Listen to Your Body, It Has a Message for You

Art Jeremy Dyer

The Talking Donkey by Rabbi Simon Jacobson

A mysterious event in this week’s Torah portion reveals a phenomenon new to modern psychology—that we must listen to our body’s voice, which carries messages, memories and potent power.

One of the strangest episodes in history takes place in this week’s Torah portion. The gentile prophet Balaam is commissioned by Moabite King Balak to curse the Jewish people. Balak felt threatened by the Jews. He wanted to defeat them in battle and drive them away.

Initially G-d does not allow Balaam to go. But after Balak’s emissaries beseech him G-d permits him to go, saying “But only do exactly as I instruct you.”

Balaam got up in the morning, saddled his female donkey and went on his way. G-d plants His angel in the road to oppose him.

When the donkey saw G-d’s angel standing in the road with a drawn sword in his hand, the donkey went aside from the road into the field. Balaam beat the donkey to get it back on the road. G-d’s angel then stood in a narrow path through the vineyard, where there was a fence on either side.

When the donkey saw G-d’s angel, it edged over to the side, crushing Balaam’s foot against the wall. [Balaam] beat it even more. G-d’s angel continued ahead, and he stood in a narrow place, where there was no room to turn right or left. When the donkey saw G-d’s angel, it lay down [refusing to budge] for Balaam. Balaam lost his temper and beat the donkey with a stick.

G-d then opened the donkey’s mouth and it said to Balaam, “What have I done to you that you beat me these three times?” “You have embarrassed me [or: been playing games with me],” shouted Balaam at the donkey. “If I had a sword in my hand just now, I would have killed you!”

The donkey replied to Balaam, “Am I not your [faithful] donkey, upon which you have been riding from back when until this day. Have I ever been unmindful to you?” “No,” replied Balaam. G-d then opened Balaam’s eyes and he perceived the angel standing in the road, with a drawn sword in his hand. [Balaam] kneeled and prostrated himself on his face.

G-d’s angel said to him, “Why did you beat your donkey these three times? I have come out to oppose you, because your errand is obnoxious to me. When the donkey saw me, it turned aside these three times. If it had not turned aside before me, as it did now, I would have killed you and spared [the donkey].”

Balaam said to G-d’s angel: “I have sinned! I did not know that you were standing on the road before me. If you consider it wrong [for me to go], I will return home.” G-d’s angel said to Balaam, “Go with the men. But do not say anything other than the exact words that I declare to you.

The narrative continues with G-d compelling Balaam to bless the Jews instead of cursing them, to the chagrin of Balak and his cronies.

This story with the talking donkey is puzzling from beginning to end. If G-d didn’t want Balaam to go to Balak, why didn’t he just stop him from going? If for whatever reason G-d wanted to block his way with an angel, why did he hide the fact from Balaam and allowed the donkey to see the angel – after all Balaam not the donkey was the prophet?!

A Torah axiom states that G-d does not perform miracles in vain. Why then was this miracle of miracles necessary, to have the donkey see the angel, resist moving on, until the donkey ends up speaking?! This miracle would have been totally unnecessary if Balaam had seen the angel himself. Why the need to open the donkey’s mouth?!

The plot thickens: the Mishne states [in the Ethics of our Fathers] that the “donkey’s mouth” was one of the ten unique things created at dusk on the sixth day of creation! In other words, G-d planted this episode from the beginning of time by creating the “donkey’s mouth” for the day when the donkey would speak to Balaam!

Why is the “donkey’s mouth” so significant?

Briefly:

Torah speaks in the language of man. Beneath the literal meaning in the Torah narrative are layers upon layers of deeper dimensions. Within the “body” of the story lies it’s soul – profound spiritual and psychological insights that illuminate the nature of our psyches and provide direction on how to deal with the challenges of life. Every character in Torah, every episode of its narrative, parallels a facet of our personalities.

The story of Balaam and his donkey is the story of our own lives, with a multitude of lessons.

The Hebrew word for donkey is “chamor.” [A female donkey (jennet) is called “osson.” “Pered” is the Hebrew name for a mule (or a hinny), a hybrid borne of a horse and a donkey. But the general name for donkey, male or female, is “chamor”].

The Baal Shem Tov explains that “chamor” also means matter. In Exodus the verse states: “When you see the donkey of your enemy being overburdened by its burdens, don’t ignore it. It’s incumbent upon you to help relieve its burden.” Interprets the Baal Shem Tov: You observe “chamor” – your physical body and the coarse materialism of life – and you see that it is your enemy, opposing all things spiritual, and feeling overburdened by the sublime responsibilities of the soul. You may then consider ignoring the body so that it does not distract you from fulfilling your calling. You may even want to punish your body through asceticism and self-affliction.

Says the Torah: No! You are responsible to support, refine and elevate the “chamor,” even if it is ostensibly your enemy.

Balaam the prophet represents the paradox of a spiritual man locked in a decadent lifestyle. Each of us has two dimensions: A sacred side and a profane one. A person may be deeply spiritual, yet also profoundly corrupt. Indeed, the Talmud says “the greater the person, the greater his evil inclination.”

An extraordinarily gifted person always has equally powerful unique challenges. Left without discipline these gifts can be abused. And when they are, it is very difficult to get through to the person. Because the smarter he is, the better are his excuses and his ability to cover his tracks. He can mask his subjectivity with brilliant smokescreens.

At it’s extreme, you have Balaam: A prophet willing and delighted to use his Divine power to curse an entire nation.

Spiritual corruption or distortion is worse than other forms of corruption, because it uses a very positive force for negative ends. In other instances of corruption, you can always hope that a person’s conscience and spirit can be aroused. But once the spirit has been corrupted, and the soul has been taken hostage by destructive forces, what recourse is left?

The same holds true for any abuse perpetrated by a person who is supposed to love you: A parent, a sibling, a spouse. With strangers we have our guard up. If a stranger is abusive, s/he cannot hurt you that much because you don’t necessarily expect much from a stranger. But abuse coming from a loved one hurts us in the deepest place: the place of love. A parent, for instance, is supposed to love you, and as a child you are vulnerable before your parent. Thus, when the parent is abusive, it touches the very core of our beings: our souls. The worst abuse is the one that scars our most vulnerable places. Nothing is worse then love itself – and the source of love – being (ab)used in a cruel way.

