LeHikanes Torah - To Enter Torah - BS"D

Parsha Chukat, BaMidbar (Num.) 19:1 - 22:1 by Rebbetzin Jungreis

2011-06-30T17:53:00.000-05:00

Parsha - Korach - BaMidbar/Num. 16:1-18:32 by Rebbetzin Jungreis

2011-06-24T18:05:00.000-05:00

Watch live streaming video from rebbetzinjungreis at livestream.com

Flotilla Choir presents: We Con the World

2010-06-04T15:18:00.003-05:00

If only this were really funny rather than so accurately real...

The Mishkan Paralleled 6 Days of Creation

2010-03-11T18:14:00.000-06:00

Parashat VaYakhel-Pekudei Shabbat HaChodesh

Meaning of the Mishkan (Tabernacle)

Everything in the Mishkan paralleled what G-d had made during the six days of creation.

The curtains of goats' wool paralleled the heaven and the earth.
The washstand and its base represented the seas and rivers.
The altar and its sacrifices paralleled the animals.
The incense altar paralleled all spices and remedies.
The menorah paralleled the sun and the moon. Its seven lamps paralleled the seven heavenly bodies: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon.

All this comes to teach that making the Mishkan paralleled the creation of heaven and earth and the entire universe.

We thus see that G-d used the same expression in creation as He did when making the Mishkan. When G-d made the universe, He said, "He spread out the heaven like a curtain." (Tehillim 104:2) Regarding the Mishkan G-d also spoke of "curtains of goats' wool."

On the second day G-d said, "Let there be an expanse in the middle of the water and let it divide between water and water." (Bereishit 1:6) G-d wanted there to be a division between the upper water and the lower water. In the Mishkan G-d said, "The cloth barrier shall be a separation for you." (Shemot 26:33) This hanging was a barrier between the sanctuary and the Holy of Holies.

On the third day G-d said, "Let the waters be gathered." (Bereishit 1:9) With regard to the Mishkan G-d said, "You shall make a copper washstand and its base out of copper, and you shall place water there." (Shemot 30:18)

On the fourth day G-d said, "Let there be luminaries in the expanse of the sky." (Bereishit 1:14) With regard to the Mishkan He said, "You shall make its lamps." (Shemot 25:37)

On the fifth day G-d said, "Let the waters teem with living creatures and let birds fly." (Bereishit 1:20) In making the Mishkan, G-d commanded to bring sacrifices of animals and birds.

On the sixth day the Torah says, "G-d created man in His image." (Bereishit 1:27) This indicates that G-d created man for His Glory so that man could serve Him. In the Mishkan G-d commanded to anoint the High Priest to serve Him.

On the Shabbat it says, "G-d finished on the seventh day." (Bereishit 2:2) Regarding the Mishkan it says, "All the work of the Communion Tent Mishkan was completed." (Shemot 39:32)

When the world was created the Torah says, "G-d blessed the seventh day." (Bereishit 2:3) Regarding the Mishkan it says, "Moshe blessed them." (Shemot 39:43)

When the world was created the Torah says, "G-d blessed it." (Bereishit 2:3) Regarding the Mishkan it also says, "He anointed it and sanctified it." (BaMidbar 7:1)

G-d made heaven and earth His witnesses as He said, "I have made heaven and earth as witnesses for you." (Devarim 4:26) Therefore, if the Yisraelim rebel against G-d by not studying His Torah and not keeping His commandments, heaven and earth will be the first ones to take revenge against them and punish them. It is thus written, "The hand of the witnesses shall be against him first to kill him." (Devarim 17:7) Here too, the heaven would punish them; rain would not fall and the earth would not produce its crops.

The Mishkan was similarly a witness for the Yisraelim. As it is written, "These are the accounts of the Mishkan, the Mishkan of Testimony." (Shemot 38:21) The Mishkan and the Temple that followed it stood as witnesses for the Yisraelim. If the Yisraelim rebelled against G-d and did not keep His commandments, the Temple would be taken away as security, twice. This denotes the first and the second Temples, which were destroyed because the Yisraelim rebelled against G-d. Just as the Mishkan parallels the creation of heaven and earth and alludes to everything in the world, it also includes the entire Torah.

We thus see that expressions involving "making" occur 248 times with regard to the Mishkan. This includes such expressions such as "you shall make," "he made," or "they made." The first time such an expression occurs is, "They shall make Me a sanctuary." (Shemot 25:8)

The only expressions that are not counted are those that involve evil such as the making of the Golden Calf, where people said, "Come on, let us make for ourselves gods." (Shemot 32:1) Every expression from here until "And I will know what to do to you" (Shemot 33:5) is not counted.

With these exceptions, the expression "make" or "made" occurs 248 times from the above verse (Shemot 25:8) to the end of the Book of Shemot. This parallels the 248 positive commandments in the Torah. A human being also has 248 limbs. This teaches that if a person keeps the Torah, the world and the Mishkan are sustained. If not, he destroys the world and causes the Holy Temple to be taken as security.

There is another allusion in the 248 expressions denoting "making." When the Yisraelim accepted the Torah they said, "We will do and we will listen." (Shemot 24:7) The expression "we will do" referred to the positive commandments while "we will listen" referred to the negative commandments. The Yisraelim violated the portion of the commandments to which they said, "we will do." G-d therefore commanded them to make the Mishkan, which contained the expression "do" or "make" 248 times. This paralleled the 248 positive commandments that were violated when the Golden Calf was made.

Commentary source:
Yalkut MeAm Lo'ez, vol. 10

Glenn Beck Makes a Good Case for Aliya

2010-03-10T18:03:00.000-06:00

When Things Go Bad, The Jews Become Scapegoats

Ki Tissa - The Oral Law

2010-03-04T19:32:00.000-06:00

Shemot 34:27: G-d said to Moshe, "Write these words down for yourself because it is through these words that I have made a covenant with you and Yisrael."

Now G-d said to Moshe, "With the giving of the first Tablets you wrote a book of the covenant. This book contained the entire account from creation until the giving of the Torah. It was read so that all the people could hear it. The people responded to it, 'We will do and we will listen.' (Exodus 24:7) Do the same thing with these second Tablets, repeating everything that you did." This is the meaning of G-d's commandment, "Make for yourself these words."

Some say that after the Yisraelim made the Golden Calf and violated the original covenant that G-d had made with them, they were required to make a new covenant. Moshe had to write a sort of receipt for the new conditions and obligations, indicating that they had been forgiven for their wrong-doings. They were forgiven on condition that from now on they would be obligated to keep all G-d's commandments and laws.

G-d thus said, "Write for yourself these things for it is through these words that I have made a covenant with you and Yisrael." G-d commanded Moshe to write a contract stating a condition that the Yisraelim would keep all these words.

G-d said, "I forgave them for the past and made a new covenant with them only because of your merit. For their own sake I would never have forgiven them at all." Go- therefore told Moshe, "I have made a covenant with you and with Yisrael." When G-d said, "with you," He meant, "through your merit."

Another thing we learn from this verse is that "Things that are written in the Torah may not be recited orally, and things that are meant to be transmitted orally may not be written."

The Torah consists of two parts, the Written Torah, (Torah Sheh-bichtav) and the Oral Law, (Torah Sheh-be'al Peh). This verse teaches us that the Written Torah may not be recited orally, and the Oral Torah may not be written, but must be transmitted by mouth from person to person.

When G-d taught Moshe the Written Torah and the Oral Torah He told him, "Teach these to the Yisraelim."

"L-rd of the universe," said Moshe, "Should I write down the Oral Torah and teach it to the Yisraelim from a script?"

G-d said to him, "You may not do this. Write down these words, but it is by their oral tradition that I am making a covenant with the Yisraelim. The words that I am teaching you orally may not be written; rather you must teach them to the people orally."

The reason that it is forbidden to write down the Oral Torah, that it must be taught orally, is because G-d knew that the Yisraelim were destined to be exiled and to be under the power of other nations. If the Oral Torah were written, the gentiles would translate it and include it in their religion, saying that G-d had chosen them in place of Yisrael and had given them the Torah. They would then be able to draw others to follow their false religion.

However, since the Oral Torah may not be written, there is no reason to fear this. The only thing in writing is the Written Torah through which they cannot influence other people. The Written Torah cannot be fully understood or interpreted without the oral tradition.

Some say that the Written Torah may not be transmitted orally because in the Torah many things are learned from extra or missing letters. Sometimes a word has a missing letter; in other cases an extra letter is added to a word. There are also places where tradition dictates that the word be read in a different manner than it is written. These things teach us lessons.

If the Written Torah were taught orally, all these concepts would be lost.

Similarly, the Oral Torah must be transmitted only orally and may not be written. Then each person learns it from his master and if he has any questions he can ask and no doubts will remain in his mind. However, if it were written down, a word might be ambiguous and the student would not have any way to interpret it. The ambiguity would therefore remain.

This situation remained until the time of the Great Assembly (Kenesset Ha-Gedolah). The Oral Torah was transmitted by word of mouth and not written at all. However, after the time of the Great Assembly, the sages saw that the situation was deteriorating and they were concerned that the Torah would be forgotten. They therefore permitted parts of the Oral Torah to be written.

However they only permitted the Oral Torah to be written. The prohibition against reciting the Written Torah aloud from memory still remains in force.

It is forbidden to recite any portion of the Written Torah from memory. Therefore a person should be careful not to recite any part of the Written Torah without actually reading it.

If one recites part of the Written Torah orally he is violating G-d's command, "Write down these words," as we explained earlier. He is also not rewarded for what he has learned. Although he is not involved in trivial matters, he is still working for nothing. The portion regarding the daily sacrifice (tamid) is recited every day as part of the Morning Service. Many people recite this orally. They also recite the priestly blessing, the morning psalms and the Shema. Most people know these portions by heart. We are therefore permitted to recite them orally, by heart.

However, portions that most people do not know by heart may not be recited from memory. This is true even though an individual might have memorized them.

Some say that if the reader (chazan)wants to fulfill the obligations of others, even though he knows the Shema or the like by heart, he should read it from a Siddur. If there is no prayer book available or if he is an old man who cannot concentrate on the prayer book, he should say the Shema silently and have the congregation read it aloud. In such a case it is not considered as if he is saying it for the sake of the people. Since he is saying it quietly, it is permissible for him to recite it from memory.

Some people have the custom of reciting the Torah portion aloud along with the reader without looking in a text. This is not proper. Rather, one should take a text and read along out of the book. If he cannot do this, he should listen and remain silent.

It is permissible for a blind person to recite portions of doe Torah by heart even though they are portions that are not usually memorized. This is not forbidden because he has no choice.

The Written Torah was given in the merit of Yaakov while the Oral Torah was given in the merit of Avraham.

Just as we have an obligation to believe in the Written Torah and to keep it, we also have an obligation to believe in the Oral Torah. The Oral Torah includes all the words of our sages in the Midrash and Talmud. If these teachings are sometimes surprising, it is only because of our own limited understanding.

We see that the Oral Torah is more beloved to G-d than even the Written Torah. G-d therefore told Moshe that by the oral tradition of these words, "I am making a covenant with you and with Yisrael. I am only making this covenant because of the Oral Torah. I have made a covenant with you to be your G-d, to watch over you and that you not be under an angel like the other nations. All of this was only done because of the Oral Law."

If a person laughs at the words of our sages or any other commandment legislated by them, his sin is very great. He is worthy of death, and in the next world he will be punished with boiling excrement.

The Talmud relates that Rabbi Yochanan taught his academy that in the Messianic Age G-d would bring precious stones and jewels. Each jewel would be thirty cubits (45 feet) square. He would carve out of the stones pieces twenty cubits by ten cubits, like the gates of Yerushalayim, and stand them up at the entrance of Yerushalayim.

One of the students heard Rabbi Yochanan's words and began to laugh to himself. "How can there be such large precious stones?" he asked. "Today one cannot find a precious stone even as large as a dove's egg. Where will there be precious stones that are thirty square?"

Some time passed and this student was traveling by ship. He came to a far-off island where he saw the people quarrying precious stones that were thirty cubits square. The people were engraving them and trimming them down to ten by twenty cubits.

"What is the purpose of these stones?" asked the student.

They replied to him, "G-d will stand them up in the gates of Yerushalayim."

When the student returned to the city he found Rabbi Yochanan and told him, "What you have taught is true. With my own eyes I saw what you described."

"You foolish man!" said Rabbi Yochanan. "If you had not seen it with your eyes, you would not have believed!"

With that Rabbi Yochanan fixed his gaze on this student and he was reduced to a pile of bones.

The Talmud relates a story about Onkelos, son of Clonicus. This is the Onkelos who wrote the standard (Aramaic) translation (Targum) on the Torah. He was a gentile and wanted to become a proselyte. He wanted to know what the Jews were and what their destiny would be in the next world. This Onkelos was the nephew of Titus.

Using the occult arts, Onkelos communicated with his uncle Titus, who was already dead. He asked him, "What nation is greatest in the World to Come?"

"The greatest nation in the next world," replied the shade, "is the Jewish nation."

"I wish to join them as a proselyte," said Onkelos. "What advice can you give me?"

"It is very hard to observe the Jewish religion. They have many commandments that they must keep."

"How are you judged in the next world?"

"I am judged with the same fate that I decreed for myself. Everyday I am burned and my ashes are ground and scattered to the wind. Every day these ashes are gathered and re-formed into my body. Then I am burned again, and my ashes are again scattered over the seven seas."

[Titus had commanded that his followers do this so that G-d would not be able to find him and punish him for his deeds.]

After Onkelos heard this from Titus, he wanted to hear Balaam's advice. He communicated with him from beyond the grave in the same way.

"What nation is the most important in the next world?"

"The Yisraelim are the most important."

"What is your advice? Should I become a proselyte and join them?"

"Do not seek their peace or good as long as the world exists."

"How are you punished in the world to come?"

"I am immersed in boiling semen."

[Balaam was punished in this manner for causing the Yisraelim to behave lasciviously with the Midianite girls.]

Onkelos then communicated with the founder of Christianity.

"Who is most important in the next world?

"Yisrael."

"Give me advice: I wish to join them as a proselyte."

"Seek their good but do not seek their bad points. Whoever touches them is like one who touches the 'pupil' of G-d's eye."

"And what is your destiny in the next world?"

"I am immersed in boiling excrement."

"Why is this?"

"It is taught, 'Whoever laughs at the words of the Jewish sages is punished in boiling excrement."

All the prophets and sages in every generation received their portions on Mount Sinai. Moshe thus said to the Yisraelim that he was making the covenant "with those who are standing here with us today and with those who are not here with us today." (Devar 29:14) All the generations that would exist until the end of the world were standing at the revelation at Sinai. Every soul received its portion. Each prophet received the prophecy that he would declare in his generation; each sage received the mysteries of the Torah that he would teach to the people of his era.

Moshe thus told the Yisraelim, "G-d spoke these words to your entire congregation. It was a Great Voice that did not end." (Devar 5:19) Moshe was saying that the voice on Mount Sinai would be heard by the souls of all the prophets and sages. After this G-d would not have to speak to each person individually; each person would have the portion that he received on Mount Sinai. It is therefore called a "Great Voice." From this voice, each one received his portion in the Torah, according to his level.

There is no Jew who did not receive his portion on Mount Sinai. Some received a little and some more, each one according to the level of his soul. Even the lowliest Jew received at least one verse of the Torah and its explanation.

When an infant is in its mother's womb, G-d gives it intelligence so that it can understand the portion it received on Mount Sinai. The individual is therefore not prevented from understanding it because of a lack of intelligence. The portion that he received must be revealed to the world by him and not by any other rabbi.

However, the portion that each person received on Mount Sinai is not given to him so easily. He must be G-d-fearing and attach himself to G-d. He must work very hard to study Torah in order to understand his portion. Through his work, he purifies his physical being and then is able to reveal the portion that his soul received.

If any one of these conditions is not met, the person is not able to realize the portion he received on Sinai. As a result of this, a person does not have any excuse on the great day of judgment when he is asked, "Why did you not study Torah? Why did you not at least understand the portion that you received at Mount Sinai? You might have worked hard, but you did not have enough fear of G-d; or you might have studied in order to win arguments with your friends or to show off your knowledge."

The person will not be able to say, "I worked and this is all I could understand." If he were truly G-d-fearing he would know the portion that he received on Mount Sinai.

If the person was G-d-fearing but did not work hard and only studied a little when he was in the mood, here too, he cannot excuse himself and say, "I was G-d-fearing but I studied and could not find anything."

G-d will then tell him, "If you had worked hard enough you would have found the portion that you received on Mount Sinai."

This is the meaning of the verse, "If you seek it like silver and like hidden treasures, you will understand the fear of G-d and you will find knowledge of the L-rd. For G-d gives wisdom from His Mouth, knowledge and understanding." (Mishle 2:4-6) The verse is saying, "If you were to seek the portion of the Torah that you received on Mount Sinai as you would run after or as you would search out a treasure about which you were told, you would find it. If you knew about a treasure you would make every effort to seek it out. Similarly, if you work hard on the Torah you can know G-d's knowledge. This is the portion that G-d gave you on Mount Sinai. But you must have fear of G-d; only then can you understand it. If any one of these conditions is lacking you will not be able to achieve anything. This is because 'G-d gives wisdom from His Mouth, knowledge and understanding.' The only thing that G-d does for you is to grant intelligence when you are in your mother's womb so that you can gain the portion that your soul received on Sinai. After this, G-d is no longer responsible. It is your choice whether to use this knowledge and intellect for the Torah or for worldly matters."

- MeAm Lo'ez

Parashat Terumah - The Menorah

2010-02-18T15:23:00.000-06:00

The Menorah

Shemot 25:31 You shall make a Menorah of pure gold, hammered out shall the Menorah be made, its base, its shaft, its cups, its knobs, and its blossoms shall be [hammered] from it.

The menorah (candelabrum, lampstand) had to be beaten out of a single piece of gold. It could not be made of separate pieces joined together.

Normally when candelabra are made, the base is made separately, the branches separately, and the lamps separately, and then they are all joined together. The menorah in the Mishkan could not be made in such a manner. Rather, it had to be beaten out of a single piece of gold. The workers began with a single ingot of gold. They then beat it out flat and separated it into branches. These were beaten into the proper shape. In this manner, the entire menorah was made of a single piece of gold.

