Real Love

Real love is reciprocated: "As in water, face reflects face, so is the heart of man to man" [Proverbs 27:19]. Reflections in water are an apt metaphor for the reciprocity of feelings.

The Hebrew word for "water" - mayim - is a reflection of itself: it is the same read forwards or backwards.

Love is reciprocated, though, only if it as strong as the love of father for son, brother for brother, or husband for wife. Weak love might not be returned.

"Love your neighbour like yourself" - love him so strongly that he will naturally reciprocate with love like you have for him.

from the writings of the Ben Ish Chai

The First Tablets -v- The Second Tablets

There are a number of key differences between the first and second tablets:

The Tablets themselves: The first tablets were ''the work of God'' [Ki Tisa 32:16], whereas the second tablets God told Moshe to ''carve for yourself'' [34:1]

The writing:  The Talmud states that only the first tablets possessed the quality of ''God's writing'', which would have caused the words to be forever engraved in Israel's heart and never forgotten [Eruvan 54a and Rashi ibid]

The spiritual level of Israel: By the first tablets, the Jewish people were tzadikim [saintly], whereas by the second tablets they were ba'alei teshuvah [penitents].

The spiritual level of Moshe:  Moshe was given ''one thousand lights'' as a present when the Torah was given, but with the sin of the golden calf they were taken away.

The second tablets had the advantage that (a) they were given with ''halachot, midrash and aggadot'' and (b) Moshe's face shone with light when they were given.

Source: Lubavitcher Rebbe Hayom Yom 17 Tamuz

Why We Cling To Tzadikim

Art: SRG

This is a re-blog from 2012, as once again we have had commenters who are confused about why we pray at the graves of tzadikim.


The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

The following is extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD

Published by Shaar Press

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Reb Shaya'le's Awesome Power

Recently someone asked me how to get rid of ants.  I remembered a story I heard about a famous rabbi whose picture, when hung in the room, would rid the house of pests, notably mice but also other kinds of vermin.  Although I have not had a chance to test this myself, I am assured that it does work. [If you're going to try this, print out the photo below and perhaps laminate it, and put it in the room where the pests are bothering you] 

Reb Shaya'la of Kerestirer [1851- 1925] was a famous chasiddic Rebbe from Hungary in the early Twentieth century. [His yarzheit is on 3 Iyar] Many make the trip to his Kever and spend Shabbos at his house in northern Hungary. His picture is believed by many to be a segulah and a amulet of protection. Many stores have his picture to keep away mice. 

The Famous Mouse Story

Affectionately known as Reb Shaya'le [Rabbi Yeshaya Steiner of Kerestir], the Kerestirer Rebbe lived around the beginning of the 20th Century. He was a very pious man and extremely humble, always referring to himself in the diminutive [Shaya'le]. He was known as a "miraculous" person. His greatest pleasure was to host a very elaborate Melave Malka, the meal that follows Shabbos, on Saturday night. Often he would have his chassidim shecht fresh chickens for his meal.

Reb Yeshaya'le Kerestirer

One motzei Shabbos, while Reb Shaya'le was eating this special melave malka meal, a chossid came to him with an urgent request. He was a man who had a warehouse full of foodstuffs and he made his living by buying and selling food. For the past number of months, his warehouse had been taken over by mice who were eating his grain and other commodities and his entire livelihood was threatened. He asked Reb Shaya'le for a blessing that the mice should leave his warehouse. 

At that time, each small town in Europe was ruled by the local church pastor. Some of the pastors were kind towards the Jews and others were very harsh. Reb Shaya'le asked the chossid if the pastor of the town he lived in was kind or harsh. The chossid replied that he was very harsh toward the Jews. Reb Shaya'le then instructed the chossid to go to his warehouse and to tell the mice, "Reb Shaya'le says to go to the estate of the pastor." The chossid followed the Rebbe's advice and instantly hundreds of mice raced out of the warehouse all heading in the direction of the pastor's estate. 

