Triggering G-d

by Aharon Loschak

A friend of mine told me the following story: 

I was visiting a synagogue in New Jersey, and as I was about to leave, I noticed a wallet on one of the tables, clearly left behind. I picked it up, looked through it, and didn’t notice any clear identifiers. As I had a number of matters to tend to in the synagogue, I figured I would take care of those first and on my way out, ask the rabbi if he knew who the wallet belonged to. 

But then I thought to myself, “What if the owner already realized his wallet is missing? He must be going crazy! Why should I make him wait?” 

So I approached the rabbi, who immediately identified the wallet’s owner. When the owner answered his phone, he was greatly relieved, and to my joy, hadn’t even noticed yet that it was misplaced.

Minutes after I left the synagogue, I received a call from a random store in nearby Monsey, N.Y. Apparently, my wife had been shopping there and had left her purse in a shopping cart. My number was inside, so the owner contacted me right away. When I called my wife to let her know, she exclaimed, “Wow, I didn’t even realize I left my purse there!” 

There’s an empowering lesson here: G‑d behaves with you as you behave with Him and others. 

Singing at the Sea 

Our parshah recalls one of the most spectacular miracles—the splitting of the sea. As the awestruck Israelites marveled at their fortune, they burst into song: 

Then Moses and the children of Israel sang this song to G‑d, and they spoke, saying, “I will sing to G‑d.”1 

While this translation isn’t inaccurate, the original Hebrew can also be rendered as, “Then Moses and the children of Israel made G‑d sing2 this song, for Him to say…”3 There are two notable differences (bolded) which both point to the same idea: the people sang in order to make G‑d sing with them. 

What is the meaning of this significant difference from the original? 

G‑d Is My Shadow 

Rabbi Levi Yitzchak of Berditchev, one of the early Chassidic masters and protagonist of many beloved Chassidic stories, cites a moving idea from the Baal Shem Tov to solve our riddle.

In a well known Psalm,4 King David declares, “G‑d is my shadow” (or “shade”). The Baal Shem Tov understood these words as a metaphor for the relationship between a person and G‑d. A shadow is cast according to a person’s dimensions and movements. If you move your hand up, the shadow will move up; kick your foot out, and the shadow will do the same. 

And so it is with you and G‑d: G‑d responds to how you behave. 

In other words, we “trigger” in-kind responses from G‑d based on the actions we take, the words we say, and the way we think. And so, at the sea, the people did so-to-speak make G‑d sing with them. Following the second translation above, the verse tells us that on the banks of the Red Sea, the people sang, and thereby inspired G‑d to sing along with them. 

Make G‑d Sing With You 

That our ancestors induced G‑d to sing gifts us all a remarkable life hack: When things are rough, one thing you can do is reverse engineer the process and try to “force” G‑d’s hand. 

Of course, there aren’t really any “tricks” to play on G‑d. The underlying message of this whole story is that G‑d cares about you and me so much that He has deigned to respond to our overtures. Surely G‑d could have said, “Ah, let them do what they want, and I’ll check in once in a while.” But that’s not what He wished to do, instead choosing to care deeply about every human action, so much so, He is prepared to respond and “match” our behavior. 

This is an incredible level of attention and care. It’s empowering and inspiring. 

Imagine you’re stuck. You’re in a pickle with a certain relationship and it’s not going anywhere. You’re not making ends meet, and try as you might, you can’t string together a workable budget. You’re suffering from internal anguish, and as much as you try to hold your head high, you get beaten down time and again. 

You’re right. You’re in a pickle. 

So here’s one helpful hack: try living as if you’re already there. Start being really nice to other people, or working things out with that person as if they’re already your good friend. Give tzedakah to someone else or an organization of your choice that stretches you just beyond your means. Start humming a tune, tapping your feet a little more regularly—even if you don’t feel like it. 

G‑d will take notice. If you keep at it, you’ll “force His hand” to reciprocate and treat you more generously, shower blessings upon you, and truly cause you to burst out in song.5

FOOTNOTES 

1. Exodus 15:1. 

2. A single prefix can contain multiple grammatical conventions in Hebrew. Adding a yud before the word can transform the verb into future tense (“will sing”), or into a verb that one party imposes on another, as in “make someone else sing.” Both of these tenses don’t work well with the conventional translation. Much ink has been spilled to explain the meaning of “will sing”; the Talmud already suggests that this is a subtle reference for a future song that will be sung when the dead will be resurrected with Mashiach. This essay focuses on the second, less common translation of “make someone else sing.” 

3. The Hebrew word of “laimor-saying” is almost always understood as, “for someone else to say,” as in the common, “And G‑d spoke to Moses saying,” the intent being, “G‑d told Moses X to tell over to the people.” 

4. Psalm 121:5. 

5. This essay is based on Kedushat Levi, Beshalach 21, s.v. “Oh Yevu’ar”.

Source; Chabad

Domination of the Satan - Esav's Original Job

 Rabbi Mendel Kessin, new shiur

Parshat HaMann - The Chapter of the Manna

Art: Heidi Malott

Rebbe Menachem Mendel of Riminov [1745-1815], a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi [Tuesday] of Parshat Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.   This year it will occur today Tuesday 11 January.

Not to be confused with the evil villain of the Purim story, Parshat haMann [The Chapter of the Manna] is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" [bread from heaven] that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" [compiler] of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon [belief and trust] in HASHEM, and is a "Segula for Parnassa" [auspicious for having a healthy income].

To read Parshat haMann in Hebrew [with the Aramaic translation of Onkelos], please visit: Tefillos.com

English version here: Ou.org

Read more at: Zchus Avos and Why Parshas Hamon is recited on Tuesday

Deltacron's hint to Moshiach

As we know, Delta is the fourth letter of the Greek alphabet and it corresponds to the letter Daled in the Hebrew.  Omicron is the fifteenth letter of the Greek alphabet and it corresponds to the letter Ayin*.  These two letters combine to form the word עד . [the fact that Delta-Cron reads left to right and Hebrew reads from right to left means they are also in the correct order] 

Coincidence is G-d's way of remaining anonymous.

The word עד  means ''Until".

I think this is a hint that we will have Covid until Moshiach comes. 

Also these two specific letters - עד - are enlarged in the Torah scrolls in the passage of the Shema, the most important and well-known Hebrew prayer of all.

Interestingly, the same Hebrew root of the word Ad (A-U-D) {ע-ו-ד} also means witness and testimony. In fact one of the Hebrew names of the Ark of the Covenant is Aron Ha-Edut (ארון העדות)– literally means the Ark of the Testimony. [Source]

These are just some thoughts.... 

