Everything starts in the spiritual world and then it manifests down to the physical world.
The Zohar says that at the time of Gog u Magog, we are going to be controlled by our thoughts. It is ''Milchement Giggim'' - the war of thoughts. [click here to see video of Rabbi Anava on this topic: from 29 mins onwards]
In every generation there is a ''Haman'' who comes to destroy us. Haman is a descendent of Amalek - Amalek is a nation, but it is also a kelipa, a spiritual impurity caused by a negative act, which comes like a virus to attack you. When the Jews left Mitzrayim, Amalek came to attack them straight away. It came from the rear, to cool them down. The gematria of the word Amalek is the same as the gematria of the word ''safek'' - doubt. Amalek comes to cool you down and make you doubt the truth.
Rabbi Anava says that these days it is the war of the screens, and we are controlled by our screens: our computers and our phones.
So here we all are, on the internet, where everything is available in an instant, and while we can choose what to look at, in the process we may get side-tracked and end up reading something that causes us to doubt the truth. This is the spiritual side of the war of Gog u Magog, the spiritual Amalek causing us to doubt. Ten minutes ago we were excited about some new Torah we had learnt, and then we read a comment from an Amaleki which causes us to doubt that same thing.
Keshet [bow] is the Hebrew name for Saggitarius. At dawn during Kislev a constellation reminiscent of a bow appears on the horizon - the Keshet, identified by our Sages as the sign of this month.
The bow was used in the past to shoot missiles, such as arrows, at the enemy. In the Midrash, the bow symbolizes the projection upwards of the scorpion from the brambles into which it had been cast. Projection implies shooting upwards from below. In the words of R' Bachyei:
"After the soul has received its judgment in purgatory, it will be projected up from there much like an arrow from the bow. That is the reason for the proximity of Akrav [Scorpio] to Keshet, as alluded to by our Sages who said "They descend to Gehinnom yelling and crying... and rise".
Source: Gad Erlanger "Signs of the Times"
The Month of Kislev according to The Book of Formation [Sefer Yetzirah] - Kislev is the ninth of the twelve months of the Jewish calendar.
Kislev is the month of Chanukah--the only holiday in the Jewish calender which spans, and hence connects, two months: Chanukah begins on the 25th day of the month of Kislev and concludes in the month of Tevet [either on the 2nd or 3rd, depending on the number of days in Kislev].
The name Kislev derives from the Hebrew word for "security" and "trust." There are two states of trust, one active and one passive, both of which are manifest in the month of Kislev. The miracle of Chanukah reflects the active trust of the Maacabim to stand up and fight against the Hellenistic empire and its culture. Kislev's sense of sleep reflects the passive trust that G-d's providence always guards over Israel.
In the tradition of Chassidut, the 19th day of Kislev, the day of the release and redemption of Rabbi Shneur Zalman, the author of the classic text of Chassidut, the Tanya [the disciple of the Magid of Mezerich, the successor of the Ba'al Shem Tov] from prison [where he was placed for the dissemination of the innermost mysteries of the Torah] is referred to as "the New Year of Chassidut" (implying that it is through the spiritual channel of this day that the inner wisdom of Chassidut and the power to integrate this wisdom into one's daily life is brought down into this world).
The foundation of the way of Chassidut is absolute trust and faith in G-d's omnipresence and the omnipotence of His Divine providence.
Color: Blue-Violet
Letter: samech
The word samech means "to support". The experience of feeling supported corresponds to the trust and confidence in Divine providence associated with the month of Kislev, as described above. So do we find expressed in Psalms: "G-d supports (somech) all the fallen and lifts up all the bent over;" "Even when he falls he will not be let to fall to the ground, for G-d supports (yismoch) his hand."
The shape of the samech is a circle, which represents the all-encompassing omnipresence of G-d and His providence. The "great circle" of G-d's Infinite light is explained in Kabbalah and Chassidut to reflect His "right arm" which embraces (and supports, from beneath) with great, infinite love all of reality, as is said: "And from beneath, the arms of the universe."
