Wednesday, April 29, 2015

The Day Our Suffering Will End

Art Tomozei Maximilian


Mi She'amar L'Olamo Dai Yomar L"Tzaraseinu Dai  - He who said to His world enough should say to our pain enough. What does it mean that Hashem says to His world enough, and how is that connected to our suffering?

Olam is like the word Haalem which means hidden. The definition and essence of the world is the hiding place of Hashem. Hashem created our world to challenge us to recognize Him even in the randomness of nature and the apparent unabated evil acts that are perpetrated daily without Divine reprisal.

The gemara in Pesachim [50a] says that in this world we make two brachos, one bracha on good, HaTov V'HaMeitiv and one bracha for bad, Dayan HaEmes. However says the gemara, in the next world there is only one bracha since we will have the ability to recognize the goodness in everything. What the gemara is saying is that even in this world everything is good but we don't have the ability to recognize it, for Hashem hides it from us. Even people with steadfast Emuna that accept Hashem's decree and believe that it's good, still suffer and therefore must say Dayan HaEmes. That is the nature of our world.

In other words our pain is, simply put, a lack of understanding, for if we understood the reason for the seemingly bad things that happen to us we would thank Hashem for they are always good. When will we understand? Only when Hashem reveals Himself to the world and says to His Olam, His hiddeness, Dai enough. Only then will our Tzoros be behind us forever.

Source:  Revach

Tuesday, April 28, 2015

Why Does Hashem Allow Catastrophes to Occur ?


After the Haiti earthquake in 2010, Rabbi Dr. Abraham Twerski wrote:

Rabbi Twerski


The recent tragedy in Haiti has elicited a number of comments. People question why G-d permits such catastrophes to happen. Others ask, why go to places of worship to pray for the victims to the G-d who smote them? Some people see such tragedies as expressions of G-d’s wrath, but, are the victims of earthquake, tsunami and tornadoes to be considered the most sinful people in the world?

My understanding of these happenings is based on the statement of the Zohar, that the Torah was the “blueprint” according to which G-d created the world. In other words, Torah is Natural Law, according to which the world operates. The Law of Gravity is Natural Law and is inviolable as are other physical laws, and so is the Natural Law of Torah. If the physical law that keeps the moon in its orbit were somehow suspended, the moon would crash into the earth, but this would not be a punitive act by G-d. If someone puts one’s hand into a fire, one gets burned, but that is not a punitive act of G-d. Rather, it is the result of Natural Law that fire burns.

According to the Torah, there are seven Noahide Laws that are binding on all human beings, and these constitute the Natural Law according to which the world operates; these are:

1. Prohibition of idolatry
2. Prohibition of murder
3. Prohibition of theft
4. Prohibition of sexual promiscuity
5. Prohibition of blasphemy
6. Prohibition of flesh taken from a live animal
7. Requirement to have just laws.

All human beings, religionists and non-religionists are required to abide by these laws, which underlie the Natural Law according to which the world operates. Violation of these laws is tampering with Natural Law, whose consequences can be catastrophic.

The world is a closed system. When a butterfly flaps its wings in Norway, it affects the ecology in Australia. When the Natural Law is intact, the earth’s crust and the atmosphere are stable. When air pollution tampers with the ozone layer, or sulfur dioxide pollution causes acid rain, the effects may be felt hundreds of miles away from the perpetrators. The people suffering these effects are not being “punished” by G-d, but are the victims of the reckless behavior of other people.

Is this an injustice? Yes, just as it is an injustice for a pedestrian to be killed by a reckless driver. Such happenings occur because G-d does not interfere with the free choice and behavior of human beings. Just as we do not fault G-d when an innocent person is killed by a reckless driver, we should not fault G-d when innocent people, victims of hurricanes, tornadoes, earthquakes and tsunami, suffer from the reckless behavior of those who violate the Natural Law.

No one is singled out to suffer the consequences of tampering with Natural Law. Violation of the seven Noahide Laws by people on one continent may result in a disruption of the Natural Law according to which the world operates, and the consequences of such disruption may occur on a distant continent. The disruption of the Natural Law which affected Indonesia and Haiti may have been caused by violations of the Noahide Laws by people the world over. No individual or group of people can be singled out as responsible and as being punished.

The seven Noahide Laws are the basis of decency and morality. Every human being should behave according to them.

Source: Vos Iz Neias

Wednesday, April 22, 2015

The Rainbow's Message


Double and quadruple rainbows at Long Island....  see Everyone is Looking for a Sign
and Devash is correct because whilst a rainbow is beautiful it is not something we really want to see
as it is telling us that our generation is being judged.  See below for more details.

A quadruple rainbow was spotted in the skies over the Glen Cove LIRR station Tuesday morning - Photo Amanda Curtis

God made a covenant with Noah that He will not destroy the entire world again with a Flood. The symbol of this covenant is the rainbow.

When observing a rainbow, we recite a blessing: "Blessed is God, Who remembers the covenant (of Noah)."

However, the rabbis discourage one from staring at a rainbow, since it has a negative message:  It is telling us that the world deserves (another) flood but because of God's covenant, it will not happen.
The Talmud relates that during the lifetimes of certain great sages, a rainbow was never seen, because they were capable of saving the world from a flood, in their own merit.



