One Small Step, One Giant Leap

Art - The Garden of Melancholia: Mike Worrall

from the writings of Rebbe Nachman of Breslov, translated by Rabbi Aryeh Kaplan

There was once a tzaddik who became very depressed and melancholy. This depression caused the tzaddik great difficulty, and it became worse and worse. He fell into lassitude and heaviness, where it was literally impossible for him to move.

He wanted to make himself happy and uplift himself, but it was impossible for him to do anything. Whenever he found something that would make him happy, the Evil One would find sadness in it. Therefore it was impossible for him to do anything to make himself happy, since in everything he found sadness.

He pondered G-d's kindness that "He did not make me a heathen" and realized that this could be a source of great joy, without any sadness.

{The main thing is to make a small beginning. G-d said "Open for Me like the eye of a needle, and I will open for you like the gates of the Temple" [Shir HaShirim Rabbah 5:3]. Thus, no matter how low a person is, if he makes even a single motion to serve G-d, it is something very great on high, and it can bring him back completely. [Likutey Halakhoth, Tefillin 5:43]  The main thing is to make the first move. If one begins even a little bit, one can go very high}

When a person tries to find joy in something that he himself did, it is possible to find sadness in every joy. No matter what he does, he can find shortcomings, and he will not be able to uplift himself and be happy. But in the fact that "He did not make me a heathen" there is no sadness. This is from G-d, G-d made him the way He did, and had pity on him, not making him a heathen. Since this was G-d's deed, there are no shortcomings in it, and hence there is no defect in this rejoicing. No matter what, there is an unimaginable difference between him and an idolator.

The tzaddik began to make himself happy with this. He rejoiced and uplifted himself little by little, continuing more and more, until he came to such a level of joy that he was on the same level of joy that Moses experienced when he went on high to receive the Torah. Through this uplifting and joy, he was able to fly many miles into the supernal universes.

He saw himself, and he was very far from the place where he had been originally. This bothered him very much. He felt that when he descended, he would be very far away from his original place. When it was discovered that he had disappeared, people would consider it a great wonder. The tzaddik did not want such publicity since he always wanted to "walk modestly with G-d". [Micah 6:8]

The joy came to an end, since joy has a limit. Therefore, joy begins automatically and ends automatically. When joy begins to end, it ends little by little. The tzaddik therefore descended little by little, coming down from the place to which he had flown during his time of joy. He eventually returned to the place from which he had ascended. He was very surprised, since he was in exactly the same place where he had been at first.

He realized that he had returned to the exact same place where he had been at first. Looking at himself, he realized that he had not moved at all, or if he had moved, it had been at most by a hairsbreadth. The hair on the head is the gate to the intellect. In Hebrew, the word sa'ar (hair) and sha'ar (gate) are the same. Therefore, if a person improves himself by a hairsbreadth, it can bring him back completely. Similarly, if a person strays from G-d by a hairsbreadth, it can do much damage [Likutey Halakhoth, Choshen Mishpat, Nezikin 4:3]

He had moved so little, that no one other than G-d could measure it. The tzaddik was very surprised at this. Here he had flown so far, through so many universes, and at the same time, he had not moved at all. This showed him how precious in G-d's eyes is even the slightest motion.

When a person moves himself even a hairsbreadth in this world, it can be considered more than thousands of miles, and even thousands of universes. This can be understood when we realize that the physical world is no more than the central point in the midst of the spheres. This is known to masters of astronomy. Compared to the supernal universes, the entire physical universe is no more than a dot.

When lines extend from a single point...

When lines extend from a central point, the closer they are to the point, the closer they are to one another. The further they extend from the point, the further such lines get from each other. Therefore, when the lines are very far from the point, they are also very far from each other. This is true, even though near the central point, they are extremely close to each other.

If one imagined lines drawn from the earth to the upper spheres (the orbits of the planets around the earth: a relativistic geocentric view of the universe) one would see that even if one moved a hairsbreadth, the movement would be reflected as a motion of thousands of miles in the upper spheres. It would be in the same ratio as the spheres are higher than the earth. The spheres must be very huge, since there are stars without number, and each star is at least as large as our planet.

This is all the more certainly true when one considers the supernal universe, compared to which, even the highest astronomical spheres are like nothing. Therefore, the distance between these extending lines in the supernal world is without measure. A movement of less than a hairsbreadth, so small that only G-d can estimate it, can consist of a passage through thousands of universes and thousands of miles in the supernal worlds. How much more so is this true when one travels a mile or more to serve G-d.

Rabbi Kessin: 21st Century Final Part 11

To see previous lectures in this series, click on the KESSIN label below


 

3 Elul: Yarzheit Rav Kook

It was the first of Elul, 5695 [1935], when Rabbi David Cohen [known as ‘the Rav HaNazir’] arrived at the guest house where Rav Kook was staying in Kiryat Moshe.

Exactly twenty years had passed since their first transformative encounter in Switzerland. This time he held in his hands a special document to show his dying master.

For twelve years, the Rav HaNazir had labored to organize Rav Kook’s writings into a systematic, comprehensive work. As his revered master lay on his death bed, he showed him the beginning fruits of his labor - the title page of the first volume of Orot HaKodesh. Rav Kook rejoiced; and he shed tears.

On the day of his death, Rav Kook motioned to his son, Rav Tzvi Yehudah, to come close. “Please pay off any outstanding debts. I do not want to owe anyone, not even the smallest amount.” He then made a second request: “Please prepare my writings for publication. But take care that the only title given to me is ‘rabbi.'”

