Reincarnation [Gilgulim] Explained

Rabbi Alon Anava gives a comprehensive talk on Reincarnation. Videos Parts One and Two.

 



To see Part 3 click here

The Precious Menorah: A Chanukah Story

Translation and Commentary by Rabbi Dr. Eliezer Shore

Everyone knew of the tzadik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.

Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father's name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzadik promised to pray for her. As it was customary to give the tzadik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. "I don't want money from you!" he said.

"But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!"

"I know that you have a very beautiful and precious Chanuka menora. That is what I want!" Rabbi Moshe Leib said quietly.

"Rabbi, I do have the menora you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!"

The Rebbe listened carefully, nodding his head. "I am aware that the menora is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever."

"I understand completely, and I agree wholeheartedly. The menora is yours; I will bring it to you today," the woman said in a strong, firm voice.

That evening, when she came and presented the menora to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menora's existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menora he had received from his teacher and Rebbe, Reb Shmelke of Nicholsburg?

On the first night of Chanuka, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. "I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.

"When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menora, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'

"When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanuka 'gelt.' Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menora. It was this menora which the rich man wanted. No, thought Reb Yechiel, he couldn't even think of relinquishing it.

"Having refused the rich man's offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menora. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzva of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.

"Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzva was intertwined with the sin of coveting the possession of another. "That is why I have arranged to return the menora to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward."

Mazal Tov !

As promised, a photo of the wedding yesterday in Israel of Moishe and Lizzi.

The Hidden Greatness of Yosef

וַיִּקְרָא פַרְעֹה שֵׁם יוֹסֵף צָפְנַת פַּעְנֵחַ

And Pharaoh named Joseph "Tzafnas Pa'neach" [Mikeitz 41:45]

Rashi explains: "Tzafnas Pa'neach - mepharesh hatzefunos [decipherer of the cryptic]"

If that is the meaning of Yosef's title, asked the Sefas Emes [R' Yehudah Leib Alter of Gur], then would it not have been more appropriate to reverse the order of the words and refer to him as "Paneach tzefunos"?

Yosef, answered the Sefas Emes, merited his unique ability to reveal that which was concealed on account of the fact that he acted with extreme modesty, always concealing his own righteousness from the eyes of others.

It is for this reason, he concluded, that he was referred to as Tzafnas Pa'neach. Tzafnas - because he went to great lengths to hide his greatness ["tzafnas" - the hidden one], "paneach" - he merited to decipher hidden matters.

Source: Rabbi Yisrael Bronstein

R' Mendel Kessin on Chanukah

The Kabbala of Chanukah Candles

Candles are placed in the menorah from right to left, with the number of candles corresponding to which night of Chanukah it is. There is also one additional candle, which is usually elevated, called the “shamash,” or service candle. The shamash is lit first, and is then used to light the other candles, from left to right.

In other words, the candles are positioned from the right side of the menorah but we light from left to right. [Code of Jewish Law, Orach Chaim, 676:5]

After the candles are lit, the blessings are then said:

Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments, and has commanded us to kindle the Chanukah light.

Blessed are You, Lord our God, King of the universe, Who has wrought miracles for our forefathers, in those days at this season.

Note: some siddurim state the words as "Le'hadlik ner SHEL Chanukah", however this is incorrect - As noted by the Hid"a [Rav Haim Yosef David Azulai, 1724-1807], there is profound meaning and significance in this sequence of words, as the first letters of these words - "Lamed," "Nun" and "Het" - are the same letters that begin the three words "Noser Hesed La'alafim" ["He preserves kindness for thousands of generations"]. Therefore, even though some Siddurim print the text of the Beracha as "Le'hadlik Ner Shel Hanukah" one must ensure to recite the proper text - "Le'hadlik Ner Hanukah" [Rabbi Eli Mansour]

This prayer is said on the first night only:

Blessed are You, Lord our God, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

The candles should be in an even row, no curves, no height variations. They should be well-spaced so their flames do not appear merged (and if candles, that they do not melt each other). No use should be made of the lights shed by the Chanukah candles, such as reading by their light. For the Friday eve of Chanukah, the lights must be kindled before sunset and before the Shabbat candles are lit. Additional oil (or larger candles) should be provided to ensure that they can burn until half an hour after nightfall.