32 Six branches shall emerge from its sides, three branches of the Menorah from its one side and three branches of the Menorah from its second side; 33 three cups engraved like almonds on the one branch, a knob and a flower; and three cups engraved like almonds on the next branch, a knob and a flower - so for the six branches that emerge from the Menorah. 34 And on the Menorah shall be four cups, engraved like almonds, its knobs and its flowers. 35 A knob shall be under two of the branches from it, a knob under two of the branches from it, and knob under two of the branches from it - for the six branches emerging from the Menorah. 36 Their knobs and branches shall be of it; all of it a single hammered piece of pure gold.

The cups were decorations beaten out of the metal of the branches. They were decorated. Besides the cups, there were also spheres and flower blossoms beaten out of the branches.

The central shaft or stem of the menorah also had spheres and blossoms as well as four cups. Of these, one cup was at the bottom of the menorah below the branches while the other three were on top above the branches.

37 You shall make its lamps seven; he shall kindle its lamps so as to give light toward its face.

The openings of the lamps were made facing the center lamp. When the other six were lit, they would shine primarily toward the stem which was called "the menorah's face."

38 Its tongs and its spoons shall be of pure gold.

The wick tongs were tweezers that were used to draw the wicks out of the oil so that they could be adjusted in the lamp. The ash snips were like scissors that were used to remove the ashes in the lamps each morning when the lamps would be cleansed of the ashes of the wicks that had burned all night and then had gone out.

39 Of a talent of pure gold shall he make it, with all these vessels.

The menorah and all its utensils were made out of one talent (kikar) of pure gold, no more and no less. A talent is 32 libras, where each libra is 25 sela'im. A talent is about 150 pounds of gold.

40 See and make, according to their form that you are shown on the mountain.

We can now describe the entire menorah.

Regarding the menorah's shaft, the Torah says, "The menorah shall have four embossed cups along with its spheres and blossoms." (Shemot 25:34) This indicates that the central shaft of the menorah contained four cups. These cups had the form of Alexandrian cups, with wide mouths gradually tapering off. There were two such cups on the shaft.

The "spheres" had the form of apples that grow in the city of Kerot. They are ovoid in shape, round and long on both sides like an egg. There were two such spheres on the shaft.

The blossoms are like the blossoms that are made on marble columns. They were thus like forms cut with a stonecutter's hammer. Their edge was bent outward.

There were two such flowers on the menorah's stem. Besides these, there was also a third blossom near the menorah's base.

The base of the menorah had three feet.

There were also another three spheres on the menorah's shaft in the area where the branches extended from it.

The menorah had six branches, three to the right, and three to the left. These branches extended upward diagonally from the stem toward the top of the menorah. The lowest branch was the longest of them all, the next a bit shorter, and the highest the shortest of them all. Thus, the tops of all the branches were at exactly the same height. The lamps on all six branches were thus at the same level as the lamp on the menorah's stem.

The center shaft was known as "the menorah's face" (p'ney hamenorah).

Each branch also had three cups, one sphere and one blossom.

All of them were "almond-decorated." That is, they were decorated with the forms of almonds. The verse can thus be interpreted, "The menorah shall have four almond-decorated (me-shukadim) cups along with its spheres and flowers." There is a question as to whether "almond-decorated" relates only to the "cups" or whether it also relates to the "spheres and flowers." Therefore, all were almond-decorated. Even if it is not required on the spheres and flowers, it is of no harm if it is done. Conversely, however, if they all required such decoration and it was not done, the menorah would not be made properly.

It thus comes out that the menorah had a total of 22 cups. There were 18 on the six branches, three on each branch, and an additional four on the stem of the menorah.

The menorah also had 11 spheres, six on the six branches, three on the shaft where the branches extend, one near the bottom, and one in the upper three handbreadths of the shaft. The last sphere was together with the three upper cups.

The menorah also had 9 flowers. There were six, one on each of the six branches, and three on the shaft.

All these were absolutely necessary if the menorah was to be valid. If one of the above 42 cups, spheres or flowers were missing, the menorah was invalid. The same is true if any of the 7 branches or 7 lamps were missing.

The menorah was 18 handbreadths (54 inches) high. It was made in this manner:

From the base to the lower flower was 3 handbreadths.

There were then 2 handbreadths smooth, and then within one handbreadth, there was a cup, sphere and flower.

There were then two handbreadths smooth, and then a sphere taking up one handbreadth from which two of the branches extended.

There was then one handbreadth smooth and another sphere taking up a handbreadth, from which the next two branches extended. There was then another two handbreadths smooth, and then a third sphere taking up one handbreadth, from which the third set of branches extended.

Above this there was another two handbreadths smooth.

Thus what we have already counted is a total of 15 handbreadths.

There was then an additional three handbreadths remaining until the top of the menorah. In these three handbreadths there were three cups, one sphere and one flower.

The Torah therefore says, "And this (ve-zeh) is the structure of the menorah." (BaMidbar 8:4) The numerical value of ve-zeh is 18, denoting the height of the menorah.

There was a large stone in front of the menorah. This stone had three steps, and the priest would stand on it in order to light the menorah and clean out the lamps. On this stone also stood the wick tongs and ash snips which were used for the menorah.

This stone was made of the finest, most beautiful marble which was more precious than gold. It was 8 1/2 handbreadths (25 1/2 inches) high and 9 handbreadths (27 inches) wide.

The menorah stood to the south of the Mishkan while the showbread table stood to the north. They were both in the inner sanctuary directly outside the Holy of Holies. When a person would enter the sanctuary, the menorah would be to his right and the table to his left.

Although the Torah specifies that the menorah must be made of pure gold, this was merely a preference and not an absolute requirement. Therefore, if the community was poor and had to replace the menorah, they could make it out of any type of metal, whether silver, copper or the like. However, it could not be made of wood, bone, ivory, or glass, and if it is made of anything other than metal, it is invalid.

All the embellishments, such as the cups, spheres and blossoms, that the Torah requires for a menorah, are required only when it is made of gold. However, if it is made of silver or any other metal, it is made without the cups, spheres and blossoms.

Similarly, the Torah requires that the menorah be made of a talent (kikar) of metal only when it is made of gold. Moreover, the requirement that it be hammered out of a single piece of metal only applies when it is made of gold. If the menorah is made of other metals, neither of these conditions must be met. Nevertheless, even if it is made of other metals, the menorah cannot be made of small parts.

The Torah literally says, "Make it out of a talent of pure gold, and all these utensils." (Shemot 25:39) In the Talmud there is a dispute regarding the meaning of this verse.

Rabbi Yehudah maintained that the menorah and its lamps were made of a talent of gold. This was the mass of gold out of which the menorah was to be made. The tongs and snips, however, were made separately, and were therefore not included in the talent. The "utensils" mentioned in the verse do not include the tongs and snips, but do include the lamps. These also had to be made of the original mass of gold and are referred to as "utensils" (kelim) only because they are usually separate from a candelabrum.

Rabbi Nechemiah, on the other hand, maintained that the talent only included the menorah itself and not the lamps, tongs or snips. He maintained that the lamps were attached and not an integral part of the menorah. When the Torah says, "and all these utensils," it does not mean that they are included in the talent of metal, but only that they also had to be made of pure gold.

The accepted opinion is that the menorah and its lamps were made out of a single piece of gold weighing one talent. The snips and tongs, however, were not included in the talent.

Each of the lamps had a gold cover that could be opened and closed. These covers protected the oil so that it was not left uncovered. They also prevented dust and ashes from the wicks from falling into the oil. According to one opinion, these were the milkachaim on the menorah. [This opinion disputes the opinion cited earlier that the milkachaim were tongs.]

According to this opinion, the machtot on the menorah [were not snips or scoops. Rather, they] were protrusions under the lamps to catch any ashes or sparks from the wicks. All these were made of the same mass of gold as the rest of the menorah.

The seven branches of the menorah were solid, not hollow.

The Torah moreover specifies that the spheres and branches should be made of "pure gold." (Shemot 25:36) One should not think that the insides of the spheres and branches which cannot be seen may be made of alloyed gold. The Torah therefore specifies that even the unseen internal portions of the menorah must be made of pure gold.

Although the description of the menorah appears fairly straightforward, it was not a simple thing to communicate. All the people found it very difficult to conceptualize the menorah.

Moshe also found it very difficult to picture the menorah. G-d therefore showed him a fiery menorah in the heaven. Regarding this, G-d said, "This is the form of the menorah." (BaMidbar 8:4) The word "this" indicates that G-d was actually pointing to something that He was showing Moshe.

G-d here told Moshe, "Carefully observe the Pattern that you will be shown on the mountain." (Shemot 25:40) G-d was speaking of the form of the menorah that he would show Moshe.

The Torah literally says, "make [the menorah) with the form (be-tavnit) that you will be shown." It does not say, "like the form" (ke-tavnit). This was because it was impossible for Moshe to make the menorah exactly like the one he saw in heaven. The heavenly menorah was a spiritual object made of red, white and green fire. The difference between something spiritual and something physical is very great indeed.

Moreover, the word be-tavnit is not the object of the word "make" but of the word "see." The verse is actually saying, "Look at the form that you will be shown on the mountain, and make [the menorah]." G-d was telling Moshe to look carefully at the pattern of the spiritual menorah so as to have the wisdom to make the menorah out of gold.

The Torah thus says, "This is the form of the menorah: miksha of gold." (BaMidbar 8:4) [Although miksha is usually translated as "a single piece of beaten work,"] it can also be translated as "difficult." This indicates that Moshe found it too difficult to make the menorah. G-d therefore told Moshe, "Take a talent of gold and throw it into the fire. When you take it out, the menorah will be made, with all its cups, spheres and flowers."

The Torah therefore says, "it shall be made of a single piece of metal" (Shemot 25:31), using the passive rather than the active voice. This alludes to the fact that the menorah was made by itself.

According to Rabbi Yose son of Rabbi Yehudah, G-d showed Moshe three things: the Aron (Ark), the Shulchan (Table), and the Menorah (Lampstand). G-d showed Moshe a form of each of these objects made of fire that descended from heaven. Moshe saw them and was then able to make them.

One should not think that this contradicts what we have said above. Rather, what happened was this:

At first when G-d told Moshe to make the menorah, it was very difficult for him to understand. He could not comprehend it, and he asked, "How can something like this be made?" G-d then showed him a fiery menorah in the sky, and he understood.

However, when Moshe descended from Mount Sinai, he forgot how to make it. He said, "Master of the Universe, I forgot the form of the menorah."

G-d then showed it to him again. But now Moshe found it very difficult to understand. G-d took a mass of fire and showed Moshe how it could be made into a menorah, but Moshe still could not understand.

Finally, G-d said to him, "Go to Betzalel, and he will make it." G-d was actually telling Moshe to take a talent of gold, bring it to Betzalel so that he could throw it into the fire, and allow the menorah to be made on its own. G-d , however, did not want to say this explicitly to Moshe, so He merely told him to go to Betzalel.

Moshe went to Betzalel and gave him the gold, and Betzalel was able to make the menorah immediately. When Moshe saw this, he said to Betzalel, "G-d showed me the menorah twice, but I still could not fathom how to make it. You, however, made it without ever seeing it. Maybe you were there when G-d showed me the menorah."

The form of the menorah symbolized the Torah. The seven branches parallel the seven words in the first verse in Bereishit. The 11 spheres on the menorah parallel the 11 words in the first verse of Shemot. The 9 blossoms parallel the 9 words in the first verse in VaYikra. The height of the menorah was 18 handbreadths, as we said. One handbreadth, however, was not complete, so the actual height of the menorah was 17 handbreadths and a bit extra. These paralleled the 17 words in the first verse in BaMidbar. The 22 cups on the menorah parallel the 22 words in the first verse of Devarim.

It therefore comes out that the first verses of all five books of the Torah are alluded to in the menorah. The total number is forty-nine.

We are forbidden to duplicate any of the Mishkan's furniture. Therefore, we are forbidden to make a seven-branched candelabrum even if it is not made of gold. It is forbidden even if the candelabrum does not have the cups, knobs and blossoms that the one menorah had and even if it is not 18 handbreadths tall. Although it is not exactly like the menorah, it is still forbidden since as we explained earlier, these decorations are merely preferable but not absolutely required.

The main thing that the Torah requires of the menorah is that it have seven branches. Therefore, there is no prohibition against making a candelabrum having five, six or eight branches.

It is forbidden to make a seven-branched candelabrum even if it is made in pieces made to be attached or screwed together. The dictum that the menorah be made of a single piece of gold was only a preference. However if it was made of attached pieces, the menorah was still valid as long as it was not made of gold.

There are large candelabra made with seven branches. It is important to realize that if the branches extend from a central shaft, this is absolutely forbidden. However if it does not have branches, then it is permitted even if it has seven lamps.

Source:

- MeAm Lo'ez Commentaries [Torah Anthology]

Parashat Terumah - Symbolism of the Mishkan (Tabernacle)

2010-02-17T18:09:00.001-06:00

The Symbolism of the Mishkan

The Mishkan had 48 beams, 100 sets of loops, and 100 hooks, no more and no less. This is not an arbitrary figure, but is meant to allude to the 248 positive commandments in the Torah and the 248 parts of the human body.

This explains G-d's statement to Moshe, "According to all that I show you, the pattern of the Mishkan and the pattern of all its furniture, so shall they do" (25:9). G-d was saying, "Just as I showed you the parts of the body, where I formed you with 248 limbs, so shall you make the Mishkan, with exactly the same number. 'So shall they do,' keeping all the 248 commandments that I will be giving you." |1|

This also teaches that one should not think that the Divine Presence rests on the wood and stone of the Mishkan. Rather, the Divine rests primarily on the 248 parts of the human body, which parallel the 248 positive commandments. Therefore, a person must be careful to sanctify and purify his 248 limbs, so that the Holy should be able to rest upon them.

This may be alluded to in the verse, "[G-d] forsook the Mishkan at Shiloh, the tent which dwelt in man" (Tehillim 78:60). [This is speaking of a time when people sin, but conversely,] it indicates that when people are good, the Divine dwells in the human being. |2|

One may find this entire account very puzzling. Today we live in exile, and have no Mishkan, no Holy Temple, no High Priest, and no sacrifice. What good then does it do us to read about how the Mishkan was made? Why do we have to know how the beams and pillars were made, what their dimensions were, and how the priestly vestments were made? Of what use is it to us to know how the sacrifices were offered? This is of no practical use to us today, and when the Mashiach comes with G-d's help, we can learn all these things and know how to keep them. |3|

Actually, however, the prophet Yechezk'el asked this very question of G-d, as we see in the 43rd chapter of Yechezk'el, which is the Haftarah of the Portion of Tetzaveh. G-d said to Yechezk'el, "son of man, show the Temple to the house of Yisra'el, so that they will be ashamed of their sins, let them measure accurately. If they are ashamed of all that they have done, explain to them the form of the Temple, its pattern, its comings and it goings, all its forms and their ordinances, and write it down before their eyes, so that they make keep its entire form, and all its ordinances, and do them" (Yechezk'el 43:10, 11).

G-d was saying to Yechezk'el, "Son of man. Inform the Yisra'elim of the form of the Holy Temple that will be built in the Messianic age, and tell them how it shall look. If they are embarrassed by all the sins they have committed, which caused the Temple to be destroyed, they will be able to measure the Temple, and contemplate the form in which it will be built. If they are ashamed and repent, I will show them the form of the Temple, and they will remember all its forms, and the laws that must be kept in it." |4|

Yechezk'el was puzzled, and replied to G-d, "Hashem of the Universe, what benefit will Yisra'el have from all these things? Of what use is it to them to know the form of the Temple that is destined to be built in the Messianic Age? Today we are in exile, and it will be a long time before the Mashiach comes. What will come of my explaining all these things that they cannot keep now. Let me just tell them that they must believe in perfect faith that the Mashiach will come and the Temple will be rebuilt. But what will come of my explaining to them the precise form of this third Temple?"

G-d responded, "What I am telling you is a great gift for them. As long as they are in exile and they read the portion explaining how the Temple must be built, and look at its ultimate form, I will count it as if they had built the Temple.

The same is true when a person reads the sections describing how the Mishkan and priestly vestments were made delving into it and understanding it well. It is then counted as if he himself had made all those items. The same is true when a person studies the laws of sacrifices and mediates on them; G-d then counts it as if he had actually offered the sacrifices. |5|

It is for this reason that when speaking of sacrifices, the Scripture often uses the expression, "This is the Torah." We thus find expressions such as, "This is the Torah of the all-burnt offering" (VaYikra 6:2), "This is the Torah of the sin offering" (VaYikra 6:18), "This is the Torah of the crime offering" (VaYikra 7;1), "This is the Torah of the meal offering" (VaYikra 6:7), and "This is the Torah of the peace offering" (VaYikra 7:11). This teaches that if a person studies the portions of the Torah dealing with these sacrifices, it is counted as if he actually had offered them. |6|

There is also another great spiritual benefit from learning the laws pertaining to the Mishkan and sacrifices. We can see this by looking carefully at the order in which these laws are presented. At first sight, it appears as if the account is not written in the correct order. The Torah should have presented the Mishkan in the order that it was set up, with the beams, bases, hangings and hooks, and then described the pillars, their bases, and the crossbars.

Only then should the Torah have told us what is inside the Holy of Holies, namely the Ark, the ark-cover, and the cherubs. Then the Torah should have told us about the cloth barrier that set apart the Holy of Holies. Then the Torah should have explained and discussed the items that were outside the Holy of Holies, in the sanctuary, such as the table, the menorah, the oil for the menorah, and the incense altar. All these things were in the sanctuary, just outside the Holy of Holies.

The Torah should have then described the veil over the entrance of the Mishkan. Only then should the Torah have gone on to speak about the enclosure, describing the sacrificial altar, the sacrifices themselves, and the washstand, since both the altar and washstand were in the outer enclosure.

After that, the Torah should have described the priestly vestments.

Actually, this is the order in which the Torah presents these items in Parashat VaYachel, where it describes how all these items were made (36:8-39:30). This is also the order that we find in the Parashat Pekudei, where it describes how these items were brought to Moshe (39:33-41). The same order is also used when the Torah describes how the Mishkan was erected (40:17-33). This is because this is the proper order, as we shall see in those sections. Therefore the question arises, why in this and the next portion, are the items listed in an entirely different order?