With great effort, Rav Kook turned his face towards the scholars in the room. When it became clear that his soul would soon depart, the people cried out, “Shema Yisrael!” Rav Kook whispered after them, “Shema Yisrael,” breathing his final breath with the word echad - one. “The Eternal is one.”

The Rav HaNazir wrote:

“When the Rav passed away, We heard a heavenly voice. The voice called out, “Haim, ad olam!” ‘Life, forever!’ Even after completing life in this world, the soul continues, and it grows even stronger, with blessing, in eternal life.”

[Stories from the Land of Israel. Adapted from Malachim Kivnei Adam, p. 420; preface to Orot HaKodesh, pp. 24, 30.]

Avraham Yitzchak HaCohen Kook was born on the 16th Elul 5625 (September 1864). On the day of his bris, he received a kippah as a gift. From that day on, his parents always kept a kippah on his head. Even while he was sleeping, Avraham Yitzchak's parents did not take the kippah off his head so that he should not be bareheaded - not even for a minute. The little boy would not fall asleep without his kippah. When he turned over and it fell off, he immediately woke up.

Avraham Yitzchak was four years old when he was brought to the cheder (school) in his home town of Geriva, to learn to read. The teacher offered him a siddur and turned to the page with the alef-bet. The child stubbornly refused to learn.

"Why won't you study?" asked the teacher.

"I want to learn from the big books" replied Avraham Yitzchak shyly.

"Which big books?" asked the teacher.

Avraham Yitzchak did not know how to answer. Instead he ran home and brought back a Shulchan Aruch, the Code of Jewish Law, and another large heavy book. The teacher smiled and said to the child: "If you want to be able to learn from the big books, you must first study from the small books." Avraham Yitzchak understood and began to read the alef-bet from the siddur.

In the same cheder, there was a class of older children who were studying Torah. Every Friday, these children were tested on the material they learned all week. One Friday, an interesting thing happened. One of the older children did not know the answer. There was silence. Sudddenly, the voice of a small boy from the youngest reading table was heard. It was the answer, spoken clearly and correctly. Avraham Yitzchak had been listening to the lessons of the older children and had understood them.

Little Avraham Yitzchak invented an unusual game to play with his friends in cheder. He arranged the children in rows. Each child had a knapsack on his back, as if they were getting ready for a long journey. Avraham Yitzchak was their guide. The small soldiers asked: "Where are we going?"

"To Israel, to Eretz Yisrael..."

*************************************

After many years of diligent study, Rav Kook was appointed as the rabbi of Zoimel, one of the small villages in Lithuania. After serving as rabbi of the town of Zoimel, Rav Kook was appointed the rabbi of a large city, Boisk. In Boisk, the Rav could sit and learn Torah for many hours each day. There was a time when he would learn 50 or 60 pages of Talmud in one day.

Many years passed before the Rav went to live in Eretz Yisrael. When the possibility of becoming the Rav of Jaffa arose, he refused all other appealing offers which came from European Yeshivot which asked him to be their Rosh Yeshivah or from great cities abroad, whose congregants wanted him to be their rabbi.

In addition, the congregation of Boisk refused to allow their rabbi to leave, until the Jews of Jaffa wrote to them explaining that the mitzvah of yishuv Eretz Yisrael, settling the land of Israel, takes precedence over everything else.

On Friday 28th Iyar 5664 (10 May 1904) Rav Kook went to live in Eretz Yisrael. He was received at the port of Jaffa with great honours and began his term as Rabbi of Jaffa. At that time, Israel was under Turkish rule and Jewish settlements were first being established. Jaffa was one of the main centers of Jewish settlement.

Hundreds of people from Jerusalem, Rishon LeZion, Rehovot and Petach Tikvah came to welcome the Rav and to form their own impressions of this unique figure, and his wife the Rabbanit Raiza Rivka.

The first World War broke out. The Rav had gone to Europe on shlichut, as an emissary for Eretz Yisrael, and could not return to his home in Jaffa because of the war. He stayed in London and served as a rabbi of the city. But he was constantly worried about the fate of his community in Jaffa and the hardships facing Jews in Israel which was then in a state of siege and famine.

After the war ended, the Rav returned to Eretz Yisrael. The Jews of Jaffa wanted him to continue as their rabbi. At the same time, the community of Jerusalem asked him to become their rabbi. The Rav debated this dilemma for quite some time. He knew that a small part of the Jewish community of Jerusalem did not want him as Rabbi. He did not want to be the cause of fights and arguments in the Holy City. On the 3rd Elul 5679 (29 August 1919), the Rav came to Jerusalem and only after a while did he bend to the will of the community, and become the rabbi of Jerusalem.

Here he established the centre of the world-renowned Yeshiva Merkaz HaRav, the "Centre of the Rav". Later, along with Rav Yaakov Meir Charlop, he instituted the Chief Rabbinate of Eretz Yisrael, with both rabbis acting as Chief Rabbi. All his time and effort was dedicated to the Rabbinate, the affairs of the community, and to the learning of Torah.

*******************************

The author, Tikvah Sarig, tells the following story about Rav Kook:

On the first Yom Kippur eve, after my father passed away, I was not yet five years old. Every morning since his death, my mother would wake me before dawn and wipe the sleep from my eyes with the same words: "Get up, my daughter, my neshama, my soul, to pray for the memory of your righteous father, the tzaddik".

What a tzaddik was, I did not know, but I imagined he looked like this: a kippah on his head, his beard long, his eyes warm and good, the palms of his hands soft, and his voice, melodic. Just like my father who was taken from me.