Mazal: keshet [Sagittarius--Bow]
The bow of Kislev is the bow of the Maacabim. It symbolizes their active trust in G-d to fight against the empire and culture that then ruled the earth. Though the Chashmonaim themselves were from the Priestly tribe of Israel, the "art" of the bow is ascribed in the Bible to the tribe of Benjamin in particular, the tribe of the month of Kislev.
The Kohanim [and Leviim] are not considered as one of the twelve tribes in the correspondence of the tribes to the months of the year [according to the Arizal]. As an all-inclusive manifestation of the Jewish soul, the Kohanim contain and reflect the spiritual source of each of the twelve tribes of Israel. This is especially so with regard to the tribe of Benjamin, for in his portion was the holy Temple wherein the Kohanim served. Thus the relation of the Kohanim to Benjamin is similar to that of soul to body. The Kohanim fight the holy war embodied in the bow of Benjamin.
The bow of war of Kislev is actually projected [shot] from the bow (the rainbow; in Hebrew both "bow" and "rainbow" are identical--keshet) of peace [between G-d and Creation] of the end of the previous month of Cheshvan, as explained above. The two bows [semi-circles] unite together to form the complete circle of the samech of Kislev.
Tribe: Benjamin
Sense: sleep
The sense of sleep is the tranquility and restfulness that comes with trust and security in G-d and His Divine providence. So do we find in the blessings at the end of Leviticus [26:5-6]: "And you shall dwell securely in your land. And I shall give peace in the land, and you shall lie down without fear...."
As the word "sense" [chush] is cognate to "quick" [chish], the sense of sleep implies the ability to sleep well but quickly [as is told of great tzadikim who required very few hours of sleep per day].
The very talent of Benjamin to shoot straight at his target depends upon a most tranquil inner spirit. He shoots and hits almost asleep. G-d carries his arrow to its intended destination. A tranquil personality is one with little inner friction and tension. The sense of sleep entails the ability to release stress, confident in the support of G-d.
The sense of sleep entails as well the sense of dreaming. In accord with our faith in Divine providence, especially manifest in relation to the connection between the weekly Torah portions and the annual cycle of months and their events, all of the dreams of the Torah are contained within the portions that are read during the month of Kislev.
When one possesses complete trust in G-d one dreams good dreams of the future. Good dreams at night reflect good thoughts throughout the day, especially the optimistic attitude and consciousness taught by Chassidut [whose New Year is the 19th of Kislev]: "Think good, it will be good."
Source: HaRav Yitzchak GinsburghInner.org
Also see:Kabbalah of Dreams
It is written, “Vayikra [And he called] his name Jacob” [Toldot 25:26]
Who called his name Jacob?
According to the Ohr HaChaim, the term vayikra refers to the Holy One, blessed be He, Who personally named the newborn child. Other commentators believe that Jacob’s name was given to him by his grandfather Abraham. For Rabbi Avraham Ibn Ezra, the identity of the name-giver has no particular importance.
The situation is entirely different for Esau, whose name was given to him by the people, as clearly evidenced by the expression: “They called his name Esau” [Toldot 25:25]. In other words, everyone recognized his character and specific traits, and thus his name was in accordance with his deeds and characteristics.
The name given to a child at the time of his circumcision constitutes somewhat of a spark of Ruach HaKodesh, a spark that manifests itself for a few moments in the hearts of the parents when they decide upon the name that will accompany their child for his entire life.
(It is said that the Gerer Rebbe, Rabbi Yisrael Alter, was once asked by one of his chassidim to choose a name for his newborn son. With surprise accompanied by a smile, the Rebbe replied: “The little Ruach HaKodesh that you have, you want to give it to me?”)
Influencing a Person’s Life
In ancient texts we find, “Tell me your name, and I will tell you who you are.” A person’s name encapsulates his personality, virtues, and potential, as well as the role assigned to him in this world.