*Note: [received via email from Dov bar Leib] Omicron comes from Ayin, but Ayin is the 16th letter of the Hebrew AlephBet while Omicron is the 15th letter of the Greek Alphabeta. The discrepancy comes because while there is a 1 to 1 correspondence between all the letters between Aleph/Alpha and Ayin/Omicron, for some reason when the Hebrew letter is Vav (the 6th letter), the Greek alphabet skips the corresponding Greek letter. So after Dalet/Delta one goes to Hey/Epsilon, Zayin/Zeta, Chet/Eta, Tet/Theta, Yud/Iota, Kaf/Kappa, Lamed/Lambda, Mem/Mu, Nun/Nu, Samekh/Xi, Ayin/Omicron. Notice that the Greek alphabeta skips over the letter which corresponds with Vav.  

4 Shevat: Yarzheit Baba Sali

Rabbi Yisrael Abuchatzeirah - The Baba Sali

Born: Tafillalt, Morocco,1890

Died: 4 Shevat, Israel, 1984

Rabbi Yisrael Abuchatzeirah was of a well-known rabbinical dynasty. His grandfather was the famous tzaddik, Rabbi Yaakov Abuchatzeirah. He had great skill in Talmudic interpretation and many of his halachic decisions were accepted and took root among his followers. He was regarded as someone who possessed the Ruach Hakodesh or "Divine Spirit".

Although still very young, people flocked to R' Yisrael for blessings for their parnassa (income), family, and health. Consequently he became known as "Baba Sali," (our praying father) because of the prayers that he would invoke on behalf of those who sought out his guidance.

One day, young Yisrael's father told him, "My child, you have a great power to bless people which you cannot measure. Your words can bring great help to men. From now on, you must use this power to say good things about others and to bless them."

Young Yisrael gave his word. Soon it became known that the blessings of this young child brought miraculous results. He became famous as Baba Sali. A master of the Kabbalah and a great Torah Sage, he took over his father's position as head of the yeshiva and Rabbi of the community. Although he regularly gave many lectures in Torah and kabbalah, he did not permit his students to write them down because he wanted his scholarship to remain unknown. Nevertheless, his fame as a holy man and a righteous Tzaddik continued to draw Jews to him from all over. Even Arabs came to receive his blessings and the coins he gave for charity.

At 19 he was inducted as the Rosh Hayeshiva, after his father's death. After an extended one year trip to Eretz Yisrael he returned, and was compelled to take the position of Rav of the community after the murder of his brother by an Arab. He gave daily lectures, served as a judge in the beit din (rabbinical court), and set the tone for the kehilla. The community appreciated that nothing escaped his holy, penetrating eyes. From throughout Morocco, people converged on his home for his blessings, his counsel, and his encouragement.

In 1964 when Baba Sali noted that much of Moroccan Jewry had emigrated to Eretz Yisrael, he followed them to fulfill his dream of settling there. Baba Sali chose Yavne as his home because many of his followers had settled there.

In 1970 he moved to Netivot where he was steadily visited by Chassidim, Ashkenazim and Sephardim who sought his unique counsel. He stressed emunah (faith), humility, ahavat Yisrael (love of fellow Jews) and kiyum hamitzvot (fulfillment of mitzvot). His phenomenal memory allowed him to access information at will, whether it dealt with law, Talmud, Kabbalah,etc.

He was very humble and did not want to attract attention, however, his prophetic powers and his miraculous prayers soon became renowned. Thousands of Jews from all over the world would come to seek his advice and blessings for children, health, and livelihood. Baba Sali was very close to other great Torah scholars, especially the Lubavitcher Rebbe, whom he referred to as "the Great Eagle in the Heavens." He strongly encouraged the Rebbe's Mitzvah campaigns, especially urging young girls to light candles for Shabbat and Yom Tov.

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

Young and old, men and women, observant and secular, Sephardim and Ashkenazim of every stripe, all streamed to the door of the great kabbalist and tsaddik, Baba Sali, in Netivot, seeking his blessing and help. Everyone, without exception, held him in the highest esteem.

Once a man from Holon, Eliyahu, was scheduled to have his legs amputated. His spinal cord had been damaged by a bullet in the Yom Kippur War. He had already spent much time in the hospital, and so was reconciled to his fate. The procedure was to take place on Friday.

That Thursday, an elderly woman acquaintance suggested that he receive a blessing from Baba Sali before the operation. She said that she knew of someone who had been paralyzed, yet was healed through Baba Sali's blessing. Although Eli was not at all observant, he decided to try it anyway, in desperation. Maybe, maybe....

It would have been impossible to get permission to leave the hospital the day before the operation, so Eli snuck out. He didn't even disclose his intention to see Baba Sali to his concerned family.

Eli sat on a chair in the waiting room near the entrance to the tsaddik's room. After many hours, finally his turn came. The custom was, before anything, to approach Baba Sali on his couch and kiss his hand, but because of the advanced thrombosis of his legs and the crippling pain that accompanied it, Eli was unable even to rise to enter the room.

Following Baba Sali's instruction, Rabbanit Simi, his wife, approached Eli and asked, "Do you put on tefillin?" Do you keep Shabbat? Do you say blessings?

"No," admitted Eli, and burst into sobs.

Baba Sali seemed to be moved by Eli's suffering and his sincerity. He said to him, "If you do my will and observe the Shabbat and repent completely, then G-d, too, will listen to my will."

With great emotion, Eli promptly cried out, "I accept upon myself the obligation to observe the Shabbat in all its details. I also promise to do full tshuvah, to 'return' in repentance all the way."

At Baba Sali's directive, Eli was served tea. After he drank it, the Rabbanit suggested that being that the Rav had blessed him, he should try to get up, in order to go and and kiss the Rav's hand.

After much effort and pain, Eli managed to rise. He couldn't believe it-his legs were obeying him! Shakily, he walked over to Baba Sali and kissed his hand! By then nearly delirious with shock and joy, he began to thank Baba Sali profusely. The Rav interrupted him, saying with a smile, "Don't thank me. Just say: 'Blessed are those who sanctify His name publicly!'"

As if in a dream, Eli stumbled out the door and descended the stairs. He experimented, walking this way and that. He had to know: Was he really awake? Could this truly be happening? With each step, his legs felt better.

On his "new" legs, he went over to Yeshiva HaNegev, not too far from the home of Baba Sali. When the students realized they were seeing the results of a miracle that had just occurred, they surrounded Eli with happy dancing and singing, and words of praise and gratitude to G-d.

