Remedy for an Evil Eye

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

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

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

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

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

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

Source: BreslevTsfat
Also see: The Power of Vision

''A Great Shaking Is Coming''

''A great shaking is coming to our world, and life as we know it is about to change in a major way.''

That could be a quote from one of the Autistics, except it isn't.

It's from the Economic Collapse Blog.

A global stock market crash has begun. European stocks are crashing, Chinese stocks are crashing, and commodities are crashing. And guess what? All of those things happened before U.S. stocks crashed in the fall of 2008 too. In so many ways, it seems like we are watching a replay of the financial crisis of 2008, but this time around the world is in far worse shape financially. Global debt levels are at an all-time high, the 75 trillion dollar global shadow banking system could implode at any time, and there are hundreds of trillions of dollars in derivatives that threaten to wipe out major banks all over the planet. The last major worldwide financial crash was almost seven years ago, and very little has been done since that time to prepare for the next one. If global markets do not calm down, we could see carnage in the months ahead that is absolutely unprecedented.

Rav Kanievsky: Moshiach Will Come Motzei Sheviít [video]

Hat tip: Rivka

Moshiach ben David will come motzei shevi''it [after the seventh year - the Shmita year] which is this year, 5775.

For those that understand Hebrew, here is the video of his announcement, and here is a link to an English article.  Leading Israeli Rabbi Says the Arrival of the Messiah is Imminent

 

Passing of Three Gedolim

Three greats passed away this week:

Seretz Vishnitz Rebbe ztzl  Levaya photos here

Bluzhever Rebbe ztzl  Levaya photos here

Mekubal HaRav David Kaduri ztzl  Levaya photos here

Parshas Pinchas: The Lonely Road

Art Jeannette Woitzik

The two Parshiot before Pinchas - Chukat and Balak - are often read together [in Eretz Yisroel only]. The two parshiot afterwards - Matot and Maasei - are almost always read together. 

Pinchas, which is between these parshiot is always alone. Why?

This teaches us that when you are Kana'i [zealous] you should be prepared to spend your life alone. People do not have the courage to fight for what is right and even if they start out behind you, by the time you turn around they will be gone.

Source: Revach.net

Should Jews Leave America?

Stuck at home waiting for a repairman, I sat and listened to a shiur, where Rabbi Mizrachi is talking about the recent gay marriage ruling in America and the ramifications of it.

From 0:25:00 until approx 0:44:00, he asked the question whether Jews should remove themselves from America because of this situation.  The answer is not what you may have thought it would be. Keep listening - @ 0:44:00 he then discusses Greece.

Greek Crisis Explained in Under 3 Minutes

The Motives of a Critic

Art: Norman Rockwell

Source: Based on Likutei Sichos, Lubavitcher Rebbe

Parshas Pinchas

The tribes appeared to have convincing proof that Pinchas' motives were not pure [Rashi] but they were mistaken. This teaches us a powerful lesson whenever we are tempted to find fault with another person's good deeds and question their motives.  One can never know another's true intentions.  So long as a person is doing good, he should not be put down or mocked, even if one has a "solid" proof that the person is insincere. And in any case, even if it were true, and the person indeed had ulterior motives, we are taught always to study Torah and perform mitzvos even for the wrong reasons, since in this way one will eventually come to have pure motives.

A deeper question here is: Where does the desire come from to find fault in people who are doing something good?  In our case, the tribes appeared to have holy intentions: they were concerned that Pinchas had slighted the honor of Moshe by taking the law into his own hands.  Similarly, a person may imagine that he has a low tolerance for other people's bad intentions because he himself is humble, and thus he finds the pride of others distasteful.

In truth, however, the reverse is likely the case.  The fact that a person criticizes the good deeds of another is probably because the critic himself is proud and does not like the idea that somebody else accomplished something that he did not.  Of course, he will not admit this, even to himself, because his pride makes him lazy, and recognizing that somebody else has accomplished something makes it more uncomfortable to remain lazy.  Therefore, his arrogance leads him to put down the other person's good deeds, so they do not wound his pride or inspire him to be a better person, which would require effort.

Furthermore, even if somebody's mitzvah observance does have overtones of haughtiness, the critic's pride is nevertheless more distasteful.  For, ultimately, the person who "showed off" with his mitzvah was at least honest about his pride, and did not attempt to conceal it.  The critic, however, cannot tolerate the truth that he too is proud, and he thus stoops to dishonesty, veiling his pride in a "cloak" of humility and righteous indignation.

The lesson is obvious: It is much wiser to be an activist than a critic.  For a little pride can make criticism destructive, rather than constructive, but a good deed always remains good, regardless of the intention.

The Purpose of Life

New two-and-a-half hour video from Rabbi Mizrachi.

 

Coming Back for More

"V'Anshei Damim U'Mirma" - men of blood and deceit [Tehilim 55]. The Mishna in Pirkei Avos [5:19] says that this pasuk refers to Bilam HaRasha. Why, asks the Ben Ish Chai does it use the plural form of Anshei - multiple men - when Bilam is only one person? 

The Ben Ish Chai quotes the Arizal who says that Bilam was a Gilgul [reincarnation] of Lavan HaArami. Bilam had two spirits in him, his own evil spirit and that of Lavan. 

We know from his dealing with Yaakov that Lavan was the world's greatest swindler. We also know from the Hagadah that he tried to annihilate Bnei Yisroel. Bilam himself also tried to destroy Bnei Yisroel. Therefore within Bilam lay Anshei Damim U'Mirma, two of the most blood thirsty and deceitful villains in history.

Source: Revach.net

Rabbi Nachman of Breslov and some of his followers were standing by the window one morning, when a funeral procession went by. As was the custom, the people in the procession were following the coffin, weeping and wailing for the loss of the deceased.

Rabbi Nachman turned to his followers and said "More than likely, the soul of the dead man is laughing his heart out over the big scene they are making out there. When somebody dies, everyone always weeps over him as if to say "How nice it would have been if you had remained in this world a little longer, so you could endure even more suffering and hardships here!"

