Abraham's Gift of the Name of Impurity

by Rabbi Yitzchak Ginsburgh

“And to the children of the concubines of Abraham, Abraham gave gifts and he sent them from upon Isaac his son while he was still alive, to the east, to the land of Kedem.” [Chayei Sarah 25:6]. Rashi explains that the gifts that Abraham gave the children of the concubines were “the name of impurity”.

This is the root and source of all the eastern religions, “the land of Kedem”. If we travel to India, for example, we encounter abundant idolatrous impurity – a far cry from Abraham, who shattered the idols. Nevertheless, a holy spark that comes from Abraham is captive within the impurity. It is no coincidence that the highest caste in India is called the Brahmin, a clear allusion to Abraham.

What is this name of impurity? On one hand, a name of impurity sounds very bad. But on the other hand, a gift is supposed to be something good, something that is given with a loving eye and abundance. This is certainly the case if the giver of the gift is none other than Abraham, the great personification of love!

The explanation is that the “name of Impurity” is one of God’s Holy Names. There is a possibility, however – and in some cases permissible – for the nations that have not yet merited the light of the pure faith of Israel to use it while in impurity.

Apparently, the name of impurity from Abraham that reached the East is OM. This is the central mantra in eastern religions (Hinduism, Buddhism and more). The holy source of OM is from the “Name of seventy-two letters” (which is also mentioned in the Talmud). Actually, this Name is 72 permutations of three letters, and this name (spelled with three letters in Hebrew, אום,) is one of them.

OM is like the seal of Abraham himself. Both Abraham’s name and the word OM begin with the letter alef and end with the letter mem. This seal also appears in the expression that explains the meaning of the name Abraham. In Hebrew, this expression is אב המון גוייםthe father of a multitude of nations. The first, middle and last letters of this expression spell OM.

The meaning of OM is further revealed by its gematria, its numerical value. OM (אום) = 47, the same numerical value as bitul, self-nullification. Abraham taught that the entire reality of the world is null to the Creator and that man must also nullify himself to the will of God. Eastern religions mention this nullification, but in a different way that also manifests in a garment of impurity. Nevertheless, a holy spark hides inside the impurity – a point of nullification to the concept of God. Ultimately this spark will emerge from its impure garment and return to its source, as will take place soon, with God’s help.

If so, the rectification for this name of impurity is to recognize and internalize the Holy Name at its source, to reach a true level of self-nullification to God. It is not necessary to travel to India to look for gifts there. You can go straight to the source. Ultimately, everybody will get there.

Source: Inner

Body and Soul

Art: C. Schloe

The Zohar teaches that Sarah represents the body, whereas Avraham represents the soul.  Even after death, the soul still remains related to the body, thus "Avraham - the soul - came to eulogize Sarah - the body - and to weep for her"  [Chayei Sarah 23:2]

Chassidic teachings emphasize the importance of the body as a tool in the service of G-d.  Since the ultimate purpose of creation is to sanctify the physical world, the body has a distinct advantage over the soul, in that it is the means by which G-d's Will is enacted.  Therefore, G-d told Avraham [the soul] "Whatever Sarah - the body - tells you, listen to her voice" [21:12], indicating that there is an inherent superiority to the body, over the soul.

Although the soul is incomparably more refined than the body, nevertheless, in the times of Moshiach we are promised that the superiority of the body will be revealed such that "the soul will be animated by the body".

Based on Likutei Sichos Lubavitcher Rebbe

The Mysterious Sinai Rocks

There is a legend or possibly Midrash that states the rocks of Mount Sinai were imprinted with an image of a bush to commemorate Moses' encounter with the burning bush.

I once heard an explanation in the name of a Midrash: "When G-d sent Moses to Egypt to report to the Jews about the redemption and then to come back to Mount Sinai, Moses asked G-d: 'how will I be sure which mountain to return to?' (since at first, G-d spoke to Moses only from Mount Sinai). G-d made a miracle and all the rocks from Mount Sinai became engraved with the 'burning bush'".

Now, we cannot be 100 percent sure where Mount Sinai is, but there is such a mountain in the Sinai peninsula where all its rocks have fern-like patterns on its sides. Local Bedouins maintain no such autograph appears in any other mountain in the Sinai peninsula.