After 120 years on earth, when a man arrives before the Celestial Court, he will be asked to present himself by name. Hence the famous custom, at the end of Shimoni Esrei (before saying Yiheyu le’ratzon imrei phi [“May the words of my mouth”]), of reciting a verse whose first and last letter are the same as the first and last letter of the person’s name. This is a segula for not forgetting one’s name before the Celestial Court.
At a somewhat deeper spiritual level, we find that a person’s life unfolds according to the letters that form his name, especially in light of the possible combinations of these letters. A person’s name can influence his destiny and future for good or bad, as emerges from the Zohar: “[T]he name is of great significance and potency, and the combination of letters with one another works either for good or bad. Connected with this mystery is the combination of the letters of the holy Names, and even the letters in themselves can be made to reveal supreme mysteries” (Zohar II:179b).
The Midrash also warns us in this regard by stating: “We should always be extremely careful about the names we give to our children, for sometimes a name can have a good or bad influence, as we see with the spies” (Tanchuma, Ha’azinu 7).
This warning and advice are quite useful for someone who is well-versed in the deep mysteries of the holy letters, someone who knows how to combine the letters of a name in a positive way. Yet what can be said for us, we who have no knowledge of the secrets of the letters? How should we choose names for our children?
The holy Tanna Rabbi Shimon ben Gamliel already looked into this question and said, “The Ancients, because they could avail themselves of Ruach HaKodesh, named themselves in reference to [forthcoming] events. Yet we, who cannot avail ourselves of Ruach HaKodesh, are named after our fathers” [Bereshith Rabba 37:7]
This means that we name our children after our holy ancestors, having faith that just as the names of the Ancients helped them to succeed, these holy names will also help our children to succeed in life.
A Segula for Longevity
As we have said, a person’s name testifies to his character and inner nature. In the Gemara we find that Rabbi Meir would commonly examine each person according to his name. After a certain incident, Rabbi Yehudah and Rabbi Yossi were also careful to evaluate each person according to his name, just like Rabbi Meir. From this comes the custom of naming a child after one of his holy ancestors, people who were righteous, pious, and holy.
In halachic literature, we find several customs in regards to this issue. For example, in Chochmat HaNefesh the Rokeach cites his teacher, Rabbi Yehudah HaChassid, who in his testament warns against naming one’s son Abraham, Isaac, or Jacob, or even Moshe, for otherwise he may die, fall ill, lose his mind, or other things of this nature. However the book Brit Avoth believes that what he meant is that one must not give his three sons the names Abraham, Isaac, and Jacob, although he does not know if it means that these names must not be given in succession, meaning one after the other. Whatever the case, in Responsa Minchat Yitzchak we find that if a person does not heed this warning, then of him it is said: “Hashem protects the simple” (Tehillim 116:6).
The book Brit Olam discusses the custom of not naming one’s son after oneself. It also mentions a custom practiced by the Sephardim of Jerusalem, who regard it as a segula for longevity for a father to name his son after himself. This custom is also cited in the book Even Sapir, which states that in Yemen, when a man has had sons who died in their youth, it is considered a segula to name his next son after himself.
An extraordinary story is told about Rabbi Yaakov of Lissa, the author of Netivot HaMishpat, who carried the name of his father while his father was still alive. After Rabbi Yaakov was born and it came time for his circumcision, his father, who was known for his great diligence in Torah learning, was completely immersed in a difficult sugia. When the mohel reached the words, “His name in Israel shall be,” his father believed that he was being asked for his own name, and so he said “Yaakov.”
Each time that the author of Netivot HaMishpat was called up to the Torah, and the shamash summoned “Rabbi Yaakov ben Yaakov,” the congregants tried hard to understand how this had happened. They were then told this unusual story regarding the great diligence of Rabbi Yaakov’s father.
Latest from Rabbi Mendel Kessin.
The Trump victory, yarzheit of Rachel Imeinu, the Mabul, the significance of 9 November...... and he's only just getting started.
