, for they were well-versed in the holy names and if any harm would befall them, they would immediately be saved by using these names. This is indeed what happened: Robbers attacked them and tried to murder them and steal all of their belongings at which point they uttered Hashem’s ineffable name and the bandits fell dead.

Upon returning home after being saved, Rabbeinu Yehuda HaChassid chided them: “What have you done?! You have lost your shares in the World to Come! Your only option is to repent fully and return to that particular place where you were attacked and this time, do not utter Hashem’s name and let yourselves be killed.” Indeed, these students did so and were killed. This story is utterly astounding, for it is completely forbidden for one to go to a dangerous place. Not only does it seem that returning to the dangerous place a second time does not serve as atonement for their sin, it seems that they transgressed another prohibition by giving up their lives for this!

The Tashbetz [Rabbeinu Shimon bar Tzemach, one of the great Rishonim] addresses this question in his commentary on Masechet Berachot [5b] and asks that if going to such a place involved actual danger, what kind of repentance is performing another prohibition? He answers that since the main point of repentance is for one to encounter the same situation he was in when he originally sinned and to overcome himself and not sin this time around, they therefore had no other choice but to return to the same place in order to pass the test that they were unable to previously. Maran Harav Shlit”a questions this idea, for in any event, it is still quite difficult to understand how they were permitted to return to that specific place since the Torah states, “And he [man] shall live by them [the commandments of the Torah]” and not die as a result of them, for a man cannot give up his life for something like this!

Nothing stands in the way of full repentance and as long as they could not encounter the same situation again, their repentance process is comprised of only remorse and an acceptance never again to return to this sin; actually encountering the same test will be unnecessary. Maran Shlit”a leaves this question unanswered.

This story is also especially surprising, for even when they returned to the place where the bandits were a second time, it seems that they should have uttered Hashem’s ineffable name once again to save themselves from certain death as nothing stands in the way of a life-threatening situation. Indeed, Maran HaChida records in his diary that once, an Arab met him on a forsaken path and wished to kill him and since he was left with no choice, he preempted him and uttered Hashem’s name and killed him first. Without a doubt, this is because one may use the name of Hashem in a life-threatening situation. Thus, we must seriously delve into the story mentioned by the Sefer Mitzvot Katan in order to understand the basis for the ruling of Rabbeinu Yehuda HaChassid.

In any case, this teaches us the severity of using what is commonly referred to as “Practical Kabbalah,” for even if there are individuals nowadays who may know how to use holy names for medical purposes and the like, one should abstain from consulting such witch-doctors who may appear to be Mekubalim and mystical people. One who cherishes his soul should distance himself from such individuals who present themselves as Mekubalim when the extent of their integrity and righteousness is in serious question [“Babas”]. Even if in truth they do possess some knowledge about holy names, it is reasonable to say that they are causing great damage by using these names, for this is not child’s play that immediately upon reciting a specific holy name the sick person will be healed immediately; we are dealing with a deep and complex issue and whoever has only slight knowledge of this issue will end up causing much more damage that good. This is besides for his great punishment and wickedness for his sin of profaning the name of Hashem in order to raise his own name.

If an individual requires a blessing for a certain salvation, he should seek out true Torah scholars who are the true authorities of Torah whom people respect and whose teachings and paths are logical and understandable, for their prayers will surely be heard by Hashem. Whoever cleaves to them and fears them is tantamount to cleaving to Hashem’s holy presence; praiseworthy is he and his lot.

Source: HalachaYomit
HT: Yaak

Harmless Gossip

by Rabbi Michoel Gourarie

Judaism considers gossip a serious transgression. But what is the definition of gossip? Is it only malicious slander that is harmful to another, or can it even be a casual, harmless comment that is negative?

One morning after prayers in the Synagogue of the holy Baal Shem Tov, two men had a disagreement. Out of frustration, one of them threatened to tear his adversary to pieces, and with that the dispute ended. The Baal Shem Tov called together some of his closest disciples, and using a mystical strategy, showed them a spiritual vision that caused the students to scream from fright. They witnessed (on a metaphysical level) the man carrying out his threat and tearing apart his friend.

In Jewish sources, the human being is defined as "the communicator". The mystics explain that communication goes to the very core of our existence and that the words we utter release a powerful force into the universe. Every time we speak, we create a new reality that has a tangible affect on those around us.

Saying something seemingly harmless but negative about someone else creates a flow of negative energy that can inflict damage upon that human being. It is for this reason the Talmud states that evil talk kills three people: the speaker, the listener and the one who is spoken of.

The good news is that the same is true in the reverse. Positive talk has great results. When we verbalize sentiments of optimism, hope and encouragement, we make a tangible difference even before anything happens.

A 14th century sage once wrote: Before you speak, you are the master over your words. After you speak, your words are master over you.

Speech is a powerful gift given to us humans - use it well.

Don't Blame God

Video: Rabbi Adin Steinsaltz talks to The Washington Post about free will, and why we should not be blaming God for our mistakes.