Rav Kook writes:


Were there not rainbows before the Flood? How did the rainbow suddenly become a symbol of protection from Divine punishment?

In truth, the rainbow was created immediately before the Sabbath of creation (Avot 5:6). Before the Flood, however, the rainbow could not be seen. It was a "Keshet Be'Anan," a rainbow in the clouds. The thickness and opacity of the clouds, a metaphor for the world's dense physicality — obscured the rainbow. Only after the Flood, in a world of diluted physical strength, did the rainbow finally become visible.

The rainbow is a symbol of weakness. Physical weakness, that the cloud no longer conceals it. And also spiritual weakness, that only a Divine promise prevents destruction of the world as punishment for its sins. The Sages taught in Ketubot 77b that rare were the generations that merited tzaddikim so holy that no rainbow could be seen in their days.

The Flood restored balance to the world in two ways. In addition to weakening the material universe, the aftermath of the Flood resulted in a bolstering of the spiritual and moral side, through the Noahide Code. The Flood annulled all previous obligations, and initiated a new era of repairing the world via the seven mitzvot of Bnei-Noah.


Read entire essay at Rav Kook Torah


Why was the rainbow chosen as a symbol of peace between Hashem and mankind?

Hashem said: "When I brought the mabul (flood), My bow was drawn against man. The rainbow resembles a reversed bow, signifying that there shall be no more "arrows from Heaven" sent to destroy humanity".

In the Torah portion that relates the establishment of the covenant between God and Noah (and all generations to come) by means of the rainbow, the word "covenant" (בְּרִית) is repeated seven times. These seven appearances of the word "covenant" allude to the seven colors of the rainbow studied and documented by Isaac Newton, and to the seven Noahide commandments.

The seven colors of the rainbow and the seven Noahide commandments correspond to the seven lower sefirot as follows:

RED - Gevurah (might) - The prohibition against murder

BLUE - Chessed (loving-kindness) - The prohibition against adultery

YELLOW -Tiferet (beauty) - The prohibition against theft

ORANGE - Hod (thanksgiving) - The prohibition against blasphemy

VIOLET -Netzach (victory) - The prohibition against idolatry

GREEN -Yesod (foundation) - The prohibition against eating the flesh of a live animal

INDIGO -Malchut (kingdom) - The injunction to establish a just legal system


by Rabbi Y. Ginsburgh
Read entire essay at: Inner.org

Tuesday, April 21, 2015

Cyclone Sydney

Bondi Beach: closed !


We're in the middle of some pre-Moshiach weather right now.








Lessons to be Learned


"This shall be the law of the metzora" [Metzora 14:2]

Why, asked R' Shmuel of Sochotchov, does the verse state: "This shall be the law of the metzora" and not "This is the law of the metzora"?

The tzara'as affliction, answered the Rebbe, is brought about by the sin of haughtiness.  Once he is afflicted, however, and individuals begin to distance themselves from him, he feels contrite and humbled.

But this feeling of humility must accompany him for the rest of his life.  Even after he is healed, let him not return to his previous state of arrogance; rather, he must ingrain the lesson he has learned as a metzora and remain humble until his very last day.