Rabbi Kessin's most recent shiur, which I have not yet listened to.
''Everybody knows that Evil Inclination, or Yetzer HaRah, or Satan, or Malach Hamaves, is an angel assigned to do the job.
We've also heard about Good Inclination, or Yetzer Tov.
However, the nature of Yetzer Tov is obscure. Somehow nobody heard about an angel representing Good Inclination. What is it, really? What kind of a creature, what kind of a being is hiding behind the term?
The nature of Good Inclination is revealed by R' Mendel Kessin.
The series on Ramchal's Derech Hashem continues.
The
The shiur was given in Lakewood, NJ, 11/19/2016.''
It is written: “Sarah died in Kiryat-Arba, which is Hebron” [Chayei Sarah 23:2]
Rabbeinu Bechaye explained why the text mentions two names for the same place [Kiryat-Arba and Hebron].
Kiryat-Arba is called Hebron because the soul of anyone buried there unites [mithaberet] on high in the city of G-d with the four [arba] camps of the Shechinah.
This is why the Patriarchs sought to be buried in this place, namely that from there, souls merit to be reunited [leit’haber] with their source, which is the Throne of Glory.
Hence the meaning of “Kiryat-Arba, which is Hebron.”
Avraham sent Eliezer to fetch Rivkah at the earliest opportunity, as soon as she had reached marriageable age.
Eliezer's miracle - where his journey was miraculously shortened, allowing him to complete a 17 day journey in one day - thus spared Rivkah from spending an additional 17 days in an atmosphere of idol worship.
From this we can be assured of the speed with which G-d will send Moshiach, saving the Jewish people from even an additional moment in Exile.
Shortly before his marriage, Yitzchak had reached a remarkable degree of spiritual perfection. Right at the beginning of his life he was the first Jew to be circumcised at eight days. He was then educated by Avraham our father, and later showed an eagerness to sacrifice his life to G-d, at the Akeida, from which point on he attained the sanctity of a burnt offering [an olah temimah].
Rivkah, on the other hand, was ''a rose amongst the thorns'', born into a wicked, idol-worshipping family.
The union of Yitzchak and Rivkah was thus a meeting of extremes, and for this very reason it is recorded in the Torah, since Torah itself is a guide to uniting extremes. For when any mitzvah is observed, a mundane physical object becomes infused with Godliness and holiness.
Thus, the marriage of Yitzchak and Rivkah represents the marriage of the spiritual and the physical. And this explains why the Parshaspends so much time discussing their story, since it was the basis of everything that was to follow.
Source: Lubavitcher Rebbe: Based on Likutei Sochos vol 20 p 95-96
What is the meaning, asked the Dubno Maggid, of the expression "alien and resident"? An alien is a person who resides in a land temporarily, while a resident's status is a permanent one. An alien, therefore, is not a resident, nor is a resident an alien.
The answer, said the Maggid, is as follows: Chazal comment on the verse "For you are aliens and residents with Me" [Vayikra 25:23] - "This world is like a lobby before the World to Come; prepare yourself in the lobby so that you may enter the banquet hall." [Avos 4:21]
Each individual is required to prepare himself for his eternal residence in the World to Come by performing mitzvos and good deeds in this world, his temporary dwelling. Thus Avraham Avinu was saying "I am both an alien and a resident; I am an alien temporarily living in the world before I will become a permanent resident of the World to Come."
The Chofetz Chaim illustrated this idea by way of the following parable: There was a very wealthy man who wished to build himself a luxurious house. He contracted an architect who began to draw blueprints for the future home.
"It is very important to me" said the wealthy man to the architect, "that the living room be spacious and comfortable. Yet it is also important that the hallway leading to the living room be very large as well."
The architect took the necessary measurements and began to tell the man what he thought. "There is most certainly not going to be enough space for both the living room and the hallway to be large and roomy. You are going to have to make a decision - do you want a spacious living room or a spacious hallway?"
