The Greatness of our Generation

An older Rabbi Kessin shiur recently uploaded to You Tube. [thank you Neshama]

As soon as a new shiur is uploaded, I will publish.

Potentially Great

וְאִם דַּל הוּא "And if he is poor" [Metzora 14:21]

Written by Rabbi Yisroel Bronstein

The offerings of a wealthy man and that of a poor man, remarked the Chofetz Chaim, are not equal.  A wealthy man brings an offering in accord with his wealth, while a poor man brings an offering that is within his means.

The Mishnah in Maseches Nega'im states that a wealthy metzora who brings a poor man's offering does not fulfill his obligation with that offering.

The same thing applies, said the Chofetz Chaim, to a Jew's spirituality.  A person must put forth the utmost effort when it comes to serving Hashem, and he must utilize the potential that Hashem has granted him.  For example, Hashem demands much more from a talmid chacham than from someone who is ignorant in Torah learning.  Each individual must harness his own potential and level to its maximum.

There are times when you pray or study Torah and you think to yourself:  "I may not be totally focused during my prayers and learning, but compared to my friend, I am far superior."

This is a grave error.  The friend may fall into the category of a spiritually "poor man" - perhaps he never learned how to pray properly; perhaps he has worries that gnaw at his peace of mind; or perhaps the friend does not possess the same intellectual capabilities that you do.

Your friend's deeds may appear inferior to your own, but Hashem, Who knows and understands the hearts of every man, sees that your friend is praying and studying Torah to the best of his ability, thereby satisfying that which is required of him.  It may very well be that it is you who are the inferior one!

Reb Zusha was on his death bed, and tears were streaming down his face. "Why are you crying?" asked his disciples. "If God asks me why I wasn't like Moses or Maimonides," answered Reb Zusha, "I'll say, I wasn't blessed with that kind of leadership ability and wisdom.

"But I'm afraid of another question" continued Reb Zusha, "what if God asks: Reb Zusha, why weren't you like Reb Zusha? Why didn't you find your inner being and realize your inner potential? Why didn't you find yourself? That is why I am crying."

The Essence of Pesach and Our Job at the End of Time

New Rabbi Kessin shiur

A Whiter Shade of Pale

"If he has turned completely white, he remains pure" [Tazria 13:13]

R' Yochanan in Maseches Sanhedrin [98a] taught: "Mashiach, the son of David, will only come to a generation that is either entirely meritorious or entirely guilty".

This statement is difficult to understand, noted the Chasam Sofer (R' Moshe Sofer).  For while it is easily understood why a generation that is entirely meritorious would be worthy of receiving Mashiach, on what basis would a thoroughly guilty generation receive him?

We find a similar difficulty in the verse: "If he has turned completely white, he remains pure".  If a small affliction is considered impure, why is it considered pure when it covers the metzora's entire body?

We can answer both questions with one answer. Skin afflictions come upon an individual in order to inspire him to repent for his misdeeds.  Now, if his entire body has turned white, he will definitely be humbled to repent completely and sincerely. There is therefore no need to declare him impure.

The same applies to a generation that is completely guilty.  The way to awaken a generation that is full of sin is not with reproach but by sending them Mashiach ben David.  Then they will return to Hashem in complete repentance.

Source: Rabbi Yisrael Bronstein

The Talmud states: "The son of David [Moshiach] will only come when every government becomes heretical".

Rabah said: "Where do we see [an allusion to] this in Scripture?  From the verse: "he has turned completely white, he is ritually pure." [Sanhedrin 97a]

Rashi explains: "Just like when the affliction has spread throughout the entire skin the person is ritually pure, so too when all the governments have become heretical, the redemption will come."

This sign of redemption could be seen as either:

a) A negative sign, that people have become so corrupt that G-d is forced, so to speak, to save the world and bring redemption.

b) A positive sign, that the world has become so refined that it is clear to everybody that any regime or government which is not based on Torah is heretical and corrupt.