Source: Rabbi Y. Bronstein

Sunday, April 19, 2015

5776 Moshiach Codes, and Obama

A Deafening Silence

Dedicated by Sruly Heber in loving memory of his grandfather, R' Moshe ben Eliyahu HaLevi ​ respectfully known as Reb Moshe Heber of Toronto.

~~~~ A Deafening Silence
In Tribute of Holocaust Remembrance Day

by Rabbi Y. Y. Jacobson

In Germany they came first for the Communists, and I didn't speak up because I wasn't a Communist. Then they came for the Jews, and I didn't speak up because I wasn't a Jew. Then they came for the trade unionists, and I didn't speak up because I wasn't a trade unionist. Then they came for the Catholics, and I didn't speak up because I was a Protestant. Then they came for me, and by that time no one was left to speak up.—Martin Niemoller

Throughout history it has been the inaction of those who could have acted, the indifference of those who should have known better, the silence of the voice of justice when it mattered most that has made it possible for evil to triumph.—Haile Selassie

As many survivors and their families commemorated Yom Hashoah, Holocaust Remembrance Day, to remember the 6,000,000 who perished; as Jews in Israel continue to be threatened by nations determined to destroy it; as bloody wars continue to claim lives inmany parts of the world, with the thunderous silence coming from the international community; as anti-Semitism has increased over the last year by 400 percent; as abuse and injustice often take root in our own communities due to the silence of good people—let us reflect on a stirring Midrash on this week's Torah portion.

The Fateful Conversation
This week's Torah portion, Shmini, relates the tragic episode of the premature death of Aaron's two sons, Nadav and Avihu.

On the day that the Tabernacle in the desert was erected and Aaron's four sons were inaugurated as priests, the two oldest children entered into the tabernacle and did not come out alive (1).

The Talmud (2) relates the following story to explain the cause of their death:

"It once happened that Moses and Aaron were walking along the road and Nadav and Avihu (Aaron's two sons) were walking behind them, and all Israel was walking behind them. Said Nadav to Avihu, 'When will these two old men die and you and I will lead the generation?' Thereupon G-d said to them: 'We shall see who will bury whom!'"

A Cryptic Midrash

Now, this story of Aaron's two sons, engendered a cryptic Midrash. It reads like this (3):

"When Job heard about the death of the two sons of Aaron, he was seized bytremendous fear. It was this event that compelled Job's best friend, Elihu, to state (4): "Because of this my heart trembles and jumps from its place."

This Midrash seems strange. Why did the Nadan-Avihu episode inspire such profound fear in the heart of Job's friend?

Rabbi Chaim Yosef David Azulaei, the 18th century Italian sage and mystic known in short as the Chida (5), presents the basis of the following interpretation on this obscure Midrash. He quotes it (6) "in the name of the Sages of Germany."

Three Advisors

The Talmud relates (7) that Job served on the team of advisors to Pharaoh, the emperor of Egypt. The other members of the team were Balaam and Jethro. When the Jewish population in Egypt began to increase significantly, developing from a small family of seventy members into a large nation, Pharaoh, struck by the fear that this refugee group would ultimately pose a threat to his empire, consulted his three advisors on how to deal with the "Jewish problem."

Balaam chose a tyrannical approach. He suggested that Pharaoh drown all Jewish baby boys and force every adult Jewish male into slave labor.

Job remained silent. He neither condemned the Jews to exertion and death, nor defended their rights to life and liberty.

Jethro was the only one among the three who objected Balaam's plan of oppression. To escape the wrath of Pharaoh, who enthusiastically embraced Balaam's "final solution," Jethro fled from Egypt to Midian, where he lived for the remainder of his years.

The Talmud (7) relates the consequences of the advisors' respective behaviors. Balaam was slain many decades later during a Jewish military campaign in the Middle East (8). Job was afflicted by various maladies and personal tragedy (9), while Jethro, the exclusive voice of morality in the Egyptian palace, merited not only Moses as a son-in-law but also descendants who served as members of the Jewish Supreme Court (Sanhedrin) in Jerusalem, loyally representing the Jewish principles of justice and morality (10).

Job's Self-Righteousness

What went through Job's mind after this incident? Did Job consider himself morally inferior to his colleague Jethro who, in an act of enormous courage, stood up to a superpower king and protested his program of genocide? Did Job return home that evening and say to his wife, "I discovered today that I am a spineless and cowardly politician who will sell his soul to the devil just to retain his position in the government."

No.

Job, like so many of us in similar situations, did not entertain that thought even for a moment. On the contrary, Job considered himself the pragmatist and Jethro the idiot.

"What did Jethro gain of speaking the full truth?" Job must have thought to himself. "He lost his position and was forced to flee. He acted as a fanatical zealot. I, Job, by employing my savvy diplomatic skills and remaining silent, continue to serve as Pharaoh's senior advisor and thus will be able to assist the Jewish people, subtly and unobtrusively, from within the governmental ranks of power." For decades, Job walked the corridors of the Egyptian palace saturated with a feeling of self-righteousness and contentment.

Till the day he heard of the death of the sons of Aaron.

Job's Shattering Discovery

When Job inquired as to what might have caused the premature death of these two esteemed men, he was answered with the famous Talmudic episode quoted in the beginning of this essay:

"It once happened that Moses and Aaron were walking along the road and Nadav and Avihu (Aaron's two sons) were walking behind them, and all Israel were walking behind them. Said Nadav to Avihu, 'When will these two old men die and you and I will lead the generation?' Thereupon G-d said to them: 'We shall see who will bury whom!'"