In the Talmud, the relationship between the menorah and the mezuzah is established: "The Chanukah menorah should be outside of the door on the left side and the mezuzah should be on the right side in order that we should be surrounded by G-d's commandments."

If for some reason there is no mezuzah on the doorpost, the menorah should be placed on the right side. If lighting next to a window, the menorah should be placed on the right side of the window, however there is no point lighting at a window if your windows are so high up that no-one will see the candles.

Although today we place the Chanukah menorah indoors, in the time of the Talmud and today, in Israel, the menorah is placed outside the door.

The menorah is compared to the mezuzah. Both are on the outside. Both are near the door. Yet something deeper is alluded to when the Talmud compares the menorah to the mezuzah.

There are several differences between the two items: the mezuzah is on the outside, but it functions for the inside of the house to protect the inhabitants. The menorah is on the outside with its message for the outside world to proclaim to all the miracle of Chanukah.

In the language of the mystics of the Kabbala, the left and right have deep significance. The left is attributed to gevurah, the concept of strength. The right is associated with chesed, the act of giving. The mezuzah is on the right; it is G-d's protection of our houses so that no evil may enter. That is the chesed, the kindness - that He stands on the outside and guards our house.

The Chanukah menorah is on the left symbolizing Hashem's strength (gevurah) and control of the world and the great miracles He performed for us.

These days we do not put the menorah outside generally for practical reasons or perhaps we are afraid of the people in the street. So we light the candles inside and illuminate the house. G-d's strength and ability to do miracles and wonders are still around. However, we need the menorah inside to tell us that message. It no longer stands outside of our houses relating to the person who is in the dark, that the message of Chanukah is for him. The menorah is now inside the house, and its message is now for us.

The light of the menorah reassures us not to fear the darkness. It is a reminder that the darkest hours come before the dawn, and at a time when we had no friends, G-d helped us overcome our numerous enemies.

Instant Salvation

"And they rushed him out of the dungeon" [Miketz 41:14]

In the Chofetz Chaim's later years, the Communist Revolution raged in Russia.  One of the aims of the wicked Communists was to stamp out any trace of Judaism from the hearts of the Jewish people.  They spared no effort at trying to achieve this goal. They mercilessly leveled harsh decrees against the Jews, and only thanks to the mercy of Heaven were Jews able to remain firm in their faith.

"Look at what the Torah states in Parshas Miketz", said the Chofetz Chaim to one of his students.  "The verse says that 'Pharoah sent [messengers] and called Yosef, and they rushed him out of the dungeon.'  For twelve years Yosef languished in prison and no one paid any attention to him.

'But when the moment that Hashem had designated for Yosef's salvation finally arrived, he was immediately rushed out of the dungeon.'

''We are in a similar situation. Our predicament appears to be hopeless: the Communist regime, in their cruelty, will stop at nothing to sever our ties with the holy Torah. Yet when Moshiach comes and our moment of redemption arrives there will be no delays and we, too, will be rushed to our Land.''

Source: Rabbi Yisrael Bronstein

A Rebbe Nachman Miracle in Our Days

This is a true story, involving some friends of mine, and it's happening right now.  [told with the permission of the couple]

Last Rosh Hashanah, Lizzi travelled to Uman to pray at the kever of Rebbe Nachman of Breslov, to help her find her beshert [loosely translated as soul mate].  Lizzi knew the time was right, and she also knew she needed some help from Shamayim.  Lizzi prayed very hard that Rosh Hashanah, and then travelled back to Israel.

A few weeks later, Lizzi's aunt Sonni who lives in the UK, had a dream.  In the dream she saw her niece Lizzi, standing under a chuppah.  She also recognised the choson [groom] - he was the son of her friend Susie, who lives in Melbourne Australia.

Sonny rang Susie to tell her about the dream.  Susie immediately relayed this incredible dream to her son Moishe, who was a bit skeptical, but eventually agreed to ''meet'' Lizzi on Facebook.

Lizzi and Moishe became Facebook Friends, and almost instantly they knew they had met their perfect match.

After only a couple of weeks, Moishe got on a plane and flew to Israel, met Lizzi, and within a few days they were engaged.  

Im yirtze Hashem, they will be married next week, in Israel.

Wedding photos will be posted then.    

This is why people go to pray at the graves of tzadikim.   