The chossid's business was saved and ever since Jews who have been plagued with this problem have used Reb Shaya'le's picture to accomplish the ridding of mice from their homes.

Source: Jewish Gen

From Delight to Affliction

From the teachings of the Ben Ish Chai

Anyone who speaks lashon hara - afflictions come upon him. [Arachin 15b]

A lashon hara speaker changes the order of letters.  By causing a falling out between friends, he turns לשׁון - "tongue" into נשׁול - "fall".

By ruining a precious vessel - "the lips of knowledge are a precious vessel" [Proverbs 20:15] - he turns יקר "precious" into קרי - "impurity".

Measure for measure, ענג - oneg -"delight" will turn into נגע - nogah - "affliction" - and afflictions will come upon him.

The Pink Before The Storm

''Red sky in the morning, shepherds' warning....''

This morning we had a stunning pink sky, the calm before the supercell storm, which is currently hitting eastern parts of Australia.

Happy Purim Everyone

Why We Get Drunk on Purim

by Rabbi Chanan Morrison

Why did the Sages enjoin us to become inebriated on Purim?

Assimilation in Ancient Persia

The Talmud in Megillah 12a states that the near-annihilation of the Jews in the time of Ahasuerus was a punishment for participating in the royal banquet, where they prostrated themselves before Persian idols. What led them to this act of disloyalty?

The Jews of that time believed that the root cause of anti-Semitism was due to a xenophobic hatred of their distinct culture and religion. In fact, this was Haman’s explanation for seeking to destroy them:

“There is a certain people scattered and dispersed among the peoples in all the provinces of your kingdom. Their laws are different from those of every people; neither do they keep the king’s laws.” [Esther 3:8] In order to overcome this hatred, the Jews felt that it would be prudent to adopt the customs and ways of their idolatrous neighbors. They demonstrated their allegiance as loyal Persian subjects by attending the royal banquet and bowing down to the Persian idols.

To their consternation, the Jews soon discovered that their efforts were futile. They were shocked to learn of Haman’s plot to annihilate them, despite their best attempts at integrating into the local culture.

Accepting the Torah Again

With the realization that assimilation is not the answer, and that their only true protection is God’s providence, the Jews reaffirmed their commitment to keep the Torah and its mitzvot. This is the meaning of the verse, “They confirmed and accepted upon themselves” [Esther 9:27] - “they confirmed what they had accepted long before” at Mount Sinai [Shabbat 88a].

The Talmud teaches that their renewed commitment to Torah complemented and completed the original acceptance of Torah at Sinai. What was missing at Sinai? The dramatic revelation at Mount Sinai contained an element of coercion. Alone and helpless in the wilderness, the Israelites were hardly in a position to refuse. The Midrash portrays this limited free choice with God’s threat to bury them beneath the mountain had they refused to accept the Torah. In the time of Ahasuerus, however, they voluntarily accepted the Torah in a spirit of pure free will, thus completing the original acceptance of Torah at Sinai.

Effusion of Good Will

This appears to be the explanation for the unusual rabbinic requirement to become inebriated on Purim [Megillah 7b]. It is ordinarily forbidden to become drunk, since without the intellect to guide us, our uncontrolled desires may lead us to improper and unbecoming behavior.

But on Purim, the entire Jewish nation was blessed with an outpouring of good will to accept the Torah. On this special day, we find within ourselves a sincere yearning to embrace the Torah and its teachings. For this reason, we demonstrate on Purim that even when intoxicated we do not stray from the path of Torah, since we are naturally predisposed to goodness and closeness to God. Even in a drunken state, we are confident that we will not be shamed or humiliated by the exposure of our innermost desires. As we say in the Shoshanat Ya’akov prayer on Purim:

“To make known that all who place their hope in You will not be shamed, and all who take refuge in You will never be humiliated.” [Silver from the Land of Israel. Adapted from Olat Re’iyah vol. I, p. 441]