"I'll give you a bit of advice." continued the architect. "Being that the prevailing custom is to make the living room as large as possible and not to invest very much in the hallway, I'd suggest that you do the same. It would be ridiculous to do the opposite and make the hallway larger than the living room. After all, you don't want people to laugh at you."
So it is with us, said the Chofetz Chaim. Our duty in this world is to prepare ourselves for the eternal life, so that our portion in the World to Come will be as great as possible. How are we supposed to do this? By living our lives according to the Torah and by performing the mitzvos.
How foolish is the man whose sole concern is to ensure himself a comfortable life in this world. He is comparable to the wealthy man who requests a large hallway but a small living room. When he arrives in the World to Come everyone will laugh at him!
''There's a crack in everything - that's how the light gets in.'' [Leonard Cohen]
...actually I would say that's how the light gets out.... because every single thing in this world contains a Divine spark, and when we utilize that object in a good way, as part of a mitzvah, we redeem the sparks. This is called birurim.
Sitting in his hotel room in New York, Rabbi Sacks suddenly had a thought about a connection between the late Leonard Cohen's final song "You Want It Darker", the current state of the world and the week's parsha of Vayera.
The following is written by Zvi Hershcovich
Leonard Cohen was given a Halachic Jewish burial in a quiet ceremony before the media was notified of the poet and musician's passing.
Leonard Cohen
Leonard [Eliezer Ben Nissan HaKohen] was born in Montreal on the 12th of Tishrei, 5695 [September 12, 1934]. His great-uncle, Rabbi Zvi Hirsch Cohen, a pious graduate of the Volozhin Yeshiva, had been the chief rabbi of Montreal and Canada.
Born in Westmount, both his grandparents were prominent Orthodox Jews. His mother's father was Rabbi Shlomo Kolnitsky-Kline, a graduate of the Kovno Yeshiva. He was called the Sar HaDikduki (master of grammarians), and he wrote important Sefarim, including a thesaurus on Talmudic interpretation. His father's father was Lyon Cohen, one of the founders of the Shaar Hashomayim Shul, of which Leonard was a member.
In an interview with Jeff Burger, he told the biographer that he often reads Tehillim to find inspiration for his music and poetry. "When they lift up the Torah and say ‘Etz chayim hi l’mah chazikim bah,’ that kind of thing sent a chill down my back," he said. "I wanted to be that one who lifted up the Torah."
He also recalled his pride at being a Kohen. "I wanted to wear white clothes, go into the Holy of Holies, and negotiate with the deepest resources of my soul," he told Burger. "That was poetry to me."
As Cohen's fame grew, he took public stands for Jewish causes and openly displayed his Judaism with pride, singing in Yiddish and going on a tour in Israel where he performed the Birkas Kohanim. During the Yom Kippur war in 1973, he flew to Israel to perform and raise the morale of Jewish soldiers. Cohen's father had fought in World War I, and he rushed to Israel, because as he later told the media, "I am committed to the survival of the Jewish people."
According to the New York Times, he was Shabbos observant on tour and wore Tefillin. He described inheriting his grandfather's Tefillin, gazing at them and trying to make sense of them. "I saw I really could use this material, how exquisite and skillful these prayers were, how they had been designed by minds that you have to incline your heads towards," he said. "These minds who designed these prayers or received the inspiration to design these prayers–these are incredibly subtle and exquisite prayers for lifting the soul."
Just before Rosh Hashana, Cohen released a single which he worked on together with Cantor Gideon Zelermyer of the Shaar Hashomayim and his choir. The song quotes directly from the mourner's Kaddish.
Cohen passed away on Monday, the 6th of Cheshvan [November 7] and was buried quietly in the Orthodox Jewish tradition near the entrance of the Shaar Hashomayim cemetery on Mont Royal.
The media was notified of his passing on Thursday when the Shaar Hashomayim issued a release which noted that, "Leonard’s wish was to be laid to rest in a traditional Jewish rite beside his parents, grandparents and great-grandparents."