It was erev Yom Kippur. After the pre-fast meal, my mother took me to the house of Rav Kook. The sun was about to set. We marched quickly to the Rav's house. The streets were filled with worshippers, clad in white, hurrying to the synagogue to hear Kol Nidre, the opening Yom Kippur prayer.

Opening the door, we were welcomed by the fragrance and warmth of burning candles. Rebbetzin Kook and her daughter opened their arms to us and began to cry. My mother patted my head.

"Soon you will go into the Rav's study to receive his blessing" said the Rebbetzin.

With her words, my fear grew. I sighed loudly. Just then, the great door opened and from within, a righteous man, a tzaddik, came out. He was all dressed in white, his gartel was embroidered with gold. On his head he wore a white kippah; his beard was long. His eyes, warm and good, were looking at me with pity and kindness.

"Aba! Daddy!" I cried and clung closely to my mother, hiding my face in her dress, my limbs trembling. I heard my mother's voice through my tears: "Go my child. Receive a blessing from the honoured Rav!"

She led me a few steps towards him. The Rav took my small hands into his warm, soft ones.

"Do not cry, my child" he said, placing his hands on my head. "Do not be afraid of me. I was a friend of your father. Come here and I will bless you on this holy day."

The Rav's hands were soft and warm - just like my father's. His voice was melodic - just like my father's. I felt as if a river of kindness and warmth washed all over me - from my head to my toes - just like when I used to sit on my father's lap.

*********************************

Rav Kook was so righteous that he always forgave his enemies and even loved and blessed them.

*********************************

In his last days, the Rav became very sick. He suffered in terrible pain. It was difficult for him to learn, and it was difficult for him to hide his anguish from his students and relatives.

On the morning of the 3rd Elul, his condition became worse. Even though speaking was very hard for him, he strained himself and demanded of his family and students not to add any titles to his name on the cover pages of his books, not to eulogize him, telling them (do not call me) "Rabbeinu, our Rabbi, and not the "Chief Rabbi of Eretz Yisrael" - "Simply HaRav - the Rav".

A large crowd stood outside the house, where the Rav lay on his deathbed. He raised his eyes to the window in his room. Everyone in Eretz Yisrael knew that a great leader, a teacher, a man of wisdom, was about to leave the land he loved so much.

The Rav grew weaker by the hour. His family, relatives, and a number of his students gathered around his bedside. In his last hours, the Rav's face was turned towards the wall. His students knew that it was written in the Talmud: "If a man passes away with his face towards the wall - it is a bad sign, and if his face is turned toward the people, it is a good sign". With his remaining strength, the Rav struggled and turned himself to face the people. At the last moment, all those who were standing around the Rav broke out saying "Shema Yisrael".

At sunset, on the third day of Elul 5695 (Sept 1st, 1935) the Rav passed away. The news flashed through the Jewish nation with the speed of lightning. The backbone of the Jewish nation was broken. The Rav of the generation was gone, the Rav of the era, the Rav of Eretz Yisrael at the time of her rebirth.

Exactly 16 years (3rd Elul) after Rav Kook ascended to Jerusalem, he ascended to Heaven.

Source: Reprinted from "Stories from the Life of Rav Kook" edited and translated by Masha Fridman

More on Rav Kook at Rav Kook Torah

Peace

The month of Elul when the King is in the field. I was also in the fields yesterday: in Picton, on a farm, about an hour's drive from Sydney.

His Needs, Which He Is Lacking

It is written, “You shall lend him sufficient for his needs, which he is lacking” [Re'eh 15:8]

Rashi points out: “Even a horse to ride on and a servant to run before him.” 

In his book Ayelet HaShachar, the gaon Rabbi Aharon Leib Steinman Shlita notes that this passage deals with honor, not financial need.

This means that the mitzvah also consists of demonstrating honor to someone if honor is what he lacks.

A person once paid a visit to the home of the Chazon Ish. Upon leaving, the Chazon Ish accompanied him all the way outside, despite the fact that the person in question did not merit such honor. The Chazon Ish explained that it was precisely honor that he was lacking.

Source: Rabbi David Pinto

Rabbi Kessin on Moshiach ben Yosef

This shiur by Rabbi Mendel Kessin was recorded in Israel in September 2015. Some very interesting facts about Moshiach ben Yosef, I think you'll enjoy this one.

The Secrets of the Torah are Revealed to Him

From the Teachings of the Gaon and Tzaddik Rabbi David Hanania Pinto Shlita

It is written, “See, I set before you today a blessing and a curse” [Re'eh 11:26]. It would appear that the term “see” is redundant here, for can one see a blessing or a curse?

However the term re’eh [“see”] has the same numerical value, including the word itself, as raz [“secret”]. This means that whoever wants to search for and discover the Torah’s secrets will find them, and its mysteries will be revealed to him, as King David said: “Unveil my eyes, that I may perceive wonders from Your Torah” [Tehillim 119:18]. 

However one who does not want to discover the Torah’s secrets and puts no effort into it, even if he studies the same passage with his friend, will not discover what his friend does. 

King Solomon said, “If you seek her like silver, and search for her as for hidden treasures, then you will understand the fear of Hashem and discover the knowledge of G-d” [Tehillim 2:4-5]. 

To what can this be compared? It is like someone who loses something and becomes distraught over ever finding it again. When does he stand a chance of finding it? Only when he looks everywhere for it. However if he stays home and whines about it, without looking, the lost object will not reappear on its own.