Rejoicing in his new-found ability to walk, Eli returned to the home of Baba Sali to say goodbye properly and to thank him again. He also expressed his fear that his legs would relapse to their previous weakness and disease. Baba Sali calmed him, saying cheerfully, "Don't worry. In the merit of your oath to 'return' and repent, and especially that you promised to observe Shabbat according to its laws, which is equal to all the commandments, G-d has done this miracle and nullified the decree against you. Now it is up to you to fulfill your words."

Leaving Baba Sali's house again, Eli telephoned his mother. "I'm all better!" he shouted, without explanation. She figured that fear of the surgery had caused him to loose touch with reality. "Are you coming home?" she asked with concern. "Or will you go straight to the hospital?"

Eli then told her what he had promised Baba Sali, the blessing that he had received from the tsaddik, and the miraculous improvement that had already occurred. As soon as he hung up, he called his doctor at Achilov Hospital in Tel Aviv and informed him of his cure. The doctor told Eli to be back at the hospital the following day, and to "stop acting crazy!"

Eli did go to the hospital the next day. The doctor was barely able to accept the evidence of his eyes. After a few days and many tests, Eli was released. The first thing he did was to return to Netivot, to thank Baba Sali again. The Rav requested of his household that a seudat hoda'ah, a meal of thanksgiving to G-d in honor of the miracle, be prepared and served. At the end of the meal, Baba Sali blessed a bottle of water and told Eli to deliver it to the hospital so that his doctor could drink l'chaim from it. "And tell him," added Baba Sali, "not to be so hasty to cut off legs."

Baba Sali's gabbai (attendant) during most of his years in Netivot, Rabbi Eliyahu Alfasi [who witnessed much of the story and heard the rest of the details from Eli of Holon], reports that he once asked Baba Sali how he performed this great miracle. The tzaddik answered him innocently, "Believe me, Eliyahu, all I did was tell him 'Stand up!'"

Regarding Walder

Reading so much on the internet, I also had doubts.  But for me there are no longer any doubts, and I like to spread truth, that is why I blog.

Here is just one lecture that may help you understand truth from fiction.

Rabbi Yitzchak Berkovits 

“He Who is Compassionate to the Cruel Will Ultimately Become Cruel to the Compassionate”  

[this is the audio, click here to watch video]

Spiritual Darkness

"And there was a thick darkness throughout the land of Egypt... No man could see his brother nor could any man rise from his place" [Bo 10:22-23]

This verse, said R' Chanoch of Alexander, teaches us a valuable lesson in Divine service.

''And there was a thick darkness throughout the land of Egypt'' - when it is a period of spiritual darkness - and ''No man could see his brother'' - when somebody only cares about himself and ignores the plight of others - then ''nor could any man rise from his place'' - he will not be able to rise from his low spiritual state.

Source: Rabbi Yisrael Bronstein

How to Bring Moshiach Now

 New audio from Rabbi Mendel Kessin

"We know, as the Torah shows us, G-D must press the "restart button.” We’re already at the end of the tikkun process, toward the end, so He won’t destroy the world. The 4000-year-long exile of the Jews produced so much suffering enabling the world to be redeemed despite the depth of its depravity. "What we experience now is nothing more than evil dominating the globe. Why?---same idea. It’s part of the prosecutions of the Satan in the Heavenly Court who, rightfully, argues, 'Wait a minute! It is I who have the justified right to dominate---not goodness, righteousness, holiness!’ and he’s right because of the world being at the level of the 49th Gate. "G-D will, therefore, bring Mashiach—that’s right! We are the generation that will see Mashiach, first Mashiach ben Yosef, and then Mashiach ben David. The world is being prepared for that."

Finding Eli and Hannah

When two Jewish teenagers failed to return from a walk two days ago, hundreds of people from the community set out to look for them.  

They were found, having spent the night in a hut they built from moss and twigs.  Here is a video [no sound] of the Police finding Eli and Hannah.  

NSW PolAir : great job!

Enough is Enough

"I believe G-D will begin the process before the end of the tikkun. He won’t be able to hold Himself back, so to speak. This is the rachamim gedolim for akabtzech---tremendous mercy that speaks to that “one second I will abandon you and with incredible mercy I will gather you.” It is that “tremendous mercy” which tells us that, even before the tikkun is completed, G-D will have said: 'Enough is enough. I’m the boss and I declare that it’s over,' and it’s over.

"This is what we await, when G-D has had enough of the sinning, the relentless rebellion of mankind going against His Will and against the Jewish people. That’s when it’s gonna happen. He’s gonna be fed up with the whole process and end it. He wants to end it now."

Excerpt from Rabbi Kessin's shiur below, transcript can be found here.

The 10th of Teves: Entry into the Klipa

 New shiur from Rabbi Mendel Kessin

Yaakov's Secret

Art by Alec Levin

In Parshas Vayechi, Rashi explains that Yaakov wished to reveal to his sons when the end of Israel's exile would finally take place (ha'keitz), but the prophetic vision was closed off from him.

Rabbeinu Bachye elaborated on Rashi's words: Yaakov observed that the letters ח and ט do not appear in any of the brother's names. These are the two main letters of the word חט- sin. Yaakov took the fact that the brothers' names did not contain this word as an indication that they were clean of sin and worthy of being told when the future redemption would occur.

But then Yaakov noticed that the letters ק and ץ, which together spell the word קץ (keitz - the end of the exiles) also do not appear in their names. At that point Yaakov thought that perhaps his sons were not worthy of knowing this secret after all.

Because of his hesitation, Yaakov kept the secret closed and did not reveal the information to his sons.

Source: Rabbi Yisrael Bronstein

Surely, if Yaakov would have indeed revealed the time of Moshiach's coming to his children they would have been totally devastated to hear that they had so long to wait.

When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realized that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier  [Sanhedrin 98a].  

Thus, Yaakov hoped that by revealing that ''the End of Days'' was a long way off it would motivate his children to add substantially in Divine Service, so as to bring Moshiach sooner.

Nevertheless, despite his good intentions ''the Shechinah departed from him'' and Yaakov found himself unable to reveal the ''End of Days''.  For, ultimately, God wants us to bring Moshiach through our own efforts, and not through the assistance of ''revelations'' from above.

Source: Based on Likutei Sichos Lubavitcher Rebbe vol 20 pp228

Total Control

Related by Rabbi Zalman Shimon Dworkin a"h who heard it from Reb Shmuel Grunim a"h

by Rabbi Rafael Nachman Kahn, translated by Basha Majerczyk

A man once came to the Maggid of Mezeritch Rabbi Dov Ber and, before returning home, requested that the Maggid instruct him how to be a "baal habayis" - in full command and control of himself at all times.