I have personally seen stones from there and they indeed have this pattern. Some want to "debunk" this Midrash by saying such a phenomena exists elsewhere, i.e. although it is rare, there exists similar patterns on the surface of rocks elsewhere in the world, such as in India and California. The phenomena is called "crystal dendrites". 

However, just because it exists elsewhere does not mean the Midrash is not correct. Perhaps G-d chose a natural phenomena to occur at that particular place. As is known, G-d runs the world in such a way that miracles are minimized.

Read more at Daf Yomi Review

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Enough Merit

"[Avraham] looked up and saw: And behold! three men were standing near him" [Vayeira 18:2]

Rashi explains that the three "men" were actually angels that had been sent to carry out specific missions. One angel was to inform Sarah that she was going to bear a son, another angel was sent to destroy Sodom, and yet another one was sent to heal Avraham. Each angel was to perform only one task, as an angel is never sent to carry out more than one mission at a time.

Rashi goes on to inform us that the angel that healed Avraham subsequently travelled to Sodom in order to save Lot.

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

Soon after being appointed as rabbi of Brod, R'Shlomo Kluger was given the honor of being the sandak at the bris milah of one of the distinguished members of the town.

However, when he arrived at the shul where the bris was to be held, he noticed that everyone there seemed downcast and dispirited. R' Kluger approached one of his congregants and asked him what was the matter.

"The father of the infant is deathly ill." responded the man. "Being that his end is near, the family decided to delay the bris so that they could name the child after his father."

"Hurry" exclaimed R' Kluger, "bring the father here and perform the bris immediately!"

The father was brought to the shul and the bris was performed.  Amazingly, as soon as the bris concluded, the father's medical condition improved!  The father's life was, miraculously, no longer in danger. News of the miracle brought about by the new rabbi spread quickly throughout the town.

R' Kluger, however, dismissed the rumors about his "miraculous powers".  "It wasn't a miracle at all." he insisted.  "I learned to do so from the words of Rashi in Parshas Vayeira.  Rashi there explains that the angel that cured Avraham later went on to Sodom to save Lot.  But this is perplexing..." continued R' Kluger.  "Were there not enough angels available that one had to be sent to carry out two missions?"

"Rather", he answered, "Lot's zchus [merit] was not great enough to earn him an angel that could be sent specifically to save him, so the angel that was sent to cure Avraham was then sent to save Lot.

"It occurred to me," concluded R' Kluger, "that in all likelihood the father's life was being weighed at that very moment.  But I was concerned that perhaps the father would not have sufficient merit to deserve a special angel to cure him.  But since Eliyahu HaNavi, the angel of the bris, is present when the infant is circumcised, it was possible that he would bring about a recovery for the father as well."

Source: Rabbi Yisrael Bronstein

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The Tzaddik Decrees

Art: Fenna Moehn-Hummel

It once happened in the times of Rebbe Elimelech that there was a terrible decree issued against the Jews. All the people's eyes were trained on the Tzaddik, looking to him to pray that the decree should be nullified.

The Rebbe answered them thus: "I am from the World of Truth and no secret is hidden from me. I know the reason behind all things, and I, too, have agreed to this decree. How can I go back and pray for a decree, that was issued with my consent, to be nullified?  You should instead look to a Tzaddik who doesn't know the reasons behind this decree, since this decree was issued without his knowledge or consent.  Such a righteous Tzaddik can call out and pray to Hashem, and maybe his prayers will be answered."

Source: Mipeninei Noam Elimelech: translated by Tal Moshe Zwecker

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Art Vladimir Kush

by Rabbi Yisroel Bronstein

"He trusted in Hashem, and He considered this for him as an act of righteousness" [Lech Lecha 15:6]

Why, asked the Chofetz Chaim, was Avraham's trust in Hashem considered "righteousness" - as though it was something above and beyond what was demanded of him?  After all, Avraham fulfilled every commandment in the Torah; what was so unique about his trust in Hashem?

We see from here, answered the Chofetz Chaim, that trust in Hashem is more than just another mitzvah - rather, it is the foundation of the entire Torah.

To what can this be compared?  To a man drowning in the sea who suddenly sees a tree extending from the shore.  Which part of the tree will he attempt to grab? Not the branches, for they can easily be broken; rather, he grabs hold of the roots.

So too, concluded the Chofetz Chaim, is trust in Hashem.  Trust in Hashem is comparable to the sturdy roots of a tree, which serve as a foundation and a base for the entire tree.