The same applies in regards to Torah. A man cannot understand it and will not find the treasures it contains if he does put an effort into looking for them. The Mishnah teaches, “If a man says to you, ‘I have labored and not found,’ do not believe him. If he says, ‘I have not labored but I still have found,’ do not believe him. If he says, ‘I have labored and found,’ you may believe him. This is true in regards to words of Torah” [Megillah 6b]. 

This teaches us that nobody can understand the Torah unless he puts an effort into it. As the Sages say, “Whoever occupies himself with the Torah merits many things. … The secrets of the Torah are revealed to him” [Pirkei Avoth 6:1].

Fluid Movement

Art: Xetobyte

We are all connected, like a single, fluid mass, and this is why we are able to help each other change. 

When one of us begins moving forward, everyone else is pulled along. 

But if you yourself are standing still, how can you expect to push someone else ahead? 

If you need to help someone else overcome his fault, first find that flaw within you. Move forward in that area, and then you can pull along the other guy. 

Source: Maamar of Lubavitcher Rebbe [Chabad]

Rabbi Mendel Kessin 21st Century Part 10

The Hidden History of Eisav... and America today...



To see previous lectures click on the KESSIN label below

Individual Tests

''...for the Lord, your God, is testing you...'' [Re'eh 13:4]

One of the basic teachings of the Torah is that God does not expect of a human being anything which is beyond the human capacity to carry out.  This is quite understandable, for even a human being, who is very far from absolute perfection, would not expect of a tool that he has fashioned any more than he has put into it.

Certainly God, the Creator of man, knows man's capacities.  From this, it immediately follows that when a person faces any kind of a test of faith, it is certain that he has been given the capacity to overcome it.  And the more difficult the test, the greater are the individual's capacities.

The reason that an individual is tested is not because God wants to know how he will acquit himself, but in order that this person be afforded the opportunity to realize his potential, even that which is unknown to him.

And when one's potential capacities are released and activated, they become part and parcel of his or her arsenal, to be used for personal as well as communal benefit.

Source: Excerpt from a letter of the Lubavitcher Rebbe

Red Moon Over Manhattan

I can't believe I missed this one - better late than never!   Photo shows the red moon over Manhattan on the night of August 24.  Photo by Jennifer Khordi.

Why is it red?  Probably because Nibiru is reflecting it's redness upon it.

Story: Daily Mail

Final Credits

Artist Unknown

Every commandment that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the Lord swore to your forefathers. [Eikev 8:1]

The lesson that one who completes a mitzvah is credited with it [see Rashi] is particularly apt for our generation.

For according to all the signs which were given by our Sages, we are presently in the last generation of exile, which will become the first generation of redemption.

Thus, it is greatly encouraging to know that despite the fact that the Torah study and observance of mitzvot in previous generations greatly surpassed that of our more humble efforts, nevertheless one who completes a mitzvah is credited with it.  

Mashiach will come in the merit of our mitzvot, which are performed in the last moments of exile.

Based on Likutei Sichos vol 9 pp 104-5 Lubavitcher Rebbe

Rebetzin Esther Jungreis a''h

Very sad to hear about the passing of Rebbetzin Esther Jungreis, whose articles I have blogged from time to time, and who was one of the greats in Kiruv work. Click on the JUNGREIS label below to see past blogs.

The levayah will take place on Wednesday morning, at 11 o’clock, at Agudath Israel of Long Island, located at 1121 Sage Street in Far Rockaway, NY.

See Matzav and The Yeshiva World for more about her life and holy work.

Purification of America at the End of Days - Rabbi Mendel Kessin

Part 9 in the series - to see previous videos click on the KESSIN label below

The Life of the Tzadik

Art Baruch Nachshon

''From there, they journeyed to Gudgodah, and from Gudgodah to Yotvath..'' [Eikev 10:7]

Rashi: And at Moserah, you made a great mourning for the death of Aaron, which was the cause of this [your retreat], and it seemed to you as though he had died there. Moses juxtaposed this reproof with the breaking of the tablets to indicate that the death of the righteous is as grievous to the Holy One, blessed is He, as the day the tablets were broken...

Why is a tzadik [Aaron] compared to the tablets?

The writing on the tablets represented the ''soul'' of the tablets, and the tablets themselves, their ''body''.  The fact that the Ten Commandments were engraved into the tablets, and not merely written onto them, means that the words and the tablets [''soul'' and ''body''] became one single, indivisible entity.

Likewise in the case of a tzadik, it is not merely that his soul interacts with his body, but that the tzadik's physical life is totally at peace with his soul such that ''the life of the tzadik is not a physical life, but a spiritual life''.

Based on Likutei Sichos vol 14 pp 32-34 Lubavitcher Rebbe

The 15th of Av: Love and Rebirth

The Jewish mini-holiday of Tu B’Av

The 15th of Av is undoubtedly a most mysterious day. A search of the Shulchan Aruch [Code of Jewish Law] reveals no observances or customs for this date, except for the instruction that the tachanun [confession of sins] and similar portions should be omitted from the daily prayers [as is the case with all festive dates], and that one should increase one’s study of Torah, since the nights are begining to grow longer, and “the night was created for study.” And the Talmud tells us that many years ago the “daughters of Jerusalem would go dance in the vineyards” on the 15th of Av, and “whoever did not have a wife would go there” to find himself a bride.

And the Talmud considers this the greatest festival of the year, with Yom Kippur (!) a close second!

Indeed, the 15th of Av cannot but be a mystery. As the “full moon” of the tragic month of Av, it is the festival of the future redemption, and thus a day whose essence, by definition, is unknowable to our unredeemed selves.