So what is the antidote to this epitome of distortion? If the gifted person, or the one who is supposed to be providing love, has become corrupt to the point that he cannot even listen, how then do you get through to him?

The dilemma is also from the perspective of the abusee (the survivor): Once someone has been hurt in a deep part of his spirit, he doesn’t allow anyone in. So how can he be reached?

Yet, G-d in His infinite wisdom precedes the cure before the illness. Even when the soul may be unable to hear the message, the body has its own voice that speaks to us.

In modern psychology there is a phenomenon, which we shall call “psychological hypothermia.” When a child suffers severe abuse from a loved one (especially if its ongoing), the child will go “out of body” to separate himself from the experience. One of the reasons for this is presumably because the child cannot tolerate the possibility of a loved one hurting him. He therefore disassociates from the experience, as if it didn’t happen to him.

Hypothermia is “a decrease in the core body temperature to a level at which normal muscular and cerebral functions are impaired.” When a child, for instance, falls into ice-cold water, and his temperature drops to dangerous levels, the child will go into a state of shock, which shuts down the primary life functions to the point that the child may appear dead, in order to preserve the bare minimum energy for the vital organs. In other words, in order to survive the conscious faculties have to temporarily stop functioning.

The same is true psychologically. For survival purpose, sometimes we have to detach from an experience, to the point that we may be unaware of it in our conscious minds.

Yet – and this is the big yet – even as our conscious spirits may be unaware of the experience, our bodies remember them. Every experience in our lives is etched into the memory of our bodies. That is why we talk about experiencing “knots” and “tightness” in our bodies. Psychological feelings do not remain in the mental domain; they seep into the body, causing all sorts of physical reactions (“knots in the stomach” is one mild example). Anxiety oozes toxins into your body. Strong traumatic experiences tie up your body in knots.

In severe cases, the personality shift that happens at the time of abuse remains long after the experience. A child may grow into an adult that has actually shifted his personality, and is living, in some ways, like another person, often having “out of body” experiences. So severe was the initial abuse.

But, even when the soul, for whatever reason, is unable to consciously acknowledge an experience, the body has stored it away, for the day when it will be safe to emerge.

And therein lies the true power of therapy and growth: To help an individual find safety and security, so that he or she can then work on “untying the knots,” and allowing himself to access the soul that he had to hide away so long ago.

By no means is this a simple process. It can even be torturous at times. Yet, in a strange way this phenomenon is a testimony to one of the greatest resiliencies of the human being: G-d allows a child to survive even the worst experiences, and then gives him the strength to reconnect with himself when the times is right and the situation safe.

Even when the soul is not conscious of the memory, because the abuse came from a soul connection – a loving person – the body is endowed with a wisdom that does remember. And it holds the secret till the day when the soul will be able to hear the message.

This is the inside story of Balaam and his donkey. G-d could not get through to Balaam on a fundamental level. He saw that Balaam was intent on going to Balak and helping him implement his malevolent plan. But even when the soul cannot be reached, the body can. So it is the “chamor” – the body – that sees the “angel,” and it is the body that cries out to the person prodding him to open his eyes.

What is most fascinating about this concept is that usually we associate awareness with the soul. Yet, Jewish mysticism teaches that the body too was created by G-d. It therefore contains unique Divine energy of its own. Indeed, the body carries enormous power stemming from the Essence of G-d, which in some ways is superior even to the energy of the soul!

But often when our bodies speak to us, beckoning us to act, we may ignore the voice. Or worse: We may “beat” the body, as Balaam beat his donkey, because it is becoming a nuisance and distracting us from our misguided plans.

So, we have many voices available to us. In healthy situations, and in many instances, it is the voice of our souls that we should be heeding. Yet, at times our bodies carry important messages for us.

The question is: Are we listening?

....If you want to listen some more, click here to go to Rabbi Y. Y. Jacobson's lecture Moshiach's Donkey: A Drama in Four Acts 

Appreciation

by Rabbi Eli Mansour

“The nation settled in Kadesh; Miriam died there and was buried there. The nation had no water…” [Chukat 20:1-2]

Why did Bnai Yisrael suddenly run out of water when Miriam died?

Rashi explains that as Bnai Yisrael traveled through the desert, a miraculous, mobile well accompanied them to ensure that they would have a constant, adequate water supply. This well was provided in the merit of Miriam, an exceptionally righteous woman and prophetess, and once she died, the well was taken away, leaving the people without water.

The question, however, remains, why didn’t the well remain even after Miriam’s death? Was her great merit insufficient to continue providing the nation with water even after she passed on?

The Keli Yakar [Rav Shelomo Efrayim Luntschitz of Prague, 1550-1619] offers a remarkable explanation. He notes that when the Torah reports the death of Miriam, it simply states that she died and was buried. No mention is made of eulogies or mourning, in contrast to the Torah’s accounts of the deaths of Aharon and Moshe, where it is explicitly mentioned that the nation wept for the loss of their leader. It seems, the Keli Yakar observes, that the people were not moved by Miriam’s death, and did not properly eulogize or mourn for her. They failed to appreciate the fact that their constant water supply was directly and solely due to her. God therefore took away the well so that the people would appreciate what an exceptionally righteous person they lost. As they did not properly appreciate the miracle of the well and Miriam’s greatness which provided it, it had to be taken away.

The Keli Yakar’s insight teaches us the importance of appreciating everything we have while we have it. If we take everything we have for granted, then God is compelled to take it away, Heaven forbid, so we can appreciate just how valuable it is.

Unfortunately, we take so many things for granted in our lives. People do not generally appreciate their vision until, God forbid, they or someone they know suffers vision loss. We do not appreciate our health until, God forbid, we or someone we know takes ill. We do not appreciate our children until we meet a childless couple.

Each morning, we are required to recite a series of Berachot thanking Hashem for things that may appear simple and trivial. First and foremost, we recite “Elokai Neshama” to thank God for restoring our soul, for enabling us to wake up in the morning. We recite the Beracha of “Poke’ah Ivrim” to thank Him for our eyesight, “Malbish Arumim” to thank Him for our clothing, “Zokef Kefufim” to thank Him for allowing us to stand up straight, and “She’asa Li Kol Sorki” to thank Him for our shoes. We receive all these gifts, and so many more, each and every day, and our Sages who composed the liturgy wanted to ensure that we thank God for each one of them.