The Torah is actually teaching a lesson and giving good spiritual advice, telling us how to be worthy in both this world and the next. G-d taught us this by giving the commandments for the Mishkan in an apparently illogical order.

When G-d began to give orders for the Mishkan, He said, "Let them make me a sanctuary..." (25:8). But then, before explaining how to make the Mishkan, He immediately began speaking about the Holy Ark. This teaches that the only reason a person comes to this world is to immerse himself in the Torah and to keep its commandments. This is alluded to by the Ark, which held the Torah.

If G-d grants a person money in this world, it is only so that he should be able to study Torah. If he does not know how to learn, he should spend his money keeping the commandments and doing good deeds. He can spend money to support torah scholars, since the principle of this will remain with him in the Future world.

A person should not think that he was born into this world to enjoy himself and to have pleasure from worldly things. Rather, the main thing is to struggle day and night to understand the Torah. He will then be worthy of the shulchan, which alludes to worldly good, and the menorah, which alludes to the spiritual good of the future world. Therefore, immediately after discussing the Ark, the Torah discussed the shulchan and the menorah.

The Torah then speaks about the Mishkan, which alludes to worldly good. This teaches that if a person leaves the Torah so as to gain worldly goods, his punishment is that he will be separated from the Holy of Holies, which alludes to the Torah and commandments. He will have a barrier, like the cloth barrier that separated the Holy Ark from the outside.

It is for this reason that after giving the command for the Mishkan, G-d gave the command for the cloth partition between the Holy of Holies and the sanctuary. G-d then gave the command for the veil that separated the table and the menorah from the outside. This teaches that the person who pursues the worldly will not only be separated from the menorah, the Torah and the commandments, he will also be separated from the table, which alludes to worldly good. He will lose his wealth and his wisdom will decrease.

The Torah then speaks of the sacrificial altar. This teaches that if a person goes though all this, and still is attracted to worldly pleasures, he will have a bad end. His body and soul will be annihilated, and he will be outside the realm of the holy souls. Rather, he will be in the place of sacrificial altar, which was the lowest part of the Mishkan, a place without any roof, open to the sun and rain.

After the sacrificial altar, the Torah speaks of the outer enclosure, which alludes to human life. The 100 cubit length alludes to the human lifespan which is hardly ever more than 100 years. The breadth of the courtyard was 50 cubits, alluding to the 50 years during which a person is in full strength. After this he begins to lose his strength and grow weak.

The 20 pillars to the width of the enclosure allude to man's twentieth year, when he comes to his full strength, standing on his feet like a pillar. And because a person has the same desire in old age as in youth to work and to make money, thinking that he will remain in this world, the Torah says, "Their hooks and hoops shall be made of silver" (27:10). The Hebrew word for hoops is chashuk, alluding to a person's desire (cheshek). This is of silver, kesef in Hebrew, which also denotes money. |7|

Since this world is only temporary, a person must concentrate on the true world, the World to Come, which is eternal. He should not place all his thoughts and efforts into the material world. Rather, he should strive to follow for G-d-fearing Sages, and to learn from their ways. Their merchandise is the merchandise of the Future World. One should therefore engage at least in some of this "business."

It is for this reason that, after discussing the outer enclosure, the Torah speaks of the oil for the menorah. The oil in the lamp alludes to things that affect the soul, as it is written, "A lamp of G-d is the soul of man" (Mishle 20:27).

The people who are destined to learn the ways of the World to Come must be on the level of Aharon as far as reverence and deeds are concerned. The person will then be worthy of the priestly vestments, which are the precious, enlightened vestments of the Future World. The commandments that a person keeps and the good deeds that he does in this physical world, become his precious garments in the World to Come. Therefore, after speaking of the oil for the lamp, the Torah speaks of the priestly vestments. This alludes to the "vestments" that a person will wear in the Future World. |8|

Three of the four furnishings in the Mishkan were topped by zer zahav saviv, "a gold crown all around.:" the Aron [Ark]; the Shulchan [Table]; and the Mizbe'ach [Atlar].

The Talmud (Yoma 72b) identifies these three crowns with the three crowns mentioned in the Mishnah (Avot 4:13):

1) the crown on the Aron, which in addition to the Tablets, held a Torah scroll written by Moshe, represents the crown of the Torah scholar
2) the crown of the Shulchan, G-d's royal Table, symbolizes the crown of royalty
3) the crown of the Mizbe'ach alludes to the crown of Kehunah (priesthood), for only a Kohen may serve at the Mizbe'ach (Rashi)

1. Yalkut Reuveni
2. Original
3. Abarbanel
4. Original
5. Yalkut Shimoni, Yechezk'el
6. Menachoth, Chapter 13
7. Abarbanel
8. Original

Commentary source:

-Yalkut MeAm Lo'ez
-Kestenbaum Tikkun

Parashat Shemot - The Faith of Yocheved

2010-01-05T09:14:00.002-06:00

Shemot 2:1-10 A man went from the house of Levi and he took a daughter of Levi. The women conceived and gave birth to a son. She saw that he was good and she hid him for three months. She could not hide him any longer, so she took for him a wicker basket and smeared it with clay and pitch; she placed the child into it and placed it among the reeds at the bank of the River. His sister stationed herself at a distance to know what would be done with him. Pharaoh's daughter went down to bathe by the River and her maidens walked along the River. She saw the basket among the reeds and she sent her maidservant and she took it. She opened it and saw him, the child, and behold! a youth was crying. She took pity on him and said, "This is one of the Hebrew boys." His sister said to Pharaoh's daughter, "Shall I go and summon for you a wet nurse from the Hebrew women, who will nurse the boy for you?" The daughter of Pharaoh said, "Go." The girl went and summoned the boy's mother. Pharaoh's daughter said to her, "Take this boy and nurse him for me, and I will give you pay." So the woman took the boy and nursed him. The boy grew up and she brought him to the daughter of Pharaoh and he was a son to her. She called his name Moshe, as she said, "For I drew him from the water."

Secrets kept, your baby is in hiding
You try to keep by your side
One day you are warned your child is in danger
Find a way to keep him alive.

Yocheved.
(your beautiful baby)
Yocheved,
(Yocheved, your heart must be breaking)
So you take your tiny babe and you place him in a basket on the waves
How great is your faith.

With trembling hands you weave a tiny basket
and place your son inside
Through your tears you sadly wonder
Will I ever see my little boy alive?

Yocheved.
(Yocheved, he's sailing away now)
Yocheved,
(Yocheved, your heart must be breaking)
And as he sails away, your heart breaks with pain.
How great is your faith,
Yocheved.
And if I had been in your place
Would I have done the same,
Do I have the faith of Yocheved?

And the pain we feel today can be the joy we know tomorrow.
And through our faith we can see beyond our blinding sorrow.

Yocheved,
(Yocheved, he's sailing away now)
Yocheved,
(Yocheved, your heart must be breaking)
And as he sails away, your heart breaks with pain.
How great is your faith.

Yocheved,
(My beautiful baby)
And if I had been in your place
Would I have done the same?
Do I have the faith of Yocheved?

-----------------------

- words by Dana Mase from the CD "Diary"
Click to listen

The Butterfly

2009-12-26T19:55:00.002-06:00

One day a small opening appeared on a cocoon.

A man sat and watched for the butterfly for several hours as it struggled to force its body through the little hole. Then it seemed to stop making any progress. It appeared as if it had gone as far as it could and could go no further.

So the man decided to help the butterfly. He took a pair of scissors and snipped off the remaining bit of cocoon. The butterfly then emerged easily. But it had a swollen body and small, shriveled wings.

The man continued to watch the butterfly because he expected that, at any moment, the wings would enlarge and expand to be able to support the body, which would contract in time. Neither happened! In fact the butterfly spent the rest of its life crawling around with a swollen body and shriveled wings. It never was able to fly.

What the man in his kindness and haste did not understand was that the restricting cocoon and the struggle required for the butterfly to get through the tiny opening were G-d's way of forcing fluid from the body of the butterfly into the wings so that it would be ready for flight once it achieved its freedom from the cocoon.

Sometimes struggles are exactly what we need in our life. If G-d allowed us to go through life without any obstacles, it would cripple us. We would not be as strong as what we could have been. We could never fly.

I asked for Strength.. And G-d gave me difficulties to make me strong.
I asked for Wisdom.. And G-d gave me Problems to solve.
I asked for Prosperity.. And G-d gave me Brain and Brawn to work.
I asked for Courage.. And G-d gave me Danger to overcome.
I asked for Love.. And G-d gave me Troubled People to help.
I asked for Favors.. And G-d gave me Opportunities.

I received nothing I wanted. I received everything I needed.

-Anonymous

Language of the Heart

2009-12-23T12:44:00.000-06:00

Parashat VaYigash

Bereishit 44:18 "...May your servant say something into the ear of my master."

With these words Yehudah began his request to Yosef. He wanted to ask for amnesty, and therefore he wanted to speak directly to Yosef and not through an interperter. However, it would seem that they did not know each other's speech. Beforehand, all the conversations between them were communicated through an interperter. How, then, did Yehudah expect to make himself understood to Yosef without an interperter?

The Gaon of Brisk said that this question recalls a story about the Chofetz Chaim who once appeared before the Prime Minister of Poland to request cancellation of a decree from the Polish Ministry of Education which was very troubling to all the Torah leaders at the time. The words of the Chofetz Chaim flowed from his warm and pure heart as he spoke to the gentile Prime Minister in Yiddish. In the midst of speaking the Chofetz Chaim became very emotional and he began to cry.

One of those who accompanied the Chofetz Chaim arose to translate, but the Prime Minister signalled him to be quiet and said, "It is not necessary. Although I did not understand a word, he has convinced me because these words came from his heart."

The language of the heart is understood in every language. It does not need elaboration or translation. It was with this language that Yehudah wanted to convince Yosef.

-Ma'alot Hamidot

Brit Milah - Parashat VaYigash

2009-12-20T19:42:00.001-06:00

Bereishit 45:12 Behold your eyes see, and the eyes of my brother Benyamin, that it is my mouth that is speaking to you.

In this week's parsha (Torah reading) we learn how Yosef (Joseph) revealed himself to his brothers. Rashi explains that Yosef proved to his brothers that it was truly him by showing them that he was circumcised and spoke lishon hakodesh (Hebrew). Rashi derives this interpretation from the words of the verse. The phrase "behold your eyes see" refer to something physical that can be seen. This is the brit milah. The next words, "that it is my mouth that is speaking" refers to speech alluding to lishon hakodesh.

The commentators explain that although Yosef instituted circumcision for all of Egypt, only the children of Yaakov performed an additional detail in milah (circumcision) called piriah. Yosef revealed that his circumcision was complete including the pariah. Similarly, with regard to lishon hakodesh although some Egyptians knew the Hebrew language only the children of Yaakov understood the holy nature of the language. This added dimension of holiness is what Yosef conveyed to his brothers.

It is customary that the first Friday night after the birth of a baby boy we celebrate. The name of this celebration is called a "shalom zachor." The commentators give various reasons for this celebration. Let us briefly review some of them.

The Terumas Hadeshen explains that we give thanks to Hashem (G-D) for the child and mother who have survived the dangerous ordeal of pregnancy and birth. This is what the Gemarah (Bava Kama 80) calls "the salvation of the child." The Tur notes the words of Chazal (our sages of blessed memory) "when a male comes to the world peace comes to the world." We celebrate the additional dimension of peace that has come to the world with this child. Indeed, this is why the celebration is called shalom zachar, which is translated as the "peace of the male." Another reason given is to comfort the child whose pure soul has left the spiritual world and has come to a world of darkness. Similarly, Chazal teach us that when the child is in the mother's womb it studies Torah with an angel. Immediately before it leaves, the angel strikes the child causing it to forget all that it has learned. The child is sad because it has forgotten the Torah. We come together at the shalom zachor in order to comfort the child.

Let us now suggest another reason. When Yosef attempted to reintroduce himself to his brothers and prove that he was their brother he did two things. First he showed them that he was a circumcised and second, spoke with them in lishon hakodesh. Likewise, when a child is born, in order for it to be part of the Jewish people it must undergo these two procedures. The first thing is the circumcision that takes place on the eighth day. The second is speaking in the holy language. This is fulfilled by coming together at the shalom zachor and speaking words of Torah in honor of the child. In truth this could be accomplished on any day of the week, however, Shabbat has the special nature that all its speech is holy. The verse says concerning Shabbat "You shall honor it by not pursuing your affairs and speaking words" (Yeshayahu 48:13). Chazal derive from the last words of this verse "vedaber davar," i.e., "and speaking words" that our speech on Shabbat is not to be the same as our speech during the week. On Shabbat we may only speak holy words relating to Torah and prayer and must refrain from all mundane talk. When we come together on the first Shabbat and speak words in honor of the new child we act like Yosef who reintroduced himself to his brothers with "holy language." The holiness of Shabbat enhances the holiness of speech.

It is noteworthy that the custom is to eat lentils at a shalom zachor. One of the reasons is that the child is in a state of mourning after having left the spiritual world and has forgotten the Torah that he studied in his mother's womb. A lentil is round and has no mouth just as mourner is silent due to his pain. We may similarly suggest that we eat lentils to allude to the verse "it is my mouth that is speaking to you." The Torah records Yosef's speech in lishon hakodesh with the words "it is my mouth." Similarly, we eat lentils that have no mouth to signify that at the shalom zachor we open up the mouth with holy words.

-Hadrash Ve-Haiyan

Chanukah and Reb Levi Yitzchak of Berditchev

2009-12-17T16:37:00.000-06:00

Several years ago I was in a shiur about Channuka. The rabbi was telling the crowd of about 150 how the Romans wanted to kill the Jews but the Greeks were really trying to assimilate us.

"You…, young man…" he said, pointing at me.

"Me?" I replied.

"Yes, you. What's your name?"

"Lee."

"and Lee, what's your family name?"

"Glassman" I responded.

"Tell me Lee Glassman, do you have a middle name?"

"Yes sir, it's `Yates.'"

"Yates?...vee kumptze Yates?"

"Well, I'm from Scranton, Pennsylvania and my mother actually named me Levi Yitzchak, but she didn't think that name would go over so well in a mining town so she took the lamed and made it `Lee' and she took the yud and made it `Yates.""

"Nice. Hmm….'Levi Yitzchak'? You know we have a pretty famous rabbi with that name?"

"Yes sir," I replied. "I'm named for my great-grandfather and he was named for his…, who was from Berditchev."

"Just a minute…" he exclaimed, "you're from `The Berdichev'?"

"Yes sir."

"Ladies and gentlemen, here we have a young man named for one of the most famous and wonderful rabbis of the Jewish people and he walks around the streets of Jerusalem calling himself…..'Lee Yates!' …….. Somewhere…., Antiochus is smiling."

And on that note he bid us all a chag sameach and stepped down from the podium.

Last night my daughter Kim and I were just exiting a furniture store when we noticed the staff gathering quickly to light the menorah. We stopped out of respect for the lighting and, while speeding through the brachot and "hanairot halalu" after lighting 3 candles, just as he was about to light the next candle, the shamas went out. The lighter's hand moved a centimeter toward one of the lit candles to catch the flame and re-light his shamas when he realized the words he had just that exact moment come to:

"haneirot halalu kadosh hem…these lights are sacred, and we are not permitted to make ordinary use of them…"

He nodded to himself, pulled out his cigarette lighter, relit the shamas and continued lighting the menorah without a word or so much as a glance to anyone.

As we walked from the store, Kim turned to me with tears in her eyes and said…"Look at this country you brought us to!"

And somewhere, Rabbi Levi Yitzchak of Berditchev is smiling.

Lee Glassman, Jerusalem
...................................

-Jerusalem Diaries II: What's Really Happening in Israel by Judy Lash Balint (Xulon) is available for purchase from www.amazon.com or by calling 1-866-909-BOOK (2665) To subscribe to Jerusalem Diaries, send an email to: jerusalemdiaries-subscribe@yahoogroups.com

King David's Chanukah Song

2009-12-15T14:04:00.003-06:00

Tehillim - Psalm 30

A psalm - a song for the inauguration of the Temple - by David (Tehillim 30:1)

Because Psalm 30 begins with a mention of inaugurating the First Temple, it is no surprise that this is the additional psalm that has been chosen to be read during the days of Chanukah - a time when we celebrate the re-dedication of the Second Temple. Yet its connection with the holiday runs even deeper.

During Chanukah, we are commanded to offer words of praise and thanks to G-d. We fulfill this mitzvah by saying Hallel (Tehillim 113 -118) and a special prayer called Al Hanisim. Yet even though King David lived some 1,000 years before the Chanukah miracles, when he composed his "Chanukah song" he did just what was later commanded: for 13 verses, Psalm 30 is an exuberant song of praise and thanks.

I will exalt you, HaShem, because you drew me up; You didn't let my enemies rejoice over me. HaShem, my G-d, I cried out to You - and You healed me. (30:2, 3)

During King David's lifetime, he was often surrounded by enemies and beset by many physical dangers. Psalm 30, however, is not about a physical hurt or threat. In this psalm King David is talking about being in psychological danger; he is praising G-d for not allowing him to remain in the darkness of a deep depression:

HaShem, You have raised up my soul from the Sheol; You have preserved me from my descent into the pit…(30: 4)

…In the evening, a person lies down weeping, and in the morning - joy! (30: 6)

But Psalm 30 is not just an "ode to joy" - it also provides the secret to how to get out of a state of depression:

To You, HaShem, I would call, and to my G-d I would appeal (30:9)…

…Hear, HaShem, and favor me, HaShem, be a helper for me (30:11).

When we call out to G-d - when we allow ourselves to believe that help can come and healing is possible - we're already beginning to pull ourselves out of the pit of despair. Suddenly we can envision being in a different, more joyous state of mind:

You have changed my lament into dancing for me; You opened up my sackcloth and girded me with happiness (30:12).

Most of us let our emotions rule over our lives: when we're happy we sing; when we're sad, our soul is silent. King David, however, is telling us to try another way:

So that my soul will sing to you and not be silent, HaShem, my G-d, forever will I thank you (30:13).