"Go to Zhitomir" the Maggid told him, "and introduce yourself to my disciple Reb Zev. Tell him in my name to teach you how to be a baal habayis."

It was late one stormy night when the man arrived in Zhitomir and knocked on Reb Zev's door. There was no response, so he knocked again.  He finally peeked in through the window and saw, quite clearly, that Reb Zev was awake and about.  Still, he ignored the door.  Having no other option and being well after midnight by then, the man sat down on the doorstep to wait. He was soon drenched from head to toe.

An hour later the door opened and Reb Zev welcomed the visitor inside.  In response to his questions, the man explained that the Maggid had sent him to learn how to be a baal habayis. Reb Zev was silent and did not respond.

For a whole week the man was wined and dined by his host, but oddly enough, not once did Reb Zev mention the reason for his visit.  At long last the man could not contain himself, and asked Reb Zev why he failed to comply with the Rebbe's directive.

"Why, what do you mean?" Reb Zev replied in surprise. "I gave you a lesson the very first moment you arrived! A baal habayis only opens the door when he decides he wants to; when he doesn't, he keeps it closed."  The point was well taken. The guest understood that a person can prevent extraneous thoughts from intruding on his avodah.

[In another version, as related by the Rashag, a baal habayis is one who "stokes all the furnaces in his house early in the morning; in the evening he closes all the doors and latches his gate to prevent pigs from entering his domain".]

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

It is said in the name of the Alter Rebbe that when Moshiach comes, all Jews will be on the level of Reb Zev of Zhitomir.  Reb Zev will ascend to the level of the Baal Shem Tov, and the Baal Shem Tov will attain a level that completely transcends human understanding.

Aspects of Evil before Moshiach

 

My Father's Honour

Art by Alec Levin

"Therefore, tell my father of all the honor that is given me in Egypt" [Vayigash 45:13]

The Ohev Yisrael [R' Avraham Yehoshua Heschel of Apta] was travelling with his son, R' Yitzchak Meir, through the neighboring towns. Wherever he went, hundreds of Jews came out to greet him, the gadol b'Yisrael, and showed him great honor.

The Ohev Yisrael was distressed by the amount of honor that he was receiving and, because of his great modesty, he truly believed that he did not deserve it. He therefore turned to his son and asked: "My son, why is everybody honoring me so much, being that I am not worthy of it?"

R' Yitzchak Meir saw how distraught his father was, so he consoled him: "Do not let it worry you, Father. For these people have come to honor me."

"And why do you deserve such honor?" asked the Ohev Yisrael.

"That is obvious" replied R' Yitzchak Meir. "It is because I am the son of the Apter Rav."

The Rebbe smiled, and he said: "This, my son, is what Yosef meant when he stated "Therefore, tell my father of all the honor that is given me in Egypt - for all the fame and honor that I receive in Egypt is only thanks to my father's merit!"

Source: Rabbi Yisrael Bronstein

The Menorah: Rededication of the Messianic Light

 New Shiur from Rabbi Mendel Kessin, given 11/29/2021

Mikeitz: At the End of Days

                                                                

Text Source: Likutei Sichos of the Lubavitcher Rebbe, Gutnick Chumash

The word Mikeitz means "At the end" as in the saying "the end of days" [Daniel 12:13]

In Aramaic the word "days" is almost identical to its Hebrew equivalent, but the last letter switches from a mem to a nun    ימים = ימין

The Zohar notes that this Aramaic word  ימין is identical to the Hebrew word  ימין , meaning "right" and on this basis, the Zohar concludes: There are two 'ends', one on the spiritual 'right' and one on the spiritual 'left'.

In Jewish mysticism, "left" represents the side of evil.  So, the 'end of the spiritual left' refers to the day when evil will cease to exist, with the end of exile, i.e. "the end of days" (קץ הימים).

"Right", on the other hand, represents goodness and holiness.  Thus we refer to the "end of the right" to indicate that there is no dilution of values in the realms of holiness, so the end is as good as the beginning.  The term קץ הימים ("end of the spiritual right") is thus an allusion to the final redemption, when good will triumph over evil, and we will see how good is found consistently throughout the entire world.

We are thus left with the question: Which "end" does the word Mikeitz refer to - the "end of the left" or the "end of the right"?

In fact, both could be argued:

a) At the beginning of our Parsha, Yosef is released from jail.  This was the end of Yosef's exile, i.e. the "end of the left".

b) On the other hand, we then read how Yosef suddenly rose to power and became ruler over Egypt - his redemption, represented by "the end of the right".

How could the two opposite concepts of exile and redemption be alluded to by the same expression?

Chassidic thought explains that the inner purpose of exile is that the Jews should be scattered around the world in order to "rescue" sparks of holiness which had been lost in physicality.  Thus, redemption is not the elimination of exile, but rather, it is the goal of exile.  And therefore, both concepts are hinted to by the same word.

L'Shem Shamayim [In the Name of Heaven]

 

                                        Art "The Merchant" Michoel Muchnik

Tehilim Perek 49: Beis Yisroel of Ger - Even Some Mitzvos Won't Go With You 

Dovid HaMelech tells us in Tehilim (49:18) כִּי לֹא בְמוֹתוֹ יִקַּח הַכֹּל, when you die you won't take everything with you. The Gerrer Rebbe the Beis Yisroel asks, the word "everything" implies that some things you will take with you after death. But not everything. 

This being the case, the pasuk cannot be referring to material objects, since you can't take "any" of your material items with you. Therefore he deduces that Dovid HaMelech is telling us we can't even take all our mitzvos with us. This seems strange. Why can't we take all of our mitzvos with us to Olam Haba? Why are they left behind in the material world? 

The Gerrer Rebbe says the next few words of the pasuk reveal the answer. לֹא יֵרֵד אַחֲרָיו כְּבוֹדוֹ, his honor will not follow him to the world of truth, the eternal world. Any mitzva that was done for the sake of Kavod has no place in Shamayim, and will not go with you. These mitzvos will be left behind in the world that reveres Kavod. A world suited for them. You did it for the sake of benefiting in the material world, and in the material world they will remain forever.

Source: Revach

Chanukah: Restoring the Messianic Light

 New shiur from Rabbi Mendel Kessin

Transcription of this shiur can be found here.