Reb Nosson, the Rabbi's closest disciple, was deeply puzzled by this strange statement. "But what about Gehenna?" he asked. "Even in the next world, he won't be entirely free from suffering, because he was not righteous enough to escape the torments of Gehenna. So he will have to suffer in the afterlife also."

"But at least when he gets out of Gehenna, his suffering will be over forever!" Rabbi Nachman replied. "Once he has been purged of his sins in Gehenna, his soul will be purified, and he will enjoy the reward for the good deeds that he performed in this world."

"But what about reincarnation?" Reb Nosson asked. "If he has to be reincarnated again, then what is the point of leaving this world and its troubles behind, only to return here again and again?"

"When he gets to the Heavenly Court," Rabbi Nachman replied, "he can put up a stubborn argument on his own behalf, and refuse to be reincarnated in any way, shape or form."

"Can he really do that?" Reb Nosson objected, "How can he refuse to accept the ruling of the Heavenly Court? Will it really help him if he refuses?"

"Of course it will help him" Rabbi Nachman replied. "He can stand before the Court and insist "Do whatever You want with me here in the heavenly realms - send me to Purgatory for every last detail of my sins if you must - but don't make me go back to the physical world again. Just get it over with here." If he is very, very firm in this, if he remains stubborn and does not move from his position, then it certainly will help him."

Reb Nosson took this lesson very seriously, and made a special point of fixing it in his mind. He prayed that, when his time came to go to the Other World, he would be able to remember this teaching and make the same plea before the Heavenly Court. in order to be saved from reincarnation. "No matter what might happen to me up there," he would say, "it would still be better than having to return to earth and be exposed to all of the dangers and temptations of material life again."

Nevertheless, after Rabbi Nachman died of tuberculosis in 1810, and it became the custom for Breslover Hasidim to gather at the Rebbe's grave in Uman on Rosh Hashanah, Reb Nosson also said: "If I knew for certain that I would merit to travel to my Rebbe's grave even once in a lifetime, then I would choose to reincarnate."

Moshiach’s Donkey: A Drama in Four Acts

A Tale of 4 Donkeys: The One of Bilam, Avraham, Moshe and Moshiach

by Rabbi Y. Y. Jacobson

click here to listen

Summary: Why does the donkey hold such prominence in the story of Bilam and in Jewish history? Bilam’s donkey was apparently created on the first Friday of history. Then, we are taught, that Moshe used the same donkey once used by Avraham. And that Moshiach will come riding on that same donkey! Moshiach's donkey has a long, prestigious history. But why is it the donkey that features so prominently? What is the symbolism?

Time and again the donkey makes its appearance through the generations, surfacing at key junctures of the messianic process. Each time we see it fulfilling the same function, but in a slightly different manner -- reflecting the changes our world undergoes as it develops toward its ultimate state of perfection.

The Coming War and Obama's End

And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." Daniel 7:25

 In January this year I wrote  ''I would like to suggest that ''a time'' equals two years. Therefore, a time [2], times [4] and a half of time [1] gives us a total of 7 years. The Presidency of Barack Obama began at noon EST on January 20, 2009 when he became the 44th President of the United States. Based on the prophecy in the Book of Daniel, I expect his Presidency to last no longer than January 2016.''

Below I have copied Reuven Kossover's english synopsis of a video posted at 1820.com

As you can see from #5 below, Obama's destiny matches my own theory.

The following was translated by Reuven Kossover from the video below:

This video is what the authors believe the War of Gog and Magog will look like, based on gematria and quotes from the Tana"kh. Unfortunately, it is all in Hebrew. I wish this had been in English. I think I understood the essence. My son helped me out with this, and some of the credit deservedly goes to him. THE MAIN POINT IS THAT THE WAR OF GOG AND MAGOG WILL TAKE PLACE TOWARD THE END OF THE RABBINIC YEAR 5775 - (2015)

1. Europe, Iran and the Arab countries will attack Israel around mid July, 2015 (Av, 5775) OR BEFORE. They will have a good level of success.

2. There will be attacks on major cities (in the video, New York and Paris were shown being destroyed) in the countries that come against Israel world-wide by meteor showers - one of the works of G-d to rescue Israel.

3. Obama and Khamenei will work together against Israel. Their ages, together, equal one of the satanic names.

4. We will go to war against our neighbors in the region - and kick all their butts (with a lot of help from G-d).

5. The 'Pharaoh' (Obama) will die in the month of Elul, 5775 (August - Sept. 2015).

6. JEWS are expected to do FOUR THINGS IN PREPARATION. This is what they are.

a. Help other JEWS.

b. Study the Torah lessons, weekly.

c. Wrap t'fillin, wear tzitziyot (this for men only), say prayers, KEEP the Sabbath and keep Kashrut (earlier, the video warns that communities in Israel that insist on violating the Sabbath will get hit hard by the enemy). For women, there is dressing modestly (not like frumps, but modestly), and acting modestly.

d. Finally, show this video far and wide, for it is a warning, and the clock is ticking down to the war of Gog and Magog.

Here is the video for those that understand Hebrew:

Independence Day

I wrote this before reading Lazer Brody's The Imminent Geula: Mister "V" and some of the information below is also contained there.  I guess as we approach The End, we're all thinking along the same lines.......Nevertheless, here it is:

The U.S. was founded on the Fast Day of  17 Tammuz 1776. This year America's Independence Day 4th of July again falls out on 17 Tammuz [Shabbat this year] , the beginning of the period known as the ''three weeks'' when the Jewish people remember the destruction of the holy Temples.

It will be the 239th Independence Day, meaning that America will be entering into its 240th year of Independence.  240 is, by the way, the gematria of Amalek [the perpetual enemy of the Jewish people] and the gematria of Dollar.

Since the founding of America on July 4 1776  the two dates have coincided 10 times, in these years: 1776, 1795, 1833, 1844, 1852, 1863, 1882, 1901, 1939 and 1996.  This year 2015 marks the 11th time the dates coincide.

With Confederate flags down and Rainbow flags up, America is slowly morphing into something new altogether.  