First, thank G-d, King David tells us. Trust that salvation will come - even when all still looks bleak - and utter words of thanks. You will then discover that your words will have a positive effect on your emotional state. By consciously taking the initiative and giving "thanks to his holy Name," your soul is guaranteed to respond. Instead of brooding in stony silence, your heart will open up and begin to sing.

This teaching is also the essence of Chanukah.

Imagine the scene: Judea was overrun by a foreign power, people were being slaughtered every day, the Temple had been desecrated. If ever there was a time of darkness - a time when people lay down upon their beds weeping - this was it.

Yet one morning the people woke up and, despite the terrible odds, they began to fight back. By taking the initiative - and calling upon G-d to help do the rest - the Chashmoneans (Maccabees) created an opening for miracles to happen.

The miracles did, indeed, happen but the victorious Chashmoneans did not establish the Chanukah holiday immediately. According to the Talmud (Shabbat 21b): "The next year they established and made these days into a holiday, for saying songs of praise and thanks."

Why did they wait a year? Because they wanted to be sure that the same light that had glowed so brightly with the first flush of victory would still be apparent even after the initial excitement had died down. When they saw, the following Kislev, that they still felt a strong urge to praise and thank G-d, they knew that the light of Chanukah would shine forever. They knew that every year - at this same time of year - the Jewish people would be inspired to echo the words of King David, and say:

HaShem, my G-d, forever will I thank you (30:13).

-Decoupage for the Soul

The Dream Interpreter - Parashat MiKetz

2009-12-14T09:52:00.002-06:00

"Pharoh said to Yosef, "I've had a dream, but there is no-one to interpret it. But, I've heard it is said about you with certainty that you listen to a dream, (understand it, and are able to) interpet it." Bereishit 41:15

And then there was the time that there lived an extremely hospitable man, Reb Yankel, who greatly enjoyed providing comfortable lodgings and delicious meals to the poor people passing through his village. If that wasn't enough, he also sent his guest away with a generous amount of money to help them on their way. Unfortunately, Reb Yankel had one glaring character flaw. That is, he would always applaud himself for his generosity and ask others, "Wasn't that great of me?"

Word of Reb Yankel's great generosity and also his boastfulness reached the Baal Shem Tov. Realizing that Reb Yankel's conceit greatly reduced the worthiness of the wonderful mitzvah of honoring guests, the Baal Shem Tov sent his student Reb Zev Kotses on a mission to rectify the situation.

"Reb Zev," said the Baal Shem Tov, "just go to Reb Yankel's and act as if you are a wandering beggar. Accept his hospitality and the right thing will happen. And if he wishes, please bring him to me.

Just before Shabbos, Reb Zev wandered into Reb Yankel's little village. It wasn't too long before he was provided comfortable lodging and hospitality for Shabbos at Reb Yankel's home.

After Reb Zev was settled, Reb Yankel inquired, "Don't you think I'm a remarkable host?"

Reb Zev answered, "We'll see."

After a delicious Shabbos meal, with plenty of L'Chaims (drinks of alcohol), talks of Torah and singing, all of the guests went to sleep in a large room set aside for that purpose. Reb Yankel had the custom of sleeping in the room among his guests. After Reb Yankel had fallen asleep, Reb Zev reached over and touched his hand.

Just then, Reb Yankel had an intense dream. In the dream, a King came to visit him. He treated the King with his usual generosity. While they were eating and talking, the King suddenly slumped over and died. The King's attendants grabbed Reb Yankel and locked him in the King's prison on the charge of poisoning the King.
The situation looked bleak, when suddenly a fire broke out in the prison and Reb Yankel escaped. He traveled for many days and finally ended up in a remote village where he became the water carrier. Being that this village had many wells and several streams, Reb Yankel could barely make a living. Then one day, he fell while carrying two pales of water across his back. He broke both of his legs and was in such intense pain that he couldn't move. Suddenly, he remembered how he had once been a rich man and began to cry.

Just then, Reb Yankel awoke with a start. When he realized he was safe and comfortable in his own bed, he nearly fainted. When he saw Reb Zev staring in his eyes, he blurted out, "Oh my Heavens! I just had such a vivid, scary dream."

Reb Zev said, "If you want to, tell me about it."

After Reb Yankel told him the entire dream, he asked, "What do you think it means?"

Reb Zev answered, "I'm not sure, but I think my rebbe, the Baal Shem Tov could interpret it for you."

So as soon as Shabbos was over, they traveled together to Medzibush.

Reb Yankel met the Baal Shem Tov and told him all the details of his dream. When Reb Yankel asked for an interpretation, the Baal Shem Tov explained, "When G·d comes to you in the form of guest, He can't remain in your presence because of your pride. So He allows His servants to threaten and punish you. But before anything really bad happens, He allows you to escape because of the merit of your mitzvah of hospitality. Nevertheless, because of your conceit, spiritually you are like an extremely poor, suffering man."

When the Baal Shem Tov finished, Reb Yankel cried out, "Oh Rebbe, please help me!"

With the help and instruction from the Baal Shem Tov, Reb Yankel was aroused to repent. He returned to his home free of his pride and he continued to do the great mitzvah of hospitality.

And so it was.

-Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story in HISGALUS TZADIKIM as translated in STORES OF THE BAAL SHEM TOV by Y. Y. Klapholtz.

Yosef - The Blessed River

2009-12-13T17:34:00.001-06:00

"Behold, out of the River there emerged seven cows, of pleasing appearance and healthy flesh, and they were grazing in the marshland." (Bereishit 41:2)

The Zohar discusses Pharaoh's dream, in which he saw seven fat cows emerging from the river, which were swallowed by seven emaciated cows. He then saw seven sheaves of full healthy stalks of wheat which were swallowed up by seven sheaves of withered and emaciated wheat.

The only image in Pharaoh's dream that is not interpreted by Yosef is the river. The river is taken to mean the Nile, which was the source of sustenance for all of Egypt.

What is the meaning of the river in Pharaoh's dream?

It is the river from which all of the levels below are blessed, because this river is drawn down and goes forth to irrigate and nourish them all - Yosef is the river for whom all of Egypt was blessed.

(In Kabbalah, the river that sustains all of the lower levels is the attribute of Yosef - the sefira of yesod of the world of Atzilut, which draws down the waters of the world of Atzilut into Beriya.)

The Jewish people came down to Egypt to elevate the holy sparks that fell into the physical world when the world of Tohu shattered. This is what was being shown to Yosef in Pharaoh's dreams.

-Ramaz

The Miracle of Chanukah - Who Knows Eight?

2009-12-13T15:10:00.000-06:00

The number 'eight' calls us to see miracles in the order of nature

The miracle of Chanukah, that the lights of the Menorah lasted for eight days, is not accidental, but intrinsic.

The number eight represents G-d's transcendence above and beyond this world.

Who Knows Eight?

By Avraham Sutton

That the overt miracle of Chanukah, the lighting of the Menorah, lasted for eight days, is not accidental, but intrinsic. The Torah informs us that G-d created the world in six days and ceased working on the seventh, the Shabbat. The number six can thus be said to represent the natural world that was created in six days (time) with its six spatial directions (east-west, north-south, up-down). The number seven represents G-d's immanence, the hidden presence of the Divine at the heart and core of this world. In other words, seven is the very soul of six, permeating it, instilling it with (transcendent) holiness, and elevating it to its perfection. The next number, eight, represents G-d's transcendence above and beyond this world. Like all miracles, Chanukah happened from the level of "eight", that which is beyond natural law. However, being the last miracle of its kind until the coming of Mashiach, Chanuka had to embody "eight" in a unique, special way. It had to breathe "eight". This oil represents…the Jew's potential to awaken from the deepest slumber of exile

In Hebrew, the word shemonah (eight) has the same exact letters as hashemen (the oil), neshama (soul), and mishna (transmitted teaching). As recorded in the Talmud, the Syrian-Greeks had entered the Temple and sullied all its oil. This oil represents the deepest level of the Jewish soul. It represents the Jew's potential to awaken from the deepest slumber of exile, to come to life even (and perhaps especially) under the most trying circumstances. Only one jar of pure oil was found, sealed with the seal of the Kohen Gadol (high priest), the holiest Jew, who embodied the level of "eight" by virtue of the eight special garments he wore when serving in the Temple.

The siddur informs us that it was Mattityahu the Chashmonai (Mattithiah the Hasmonean) and his sons who rallied the Jews to defend the Torah and fight against the Greeks. The name Chashmonai has two components, the letter chet, the eighth letter of the aleph-bet, followed by the word for oil, shemen. Thus, the Cha-shemonai family embodied the power of Eight. Eight beckons us to transcend the constrictions of time and space

"Eight" beckons us to transcend the constrictions of time and space, to see through a world that disguises G-dliness and threatens to engulf our souls in materiality. "Eight" calls us to see miracles in the order of nature, in confusing events of our individual and collective lives, in the hidden pathways of Divine Providence that guide us.

"Eight" can rouse us from our collective slumber. By reminding us of the time when G-d did indeed overtly "interfere" with and "alter" the "natural" course of history, it quickens our anticipation of the revelation of G-d's salvation that we await in our time.

Shabbat Shalom & Chanukah Sameach

2009-12-11T13:57:00.001-06:00

A Good and Sweet Shabbat!

May this Festival of Lights

bring blessings upon you and all your loved ones

and may the

Lights of Chanukah usher in the Light of Mashiach!

Rambam's Letter - A Chanukah Message - Letter for Our Times

2009-12-11T12:24:00.001-06:00

With so much tragedy confronting the Jewish Nation on a daily basis we search for an answer! Over 800 years ago, the Rambam wrote an answer to such a question. We ask everyone to spend a few moments dwelling on the words the Rambam sent to the Jews of Yemen.

The Jews of that time were subject to unspeakable cruelty that spared no one. So too in our times we again as a Nation are being subjected to an incredible test of both faith and survival. May these words help give us the strength to overcome yet another difficult period in the history of Klal Yisrael as we await the birth pangs of the final redemption.

Rambam’s Letter to Yemen

Know, my brothers, that G-d has led us on a hard path with this nation of Yishmael, which does so much to torment us and create laws to persecute us. There has not stood against Yisrael a nation more evil, none that has done so much to cast us down, subjugate us and treat us with hatred. We who suffer what a person cannot bear have accustomed ourselves, both great and small, to tolerate their subjugation. But with all this, we suffer their evil outbreaks all the time. As much as we bear it in order to be with them in peace, they incite against us war and the sword. And how much more, if we foolishly irritate them, then we are giving ourselves over to death.

The Creator of the world will in his compassion, remember us. He will gather the exiles of his portion to gaze at the sweetness of G-d and visit His Beit Hamikdash. He will bring us out of the valley of the shadow of death. He will remove the veil from our eyes and the darkness of our hearts, and establish for us the verse, “The nation that walks in darkness saw great light, light shall dwell upon those who dwell in a land of the shadow of death.” (Yeshayahu 9:1)

May he bring darkness in his wrath and anger upon all those who are against us, and may he illuminate our darkness, as he had promised: “Behold, the darkness shall cover the land and clouds over the nations, and you shall Hashem shine.” (Yeshayahu 60.2)

Rabbi Moshe ben Maimon was referring to the persecution campaign of the Yemenite government. In our times virtually every Arab nation and most of the member countries of the United Nations have condemned Yisrael in defending itself and seeking peace much as our forefathers have always done before us. R’ Moshe zt’l gave the Jews the following answer and we can apply this answer even more so today.

Such activities should not decrease one’s faith in G-d, in his Torah and in Moshe His servant. There is no doubt that these are the birth pains of the Mashiach that our Sages prayed that they not be forced to experience. That some Jews have assimilated and converted, and others have not. This has already been predicted by Daniel. He was told by G-d that when the exile would be long and we would suffer many sorrows, many people would be weakened in their religiosity. Doubt would enter their hearts and they would be led astray.

After this, Daniel explained that the wise men who would stand up to the sorrows and remain faithful to G-d and to his servant Moshe would suffer even more, until doubt would enter the heart of some of them as well, and they too would be led astray. Only a small number would remain pure. We see how much sorrow came upon the Jewish Nation in the Holocaust and the long spiritual desert that was cast upon the Nation in the former Soviet Union, after virtually a majority of both our spiritual and physical past were cut away from us, leaving just a minority of Jews to serve Hashem Yitborach.

The Rambam continues on in his letter exalting all to listen carefully to what he told them:

Teach this letter to the young people and the children, in order to strengthen your faith and be strong in the truth: We have the true Torah that was given to us by the greatest of all prophets, with which G-d separated us from all peoples-not because we were fit for it, but out of his love for us. He has made us special by giving us Mitzvot and laws, so that our superiority is clear insofar as we have the Torah. We were promised by G-d via Yeshayahu that whoever tries to overcome our Torah, whether by force or by argument, will be vanquished: “Every weapon made against you will not succeed, and whatever tongue rises against you shall be condemned.” (Yeshayahu 54:17)

The desire of the Nazarene and Mohammed was to make their religions similar to the Torah of Hashem. But the difference between our Torah and the teachings that are similar to it is like the difference between a living man who speaks and a statue. This state of affairs was also revealed by G-d via Daniel.

There has never been a time that did not have a new persecution and trouble; and afterwards, G-d has always removed it.

Know, my brothers, that the evil Nevechadnezzer forced everyone to serve idols. Only Chananiah, Mishael and Azariah were saved from this decree. Yet afterwards, G-d destroyed Nevechadnezzer and his law, and the truth returned to its place.

Chanukah

The same occurred during the second Beit Hamikdash, when the evil Greeks pronounced terrible decrees of persecution against the Jews in order to wipe out the knowledge of Torah. They forced Jews to desecrate Shabbat, not circumcise their children and to write on their clothing and carve on the horns of their cows that they have no portion in the G-d of Yisrael. This continued for fifty-two years. And then G-d destroyed their kingdom and the laws altogether.

G-d already told Yaakov Avinu that even though other nations may subjugate the Jews, the Jews will always remain. He promised that He will not reject us all, even if we rebel and transgress His Mitzvot. Rely on these verses, my brothers. Do not be frightened by the constant persecutions and power of our enemies, and by the weakness of our people. This is all meant to test and to purify us, until only the pious, G-d fearing Jews are left.

Therefore, my brothers, all Jews spread across the world, you must encourage each other-the great encouraging the small, the leaders encouraging the masses. Agree without any question that G-d is uniquely One, that Moshe is the greatest of all prophets, that the Torah from beginning to end is the word of G-d to Moshe, that it will never be exchanged, and that no other religion will ever be given by G-d. Remember the giving of the Torah on Mount Sinai and teach it to your children. This is the basis of our Religion.

Stand fast in your commitment and your faith, my brothers. Strengthen your hearts and hope to G-d.

-------------------
- Art by Zalman Kleinman

Chanukah - Our Inner Lamp

2009-12-10T17:43:00.001-06:00

When the Greeks entered the Temple, they defiled all the oils that were in it. When the Maccabees entered the Temple, they searched for pure oil in order to light the Temple Menorah (lamp), but they found only one container of pure olive oil which had been laid aside in a hidden place with the seal of the "Kohen Gadol" - High Priest. There was, however, only enough oil to light the Menorah for one day. A miracle occurred, and the oil gave light for eight days! This gave the people the opportunity to prepare and bring to the Temple a fresh supply of pure olive oil. The following year, the sages fixed and established these eight days as a festival of praise and thankgiving which became known as Chanukah. (Shabbat 21b)

"Thereafter, Your children came to the Holy of Holies of Your House, cleansed Your Temple, purified the site of Your holiness and kindled lights in the Courtyards of Your Sanctuary; and they established these eight days of Chanukah to express thanks and praise to Your great Name" (Al Hanisim).

Our Inner Lamp:

"The lamp of the Compassionate One is the neshama of the human being, which searches one's inner chambers." (Mishlei 20:23)

Our neshamah is a spiritual entity - the higher soul which is a spark of the Divine essence. Why then does the Compassionate One send the neshamah into this physical world? According to the above verse, each neshamah is a "lamp" which contains the Divine light. If the Compassionate One sends each of our neshamot into this physical world, then this indicates that this world is meant to be filled with the Divine light. In fact, at the very dawn of the creation of this world, the first Divine proclamation is "Let there be light!" (Bereishit 1:3)

The world, however, is a big place. Where, then, should each neshamah begin the task of bringing the Divine light into this physical world? As the above verse indicates, the task begins "in one's inner chambers" - the organs within our body. The Hebrew term for "inner chambers" which appears in the verse is, "chadrei baten" - which literally means, "the chambers of the stomach." The stomach and the related inner organs of digestion represent our physical senses and drives. And the life force of these physical senses and drives is the nefesh - the lower part of the human soul. We begin the task of illuminating the physical world by having the neshamah guide the life force of the nefesh to a higher, altruistic purpose. The neshamah is to become the "rebbe" - Torah teacher and guide - to the nefesh. For without the guiding light of the neshamah, the nefesh becomes devoted to the selfish goal of self-gratification, and selfishness is the greatest darkness. A great Chassidic Rebbe, known as "Chidushei Ha-Rim," finds an allusion to this form of darkness in the following biblical passage concerning one of the ten plagues which struck our Egyptian oppressors:

"Moses stretched forth his hand toward the heavens, and there was a thick darkness throughout the land of Egypt for a three-day period. No one could see his brother..." (Shemot 10:22, 23)

The Rebbe writes: "The worst darkness is when a person does not want to see his suffering brother and to extend to him support" (Mayana Shel Torah).

Our neshamah begins the task of illuminating our inner world by searching all the chambers of our physical being to ensure that they are not enveloped by the darkness of selfish gratification. Through the light of the neshamah, they are to be consecrated for a higher, altruistic purpose - one which enable each of us to truly "see" our brother and sister.

If we allow our neshamah to illuminate our inner world, then the light within will spread to the outer world. We will then merit the fulfillment of the following messianic prophecy:

"Arise! Shine! for your light has come...Nations will walk by your light and sovereigns by the brilliance of your glow." (Yeshayahu 60: 1, 3)

In this spirit, we light the lamps or candles of the Chanukah Menorah in a place where the light can be seen by others. (See note 1 below.)

The main way we share this light, however, is not through "preaching" or "missionizing"; we share this light through serving as an ethical and spiritual example. This is why the Prophet emphasizes, "Nations will walk by your light." As Yigal Allon, the late Defense Minister of Israel, once said, "Before we can be a light to others, we first have to be a light to ourselves."