These blessings, like most of our blessings, are not fully appreciated until they are taken away from us. I once saw somebody I know running out of a burning building in a bathrobe; he was at the gym when a fire erupted, and he had no time to put on his clothes. This is when I appreciated the Beracha of “Malbish Arumim.” When we hear of somebody who wrenched his back during the night, we appreciate the Beracha of “Zokef Kefufim.” The Beracha of “She’asa Li Kol Sorki” came into focus for me after a bizarre experience I had once when I traveled to Mexico City to deliver a lecture in a large synagogue there. The hotel in which I stayed offered a free shoeshine service, whereby guests leave their shoes outside their room at night and then have it returned shined early the next morning. So, I left my shoes outside the room, and when I opened my door the next morning to go to the synagogue for Shaharit and my lecture…they were not there. I went down to the lobby to meet the people who had come to take me to the synagogue, and they saw me there without any shoes. This is when I appreciated the Beracha of “She’asa Li Kol Sorki,” that even the shoes on our feet should never be taken for granted.

Rav Avigdor Miller [1908-2001] would occasionally put his head in a sink full of water for several moments, until he needed to come out of the water for air. He explained that he wanted to feel grateful for the air we breathe at every moment of our lives. In order to truly feel appreciative, he deprived himself of air for several moments, during which time he was able to appreciate how precious the air is.

Part of the reason why it’s so difficult for us to appreciate our blessings in life is because we’re so busy complaining about our “problems.” These “problems” are things like traffic jams, a flat tire, a head cold, a misbehaving child, or a broken piece of furniture. When our emotional energy is expended on worrying about these “problems,” we are not able to feel happy and grateful for our blessings – that we have a spouse, children, a roof over our heads, a source of livelihood, friends, clothing to wear, and so on.

One Rabbi recommended that we each compile a list of ten blessings in our life and keep this piece of paper with us when we pray the daily Amida. When we reach the Modim section, in which we thank God “for Your wonders and favors that are given at all times,” we should look at the list so we can be grateful for the particular blessings in our lives. This will help us experience true gratitude, and appreciate what we have while we have it, so that the Almighty will continue showering us with these blessings and not, Heaven forbid, take them away from us.

Such Thoughts May Lead to Haughtiness

by Rabbi Yisroel Bronstein

''This is the statue of the Torah....'' [Chukat 19:2]

Rashi explains that the subject of the Parah Adumah [red cow] is referred to as ''statute'' [chukah] because this mitzvah ''is a decree [issued] by Me; you have no right to reflect upon it!''  That is, parah adumah is a decree that you may not question.

R' Eliyahu Meisels, the Rav of Lodz, had taken upon himself the task of collecting money for a certain young man in dire straits.

He turned to one of the wealthy, but miserly, men of Lodz to contribute towards the cause.  After much urging on the part of R' Meisels, the wealthy man yielded and gave him a considerable sum for tzedakah.

But then, the wealthy man began boasting about his act of kindness and he spared no effort publicizing what he had done.

The young man who had been the recipient of the tzedakah was humiliated by having his situation made so public.  In his distress, he asked R' Meisels to speak to the wealthy man and request that he cease talking about his act of tzedakah.

The Rav invited the arrogant fellow to his home and rebuked him for the anguish he had caused the young man.  He then added the following thought:  ''In the Torah's passage dealing with the parah adumah, Rashi explains that it is called a ''statute'' because this mitzvah ''is a decree [issued] by Me; you have no right to reflect upon it!''

''The same applies to the mitzvah of tzedakah'' concluded the Rav.  ''Before the person gives tzedakah he must think: It is a decree issued by Me - this is the will of Hashem!  However, once he has given the tzedakah ''you have no right to reflect upon it'' - it is forbidden to give tzedakah and afterwards reflect upon how much he gave and to whom, for such thoughts may lead to haughtiness.''

Talking About the Redemption

 Rabbi Mendel Kessin on the Ari Louis Show

Excerpt: The world has no idea what is about to happen. We are talking about the Redemption, not about some (typical) historical event. We’re talking about the Redemption of mankind but it’s more than that! It’s the Redemption of Creation itself. It’s the end of the "program," which is incredible when you think about that. Therefore, the messianic era is an era that nobody can understand--nobody. It is something of such unbelievable magnificence in terms of its divinity. What is very important is that G-D has to prepare the world for this. You can’t just go from Darkness to Light; you’re blinded. G-D has to prepare. Mankind needs preparation. There has to be spectacular changes in the world.

Click here for video and transcription

Prophecy Unfolding

 

                                 Photo: HaMashgiach HaRav Don Segal   (Photo: Shuki Lehrer) 

HT: Yaak

Source: The Yeshiva World

HaMashgiach HaRav Don Segal referred to current events during a sichah he gave over in his Beis Medrash on Rechov Givat Moshe in Jerusalem.

''The Gemara says in Sanhedrin: ‘Ben-Dovid will not come until the מלכות הזלה of Israel ends, like it says: ‘And he shall cut off the tendrils with pruning hooks.’ Rashi says: What is מלכות הזלה? Until Israel doesn’t even have a weak and poor government… and then the geulah will come.'” 

“We now have here, lo aleinu, such a weak government – it must be abolished before Moshiach. 

You see now what’s happening, the abnormality of it – meshugaim – they brought in the Arabs.”

“They’re saying that there will be 5th elections. I say: They don’t know how to count? Only up to 5? But what’s the direction? תכלה מלכות הזלה.”

“It’s said in the name of the Chazon Ish that one day we’ll wake up and there won’t be a state anymore. I never understood how that could be. How could it be that suddenly there won’t be a state? But now it’s happening in front of our eyes. One election after another, the Arabs are partners, the state is being revoked.” 

“What’s the nafka minah? That we need to be mechazeik to use our time well. At the moment that the shofar of Moshiach is heard, our avodah is finished. Now avodah is still possible, we can be mechazeik in Torah, in yiras Shamayim, in midos tovos.” “!שנזכה כולנו לביאת משיח במהרה בימינו אמן”

Gimel Tamuz 5782

                                                              Art Robert Kremnizer

Gimel Tamuz [3 Tamuz] is the yarzheit of the Lubavitcher Rebbe.

This year it will fall on this coming Shabbat.