The Burden of This World

The Alter Rebbe

For the Refuah Shleimah of Alon Yehuda Yosef ben
Chana Miryam



Reb Noah was a devoted disciple of Rabbi Schneur Zalman of Liadi, who lived in 18th century Russia. Among the Lubavitcher Hasidim, Reb Schneur Zalman is known as the Alter Rebbe because he was the first in the line of seven Lubavitcher Rebbes.

Reb Noah's son eventually married the Alter Rebbe's daughter and from that union came the Rebbe who was known as the Tzemach Tzedek. To this day, the memory of Reb Noah is well honoured amongst Lubavitchers, who tell this story about him.

After Reb Noah died and came before the Heavenly Court, they looked into his case and found that he had been a very good Jew. All his life he had observed the commandments as best he could and never missed any opportunity to perform an additional mitzvah.

Now, as is wellknown amongst the Hasidim, when a Jew says the appropriate blessing before doing a mitzvah, then a holy angel is born from that very act. These angels, it is said, will come to testify on behalf of the soul after death. And so it happened that when Reb Noah stood before the Heavenly Court, thousands upon thousands of luminous mitzvah angels came to his trial, saying "I was born from such-and-such a good deed performed by Reb Noah when he was alive on earth".

The Heavenly Court was very impressed by the testimony of all these mitzvah angels and was about to decide that Reb Noah should go immediately to Gan Eden. But suddenly another angel appeared, which was not very luminous at all. In fact, this angel was dull and lacking in light. The darkened angel stood before the Court and said "I was born from a sin that Reb Noah committed during his life on earth." Then the angel revealed to the Court exactly what the sin had been.

The three judges who sit on the Heavenly Court deliberated long and hard. On the one hand, Reb Noah was a holy man who had led a basically righteous life, so he deserved to go to Gan Eden. But on the other hand, he had committed the sin. Just as no good deed every goes unrewarded, so does no sin ever go unpunished. At long last, the Court decided to give Reb Noah two choices: he could spend a half-hour in Gehenna now, to atone for the sin, and then go straight to Gan Eden. Or, he could avoid the pain of purgatory by reincarnating on earth once again and atoning for the sin there.

Reb Noah answered: "With all due respect to this Court, I would like to consult with my Rebbe, Reb Schneur Zalman, before I make a decision. All my life I never did anything concerning my spiritual life without first asking the Rebbe's advice. And so I would like permission to ask the Rebbe about this now."

The Court consulted the Heavenly Records and found that it was indeed true. Reb Noah never did anything important without first asking the Rebbe's advice. "Very well" the Court replied, "you may return to earth in the spirit and consult with the Alter Rebbe about your decision".

Back on earth, Rabbi Schneur Zalman was sitting at the table as usual, learning Torah with his Hasidim. Then the soul of Reb Noah appeared to him in the spirit and posed the question: "Earth or Gehenna?" The Rebbe turned to his Hasidim and said "Reb Noah is here right now, and he is asking what judgment he should choose: a half hour in hell or to be reborn in this world another time."

The Hasidim said nothing. What could they say? If the Rebbe didn't know, how could they presume to decide for him? So they sat there in silence, waiting to hear what the Rebbe's answer would be.

The Alter Rebbe put his hand on his forehead, then rested his elbow on the table and concentrated very deeply. For a long long time he just sat there in silence, turning the question over in his mind, weighing all the consequences. Then came the answer: "Gehenna - to purgatory!"

As soon as the Rebbe had said the word "Gehenna", the Hasidim all heard a voice cry out "Oy, Rebbe!" At the same moment they saw, burned into the wall by the door, the outline of a human hand. It had been made by Reb Noah's soul as it entered Gehenna.

From this the Hasidim understood what a burden it is to come to this world. Better to spend half an hour in the fires of purgatory than a whole lifetime on earth once again!

Prayers for Rabbi Anava

Interrupting my own break to ask you to pray for the Refuah Shleimah for Rabbi Alon Anava who is currently in intensive care in Israel due to an infection in his blood.  He is now in a life threatening situation.  Please pray for Rabbi Alon Yehuda Yosef ben Chana Miryam.  