Job was astounded. "I can fully understand," Job said (11), "why Nadav was punished. It was he who uttered these disgusting words. But why was his brother Avihu punished? He did not say anything (12)."

"Avihu?" came the reply. "He was punished because he remained silent (13)."

Because when a crime is happening in front of your eyes, your silence is deafening.(14)

Footnotes:
1) Leviticus 10:1-3; 16:1.
2) Sanhedrin 52a.
3) The Midrash is quoted in Nachal Kedumim and Chomas Anach by the Chida Parshas Acharei Mos (see footnotes 5-6); in the book "Midrash Pliah," and in Pardas Yosef to Leviticus 16:1. - See Vayikrah Rabah 20:5 (and commentaries of Matnois Kehunah, Yefah Toar and Rashash).
4) Job 37:1.
5) 1724-1806. The Chida, author of more than fifty volumes on Torah thought, was one of the great Torah luminaries of his day. He resided in Israel, Egypt and Italy.
6) In his book Chomas Anach (However, see there for his refutation of this interpretation). This answer is quoted also in Pardas Yosef ibid and in "Midrash Pliah - Chedah Upelpul."
7) Soteh 11a.
8) Numbers 31:8.
9) See the biblical book of Job chapters 1-2. Job, just like Balaam, received a punishment measure for measure. One cries when he suffers even though he knows that doing so will not alleviate his suffering. Why? Because pain hurts. This keenly demonstrated to Job his state of moral apathy. For if he were truly perturbed by the plight of the Jewish victims, he would have voiced his objection to Balaam's plan even if he thought that protesting it wouldn't bear any results, just as one cries out in pain upon suffering though the cry will not help the situation (See Chidushei HaGriz by Rabbi Yitzchak Ze'av Soloveitchik to Soteh ibid.).
10) Jethro, too, was rewarded measure for measure (see Toras HaKenaos to Soteh ibid.). 11) It is unnecessary to assume that the Chida's intent is that Job actually heard of this Talmudic tradition and posed the following question. As is the case with many Midrashim, certain statements and episodes may be understood symbolically. Possibly, the Midrash is conveying to us its perspective on moral silence by employing the images of Job, and Aaron's two sons, as examples.
12) This question is raised (independently of this entire discussion) in Birchas Shmuel to Soteh ibid. 13) Cf. Eyoon Yaakov to Ein Yaakov Soteh ibid.
14) This essay is partially based on an address by the Lubavitcher Rebbe, Purim 1971. Published in Sichos Kodesh 5731 vol. 1 pp. 560-568.

Source: The Yeshiva.net

Wednesday, April 15, 2015

A Sobering Thought

Art Rob Gonsalves

Everything can change in the blink of an eye. [Rebbe Nachman of Breslov]


"Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die. [This is] an eternal statute for your generations..." [Shemini 10:9]

There is a view [see Rambam, Laws of Entering the Temple 1:7] that even nowadays a priest [kohen] may not drink a revi'is [86ml] of wine, for this is sufficient to cause some degree of intoxication, and since it is quite feasible that the Holy Temple will be rebuilt within the time it takes for him to become sober, the wine would thus render him unfit for service in the Temple.

Now, according to Jewish law, intoxication caused by a revi'is of wine can be removed by either a short sleep, or by waiting the time it would take to walk a mil. (There are different views as to precisely how long this is: either 18 or at most 24 minutes).

From here we see a remarkable ramification of the above principle: that Jewish law takes seriously into consideration the fact that it is possible for Moshiach to come, with a completed Holy Temple, within a maximum of 23 minutes and 59 seconds, thus requiring the priests to be ready for service immediately!

Based on Likutei Sichos Lubavitcher Rebbe [Gutnick Chumash]

Sunday, April 12, 2015

Tazria: Following Your Destiny

The Angel in charge of conception is called לילה / Leila. When Hashem wishes a human being to be born, He bids the Angel Leila "Bring me this neshama from Gan Eden". The neshama, though, resents being uprooted from its Divine source, and complains to the Almighty "I am pure and holy, linked to Your Glory. Why should I be degraded by having to enter a human body?" Hashem responds: "The world where you will live surpasses in beauty the one from whence you emanated. You were fashioned for the sole purpose of becoming part of a human being and being elevated by his deeds."

The meaning of this is that although in Olam Haba the soul enjoys undisturbed tranquility and bliss, nevertheless the present world, despite all its tribulations, is of greater beauty. Only as long as a person lives on earth does he have the opportunity to study Torah and fulfill the mitzvos, thus accumulating merits.

Hashem subsequently compels the soul to merge with the seed for which it was destined. Even before the fetus is formed, the angel inquires of Hashem "What shall be its fate?"

At that point, the entire future of the unborn child is preordained. Hashem determines whether it is to be male or female, whether he or she shall be healthy or suffer from some sickness or handicap, his appearance, the degree of his intelligence, as well as all his mental and physical capabilities. Moreover, all particulars of his circumstances are already decided - whether wealthy or poor, what shall he possess, and who will be his future spouse.

We see that all details of a person's life are predestined. However, there is one exception. Hashem does not decree whether someone will become a tzaddik or a rasha. Each one decides how to fashion himself by means of the faculties and capabilities that were pre-ordained for him.

A person should not feel pride in his intelligence, strength or money, for these qualities are not of his own achievement, rather they were Divinely decreed for him before birth. There is only one field of endeavour in which accomplishment results from the individual's effort - whether and to what extent he will study Hashem's greatness by delving into His Torah and emulating His ways. To the degree in which he succeeds in this endeavour, he has actually accomplished something for himself.