- Yosef Ben Shlomo Hakohen http://www.shemayisrael.com/publicat/hazon

Dear Heavenly Father

2009-12-09T19:22:00.004-06:00

Dear Heavenly Father,

I wish to say the things I've never said of my impressions as your child, these thoughts are running through my head...

As far back as I can remember you guarded and watched over me each week as I eagerly awaited Shabbos, I saw the candles burning bright.

But there's still one thing I don't understand, why must your children be taken away, why must they be killed so soon?

Their earthly parents are stricken with grief because their children blew up before their eyes. Your instruments are inhumane beings who have no care in the world.

They indiscriminately blow up babies, young children, parents and grandparents. They are the same as every other nation who just want to destroy us.

Their jealousy overrides their common sense, their brains are filled with hate messages. They think of themselves as martyrs awaiting their prize in heaven.

But what about the survivors, who keep the land from being overtaken? They live in Yisrael, our homeland awaiting Mashiach's cry.

Here are the ones who move with life, holding the memories deep inside their hearts. They withstand criticism from the world and their brothers alike.

The world sympathizes with the "Palestinians" plight, urging us to give them land. While our soldiers, who are only young men, must see the devastation before their eyes.

The pools of blood shed by their brothers, the corpses that lay dead in the street. Why do they deserve to see this horror, what have they done wrong?

(The soldiers are the ones who protect us, they care about all our lives. They don't need to be ridiculed, they need your strength and support.)

Oh Almighty, hurry with the salvation for Your nation, for we are the Children of Yaakov, the Treasures of Avraham.

I know we can do our part on the home front too, take upon ourselves to say a Perek of Tehillim, or a mitzvah... renewing Your Light in the sacred Land of Tziyon!

(I hope that from reading this letter and the news reports, you take upon yourself something personal so Our Heavenly Father will listen to our voice.)

May HaKodesh, Baruch Hu, bring Mashiach speedily in our days...

Devorah

The Sword of The Mashiach

2009-12-08T18:54:00.002-06:00

Among Reb Nachman's best-known disciples was Reb Shmuel Isaac. Like Reb Nachman, he had great prophetic powers. Not only could he see into the future, but he also had visions in which he ascended into Paradise. Several of these visions were recorded in a small notebook that was lost after his death. Only one of Reb Shmuel's visions was preserved.

In this vision Reb Shmuel found himself walking at night through a snow-covered forest. There he saw a light glowing far off, as distant as a star, and with nothing else to guide him, he followed it. He made his way through the dark forest, ignoring the icy wind and the howling of wolves. He kept his eyes fixed on the distant light, certain that it held his salvation.

At last, deep in the forest, Reb Shmuel came to a clearing in the shape of a circle. That clearing was filled with light, and when Reb Shmuel came closer, he saw that a ladder of light rose up there. Reb Shmuel looked at it in amazement, certain that it was none other than that seen by Ya'akov in his dream. But while Ya'akov had seen angels ascending and descending that ladder, Reb Shmuel saw none.

He stood at the base of it and peered up into the sky. He saw how the ladder ascended as far as he could see, into the very heavens. And at the top of the ladder he saw the light that had guided him to this place, the heavenly star that drew him ever closer. And he knew that he would have to ascend that ladder, wherever it would take him.

When Reb Shmuel stepped on the first rung, he found that it somehow held him, though it consisted only of light. Indeed, the ladder felt very secure, as if it were anchored in the most solid of foundations. Then Reb Shmuel lost his fear and climbed from rung to rung, determined to reach that distant light.

Reb Shmuel climbed until he finally reached the top of the ladder. There he saw that the source of that light was a magnificent palace. Outside that palace grew a tree with branches that seemed to reach into every corner of heaven, and in the branches he saw a golden nest, with a golden dove in it. The song of that dove filled the air, and it was so beautiful that he felt like weeping. Then Reb Shmuel realized that he had ascended to the very place of the Mashiach, and that the bird he saw was none other than the golden dove of the Mashiach, whose heavenly song is immortal.

When Reb Shmuel realized that it was the light of the Mashiach's palace that had guided him there, he was overwhelmed. And he was drawn to that incredible palace like a moth to a flame. he came to its door and saw that it consisted of black flames burning on white, and he drew in his breath and walked through that door, knowing full well that it might be impossible to turn back. Inside he found a chamber of awesome beauty, and while he marveled at its uniqueness, he suddenly saw that a gateway had opened leading to another chamber, and from there to yet another, and so from room to room and from story to story. Thus he found that every entrance led to the next, and everything was connected to everything else with the profoundest wisdom and beauty.

Reb Shmuel moved from room to room in that fiery palace until he came to a door with a flame that burned much brighter than any other. And somehow he knew that he had come to the end of his quest, that behind that door he would find the Mashiach, who had guided him to that place.

Gathering all his courage, Reb Shmuel stepped through that fiery door into the inner chamber. There he was blinded by a brilliant light that filled every corner of the room. Shielding his eyes, reb Shmuel could make out an old man with a white beard seated on a throne before him. He was holding a sword, and Reb Shmuel saw that his face was the source of the light that filled the room. Then he knew with certainty that the old man must be the Mashiach, who has waited all these years for his time to come.

"Do you see this sword?" the Mashiach asked. Reb Shmuel nodded that he did, for he was speechless. "With this sword I shall conquer the world!"

Bewildered, Reb Shmuel could not comprehend what the old man meant. Then the Mashaich said: "Go to your rebbe. He will explain everything to you."

At that moment Reb Shmuel's vision ended, and he found himself standing before the House of Study in Bratslav. In great confusion he entered, knowing that his only hope was to ask Reb Nachman to explain his vision. As he stepped inside, he saw that Reb Nachman was teaching a lesson. And the first words Reb Shmuel heard Reb Nachman say were: "And the sword of the Mashiach is prayer!"

-Eastern Europe: Nineteenth Century

"Some with chariots, and some with horses, but we, in the name of Hashem, our G-d, will call out (Tehillim 20:8)"

We all should learn how to skillfully use the Sword of Mashiach.

A Worthy Companion

2009-12-07T17:17:00.001-06:00

Rabbi Yehoshua was very pious and learned in the Law. Once, in a dream, a voice spoke to him:

"Rejoice, Yehoshua, because you and Nenes, the butcher, will sit side by side in Paradise and your reward will be the same."

When Rabbi Yehoshua awoke he cried, "Woe is me! Even since childhood I have devoted myself to the service of HaShem, studied the Torah without end and illumined the minds of eighty disciples. Now see the reward I will be getting for all my good deeds! It seems I'm no better than Nenes, the butcher!"

He then sent for his disciples and said to them, "I will not enter the House of Study with you until I find Nenes the butcher and learn from him what it is that he has done to deserve being my companion in Paradise."

From town to town Rabbi Yehoshua went with his disciples in search of Nenes the butcher, but no one had ever heard of him. At last, after much wandering, they came to a village where Nenes lived. Rabbi Yehoshua then began to make inquiries about him.

"O learned Rabbi!" the townfolk asked him. "How is it that a man of your eminence should be asking after such an ignoramus and insignificant person?"

But Rabbi Yehoshua persisted: "Tell me what kind of man is he?"

"Don't ask us, Rabbi," they replied. "You'll see for yourself."

So they sent for the butcher, saying, "Rabbi Yehoshua is here and would like to see you."

Nenes was astonished.

"Who am I," he exclaimed, "that a great man like Rabbi Yehoshua should wish to see me? I'm afraid you've come to make sport of me! I will not go with you!"

Chagrined, the townfolk returned to Rabbi Yehoshua and said, "O Light of Yisra'el! Light of our eyes and crown of our head! why have you sent us to such a boor? He has refused to come with us."

"I will not go from here," cried Rabbi Yehoshua, "until I have seen Nenes, the butcher! In fact, I will go to him myself."

When the butcher caught sight of Rabbi Yehoshua he became frightened.

"O Crown of Yisra'el!" he exclaimed. "Why do you wish to see me?"

"I wish to put to you some questions," answered Rabbi Yehoshua. "Tell me, what good have you done in your life?"

"I am an ordinary butcher. I have a father and a mother who are old and weak. I've given up all my pleasures to attend to their needs. I wash and dress them and prepare their food with my own hands."

When Rabbi Yehoshua heard these words he bent down and kissed the butcher on the forhead, saying, "My son - blessed are you and blessed is your good fortune! How happy am I to have the distinction of being your companion in Paradise!"

----------------------

- Adapted from the Midrash
- Art by Zvi Ribak

The Water Carrier

2009-12-03T20:00:00.000-06:00

The Water Carrier of Sokolov

When Reb Mendele of Sokolov was still a young man, he set out on a personal search. He wanted to learn the secret of how to be a "real Jew." As he traveled from shtetl to shtetl, he met many pious and compassionate folk along the way - but always something was lacking.

By the time he arrived in the village of Sokolov, the hour was already late. Reb Mendele was tired from the many miles he had walked that day, and so his one thought was to find a place to lodge. However, when he happened to pass by a dilapidated hut located on the outskirts of the town, something made him stop and linger.

Reb Mendele peered through the window, and inside the hut he saw a poor Jew bent over a worn volume of Psalms. The man seemed to glow as he uttered the holy words.

Several hours passed and still Reb Mendele stood transfixed at the window. During all that time, the man never once raised his gaze from his Book of Psalms, and Reb Mendele had no desire to disturb him. Finally, however, sleep got the better of him and Reb Mendele went to find a place where he could spend the night.

Although he wasn't exactly sure of the reason why, Reb Mendele decided to stay in Sokolov. Weeks passed and then months. Reb Mendele became acquainted with Sokolov's community, but his thoughts kept returning to the poor Jew he had seen through the window on that first night.

He was not surprised, therefore, to find that his feet would often follow his thoughts. Each time Reb Mendele returned to that broken-down hut, the scene inside was the same. The poor man sat bent over his Book of Psalms, and never once lifted his gaze from the page.

By now Reb Mendele knew the identity of the man, who was a water carrier by the name of Moshele. They had never spoken, however, and so one night Reb Mendele decided to find out more about him.

Reb Mendele went to Moshele's home and tried to engage the water carrier in conversation, but without much success.

"How are you, Reb Moshele?" Reb Mendele asked.

"Thank G-d," Moshele replied.

"And your family?" asked Reb Mendele.

"Thank G-d," was the reply.

"How's business?" Reb Mendele said, in a last attempt.

"Thank G-d," said Moshele, and with that conversation came to an end.

Reb Mendele tried several more times to speak to Moshele, yet he never heard more than the words "Thank G-d" from the water carrier's lips.

More time passed and Reb Mendele was now the Rebbe of Sokolov. With his many duties, he did not have much time to think about Moshele the water carrier - yet Reb Mendele never completely forgot about the man. Even though he was now a "rebbe," Reb Mendele would still sometimes take a walk to the outskirts of Sokolov to enjoy the sight of this pious Jew uttering the words of Psalms with heartfelt sincerity.

Reb Mendele was therefore surprised when one night he saw a very different scene transpiring inside the dilapidated dwelling of the water carrier.

Moshele was obviously celebrating some happy occasion, because the town's water carriers, tailors, cobblers and other artisans were all inside singing and dancing with him. As Reb Mendele peered through the window he could see there were many joyous faces in that crowd, yet there was one face that glowed with an especially holy light - the face of Moshele the water carrier.

Reb Mendele felt he must know the reason for this tremendous joy, and so he went inside. The singing and dancing came to an abrupt halt as soon as the workmen realized that the Rebbe of Soklov had joined them. Reb Mendele assured the men that he did not wish to interfere with their celebration, but he was curious to know the reason for their happiness.

There was silence in the room.

"Go on, Moshele," one of the water carriers called out. "Tell the Rebbe your story."

Despite the urging of his friends, Moshele continued to stand in silence for a few more minutes. Then he lifted his gaze from the floor and looked Reb Mendele straight in the eye.

"Why are you here, Rebbe?" Moshele asked quietly.

"I would like to know the reason for this celebration," Reb Mendele replied, "so I, too, can share in your joy."

Moshele then invited the rebbe to sit because, as the water carrier explained, it was a long story that he had to tell.

"Years before you came to this town, Rebbe," Moshele began, "my mother and father passed away. I grew up in the streets and I wouldn't have known how to distinguish the letters alef from beit, if it wasn't for the kindness of an old man who took pity on me. He taught me how to read the Book of Psalms, and that's how we would spend many a long winter night - huddled around the light of a single candle as we chanted together psalm after psalm.

"When the time came, I married a beautiful girl," Moshele continued, "and G-d blessed us with many beautiful children. I was not blessed, however, with a good livelihood."

Moshele then went on to tell Reb Mendele about how the years of hunger and illness had taken its toll on his family.

"We often go to bed hungry," Moshele said simply. "I can't sleep when I'm hungry, so I stay up all night and recite psalms. They are the only prayers I know."

Moshele paused in the telling of his tale, as if uncertain as to whether or not he should go on. At Reb Mendele's quiet urging, the water carrier once again began to speak.

"One night last week," said Moshele, "I just couldn't take it any more. I ran to the synagogue and flung myself before the holy Ark. 'Dear G-d,' I cried out, 'my wife and children are starving. Please have pity on them and send me some money so I can ease their pain.'

"Two days later," Moshele continued, "I was making my usual rounds. When you work as a water carrier, Rebbe, the weight of the yoke makes you keep your eyes fixed to the ground. Usually you don't see too much down there, except dirt and things people have thrown away. But on that day, just as I was passing the synagogue, I couldn't believe my eyes. There on the ground were 1,000 rubles.

"I couldn't believe my good fortune," said the water carrier. "I lifted up my eyes to G-d and with a heart full of joy I thanked Him for answering my prayers - and so quickly, too!"

Moshele then told Reb Mendele about how his first instinct was to run and tell everyone about the great miracle that had happened. Then another voice inside him cautioned him to remain silent. Moshele decided to listen to this voice and keep his secret for two days. If no one claimed the money in that time, he could then be certain the money was rightfully his.

When Moshele returned home, his wife and children were as sad as always. How he longed to show them the 1,000 rubles and let them know that soon their worries - and their hunger - would be over. But he held his peace, and after a simple meal of a slice of black bread and a few boiled potatoes he went to synagogue to daven Ma'ariv - the Evening Prayer Service.

When he got to the synagogue, the place was in an uproar. Everywhere Moshele turned, people were crying and moaning.

"What's happened?" Moshele asked one of his fellow water carriers.

"It's Chana," the water carrier sobbed.

"Gevalt, has there been another tragedy in the family?" Moshele asked.

Just the week before, Chana's husband, who had been a water carrier, had suddenly died. The other water carriers, including Moshele, had tramped from door to door to raise money to help Chana and her children. Their efforts were rewarded and they raised an impressive sum of money for the widow and orphans: 1,000 rubles.

"Chana has lost the money," the water carrier said to Moshele. "She's frantic. We can't go knocking on doors again for her, and she hasn't got a penny to buy even a loaf of bread."

Moshele paused for a moment in his telling of the story, and it was clear that he was reluctant to go on. It was only when the others in the room urged him to continue, that he once again began to speak.

"When I heard these words, Rebbe," Moshele said to Reb Mendele, "the ground gave way under my feet. I ran out of the synagogue and ran blindly, crazily, until I reached a field. There, in my anger, I poured out my heart to G-d.

"'Why did you have to give me Chana's money?' I asked G-d. 'You own the entire world, couldn't You have helped me without taking food out of the mouths of widows and orphans? Is this the way You answer my prayers?'"

But on that dark night, in that lonely field, there was no sound except the anguished cry of Moshele's angry sobs. Seeing that he was not going to get an answer to his questions, Moshele returned home with a heavy heart. He was so broken by what had happened that he couldn't get out of bed the next day. But even though he stayed in bed, he could find no rest. Every time he heard one of his children cry for food, he was once again filled with bitter, angry tears and his whole body shook with pain.

The afternoon was coming to a close. Moshele had not davened Ma'ariv the night before and he had not davened Shacharis that morning. Now it was time for Mincha, the afternoon prayer, and a small voice called out to him.

"What's this, Moshele?" called the voice. "You’re going to let a whole day pass by without talking to your Maker?"

"I'm mad at Him," Moshele said to the little voice.

"You're mad at Him for what He has done to you, or are you mad at yourself for what you have done to Chana?" the voice replied.

At that moment, it was as if a heavy weight had been lifted from Moshele's shoulders. Moshele knew exactly what he had to do, and so he jumped out of bed and ran out the door. He didn't stop running until he reached Chana's house and placed all the money he had found on her table.

Chana's eyes were so full of tears of sadness and worry that at first she couldn't see what Moshele had done. When she realized that the money, her 1,000 rubles, had been returned to her, she sobbed some more - only now she was crying for joy. Soon all her children were crowded around the table, and the little hut was filled with the sounds of their laughter and singing.

"Rebbe, as I watched them all laughing and singing," Moshele said, "I knew in my heart that G-d was trying to tell me something. I knew that I was never going to be a rich man. I was always going to be just Moshele the water carrier and life was always going to be a struggle for me. But at that moment, I also knew something else.

"Poor as I am, I still have plenty of reason to be happy," Moshele said quietly, "because I am still able to do G-d's will and act like a mench. So that's why my friends have made a party in my honor. We're celebrating how good it feels to act like a real Jew."

Reb Mendele never forgot that night - or Moshele the water carrier. After Moshele passed away, the Sokolover Rebbe would repeat every year, on the water carrier's yahrzeit, this story about the joy of being a "real Jew".

--------------
Source:

http://www.decoupageforthesoul.com/rebbesays.htm

The Power of Tehillim

2009-12-03T19:28:00.000-06:00

Breaking All Barriers

The Tzemach Tzedek said, "If you only knew the power of verses of Tehillim (Psalms) and their effect on the highest Heavens, you would recite them constantly."

The explanation of the matter is as follows.

Rabbi Yosef Gikatilla wrote, that a person praying is like someone traveling through perilous territory: one's prayer has to pass from earth to Heaven through spiritual legions and hordes, some full of mercy and lovingkindness, others (beneath them) impure creatures who seek to detract and do harm. Some are for peace and some are for war, some warrant good and others evil, some are for life and others death. If a person is worthy, no harm comes to one's prayers; and if one is not worthy, the destructive spiritual forces along the way will be numerous and formidable.