Article written by Rabbi Dr. Abraham Twerski obm

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

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

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

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

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

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

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

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

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

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

Extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD
Published by Shaar Press

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

Why Moshiach May Arrive on a Donkey

Art by Elhanan Ben-Avraham

Moshe complains about the accusations hurled against him and says "Lo Chamor Echad Meihem Nasasi" -  I didn't even take a single donkey from them [Korach 16:15]. Rashi says this refers to when he came down to Mitzrayim to redeem them on a donkey, and he paid for it from his own money. Rav Shimon Schwab asks, why would Moshe think that he should have taken the money from Bnei Yisroel?

Rav Schwab answers that the gemara in Sanhedrin [98a] says that when the Geula comes, if we are zocheh [if we merit it] Moshiach will arrive on clouds, if not then Moshiach will come come as a pauper on a donkey. Why? 

The whole world needs to know that Hashem is bringing the Geula and Moshiach has no power by himself. If Bnei Yisroel are Maaminim [believers] and Ovdei Hashem [servants of Hashem] then Moshiach can come in grand fashion and we will all place thanks in Hashem and not Moshiach. But if we do not recognize Hashem's hand, then Hashem will need to send a Moshiach who is powerless and destitute to show that it is not his charisma, brains, or money that will release us from the galus.

Moshe was the Goel in Mitzrayim.  Bnei Yisroel was not Zocheh and Moshe came riding into town on a donkey lacking any pomp or grandeur. He came with the stick in his hand and the shirt on his back. To show his poverty he should have asked Bnei Yisroel to pay for his donkey. Even then he did not, since he did not want to take anything from any member of Klal Yisroel.

Source: Revach.net

The Path of Moshiach

 HT: Sherry

Rav Shimon Kessin Live at the Lighthouse Project June 21 2022

To Remain in the Desert

''You will not come to the Land...'' [Shelach 14:30]

G-d does not issue a punishment to bring revenge on the sinner.  Rather, the ''punishment'' is a form of spiritual ''medicine'' aimed at correcting the spiritual deficiency caused by a sin.

With this in mind, the ''punishment'' given to the Jewish people here is difficult to understand.  Their sin was that they did not wish to enter the Land because they desired to remain in the desert where they could serve G-d without distraction; and yet, their punishment was to receive what they wanted: to remain the desert [for forty years!]  How would this ''correct' their sin of not wanting to enter the Land?

In truth however, the sin of the spies was not that they were too spiritual, but rather they were not spiritual enough.  To be involved with the physical world and remain spiritually attuned demands the highest degree of attachment to G-d.  So when the generation showed that they were lacking this level of dedication, they were given 40 more years of unrestricted Divine worship, enabling them to reach the level where they would be ready to engage in the world.

Source: Based on Likutei Sichos Vol 33 Lubavitcher Rebbe

Our Mission before Geula

3 minute video, please watch

Rabbi Y. Y. Jacobson

The Ultimate Unity of Mankind

 New shiur from Rabbi Shimon Kessin

Poverty and Scarcity

                                        Green beans $39.99 a kilo. See News for more on this

How are the prices near you?  The reason for the high price of the beans is the scarcity of them due to our recent floods.  But that's just one example of what is happening around the world, for various reasons including the war in Ukraine.

Text by Rabbi J. Immanuel Schochet

The time appointed by G-d for the Messianic redemption is a closely guarded secret.1 Nonetheless, we are offered many hints to recognize its proximity: when certain conditions come about, await the imminent coming of Mashiach.

Most of these conditions are quite disturbing, clearly displaying a situation of the very “bottom of the pit.”2 One major source describes the world-condition in those days as follows: increase in insolence and impudence; oppressing inflation; unbridled irresponsibility on the part of authorities; centers of learning will turn into bawdy houses; wars; many destitutes begging, with none to pity them; wisdom shall be putrid; the pious shall be despised; truth will be abandoned; the young will insult the old; family-breakup with mutual recriminations; impudent leadership.3

Other sources add: lack of scholars; succession of troubles and evil decrees; famines; mutual denunciations; epidemics of terrible diseases; poverty and scarcity; cursing and blaspheming; international confrontations nations provoking and fighting each other.4 In short, it will be a time of suffering that will make it look as if G-d were asleep. These are the birthpangs of Mashiach, bearable only in anticipation of the bliss that follows them.

“When you see a generation ever dwindling, hope for him… when you see a generation overwhelmed by many troubles as by a river, await him.”5 “When you see nations fighting each other, look toward the feet of Mashiach.”6

Little wonder that some sages expressed apprehensions about those days in terms of, “Let [Mashiach] come, but let me not see him.”7 The prevailing attitude, however, is to await his coming in spite of all, even if thereafter we shall merit no more than sitting “in the shadow of his donkey’s dung!”8

The troubles and agony of chevlei Mashiach (birthpangs of Mashiach), however, are not unavoidable:

“What is man to do to be spared the pangs of Mashiach? Let him engage in Torah and acts of loving-kindness!”9

Moreover, there are also good and happy signs indicating the imminent coming of Mashiach: a good measure of prosperity;10 a renewal of Torah-study;11 and opening of the “gates of wisdom above and the wellsprings of wisdom below,”12 evidenced also by scientific and technological discoveries and advances; a manifestation and propagation of the mystical teachings of the Torah;13 and also “In the time that Mashiach will awaken, many signs and miracles will occur in the world.”14

FOOTNOTES

1. Pesachim 54b; Midrash Tehilim 9:2. See Zohar Chadash, Bereishit, 8a.

2. Midrash Tehilim 45:3. See Ma’amarei Admur Hazaken-Ethalech, p. 103f.; and Besha’ah Shehik-dimu-5672, vol. I:p. 551; relating this to the principle (Midrash Tehilim 22:4; Zohar II:46a) that the darkest moments of the night are immediately before daybreak. Cf. Zohar I:170a. For this analogy see also the comment of R. Elijah, the Vilna Gaon, cited in Even Shelemah, ch. 11:5.

3. Sotah 49b

4. Sanhedrin 97a; Shir Rabba 2:29.

5. Sanhedrin 98a

6. Bereishit Rabba 42:4. Note Pesikta Rabaty 37:2 (ed. Friedmann, ch. 36)!

7. Sanhedrin 98b

8. Ibid. See also Zohar II:7aff.

9. Sanhedrin 98b

10. Sanhedrin 97a; Shir Rabba 2:29.

11. Ibid.

12. Zohar I:117a

13. Zohar I:118a. See Zohar Chadash, Tikunim, 96c; and Mayanei Hayeshu’ah, I:2. Cf. below, note 84. Note also Igeret Teyman, ch. 3, that prophecy shall be restored to Israel prior to the coming of Mashiach.