Heightened threats of terror attacks all over the world and a Summer of Hate demonstration planned for Golders Green in London, all coming in the middle of Ramadan [June 18 - July 17 this year].  Certainly the ISIS terror attacks of the past week in other parts of the world have shown us that these warnings are not just speculation.

The Parsha for the week - Balak - relates the curses that were turned into blessings - a sign for us, no doubt, that all the terrible things we are living through now will ultimately be turned into good, may it happen speedily in our days !

Elevating the Final Sparks

by Rabbi David Pinto

A person who pays attention to his surroundings will ask why, in recent times, we have been using disposable plastic items, all made from petroleum products. The textile industry also uses a great deal of plastic. The reason is that in these last times preceding the Final Redemption, the Holy One, blessed be He, wants to draw all the sparks of holiness that have been dispersed throughout the world, even in the most distant places, including sparks of holiness hidden in oil wells. Hence G-d inspired the creation of these disposable items created from petroleum products, as well as all the other steps required in their production. 

Thus a Jew finds himself at home and recites the shehakol blessing over a plastic cup or utensil, be it for a Shabbat meal or any other meal, and he says the blessing with the proper concentration. Through such blessings, all these sparks of holiness are drawn out and elevated to their rightful place. Even sparks found in rocks and dispersed throughout the world are elevated when marble or similar material is imported from various countries and used in the construction of synagogues and houses of study. Hence even these sparks are elevated. It is precisely now, just prior to the Final Redemption, that the Holy One, blessed be He, is hastening to liberate these sparks. 

As a result, through the fulfillment of Torah and mitzvot, we draw forth and redeem the sparks of holiness that are found among non Jews. Hence we must strengthen ourselves in Torah and mitzvot, and take upon ourselves the yoke of Torah with devotion and a sincere love for Hashem. With every mitzvah that we accomplish, we must make an effort to be focused and act solely for the sake of Heaven and the glory of Hashem.

HT:  Yaak

The Essence of Prayer

Sparks

 

"A star will shoot forth from Jacob, and a staff will arise from Israel" [Balak 24:17]

Rambam understood the verse above as referring to King David and Moshiach.  The Jerusalem Talmud, however, uses the metaphor of a "star" in this verse to refer to even the ordinary Jew. 

At first glance, this appears to be a contradiction, for Moshiach represents the highest perfection possible in a human being, whereas the "ordinary" Jew includes every Jewish person, even the most simple.  However, the matter can be reconciled based on the Baal Shem Tov's teaching that every Jew contains within him a "spark" of the soul of Moshiach.  The verse therefore refers to both Moshiach himself and the "Moshiach" within us.

The presence of this "spark" of Moshiach has a twofold implication:

a) The verse states the star will "shoot forth" suggesting that one's personal spark of Moshiach should be revealed and "shoot out" into the world;

b) Every Jew is able to speed up and bring about the actual manifestation of Moshiach through revealing his own spark and adding in Torah and Mitzvot.

Likutei Sichos Lubavitcher Rebbe

PS:  Jupiter and Venus will merge into a dazzling “super-star” in the Western horizon by the end of June, NASA says. The conjunction of the two planets has been building during the month of June and will culminate in a spectacular display on June 30. 

Guarding The Eyes

Art: "Forgotten Sunglasses" by Vladimir Kush

Written by Yosef Peretz, Mirrer Yeshiva Kollel, Jerusalem

The Talmud (beginning of Tractate Berachos) compares a person's soul to G-d himself; just like G-d sees but is not seen, so too the soul of a person sees but is not seen and just like G-d fills the entire world, so too the soul of a person fills his entire body, etc.. What does this mean and from where does the soul "see"? The Kabbalah answers that the soul of a person "sees" through his eyes.

If you look into someone's eyes, you're not just looking at a biological camera. You are accessing the deepest recesses of the person.

"The candle of G-d is the soul of man".

"A mitzva is a candle and Torah is light".

The Talmud teaches, "sin extinguishes a mitzva but sin doesn't extinguish Torah".

The Zohar explains: sin extinguishes a mitzva and mitzva is a candle. So sin extinguishes a candle. But which candle? The candle of G-d - which is the soul of man. So, when a person sins, he extinguishes his own soul. He then walks through life in darkness (until he repents). Conversely a righteous person who has reached a high level of purity, has eyes that literally glow with a tangible spiritual light. I know from experience that looking into the eyes of such a person can have a life-long effect.

Having said that, a person should be very careful what he exposes his eyes to. Whatever you expose your eyes to, know that you are exposing your deepest essence - your soul. If you look at the wrong things, you literally extinguish some of the spiritual light in your eyes. Rabbi Eliyahu Dessler taught (Michtav m'Eliyahu) that if a person does not sense holiness inside himself, it's a sign that his soul has left him.

This is why, according to the Talmud, it is forbidden to look at the face of a wicked person. When you look at his (or her) face, your soul absorbs some of the ruach (spiritual energy) of this person. Your soul which is beyond the physical, senses all the deeds and all the twisted drives and views of this person through his eyes and you become a little bit like him.

This is why children inherit the character traits of their parents. By constantly looking into their eyes, they absorb all of their parents' deepest spiritual traits.

The Torah forbids accepting a convert from the nations of Moab and Amon for all generations. Why? Because these nations demonstrated a lack of hakaras hatov (gratitude) to the Jewish nation when they were about to enter Israel. But why are their descendants excluded for all time to convert? Rabbi Eliyahu Lopian z''l explains (beginning of Lev Eliyahu) since their parents did not have proper gratitude, they will transmit this evil trait to their offspring and their offspring to their offsprings, and so forth forever and ever. By constantly looking into their parents' eyes, the children will inherit completely all of their spiritual traits.

Conversely, looking in the eyes of a Tzaddik (righteous person) elevates you. A person who has reached a high spiritual level has eyes that shine forth with a spiritual light. This is why it is so important to learn Torah from a great Rebbi and not just from books. The Talmud says, if your Rebbi does not look like an Angel of G-d, do not learn Torah from him. Only if you sense "Sinai" in this person should you learn Torah from him. Such a person will transmit to you the non-verbal, "internal" part of the Torah and the proper character traits which can only be transmitted through eye contact. No amount of learning in books can help you here.