Transcription: Rabbi Anava's lecture

I began typing up an edited version with the main points of Rabbi Anava's latest shiur 'What is Waiting for us before the coming of Moshiach', and here is what I have done so far.  Any numbers in [..] refer to the time on the video if anyone wants to check to see what he actually said.   The things that Rabbi Anava is saying here are the same things Geula Bloggers have been writing about for the past 15 years, but now we are much closer to the Geula, everything has become far more obvious.

When I have some extra time I will hopefully manage to complete the transcribing.

Transcription follows.

Right now, Hashem has given control of the world to the Satan.  [Known as the ''Samech Mem" which is an abbreviation for s-a-m-a-e-l, a name we don't say.] That doesn't mean Hashem is not ultimately in control, but right now evil is ruling the world, but there are conditions... and one of the conditions is that the evil regime must announce what they are doing.  So you just need to listen to what they are saying. They are telling us Hashem's agenda, Hashem has a Plan and He's telling us His plan thru his world government.  It is clear as daylight that we are in the days before Moshiach.

We are controlled by an evil regime who think they run the world, and for now Hashem is allowing them to. They are like the axe in the hand of the woodchopper. Everything that is happening has the stamp of approval of the Master of the Universe.

Talmud Sanhedrin 97a

In the generation in which Moshiach will come Torah scholars will decrease, and the rest of the people their eyes fill with sorrow and grief. And troubles increase, and the harsh decrees will be introduced, before the first passes the second quickly comes.  In the week Moshiach comes [week refers to the Sabbatical cycle, 7 year cycle]:

In the first year I will cause it to rain upon one city, and not rain upon another city.

In the second year, arrows of famine will be shot.

In the third year, huge famine. Many people will die, women, men, children. The pious men and men of action [those who study Torah] will die and Torah is forgotten.

In the fourth year, there will be plenty, but not plenty.  [there will be a lot, but we'll get nothing from it... deception again]

During the fifth year there will be great plenty and everyone will eat and rejoice and the Torah will return to those who study it.

In the sixth year, Heavenly voices will be heard, trumpets, announcements of Moshiach.

In the seventh year there will be a big war [Gog u Magog] and motzei shevi'it [after the seventh] ben David [the son of David] will come.  [42.00]

Rabbi Yehuda says something different.  He says: In the generation that Moshiach comes the Hall of Assembly of the Sages will be designated for prostitution.  The Rabbinical establishments will become corrupted. There will be no rabbinical control over the Torah. The corruption that you can find today in the Batei Dinim is beyond imagination, in any subject.... conversions, divorce, kashrut.... all corrupted. [45.00]  Many appear to be pious and great men, but soon we will see the corruption for ourselves.  Hashem is going to expose all the junk.   Rabbis will sell the Torah for power, control, status... just as  prostitutes sell their bodies.  

The Galilee will be destroyed.  [The Galil used to be the centre of great Torah, now those Sages are buried in the kevarim around Tsfat, and everybody is fighting with each other today]  and Gavlan will be desolated. 

When a Rabbi disagrees with a part of Torah because he doesn't agree, he will lose everything. Rabbis cannot pick and choose.

The internet is full of rabbis talking nonsense, you need to be careful who you are listening to.  There are many fake rabbis out there. They are speaking things that have nothing to do with the Torah, and they have thousands of followers.  So we can see that the Torah became merchandise.... like prostitution.  They will give you 90% truth and 10% lies.  The amount of followers they have doesn't mean anything.  Simple people don't know where to go... that's why it says they'll be running to and fro.

Kabbalah has become a factory for money.  Most of these people don't know what they are talking about.  Be careful who you learn ''kabbalah" from.   

The residents of the border who flee the neighboring gentiles will search from city to city and receive no sympathy.  

It's almost impossible to make Aliyah now.

The wisdom of the scholars will diminish.  Sin fearing people will be despised.  In Israel the secular despise the orthodox.  And now we have another problem: vaccinated or non-vaccinated.   A person can be a Torah genius but if he's not vaccinated, no-one wants to listen to him. [1:11:00]

The face of the generation will be like the face of a dog.  [the masks]

They won't be embarrassed by anything. We can see that clearly now.  

When you walk with a dog it appears that the dog is leading you, but the reality is that you are leading the dog.  Reality is that our leaders are not leading us at all.

The Chofetz Chaim says when you hit a dog with a stick, the dog doesn't bite you, he bites the stick because he thinks the stick is hitting him.  Right now we are all getting hit by the stick which is from Hashem, but we think it is from the government, or an employer, or someone else.  All the slaps we are getting are coming from Hashem. 

The truth will not be found.  The Talmud says that in the generation that will look like the face of a dog, truth will be lacking and he who will turn away from evil will be considered mad. [1:17:38]

People who seek truth will have to find refuge in the desert.

Anyone who deviates from evil is deemed insane by the people, the world will call him a fool.

People need to check themselves whether they are truly honest or not.  Hashem hates deception. If you want to be close to Hashem for all eternity, do not tell lies. It's all about the Truth. The world above us is called 'The World of Truth'.  If you lie, your prayers will never be heard, you will bring upon yourself all the worst things in the world.  Just tell the truth. Start working on your truthfulness. 

[1:28:00] Another Sage says, in the generation that ben David will come, youth will humiliate elders, and the elders will stand in deference before the youth.  A daughter will rebel against her mother, and a bride against her mother-in-law, and a son will not be ashamed before his father.  

Another Sage says: arrogance will proliferate and the cost of living will corrupt people so they will engage in deceit. The cost of living will be very high. Distinguished people will be crooks and will deceive. And the vine will produce it's fruit but the wine will be expensive.  [we can see the prices of food today are increasing even though there is an abundance.... farmers are throwing their produce into the garbage to keep the prices high]

And the entire monarchy will be converted to heresy.  Monarchy = regime/government.  We can see governments are not religious at all.  There will be no inclination among the people to accept rebuke.  ben David will not come until the entire Kingdom will be converted to heresy. [example: same sex marriage is heresy]

[1:36:00] Devarim 32:36 When the Lord will judge His people, and will reconsider His servants, when He sees that the power is increasing, and none is controlled or strengthened. The explanation says instead of following the Torah, they come out with new traditions. And in Israel the deception is the worst. It is all one big deception and slowly they go against the Torah.

The son of David will not come until the traitors will overcome.  People will start to inform on others. Here we can see with the vaccines, people may start informing on others. 

ben David will not come until the students will diminish.  How many people today are sincerely making people do teshuva?   The ones who are genuinely rebuking will diminish.  We can see this now. Rabbis no longer tell people not to drive to the shul on Shabbat etc.