Therefore, David HaMelech, peace be upon him, initiated Tehillim (Psalms) to clear the way so that one's prayers can ascend unimpeded. In particular, these psalms are called Zemirot, and are recited during Shacharit (the daily morning service), prior to the Shema and Shemoneh Esrei. As it is written, "Your laws are a 'source of strength (zemirot) to me wherever I dwell (Tehillim 119:54)."

Thus the Tzemach Tzedek concludes, "Know that zemirot of Tehillim shatter all barriers, they ascend higher and still higher with no interference; they prostrate themselves in supplication before the Master of all worlds, and they effect and accomplish with kindness and compassion."

Give Thanksgiving to G-d

2009-11-26T08:14:00.001-06:00

Hodu LaShem Ki Tov, Ki LeOlam Chasdo!

Tehillim 118:1 Give thanks to HaShem for He is good, for His lovingkindness endures forever.

King David composed the present psalm in thanksgiving for the future acts of deliverance on behalf of the Jewish people. Thus he both begins and ends it with "Give thanks to HaShem" (cf. v. 118:29). This conveys the importance of the present psalm and the things mentioned in it.

The psalm pertains to the Says of Mashiach, David prepared it for Jews in exile to chant in the future.

"For His loving kindness endures forever." Unlike kindness of a human being, whose time span is limited, the loving kindness of the Almighty will never terminate.

What is the intention of "For His lovingkindness endures forever" It is that the Holy One acts with lovingkindness towards Yisrael, not for one year, nor for two years, but "forever."

The Torah is called "lovingkindness," and it will never be taken away from Yisrael. For G-d has given the Torah as "an inheritance of the assembly of Yaakov" (Devarim 33:4)

Therefore, "Let Yisrael say: 'For His lovingkindness endures forever!'

Daffodils

2009-11-24T21:07:00.001-06:00

Several times my daughter had telephoned to say, "Mother, you must come see the daffodils before they are over." I wanted to go, but it was a two-hour drive from Laguna to Lake Arrowhead. "I will come next Tuesday" I promised, a little reluctantly, on her third call.

Next Tuesday dawned cold and rainy. Still, I had promised, and so I drove there.

When I finally walked into Carolyn's house and hugged and greeted my grandchildren, I said, "Forget the daffodils, Carolyn! The road is invisible in the clouds and fog, and there is nothing in the world except you and these children that I want to see bad enough to drive another inch!" My daughter smiled calmly and said, "We drive in this all the time, Mother."

"Well, you won't get me back on the road until it clears, and then I'm heading for home!" I assured her.

"I was hoping you'd take me over to the garage to pick up my car."

"How far will we have to drive?"

"Just a few blocks," Carolyn said. "I'll drive. I'm used to this."

After several minutes, I had to ask, "Where are we going? This isn't the way to the garage!"

"We're going to my garage the long way," Carolyn smiled, "by way of the daffodils."

"Carolyn," I said sternly, "please turn around."

"It's all right, Mother, I promise. You will never forgive yourself if you miss this experience."

After about twenty minutes, we turned onto a small gravel road and I saw a hand- lettered sign that read, "Daffodil Garden." We got out of the car and each took a child's hand, and I followed Carolyn down the path. Then, we turned a corner of the path, and I looked up and gasped. Before me lay the most glorious sight.

It looked as though someone had taken a great vat of gold and poured it down over the mountain peak and slopes. The flowers were planted in majestic, swirling patterns-great ribbons and swaths of deep orange, white, lemon yellow, salmon pink, saffron, and butter yellow. Each different-colored variety was planted as a group so that it swirled and flowed like its own river with its own unique hue. There were five acres of flowers. "But who has done this?" I asked Carolyn.

"It's just one woman," Carolyn answered. "She lives on the property. That's her home." Carolyn pointed to a well-kept A-frame house that looked small and modest in the midst of all that glory. We walked up to the house.

On the patio, we saw a poster. "Answers to the Questions I Know You Are Asking" was the headline.
The first answer was a simple one."50,000 bulbs," it read.
The second answer was, "One at a time, by one woman. Two hands, two feet, and very little brain."
The third answer was, "Began in 1958."

There it was. The Daffodil Principle. For me, that moment was a life-changing experience. I thought of this woman whom I had never met, who, more than forty years before, had begun-one bulb at a time-to bring her vision of beauty and joy to an obscure mountain top. Still, just planting one bulb at a time, year after year, had changed the world.

This unknown woman had forever changed the world in which she lived.
She had created something of ineffable (indescribable) magnificence, beauty,and inspiration.

The principle her daffodil garden taught is one of the greatest principles of celebration. That is, learning to move toward our goals and desires one step at a time-often just one baby-step at a time-and learning to love the doing, learning to use the accumu- lation of time. When we multiply tiny pieces of time with small increments of daily effort, we too will find we can accomplish magnificent things. We can change the world.

"It makes me sad in a way," I admitted to Carolyn. "What might I have accomplished if I had thought of a wonderful goal thirty-five or forty years ago and had worked away at it 'one bulb at a time' through all those years.
Just think what I might have been able to achieve!"

My daughter summed up the message of the day in her usual direct way.
"Start tomorrow," she said.

It's so pointless to think of the lost hours of yesterdays. The way to make learning a lesson of celebration instead of a cause for regret is to only ask, "How can I put this to use today?"

........author unknown........

Parashat VaYetze - The Ladder

2009-11-22T20:04:00.001-06:00

Parashat VaYetze
Bereishit 28:10 - 32:3
Haftarah Hoshea 12:13 - 14:10

The Ladder

Bereishit 28:10 Ya'akov left Be'er Sheva and went toward Charan. 11 He reached the place and spent the night there because the sun had set. He took some of the stones of that place, and arranged them around his head, and lay down [to sleep] in that place. 12 He dreamed, and behold a ladder stood on earth and its head was in heaven; and behold angels of Elo-him were ascending and descending on it.

The ladder that Yaakov saw was also symbolic of Yisrael's future. G-d thus disclosed to Yaakov the entire future of the Jewish nation.

The ladder symbolizes the Great Altar [that stood in the Holy Temple in Yerushalayim]. Although it "stood on the ground," its "head was in heaven." The fragrance of the sacrifices would ascend on high, and G-d would cherish them very much. The "angels of G-d were ascending and descending" allude to the kohen (priest) who would offer the sacrifices [climbing to the top of the altar, and going down again]. (Bereishit Rabbah; Zohar Chadash)

The ladder also symbolized the revelation at Sinai, and the fact that the Torah would be brought down from heaven there. The numerical value of the Hebrew word for "ladder," sulam is 130 - the same as that for Sinai. The "angels" allude to Moshe and Aharon, who "ascended" to heaven and "descended" with the Torah. They are properly referred to as "angels of G-d" since prophets are also called angels. [The Hebrew word for angel, malach also means messenger.] (Tanchuma, VaYishlach. Cf. BaMidbar 20:16)

Also alluded to here is the exile of the Yisraelim (Israelites) and the destruction of the Holy Temple. The Jews would suffer very much in the time of Nebuchadnezzar, who would make an idol sixty cubits high and six cubits wide (Dani'el 3:1). [The letters of sulam, meaning "ladder" are the same as those of semel, meaning "statue" or "idol." ] The "angels" were Hananiah, Mishael and Azariah, who "descended" into the fiery furnace, and "ascended" unscathed. (Bereishit Rabbah)

Yaakov's vision also teaches that the world is like a ladder, where some people "ascend" while others "descend." Some people become wealthy and attain status, while others become poor. (Ibid.)

G-d also showed Yaakov that although he was lying on the bare ground, without even a pillow for his head, in the end, his "head would reach to the heavens."

G-d also showed Yaakov the form of the Holy Temple as it was built by Melech Shlomo. He then showed it destroyed, rebuilt, and destroyed again. Finally, He showed Yaakov how it would be rebuilt in the Messianic age, and then last forever.

Yaakov was also shown all the guardian angels of the great empires. The angel of the Babylonian Empire climbed up 70 rungs and then went down. The angel of the Persian Empire climbed 52 rungs and descended. The Greek Empire's angel climbed 180 rungs before it fell. The angel was able to climb a rung for each year that its empire would endure; then it would descend to indicate that the empire would fall.

Yaakov then saw the angel of Edom (Rome, western civilization) climbing the ladder, and he could not count how many rungs it climbed. He did not see it come down again. Very startled, he said, "But that is terrible. The civilization will last forever." "Do not fear, Yaakov," replied G-d. "Although Edom's angel will climb until he is near the Throne of Glory, I will cast him down too. But you too will have to climb the ladder." Ya'akov was terrified. "What good is it to climb the ladder and to go down again like these angels?" "I promise you," said G-d, "that you will ascend and never descend." Still, Yaakov was insecure and he did not want to climb the ladder. It was then decreed that his descendants would go into exile four times, one for each of the empires that he saw. (Pirkei rabbi Eliezer; Tanchuma; Ramban; Yalkut Shimoni)

In general, Yaakov saw the entire future in this dream. He saw the angels of each nation "ascending" and "descending." (Bachya)

This was Ya'akov's dream.

-----------------------------

Source:
Yalkut MeAm Lo'ez, Rabbi Yaakov Culi, Vol. Bereishit 3a

Thanksgiving Recipe - Jewish Style!

2009-11-22T13:41:00.000-06:00

Streusel-Topped Pumpkin Pie
Dairy

Filling:

1/2 cup sugar
1 1/2 tsp. pumpkin pie spice
1/4 tsp. salt
1 16 oz. can pumpkin
1 12 oz. can evaporated milk
2 eggs, slightly beaten

Topping:

1 8oz carton frozen whipped topping, thawed
1 tsp. grated orange peel
9-inch pie crust

Streusel:
1/4 cup firmly packed brown sugar
2 Tbsp. flour
2 Tbsp. margarine, softened
1/2 cup black walnuts

Heat oven to 425 degrees. In a large bowl, combine all filling ingredients; beat until well blended. Pour into pie crust. Bake for 15 minutes.

Reduce oven to 350 degrees and continue baking for 15 minutes. In a small bowl, combine all streusel ingredients. Sprinkle streusel over pumpkin filling.

Bake an additional 15 to 20 minutes or until knife inserted in center comes out clean. Cool.

In a small bowl, gently fold whipped topping and orange peel together. Serve over cooled pie. Refrigerate any remaining pie.

Maimonides - Rambam

2009-11-21T19:00:00.005-06:00

For He Shall Never Be Moved;

The righteous shall be held in everlasting remembrance

Tehillim 112:6

Rabbi Moses Ben Maimon
1135-1204

Also known as Maimonides and known by the acronym of Rabbi Moses ben Maimon, RaMBaM. Was one of the most influential figures in Jewish history.

He was born in Spain shortly before the fanatical Muslim Almohades came to power there. To avoid persecution by the Muslim sect, Maimonides fled with his family, first to Morocco, later to Israel, and finally to Egypt. He apparently hoped to continue his studies for several years more, but when his brother David, a jewelry merchant, perished in the Indian Ocean with much of the family's fortune, he had to begin earning money. He probably started practicing medicine at this time.

His Mishneh Torah and Guide to the Perplexed are seminal works in the areas of Jewish law and philosphy respectively. The Mishneh Torah later served as the model for the Shulchan Aruch, the sixteenth century code of Jewish law that is still regarded as authoritative by Orthodox Jews. He was also a physician, astronomer, linguist, and talmudist.

When he died, Egyptian Jews observed three full days of mourning, and applied to his death the biblical verse "The ark of HaShem has been taken" (1Shmuel 4:11). To this day, Maimonides and the French Jewish sage Rashi are the most widely studied Jewish scholars.

Yeshiva students generally focus on the Mishneh Torah, and his Book of Commandments (Sefer ha Mitzvot) a compilation of the Torah's 613 commandments. Maimonides also formulated a credo of Judaism expressed in Thirteen Articles of Faith, a popular reworking of which (the Yigdal prayer) appears in most Jewish prayerbooks. Among other things, this credo affirms belief in the oneness of G-d, the divine origins of the Torah, and the afterlife. Its twelfth statement of faith — “I believe with complete emunah (faith) in the coming of the Mashiach, and even though he may delay, nevertheless I anticipate every day that he will come!” — was often among the last words said by Jews being marched into Nazi gas chambers.

Maimonides was one of the few Jewish thinkers whose teachings also influenced the non Jewish world; much of his philosophical writings in the Guide were about G-d and other theological issues of general, not exclusively Jewish, interest. “Maimonides is the most influential Jewish thinker of the Middle Ages, and quite possibly of all time” (Time magazine, December 23, 1985).

As a popular Jewish expression of the Middle Ages declares: “From Moses [of the Torah] to Moses [Maimonides] there was none like Moses.”

-----------------
Source:

- Jewish Literacy, Joseph Telushkin

Havdalah

2009-11-21T18:30:00.013-06:00

Havdalah
(distinction)

Photograph by Photographer Kim Romain.
See her work at: Hinman Avenue Studios

(Listen to an audio clip re Havdalah - if you do not have RealPlayer, you can download it for free at www.realplayer.com )

Havdalah is the ritual using wine, multi-wick candle, and spices to mark the end of the Shabbat (and holidays) from the beginning of the rest of the week. It acknowledges the distinction between the holy and normative or the sacred and profane in time.

Havdalah consists of four benedictions: over wine, spices, light, and the distinction between the sacred and the profane, between light and darkness, between Yisrael and the nations, between the seventh day and the six workdays.

In Talmudic literature, great importance is attached to the Havdalah: future salvation as well as material blessings are promised to those who recite the Havdalah over the wine cup:

"He who resides in Yisrael, he who teaches his children Torah, and he who recites the Havdalah at the conclusion of the Shabbat will enter the Olam Habah (World to Come)" (Berachot 33a).

Birkat Havdalah:

Baruch atah Hashem Elo-heinu Melech ha-olam bore' peri ha-gafen
Blessed are You, Hashem, our G-d, King of the universe, Who creates the fruit of the vine.

Baruch atah Hashem Elo-heinu Melech ha-olam bore' minei vesamim
Blessed are You, Hashem, our G-d, King of the universe, Who creates species of fragrance.

Baruch atah Hashem Elo-heinu Melech ha-olam bore' m'orei ha-esh
Blessed are You, Hashem, our G-d, King of the universe, Who creates the illuminations of the fire.

Baruch atah Hashem Elo-heinu Melech ha-olam ha-mavdil bein kodesh lechol] bein or lechoshech bein Yisrael la-amim bein yom hashevi'i lesheshet yemei ha-ma'aseh Baruch atah Hashem ha-mavdil bein kodesh lechol
Blessed are You, Hashem our G-d, King of the universe, Who separates between holy and secular], between light and darkness, between Yisrael and the nations, between the seventh day and the six days of labor. Blessed are You, Hashem, Who separates between holy and secular.

The mnemonic device YaBNeH [Yayin-wine, Besamim-spices, Neir-light, Havdalah-separation/distinction) has been given for remembering the order for Havdalah of Shabbat to weekday (Berachot 52a; also OH, 296:1). Between Shabbat and festival the mnemonic device is YaKNeHaZ (Yayin, Kiddush, Neir, Havdalah, and Zeman) and for Yom Kippur to weekday it is YeNaH (Yayin, Neir, and Havdalah) (Sefer Hamanhig, par. 76).

Each benediction, pronounced with a symbolic act, has specific significance:

Yayin: Wine is used as a symbol of joy and celebration. The Talmud comments, "A person in whose house wine is not poured like water has not attained the state of blessedness." (Eruv 65a) It is customary to pour the wine into a cup so that it overflows, to depict Divine blessing... symbolic of the overflowing blessing expected in the coming week. The wine is also used to douse the Havdalah candle, to indicate that the candle was lit to comply with the spedific precept of Havdalah. The custom of dipping the finger in the wine of the Havdalah and passing it over the eyes alludes to Tehillim 19:9, where G-d's commands are described as "enlightening the eyes." These usages are not applicable whenever the Havdalah is recited as part of the Kiddush for festivals. In addition to the Havdalah over wine, there is another Havdalah inserted in the fourth benediction of the Shemoneh Esreh. In the Sefardic tradition it is customary to put a drop of wine behind the ears, in back of the neck, or over the eyes, and in the pockets as a sign of good fortune for the coming week. (TSLC, pp. 228, 239)

Basamim. According to Maimonides [Rambam], the symbolic use of fragrant spices is to cheer the soul which is saddened at the departure of the Shabbat. We inhale the aroma of the spices because during the Shabbat man is given a neshama yeteirah ("an additional soul"). (Ta'an. 27b; Bez. 16a) At the end of the Shabbat the neshama yeteirah, which is about to leave, grieves, and the smelling of the spices offers comfort to make up for the loss. When a festival follows immediately after the Shabbat the spices are omitted, because the soul then rejoices with the incoming festival. At the conclusion of any festival, spices are not used because the neshama yeteyrah comes on the Shabbat only. Ashkenazim use a combination of cloves and bay leaves for besamim, as well as other pickling spices. In the Syrian synagogue they may use rosewater. In Moroccan communities a myrtle-branch (hadas), rosewater, or various spices are used. Spices or lemon, and, during the summer months, myrtle twigs or mint are often used in Judeo-Spanish communities. (TSLC, pp. 228, 238, 245) According to the Zohar one should use a myrtle twig when making the blessing for besamim. (Cf. Otz Hat, vol. 2, Seder Havdalah) A sign for this practice is the two adjacent phrases in the verse in Sefer Yeshayahu: "Every one that keeps the Shabbat and does not profane it" (Yeshayahu 56:6) and "Instead of the nettle shall the myrtle tree come up" (Yeshayahu 55:13). Thus the blessing for besamim varies in the Sefardic rite: if it comes from a tree, then the formula for the blessing is "Who creates the spice trees"; if it is a type of herb, then one says, "Who creates the herbs of spice"; and if it is neither from trees or herbs, or when in doubt, the formula is "Who creates diverse spices."