This parallels the two views expressed above:

a) If the corruption of governments is a negative sign, it follows that G-d is "forced" to bring the redemption, so to speak, despite the world.  This corresponds to the view that the law ("he has turned completely white, he is ritually pure") is a super-rational decree of scripture, which is followed despite the fact that it is illogical.

b) But if the corruption of governments is a positive sign, it follows that G-d is bringing the redemption because the world has become good. This corresponds to the view that the law is logical.

Source: Based on Likutei Sichos Lubavitcher Rebbe

Blue

Almond Blossom - Vincent Van Gogh

The tassel is blue
the blue is the colour of the sea
the sea is the colour of the sky
and the sky is the colour of the Throne of Glory

[Source: The Talmud on the blue thread of the tassels on the corners of the tzitzit]

Tonight, 27 Adar II, is my mother's fifth yarzheit.  Her favourite colour was aquamarine, the same blue as described above, and spoken about by commenters in The Heavenly Voice.  May her neshama have an Aliyah: Esther Rivka bat Moshe.

Send Me An Angel

An Angel is a messenger - "malach" in Hebrew. An Angel has no free will, they are intermediaries between G-d and the world.... so there is no point "praying" to an angel as advised by some "spiritual" sites. We pray to G-d and only G-d.

There are good and bad angels. The Satan is the worst of all.

Angels can come to earth when sent on a mission. As angels are only made of the elements of air and fire, it is very difficult for an angel to come to earth, they have to concentrate very hard, to focus themselves here. That is why they vanish suddenly when their mission is complete.

Sometimes only one person will see the angel..... sometimes many will see it. You will not realise it is an angel, it may have taken the form of a human in order to carry out its task. Often people are given tests by angels, appearing as beggars, asking for money or help.

The angels such as those who spoke to Abraham and Jacob were purely spiritual forces which appeared in human form.

Before a baby is born, an angel teaches the baby Torah in the womb:

The Talmud says :

A candle is lit on his head and he is able to see from one end of the world until the other end .... There isn't a better period for a person than these days [in the womb] ... They [the angels] teach him all of Torah ... and as he enters the world, an angel hits him on his mouth and he forgets it [to be recalled later throughout the course of his life through learning]. [Niddah 30b]

For every mitzvah (or good deed) a person does, an angel is created. This angel defends you in the Heavenly Court. And when we sin, or tell lies, or harm others.... we create for ourselves a prosecuting angel.

According to Maimonides, the degree of Divine Providence you experience is directly proportional to your attachment to God, and therefore the commandments which create that attachment are the true "guardian angels" of a person.

Rebbe Meir says: "If a person does one commandment, he is given one angel to guard over him; if he does many commandments, he is given many angels."

The angels that accompany us, watching over us, are our own, the ones we have created with each commandment we do. We might imagine that when we leave this world we'll be accompanied by millions of angels, but our Sages teach us otherwise. We are told that the quality of the angel depends on the quality of our mitzvah. It's a long way to the World to Come, and sometimes a person can arrive there with only one angel because all the others fell by the wayside, too weak to complete the journey. In order to create a powerful angel, we have to do each commandment "like fire," in Hebrew, K'AiSh, K = Kavanah (intent), A = Ahavah (love), and S = Simchah (joy), with deep intent, love, and joy.

Everything is by Divine Providence. If a leaf is turned over by a breeze, it is only because this has been specifically ordained by G-d to serve a particular function within the purpose of creation. [Ba'al Shem Tov]

The Talmud teaches that in many matters G-d controls the world through intermediaries (angels). In fact, the Talmud states that there are only three keys that G-d didn’t give over to intermediaries. They are: the Key of Rain (parnosa/sustenance), the Key of Childbirth, and the Key of Techias HaMaisim (the Revival of the Dead).

The Heavenly Voice

Have you ever heard a voice from Heaven?  I guess not many people have, and how would you know that it was from Heaven and not from somewhere else?   Once I did hear a voice, it was an electric sound that came into my right ear, I felt it as well as heard it.  It gave me advice which I followed, and saved myself from a disaster.  I have no idea what that voice was, I thought perhaps it was an angel.  That was many years ago, and it was the one and only time it ever happened. 