While still in the mother's womb, the child is taught the entire Torah. He is shown a vision of both Gan Eden and Gehinnom, and the angel in charge of him entreats him "Become a tzaddik! Do not become a rasha!" When the child enters the world, the angel strikes his lips, causing all the Torah knowledge previously imparted to him to be forgotten. [Nevertheless, that knowledge was absorbed by his subconscious mind, enabling him to retrieve it during his lifetime].

Source: The Midrash Says

Thursday, April 9, 2015

Prophecy: Iran and Saudi Arabia: Moshiach

Update:  There may be a few errors in this blog post regarding the Yalkut Shimoni, thank you to Josh Waxman for bringing it to my attention - please see Parsha Blog for a critique with some extra information.

Today's News:

Iran sends navy vessels to waters off Yemen, raising stakes

SANAA, Yemen (AP) — Iran dispatched a destroyer and another naval ship to waters off Yemen on Wednesday, raising the stakes amid a Saudi-led air campaign targeting Iranian-backed Shiite rebels fighting forces loyal to the country's embattled president.  The Iranian maneuver came as the U.S. deepened its support for the Saudi-led coalition, boosting weapons supplies and intelligence-sharing and carrying out the first U.S. aerial refueling mission of coalition fighter jets.


2,000 Year Old Prophecy

A medieval Jewish prophecy regarding the coming of Israel’s Messiah appears to correspond to the current situation in the Middle East.

A piece of rabbinic literature [written 2000 years ago] known as the Yalkut Shimoni touches on many future scenarios both for the nation of Israel and for the world. In its section on the biblical Book of Isaiah and the prophecies contained therein, a rabbi cited by the Yalkut Shimoni states:

“That the year the Messiah will arrive when all the nations of the world will antagonize each other and threaten with war. The king of Persia (Iran) antagonizes the King of Arabia (Saudi Arabia) with war. The King of Arabia goes to Edom (The Western Countries, headed by USA) for advice. Then the King of Persia destroys the world (and since that cannot be done with conventional weapons it must mean nuclear which can destroy most of the world). And all the nations of the world begin to panic and are afraid, and Israel too is afraid as to how to defend from this. G-d then says to them “Do not fear for everything that I have done is for your benefit, to destroy the evil kingdom of Edom and eradicate evil from this world so that the Messiah can come, your time of redemption is now.”

We can see examples of this prophecy unfolding – On September 25, 2007 Ahmadinejad spoke at the UN Assembly and said that “soon the regimes of the Western world will fall and be destroyed. This threat is not just an ideology, we know based on Israeli and world intelligence that Iran has a secret nuclear plant where it is producing nuclear warheads for their missiles.

Another interesting fact recently published in the world press is that astrologers see this winter as the “Nuclear Winter” in which the Western world will be destroyed by Iran with Nuclear weapons [which matches up with ancient prophecy].

This clearly indicates the pending probability of a Third World War, the likes which we have never seen before, to be initiated by Iran. Based on the Prophecy mentioned, the war will have three stages:

Stage One – President of Iran threatens and antagonizes the King of Saudi Arabia

Stage Two – The King of Saudi Arabia turns to the West for advice and protection.

Stage Three – Iran opens fire, starts Third World War and destroys the West.

Tuesday, April 7, 2015

The Immense Challenges of the Present Exile

The Maharal states in Netzach Yisrael: "In order for the new state of Redemption to be born the previous state must first dissolve." 

His descendant, Rabbi Shneur Zalman of Liadi, added [in Torah Ohr] that this is why shortly before the Jews were redeemed from Egypt, the exile worsened. 

In preparation for the new revelation at the Giving of the Torah at Mount Sinai, whatever light remained had to be withdrawn. 

His great-great grandson the Rebbe Rashab explains in a Chassidic discourse that during the final exile, it is our task to elevate the highest sparks that have fallen the lowest. 

This is the reason for the immense challenges that we face during the present exile. 

[L'maan Yishmeu]

Monday, April 6, 2015

Reaching Out and Beyond

The Chasidah [white stork]

 וְאֵת הַחֲסִידָה  "The chasidah" [Shemini 11:19]

Why is its name chasidah (literally meaning "kind one") asks Rashi. "Because it does kindness with its companions with food."

According to the Ramban, said the Chiddushei HaRim (R' Yitzchak Meir Alter of Gur), the reason why the nonkosher birds are not kosher is because of their cruel nature.  If so, the chasidah should have been a kosher-type bird; after all, it bestows kindness upon its companions!

The chasidah acts kindly towards its companions, answered the rebbe, but it does not act kindly toward anyone else. This is why it is considered not kosher.

The following was submitted by a reader: [thank you!]

A lesson we can learn from the Chasida

by: A. Faynberg

In Parshat Shemini which is read after Pesach, we are presented with a list of the Kosher and non-kosher birds and animals, among which is the chasida, translated as the Cinconia, a non-kosher bird from the stork family. Rashi explains that the reason this bird is called the Chasida is because it does chesed, showing kindness to its friends by sharing its food with them. If so, it would only seem proper that such a bird should be classified among the kosher species, as according to the Ramban (Ramban on Vayikra 11:19), the state of impurity which exists among the species of birds, stems from their attribute of cruelty.

The commentator, the Chidushei Harim zatzal explains in Wellsprings of Torah, compiled by Rabbi Alexander Zusha Friedman Hy"d, that since this chasida only does kindness with its own friends, and does not share its food with those outside of its own circle, it is unworthy of being classified as a kosher bird and is therefore impure. If Rashi points out the attribute of kindness found in the Chasida although it is a non-kosher bird, there must be an important lesson for us to learn.