Yet the unknowable is also ours to seek and explore.

Source and more  click here

Making Room for God

Photo: Source unknown

''You shall love Hashem,  your God'' [Va'etchanan 6:5]

Every individual, remarked the Dubno Maggid, is required to love Hashem with all his heart.  In order to do this, he must remove all negative and sinful thoughts from his heart.

To what can this be compared?  - to a farmer who arrived in a city on the market day and quickly sold all of his merchandise.

Now that he had a large sum of money in his possession, he decided to buy himself an elegant outfit, the type customarily worn by the city dwellers.  He entered a store that sold expensive silk garments and was given one to try on. The garment seemed too small, however, as the farmer was unable to get his arm into the sleeve.

''The garment that you have given me is too small'', said the farmer to the storeowner.

''The garment is exactly your size,'' laughed the storeowner, ''but before you try it on, you must first remove  your heavy farmer's coat.''

Only after a man removes all the wicked thoughts from his heart, explained the maggid, can there be room in his heart to love Hashem properly.

Source: Rabbi Yisroel Bronstein

Moments Before The End And Moshiach

Rabbi Mizrachi's latest shiur - all about Moshiach.  Great for beginners or anyone needing reassurance.

The Power of Pain

A 75-second revelation from Rabbi Simon Jacobson

The Hidden Treasure

Art: Dima Dmitriev

''And from there you will seek the Lord your God, and you will find Him...'' [Va'Etchanan 4:29]

Chassidic thought teaches that in order for any entity to exist at all, God must renew it continually, by enlivening it with a spark of His own Existence.  Without being connected to God - the True Existence - the entity is unable to exist.  Thus, even the forces of evil must contain a Godly spark that enables them to exist.

But why, then, is it possible for the forces of evil to conceal this presence of Godliness within them?  

The answer is: To make possible the amazing elevation that can be reached through teshuvah.

When a person has regressed to a very low spiritual state, the Torah teaches us that ''from there [i.e. from amidst the forces of evil] you will seek God''.  

This teaches us that the Godly revelation which a person reaches through teshuvah is disproportionate to the effort involved, like ''finding'' a previously hidden treasure, as the verse states ''And you will find Him''.

Source: Lubavitcher Rebbe: Based on Ma'amer ani Ledodi, Shabbos Parshas Re'eh 5747

Act Like It Already Happened

''...there is none else besides Him.'' [Va'Eschanan 4:35]

In truth, even the creations do not exist in their own right, as it appears to our eyes.  We perceive it that way because we do not see Godly energy.  However, from the perspective of the Godly energy which enlivens us, our existence is totally nullified into absolute nothingness, like a ray of light inside the globe of the sun....  Thus it follows that there is no existence at all other than that of God.

Even in the current period immediately preceding the true and complete Redemption, the way a person acts in day-to-day life should resemble life as it will be during the actual Messianic Era.

One of the most fundamental aspects of the future era is that there will be the fullest expression of the verse ''You were shown [the heavens] in order [for you] to know that God is God.  There is none other besides Him''.  i.e. it will be revealed throughout the entire world that ''there is none other besides Him'' - that there is no existence other than God.

It is this kind of feeling which is required too in our daily lives now:  A person should feel literally, in every part of his life, that ''there is none other besides Him''.  In other words, not only should one's worldly pursuits be done for the sake of a Godly purpose - i.e. that one feels the dichotomy between the ''worldly'' and the ''Godly'', but one nevertheless dedicates his worldly activities to a higher purpose.  

Rather, one should feel the Godly identity of the world matters themselves. Consequently, he will not even become aware of any existence other than that of God, since he feels that ''there is none other besides Him''.

Freely translated from Sichas Simchas Torah 5752 - Lubavitcher Rebbe

The Subterranean Beis Hamikdash: Where is the Aron?

Summary:

This class was presented by Rabbi Y. Y. Jacobson on Sunday morning, 25 Tamuz 5776, July 31, 2016, at Ohr Chaimshul, Monsey, NY. It explains the reason the Rambam gives us an unusual history lesson about the Holy Ark in his halachik work. ​"W​hen ​K​ing Solomon built the Holy Temple, knowing that it was destined to be destroyed, he built a place in which to hide the Ark, [at the end of] hidden, deep, winding passageways.” It was there that King Josiah placed the Ark twenty-two years before the Temple’s destruction.

The Beis Hamikdash in Jerusalem was built by King Solomon in the year 2928 from creation (833 BCE), and was destroyed 410 years later, on the ninth day of the month of Av, by the armies of the Babylonian emperor Nebuchadnezzar. Seventy years later it was rebuilt; the second Temple stood for 420 years, until its destruction by the Romans, also on the ninth of Av, in 3829 (69 CE).

From the Rambam's words about the Ark we discover that the core of the Temple was never destroyed. What is more, it means that the first, second and third Temples are not three different structures, but the continuum of a single edifice. in this class we also discover why we allow ourselves to make such destructive mistakes. It turns out we are the ones who do this to ourselves for a very healing reason.

Perseid Meteors and their Torah Code

Astronomers predict that there could be twice as many meteors as usual during the climax of the stunning Perseid meteor shower. 

Stargazers could see up to 200 meteors an hour during the so-called outburst at the peak of the annual shower tonight into tomorrow morning.

Perseid Meteor Shower 2016

Amen

The Meaning of the Word ''Amen''  

by Rav DovBer Pinson

Amen means ‘May it be true’, it is also an acronym for ‘Keil Melech Ne’eman / Hashem is a trusty ruler.’