I heard from Rabbi Simcha Wasserman zt''l that "when you review your lesson, picture your Rebbi's face while he was giving over the lesson. This way, you will review not only the verbal part of the lesson but also the non-verbal messages in the lesson".

The Steipler wrote (beginning of Kareina D'Igarta) every interaction with a person leaves a spiritual mark on you. The Chafetz Chaim said, the first time he saw a Jew willfully transgressing the Shabbat, he cried for an hour. The second time it lasted only 20 minutes. Why the change? He had exposed his eyes and therefore his soul, and was now no longer on the same level of purity as before.

One who is constantly surrounded by people with no faith is in great danger of becoming like them. This is not because of sharing their ideas. No! During every interaction, your soul absorbs some of the "ruach" (spiritual essence) of the person. If you don't strengthen yourself continuously, you will slowly become more and more like him. This is why it is so important to live in an area with a strong Jewish community. The Rambam wrote, if you can't find a community of righteous people to live in, you should move to the desert.

On a deeper level, everything you come across contains the "ruach" (spiritual essence) of it's source. I heard from Rabbi Shmuel Nussbaum of Gateshead (who is now a Rosh Kollel in Israel) that every book you read, contains part of the soul of the author. If you read the book of a tzadik, you are not only receiving the information he wrote. The soul of the tzadik also has a hashpa (a spiritual influence) on you.

Conversely, when you read the news from CNN or some novel, you should know that you are not just reading innocent information. You are putting your mind into the mind of the author, absorbing the spiritual energy and the drives and mentality of this person and you will tend to become like him (or her). Watch out! They didn't tell you that in the fine print!

Rav Kook zt''l

The same is with the holy Torah. When a person learns, his soul is absorbing the spiritual energy of the Almighty himself! (Although in this case, the Almighty provided two conditions in order for the Torah to transmit the spiritual light (see Derech Hashem Vol.4:Ch.2). The first is proper Yira (reverence) and tikun hamaase at all times - striving to fulfill what you are learning. Without that, learning Torah is like reading a science book.)

Rabbi Yisrael Salanter says a person can learn the laws of an ox that gores a cow, and it will help him in controlling his mouth from saying lashon hara (slander). Why? The light in the Torah, elevates his soul and gives him the spiritual strength needed to fight off the evil inclination to slander.

Think before you look as it says by Avraham in the Akeida - "And Avraham lifted his eyes". Rabbi Simcha Zissel of Kelm zt''l says that from here, we learn that even lifting your eyes should be a calculated and weighed decision. Watch your eyes. Be careful what you read and what you look at. Try to attach yourself to a righteous person and you will become like him. Look at the picture above and in the eyes of the holy Tzadik - Rav Kook zt''l and you will taste greatness.

Has the Economic Collapse Started?

Big investors are dumping stocks like it's 2008

Big investors are fleeing stocks. In a note on Tuesday, Jill Carey Hall Bank of America Merril Lynch’s wrote that the clients’ net sales of US stocks amounted to $US4.1 billion last week, the largest since January 2008.

The strategists wrote that investors pulled the most money out of healthcare and financial stocks.

Last week, outflows from healthcare were the largest on record, they said.

Full article:  Business Insider

A Wake Up Call [video]

I know you've all seen and heard it all before, but here is a new video:

''A Wake-up Call For All Jews. God is calling us to wake up and prepare ourselves for the new

spiritual world to come...''

Lost

Concerning this, those who speak in parables say "Come to Heshbon...." [Chukat 21:27]

In Maseches Bava Basra [78b], Chazal expound on this verse as follows: "Regarding this hamoshlim would say - This refers to those who rule [hamoshlim] over their yetzer hara.  'Come to Cheshbon' - Come and let us make a calculation [cheshbon] of world importance."  This teaches us that it is incumbent upon each individual to evaluate his deeds in order to determine whether or not he is acting properly.

R' Yitzchak Blaser, one of the primary figures in the Mussar movement, was approached by members of his community who requested that the Rav rouse them with words of inspiration in light of the upcoming High Holy days.

"Allow me to draw a parable" he began.  "A caravan lost its way in a forest. For a week the travelers wandered around aimlessly, unable to find their way out.  Suddenly, the men saw a lone figure walking in the distance. They quickly made their way toward him and asked him to show them the way out of the forest.

"My brothers and friends" replied the man, "you have been roaming this forest for only a week.  I, however, have already been lost for several weeks. Let us try to find the way out of here together, perhaps then we will be successful."

"But there is one area in which I can be of assistance" continued the man. "I will tell you the paths that I have already tried, and we will know not to mistakenly tread them again."

"This applies to our own situation as well" said R' Blaser with great humility. "I am just as lost as you are; only more so, for I am old and have already been lost for many years.  Yet my experience can be of benefit, as I will be able to enlighten you as to things that I have seen in my life which I have investigated and found to be trivial and meaningless!

"You can trust me on those matters that it would not be worth your while to try those things.

"Come, let us search together for the path that leads to complete repentance!"

Source: Rabbi Yisrael Bronstein

Sydney's Double Rainbow

This  double rainbow could be seen all over the city:

More photos:  here

The Great Test at the End of Days

from the writings of Rebbe Nachman of Breslov

Great disbelief will spread throughout the world.

Fortunate is the person who will strengthen himself with faith in those times.

This warning will not help.

There were others, such as Daniel, who foretold that before the coming of the Messiah, many will be tested and refined, that the evil will worsen while the wise will keep their understanding.

Many will have their faith tested. The person who will pass the test and retain his faith will be fortunate and will attain all the good that is destined to come (may it be soon and in our days) about which the prophets and wise men prophesied.

If so, everyone should take care to remain strong in his faith. Since this prediction is already common knowledge, there will be no test.

But it will still be a great test.