The other day I stumbled upon the following interesting information on the internet, which some of you may like to read.   [If you have ever heard a voice from Heaven, please leave a comment, I'd love to hear about it]

BAS KOL - Ein Mashgichin B'vas Kol 

One of the lower forms of prophecy is called Bas Kol [lit. echo], where certain individuals of a high spiritual status hear a heavenly voice. The Gemara in numerous places cites instances when a Bas Kol was heard, relaying information from Heaven to the earth. The Halachic ruling [Bava Metzia 59b] is that we do not accept the ruling of a Bas Kol when it contradicts the majority opinion of the Sages. [Some Tana'im ruled more stringently, asserting that we do not accept the testimony of a Bas Kol even if it follows the majority opinion. See Background to Yevamos 14:2:b.]

Source: Daf Yomi

Rabbi Kessin on Bringing Moshiach

HT: Rahel

I believe that Rabbi Kessin will be returning to the US this week and hopefully will be giving regular shiurim again.

Purim Sameach

Wishing everyone a wonderful day.

Looking for somewhere to give tzedaka on this special day?  Head over to Boys Town Jerusalem and see for yourself.

To see more Purim posts click the Purim label below.

A Visit to Mordechai and Esther

A French man visits the kevarim [grave sites] of Mordechai and Esther in Hamedan, Iran

An early Purim treat

Other People's Money

This is a timely post for me. I can't tell you how many times I have encountered ''rabbis'' [and those quotation marks are there for a reason] who are doing the wrong thing with other people's money. It is a sad fact that many rabbis today are not behaving well. This is not only bad for the Jewish people, it is an absolute chillul Hashem [a desecration of G-d's name]. If you call yourself ''rabbi'' you have a duty to behave in an upright and fully honest manner, otherwise you are bringing shame upon all of us.

''He shall return the article that he stole, the withheld funds, the article left for safekeeping, the found article.... or anything else regarding which he swore falsely" [Vayikra 5:23-24]

Gedolei Yisrael have always exercised great caution when dealing with the money of others, so that they would not be guilty of the severe transgression of theft.

by Rabbi Yisrael Bronstein

One erev Shabbos, when R' Isser Zalman Meltzer returned from the mikveh, he suddenly realized that he had used two clothing cubbies at the mikveh.

Perhaps I took someone else's space, thought R' Meltzer. I might very well owe the mikveh attendant twice the amount that I usually pay!

One of his family members saw how much the matter was troubling R'Meltzer, so he offered to go to the mikveh and pay the attendant for the extra cubby.

"It is I who must go" replied R' Meltzer. "For the halachah states explicitly that one who steals from his fellow must not only repay him, but he must verbally appease him as well. The responsibility to appease the attendant is my responsibility alone."

Give Life

Dear Friends,

Unfortunately, I do not think there is anyone amongst us who does not know families that have been shepherded through acute or chronic pediatric illness by Chai Lifeline.  A short time ago I blogged about Libby, who B""H is now alive due to the assistance of Chai Lifeline.

For the first time ever, we are at a critical point, with our intake over the past few years reaching 15% more than in each preceding year.  This adds up to a whopping 45% more families impacted by serious disease - lo alienu !  

While we all daven that Hashem will erase the need for Chai Lifeline momentarily, we need to prepare to service these children and their families.

I'm turning to you for help.  Please take a moment to make a donation, open a page of your own, and enlist others to donate - or both!

In the next 48 hours, every dollar raised will be matched !

Thousands of families world wide are counting on us.

May you always be on the giving side.

Please click here to donate and help this incredibly worthy cause: Chai Lifeline - supporting sick children and their families.

The Zohar's Predictions for the End of Days

Rabbi Alon Anava

The Ascent of Sin

"He forgives sins.... " [Vayakhel 34:7]

The word for "forgive" here literally means "carry" or "lift". Based on this, the Baal Shem Tov taught that G-d elevates the sparks of holiness in the sin, for nothing - not even a sin - could exist unless it contained a spark of holiness. G-d returns them to their source. This is the essence of forgiveness.