Ha-Esh [Neir]. A twisted candle of several wicks is used , because the phrase m'orei ha-esh (the illuminations of the fire) is in the plural. Also, the plural form used when making the blessing over light refers to the different colors contained in the flame: red, white, bluish green. (Ber. 52b; also MB, 298:2) The blessing of light is to commemorate Adam's awareness of being able to kindle a light. He was born on the sixth day of Creation and darkness never descended on earth until the following night. When he saw the sun go down for the first time on Saturday night, he was terrified. G-d gave him the intelligence to take two stones and strike them together. In this manner did man first discover fire. When Adam saw the flame, he exclaimed with gratitude, "Blessed be He, the Creator of light!" (Kol Bo; also Pes. 54a and Bereishit Rabbah 11:2) According to a Talmudic legend, fire was one of the things G-d had left uncreated when Shabbat set in; but after the close of the Shabbat, G-d endowed man with divine wisdom. "Man then took two stones, and by rubbing them together produced fire..." (Pesachim 53b). While pronouncing the benediction over the light it is customary to gaze at the fingernails or palms of the hand. Looking at the nails, in their unceasing growth, is a symbol of the prosperity which, is hoped, the week will bring. (Kol Bo; also Tur in the name of Hai Gaon) The palms of the hand are looked at because the lines of the hand signify something by which to be blessed. (MB, 298:8) Also, the reflection of the light on the fingernails causes the shadow to appear on the palm of the hand, thus indicating the distinction "between light and darkness."

Customarily, Havdalah should be said while sitting, however, the practice is to stand (Otz Hat, vol. 2, p. 868; cf. Baer, Sidd Avod Yis. p. 311) as one accompanies the departure of the Shabbat, that is, to be compared to escorting a king when he departs. (MB, 296:27)

Women are obligated in Havdalah as they are obligated in Kiddush. (MB, 296:34) Rabbi Isaiah Horowitz, known as the Sheloh from the initials of his chief work Sheni Luchot ha-Brit (The Two Tablets of the Covenant) (1), says that women do not drink of the wine of the Havdalah, in allusion to the guilt incurred by Chavah when she gave some of the forbidden fruit to Adam, which is said to have been the juice of grapes.

When making Kiddush in the synagogue on Friday night, it is customary to do so before Aleinu, whereas on Saturday night Havdalah is made after Aleinu. The reason for this procedure is that we are hasty to usher in the Shabbat with Kiddush, but making Havdalah after Aleinu prolongs the Shabbat. (Sefer Matamim - Warsaw, 1889, Sabbath, par. 184)

The concept of Havdalah is ordained by the Torah as part of the general mitzvah to "Remember the Shabbat," the implication being that its differentiation from other days must be verbalized (Rambam - Hilchot Shabbat 29:1).

With the departure of the holy Shabbat and the onset of the work week, it is essential to be conscious of the differences between sanctity and secularity. In explaining why the first mention of the separation is made in the Shemoneh Esreh blessing for wisdom, the Sages explain: "If there is no wisdom, how can one differentiate?" Clearly, then, to distinguish is a function of intelligent reasoning. It is incumbent, therefore upon each Jew to be conscious of the sharp difference between the holiness he has just been experiencing and the sharply lower level of spirituality by which he is about to descend.

Havdalah is traditionally when three stars are visible in the sky, appoximately 20 minutes after nightfall.

Because they loath to lose their extra soul (neshama yeteirah), many Chasidim put off the Havdalah ceremony as long as possible, sometimes until long past midnight. [There are even instances of those who extended the Shabbat until Wednesday, when they began preparing for the coming Shabbat!] Some interpret this 'second soul' as identified with the Shabbat Queen, the Shechinah, who is welcomed every Shabbat. Technically speaking, the arrival of the end of the Shabbat is defined by the ability to recognize three stars, as stated in Mishnah Brachot 1:1. It is at this precise time that a Mitnaged would say Havdalah, but many Chasidim ignored the stars and continued to study Torah for several more hours, unwilling to let go of the spirit of the Shabbat that they so loved.

(1) The Sheloh, or Sheni Luchot ha-Brit, has been described as a profoundly ethical but unsystematic work of Kabbalistic tendencies on Jewish laws and customs. Rabbi Isaiah Horowitz was born in Prague and died in Eretz Yisra'el (1565-1630). He served as rabbi in various communities in Poland, Germany, and Bohemia.

--------------------------
Source:

Siddur - Nusach Ashkenazi, p. 618-621
Gabriel's Place - Jewish Mystical Tales, The Three Stars, p. 227, Howard Schwartz
Encyclopedia of Jewish Prayer - Havdalah, p. 169-171, Macy Nulman
Encyclopedia of Jewish Concepts - Havdalah, p. 153-154, Philip Birnbaum

The Mysterious Guest - Eliyahu HaNavi

2009-11-20T11:37:00.005-06:00

Shabbat Shalom!

The Mysterious Guest

Wandering around the world, I heard of a man who had an unbelievable reputation for hospitality. (1) I couldn't believe that his kindness had no bounds, no limits. Investigating, I found out that he searched not only the immediate vicinity of his own shetetl for guests, but the entire surrounding area. People said that when he found a traveler or a person in need of any kind of help whatsoever, he went out of his way to treat him as a member of his own family. He never sat down to a weekday meal, let alone a Shabbos or holy day meal, without guests gracing his table. I was so awed by what I heard that I decided to see if it were true.

I disguised myself as a beggar, making certain that my clothes were tattered and torn, that I appeared dirty and unkempt. I placed myself in his shtetl of Gustinin, in the shul and sat on a corner of the bench, opposite the eastern wall, to rest and warm myself near the stove.

I dozed while I was waiting. It did not take long for me to be awakened by a man tapping me on the shoulder.

"Please wake up," he said. "You can't spend Shabbos here alone. You must come home with me where there is a delicious meal and a warm bed awaiting you."

He helped me to my feet, put his arm under mine to steady me and guided me the short distance to his home.

I entered a room that had truly been prepared to greet the Shabbos Queen. Two tables covered with festive white cloths stood perpendicular to each other in the center of a large dining room. Many pairs of candles sparkled in silver candlesticks; delicately embroidered cloths covered the golden twisted challot that were at the place of the head of each family. I saw his children and grandchildren waiting around the Shabbos table for him. When he entered the room, he greeted everyone with a warm "Good Shabbos," pointed to a chair on his right side, and motioned for me to sit down. His wife sat on his left. No one sitting at the table expressed surprise at my presence or at my appearance.

After singing "Shalom Aleichem," all rose to their feet. My host lifted the wine bottle, poured some wine into his goblet, raised it, and chanted the kiddush. He poured some wine into another goblet for his wife. When he finished, each of his sons and his son-in-law chanted the Kiddush and passed their goblets to their wives and children. Then my host turned to me and inquired gently, "Would you like to chant the Kiddush?"

"I'm not familiar with the words," I responded sheepishly.

"Then I will fetch you a siddur." He walked over to the bookcase, removed a siddur from a shelf, and returned to the table. Flipping through the pages, he located the Kiddush and placed it in front of me.

"I can't read the words," I muttered.

"Then I shall help you," he said. He pronounced one world and I repeated it. His family waited patiently while I stammered away at the words.

he didn't even ask me if I knew the blessing for ritual hand washing; he assumed that I needed help. I permitted him to wash my hands for me, then I threw the towel t the floor. I suspected that what I heard was true. Not one family member acted dismayed at my uncouthness. I realized that they were used to their father bringing home all kind of strangers.

Each family had two challot of their own. My host placed a very large slice in front of me. In an unmannerly fashion, I gobbled it down and motioned to him for another slice. I alternated a piece of challah and a gulp of wine until I had finished the entire challah and had emptied the Kiddush goblet in front of me. Unperturbed, my host went into the kitchen to fetch another challah, which I ate hungrily. I was served two portions of fish and I proceeded to scatter the bones all around my plate on the white tablecloth. I ate three portions of soup and four portions of pot roast, tzimmes, and kugel. I burped loudly twice.

"Are you still hungry?" my host asked me lovingly.

"Yes, I could still eat more," I muttered. He rose, went into the kitchen, removed the cholent pot from the stove and brought it into the dining room and set it in front of me. I finished the whole thing with great gusto. He never said one angry word either about my disgusting table manners or the amount of food I had consumed.

After the meal, my host asked me to hum along the Shabbos zemiros, but instead my head began to nod and I pretended to snore. In the middle of the grace after meals, I suddenly pulled myself up from my chair and stumbled over to an ivory and gold colored brocaded sofa, throwing my full weight and my muddy shoes across it with a resounding thud.

I noticed that my host didn't blink an eyelid, although the womenfolk looked at each other nervously. Thinking I might be cold, he covered me with three blankets as soon as he finished chanting the grace after meals.

While I pretended to sleep, the children and grandchildren returned to their own nearby homes, the tables were cleared, and the house became shrouded in deep darkness for the candles had burned down. I folded the blankets neatly, replaced them in the cupboard and disappeared from sight, satisfied that what I had heard about this man who practiced exemplary hospitality was true.

I hid behind a thick-barked, lush-foliaged, broad-branched oak tree near the fence of his property to see his reaction when he discovered that I had disappeared. He arose at daybreak. When he discovered that I was not on the sofa, he shouted,

"Where are you? Where are you?"

A few minutes later, he left and ran in the direction of the shul, apparently thinking that I had returned to my corner on the bench near the stove, but soon I saw him returning slowly, sadly, to his home without me. Then I heard him call to his wife that he was going to search for me at the marketplace, I waited. Again, I saw him run, again he returned without me. I knew he was clearly puzzled, but I could not reveal my true identity to him.

Finally, I left my watching post behind the tree, knowing that I had never met such a gracious host (2) before. I wondered if, in my future travels, I would meet anyone who would surpass his kindness.

------------------------

1) Eliyahu HaNevi.
2) The host was Rebbe Yechiel Mayer Lifshitz, the Yehude Hatov, the Good Jew of Gustinin (1817-1888) noted for his meticulous observance of the middah of hospitality. He was also called the Tehillim Yid, the Psalm Jew. During his lifetime, the Jewish people suffered terrible hardships at the hands of the tzarist government. People came to him from the surrounding area, not only to sit at his Shabbos or holy day tish, but for advice on dealing with their problems, both with the government and the neighboring peasants. he would inevitably advise, "Recite Tehillim." He wrote down their problems, the numbers of the chapters of tehillim he had instructed them to recite, and he would recite them as well. People said, "Even though King David composed Tehillim, Rebbe Yechiel Mayer recited them with more fervor..." He went out of his way to guide his people in the ways of peaceful living, always mediating between antagonishts. He wrote his ethical will eight years before he died. In it, he instructed his children to, "Always distance yourselves from arrogance...and even if you should become very wealthy, know that money is a blessing from the Almighty...All mankind was created from the same mold, the people who suffer and the people who enjoy comfort...Know that my reprimands were only meant to direct you toward specific goals." (Rabbi Avraham Yitzchak Bromberg. Hayehudi Hatov meGustinin, Jerusalem: Bays Hillel Publishing. Lichtenstein and Holder, 1982)

Toldot - And these are the offspring of Yitzchak

2009-11-18T19:15:00.002-06:00

Parashat Toldot
Bereishit 25:19 - 28:9
Haftarah Malachi 1:1-2:27

Bereishit 25:18 "Over all his brothers he dwelt."

This is juxtaposed with ve'eleh toldot Yitzchak - "And these are the offspring of Yitzchak" (25:19).

This teaches that when Yishmael's [descendants] fall in the End of Days, then [Mashiach,] the descendant of King David, of the offspring of Yitzchak, will flourish (Bereishit Rabbah 62:5)

Holid - Begot. The gematria of this word (55) is equal to that of the word domeh - he is like, for Yitzchak's countenance was like that of Avraham (Bava Metzia 87a; Tanchuma 1).

Vatahar Rivkah ishto - "And his wife Rivkah conceived."

The gematria of ishto, his wife (707), is equal to that of kash va-esh, straw and fire, and refers to [Esav and Yaakov about whom it is written], vehayah beit Yaakov esh, And the house of Yaakov shall be a fire... uveit Esav lekash, and the house of Esav for straw (Ovadyah 1:18).

*With this the Baal HaTurim explains the superfluous Rivkah ishto, Rivkah his wife, an identification already made in the preceding verse. He explains that the verse may be understood as vatahar Rivkah, Rivkah conceived, ishto, straw [Esav] and fire [Yaakov].

Admoni - Red.

This word appears twice in the Tanach: The first one emerged red (25:25); and And he was red, with fair eyes (1Shmuel 16:12), regarding David. When [the prophet] Shmuel saw that David was red, he said, "Perhaps he is a shedder of blood like Esav!" Therefore, that verse goes on to say, with fair eyes, i.e., whatever he does is with the agreement of the members of the Sanhedrin (High Court) who are called "eyes" - as it is said, If from the eyes of the assembly ... (BaMidbar 15:24). Which can be understood as, he is with the fair of eyes.

Esav - The name Esav can be divided into yud (=70) and shav (=shave worthless). G-d said, "This worthless one completed the number of seventy gentile nations; he is the worthless one that I have created in the world."

*Various passages in the Talmud and Midrash speak of the 70 nations of the world. The Midrash HaGadol (a contemporary of the Baal HaTurim) reckons 68 nations before the birth of Esav and Yaakov, with their birth completed the total 70. According to that view, the 70 nations include 69 gentile nations and Yisrael, a view that is not in accord with either the Talmud (Sukkah 55b) or the Midrash (Bereishit Rabbah 66:4). According to Pesikta Zutresa, the 71 descendants of Noach's three sons enumerated in Chapter 10, with the exception of Pelishtim (Philistines and alternatively, Nimrod), were the progenitors of 70 gentile nations. The Baal HaTurim apparently omitted both Nimrod and Pelishtim from the 71 descendants of Noach's sons. Thus Esav was the 70th nation (VeChur LaZahav)

Ve-acharei chen yatza achiv - After that his brother emerged.

The gematria of chen is 70, i.e., Yaakov emerged after chen (=70) nations whose number was completed with Esav's birth. For there are seventy nations aside from [the descendants of] Yaakov.

*The Talmud teaches that the 70 bulls offered during the festival of Sukkot (BaMidbar 29:12-34) represent the 70 nations of the world; while the lone bull offered on Shemini Atzeret (BaMidbar 29:35-36) represents Yisrael (Sukkah 55b). Clearly, Yisrael is not included in the count of 70. Similarly, the Midrash (Bereishit Rabbah 66:4) interprets, "People will serve you" (27:29) as a reference to the 70 nations, thus excluding Yisrael from the count. See also Rashi to BaMidbar 26:36 and 29:11.

Veyado - with his hand.

The masoretic note indicates that this word appears three times in the Tanach:

1) here, Veyado ochezet ba'akev Esav, with his hand grasping the heel of Esav
2) Veyado hanetuyah umi yeshivenah His hand is outstretched, and who can turn it back? (Yeshayahu 14:27)
3) Veyado chilkatah lahem - and his hand has distributed it for them (Yeshayahu 34:17) regarding the downfall of the gentile nations. (Refers to both verses from Yeshayahu).

For at the time of their birth, he intimated to him that the nations would fall into his hand.

*(Bereishit Rabbah 63:9) The antecedents of the pronouns "he" and "him" in this last sentence are not clear, so the comment may be understood in a variety of ways: By having Yitzchak grasp Esav's heel, He [G-d] intimated to him [Yitzchak or Yaakov or Esav] that the nations would fall into Yaakov's hands; or by grasping Esav's heel, he [Yaakov] intimated to him [Yitzchak or Esav] that the nations would fall into Yaakov's hands.

Yaakov - The gematria of this name (182) is equal to that of malach haElo-him - angel of G-d, and to that of haGan Eden - the Garden of Eden, and that of {lo yeasef - He will not be brought in, as reflected in the verse,} virechech lo yeasef - and your moon shall not be brought in (Yeshayahu 60:20).

*The three gematriaot of this comment refer to various aspects of Yaakov's life: He continually had angelic visions and visitations (28:12, 31:11, 32:2, 32:4 [with Rashi], 32:25-26 [ with Baal HaTurim to v26] and 48:16); the aroma of the Garden of Eden accompanied him; and Yaakov did not die (VeChur LaZahav).

Ish tam - A wholesome man.

The final letters of these two words spell the name Shem. Implied is that Yaakov dwelt in the tents of Shem to learn [Torah from him]. (Peirush HaRokeach)

For tam (=440) years he [i.e., the nations descended from Yaakov] was dwelling; from the time the Yisraelim (Israelites) entered the Land of Yisrael until the Temple was built. This is an allusion that after 440 years, he would dwell in the tents of the Divine Presence.

Yoshev ohalim - Dwelling in tents.

The gematria of yoshev ohalim is 410. For 410 years, the Divine Presence dwelt in the Tent.

*The First Temple stood for 410 years. Combining this comment with the previous one yields: tam yoshev ohalim, [After a period of] 440 [years, the Divine Presence will dwell for] 410 [years].

Ekev asher-shama Avraham - Because Avraham obeyed.

This verse contains 10 words, corresponding to the Ten Commandments, in which there are ekev (=172) words. Corresponding to these Ten Commandments, Avraham was tested with 10 trials, and thus maintained the world that was created with 10 utterances.

*The Baal HaTurim refers to the first Luchot (Tablets) of the Ten Commandments (Shemot 20:2-14); the second Luchot contain 189 words (Devarim 5:6-18).

For ekev (=172) years Avraham obeyed My voice, for at the age of three he recognized his Creator, and all his years were 175. (Nedarim 32a)

Thus, too, the letter heh (=5) was added to Avraham's name, corresponding to [the 5 matters listed in this verse]:

1) bekoli - to My voice
2) mishmarti - My safeguard
3) mitzvotai - My commandments
4) chukotai - My decrees
5) vetorotai - and My Torahs

........................
Resource:

- Baal HaTurim

Rabbi Yaakov Ben Asher - Baal HaTurim

2009-11-15T00:35:00.005-06:00

For He Shall Never Be Moved;
The righteous shall be held in everlasting remembrance
Tehillim 112:6

Rabbi Yaakov Ben Asher
1269-1340

A major halachic authority, was known as the 'Baal ha-Turim' after his influential magnum opus, the Arab'a Turim ("Four Columns"), which is one of the earliest systematic compilations of Jewish law and custom.

Rabbi Yaakov was taught by his famous father, the ROSH - Rabbi Asher ben Yehiel. Rabbi Yaakov was completely immersed in his studies. He had witnessed the cruelties of his non-Jewish neighbors and government officials, and only in the study of the Torah could he find comfort and peace.