Two Birds

Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. [Metzora 14:4]

Rashi explains that since tzara'as comes about because of lashon hara, the person being purified must bring two birds, for birds ''constantly twitter with chirping sounds''.

The Talmud Yerushalmi [Berachos 1:2] cites the words of R' Shimon bar Yochai:  ''If I would have been standing on Har Sinai at the time the Torah was given to the Jewish people, I would have requested before Hashem that He create two mouths for man.  One mouth would be for the purpose of toiling in Torah study, and the second would be for the purpose of allowing him to speak about his ordinary needs.''

Later, R' Shimon bar Yochai changed his mind, and he said:  ''If the world cannot withstand man's slander when he has only one mouth, how much more so would this be the case if he had two mouths.''

Source: Rabbi Yisrael Bronstein

The Power of Words

Pharris Art

This shall be the law of the person afflicted with tzara'ath, on the day of his cleansing: he shall be brought to the kohen. [Metzora 14:2]

People have a tendency to make light of the sin of loshon hara, said the Dubno Maggid.  They say to themselves:  ''What are mere words? I am not harming my friend in any way by simply speaking about him.''

The Torah therefore requires that the metzora be brought to the Kohen, in order for him to witness what man's speech is capable of doing.  With one word, the Kohen defines the status of the metzora, making him either pure or impure - such is the power of man's words!

Source: Rabbi Yisrael Bronstein

''No Fear'' Video Goes Viral

Hard hitting video on Iranian threat to U.S. goes viral, is featured on Fox News.

A hard hitting video that focuses on the Iranian threat to the U.S. is a hit on the Internet, garnering over 2.3 million views in less than a week. Created and narrated by Ari Abramowitz and Jeremy Gimpel of TheLandOfIsrael.com, the video's message is that while Iran poses a mortal threat to the U.S. and the West, fear is paralyzing Westerners and preventing them from dealing rationally with the problem.

Read more: Israel National News    [HT: Moriah]

 

Iran Preparing for ''Last Six Months''

Source says leaders expect attack that will usher in 'messiah' 

Despite the recent declaration by Iran that it does not want a nuclear bomb and statements by regime officials that they are willing to negotiate over the nuclear issue, indications from within Iran signal massive preparation for an all-out war as part of its destiny.

Nine years ago a Revolutionary Guards arm, the Holy Defense, published a book, “The Last Six Months,” in which it describes the conditions needed in the last six months prior to the reappearance of the last Islamic messiah. The book was distributed in the hundreds of thousands to all Guards, Basij and army bases throughout the country.

Islam’s Shiites believe their 12th Imam, Mahdi, will reappear at the end of times and kill all the infidels, raising the flag of Islam in all four corners of the world.

The book admonishes the military forces that they must be prepared to do their duties during those six months and that there will be many signs to help the faithful to understand the transition, which will center on Iran.

The book, which relies on Islamic hadiths by the Prophet Mohammad and his descendants from centuries ago, describes the 9/11 attacks and the invasions of Afghanistan and Iraq as signs that the time is near. But it also prophesies much more significant signs that would launch the six-month time frame for the reappearance of Mahdi: an attack on Syria and then an attack on Iran. 

Both those events are looking increasingly likely as Syria’s Bashar al-Assad continues to murder his own people and Iran continues its quest for nuclear weapons.

Mahdi will only reappear, Shiites believe, when Israel is destroyed and the U.S. is brought to its knees; two-thirds of the world’s population will die in a nuclear exchange, and with this chaos and havoc engulfing the earth, the “coming” will unfold.

 Continue reading at: WND

The Day of Seven Judgments

The days of our lives are seventy years, if with special strength, eighty years; most of them are troubled, and then they are cut.....  [Psalms 90:10]

The day of one's death is one's personal Day of Judgment, when one's deeds, both good and evil, are scrutinized. The Zohar [II, 199b] teaches that it is a day of seven judgments:

1. The actual death

2. Announcement of one's deeds, whether good or evil

3. Placement in the grave

4. The judgment of the grave

5. The decaying of the body

6. Gehennom

7. The interval before the soul is completely purified

The Arizal teaches that these various judgments are not intended as punishments so much as they are meant to cleanse a person from sin. Thus, Gehennom - and reincarnation, when it is imposed - are means by which one's sins are purged. Death, too, is an integral part of this cleansing process.

The accounting system which G-d uses when drawing up our final balance sheet is far beyond the level of man's understanding. In His unfathomable mercy, G-d adds to the credit column all mitigating circumstances - one's upbringing, environment, financial resources and so on. Nevertheless, the judgment is real: we are held fully accountable. The main question that we must answer is : Have I tried hard enough?

Reb Nosson writes that a person's most important advocate for mercy on the day of judgment is the "will factor", the degree to which he or she wanted spirituality. If our will was strong throughout life, even if we were remiss, our credit is greatly increased. This does not imply that a weak effort can suffice. "I just couldn't do it" is not an acceptable excuse. Reb Nosson's "will factor" involves making every possible effort. If our efforts prove unsuccessful, then what are we to do? We must try again and again and again. As Rebbe Nachman used to say: "Gevalt! Never give up!"

Source: from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer