Third Rome #2: Russia, Iran, and Gog u'Magog

[If you did not see Part 1 click here to watch]

What will happen in the final war of "Gog and Magog" at the End of Days? Who are "Gog" and "Magog" and do they have any connection to Russia and Iran? Did the ancient prophets predict a nuclear war? And what does it all have to do with the holiday of Sukkot? 

In this class, we explore the events of Gog u'Magog from the perspective of three prophets: Ezekiel, Zechariah, and Bilaam (in the Zohar), together with the surprisingly accurate predictions of the Vilna Gaon. Also discussed are the angelic "Heavenly princes" of the nations, the little-known intertwined histories of Russia and Iran, and the possible connection to 9/11. 

Rabbi Efraim Palvanov

A Deeper Understanding of Sukkot

 New shiur from Rabbi Mendel Kessin

18 Tishrei: Yarzheit Rebbe Nachman

Rebbe Nachman of Breslov's histalkus [ascent from the body] took place in Uman, a Ukrainian town in Kiev oblast, on the 18th of Tishrei, which is the second day of Chol HaMo'ed Succos, 5571 [Oct. 16, 1810]. According to his express wish, Rebbe Nachman was buried in the old Jewish cemetery, together with more than 20,000 martyrs of the Haidamack massacres of 5528 [1768]. His surviving family members included his second wife, who built over his grave the original Ohel [a wooden structure to accommodate those who wished to pray nearby]; his daughters Adel, Sarah, Miriam, and Chaya; and several grandchildren. According to one tradition, the Rebbe's father, Rabbi Simcha, survived him, as well. 

It is customary for Breslover Chasidim to gather together on "Chai Tishrei" in order to commemorate the Rebbe's Yahrzeit. As is commonly the case in the Breslov community, there are no special minhagim [customs] associated with this event, other than lighting a Yahrzeit candle, giving Tzedakah [charity] in Rebbe Nachman's memory, and engaging in the study of Rebbe Nachman's writings.

To learn more click here

The Tikkun of David

David rectified the soul of Adam through the Torah of Moshe

by Rabbi David Hanania Pinto

  “Torah tziva lanu Moshe morashah kehillat Yakov – The Torah that Moses commanded us is a legacy for the congregation of Jacob” [Devarim 33:4]

The entire Torah is attributed to Moshe Rabbeinu, as it is stated [Malachi 3:22] “Zichru Torat Moshe avdi – Keep in remembrance the teaching of Moses.” Chazal Add that the parashah of “Vezot Haberachah” is specifically named after Moshe Rabbeinu, a”h, because of the pasuk written in it, “Torah tziva lanu Moshe – The Torah that Moshe commanded us.”

Parashat “Vezot Haberachah,” which is named after Moshe, is read on Simchat Torah, right after Hoshana Rabba, which is attributed to King David.

What is the connection between King David and Moshe Rabbeinu that the festival attributed to King David is followed by the reading of the parashah attributed to Moshe?

We may explain that King David loved the holy Torah immensely, as it is stated in Tehillim [119:97] “How I love Your Torah! All day it is my conversation,” and Moshe Rabbeinu symbolizes the Torah, since he risked his life in order to bring it down from heaven and give it to Bnei Yisrael.

One who delves into the matter will notice that the initials of David and Moshe have the same gematria as “Adam,” (together with the kollel – adding one for the name itself). As we know, Adam HaRishon granted King David 70 years of his 1000 year life-span, after seeing that David was destined to die on the day he was born. Since he took pity on the lofty neshamah, he decided to grant it 70 of his years. It thus follows that King David, who completed Adam’s years, thereby corrected the soul of Adam, who had sinned in the Tree of Knowledge.

How did David succeed in correcting the soul of Adam? By learning the Torah, which is attributed to Moshe Rabbeinu.

We find, therefore, that Moshe Rabbeinu also had a part in correcting the soul of Adam, since without the Torah, which is called by his name, King David would not have been able to correct the sin of the Tree of Knowledge. This, then, is the connection between King David and Moshe Rabbeinu, and in the merit of both of them, the soul of Adam HaRishon received its tikkun and was cured.

It is truly amazing! The seventh day of Sukkot [Hoshana Rabba] is attributed to King David, and on the following day of Simchat Torah, we finish reading the Torah, discussing the death of Moshe Rabbeinu. Then we immediately begin reading Bereishit, in which we read about the creation of the world and about Adam HaRishon. Thus, we see a clear connection between King David, Adam and Moshe.

Who Do You See?

Art: Gustave Caillebotte

''But Yeshurun grew fat and kicked'' [Ha'azinu 32:15]

The maggid R' Yechiel Michel of Zlochev had a chassid who at one time was very poor.  But then he tried his hand at business, and he quickly became a very wealthy man.  However, the more his wealth and standing grew, the further he drifted from Torah and mitzvot.

One day, the maggid paid a visit to his disciple and requested that he make a charitable donation to an important cause.  The chassid, however, evaded the request with several excuses.

The maggid walked over to the window and asked the chassid to join him.  As they gazed out into the streets, the maggid asked him, ''What do you see?''

''I see people walking through the streets'' responded the wealthy chassid.

The maggid then led the chassid to a mirror: ''Now what do you see?'' asked the maggid.

''Now'' answered the chassid, ''I see myself.''

''Do you know what the difference is between a window and a mirror?'' asked the maggid.  ''A window is clear and transparent and therefore, when you look at it, you see others.  A mirror, however, is coated with silver. Therefore, when you look at it, you see only yourself.''

[Written by Rabbi Yisrael Bronstein]

Hurricane Ian and the Revelation of God from Rosh Hashana to Yom Kippur

 An exciting new shiur from Rabbi Mendel Kessin

The Kabbalah of Yom Kippur

 Rabbi Efraim Palvanov 

What is the deeper meaning behind the five afflictions of Yom Kippur? How do they serve to purify the five aspects of the soul? 

Also discussed is whether the sons of Jacob actually sold their brother Joseph or not, the Ten Martyrs that are mourned on Yom Kippur, miracles of the Yom Kippur War, and the role of air and water in Creation. 

For a written summary of the class, see here

Complete Teshuva

Art: Maurycy Gottllieb

The focus of the days between Rosh Hashanah and Yom Kippur is teshuvah - return or repentance. We recite the Avinu Malkeinu prayer during this period, requesting: “Our Father our King! Return us in complete teshuvah before You.”

When is teshuvah full and complete?

Healing the Source

We can understand this phrase better in light of the request that immediately follows:

“Our Father our King! Send complete healing to the sick of Your people.”

What is “complete healing”? Often we are only able to alleviate the patient’s external symptoms. The true source of the illness, however, remains unknown or is untreatable. Such a treatment is only a partial healing. When we plead for complete healing, we are praying that we may succeed in discovering the source of the illness and completely cure the patient. Such a comprehensive treatment will result in full restoration of the patient’s health.

The same concept holds true for teshuvah. If we address a particular fault, we are really dealing with a symptom of a much larger problem. Correcting a specific sin is only partial teshuvah. When we ask for God’s help in attaining complete teshuvah, we seek a comprehensive teshuvah that corrects the root source of our various sins and character flaws. Such a complete teshuvah will restore our spiritual wholeness.

Elevated Perception

How does one attain complete teshuvah? In his book Orot HaTeshuvah, Rav Kook explained that this teshuvah is based on an elevated outlook on life and the world:

“The higher level of teshuvah is based on holy enlightenment and a penetrating perception of the beauty of Divine providence. This [elevated teshuvah] is the source and foundation for the lower teshuvah that corrects deeds and refines traits. The basis for elevated teshuvah is none other than the foundation of Torah, in all of its roots and branches.” [15:6]

“Teshuvah that is truly complete requires a lofty perception, an ascent to the rarified world that is replete with truth and holiness. This is only possible by delving into the depths of Torah and Divine wisdom, to the mystical secrets of the universe.... Only the higher [i.e., mystical] Torah can break down the iron barriers that divide the individual and society as a whole from their heavenly Father.” [10:1]

Source: Rav Kook: Silver from the Land of Israel, pp. 72-73. Adapted from Mo'adei HaRe’iyah, p. 66]