Lizzi lighting candles for Rebbe Nachman, as she does every night

The POWER of Modesty

An amazing class by Rabbi Alon Anava about The Power of Modesty and the great spiritual levels a woman can reach by being modest.  Enlightening and highly recommended.

 

Deciphering the Dream

Art Jacek Yerka

''In three days Pharoah will remove your head'' [Vayeishev 40:19]

The dreams of the chief baker and the chief wine butler, noted the Dubno Maggid, were very similar. Why, then, did Yosef interpret the dream of the chief wine butler favorably - that Pharoah would soon reinstate him to his post - but that of the chief baker unfavorably - that he was about to meet his end?

The answer, explained the Maggid, can be understood with a parable: An artist painted a magnificent portrait of a man balancing a basket full of bread on his head. Two men came to admire the painting. While they stood there, a bird landed atop it and began to peck away at the bread, which it thought was genuine.

''Such a marvellous artist!'' said one man to the other. ''This bird actually believes that the bread is real!''

''No'' responded the other, ''he is not much of an artist at all. For while the bread may be quite realistic, the man carrying it is not, for if it was, the bird would be afraid to approach the painting.''

We are now able to understand concluded the Dubno Maggid, why Yosef interpreted the dream of the chief baker unfavorably. When the chief baker related his dream to Yosef, he said ''And the birds were eating them from the basket above my head.'' Yosef understood that if the birds were unafraid to approach him, it was an indication that he was soon to be executed by Pharoah and was already considered a ''dead man''. For had he been ''alive''', the birds would have refrained from eating the food on his head!

Source: Rabbi Yisrael Bronstein

The Clock of Creation Explained in a Video

HT: Dov Bar Leib

This video explains the Vilna Gaon's concept of dividing up the 6000 years from Adam into six days/ 24 hour segments, and where we are right now ahead of the Geula.

King David's Segulah of Protection

There is a tradition brought down by the Chida that King David put the image of Tehillim 67 למנצח “For the Conductor” in the form of a menorah on his shield and all his enemies would fall before him. But what is the secret of the power of this prayer that it gave King David such power and protection?

Image: המנורה כתובה by Ba'al haKokhav, converted to vector art by Andrew Meit (CC0)

The Torah teaches us that all the peoples of the world are blessed through Avraham and his offspring the children of Israel. However, this blessing depends upon the children of Avraham doing the will of Hashem.

The kabbalistic tradition explains that when Jewish people allow the soul to rule over the body and the physical world is used to serve the higher will of Hashem and His Torah, then this blessing flows properly to the nations of the world and the desire of the masses of people for a peaceful life is fulfilled; then the evil desires of the powerful few are held in check.

However, when Jewish people do not follow Torah and the bodily desires rule the soul, then the power is given to the evil ruling few who desire war over peace.

Torah and Tefillah
Torah is the source of our power, tefilah brings this power into manifestation. When we are involved in Torah and tefillah we give power of soul to rule body and therefore to live like the tzaddik.

Click here to read

Yud Tes Kislev: The Rosh Hashanah of Chassidus

The Alter Rebbe - Rabbi Shneur Zalman of Liadi author of The Tanya

The 18th of Kislev [today] marks the completion of the annual cycle of daily readings from the Tanya. The 19th and 20th of Kislev are the "Rosh HaShanah of Chassidus".

On Yud-Tes Kislev we re-commence the annual cycle of daily readings in Tanya, as divided by the Rebbe Rayatz.

It is the anniversary of the release of the Alter Rebbe - Rabbi Shneur Zalman of Liadi [Hebrew: שניאור זלמן מליאדי], the first Rebbe of Chabad, who was informed upon by misnagdim in Russia and arrested on trumped-up charges of supporting the Ottoman Empire.

His informers pointed to the fact that he would urge his followers to send money to the Land of Israel as "evidence" of his alleged insurrectionist aspirations [in fact, the money was sent to support poor Jews]. At the time, the Land of Israel was a part of the Ottoman Empire, which was at war with Russia.

Rabbi Shneur Zalman was charged with treason, and released in the secular year 1798 on the Jewish date of Tuesday, 19 Kislev.

The 53 days of Rabbi Shneur Zalman's imprisonment are said to correspond to the 53 chapters of the first section of the Tanya.