14. Zohar II:8a

Do Good

To serve God, one must both ''turn away from evil'' and 'do good''.  But which of these steps is the most important? And which must be prioritized first of all? [Naso 4: 1-28]

The sequence of Kehos' and Gershon's descendants in the Torah provides the key to answer these questions.

Gershon is related to the Hebrew word Gerushin, meaning ''divorce'' alluding to the process of turning away from and ''divorcing'' oneself from evil.  Kehos means ''gathering'' [as in '''He will gather [yikhas] the people'' [Bereishis 49:10], alluding to the accumulation of good deeds - ''doing good''.

Gershon was the firstborn, indicating that at the outset, when one is just beginning to serve God, a person should stress the path of turning away from evil.  This is in order to thoroughly cleanse oneself from negative traits before one can begin to sanctify oneself properly with good deeds.

However, in the Torah, Kehos' descendants are placed before Gershon's descendants [see Midrash] to indicate that, ultimately, ''doing good'' is the ultimate goal which actively brings a person close to God, and makes this world a ''home'' for Him.

Source: Based on Likutei Sichos Vol 13 p. 9 Lubavitcher Rebbe

The Light of Toras Moshiach: The Nature of the 50th Gate

 Rabbi Shimon Kessin, new shiur

The Tzaddik Decrees and Hashem Fulfils

Written by Benjamin A Rose

"...and he struck the rock with his staff, two times..." [Bamidbar, 20:11] 

Rebbe Shaul Yedidya Elazar says we find that on the second day of Creation, Hashem did not use the words "ki tov", and it was good. Our Sages in the Midrash tell us that this was because the work of creating the waters (of earth), although begun, was not yet complete. Moshe Rabbeinu was suited to complete this work, as it says about him [Shemos, 2:10], "for I have drawn him out of the water." In addition, the words "ki tov" were used to describe Moshe [Shemos, 2:2]. Both of these occurred while Moshe was an infant. During the creation of the waters, the verse says, "And G-d said, 'Let there be a firmament in the midst of the waters, which should separate between water and water'...And G-d called the firmament "Shamayim" (Heaven)" [B'reishis, 1:6-8]

Rashi explains that the Heavens were actually created from a mixture of fire and water [aish u'mayim = Shamayim].

Moshe Rabbeinu sought to achieve the completion of the creation of the waters, in a similar vein - by combining fire and water. Just as Adam HaRishon discovered that fire could be formed by striking two stones together, Moshe wished to do the same. That is, since Hashem commanded him to draw water from the stone, Moshe wished to add "fire" to the equation, by striking the stone with his staff of stone, bringing out fire.

What then, was his mistake - where was his sin? Hashem wished to demonstrate the power of the tzaddikim. Just as in Creation, the Heavens were created with speech: as it says [Iyov, 26:11], "The pillars of the Heavens trembled, and stood in wonder at his scream." So it is that the tzaddik has the power, with speech alone, to create Heaven - fire and water - because "the tzaddik decrees and Hashem fulfills (his decree)" [Gemara Kesuvos, 103b].

It was for this very reason, says Reb Shaul, that the waters weren't completed in the first place - to demonstrate the creative powers of the earthly beings, by achieving a level of holiness. When our Sages say [Pirkei Avos, 5:1], that the Creation was made with ten utterances (instead of one) in order "to reward the tzaddikim who uphold the world that was created with ten utterances," Reb Shaul tells us that this indicates that the tzaddikim have the power of these ten utterances.

Finally, Reb Shaul explains the tefilla that we say in the blessings before the morning Shema in this light. We praise Hashem as the One Who, "in His Goodness, renews constantly, every day, the act of Creation." We then say, "ka'amur" (saying) - this refers to the speech of the tzaddikim. "He Who has formed the great lights" - another reference to the tzaddikim. "His Goodness is eternal," Amen

This is one of the reasons a person who really needs something is encouraged to go to a great tzaddik, either living to ask him for help or a grave [ohel] of a past Tzaddik to daven. If we daven with enough kavannah our prayers will be answered, because as the Gemara in Kesuvos says "the tzaddik decrees and Hashem fulfills (his decree)"

The Torah in the Klippa

 New shiur from Rabbi Mendel Kessin [RamChal's yarzheit]

Eventually and Immediately

 

Artist Unknown

''and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land'' [Bechukotai 26:42]

Unlike the redemption described here, where the Jewish people were redeemed despite their lowly state, without having done teshuvah, in the case of the true and final Redemption '''the Jewish people will eventually do teshuvah at the end of their exile, and they will immediately be redeemed''.  [Rambam, Laws of Teshuvah 7:5]

Source: Based on Likutei Sichos Vol 27 Lubavitcher Rebbe

What Will Happen When the Moshiach Arrives?

 

The Model for the Redemption

 

The son of Rabbi Yeshua Halevi went up to heaven and then came down. It doesn’t mean he went up physically. He went “up” in consciousness. He had ruach ha’kodesh--holy spirit so he could see into the world of Yetzira. When he came back, he was asked what he saw up there. He uttered the famous statement, “olam hafoch hu”--it’s an upside-down world. Whoever was great here is, basically, almost a nobody up there, and whoever was nobody here was an incredible godol--person of great stature up there. 

How could that be? How could we not see who’s really worth something? 

The answer is: the critical determinant of who you are is not your physical act; it’s the yegiah--hardship, the darkness of the klippa that you undergo and yet remain G-D-fearing, to believe and trust in G-D. That we cannot see. You could have Mr. A who is unbelievably diligent in doing mitzvahs, and Mr. B who hardly does any, but Mr. B may have a terrible struggle to do the few mitzvahs he does. This makes him much greater than Mr. A.

Excerpt from Rabbi Mendel Kessin "The Model for the Redemption"

click here for full transcription and lecture

The Shemitah Year and the Stock Market

Once again we have a Stock Market crash in a Shemitah year.  If you're interested to look back at the previous Shmitah years, here is a list of them:

1901-1902 Year of Shemitah – Stock market drops almost 50%. 

1916-1917 Year of Shemitah – Stock market drops 40%. United States enters WWI. Germany, Russia, Austria, Turkey and Great Britain suffer economic collapse. 

1930-1931 Year of Shemitah – The Great Depression. The worst financial crisis in modern history.