Rabbi Adam Scheier shared in a post on social media, that the community had taken great pride in Cohen. "Our pride was not simply that a child of the congregation grew up to be successful and famous; rather, it was that Leonard took the Jewish themes and concepts that he learned at The Shaar and gave them new and inspired expression in his poetry and his songs," wrote Rabbi Scheier. "It was at The Shaar that Leonard first encountered the liturgy of Who By Fire, the praise of Hallelujah, and the reverence of Hineni, I’m ready, my Lord."
Shlomo Carlebach's ancestors comprised one of the oldest rabbinical dynasties in pre-Holocaust Germany. He was born January 14, 1925 in Berlin, where his father, Rabbi Hartwig Naftali Carlebach (1889-1967), was an Orthodox rabbi. The family fled the Nazis in 1931 and lived in Baden bei Wien, Austria and by 1933 in Switzerland before coming to New York City.
Carlebach emigrated to Lithuania in 1938 where he studied at a yeshiva. In 1938 his father became the rabbi of Congregation Kehilath Jacob, a small synagogue on West 79th Street in New York's Upper West Side. Carlebach came to New York in 1939 via Great Britain. He and his twin brother Eli Chaim took over the rabbinate of the synagogue after their father's death in 1967.
Carlebach studied at several high-level Orthodox yeshivos, including Yeshiva Torah Vodaas and Yeshiva Rabbi Chaim Berlin in Brooklyn, New York, and Bais Medrash Gevoha in Lakewood, New Jersey. His voice and musical talents were recognized quite early during his days in yeshiva, when he was often chosen to lead the services as a popular Chazan ("cantor") for Jewish holidays.
As is engraved on his tombstone, he became a devoted hasid of Rabbi Yosef Yitzchok Schneersohn, the sixth Rebbe of Chabad-Lubavitch. From 1951-1954, he subsequently worked as one of the first emissaries (shluchim) of Rabbi Menachem Mendel Schneerson, the seventh Lubavitcher Rebbe, until he departed to form his successful model for outreach, reaching hundreds of thousands of Jews worldwide.
In 1972 he married Elaine Neila Glick, a teacher. They had two daughters, Nedara (Dari) and Neshama. Neshama Carlebach is a songwriter and singer with a substantial following who has written and sung many songs in her father's style.
Carlebach died suddenly of a heart attack on 20 October 1994 while traveling on an airplane to relatives in Canada. Seated next to him was the Skverer Rebbe's gabbai; they were singing the Rebbe's favorite melody, Chasdei Hashem ki lo Samnu ["G-d's lovingkindness does not end"].
Carlebach was very close with many famous hasidic rebbes, including the Amshinover Rebbe and Bobover Rebbe. He is regarded as one of the most successful kiruv personalities of the 20th century, reaching many Jewish souls through his music, storytelling, and teaching.
From the teachings of Reb Shlomo:
REBUKE YOUR FELLOW MAN IF YOU SEE HIM DOING WRONG
If you see someone doing wrong, you have to tell him. You have to tell him. You have no right to remain silent. If someone sees his friend walking in the wrong path, it is a mitzva to talk to him, tell him he is doing wrong, but it has to be done in private. Don't tell someone in public that he did wrong, because if you do, you are transgressing about fifteen laws. The G'mora says it's very easy to keep Shabbos, very easy to put on t'fillin, but Rabbi Akiva says the hardest thing is to tell someone when he is doing wrong. Rabbi Akiva was very holy, and he said, "I don't know if there is anyone in my generation who would know how to rebuke." You have to do it in a way that he listens to. Rabbi Tarphon said there is no one who knows how to receive rebuke either.
Both are really hard things to do. Before you tell him what he did wrong you have to tell him, "I am saying it to you because I am really your friend, I am concerned. It is not that I can't stand sin, like a missionary, that I want to abolish sin in the world. I really care for you, and it hurts me that you did wrong." Say to the person, "I don't want to change you. I'm not putting you down on a couch and analyzing you. I care for you, and it seems to me that you did wrong, so can you tell me why?"