19 Kislev is also considered to mark the day upon which Rabbi Shneur Zalman was conceived, for he was born exactly nine months later, on 18 Elul. [Shemu'os Vesippurim, Refoel Kahn, vol. 1, p. 39]

Rebbetzin Menuchah Rachel born [1798]

On the very day that Rabbi Schneur Zalman of Liadi was liberated from prison, a granddaughter was born to him -- the daugher of his son Rabbi Dovber and his wife Rebbetzin Sheina. The girl was named Menuchah Rachel -- "Menuchah", meaning "tranquility" [Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth].

In 1845, Rebbetzin Menuchah Rachel realized her lifelong desire to live in the Holy Land when she and her husband, Rabbi Yaakov Culi Slonim [d. 1857], led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.

The 19th of Kislev is also the yahrzeit of R. DovBer, the Maggid of Mezritch, who [as successor to the Baal Shem Tov] was the mentor of the second generation of the chassidic movement - from 5521 [1761] until his passing on the third day of the week of Parshas Vayeishev, Yud-Tes Kislev, 5533 [1772]. His resting place is in Anipoli.

Rabbi Dov Ber was born in Volhynia in 1710, according to the Jewish Encyclopedia, though other sources say his year of birth is unknown. Little is known about him before he became a disciple of the Baal Shem Tov. A Hasidic legend states that, when he was five years old, his family home burst into flames. On hearing his mother weeping, he asked: "Mother, do we have to be so unhappy because we have lost a house?" She replied that she was mourning the family tree, which was destroyed, and had begun with Rabbi Yohanan, the sandal-maker and master in the Talmud. The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!"

How aptly those words described the role he was later to play; for the boy was destined to become the successor to the Baal Shem Tov.

Source: Chabad

Russia, Turkey, Gog U Magog and the Prophecies of Geula

I copied this video from my favourite blog Yeranen Yaakov, who also has a Hebrew version.

To learn more about the Alter Rebbe's prediction of the year 5775 as mentioned in the video, click here.

 

Paving the Way for Moshiach

Art; Dena Ackerman

Rashi explains the simple reason why the Torah begins to speak of Yehudah in the middle of the story of Yosef.  ''To teach us that [Yehudah's] brothers demoted him from his high position.''

However, Rashi does not explain why the entire account of Yehudah and Tamar was recorded here, leading up to the birth of Peretz and Zarach.

However, according to the explanation of the Midrash, we can understand that the account of Yehudah and Tamar was included here to explain the reason why Yosef was sold : because G-d was paving the way for Moshiach.

Thus, before we read of Yosef's enslavement, and the ensuing Egyptian exile, the Torah prefaces ''the cure before the disease'' informing us of G-d's inner intent.

Based on Sichos Shabbos Parshat Vayeishev 5751 Lubavitcher Rebbe

Three Rabbis Speak [video]

Signs that show ''We are in Moshiach's time'' / Gog U Magog / Don't blame the secular Jews

Rabbi Asher Vaknin [English]; Rabbi Mizrachi [English]; Rabbi Amrami [Hebrew]

 

An Orphan's Wedding in Jerusalem : Despair and Hope

Bride Sarah Litman and groom Ariel Beigel sing during the wedding ceremony at the Jerusalem International Convention Center on November 26, 2015. (Hadas Parush/Flash90)

An Orphan's Wedding in Jerusalem 
Hours before a Wedding, a Conversation on Despair and Hope

By: Rabbi YY Jacobson

The Litman-Beigel Wedding

As these words are being written, I am watching a live webcast of the wedding of Techiya Litman with Ariel Beigel taking place tonight in Jerusalem. Like many in the audience, I shed a tear when the crowd under the chupah sung the melody “If I forget you Jerusalem…”

Their wedding was postponed after Palestinian terrorists murdered the bride’s father and brother less than two weeks ago. The bride’s father, Rabbi Yaakov Litman, and 18-year-old brother Netanel were shot dead in a November 13 terrorist attack while driving to a celebration in southern Israel to mark the imminent marriage. (Other family members in the car — the mother, a 16-year-old boy and three young girls aged 11, 9 and 5 — were lightly wounded, suffering mostly from bruises and shrapnel injuries.)

Sarah Techiya and Ariel were due to be married on November 16, just four days after the attack, but the celebration was postponed as the Litman family sat shiva (Jewish mourning period) for Ya’akov and Netanel. Now, the bride invited the “entire world” to her wedding. The public wedding invitation, which the couple posted on social media, begins with the biblical quote: “Do not rejoice over me, my enemy, for I have fallen but I have gotten up” [Micah 7:8].