1937-1938 Year of Shemitah – Half of the stock market collapses sparking a global recession. 

1944-1945 Year of Shemitah – End of German Reich and Britain’s hold on territories. Establishment of America as the world’s superpower. Bretton Woods Conference giving the U.S. Dollar Global Reserve Currency status; and diminishing of gold’s influence. 

1965-1966 Year of Shemitah (*Super Shemitah Year) – US Stock market drops almost 25% 

1972-1973 Year of Shemitah – US Stock market crashes almost 46%. Global recession; US oil crisis.

1979-1980 Year of Shemitah – Global recession. 

1986-1987 Year of Shemitah – “Black Tuesday”; US stock market crashes by 33%.The biggest Wall Street crash of 1987.

1993-1994 Year of Shemitah – Bond market crash. 

2000-2001 Year of Shemitah – The 911 terror attack happened a day after Shemitah in 2001, September 17; stock market falls 700 points. 37% US Stock Market Crash and Global Recession. Dot Com Bust. Indian Market also crashed. 

2007-2008 Year of Shemitah – On the last day of The Shemitah Year, September 29, the stock market drops a record 777 points. Lehman Brothers filed for bankruptcy. 50% of US Stock Market Indian Stock Market Crashed. 

2014-2015 Year of Shemitah – Chinese Market crash by 50% Monday, Aug. 24, 2015. The S&P 500 opened at 1965.15 and within minutes fell to a low of 1867.01, a 5% decline.  India Market crashed 6% in Single trading session. Greek/EU bailout.

[Source for List of Years: Bramesh Tech Analysis]

Interesting Times

 

A Must Read: by Jonathan Pollard.

And an interesting video at Tomer Devorah.

Revenge is Not Sweet

"You shall not take revenge and you shall not bear a grudge against the members of your people" [Kedoshim 19:18]

There are times, said the Chofetz Chaim, that a man grows angry with a friend who did not do him a particular favor.  Such feelings are completely unjustified.

To what can this be compared?  To a man who was walking down the street, looking for his friend.  As he passed people in the street, he would ask them "Have you seen my friend perhaps?"

"Try looking for him in the town square," he was told.  "There are many people gathered there; maybe your friend will be among them."

He went to the town square, searched for his friend, yet he did not find him.

Would it even ocur to him to feel anger toward those individuals who directed him to the town square?  Of course not! He realizes that he must simply continue his search.

The same thing applies to the prohibitions of taking revenge and bearing a grudge, said the Chofetz Chaim.  We are forbidden to feel anger towards a friend who did not do us a favor.  What reason can there be to be angry with him?  Hashem obviously did not designate him as the one who would bestow this particular kindness upon us.  We must simply turn to someone else, and place our request with him; perhaps he is the one who will be able to assist us. 

If a person accustoms himself to constantly thinking in this manner, he will never bear a grudge or feel the need to take revenge.

Source: Rabbi Yisrael Bronstein

Testing Times

Everything in the world - whatever it is and whatever happens - is a test, designed to give you freedom of choice. Choose wisely.

Occupy yourself with doing good, and the bad will automatically fall away.

Rely on nothing and no-one but G-d. This is true simplicity. Anything else means pursuing a complicated course of action.

Pray, pray, pray.  Whatever you need... praying is the best way to get it.

Keep in mind that the essence of your prayers is the faith you have in them that they will be answered.

Remember: things can go from the very worst to the very best .... in just the blink of an eye.

from the writings of Rebbe Nachman of Breslov

The Scapegoat

The he goat shall thus carry upon itself all their sins to a precipitous land, and he shall send off the he goat into the desert. [Acharei 16:22]

For what sins does the scapegoat atone?

Rambam: The scapegoat atones for the entire Jewish people...for all transgressions of the Torah, both severe and less severe sins; those violated intentionally and those violated unintentionally, whether the person was aware of his sin or not - all are atoned for by the scapegoat.  But this is provided that one does teshuvah.  If one does not do teshuvah, the goat atones only for less severe sins.

Which sins are considered "severe" and which are considered "less severe"?

The "severe" sins are those for which a person is liable either for execution by a court or soul excision (kares)... Other prohibitions and all positive commands that are not punishable by soul excision are "less severe sins".

Now that the Temple no longer exists and there is no Altar to atone, there is only teshuvah, and teshuvah atones for all sins.  [Laws of Teshuva 1:2-3]

To learn more about the scapegoat and Yom Kippur click here

Moshiach's Seudah

Acharon Shel Pesach, the last day of Pesach has a special connection to the coming of Moshiach and is celebrated accordingly, by partaking of Moshiach's Seudah [the meal of Moshiach..... sometimes known as the Third Seder]

The last day of Pesach  is celebrated by eating a special, festive banquet called Moshiach's seudah, a custom initiated by the Baal Shem Tov. The connection between the last day of Pesach and Moshiach is explained by the Tzemach Tzedek: "The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt by the Holy One, Blessed be He. It was the first redemption, carried out through Moshe Rabbeinu, who was the first redeemer; it was the beginning. The last day of Pesach is our festival commemorating the final redemption, when the Holy One, Blessed be He, will redeem us from the last exile through our righteous Moshiach, who is the final redeemer. The first day of Pesach is Moshe Rabbeinu's festival; the last day of Pesach is Moshiach's festival."

Pesach is the festival which celebrates freedom. The first day celebrates the redemption from the first exile; the last day celebrates the future redemption from the final exile. The two are intimately connected, the beginning and end of one process with G-d in the future redemption showing wonders "as in the days of your exodus from Egypt."

That Moshiach's festival is celebrated specifically on the last day of Pesach is not merely because Moshiach will redeem us from the last exile. Being last has a significance beyond mere numerical order, for that which is last performs a unique function. When the Jews journeyed in the desert after leaving Egypt, they marched in a specific order, divided into four camps. The last to march was the camp of Dan, which is described by Torah as "ma'asaf l'chol hamachanos" - "gatherer of all the camps." Rashi explains this as meaning that "The tribe of Dan...would journey last, and whoever would lose anything, it would be restored to him."

The concept of "gatherer of all the camps" - restoring lost property and making sure that nothing is missing - may be applied to various situations. The Baal Shem Tov, for example, taught that just as the Jews in the desert made forty-two journeys before they reached their final destination, Eretz Yisroel, so there are forty-two journeys in each Jew's individual life. The birth of a person corresponds to the initial journey when the Jews left the land of Egypt, and at each stage of life a Jew is somewhere in the middle of one of the forty-two journeys he must experience before he enters the next world.