The word Amen comes from the word Emunah, ‘faith’, and Emes, ‘truth’. Amen is therefore a declaration of faith and truth: ‘I have faith in this; I know it is true.’

Amen is also related to the word Umnas: ‘craft’ or ‘trade’. This teaches us that generating authentic spiritual faith and conviction requires skill and labor.

Numerically the word Amen is 91 as the Hebrew word Malach / Angel. Every time we recite Amen we create “angels”; releasing healing / positive vibrations into the world.

91 also corresponds to two primary names or manifestations of Hashem. Hashem [the Yud-Hei-Vav-Hei] is numerically 26. Hashem is the Transcendent ‘Beir’ of Beingness. Ado-noi is numerically 65. Ado-noi is the manifestation of the Transcendent One within creation - 26+65=91.

By saying Amen we are drawing down Blessings from the Highest High into the lowest vessels possible.

Source: From the book “The Mystery of Kaddish”

When Rebuking

Art: Beth Stephens

When rebuking the Jewish people here, Moshe did not mention, or even allude to their sins.  Rather, in order to maintain their dignity, he merely mentioned the places where they had sinned [see Rashi].  

This teaches us how careful one should be not to cause distress to another person.  

If, on occasion, it proves necessary to rebuke another - even for serious sins, such as the ones which Moshe indicated here - one should nevertheless do so subtly and gently, while at the same time drawing the person close with warmth and love.

Lubavitcher Rebbe: Sichas Shabbos Parshas Devarim 5725

5 Av - Yahrzeit Arizal

Arizal Synagogue, Safed - Photo Steven Pinker

The Arizal [1534-1572] - Rabbi Isaac Luria was the most famous Kabbalist in the city of Safed, Israel who became known as the "Arizal" or ARI, an acronym for “The G-dly Rabbi Isaac of Blessed Memory.”

The Arizal passed away at the age of 38, and it was only during the last two years of his life that he met his foremost disciple, Rabbi Chaim Vital. The Arizal himself never wrote any books, however all his words were faithfully recorded by Rabbi Chaim Vital in what is known as Kitvei Ari, the “writings of the Arizal.” The Kitvei Ari is the key to the secrets of the Zohar, and it was the Arizal who formulated the Kabbalah into a comprehensive system. Rabbi Chaim Vital writes in the name of the Arizal that, “It is a Mitzvah to reveal this wisdom.” Until the time of the Arizal, knowledge of Kabbalah was not known outside of the tightly knit circle of the tzaddikim.

More about the Arizal at Ascent of Safed or click on the label "ARIZAL" below to read more of his teachings.

Is This ''Generation Moshiach''?

Applied Chassidus with Rabbi Simon Jacobson: Is it possible, G-d forbid, that this generation won’t bring Moshiach? Why is childbirth so difficult? And more.

Why does G-d make the process of childbearing so difficult for women? Is there any other significance to the painful process aside for it being attributed to Chava’s sin?

Is it possible, G-d forbid, that this generation won’t be the one to bring Mashiach? Even though the Rebbe said we would, is it conceivable that we failed and another generation will succeed? After all, the Rebbe said that “it’s up to us.” So what happens if we don’t fulfill the mission given to us?

The fear of someone else’s impression of us, often times, handicaps us. Why do so many people worry about it? Is it a confidence issue? How can one get over worrying about what others may think of him/her?

These are among the relevant and provocative issues Rabbi Jacobson will address in this week’s 126th episode of MyLife: Chassidus Applied. Other topics that will be discussed include: the possible limits to making a dirah b’tachtonim, other projects that Rabbi Jacobson was involved in, and follow up to previously discussed concerns related to a secular education.

See more at ColLive

Rabbi Mendel Kessin 21st Century - Part 8

The Light Of Redemption throughout history.
To see previous shiurim click on the KESSIN label below

Gathering What Remains

by Rabbi David Pinto Shlita

One day, a defiant man tried to provoke Rabbi Yosef Dov of Brisk with a question:

“Why do Jews mourn between Tammuz 17 and Av 9, and also on Av 9 itself? Nothing can change their situation!”

The Rav replied, “I shall answer you with a parable: Imagine that a fire has broken out in a city and destroyed numerous homes. If one resident leaves the remains of his burnt-out home and no longer concerns himself with it – to the point that he even abandons objects that were spared by the fire – we would think that he has no intention of returning to rebuild it. On the other hand, a person who puts in a great deal of effort into looking for objects amid the heap of ashes, meticulously sifting through each undamaged brick and gathering what remains, such a person certainly has the intention of rebuilding his home soon.”

The Rav concluded, “The same applies to us. As long as we mourn the destruction of Jerusalem and the fire that burned our holy and glorious House, we may rest assured of its rebuilding, speedily and in our days.”

The Ten New Creations in the Era of Moshiach

HT: Absolute Truth

Today is Rosh Chodesh Av, the beginning of the Nine Days.  The Kaf HaChayim [551:1] states that everyone who meticulously observes the halachos of the first ten days of Av [which you can find here], thereby demonstrating his personal mourning over the churban of Yerushalayim, will merit to witness these ten miracles, listed below.

The Medrash [Medrash Rabbah Shmos 15:21] teaches that Hashem will bring forth ten new creations in the era of Moshiach: 

1. He will create a new light for the world. 

2. He will bring forth a freshwater spring from Yerushalayim whose waters will heal all illness. 

3. He will create trees that every month will produce new fruits that have curative powers.

4. All the cities of Eretz Yisroel will be rebuilt, including even Sodom and Amora. 

5. Hashem will rebuild Yerushalayim with sapphire stone that will glow and thereby attract all the nations of the world to come and marvel at the beauty of the city. 