Many will do evil. "The wicked will act wickedly" [Daniel 12:10]

I am telling you this for the sake of those few good people who will be strong in their faith. They will have great internal  battles. But my words will console and strengthen them, for they will see that someone already predicted this. 

- Rabbi Nachman of Breslov

The Sound of the Earthquake - the Voice of the Earth

"V'Chol Yisroel Asher Sevivoteihem Nasu L'Kolam" - all of Bnei Yisroel that were around them ran from the voice [Korach 16:34]. Which voices were they running from? The Mizrachi says it could not have been from the screaming of the people falling into the open earth or else all the people would run towards the voices to see this strange event, and not away from it. Instead he says it was from the booming noise of the earth opening up. 

The Tosfos Yom Tov says that the voice was that of the earth speaking and announcing that the sinners were swallowed alive and still living inside the bowels of the earth. He brings proof from the pasuk that says [Korach 16:30], "U'Phatzta HaAdama Et Piha" the earth opened its mouth. The word Phatzta implies that it opened its mouth to speak because the word that is used in this parsha to describe the opening of the ground is "VaTiftach HaAretz Et Piha". 

Maybe this would explain the mishna in Pirkei Avos [5:8] that says that one of the ten things created Erev Shabbos Bein HaShmashos was "Pi HaAretz" - the mouth of the earth that swallowed Korach. if it meant the crack in the earth then why would this be a special creation? The earth splitting was not a one time event and happens from time to time. Moreover, a crack is not a creation. Maybe it means the mouth of the earth that spoke, similar to another creation in this mishna, the mouth of the donkey of Bilam who spoke.

Seven Key Events That Are Going To Happen By The End Of September

Is something really big about to happen? For months, people have been pointing to the second half of this year for various reasons. For some, the major concern is Jade Helm and the unprecedented movement of military vehicles and equipment that we have been witnessing all over the nation. For others, the upcoming fourth blood moon and the end of the Shemitah cycle are extremely significant events. Yet others are most concerned about political developments in Washington D.C. and at the United Nations.

To me, it does seem rather remarkable that we are seeing such a confluence of economic, political and spiritual events coming together during the second half of 2015. So is all of this leading up to something? Is our world about to change in a fundamental way? Only time will tell. The following are 7 key events that are going to happen by the end of September…

Late June/Early July – It is expected that this is when the U.S. Supreme Court will reveal their gay marriage decision. Most believe that the court will rule that gay marriage is a constitutional right in all 50 states. There are some that believe that this will be a major turning point for our nation.

July 15th to September 15th – A “realistic military training exercise” known as “Jade Helm” will be conducted by the U.S. Army. More than 1,000 members of the U.S. military will take part in this exercise. The list of states slated to be involved in these drills includes Texas, Colorado, New Mexico, Arizona, Nevada, Utah, California, Mississippi and Florida.

July 28th – On May 28th, Reuters reported that countries in the European Union were being given a two month deadline to enact “bail-in” legislation. Any nation that does not have “bail-in” legislation in place by that time will face legal action from the European Commission. So why is the European Union in such a rush to get this done? Are the top dogs in the EU anticipating that another great financial crisis is about to erupt?

September 13th – This is Elul 29 on the Biblical calendar – the last day of the Shemitah year. Many are concerned about this date because we have seen giant stock market crashes on the last day of the previous two Shemitah cycles.

On September 17th, 2001 (which was Elul 29 on the Biblical calendar), we witnessed the greatest one day stock market crash in U.S. history up until that time. The Dow plummeted 684 points, and it was a record that held for exactly seven years until the end of the next Shemitah cycle.

On September 29th, 2008 (which was also Elul 29 on the Biblical calendar), the Dow fell by an astonishing 777 points, which still today remains the greatest one day stock market crash of all time.

Now we are approaching the end of another Shemitah year. So will the stock market crash on September 13th, 2015? Well, no, because that day is a Sunday. So I guarantee that the stock market will not crash on that particular day. But as Jonathan Cahn has pointed out in his book on the Shemitah, sometimes stock market crashes happen just before the end of the Shemitah year and sometimes they happen within just a few weeks after the end of the Shemitah. So we are not just looking at one particular date.

Continue reading: Zero Hedge

Moshiach on a Donkey

Art: Elhanan Ben-Avraham

Moshe complains about the accusations hurled against him and says, "Lo Chamor Echad Meihem Nasasi", I didn't even take a single donkey from them [Korach 16:15]. Rashi says this refers to when he came down to Mitzrayim to redeem them on a donkey, and he paid for it from his own money. Rav Shimon Schwab asks, why would Moshe think that he should have taken the money from Bnei Yisroel.

Rav Schwab answers that the gemara in Sanhedrin [98a] says that when the geula comes, if we are zocheh [deserving] Moshiach will arrive on clouds, if not then Moshiach will come come as a pauper on a donkey. Why? The whole world needs to know that Hashem is bringing the geula and Moshiach has no power by himself. If Bnei Yisroel are Maaminim and Ovdei Hashem then Moshiach can come in grand fashion and we will all place thanks in Hashem and not Moshiach. But if we do not recognize Hashem's hand, then Hashem will need to send a Moshiach who is powerless and destitute to show that it is not his charisma, brains, or money that will release us from the galus.

Moshe was the Goel in Mitzrayim. Bnei Yisroel was not zocheh and Moshe came riding into town on a donkey lacking any pomp or grandeur. He came with the stick in his hand and the shirt on his back. To show his poverty he should have asked Bnei Yisroel to pay for his donkey. Even then he did not, since he did not want to take anything from any member of Klal Yisroel.

Source: Revach.net

Shlach: Rejecting the Land of Israel

Art: Jerusalem Landscape by Michoel Muchnik

"And [the spies] began to speak badly about the land that they had explored." [Num. 13:32] 

A dispirited discussion took place at Beit HaRav, Rav Kook's house in Jerusalem, not long after the end of World War II. The Chief Rabbi had passed away ten years earlier; now it was his son, Rabbi Tzvi Yehudah Kook, who sat at the head of the table.