The son of David will not come until there is not a penny in the pocket. It will be very hard financially.  We are also working towards a cashless society, digital currency, we won't have money anymore and it will all be digital.

ben David will not come until they despair for the Redemption. People lose their faith and will give up on Moshiach coming.

Eliyahu haNavi is talking to R. Yehuda and Eliyahu says there needs to be a certain amount of Jubilee [Yovel] cycles before Moshiach comes, and only at the end of a Jubilee year Moshiach will come.  Eliyahu did not know whether it would be at the beginning or the end of the Yovel year. He says there needs to be a minimum of 85 Jubilee cycles in the world.  We are way past that.  But he says that Moshiach will come in a Jubilee year - "during the last Jubilee year Moshiach will come".  2029 on the Gregorian calendar will be a Jubilee year. [Ed note.... some say this year is the Jubilee, but we have lost count] [1:48:16]

What is Waiting for Us before the Coming of Moshiach?

Current events clash with Biblical Prophecies.

Rabbi Alon Anava, new shiur.  Part transcription of this shiur can be found here.

The Divine Shield of America - Where Did It Go?

Rabbi Mendel Kessin, new shiur

Transcription can be found here

Transforming Enemies

from the teachings of the Lubavitcher Rebbe


At the beginning of the portion Vayishlach, the Torah relates how Ya'akov sent emissaries to his brother Esav. He instructed them that, when speaking to Esav, they should refer to Ya'akov as "Esav's servant" and to Esav as "Ya'akov's lord." Later on in the portion, we find Ya'akov bowing down seven times before Esav, calling him many times "my lord" and referring to himself as "your servant."

Ya'akov's extreme obsequiousness seems hard to fathom. In fact, the Midrash states that Ya'akov was punished for sending emissaries to Esav and for calling him "my lord" - his profuse obeisance was considered sinful.

Especially so since G-d had already told Rivkah that "the older one will serve the younger" and moreover, in Yitzchak's blessing to Ya'akov, he specifically stated "you shall be a lord over your brother."

What was the reason for Ya'akov's servility?

Since the Patriarchs were wholly dedicated to G-d's will, evil could not have been part of their makeup, and thus, for them to commit gross sins was an impossibility; those actions that appear to be "sins" cannot be construed as such in the simple sense, Heaven forbid.

The proof that this is indeed so can be derived from this very incident. Although Ya'akov was punished for his actions, we nevertheless learn from his behavior that "it is permissible to flatter the wicked ... for the sake of peace." Were Ya'akov's conduct to have been considered a true sin rather than a mere failing, we would never have derived a lesson from it. What then was the purpose of Ya'akov's behavior?

Chassidus explains that Esav's spiritual source was loftier than Ya'akov's; by elevating Esav, Ya'akov was able to draw down an additional measure of spirituality from his brother's spiritual origin. Ya'akov's bowing before Esav, calling him "my lord," etc., was thus primarily directed at Esav's lofty source rather than at Esav himself.

But the fact remains that Ya'akov was totally subservient before his brother, and was punished for it. How was this befitting Ya'akov's spiritual quest?

There are two methods by which evil can be vanquished and refined: One is to draw down a great measure of sanctity upon the object one wishes to refine. This has the effect of pushing aside the evil within the object and elevating the rest to holiness.

The second approach involves the descent of the individual, bringing about the purification to the level at which the unrefined object exists. By thus coming into intimate contact with the object, he is able to transform it from evil to good.

Each of these methods has unique advantages. With regard to the person doing the purification, there is obvious merit to drawing down an infusion of holiness, inasmuch as the person himself does not have to undergo a personal descent in order to purify and elevate an object.

For the object involved, however, it is better if the person bringing about its purification actually descends into the object's realm, for then, rather than having the evil within it simply shunted aside, the object actually becomes holy, and ceases to act as an entity that conceals G-dliness.

The prime goal of Torah service is to bring peace within the world and true peace comes only when one's enemy is transformed into a friend. To bring peace "within the world" thus means that one is ready to get "down and dirty," as it were, clothing oneself in worldly garments in order to transform the material world into a holy entity.

In order for Ya'akov to truly transform his sibling, it was necessary to descend to the level of Esav as he found him. By doing so, he was able to transform Esav so that Esav said: "Let what is yours remain yours" thereby admitting that Ya'akov was entitled to Yitzchak's blessings, including the blessing of "You shall be a lord over your brother."

It's All Good

Dovid HaMelech in Sefer Tehillim [Psalms 25:18] makes the following request of Hashem: “Look at my affliction and toil and bear all my sins.”

The seventh bracha of the Amidah, “Re’ah [Na] V’anyenu” ["Look… at our afflictions"] closely parallels this passage in Tehillim, and it is, in fact, the only bracha in the Amidah where we ask Hashem to “look” at something for us.

It is said in the name of the Apter Rav that if a person is suffering, he should affirmatively acknowledge and state “may my pain and suffering be a kapara [atonement] for all of my sins”. In this way, a person acknowledges that the purpose of his suffering or affliction is not meaningless or some kind of torture, but to achieve redirection and/or atonement. With this affirmative acknowledgement, the kapara is achieved.

"Gam zu le'tova" : this too is for the best

"Zol zein a kapara" : it should be accepted as a recompense for punishment.

Rebbe Nachman said : "There are sins whose punishment is debt. One who is punished for such a sin is constantly in debt. All the merit in the world does not erase his punishment. He can do every possible good, still he must remain in debt.

These sins can even cause others to fall into debt. When such transgressions become common, there are many debtors in the world.

The remedy for this is to repent in general for all your sins. Even though you do not know what sin is causing these debts, repent in general and ask G-d to also save you from this particular sin.

If the Torah were written in order, we would know the precise reward and punishment for each commandment."

[Rebbe Nachman]

Taking Yaakov out of Be'ersheva

Art: Evelyn Taylor

Yaakov left Be'er Sheva and headed toward Charan [Vayeitzei 28:10]

Rashi comments that the verse could have just read "And Yaakov went to Charan" - why does it mention his departure? It is teaching us that the departure of a righteous person from a place makes an impression. For at the time that a righteous person is in a city, he is its magnificence, he is its splendor, and he is its grandeur. Once he has departed from there, its magnificence [hodah] has gone away [panah], its splendor [zeevah] has gone away, and its grandeur [hadarah] has gone away.

Rashi's words are alluded to in the verse by way of gematria: If we take "Yaakov out of Be'er Sheva" - that is, if we subtract the numerical value of the word Yaakov [182] from Be'er Sheva [575], we are left with the number 393 - the exact numerical value of the words: panah hodah zeevah u'hadarah - "its magnificence, splendor, and grandeur have gone away."