To everyone who has written to me, thank you for your emails.  I am taking an extended blogging break, I don't want to say I won't be back because i usually change my mind, but at this point I'm still enjoying the break and desperately needed to get away from things for a while.  I have blocked comments for the moment.  I'm still here, reading other peoples' blogs.... and doing other things and enjoying the spring weather.  

Shana Tova

Wishing everyone a good and sweet new year 5780.

Moshiach ''Standing by the Door''

The Satan is dying.  Moshiach is coming and the Satan knows his time is almost up, and he's fighting to hold on and everyone is doing their darndest to remove the President.  Rabbi Kessin has told us this for many years now.  

As we rapidly rush towards 5780, there is an item that has gone viral all over the internet, and that is the story of Rabbi Kaduri and the Israeli election. [which I told you about back in June] But there's more to this story, if you have not yet seen it somewhere else.  

A report in Israel's daily Yisrael Hayom this week addressed a report that's been spread recently on WhatsApp groups and social media that Rav Yitzchak Kaduri zt''l predicted the current situation of the deadlock between Likud and Blue and White and the fights between the right and left. 

The message on social media says that a ''sefer named U'Shevuato L'Yishchak'' which Rav Kaduri wrote in his youth, was recently found in the yeshiva of mekubalim Nachlas Yitzchak.  A prediction was found in the sefer saying ''On the eve of the year 5780, the Year of Tikkunim, there won't be a government in Israel for an extended period of time.  The camps will quarrel greatly with each other without reaching any decision.  And then, on the day of Rosh Hashanah, the sitra achra [literally the other side - evil] will fight with the sitra d'kedusha [side of holiness] in Shamayim [Heaven] and HaKodesh Baruch Hu and His Legions will decide between them.  This is all I can reveal, and from herein on I swore not to reveal more secrets.''

The report adds that ''In the ancient sefer ''The Bris of the Persimmon'' written by the mekubal R' Sasson Chai Shoshani who was called the ''Navi from Mitzrayim'', there is a wonderful quote which has special meaning during these days:  'The day will come that two ministers will win the government in Israel.  The name of both will be Binyamin and neither will succeed in establishing a government.  On that day you should know and understand that Moshiach is already standing by the door and on the Shabbos afterward, He will come and reveal Himself.'

Yisrael Hayom spoke to Moshe N, who is the assistant of R' Yosef Kaduri, Rav Yitzchak Kaduri's grandson, and the Rosh Yeshivah of Nachlas Yitzchak.  ''In the yeshiva, there's all types of handwritten documents from Rav Kaduri with holy names and similar things that we keep in the safe' Moshe said.  'These are passed down from generation to generation, secretly - only between the mekubalim - and it's forbidden to reveal them.'

'In writings based on the kaballah of R' Sasson Chai Shoshani, Rav Kaduri speaks about the Geula and that before Moshiach comes they won't be able to form a government.  So what was publicized [on social media] is very close to what is written in the documents, but the wording of the published report is not exact.  The chavrusa of Rav Kaduri, Chacham Menachem Menashe, the author of Ahavas Chaim, wrote similar things.  He wrote in the name of R' Sasson Chai Shoshani in Parshat Ki Tavo, the parsha we read this past Shabbat, on what will be at the end of days, how there will be a war with the Erev Rav about Shabbat and how the Erev Rav will have the majority.'

'The documents of Rav Kaduri say something similar but it's written in a more detailed way and it speaks specifically about this year as a year that can turn into a  year of Geula.  It doesn't say ''elections'' - that's an intepretation - but it writes about the fight between two different sides in Am Yisrael, that this is a stop on the way to Geula and one of it's signs.  Ultimately, the Geula is dependent only on us, Am Yisrael.'

[YWN Israel Desk - Jerusalem]

Tamar Yonah talks Elections with Rabbi Kessin

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When Silence is Deafening

"The hidden things belong to the Lord, our God, but the revealed things apply to us and to our children forever: that we must fulfill all the words of this Torah." [Nitzavim 29:28]

[Written by Rabbi Yisrael Bronstein]

Rashi explains that a Jew is not expected to offer his friend rebuke for the sins that lie hidden within his heart, for how can he possibly know what another man is thinking?  Therefore, in the case of hidden sins, Hashem exacts retribution from the sinner alone.

On the other hand, a Jew is expected to rebuke his fellow man for the sins he does openly.  Consequently, when Jews overlook other people's misdeeds, Hashem's anger is brought upon all of them.