The explanation given by the Chidushei Harim gives us a broader understanding of the true meaning of chesed. We see that doing chesed only with those who are part of our own circle while excluding and pushing others away is in fact looked down upon. True chesed is reaching out and beyond our own circle even if this involves some discomfort; it means being accepting of those who follow the derech and mesorah of Rabbanim from other backgrounds as well.

This could be applied both on an individual and communal level. On an individual level, we find it easier to do chesed with those who perhaps share the same character traits, goals and interests and a similar standard of living with us. On a communal level, this holds true as well. It is far easier for us to reach out to those within our own sector who share a similar outlook as we do on matters of religion and politics. However, the challenge is to reach out and beyond our own individual and communal circles. We must aspire to do chesed lovingly, reaching out with compassion also to those who do not share our social and religious criteria, without being judgmental.

We are capable of doing so and have proven that it's possible for us to break through all barriers and rise above our differences. We've proven that it's possible for us to step out of our own limited zone and reach out towards those who are not exactly like us. We proved it when our three precious bachurim were abducted in Israel and we Jews worldwide were united in prayer, taking upon ourselves many meaningful and great acts in hope for their safe return. We proved we can reach out and beyond our own individual and communal circles during this past war in Gaza where Jews of all circles came to the aid of one another both spiritually and practically. We all prayed for the well-being and safe return of the soldiers, and many went out of their way to arrange the delivery of food supplies and other basic necessities for them. Many attended the funerals of lone soldiers to show their solidarity and others concerned themselves with and attended to the needs of the residents living in fear and danger under a constant barrage of rockets in the south.

We do not need a tragic event or a bitter war to awaken us and remind us that we are one nation. Our enemies yimach shemam know this well and do not differentiate between us when they carry out terror attacks or shoot missiles and rockets at us. We may have forgotten this during the recent elections that took front stage in Israel when the public was exposed to endless degrading statements and remarks of one party or one politician against the other. We are all one nation and our moments of conflict and dispute are only a part of our external crust, but when we peel that off, we get to the inner core of who we really are – a nation who lives by ideals of loyalty, kindness, compassion and love towards the other.

We can and should be united in good and peaceful times too. The navi tells us (Yeshayah 11:6) that during the time of Moshiach “a wolf will dwell together with a sheep, and a leopard and young goat will lie down beside each other,” which is a vivid description of the ultimate peace which will prevail among all the different species during that era. There will no longer be any carnivores preying on herbivores and Hashem's entire creation will live in harmony. A question arises: During the flood in Noach's generation, we also find that the animals existed in peace and harmony and did not devour each other, so what then is so special about the time of Mashiach when such a phenomenon will recur? I recall hearing an explanation in the name of Rav Shimshon Rephael Hirsch Zatzal that during the flood in Noach's generation, uniting with one another was easier and more desirable since there was a common danger outside the Ark, so uniting was necessary for everyone's survival. However, the real test and challenge behind our ability to unite is during a time of ultimate peace, during the time of Mashiach when we won't be facing any common threat or danger from the outside world.

We are all Hashem's children and each of us is precious in His eyes. It is not our duty to evalutate the exact and true worth of another Jew, nor are we capable of doing so, but if we search carefully, we'll find something positive in each individual and in each community. The Gemara (Taanis 31a) says that when Moshiach comes, HakadoshBaruch Hu will sit all the tzaddikim in a circle and “He” will be in the center. I recall hearing that as in a circle, where the radius — the distance from any given point to the center — is always equal, so too all tzaddikim will sit at an equal distance from our common Center, pointing and declaring in unison:

“This is Hashem!” They will say, “This is Hashem for Whom we hoped; let us rejoice in His salvation!”

Friday, April 3, 2015

Jews Outside of Israel: A video from Moishela


This is Part 3 of a set of videos from Moishela, the autistic boy in Israel. Links to Parts 1 and 2 are below.


Part One here

Part Two here

Blood Moon Predictions by Great Rabbi

A mystic rabbi living in southern Israel is urging all Jews to pray and repent as the third Blood Moon of a tetrad cycle approaches.

Rabbi Amram Vaknin, who similarly predicted the events of the Gaza flotilla and the Carmel forest fire in 2010, and Operations Pillar of Defense (2012) and Protective Edge (2014), warns that Israel is facing great judgment and potential danger at this time.

One of Rabbi Vaknin’s students, Gil Nachman, spoke to Breaking Israel News and, quoting the sage, explained that the numeric value of the Hebrew word for blood, dam, which is 44, alludes to the 44th president of the United States.

Vaknin predicted that the 44th president would bring bloodshed (dam) to the Jewish people. It should be noted that the rabbi made this prediction before President Barack Obama’s election to office. [Also see Obama and the Evil at the End of Days]