Written by Rabbi Y. Bronstein

If You Lose, I Also Lose

Concept by Mordechai Becher    Illustration by Rafi Mollot

The Battle of the Stones:  If You Lose, I Also Lose

By: Rabbi YY Jacobson

The Shouters

The Yeshiva decided to field a rowing team. Unfortunately, they lost race after race. They practiced for hours every day but never managed to come in any better than dead last.

The Rosh Yeshiva [the Yeshiva head] finally decided to send Yankel to spy on the Harvard team. So Yankel schlepped off to Cambridge and hid in the bullrushes of the Charles River, from where he carefully watched the Harvard team as they practiced.

Yankel returned to Yeshiva, and announced: "I have figured out their secret."

"What? Tell us," they all wanted to know.

"We should have eight guys rowing and only one guy shouting."

The Quarrel

The rabbis in the Talmud focus on an apparent grammatical inconsistency in the portion of Vayeitzei.

When Jacob journeys from Beer Sheba to Haran, stopping on the way to rest for the night, the Torah tells us, “He took from the stones of the place, arranged them around his head, and lay down to rest.”

But in the morning when he awakes, we read a slightly different story: “Jacob arose early in the morning, and took the stone he placed around his head and set it up as a pillar.”

First we read of “stones,” in the plural; then we read of “the stone,” in the singular. Which one was it? Did Jacob use a single stone or did he employ many stones?

A lovely Talmudic tradition, laden with profound symbolism, answers the question thus: Jacob indeed took several stones. The stones began quarreling, each one saying, “Upon me shall this righteous person rest his head.” So G-d combined them all into one stone, and the quarreling ceased. Hence, when Jacob awoke, we read, he “took the stone” in the singular, since all the stones became one.

What is the symbolism behind this imagery? What is the meaning of stones quarreling with each other and then reaching a state of peace by congealing into one?

One more obvious question: How did the merging of diverse stones into a single entity satisfy their complaint, “Upon me shall this righteous person rest his head?” Even after the stones congealed into a single large stone, the head of Jacob still lies only on one part of the stone. (Your mattress is made of one piece, yet your head can only lie on one particular space on your mattress). So why didn’t the other parts of the stone [Jacob’s “mattress”] still lament that Jacob’s head is not lying on them?

We Are One

The Lubavitcher Rebbe once explained it with moving simplicity and eloquence:

The fighting between the stones was not caused because each one wanted the tzaddik's [the righteous man's] head; it was because they were separate stones. When the stones become one, the fighting ceases, because when you feel one with the other, you don’t mind if the head of the righteous one rests upon him. His victory is your victory; his loss is your loss. because you are one.

The episode with the stones, then, reflects a profound spiritual truth about human relationships. Much conflict — in families, communities, synagogues, organizations, corporations, and movements — stem from everyone’s fear that someone else will end up with the “head,” and you will be “thrown under the bus.”

But we can view each other in two distinct ways: as “diverse stones” and as a “single stone.” Both are valid perspectives, fair interpretations of reality. The first is superficial; the second demands profounder reflection and sensitivity. Superficially, we are indeed separate. You are you; I am I. We are strangers. I want the head; you want the head. So we quarrel.

On a deeper level, though, we are one. The universe, humanity, the Jewish people — constitute a single organism. On this level, we are truly part of one essence. Then, I do not mind if you get the head, because you and I are one.

It is hard for many people to create room for another, and let them shine brightly. We are scared that they might “get the head” and we will end up with the leg. Some of us spend years to ensure that others don't succeed. They feel that their success necessitates the failure of others.

What is needed is a broadening of consciousness; a cleansing of perception, a gaze into the mystical interrelatedness of all of us. Then I will not only allow, but will celebrate, your emergence in full splendor. Your success will not hinder mine, because we are one. Instead of thinking how can I cut you down I ought to think: How can I help you reach your ultimate success? Different “stones” may need to have different positions, yet here is no room for abuse, manipulation, back-stabbing, mistreatment and exploitation, because we are one.

Jacob, the father of all Israel, who encompassed within himself the souls of all of his children, inspired this unity within the “stones” around him. Initially, the stones operated on a superficial level of consciousness, thus quarreling who will get to lie under Jacob’s head. But Jacob inspired in them a deeper consciousness, allowing them for that night to see themselves as a single stone, even while they were in different positions.

In our night of nights, we need Jacobs who know how to inspire the stones around them with this state of consciousness. For me to win, I need you also to win. If you lose, I truly also lost.

A Tale of Three Matzahs

A story [related to me by my friend Dr. Yisroel Suskind]:

Rabbi Eliezer Zusha Portugal [1896-1982], the Skulener Rebbe, was a Chassidic master from a small town, Sculeni, in northeastern Romania. Toward the end of the Second World War, in March of 1945, he found himself along with other holocaust survivors and displaced persons, in the Russian-governed town of Czernovitz, Bukovina. [The Russian army liberated Bukovina in April 1944 and completed the expulsion of the Nazi’s from most of Eastern Europe by January 1945, at which time the Russians entered Budapest, Hungary.]

Passover, beginning that year on March 29th, would soon be upon them. Some Passover foodstuffs might well be provided by charitable organizations. Nonetheless, the Skulener Rebbe sought to obtain wheat that he could bake into properly-guarded and traditionally baked matzah. Despite the oppressive economic situation of the Jews, he was able to bake a limited number of these matzahs. He sent word to other Chassidic leaders in the area who would conduct larger Passover seders, offering each of them no more than three matzahs.

One week before Passover, Rabbi Moshe Hager, the son of the Seret-Vizhnitzer Rebbe, came for the matzahs that had been offered to his father, Rabbi Boruch Hager. After being handed the allotted 3 matzahs, he said to the Skulener Rebbe: “I know that you sent word that you could give only three matzahs, but nonetheless my father, the Seret-Vizhnitzer Rebbe, told me to tell you that he must have six matzahs”. The Skulener Rebbe was unhappy to part with this precious food that was so scarce and was in high demand by so many other Jews. But he felt that he had no choice but to honor the request, albeit reluctantly.

On the day before Passover, Rabbi Moshe Hager returned to the Skulener Rebbe. “What can I do for you?” asked the Skulener Rebbe. Rabbi Moshe answered, “I want to return three of the matzah’s to you”.

“I don’t understand”, replied the Skulener, ”I thought your father absolutely had to have six matzahs?”

“My father said to ask whether you had saved any of the matzah for yourself?”

Embarrassed, the Skulener Rebbe replied, “How could I, when so many others needed matza for Passover?”