A terrible dispute broke out in Radin, the Chofetz Chaim's hometown. Though the Chofetz Chaim was by now in his later years, he rushed to the shul and approached the bimah.  From there, he addressed the community.

"My dear brothers!" began the Chofetz Chaim.  "If someone would have offered me 2,000 rubles to deliver a derashah in shul, I would not have accepted it! I am not willing to sell my precious time for money.  However, because of the situation, I am forced to speak.  We must know that there will come a time when each and every one of us will be required to stand before the Heavenly Court and give an account of all the deeds that he performed over the course of his life.

"You must be aware that strife is a very serious matter!  A person may have performed scores of mitzvos in his life, but if he was guilty of causing or involving himself in matters of dispute, then he is like a person who tried filling a bag that had a large hole at its bottom - all the mitzvos he performed will be lost.

"I have no doubt that when the individuals from Radin who were involved in the dispute come before the Heavenly Court, they will attempt to clear themselves by stating the following:

"We cannot be held accountable! For in our city there lived an elderly Jew, by the name of Yisrael Meir, whom we deemed to be a talmid chacham.  He saw all that was transpiring, yet he remained silent."

"Therefore, my dear brothers" concluded the Chofetz Chaim in a voice filled with emotion, "I beg of you - do not mention my name before the Heavenly Court!"

As these words left the mouth of the Chofetz Chaim, he broke down and wept bitterly, and his frail body trembled. This sight made a very powerful impression on the people of Radin, and the dispute was resolved immediately.

All that is necessary for the triumph of evil is that good men do nothing. .... Edmund Burke
Silence encourages the tormentor, never the tormented.....Elie Wiesel

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A Bit More Salt

"Cursed is he who secretly strikes his fellowman" [Ki Tavo 27:24]

Rashi explains that this curse refers to one who speaks lashon hora - when someone speaks evil, he secretly "strikes" his fellowman.

The Chofetz Chaim was traveling in the company of a well-known rabbi on their way to performing a mitzvah.

After traveling for some time, they decided to rest at an inn.

The woman who owned the inn realized that her two new guests were highly esteemed rabbis, so she quickly set a table and offered them various delicacies.

When they had finished eating, she approached them and asked "How was the meal?"

"It was excellent!" remarked the Chofetz Chaim. "The food was delicious."

"And how did you enjoy the food?" asked the hostess to the other rabbi.

"The food" answered the rabbi, "was certainly adequate, but it could have used a bit more salt."

Their hostess cleared the table and entered the kitchen.

As soon as she left the room, the Chofetz Chaim turned to the rabbi and, with sorrow in his voice, said: "All my life, I have taken the utmost care not to speak or hear words of lashon hora. But now that I am in your company, you have caused me to falter - I am greatly distressed that I have made this trip. I am sure that this trip was not truly for the sake of a mitzvah, for it is impossible that one who has set out to perform a mitzvah should come to violate such a grave transgression!"

"But what did I say?" asked the rabbi. "I said the food was good. I just added that the food could have used a little salt."

"You have no idea," answered the Chofetz Chaim, "of the incredible power of one's words. In all likelihood, the cook is a poor widow who works in this inn to support her family. I am sure that because of your comment, the hostess will go to this poor widow and tell her that the guests are complaining about her cooking. The widow, in defence of her cooking, will deny that the guests have any grounds for complaints. At that point, the hostess will become incensed and shout at her "Do you think the distinguished guests are lying? You are the one who is the liar!" Ultimately, the hostess, in a fit of anger, will fire the poor unfortunate cook."

"Just look at how many sins you have committed with your words: (1) You spoke lashon hora; (2) you caused both the hostess and myself to hear lashon hora; (3) you caused the hostess to relate the words of lashon hora to the cook; (4) you caused the cook to lie in defence of her cooking; (5) you caused the cook terrible suffering."

"Surely you are exaggerating" said the rabbi to the Chofetz Chaim.

"Not in the least" responded the Chofetz Chaim. "Come with me and I'll show you."

The two rabbis entered the kitchen and were greeted with a sorry sight. The poor cook was standing with her head in her hands, sobbing.

The rabbi took one look at the widow, and immediately understood just how correct the Chofetz Chaim had been. He quickly made his way to the hostess and pleaded with her to forgive the cook and restore her to her position.

Source: Rabbi Yisrael Bronstein