One participant at the Sabbath table had brought up a disturbing topic: the phenomenon of visitors touring Eretz Yisrael and then criticizing the country after returning to their homes. These visitors complain about everything: the heat, the poverty, the backwardness, the political situation - and discourage other Jews from moving here, he lamented.

Rav Tzvi Yehudah responded by telling over the following parable, one he had heard in the name of Rabbi Samuel Mohilever, the rabbi of Bialystok.

The Failed Match

There was once a wealthy man who sought the hand of a certain young lady. She was the most beautiful girl in town, and was blessed with many talents and a truly refined character. Her family was not well-off, so they were eager about a possible match with the prosperous fellow.

The young woman, however, was not interested in the match. Rich or not, the prospective suitor was known to be coarse and ill-mannered. She refused to meet with him.

The father asked her to at least meet with the young man in their home, so as not to embarrass him. After all, one meeting doesn't obligate you to marry him! To please her father, the young woman agreed.

The following Sabbath afternoon, the fellow arrived at the house as arranged, and was warmly received by the father. Shortly afterwards, his daughter made her entrance. But her hair was uncombed, and she wore a faded, crumpled dress and shabby house slippers. Appalled at her disheveled appearance, it did not take long before the young man excused himself and made a hurried exit.

What everyone says about this girl - it's not true, exclaimed the astonished young man to his friends. She's hideous!

Rav Tzvi Yehudah stopped briefly, surveying the guests seated around the table. Superficially, it would appear that the brash young fellow had rejected the young woman. But in fact, it was she who had rejected him.

The same is true regarding the Land of Israel, the rabbi explained. Eretz Yisrael is a special land, only ready to accept those who are receptive to its unique spiritual qualities. The Land does not reveal its inner beauty to all who visit. Not everyone is worthy to perceive its special holiness.

It may appear as if the dissatisfied visitors are the ones who reject the Land of Israel, he concluded. But in fact, it is the Land that rejects them!

A thoughtful silence pervaded the room. Those present were stunned by the parable and the rabbi's impassioned delivery. Then one of the guests observed, Reb Tzvi Yehudah, your words are suitable for a son of your eminent father, may his memory be a blessing!

Seeing the Goodness of Jerusalem

Rav Tzvi Yehudah's response was indeed appropriate for Rav Kook's son. When visitors from outside the country would approach the Chief Rabbi for a blessing, Rav Kook would quote from the Book of Psalms, "May God bless you from Zion" [128:5].

Then he would ask: What exactly is this blessing from Zion? In fact, the content of the blessing is described in the continuation of the verse: "May you see the goodness of Jerusalem."

The rabbi would explain: The verse does not say that one should merit seeing Jerusalem; but that one should merit seeing 'the goodness of Jerusalem.' Many people visit Jerusalem. But how many of them merit seeing the inner goodness hidden in the holy city?

And that, he concluded, is God's special blessing from Zion.

[ Source: Stories from the Land of Israel. Adapted from Malachim Kivnei Adam]

The Global Boycotting of Israel

Gog U'Magog - the nations rising up against Israel.

Most recently: Orange says it plans to terminate contract with brand partner in Israel

The global boycott of Israel is growing silently 

European banks are cutting ties with Israeli counterparts, while supermarkets across the world are appeasing violent protesters who attack their Israeli produce.

In April 2012, the Co-operative, Britain’s fifth-largest food retailer, declared it would no longer be importing agricultural produce from the territories or any Israeli supplier linked to produce from there. Five years earlier, retail giant Marks & Spencer announced that it was boycotting products from the West Bank, while the Tesco supermarket chain stopped marketing dates from the Jordan Valley.

full article at:  Ynet News

Schadenfreude and Jealousy

Schadenfreude is pleasure at someone else's misfortune. This week's question comes from a viewer who is unemployed and jealous of people who have jobs. Rabbi Simon Jacobson addresses the underlying issues -- schadenfreude. Learn how to cope if you are experiencing bitterness as a result of jealousy.

 

Moshiach: Exodus 2.0

"Some say the world will end in fire, some say in ice…"

by HaRav Adin Even-Israel [Steinsaltz]

Only the Final Redemption will overshadow the Exodus in its significance.  

The Exodus from Egypt was apocalyptic, not only because of the supernatural events that took place during its unfolding, but also because it sparked an extremely significant change within a relatively short amount of time – and without any warning or preparation. It is true that the events recounted in the Book of Exodus did occur over the course of a few months, but when we think about the amazing transformation that the People of Israel underwent as a result – from a loosely related ethnic group of slaves to a new nation – the redemption from Egypt does indeed seem very sudden and surprising.

While Passover is the festival of redemption, the Exodus from Egypt is commemorated on each of the Biblical festivals and all through the year. Even events in Jewish history as important as the re-establishment of sovereignty in Israel during the Second Temple era are not considered to be equal to the Exodus. Our Sages teach that only the Final Redemption will be able to overshadow its significance.

The Exodus has also become a prototype of redemption for all nations of the world, a model against which other redemptions are measured and assessed. The coming of the Messiah is a momentous event – not only for the Jewish people, but for the entire world. It is not simply a matter of national deliverance, nor even of a Jewish renaissance, but of an intrinsic change in world history. In a certain way, the Final Redemption, as its name implies, marks the "end of history," or, at least, the end of history as it has been for the last several millennia.