Rabbi Shneur Zalman of Liadi explained this idea as follows: It is indeed impossible to elevate a sinful act; such an act is evil, and the only proper treatment for it is to denounce it. 

In contrast, the power of desire vested in the act is not evil, for it is possible to utilize this power to desire good as well as evil. When we repent properly, we divest our power of desire of its veneer of evil and restore it to its holy source.

from the teachings of the Lubavitcher Rebbe

Adapted by Moshe-Yaakov Wisnefsky

The Real Story of Purim

New shiur from Rabbi Mendel Kessin

Ki Tissa: When Bad Things Happen to Good People

by Chanan Morrison

After Moses succeeded in petitioning God to forgive the Jewish people for the sin of the golden calf, he made an additional request from God: “If You are indeed pleased with me, allow me to know Your ways” [Ki Tissa 33:12]

 What exactly did Moses desire to know? The Talmud (Berachot 7a) explains that Moses wanted to understand the age-old problem of reward and punishment in this world:

“Master of the Universe, why is it that some righteous people prosper, while others suffer? Why do some wicked people prosper, and others suffer?”

Two Factors

According to Rabbi Yossi, God fulfilled Moses’ request. The Talmud initially explains that anomalies in divine justice in this world are the result of ancestral merit. A righteous person whose parents were wicked may undergo suffering in this world, while a wicked person whose parents were righteous may be rewarded.

However, the Sages were not satisfied with this explanation. Why should a righteous person who rejected his parents’ evil ways be punished? He should be rewarded doubly! The Sages concludes that if there are righteous who suffer, it must be because they are not fully righteous. (This is usually understood that they are punished in this world to atone for their sins so that their reward in the next world will be complete.) Similarly, the wicked who prosper must not be totally evil. They receive reward in this world for the few merits they do possess.

(The Talmud also mentions an additional factor, called “Afflictions of Love.” Even a perfectly righteous individual may suffer in this world in order to gain additional reward in the afterlife.)

Upon inspection, we discover that these two mitigating factors - ancestral merit and incompleteness of righteousness or wickedness - are interrelated. All actions may be broken up into two categories. Some actions are performed purposely, by choice; while others - the majority - are done without thought, but by habit or training. For a righteous person from a righteous family, good deeds come naturally. He does not need suffering in order to refine his soul. The righteous individual born in a wicked family, on the other hand, must work harder. His good deeds are a conscious effort, going against his education and natural bent. He therefore needs the refinement that comes from suffering in order to perfect his character traits.

The wicked person who hails from a righteous family is naturally helpful to others, and may have inherited many other positive character traits. Therefore, his portion in life is good, as he contributes to the world. But the wicked who comes from a wicked family is usually an utterly evil person. His lot in life is made difficult and unstable, in order to limit the damage that he may cause in the world.

Beyond Our Grasp

The Talmud records a second opinion, Rabbi Meir, who disagreed with Rabbi Yossi. According to Rabbi Meir, God did not fulfill Moses’ request to explain the mechanics of suffering and reward in this world. The complex calculations of how much of our actions is a function of free will, and how much is due to society, education, and family background - belong to the Creator alone. The knowledge needed in order to understand divine justice in this world is beyond the grasp of all humans - even the master of all prophets, Moses.

[Gold from the Land of Israel (now available in paperback), pp. A 162-163. Adapted from Ein Eyah vol. I, p.32]

Sparking Joy

I have embarked on an early Pesach spring clean.  Inspired by Marie Kondo [who has become incredibly popular here] I have been tossing out the bad and tidying up the good.

Marie Kondo has taught us how to tidy up our homes using JOY.  Basically, if an object doesn't spark joy, then  you throw it out.  This includes clothing, books, kitchen ware, furniture.... anything you own.  [A friend jokingly said that her husband is no longer sparking joy, so he may have to go too!]

It occurred to me that it's not only the things in our homes that should be sparking joy.  It's also the things we think about and speak.  If a thought does not spark joy, throw it out.  Replace it with something that does spark joy.  If you are about to speak badly of someone, that should not spark any joy at all, so try and replace that topic with something else that does spark joy.  Try to be someone who sparks joy for others - complaining and whinging is not joyful for anybody.