Then he can tell you, "I know I did wrong. I'm sorry, and I probably won't do it again." Or he can tell you, "I didn't do wrong. You are wrong, because you don't know the whole story."
In any case, there has to be communication. What is communication for? Why did G-d give us the power of speech? The Torah is very strong on communication. I have the right to hate someone who did wrong, but if I didn't tell him, I'm transgressing. If the person accepts what you tell him, it is good; if not, tell him a few times. If he says, "I don't want to hear you; I don't want you to talk about it to me anymore,"then you don't have to grab him, tie him to a chair; you don't have to be drastic. Talk to him like a human being.
The Torah wasn't given to the angels. G-d gave the Torah to human beings. There is such a thing as hating; what can we do? Moishe Rabbenu came up to Sinai, and the angels were complaining to G-d, "Why are You giving the Torah to Moishe? Why aren't You giving it to us?" G-d said to them, "There is no hatred between you, so you don't need the Torah. They need the Torah below, because there is hatred in the world." So the Torah says if you hate someone, you have to talk to him. Imagine, if every anti-Semite took the time to talk to one Jew there would be less killing in the world. If everyone followed this one thing: if you hate somebody, talk with him, make contact with him, it would be a different world. If you want it to work, it will work.
The G'mora and Maimonides both say that if I see someone doing wrong and I don't tell him, then I become a partner in the sin. The G'mora says if I see the people of my house are doing wrong, and I don't tell them, I become a partner. If I see the people of my city doing wrong and I'm not raising my voice, I'm becoming a partner in what the city is doing. If the whole world is doing wrong, and I'm not speaking up, then I'm becoming a partner in the sin of the whole world.
This is one of my favorite stories. Once I was visiting my cousins in Belgium, and when they invited me for dinner, they said because of me they would eat kosher. So I come to see what is going on there, what they are going to be feeding me. "Because of you it will be really strictly kosher. We know you don't eat ham, so we bought horsemeat." What if I take out a bible, because you have to tell people when they do wrong. "Sit down you dirty sinners. You know horsemeat isn't. . ." Naturally this does not go. It says to rebuke, and that is not the level of rebuking. They don't know anything, so you can't rebuke them. It says you have to tell them in such a way that they know you care for them. If I say, "I am here for Shabbos, and it makes me uncomfortable that you don't keep Shabbos,"that means I don't give a damn about their Shabbos, just about my own. It is a very delicate thing.
The truth is, most of the time people know when they do wrong, they just don't have the strength not to do it. When you tell people they are doing wrong in a good way, it gives them strength not to do it again. The Mittler Rebbe says it suddenly becomes like two souls against one evil. If I'm too weak to overcome my evil, the minute someone tells me it is like two fires against one darkness. But it is hard to know how to tell people in a good way.
A Niggun is a Chassidic melody, often wordless and repeated several times, which is intended to express and stir one’s soul. Considered a path to higher consciousness and transformation of being.
This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Vayeira:18:1]
In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.
The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.
The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.
A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.
When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.
Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.
When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.
This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’
Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.
The Energy of the Week:
Essence Vision
It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.
This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.
This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.
Essence Vision is to see within every encounter, every situation and person, the Divine animating force.
In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.
Unfortunately, Sydney's clouds obscured the moon as it rose last night, and although there are photos around, I haven't yet seen one that I love...... but here is a great shot of the Super Moon last night, taken by Tonly Cheng in San Francisco.
Below: super moon rising in Israel - photographer unknown.