“My father assumed that this would happen”, explained Rabbi Moshe. “That is why he requested an extra three matzahs to hold them for you.”

This is how you behave when you are “one stone.” This is what we call living a life of dignity, where you are really able to be there for another human being.

__________

To post a comment on this article, or to view the footnotes, please click here.

Teshuvah: Returning to God

 New shiur from Rabbi Mendel Kessin

Torah from Shamayim

Photo: Debra and Dave Vanderlaan

Listen, heavens...and I shall speak  [Ha'azinu: Devarim 32:1]

This can be explained based on a statement found in the holy Zohar "When the righteous Moshiach will come, speedily in our days, Moshe Rabbeinu will come along with him and teach the Jewish people Torah. He will reveal to them the secrets and explanations of the Torah."

Moshe said to the people "Listen, heavens" - calling the people "the heavens" because those who study Torah are called "shamayim" - heavens. Moshe commanded them that when they reveal novel original ideas on the Torah, they should do so in a manner of "listening". They should hear those ideas from above, for when they learn, the holy light shines upon them from above, and then they open their mouths to speak and say over the idea they receive.

Through their Torah learning, they can hasten the redemption, as Moshe implies with the words "I shall speak". When you learn Torah by being open to receiving ideas from above, then, says Moshe, you will be able to hear the secrets of Torah from me as in earlier days. You will be the direct cause of Moshe speaking with you in the future by learning in the manner described and thus hastening the redemption, may it be speedily in our days, Amen.

Source:  Mipeninei Noam Elimelech  Translated by Tal Moshe Zwecker

Yom Kippur Thoughts

When we ask forgiveness from Hashem we need to remember that Hashem cannot forgive us for something we have done to someone else.  That is why you need to ask and/or receive forgiveness before Yom Kippur for anything we may have done that caused someone else to suffer.

If I have caused any distress over anything written on this blog I apologise and ask your forgiveness.

Measure for Measure

  

Whoever shames his friend in public to the point of making him turn pale is as if he sheds blood...for we see that the red drains out of his face and is replaced by white.  [Ben Ish Chai]

A pious man was once insulted in the synagogue.  When he came home, he sent the insulter a basket of grapes as a gift, with the following message: "You have presented me today with a basketful of your mitzvot.  I, too, present you with a laden basket".

Why, if Reuven insults and embarrasses Shimon, do Reuven's mitzvot go to Shimon and Shimon's sins go to Reuven?

Red represents sins, and white represents mitzvot, as in: "Though your sins be as scarlet, they will become white as snow" [Isaiah 1:18].  When Reuven shames Shimon, he replaces the red in Shimon's face with white.  Measure for measure, the red of Shimon's sins will replace the white of mitzvot in Reuven's soul.

Source: from the writings of the Ben Ish Chai

The First Stage of Geulah

 New shiur by Rabbi Mendel Kessin

Major Characteristics of the Negative Redemption

 New shiur, given 22 August 2021, by Rabbi Shimon Kessin

5782 The Year of Moshiach iy"H

 In one of his recent shiurim, Rabbi Mendel Kessin also mentioned this concept.  Im yirtze Hashem.....

Teshuva

 

Text by Rabbi Benjy Simons

A young man named George received a parrot as a gift. The parrot had a bad attitude and an even worse vocabulary. Every word out of the bird's' mouth was rude, obnoxious and laced with profanity. George tried and tried to change the bird's attitude by consistently saying only polite words, playing soft music and anything else he could think of to 'clean up' the bird's vocabulary. Finally, George was fed up and he yelled at the parrot. The parrot yelled back. George shook the parrot and the parrot got angrier and even more rude. George, in desperation, threw up his hand, grabbed the bird and put him in the freezer. For a few minutes the parrot squawked and kicked and screamed...then suddenly there was total quiet. Not a peep was heard for over a minute. 

Fearing that he'd hurt the parrot, George quickly opened the door to the freezer. The parrot calmly stepped out onto George's outstretched arms and said "I believe I may have offended you with my rude language and actions. I'm sincerely remorseful for my inappropriate transgressions and I fully intend to do everything I can to correct my rude and unforgivable behaviour. George was stunned at the change in the bird's attitude. As he was about to ask the parrot what had made such a dramatic change in his behaviour, the bird spoke-up, very softly, "May I ask what the turkey did?" 

As we approach the end of the Jewish year it seems quite apt that this Parsha contains the concept of Teshuva (Ramban, Baal HaTurim and Rabbeinu Yonah to Devarim 30:11) as we take a stocktake of our actions from the previous year and work to become better individuals. Unlike in other religions, Judaism finds greatness in people who despite making mistakes are constantly working on correcting them and thus we look to correct our misdeeds and resolve to not return to such behaviour. This is also reinforced by the Elul acrostic of אֶת לְבָבְךָ וְאֶת לְבַב (Devarim 30:6) which is connected to repentance (Kitzur Shulchan Aruch 128:1), as Elul is the time to be refining oneself and working to improve oneself for the coming year. 

The Rambam (Laws of Teshuva 1:1, 2:2) codifies that repentance involves confession before Hashem together with remorse of past misdeeds and resolutions for the future. Obviously, one must be sincere when mentioning one’s misdeeds, which involves recognising that the action was wrong, that one is entirely responsible and thus in theory deserving of punishment (Rabbeinu Bachya). To verbalise one’s misdeeds without a resolve to abandon such behaviour is akin to immersing in a Mikveh while holding a rodent (the source of impurity) (Rambam ibid. 2:1). 

Incidentally there is no blessing on the Mitzvah of Teshuva and Rabbi Aharon Lewin suggested this is because we may do it incorrectly and thus it may not be accepted (i.e., a blessing in vain). Yet at the same time we are told that repentance and resolve can be done in a moment (see Kiddushin 49b) if one comes before Hashem with sincerity and regret. 

Perhaps therefore Yom Kippur is called the day of Atonement, for it is a contraction of the word ‘at one moment’ which is all it takes to turn one’s life around.

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How We'll All Know Moshiach Is Here

New shiur from Rabbi Mendel Kessin, which is actually Part 2 of last week's shiur which you can find here.

Many think the Times of Israel or J'lem Post will inform them that Mashiach has been spotted on Mt. of Olives on a white donkey. In truth, your heart will be circumcised, that organ that relates to the ruach portion of your neshama. When that happens, you will access olam Yetzira and you, within your own soul, will KNOW he is here. He will BE KNOWN. Yetzira will have come down and have integrated into the physical world. [thank you Rahel for the summary]