We know from Biblical prophecies and from the Talmud that there are two possible scenarios for the Final Redemption. The difference between them lies in a fundamental question: will it be a revolutionary event, or an evolutionary one? The first redemption, the Exodus from Egypt, was a whirlwind of supernatural events, a total revolution. Indeed, many descriptions of the Final Redemption – in Jewish and non-Jewish sources alike – depict the final redemption in a similar way. For example, this approach, "the great and terrible day of the Lord," [1] is a universal earthquake which begins with "darkness, not light" [2] and involves colossal wars between "the children of light and the children of darkness." Like the Exodus, the Final Redemption is, so to speak, a Divine tour de force vis-à-vis the world. When God wills it, all of reality will be torn to shreds, and the new day will shine, as was the case in the Exodus from Egypt – out of "blood and fire and pillars of smoke." [3]

The alternative scenario of redemption is an evolutionary one and is based on human progress – whether slow or fast – toward a higher state of existence: "For you shall not go out in haste, neither shall you go by flight; for the Lord will go before you, and the God of Israel will follow you behind" [4]; or, in other words, "in sitting still and rest will you be saved." [5] While the Exodus from Egypt contained an element of flight, this redemption will be a slow, smooth process and, despite the enormous differences between the present and the future, it will still be possible to discern the steps that paved the way for the redemption. Even the Biblical metaphor that likens redemption to birth – a dramatic event with a clearly defined "before" and "after" – presupposes the long pregnancy that came before it.

Will the future redemption be a revolutionary event, or an evolutionary one?  The difference between these two diametrically opposed scenarios can be explained by the somewhat enigmatic Talmudic saying: "The son of David [the Messiah; in other words, the final redemption] will come only in a generation that is either altogether righteous or altogether wicked." [6] Redemption for an "altogether righteous" generation is preceded by years of preparation in which people work to better themselves. This kind of redemption is just the finale of an evolutionary process. On the other hand, the redemption of an "altogether wicked" generation cannot possibly be an extended, slow process, because such people, by their very nature, make no preparations for it. Therefore it must entail a revolutionary outburst, which, in this case, is not a grass-roots effort but a Divine one. As such, it must shatter the old patterns of existence – a painful, even tragic event.

The future redemption is, in many ways, the continuation and completion of the Exodus. We know from the Book of Exodus[7] that the redemption from Egypt occurred at midnight; the end of the Passover Haggadah includes references to the future redemption as the second half of this night of deliverance. This is not only solace and encouragement in the face of our present trials and tribulations; it is also a logical sequence. The Exodus, then, is a comma in the manuscript of world history, whereas the final redemption is a full stop. But what shape the final redemption will assume depends, to a great extent, on us as human beings. Through the totality of our actions, we will determine whether we are an "altogether wicked" or "altogether righteous" generation and, consequently, if we can expect "blood and fire and pillars of smoke" or salvation through "sitting still and rest." 

 FOOTNOTES 

1. Malachi 3:23. 

2. Amos 5:18. 

3. Joel 3:3. 

4. Isaiah 52:12 

5. Ibid., 30:15. 

6. Tractate Sanhedrin 98a. 

7. 12:29.

Beha'alotecha: Why Was The Menorah So Difficult for Moshe?

The pasuk says that Moshe made the Menorah as Hashem showed him. Rashi points out that the Menorah was one of the three things that Moshe could not understand. Why was this particular Keili so difficult for Moshe? 

There are 50 levels of understanding [Chamishim Shaarei Bina], of which Moshe only reached the 49th level. The Menora is the keili that represents wisdom. 

The Vilna Gaon says this is hinted in the makeup of the menorah. It was decorated with 7 lamps, 11 buttons, 9 flowers, and 22 goblets for a grand total of 49.  [See here for more]

The number 50 represents the actual Menorah itself. Since Moshe did not reach the 50th gate of understanding, he could not understand the Menora and Hashem needed to show it to him. 

The passuk says in Tehilim, "Pesach Devarecha Yair:" the beginning of your words light up. This is a remez to the Menora which lights up the first pasuk in each Chumash [Pesach Devarecha]. The first pasuk in Bereishis has 7 words like the lamps; in Shmos 11 like the buttons; in Vayikra 9 like the flowers; in Bamidbar 18, the height of the Menorah in Tefachim; in Devarim 22 like the goblets. 

Source: Revach.net

Beha'alotecha: Great Dreams

Photo: Kaycee Kennedy

Written by Chanan Morrison - Rav Kook Torah

In contrast to the unique level and clarity of Moses' prophecy, ordinary prophecy is bestowed through the medium of visions and dreams:

"If someone among you experiences divine prophecy, I will make Myself known to him in a vision; I will speak to him in a dream." [Num. 12:6]

Why Dreams?

Dreams, Rav Kook wrote, serve an important function in the world. Great dreams are the very foundation of the universe. Dreams exist on many levels. There are the prescient dreams of prophets, and the conscious dreaming of poets. There are the idealistic dreams of great visionaries for a better world; and there are our national dreams of redemption — "When God will return the captivity of Zion, we will be like dreamers" [Psalms 126:1].

Of course, not every dream falls under the category of a great dream. Some dreams are inconsequential, as it says, "Dreams speak falsely" [Zechariah 10:2]. What determines whether a dream is prophetic or meaningless?

True and False Dreams

True servants of God concentrate their aspirations and efforts on rectifying the entire world. When one's thoughts and actions are devoted exclusively to perfecting all of creation, then one's imagination will only be stimulated by matters that relate to the universal reality. The dreams of such individuals will naturally be of great significance. Their dreams are tied to the inner truth of reality, to its past, present, and future.

But for those people who are preoccupied with private concerns, their imaginative faculties will be limited — like their waking thoughts and actions — to personal issues. What truth could be revealed in imaginings that never succeeded in rising above the thoughts and wishes of a self-centered individual?

The Sages expressed this idea with the following allegorical imagery: prophetic dreams are brought by angels, while false dreams are brought by demons [Berachot 55b]. What does this mean? Angels are constant forces in the universe, pre-arranged to perfect the world. True dreams relate to these underlying positive forces. Demons, on the other hand, are non-holy forces based on specific objectives which are inconsistent with the overall universal order. False dreams are the resultant fantasies of such private desires.

The True Reality of Dreams

What would the world be like without dreams? Life immersed solely in its material aspects is coarse and bleak. It lacks the inspiring splendor of wide horizons; like a bird with clipped wings, it is unable to transcend the bitter harshness of the current reality. The ability to free ourselves from these shackles is only through the power of dreams.

Some foolishly take pride in being 'realists.' They insist on only considering the material world in its present state — a partial and fragmented view of reality. In fact, it is our dreams that liberate us from the limitations of the current reality. It is our dreams that accurately reveal the inner truth of the universe.