6. The cow and the bear will graze together, and their young will play together. [See Yeshaya 11:7]. 

7. Hashem will make a covenant with all the creatures of the world and banish all weapons and warfare. [See Hoshea 2:20] 

8. There will be no more crying in the city of Yerushalayim. 

9. Death will perish forever. 

10. Everyone will be joyful, and there will be an end to all sighing or worry. 

May we all merit to see these miracles speedily and in our days.

Rabbi Mendel Kessin Part 7 - finally !!

Distortion of reality, levels of arrogance, and the four parts of Eisav
To see previous shiurim click the KESSIN label below

Higher

Rebbe Nachman's Hidden Scroll on Gog u Magog

HT: Rivkah Lambert Adler

Rav Eliezer Schick zt''l shares some of Rebbe Nachman’s ‘Hidden Scroll’ which explains what will happen before Moshiach comes.

For around 200 years’, the Megillat Setorim, or hidden scroll, written by Rebbe Nachman has been one of the best-kept secrets of Breslev chassidut. Until recently, very few people had even heard of it, and even fewer had access to its secrets.

The scroll was written in code by Rebbe Nachman before his death in 1810, and it contains secrets pertaining to what will happen in the world before Moshiach comes, that only one in a generation is initiated into.

In the last generation, as the footsteps of Moshiach have come closer, more and more of the contents of the ‘hidden scroll’ have been leaking out. Before his untimely death last year, Rav Eliezer Schick, ZTL, wrote the following about the contents of Rebbe Nachman’s ‘hidden scroll’ in his book, Paolot HaTzaddik.

Rav Shick revealed that there would be a terrible ‘war’ prosecuted against the nation’s leading Tzaddikim, as part of the preparations for Geula.

To read it: click here  

The Light of the Sun Shall be Sevenfold

Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the LORD bindeth up the bruise of His people, and healeth the stroke of their wound.

[Isaiah 30:26]

19 For behold, the day is coming, burning like an oven, when all the wicked people and all the evildoers will be like straw; and that coming day will burn them up, says Hashem, Master of Legions, so that it will not leave them a root or branch. 20 But a sun of righteousness will shine for you who fear My Name, with healing in its rays, and you will go out and flourish like calves [fattened] in the stall. [Malachi 3:19-24]

For those of you keeping up with the Nibiru news and the strange events in the heavens,  you will be aware that the sun has an almost permanent halo around it now. This halo has been the source of much discussion and speculation.  In today's video Steve Olson quotes a physicist who tells us that this halo is the actually the new surface of the sun!

''The sun is charging up its new outer edge [according to this physicist].  ...This process seems to indicate that eventually all light from the sun will come from the outer edge of the halo - this would then become the new surface of the sun. This means we will have a far larger sun.  I'm not sure what we would feel on earth but the possibility is that the sun would feel much hotter.... [from 1.42 on the video]

To Nullify the Cause of the Exile

''Holy Land'' by Michoel Muchnik

Excerpt from a letter written by the Lubavitcher Rebbe in 5731

''As for your mentioning the fact that according to the opinion of several poskim [legal authorities] it is a mitzvah to live in Eretz Yisrael, surely you know that all poskim agree that there are 612 additional mitzvot to be observed by Jews everywhere, and especially by those already living in the Holy Land.  Indeed, those who are already there and are fulfilling the mitzvah of living in Eretz Yisrael should surely concentrate on the rest of the 612 mitzvot - those which apply nowadays of course.

Yishuv Eretz Yisrael [settling the Land of Israel] is so closely linked with the observance of the mitzvot, as also so clearly underscored in the prayer [in the additional service for festivals] which we have been saying for thousands of years - ''Because of our sins we have been exiled from our Land''.  

This clearly indicates that every Jew who wants to help nullify the result [exile from our Land] must first of all nullify the cause - our sins.''

Do the Opposite

One who wishes to succeed in guarding his tongue should do the opposite of what gossipers do. 

They usually gravitate towards crowds so that they might glean a piece of information which they could thereafter use to degrade others. 

They also pursue new developments in other people’s interpersonal relationships so that they could have more to gossip about throughout the day. 

A G-d fearing Jew should do the opposite. 

[Rabbi David Hanania Pinto]

The Subtle Evil

Art by Ileanap

Parshat Matot 31:1-3

According to Chassidic thought, the war against the seven Cana'anite nations alludes to the ''battle'' of refining one's overtly undesirable character traits [which fall into seven broad categories, stemming from the seven emotional facilities of the Animal Soul - the Nefesh HaBehamis]  Consequently, this ''war'' is not relevant to the tribe of Levi, or to those who aspire to their spiritual level - as Rambam writes that this could be ''any type of person - whose spirit inspires him, and he resolves in his mind to set himself apart [from worldly pursuit], to stand before G-d and serve as His minister, to work for Him, and to know G-d'' [end of Laws of the Sabbatical and Jubilee Years].

In contrast, the war against Midian involved fighting against a subtle type of evil which is found in virtually every personality, even those who dedicate themselves as full time ''ministers'' of G-d.  Thus, even the Levites and those among the Jewish people who devote themselves ''to stand before G-d and serve as His ministers'' must participate in waging the spiritual war against Midian.