Supermoon over Heho, Myanmar’s Shan state. [AFP photo Ye Aung Thu]
Hanging a Shir LaMaalot at the Home of a New Mother and in the Hospital
It is customary to hang a Shir LaMaalot [Psalm 121] [1] in the room of the new mother and the newborn, immediately upon the expectant mother’s arrival at the hospital - in many cases a small laminated copy of the prayer is clipped to the baby's bassinet and/or pram. [2] This serves as a safeguard for the mother etc., both during the birth itself so that it will proceed normally and easily, [3] and also during the following days, so that they will survive for a long life. [4]
Another reason given is that this is a part of [the child’s] education so that the first thing that the child sees will be something holy (from this we may also infer how important it is to ensure that the child does not look at pictures of unclean things). [5]
1. End of Sefer Raziel HaMalach, and elsewhere - [The Sefer Raziel HaMalach talks about an angel called Raziel and some attribute that book to Adam]. See Tishbi on the letter lamed, entry for “Lilith.” Plaques featuring the verses of Shir LaMaalot along with the Names [of G‑d and angels] etc. contained therein are well known throughout the Jewish world, each community having its own specific customs.
2. From the Sichah of 19 Kislev 5747 regarding things one should be careful about for the safety of the woman giving birth, including at the hospital [edited version printed in Hisvaadiyot 5747, Vol. 2, p. 37. Teshuvot U’Biurim BeShulchan Aruch, p. 446]: “It is fitting and proper to publicize everywhere that Jewish people live, the custom of hanging Shir LaMaalot.” See also the Sichah of Yom Simchat Torah 5737 ([printed in MiGevaot Ashurenu, p. 96]. See also Likkutei Sichot, Vol. 25, p. 309, where the Rebbe points out that “One should try to obtain permission from the hospital administration by explaining this properly, with words that proceed from the heart, which enter the heart and will certainly accomplish their task (and we point out that thank G‑d this custom is constantly spreading throughout the Jewish world).”
3. And obviously this will forestall any complications such as “…she had difficulty giving birth” [Vayishlach 35:16].
4. For even after the birth (during the first three days) she is considered to be a patient whose life is in danger, and we may violate the Shabbos laws for her [Shabbos 129a; Rambam, Hilchot Shabbos 2:13; Shulchan Aruch, Orach Chayim, and also the Alter Rebbe’s edition 330:4]
5. Sichot Kodesh 5737, Sichah 7 of Yom Simchat Torah; also printed in MiGevaot Ashurenu, p. 6, with the addition: “It is true that the child was just born, and cannot yet distinguish between light and dark or between sweet and bitter. Nevertheless, since he has already come into the world and he possesses eyes with which to see the world, we should see to it that before his eyes should be the letters of the aleph-beit, from whose combinations all of creation has come into being.” See details in Likkutei Sichot, Vol. 25, p. 309.
And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up - וּבְקוּמָֽהּ
According to the Zohar, the dot in the הּ in the word וּבְקוּמָֽהּ[Vayera 19:33] alludes to the fact that G-d was secretly assisting this event, because Moshiach was to materialize from it [since Ruth, King David's great grand-mother, was a convert from the Moabites]. The latter event, between Lot and his younger daughter [19:35] is written without the letter vav - וּבְקֻמָֽהּ- to indicate that the union did not produce such great offspring. Rabbi Shimon said "When the verse states that Lot ''wasn't aware'', it means he wasn't aware that Moshiach was destined to come from this union" [Zohar I 110b]
Why should the beginnings of Moshiach occur in such an undignified manner? Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [“peel” or “shell”—words used by Kabbalah to describe layers of impurity] oppose the soul's descent vehemently. Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act. Thus, we find that from this undesirable act, the ancestor of Moshiach was born.
This is an extremely interesting lecture from Rabbi Mizrachi. You should know that the negative disastrous prophecies DO NOT have to happen. They are there to scare us into teshuva. I highly recommend listening to this, it is excellent.
''The Victory Of Donald Trump And The Consequences Of It Are Very Powerful''
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"But I don't want to go among mad people," Alice remarked. "Oh, you can't help that," said the Cat: "we're all mad here. I'm mad. You're mad." "How do you know I'm mad?" said Alice. "You must be," said the Cat, "or you wouldn't have come here."