And as I watched the wedding, I could not help but remember a story about another wedding, that took place some two millennia ago, in the same land.

Click here to read more

Gog U'Magog and Geula

A Message from Rebbitzen Orit Riter      [HT: Yehudis]

November 25, 2015

BS’D

Today’s daily dose of emuna is dedicated to the refuah shleimah of Chaya Leah Bat Baila and Baila Rachel Bat Chaya Leah, a mother and baby - both are experiencing serious complications after giving birth a few days ago. May Hashem send them a complete healing among all of Klal Yisrael who are sick and suffering b’mheira, b’rachamim, Amen.

In Parshat Toldot [25:28] the Torah describes Eisav: “… Eisav, for game was in his mouth.” The Torah teaches that one dominant character trait of Eisav’s was his deception. Though he shows one thing on the outside, he felt something else on the inside. 

The United Nations corresponds to the modern day Eisav, as they predominantly emanate from his lineage. Although the UN voted and passed a right for the Jewish People to establish the State of Israel, it nevertheless continues to side with the Palestinian right to establish a state on the same ground. By funding Israel’s enemies and painting Israel as evil wrongdoers, the UN are contradicting their original pledge and acting with deception.

The Divine master plan is unraveling, leading the world to the Final Redemption. B’H. The war of Gog and Magog is the final stage which will bring the Redemption to completion. There are five main reasons for the war:

All evil must be removed from the world in order for redemption to occur.

The entire world must openly come to know and serve Hashem and proclaim, Ata Hu HaMelech.

Hashem must avenge the suffering and blood of the Jewish people.

The Jewish people must receive their riches back, just as they did in Yetziat Mitzraim.

The war will spiritually refine those souls who merit witnessing the Geulah.

According to Masechet Brachot, this war of Gog and Magog will be different from all previous wars. The wonders and miracles will be indescribable and incomparable to any of those in the past. But we need to act now. We need to prepare now. We need to wipe away the falsehood now. And we need to daven for all the lost souls so that they too can merit experiencing the Geula.

Be proactive. Talk Geula. Think Geula. Prepare for Geula. 

Orit Riter

Small in His Own Eyes

"[My merits] have become small" [Vayishlach 32:11]

When G-d shows His kindness to a person, it brings that person closer to G-d, causing his feeling of self-importance to diminish, since "everything is like nothing before G-d".

Therefore, it was precisely due to the fact that G-d had been so kind to Yaakov that he became small in his own eyes - for the kindness brought him closer to G-d, and so he felt that he was not worthy of G-d's promise to be saved.

Source: based on Tanya Igeres Hakodesh ch.2

How could Yaakov the patriarch fear that "perhaps... I have become soiled with sin" [Rashi v. 12] when surely he was aware that he had not sinned?

A tzadik is not static - he constantly grows spiritually from one level to the next.  After reaching a higher level, his previous actions are spiritually deficient compared to his current standing. They are thus considered as "sins", metaphorically speaking. [The Hebrew word for sin - chet - can also mean ''deficiency'' [see Kings 11:21]  Thus Yaakov was worried that perhaps due to such ''sins'' he was not worthy to be saved.

Source: based on Likutei Sichos Lubavitcher Rebbe

An Eighth of an Eighth

"I have become unworthy through all the acts of kindness" [Vayishlach 32:11]

The Vilna Gaon was once asked to explain Chazal's statement [Sotah 5a]  "Said R'Chiya bar Ashi in the name of Rav: A Talmid chacham must have one-eighth of an eighth [of haughtiness]".  

Rashi explains that it is essential for a talmid chacham to possess this minute amount of pride in order to prevent those who are ignorant in Torah learning from making light of him and his words.  Why did Chazal choose specifically the measure of one-eighth of an eighth?

The term "one eighth of an eighth" answered the Gaon, is not a reference to a particular measure. Rather it is hinting at the eighth verse of the eighth parsha of the Torah.  The eighth portion in the Torah is Parshas Vayishlach, and the eighth verse of the parsha [32:11] begins with the word "katonti" - "I am very small".

While a talmid chacham must possess a certain amount of arrogance, it must be a "very small" amount.

Source: Rabbi Yisrael Bronstein