What is the ''subtle evil'' that can plague even the most dedicated servant of G-d? Chassidic thought explains that this is a lack of unity and camaraderie between one man and another, indicating underlying emotions of divisiveness and unjustified hatred.   All this arises from a sense of our over-inflated self-importance, which causes a person to be intolerant of others and eventually view them as enemies.  Clearly the war against these attributes is very important indeed.

Source: Based on Likutei Sichos vol 28 Lubavitcher Rebbe

Why Moshiach Hasn't Yet Come

I have not listened to this yet, may not have time to do so today, but the subjects he is talking about include ''why Messiah isn't coming'' .... I'm guessing he means to say ''why Moshiach hasn't come yet''.  Please leave a comment if you have already listened to it and let us know.

Your Special Mission

While Jewish law obligates each person to observe all the mitzvot, there is always at least one particular mitzvah to which one's soul is drawn more strongly.  According to Chassidic thought, this concept is hinted to by the fact that the Land was apportioned ''by means of a lottery'' [Pinchas 26:55] suggesting that one's primary mission in life, one's spiritual ''inheritance'' has been pre-allotted to him on High, and one has no choice in the matter.

The reason why a person's soul has a particular affinity to its ''special mitzvah'' is because each soul is a ''spark'' of the general soul which Adam possessed; and corresponding to its original ''location'' within Adam's soul, it will have a distinct spiritual path of its own.  Consequently, through observing his ''special mitzvah'' the person will become spiritually fulfilled, which will give him additional enthusiasm in the observance of all the other mitzvot as well.

How can a person discover what ''his special mitzvah'' is?  There is no simple solution.  However, being that a person's mission in life is centered around his ''special mitzvah'', it follows that his ''evil inclination'' will oppose this mitzvah strongly, which may give a person a clue as to what it is. Furthermore, Divine Providence will inevitably lead a person to circumstances which are conducive to the observance of his ''special mitzvah''.  [So if one is wealthy, for example, his special mitzvah is quite possibly to give charity.]

In addition to all the above, every person in a given generation will have a ''special mitzvah'' by virtue of the times in which he lives.  And in our times, this is the obligation to promote knowledge, belief and  yearning for the coming of Moshiach, since our souls have, by Divine Providence, been placed here in the last generation of Exile.

Source: Lubavitcher Rebbe - based on Likutei Sichos vol 2 p.346, Sefer Hama'amorim 5706 p.240, Sefer HaSichos 5752 vol 1 p.97

Conflict, Strife and Tzadikim

Art: Jacek Yerka

Source: Rebbe Nachman's Wisdom by Rabbi Nathan of Nemirov


The Talmud teaches "In the future, G-d will grant 310 worlds to each Tzaddik".

Each Tzaddik builds his 310 worlds through conflict. Every word of strife is a stone. The letters of the words are called "stones". Thus the Sefer HaYetzirah states: "two stones build two houses...."

Words of strife are built of slippery stones.

Strife is maChLoKes. Slippery is meChuLaKim.

Stones created through strife are therefore slippery and cannot be joined. However, a Tzaddik can join these slippery stones. He can then build them into houses.

He makes peace between these stones, arranging them and joining them together until a house is built. This is the peaceful home.

The Tzaddik builds a peaceful home out of these slippery conflicting stones. Out of these houses he then builds a city, then a universe, until all 310 worlds are completed.

It is written [Prov. 8:21] "That I may give those who love Me substance".

"Substance" is YeSH [yud shin] - adding up to 310. These are the 310 worlds.

A Tzaddik inclines to the side of kindness. He even presumes the merit of those who oppose him.

The world cannot endure the light of a Tzaddik. Those who oppose the Tzaddik obscure his light enough so that the world can hear it.

A truly great Tzaddik must also face many judgments and accusations on high. Those who oppose him silence these judgments and accusations.

A man is on trial for a serious offence. Suddenly, another person becomes filled with zeal and says "I will judge him myself and take vengeance on him".

The others who wanted to bring the defendant to judgment are then silenced.

There are times when the defendant would find it impossible to endure the judgment of his original adversaries. The one who wishes to take personal vengeance is then actually doing him a favour.

It is better for him to endure the judgment of the individual than that of the many. He can bear the former, but the latter would be too much for him.

It is written [Pinchas 25:11] "Pinchas.... turned My wrath away from the children of Israel when he took my revenge among them, and I did not destroy them."

Pinchas killed the sinner Zimri, taking the judgment into his own hands. Had he not done this, the Jewish people would have been sentenced to annihilation. But because Pinchas took G-d's vengeance into his own hands, the accusation against the Jews was silenced.

A man stands up against a Tzaddik. He says "I will act against him! I will show him my strength and revenge!"

This man is actually silencing all other judgments against the Tzaddik.

There is another benefit that comes from such conflict. Before a Tzaddik can rise from one level to the next, he is first tested. [Sh'mos Rabbah 2:3] Those who can advance are called "those who have the power to stand in the King's palace".

Spiritual forces behind Trump's opposition & The Light Of Redemption

Rabbi Mendel Kessin - the sixth shiur in the ''current events'' series.

''What does the Ribbono shel Olam [Master of the World] have to do to bring the Moshiach?  He will not bring a Moshiach before He prepares mankind in order to receive Him.....'' Hashem has to prepare the people so they won't be destroyed when Moshiach comes.''

To see previous lectures by Rabbi Kessin, click on the KESSIN label below

Red Moon Anyone ?

Keep an eye on the moon tonight, it was red in some parts of the world for the night of 18 Tammuz.

This photo was uploaded to Facebook by Luana:

and here is a link to a photo of it on Flickr:  ''I have never seen a redder moon rise"