Women's Geula Gathering

Thank you M. for forwarding this to me.

Rabbi Kessin Update on Current Events

Rabbi Kessin speaks about the political situation in Israel, and also about the "Erev Rav''.  Highly recommended listening !

Favoritism in Heaven is Acquired Down Here

by Rabbi David Hanania Pinto

"You shall make vestments of sanctity for Aharon" [Tetzaveh 28:2]

Going about our daily life, we encounter many different sorts of people. There are the successful ones and the ones who constantly fail; those who are energetic and those who take life easy. There are people who are greatly respected and those who are less valued. There are also people who have 'connections' - children of important personalities or famous askanim; they are the ones who can resolve almost any predicament, with minimum time and effort…

This latter group is in a special category; everything falls into place for them almost by itself - they find work easily, they have friends in all the right places, they are accepted in the best educational institutions, and in the Beit Haknesset too they are accorded all the honors. The cherry on the cake is that when they need to deal with an issue in a government office, or sort out a problem with the local council they enjoy special treatment; lengthy procedures are carried out with alacrity and in a most efficient manner and they also receive all kinds of benefits…

But in heaven, Rabbi Osher Kovlesky shlita enlightens us, there is no such thing. All people are considered equal and are judged according to their deeds alone. Benefits are bestowed on those who have earned the merit. But there is nevertheless one group, a special 'elite' group, whose members do enjoy special reprieve in heaven. They are dealt with lightly, processes are shortened for them, they are assisted in closing their case, and their sins are bypassed. They automatically merit lenient treatment, not down in this world but in heaven – the place where it matters the most…

How does one join this club? It is open to one and all. One's country of origin makes no difference, nor does one's financial status. Those who enjoy special benefits in heaven, those who merit efficient service in the most valuable place - are those who give in to others, those who show submission. They behave with restraint, know how to defer to others and to be flexible and they know how to yield even when they truly deserve something.

Chazal have revealed a wonderful concept: "המעביר על מידותיו" – one who yields and doesn’t take a stand over offenses that were done to him, "he is forgiven for all his sins" – he merits heavenly assistance to fully repent. His repentance is given priority, he is treated with reprieve when seeking to erase debts and sins, and the focus is on judging his merits.

But one moment, how can this be? In heaven, nothing is overlooked. Heaven reckons every word that comes out of our mouths and every sight that we gaze at; a careful note of our every deed is recorded, "for all these things G-d will call you to account" [Kohelet 11:9]?

This is certainly correct - if we too behave according to the strict law and we are most particular about everything that others do to us! But, if we know how to yield and we are prepared to behave beyond the strict letter of the law, then in heaven we will merit the same attitude: we will be rewarded with abundant merits which will glide over our sins.

In this parsha we are told about the garments of the kohanim, the special clothing that Ahron and his sons wore. Aharon HaKohen "loved peace and pursued peace". This was his essence. He was a person who exuded peace and went out of his way to make peace between others and to increase peace and brotherhood. One of the most effective tools for increasing peace and friendship is to adopt the trait of giving way, to forgo and forfeit. We should firmly resolve that we are prepared to flee from all strife and peace is our priority, even if this means forgoing in any way.

The next time someone takes our place in the line, or takes advantage of us in any way for example by blocking our air or light, or parking in our private space – we can be right and make sure that he doesn’t get away with it, but it is much more worth it to be clever - to surrender and show restraint, to move on. At that moment we may seem weak in other people's eyes, but right then all our books of debt will be opened in Heaven, and entire pages will be deleted without batting an eyelash. We will merit special benefits and alleviations, which will cause our repentance to be accepted willingly and with ease. It could be that the person will again park in your space, and it is totally correct that someone insulted you so deeply that there is no way you are going to help him, and maybe the neighbor's extension blocks your light – but it is so much more worth it to merit a stream of benefits in heaven! To forgo and receive preferential treatment in the place where life itself is determined, is of much greater worth!