Vaknin believes that only 44 plus one, or 45, can counter the danger represented by the blood moons. This, he says, is Adam, or Man, which in this case refers to the Messiah.

The repeated number four is also noteworthy, as in addition to the value of 44 and the four Blood Moons of the tetrad, this will be the shortest total lunar eclipse of the 21st century, lasting a mere four minutes, 44 seconds.  [Note: According to this link, it will last 3 hours 29 mins]

Read more at Breaking Israel News

 

Thursday, April 2, 2015

Mah Nishtanah: Gad Elbaz

Blood Moon Rising


This Total Lunar Eclipse or "Blood Moon", is on April 4, 2015 and will be visible in most of North America, South America, Asia and parts of Australia. The Moon will be totally eclipsed (totality) for about 5 minutes. From beginning to end, it will last for 3 hours and 29 mins. This is the third eclipse in the 2014–2015 tetrad.

Full details of eclipse:  4 April 2015 - Total Lunar Eclipse

Blood Moon Tetrad Calling: Passover 5775 Lunar Eclipse - Blood Moon Tetrad Calling Your Name!

Jewish Holiday Moons:  4 Blood Moons Coming On 4 Jewish Holidays Might Have MAJOR Implications

Iran: ''Israel's Destruction is Non-Negotiable''

Statement by Benyamin Netanyahu [video]

 

'Erasing Israel Off the Map' Is 'Nonnegotiable'

Wednesday, April 1, 2015

Para Adumah

I'm a bit late with this one, but wanted to blog it once I'd watched it.


Sunday, March 29, 2015

On Pesach The Door Is Opened



"On the first two nights of Pesach the door is opened." [Shulchan Aruch, Orach Chayim 480]

Our Sages state: "That which He does, He commands His children to do." [Shemos Rabbah 30:9, Yerushalmi, Rosh HaShanah 1:3]   Since G-d commands us to open the doors on the nights of Pesach, it is obvious that He does so Himself.

This means that on the nights of Pesach, G-d opens all the doors and portals for each and every Jew [see Pirkei d'Rebbe Elazar ch 32: 'The treasures of Divine dew are opened on this night']. 

No matter what our actions were during the past year, we are then all able to attain the most lofty and rare spiritual heights, in a manner of "Pesach"  and "leaping" infinitely higher than anything we have ever previously attained. [the deeper meaning of the word "pesach" is 'to leap over']


[From a sicha of the Lubavitcher Rebbe - second night of Pesach 5711 - Likutei Sichos Vol. IV, p.1298]

Friday, March 27, 2015

Every Day We Create Our Own Judgement

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine  [October 2011]



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.

Thursday, March 26, 2015

Tikkun for Embarrassing Someone


When one embarrasses someone else, not only does he commit a transgression between man and man, but he also violates G-d's command. In order to correct this, one needs to do the exact opposite of the wrong.

In this case, the sin includes hurting someone's feelings. Therefore, one needs to improve his respect and positive feelings for all people, especially towards friends. In addition, since embarrassing someone generally comes from having ego or anger, one must go to the other extreme in removing these ugly traits from his character. See Rambam, Laws of Personality Development, chapter 2.

Based on Igros Kodesh of the Lubavitcher Rebbe, Vol. 16 #5863

Tests of Faith

I am not a regular reader of Shmuley  Boteach's articles, however it was after I read this one: Why Did G-d Allow Seven Jewish Children to Die in a Brooklyn Fire that I was inspired to write my own understanding.

We are told many times that we will be tested before the coming of Moshiach.  We will be tested on many levels.  The tests will become harder and harder, in order to separate the wheat from the chaff. Hashem wants - no, Hashem needs - to know where we stand.

No death is ''accidental'',  no birth is accidental, no marriage is accidental. Every single thing that happens in this world is guided by Hashem's Hand.


The fact that these children died because they came from an observant Jewish home, who kept food warm overnight, by means of a blech,  for the Shabbas meal, can bring people to two different conclusions.  The first obvious conclusion that some people may draw from this is that being orthodox is not necessary, and indeed it is dangerous.... we are putting our lives at risk by observing these ''outdated'' rituals.  Who needs a blech when we have ovens that will heat up at the touch of a finger?  Obviously orthodoxy is a dangerous way to live.  We have proof !

But children can die in many other ways as well...... these children died davka because they were orthodox.  They died for their religion, al Kiddush Hashem.

How many times has G-d stepped in and we have experienced a ''miracle''.  I'm sure you can come up with your own experiences, but I remember being at someone's house for a Shabbos lunch many years ago, it was an extremely hot day summer's day, and the air-conditioning was working well. Suddenly there was the sound of a mini explosion and the air-con died.  One of the guests suggested the host check out the situation and asked where the main controls were situated.  The host, being a baal teshuvah and very serious about Shabbas, refused and said he would call a contractor when Shabbos had ended.  Some of us were pretty concerned, and worried about it for the rest of the day.

As it turned out, the contractor arrived early the next morning, and told them that he couldn't believe the house hadn't burned down, that the electrical wiring had blown and they were bloody lucky as their house could have been destroyed.  He shook his head and got to work.

So yes there are miracles, and yes there are tragedies.  You can't throw your hands up in the air and denounce orthodoxy because a tragedy happened to an orthodox family.  Our faith is being tested. Which path will you choose to follow?  That is what G-d wants to know.

I believe that those children were only meant to live for their respective years.  Three years, five years, seven years..... those souls were perfect souls with only a few years to spend in this world before their final resting place in Gan Eden, where we all aspire to be.