As that future reality is steadily revealed, we merit an increasing clarity of vision. Our perception approaches the aspaklaria me'irah of Moses, with whom God spoke "face to face, in a vision not containing allegory, so that he could see a true picture of God" [Num. 12:8].

[Adapted from Orot HaKodesh vol. I, p. 226; Ein Eyah vol. II, p. 279]

Source: RavKookTorah.org

Fine-Tuning the Soul

Tune Up Your Soul: Good Things Enter When You're On The Right Channel

There is a common misconception that the good things in life come from being in the right place at the right time. In truth, everything that is good comes from being on the right channel with the right reception. 

This is what the sages call z’chut—sometimes translated as “merit.” What it really means is a kind of fine-tuning of the soul. 

How do you fine-tune the soul? You have three knobs: What you do, what you say and what you think. Adjust them carefully for static-clean reception.

Source: Chabad

Hassidic rabbis see Gaza rocket as sign to observe Shabbat

A number of rabbis are musing about the possible spiritual meanings behind Tuesday night's rocket fired at Israel and have called upon residents in the area to strengthen their observance of Shabbat as a means of ensuring the area's safety.

According to a report from popular haredi news website Kikar Hashabbat , the Sadigora Rebbe, who heads that hassidic dynasty, said Wednesday that "we have merited to see miracles since the rocket did not injure anyone or cause damage to property," crediting this to the "thousands of Jews that observe Shabbat and the right to prayer [in Ashdod]." 

The Sadigora Rebbe also took the location of where the rocket fell as a sign, since it fell close to the Big Fashion shopping mall, which is open on Shabbat.

More at J. Post

Will Eliyahu Precede Moshiach?

There is a tradition that Eliyahu (Elijah the Prophet) will come before Moshiach, to inform the world of the advent of Moshiach. Is this showing of Eliyahu a mandatory pre-requisite for Moshiach?

The Talmud relates: [Sanhedrin 98a]

Once, Rabbi Joshua met Moshiach and asked him: `When are you going to come?'

Moshiach replied: 'Today!'

Rabbi Joshua then met Eliyahu, who asked him: `What did he (Moshiach) tell you?'

Said Rabbi Joshua: `He lied to me, for he told me that he is coming today, but he didn't come!'

Said Eliyahu: `He didn't lie, but this is what he really meant: He will come "Today, if you hearken to the voice of G-d." [Psalms 95:7]

Maharsha explains that if Moshiach comes today, we assume that Eliyahu came yesterday to the Supreme Beth Din (in Tiberias).

Another explanation is that if we merit, and Moshiach comes sooner (before the appointed time), he may then come on his own before the revelation of Eliyahu. This is presented in Krayti U'playti [by Rabbi Yonason Eibschutz]

Rambam posits [Hilchos Melachim 12:2] that it is not a certainty that Eliyahu must come before Moshiach. Although some Sages maintain that before the advent of Moshiach, Eliyahu will appear, yet, there is no definite basis for this.

This poses a difficulty, inasmuch as the Talmud states [Eiruvin 43b] that Eliyahu will come first, and as is seen in Tanach [Malachi 3:23] "Behold I send unto you Eliyahu the Prophet."

How do we reconcile these two statements re: the coming of Eliyahu?

The answer is seen in the timing of Moshiach, as the Talmud cites the verse: [Isaiah 60:22; Sanhedrin 98a] "In its time will I hasten it" - If Jews do not merit, Moshiach will come in his appointed time; but if they merit, then Moshiach will come sooner, in haste.

Rambam holds that there is an order to the coming of Moshiach, that Eliyahu comes first to foretell of his coming. This, however, is effective only when Moshiach comes in his appointed time. But when Jews merit and the redemption is hastened, as expressed in [Song of Songs 2:8] "He is leaping over the mountains, skipping over the hills" - G-d then changes the order, as a sign of His love for Jewish merits and good deeds. This is expressed in the Rambam's concise words.

The Sages note that Eliyahu comes first, to convey the news of Moshiach; yet, this is not definite. For, perhaps G-d will have mercy and bestow His holy spirit upon the Jews to serve Him with a full heart; then He will swiftly bring Moshiach without the need for Eliyahu's message. [Otzar Blum, Sanhedrin ibid.]

Source: Sichos in English

Entering the King's Palace

"A man's holy items shall remain his" [Naso 5:10]

To what can this be compared, asked the Chofetz Chaim? Answer: to a King who summoned his servant Reuven, to appear before him.

Reuven was filled with dread and thought "why has the King summoned me? Perhaps someone has slandered me and falsely accused me of committing some crime".

Reuven approached his trusted friend Shimon, and asked him to accompany him to the King's courtyard; yet Shimon refused!

"What shall I do" thought Reuven. "Shimon my closest friend has refused to join me; I will go and ask Levi. True, Levi is not my best friend, but perhaps my plea will sway him enough that he will accompany me."

"I am prepared to join you" replied Levi, "but I am afraid of entering the King's palace. I will accompany you to the King's courtyard, and then I will have to part from you."

Left with little choice, Reuven approached Yehudah, whom he hardly knew.

Surprisingly, it was Yehudah who agreed to join Reuven on his visit to the King. He agreed to enter the palace and intercede on Reuven's behalf.

"When a person departs from this world", concluded the Chofetz Chaim, "and is summoned to appear before HaKadosh Baruch Hu, the King of all kings, his closest "friend" - the gold and silver that took so much effort to amass - will refuse to accompany him. His sons and daughters escort him partway, but they will not enter the King's palace.

"Only the mitzvos and good deeds that he performed during his life - the things he appreciated least - will be the ones to accompany him all the way to the Throne of Glory. Only they will plead on his behalf!"

This is as the verse states: "A man's holy items" - the mitzvos and holy deeds that a man has done throughout his life - "shall remain his" - only they will remain with him to intervene on his behalf after passing from this world.

Source: Rabbi Y. Bronstein on the Weekly Parsha