Not only a person's entire life, but also every individual service to G-d has various stages or "journeys." In particular, the conclusion of a specific service acts as the "gatherer of all the camps" - to make sure that nothing is missing from that service. Pesach, it was noted earlier, is associated with the concept of redemption, and our service on Pesach is correspondingly directed towards hastening the arrival of the final redemption. But even if service on Pesach was deficient, if opportunities were missed, not all is lost: the last day of Pesach acts as "gatherer of all the camps" for the entire festival. Just as the tribe of Dan restored lost articles to their owners, so the last day of Pesach provides a Jew with the opportunity to rectify omissions in the service of Pesach, and thereby regain what is rightfully his.

Because Pesach is associated with the redemption through Moshiach and the last day of Pesach is the finish to and completion of Pesach, the last day of Pesach accordingly emphasizes the coming of Moshiach.

The notion of "gatherer of all the camps" applies not only to each individual Jew's life and service, but also to Jewry in general. The forty-two journeys between leaving Egypt and entering Eretz Yisroel took place in the desert, the "wilderness of the nations," which is an allusion to the period of exile when Jews sojourn amongst the nations of the earth. The forty-two journeys in the desert served as the means wherewith Jews left the limitations of Egypt.  Thus all the journeys undertaken until the Jews actually entered Eretz Yisroel may be viewed as part of the exodus from Egypt. So too with the journeys in the exile: until Jews merit the final redemption, they are still journeying to reach Eretz Yisroel.  In every generation, Jews are somewhere in the middle of one of those forty-two journeys.

As in the journeys in the desert, there is a "gatherer of all the camps" in the generations-long journey of Jews to the Messianic Era. Our present generation is that of "the footsteps of Moshiach," the last generation of exile. It is the "gatherer of all the camps" of all generations of Jews.

That this generation of exile is the "gatherer of all the camps" of all generations is not just because it is the last. Exile is not just punishment for sin.

The mission of Jews is to elevate and refine this corporeal world, to reveal G-dliness and to transform the physical into a dwelling place for G-d. Dispersed throughout the world in exile, Jews have been given the opportunity and the means to carry out this mission in all parts of the world.

This has been the Jews' task throughout their history. "Gatherer of all the camps" in this context means that if any portion of that task is missing, it now can be rectified. Thus the era of "gatherer of all the camps" is the era when the world will have been fully refined and G-dliness revealed: the Era of Moshiach.

It is for this reason that it is our generation which is that of "the footsteps of Moshiach" and "gatherer of all the camps." For the service of Jews throughout the generations has been all but completed, and only the finishing touches - "gatherer of all the camps" - is needed. We stand ready and prepared to greet Moshiach.

Moshiach, of course, could have come in previous generations. The Talmud, for example, relates that at the destruction of the Beis HaMikdash, a cow lowed twice. The first time meant that the Beis HaMikdash was destroyed; the second time meant that Moshiach was born. In other words, the potential Moshiach was born immediately after the destruction and had the Jews merited it then, he would have been the actual Moshiach.

Although Moshiach could have come in previous generations, the future redemption nevertheless has a greater connection to our generation - just as the idea of Moshiach is emphasized on the last day of Pesach,  although the whole of Pesach is associated with the future redemption. For both are the concept of "gatherer of all the camps" and we accordingly celebrate Moshiach's seudah specifically on the last day of Pesach.

There is still more to the connection between the last day of Pesach and Moshiach. The prophet Yechezkel describes the exodus from Egypt - which took place on the first day of Pesach - as the birth of the Jewish nation.

The last day of Pesach, the eighth day, is therefore the day of the circumcision, which is "the beginning of the entry of the holy soul." Moshiach is the yechidah - the most sublime level of the soul - of the Jewish people. Until the body of Jewry has undergone circumcision it is not whole; its holy soul is missing. Moreover, the Alter Rebbe writes, the highest level of circumcision will take place in the future, when "The L-rd will circumcise your heart."

The Haftorah read on the last day of Pesach is also connected with the Messianic Era. It states: "The wolf will lie down with the lamb...He will raise a banner for the return...the earth will be full of the knowledge of the L-rd." All of these verses refer to the Messianic Era.

Thus the relationship between the last day of Pesach and Moshiach. But why do we mark this relationship by eating a meal?

Belief in Moshiach is a cardinal tenet of the Jewish faith, enshrined as one of Rambam's thirteen principles of belief: "I believe with perfect faith in the coming of Moshiach; and although he may tarry, I will wait for him every day that he shall come." But abstract belief is not enough. Our intellectual awareness must be translated into concrete action - by eating of Moshiach's seudah. Moreover, the food from Moshiach's seudah becomes part of our flesh and blood, and our faith in, and yearning for Moshiach permeates not just the soul's faculties but also the physical body.

Moshiach's seudah was initiated by the Baal Shem Tov, and there is good reason why it was by him specifically. In a famous letter to his brother in law, R. Gershon of Kitov, the Baal Shem Tov tells of the time he experienced an elevation of the soul to the highest spheres. When he came to the abode of Moshiach, he asked, "When will the Master come?" to which Moshiach replied, "When your wellsprings shall spread forth to the outside." In other words, it is the Baal Shem Tov's teachings - Chassidus - which will bring Moshiach, and it is therefore particularly appropriate that it was the Baal Shem Tov who initiated Moshiach's seudah on the last day of Pesach.

In the time of the Baal Shem Tov, the principal element of the seudah was matzah. The Rebbe Rashab, fifth Rebbe of Chabad, added the custom of drinking four cups of wine. Matzah is poor man's bread, flat and tasteless. Wine, in contrast, not only possesses taste, but induces joy and delight, to the extent that our Sages say, "Shirah (song) is said only over wine."

Chabad Chassidus conveys the concepts of Chassidus, first propounded by the Baal Shem Tov, in an intellectual framework, enabling them to be understood by a person's Chochmah (wisdom), Binah (understanding/developmental), and Da'as (conclusive) - ChaBaD. And when a person understands something - in this case the concepts of Chassidus - he enjoys it that much more. Chabad, in other words, introduced "taste" and "delight" into Chassidic doctrines, which until then were accepted primarily on faith alone.