They were all sent to the one family in Brooklyn, to be brought up as orthodox Jews and die al Kiddush Hashem.  Their parents must indeed be incredibly worthy of the job of raising such great neshamas.

The continued suffering of the mother and daughter who are fighting for their lives is of great concern to us all.  We should continue to pray for them....

Please pray for a Refuah Shelema for: Gilsom Gila bat Siporah Frances [Gayle Sassoon] and Siporah bat Gilsom Gila [Siporah Sassoon, daughter of Gayle and Gaby] who survived the fire and are currently in the hospital.  Daily Tehillim


Monday, March 23, 2015

Israel Beware of Obama

First he comes for the banks and health care, uses the IRS to go after critics, politicizes the Justice Department, spies on journalists, tries to curb religious freedom, slashes the military, throws open the borders, doubles the debt and nationalizes the Internet.

He lies to the public, ignores the Constitution, inflames race relations and urges Latinos to punish Republican “enemies.” He abandons our ­allies, appeases tyrants, coddles ­adversaries and uses the Crusades as an excuse for inaction as Islamist terrorists slaughter their way across the Mideast.

Now he’s coming for Israel.

Continue reading at: NY Post

Click on the OBAMA label below to read the warnings that I have been blogging since 2007.

Friday, March 20, 2015

Super Moon, Blood Moon, and The Effects of an Eclipse

Click on the links below to read the articles:

Super Moon tonight

Astronomical Events ''Before the Great and Awesome Day of the Lord''

Nissan to Arrive in Astronomical Splendour

Blood Moon April 4 - Pesach first night



The Effects of an Eclipse 
Source: Based on Likutei Sichos of the Lubavitcher Rebbe Vol. XV
"The Rebbe's Treasure: Interpretations of Talmudic Stories"

The Talmud [Sukah 29a] states that eclipses are bad signs for the world. The Talmud then elaborates on what can cause an eclipse:

An eclipse of the sun occurs for the following four reasons: For not having eulogized a chief judge (a chief judge is comparable to the sun, for he enlightens and clarifies things for the community - Maharsha); for not having helped a betrothed maiden when she called for help (to save her from ill treatment); for committing adultery and for killing two brothers on the same day.

Because of the following four reasons the moon and the stars eclipsed:

For committing forgery, for false witnesses, for raising sheep and goats in the land of Israel (that is, for letting goats and sheep pasture from other people's fields - Rashi), and for cutting down fruit-bearing trees.

The Shaloh [Noach p.274b] explains that seeing the lunar eclipse implies a bad sign. Hashem would ascertain that the Jews would see it if they were sinning. However, if they were not sinning, Hashem would darken the sky so that the eclipse would not be visible.

This interpretation is not satisfactory, for the Talmud states: "For the following reasons an eclipse occurs and not an eclipse is seen". The very occurrence of an eclipse is a consequence of the aforementioned sins and not the sight of the eclipse. Furthermore, in cloudless locations such as Egypt [see Rashi Vayigash 47:10 and Vaera 7:17] the Jews would always be capable of seeing the eclipse regardless of their behaviour.

The Rebbe's Commentary:
How can we say that something as natural and predictable as an eclipse can have an affect on people's welfare? Furthermore, how can we say that the actions of people can provoke the occurrence of something that takes place as regularly and naturally as an eclipse?

It is a wellknown fact that Torah scholars had a vast knowledge of science in general and astronomy in particular. Astronomy was very important for the Jews in order to establish the calendar and proclaim the new months. Even great non-Jewish individuals would ask the Rabbis scientific questions. Therefore, we cannot say that the Rabbis were uttering nonsense when it came to the subject of the eclipse.

Mazal - or constellation - occurs when the stars are in a certain position. Some days or times are auspicious for a good mazal, others are known to be times in which misfortune could happen, G-d forbid, due to the unfavorable mazal. So at certain moments, the mazalot can have influence on the people. Even the day on which one is born has an influence on his characteristics (Shabbat 126a). Therefore, specific mazalot provide people with good or bad tendencies. (Nevertheless, the Rambam in Hilchot Teshuva 5:4 says that a person is not controlled by his natural tendencies and he has the power to change them)

During the time of an eclipse, the stars are in a position that can have a bad influence on the people. At such a time, the four aforementioned sins are more readily transgressed! For this reason the eclipse is a bad sign for the Jews, because they are more likely to sin than at some other time. As a result, they might be punished. Hence it is not our actions that cause the eclipse, but rather the eclipse that can alter our actions, triggering a heavenly punishment.

Therefore, if Jews are doing Hashem's will, the effects of the eclipse will not concern them. Chazal even say that we should not worry about the influence of stars if we do what Hashem wants. For as long as we do not let the bad mazal alter our actions, we do not deserve any punishment.

Jews are not limited by the boundaries of nature, including the celestial bodies. We have the power to change our mazal by doing good deeds. Our mazal depends on our actions and our prayers.

Tuesday, March 17, 2015

Rivka's Candles

L''Aliyas Neshama Esther Rivka bas Moshe


Art: Michoel Muchnik
In recent years the custom for girls to light Shabbos candles before they are married has re-emerged.  This is actually an ancient practice which is indicated by Rashi's comment to verse 67

Here we see that Rivkah lit candles before she was married, for only after Yitzchak had taken her into "the tent of Sarah his mother" and witnessed her Shabbos candles burning for the entire week, did he take her to be his wife.  In fact, it was primarily the observance of this mitzvah that proved to Yitzchak the suitability of Rivkah as a spouse, and a mother in Israel.

Based on Likutei Sichos Lubavicher Rebbe