The four cups of wine also allude to the Messianic Age, for which the dissemination of Chassidus - especially Chabad Chassidus - is the preparation. The four cups symbolize: the four expressions of redemption; the four cups of retribution G-d will force the nations of the world to drink; the four cups of comfort G-d will bestow upon the Jews; the four letters of G-d's Name which will be revealed; the four general levels of repentance.

[Source: Sichah of the Lubavitcher Rebbe, Acharon Shel Pesach, 5742]

A Time to Ask for Whatever you Need

 

The Rebbe Rashab once told the Frierdiker Rebbe, “Yosef Yitzchok, during the Seder, and especially when opening the door for Eliyahu HaNavi, one should think about being a mentch, and HaShem will give His help. Don’t ask for gashmiyus, only for ruchniyus.” (הגש"פ עם ליקוטי טעמים ומנהגים - סדר הגדה)

When introducing Mah Nishtana, the Haggada says: Kan haben shoel. Simply translated, this means: “At this point, the son asks [the Four Questions].” However, shoel means not only “asks” but also “requests.” So once at the Seder, when the tzaddik Reb Osher of Stolin came to those words, he told those present, “Now is the time for every Yid to ask HaShem for whatever he needs.” (בית אהרן)

Wishing everyone a chag sameach and a meaningful Seder.

The Tikkun Process of Passover Part 2

Rabbi Mendel Kessin

Part One can be found here

Judging Others Favourably

It is written, “With righteousness shall you judge your fellow” [Acharei/ Kedoshim 19:15]

The Sages interpret this to mean, “Judge your fellow favorably” [Shevuot 30b]. How can we apparently lie to ourselves by judging people favorably in every case, when in certain cases we can see them doing the very opposite of something favorable? What is the meaning of this mitzvah in that case? The Sages have said, “Any man who is insolent will in the end stumble into sin” [Taanith 7b]. This means that shame serves as a barrier and an obstacle to sin. Once a person had breached the barriers of modesty and shame, there is nothing to prevent him from sinning, as it is written: “It is a good sign if a man is shamefaced. … No man who experiences shame will easily sin” [Nedarim 20a]. 

The same applies to a person’s influence on others. The first one who sins completely breaches the barriers of shame. The one who follows him does not require as much insolence to sin, and the third person needs even less, once these barriers have been broken down. This is why the sin of desecrating Hashem’s Name is so grave. A person who openly sins diminishes the intensity of the fear and shame that are engraved in man with regards to committing a sin, thereby prompting others to sin as well.

We can now understand how the advice given to us by the Sages, to judge others favorably, is designed to help us. It is meant to ensure that the barriers of shame are not breached within our own hearts, for once we are certain that everyone is righteous, how could we dare to be the first ones to sin? However if a person tries to find fault with everyone, he will be more likely to sin at a time of weakness.

Source – Rabbi Yehoshua Leib Diskin via Rabbi David Pinto

Did the Collapse of the Israeli Government open the Door for Moshiach?

In the Talmud, a little-known passage states that the Messiah will not come until Israel is ruled by an evil government for nine months, like a woman’s gestation period before the ‘birth’ of the Messiah. By Heavenly design, Bennett’s government has been ruling for exactly nine months. The student points out that Bennett’s coalition assumed power DALED Tammuz (June 14, 2021) and was dispersed on DALED Nissan (April 6, 2022) – exactly 9 months.

See Israel's Government Collapse Prophecy

In Hebrew, the letter Dalet / delet literally means "door".  

The government collapse due to "chametz" was also predicted by the Lubavitcher Rebbe, which you can see here in Hebrew.

Roads become Rivers

If you live in Sydney, you know what a rain bomb is.  We've had rain bombs all through winter and now again we are living through another one.   

One of the first things I ever learnt about Moshiach, many many years ago, was when the Lubavitcher Rebbe said that "before Moshiach, they will not be able to predict the weather".  

Roads have turned into rivers, awnings are falling from shops due to the amount of water collecting on the roofs, and it's generally very upsetting for those people who once again have been flooded out of their homes. 

I don't live in a flood area, but I do feel for the innocents who do.  

More details here

The Tikkun Process of Passover Part 1

 Rabbi Mendel Kessin, new shiur

"It's Time for Geulah"

 A two minute shiur from Rabbi Y. Y. Jacobson

Third Rome: Russia, Ukraine and Moshiach

HT: Yaak

Rabbi Efraim Palvanov

This is the one of the most exciting and interesting shiurim I have ever heard. Highly recommended.

Did the ancient Jewish Sages prophecy the Russia-Ukraine war? What does the coming of Moshiach have to do with it? An eye-opening talk on the intertwined history of Rome, Moscow, Kyiv and the Jewish people.

D

Tikun HaGadol - Our Secret Weapon

 

Rabbi Alon Anava - short video, 27 mins

"In order to have a new beginning, there has to be a destruction of the old..."

The Power of Words

Ilui nishmat Esther Rivka bat Moshe. 

Pharris Art

These parshiyot – Tazria and Metzora tell about the metzora. Chazal say that the word “Metzora” is a combination of the word “motzi ra – one who emits slander” [lit. spreading negative information], implying that tzara’at is retribution for one who slanders, since he spread derogatory information. But there is another meaning to tzara’at that a metzora suffers, as it is stated in Gemara about tzara’at [Berachot 5b]: It is nothing else but an altar of atonement. Suffering purifies a person from all evilness, since through suffering he is cleansed from all sin. This is the reason for the juxtaposition: “If a woman conceives … and on the eighth day, the flesh of his foreskin shall be circumcised” and following this is parashat Metzora, which signifies that just as through the mizvah of Brit Mila [circumcision] the child connects to the Covenant of Avraham Avinu, so too the suffering and pain that a person experiences because of his tzara’at removes all evilness from him and connects him to Hashem, since suffering is for the benefit of man and he should not despair when it comes upon him.

Source: Rabbi David Hanania Pinto

This shall be the law of the person afflicted with tzara'ath, on the day of his cleansing: he shall be brought to the kohen. [Metzora 14:2]

People have a tendency to make light of the sin of loshon hara, said the Dubno Maggid.  They say to themselves:  ''What are mere words? I am not harming my friend in any way by simply speaking about him.''

The Torah therefore requires that the metzora be brought to the Kohen, in order for him to witness what man's speech is capable of doing.  With one word, the Kohen defines the status of the metzora, making him either pure or impure - such is the power of man's words!

Source: Rabbi Yisrael Bronstein