Under the guidance of his father, Rabbi Yaakov became fully acquainted with the entire Talmud and commentaries, especially with the works of Rabbi Moshe ben Maimon (Maimonides) who lived less than a hundred years before him. He studied the Talmud discussions and decisions of the great German, French and Spanish scholars, which he was later to harmonize into his major life work.

Wishing to make it easier for his brethren to acquire knowledge of Jewish law, so that they could regulate their daily life according to the Torah, Rabbi Yaakov ben Asher decided to create a uniform code for his people.

The Turim, is methodically arranged in four parts or rows (alluding to the four rows of precious stones mounted on the high priest's breastplate of judgement):

1) Orach Chayim (way of life) dealing with the duties of the Jew at home and in the synagogue, day by day, including Shabbat and Chagim.

2) Yoreh De'ah (teacher of knowledge), furnishing instruction in things forbidden and permitted, such as all phases of dietary laws.

3) Even ha-Ezer (stone of help) encompassing the laws of marriage and family matters

4) Choshen Mishpat (breastplate of judgment), describing civil law and administration. The Biblical place name Even ha-Ezer is mentioned three times in the first book of Shmuel 4:1; 5:1; 7:12. Ezer (help) alludes to marriage in Bereishit 2:18. The name Choshen Mishpat is borrowed from Shemot 28:15.

Based on Maimonides' (RaMBaM) Mishneh Torah in both contents and language, the Tur, as the code is commonly called, became so popular that it was regarded as "the people's law book of the entire world" but unlike the RaMBaM, who simply gave a final decision without discussion, the Turim quote the views of many Poskim, (codifiers), and many customs which acquired the force of law. Eventually, it became the basis of the Shulchan Aruch, consisting likewise of four parts bearing the same titles. Designed to supply coordinated information for the average Jew, both law codes concern themselves only with laws practiced after the destruction of the Second Temple, omitting all precepts which presuppose the existence of the Temple.*

The Arab'a Turim are the standard reference books of rabbis and scholars to this very day. Their clear and simple style makes them highly popular and understandable.

Rabbi Yaakov ben Asher also wrote a commentary on the Torah, which shows his deep knowledge of the secrets of the Torah. His commentary, in abbreviated form, is generally printed together with most standard Chumashim, under the name of "Baal Haturim." It is a treasure chest of hidden meanings which he discovered in the letters and words of the holy text, through combinations, numerical additions, etc., showing the profound depth of the Torah.
_______________

Source:

-Encyclopedia of Jewish Concepts
-Chabad.org

Lashon HaRa

2009-11-15T00:01:00.007-06:00

Lashon HaRa
Evil Tongue / Slanderous Talk

Lashon HaRa encompasses all forms of forbidden speech (gossip, slander, lying, etc.).

VaYikra 19:16 "You shall not go about spreading slander among your people..."

According to the Talmud, slander is a hideous capital crime; a slanderer is like one who denies G-d. G-d says of the slanderer: "He and I cannot live together in the world" (Arachin 15b)

The term slaner has been defined as the utterance or dissemination of false statements or reports concernikng a person, or malicious misrepresentation of his actions, in order to defame or injure him. In Jewish tradition, the law in VaYikra 19:16 is understood to forbid the peddling of gossip, even if the report is true and told without malice (Yad, Deot 7:2)

Prayer to Resist Speaking Lashon HaRa

Master of the world, may it be Your will, gracious and Almighty, to grant me the merit today and every day to guard my mouth and my tongue not to be ensnared into forbidden speech, specifically the sins of lashon hara (slander) and rechilut (gossip);

...that I avoid speaking against an individual and surely against Yisrael as a whole - an extremely grave sin - and, even worse, complaining against the Holy One's treatment - which is the worse sin of all;

...that I avoid lying;

...that I avoid flattering - smoothing over someone's sin to his face;

...that I avoid scoffing and the company of scoffers;

...that I be careful not to pain anyone with words;

...that I be careful not to embarrass any person even while reproving him;

...that I be careful not to speak arrogantly;

...that I be careful not to spark strife;

...that I be careful not to spark anger.

Grant me the merit to speak only what is essential to my physical and spiritual well being, and that everything I do and say should be a credit to Your Name.

_________________

Resouces:

-Sefer Hatechinot Vatitpalel Chanah - Techinot for the Jewish woman
-Chafetz Chayim - Sefer Chafetz Chayim - The Laws of Esurei LaShon HaRa and Rechilut

Hadlakah - Lighting Shabbat Candles

2009-11-13T13:32:00.005-06:00

Shabbat Shalom!

Bereishit 24:67 And Yitzchak brought her into the tent of Sarah his mother; he married Rivkah, she became his wife, and he loved her; and thus was Yitzchak consoled after his mother.

Rashi notes that as long as Sarah was alive a lamp was lit from one Shabbat eve to the next; the benediction was made over the dough (which she kneeded); and a cloud hovered over the tent. When she died this all ceased, but when Rivkah came everything began once again.

And a fourth blessing Sarah brought to Avraham's house...their doors were always open wide since she always gave generous alms to the poor.

These three hallmarks of Sarah's tent correspond to the three main duties of the Jewish wife: to light Shabbat lights (hadlakah), to separate challah from the dough, which assures a blessing from above (challah), and to observe the laws of purity of conjugal life (taharat hamishpacha). They draw the presence and protection of the Divine Majesty which hovers invisibly over the home as in a column of "cloud over the tent."

Hadlakah (lighting; kindling)

The Sages set forth three reasons why we light Shabbat candles. First, for peace and harmony in the home (shalom bayit); second, to honor Shabbat and third, to create pleasure.

Our sages tell us that the moments of Shabbat candle lighting are a time of teshuvah, of returning to our spiritual source. With the flames in front of us, our hands covering our eyes and our focus turned inward, we reflect upon what went right or wrong in the past week and evaluate whether life is leading us in the proper direction. We ask ourselves whether we are on a path lit by truth, or whether we are still in the dark. Torah itself is compared to light, because it is the ultimate source of direction and clarity. Thus the Shabbat candles connect us intimately to Torah. When a Jewish woman lights candles on Friday evening she aligns herself with Torah's eternal order and harmony. From this place of profound connection, she gains the ability to bring the same clarity to her surroundings.

The candle (ner) symbolizes our neshamah (soul), our intellect, our personal shalom bayit (peace in the house). Without this light we cannot see, there is no clarity, no relationship to other objects in the room, just as spiritually, without light (Torah), we don't have the clarity to know which path to take that leads to Hashem. So, the Shabbat candle helps us to not only see physically but also represents a spiritual 'seeing' that is obtained through Torah out of sincere kavanah (feeling) towards learning and living as instructed.

Only then will we experiece true shalom bayit, as both our physical and neshamah will be pulling together to lead us in the same direction....towards the Torah's way..towards HaShem Elokeinu, Baruch Hu.

In the atmosphere created by our candles, we are free to meditate on our common goals as Jews and to experience the repose of peace and harmony that is uniquely Shabbat. By refraining from activities of the week and by bringing G-d into the picture, we acknowledge that we Jews share a belief and
a way of life according to Torah, which is the basis of our identity as a people. We see others united by virtue of their business or hobbies, but this bond is based only on common interest, rather than timeless values. The Jewish woman promotes the essential cohesiveness of the Jewish Nation each time she lights.

As bearers of light, women draw down from above the spiritual clarity of Shabbat, and then disseminate it throughout the week to come. The candle light of Shabbat expresses the inherent peace of the individual and collective Jewish soul. It is no wonder then that candle lighting is a woman's obligation, since it is she who unifies and creates peace in her household.

On this day, at the behest of the Torah, we are to refrain from all productive activity. For this one day we relinquish our domination over the world and its resources. This is why the Hebrew name of this day is Shabbat, which does not mean "rest" but "cessation of activity." On this day we, so to speak, restore the world to G-d, and thus proclaim, to ourselves and to others, that our life in this world has higher, spiritual aims.

Preparation for lighting the Shabbat Candles

Place candles on the table where you plan to eat dinner, or in a prominent place where you can see them from the dinner table.

Single women may prepare either one or two candles. A married woman generally prepares two candles. She may add an additional candle for each of her children. (Young girls of three or older, who are capable of
understanding the concept of Shabbat, can be provided with a candlestick and taught to kindle Shabbat lights.)

Some have a custom of putting a few coins in a charity box ("pushke") prior to lighting.

It is important to light your candles on time. Candles are lit 18 minutes before sunset every Friday. Young girls should light just prior to this time.

Click the following link for candle lighting times in your area: http://www.radwin.org/hebcal/?c=on

Procedure for lighting Shabbat candles

1) Light the candles. Next, spread your hands in a circular motion around the candles, drawing your hands inward towards yourself each time to indicate the acceptance of Shabbat.

2) Cover your eyes and recite the following blessing:

Baruch atah HaShem Elo-heinu Melech Ha-olam asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat.

Blessed are You, Hashem, our G-d, King of the universe, Who has sanctified us with His commandments, and has commanded us to kindle the light of the Shabbat.

3) Uncover your eyes and look at the Shabbat lights. At this time, you may wish to add your own words of prayer or thanksgiving.

A woman should light the Shabbat lamp with joyous heart and with pleasure, for it is a supreme honor for her. It serves as a source of great merit for her to be blessed with holy sons who will be a source of light to the world in Torah knowledge and fear of G-d,and will bring more peace into the world. She also thereby causes her husband’s lifetime to be prolonged. For all of these reasons, she should be meticulous in the lighting of the Shabbat lamp. (Zohar: Bereishit).

Some people prepare two wicks [or candles] for the Shabbat lamp, one corresponding to the commandment “Remember the day of Shabbat,” and the other corresponding to the commandment “Observe the day of Shabbat.”

The Tur states that the Beit Yosef and the Kolbo quote the Tanchuma on this matter which states,

“All the matters of the Shabbat come in pairs, e.g. two lambs are offered at the Holy Temple as an additional offering for the Sabbath, the Psalm of Shabbat uses the repetetive wording - “A song, A hymn for the Sabbath day” (Psalms 92), and a double portion of Mann descended for Shabbat. Therefore, we also light two lamps (Tur Orach Chaim 263).

Our sages, with their unique gift for epigram, expressed in the Passover Haggadah the fact that the Sabbath contains the sum and substance of Jewish life and thought in the words:

"If G-d had not brought us to Har Sinai and had only given us the Shabbat, it would have been enough."

It would indeed have been enough, for Shabbat epitomizes the whole of Judaism.

___________________

Source Commentaries:

Call Of The Torah - Chayei Sarah, Rabbi Munk
MeAm Lo'ez - Chayei Sarah - Rabbi Culi
Women in Judaism. The Jewish Renaissance Center - http://www.jewishrenaissance.org/ .
The Sabbath: A Guide to its Understanding and Observance

Life of Sarah - Chayei Sarah

2009-11-13T12:55:00.002-06:00

Parashat Chayei Sarah
Bereishit 23:1 - 25:18
Haftarah 1Melachim 1:1-31

Life of Sarah
(Picture is burial of Sarah)

Bereishit 23:2 Sarah died in Kiryat-arba which is Chevron in the land of Kena'an; and Avraham came to eulogize Sarah and to bewail her..

Kiryat-arba, the old name for Chevron. Why does Torah give the original name since it immediately adds the name, Chevron, normally used? Rashi explains that the word arba refers either to the four giants living there or to the four couples (Adam & Chavah, Avraham & Sarah, Yitzchak & Rivkah, Ya'akov and Leah) buired there. The Zohar, however, sees in the name kiryat-arba a reference to the four letters of the Divine Name (i.e., the Tetragrammaton). Just as Aharon, Miryam, and Moshe all expired by the Divine kiss, Sarah too died innocent and pure, in "the enclosure (kirat = city, surrounding wall) of the four" letters of the Ineffable Name.

The Torah stresses in verse 19 that Sarah died in the land of Kena'an and was buried there. This detail can give us the explanation of why she died in Chevron. She had lived in Be'er-sheva and no explanation is given for her moving from there. However, one can see why her death and burial should have taken place in Kena'an and not in Be'er-sheva, which was located in Pelishti (Philistine) territory. Indeed, it was essential for the future of the Jewish people that the tombs of the patriarchs be situated in the Promise Land. Throughout the centuries of history, in all the lands of the dispersion, they represented the eternal symbol of the homeland and the rallying point for the whole nation. And so, Sarah's move to Chevron, where she died, was an act of Providence. Avraham would have had no valid reason for wanting to buy the cave of Machpelah from the sons of Chet had Sarah died in Be'er-sheva and not in Chevron.

-----------------------------

Mishma Dumah Massa

Bereishit 25:12 These are the descendants of Yishma'el, Avraham's son, whom Hagar the Mitzrian, Sarah's maidservant, bore to Avraham. 13 These are the names of the sons of Yishma'el by their names, in order of their birth: Yishma'el's firstborn Nevayot, Kedar, Adbe'el, and Mivsam, 14 Mishma, and Dumah, and Massa, 15 Chadad and Tema, Yetur, Nafish, and Kedemah. 16 These are the sons of Yishma'el, and these are their names by their open cities and by their strongholds, twelve chieftains for their nations. 17 These were the years of Yishma'el's life: a hundred and thirty-seven years, when he expired and died, and was gathered to his people. 18 They dwelt from Chavilah to Shur - which is near Mitzrayim - toward Ashshur; over all his brothers he dwelt.

It is customary to read the verses containing the names of Yishma'el's sons each day as part of the Ma'amadot.

Each verse teaches us a lesson:

Mishma Dumah Massa

If one hears (mishma) people insult him but remains quit (dumah), all his sins will be lifted away (masa). His reward will be Chadad Tema Yetur Nafish Kedmah - He will become very sharp (chadad) in his knowledge of the Torah, and he will be able to speak of its (tema) mysteries. G-d will keep (yetur) him and make his name as great (nafish) as the sages of old (kedmah). (Imrey Noam)

Rambam speaks of the Moslem oppression of the Jews at the end of his Epistle to Yemen (Igeret Teyman). He quotes this verse containing the names of Yishma'el's children and explains, "Our Sages enjoin us to bear the treachery of the Yishma'eli and their lies with indifference. This they derived from the verse which names the children of Yishma'el. The names mean shema dom vesa (listen, be quiet, and bear it)."

Yishma'el's sons were very famous; they founded great, fortified cities, and dominated the broad area between Chavilah and Shur, and Baghdad, in what was the land of Assyria. Thus, G-d's promise to Avraham regarding Yishma'el (21:13) was fulfilled.

Because Yishma'el went to the trouble of coming from the desert to attend Avraham's funeral, he deserved the names of his sons to be written in the Torah. (Yafeh Toar p. 371)

Yishma'el died in the year 2171 (1590 b.c.e.). According to Rashi, Yishma'el's lifespan is given in order to make a connection with the years which Ya'akov lived. Ramban adds that our Sages gave other reasons as well (Rabbah 62), but that the essential motive is the fact that Yishma'el had repented and became tzaddik. Consequently the Torah gives his lifespan just as it does for other tzaddik.

"Over all his brothers he dwelt"...literally, "he fell." The next verse begins, "And these are the offspring of Yitzchak." This teaches you that when Yishma'el falls at the end of days, only then will the history of Yitzchak commence, under the reign of the Mashiach (Baal HaTurim).

-----------------------
Source:

MeAm Lo'ez - Chayei Sarah - Rabbi Culi
Call Of The Torah - Chayei Sarah, Rabbi Munk
Baal HaTurim

The One Whom G-d Loves

2009-11-07T19:23:00.004-06:00

The One Whom G-d Loves

You may ask, is not a man often punished by G-d undeservedly?

The answer is that when suffering befalls a righteous man, it is on account of the love which G-d bears for him. He crushes his body in order to give more power to his soul, so that He may draw him nearer in love. For it is needful that the body should be weak and the soul strong, so that a man may be beloved of G-d.

The Holy One inflicts suffering on the righteous in this world in order that they may merit the world to come.

But he who is weak of soul and strong of body is hated of G-d.

It is because G-d has no pleasure in him that He inflicts no pain upon him in this world, but permits his life to flow smoothly along with ease and comfort, in that for any virtuous act he may perform he receives his reward in this world, so that no portion should be left in the next world.

The righteous man, then, who is continually broken in body is the beloved of the Holy One, blessed be He.

Source: Zohar

Shabbat Shalom

2009-11-06T15:17:00.001-06:00

Shabbat Shalom!

Ki eshm'rah Shabbat E-l yishm'reni Ot hi l'olmei ad beino uveini
Just as I keep Shabbat, G-d will keep me. It is a symbol for all eternity between Him and me.

Parashat VaYera - And He Appeared

2009-11-06T14:51:00.002-06:00

Bereishit 18:1 - 22:24
Haftarah 2Melachim 4:1-37

And He Appeared
Sedom's Sins

Bereishit 18:17 And HaShem said, "Shall I conceal from Avraham what I do,
18 now that Avraham is surely to become a great and mighty nation, and all the nations of the earth shall bless themselves by him?
19 For I haved loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him."
20 So HaShem said, "Because the outcry of Sedom and 'Amorah has become great, and because their sin has been very grave,
21 I will descend and see: If they act in accordance with its outcry which has come to Me - then destruction! and if not, I will know."

Sedom was a very wealthy city, exporting gold and precious stones. The area had so many resources that its populance had not financial worries. No other city was blessed like Sedom. (Pirkey Rabbi Eliezer) The people, however, were very wicked. In general, Sedom was distinguished by four sins. (Sanhedrin, Chapter 10)

1) Sexual immorality. A 6-hour journey from Sedom, there was an oasis containing pleasant springs and beautiful fruit trees. Every July, the people of the five cities, Sedom, 'Amorah, Admah, Tzevoyim and Tzo'ar, would come together and have a carnival. For four days and four nights, there would be eating, drinking, and revelling. Men and women would go together without regard to marital status, or family relationship. Sins such as adultery, incest and homosexuality were the norm at such celebrations. (Sefer HaYashar)

2) Would not allow travelers to pass through their cities. An agreement had been made that no hospitality be given, and that any traveler would have to spend the night in the street. Even the trees around the city were cut down so that birds would not receive any hospitality. (Pirkey Rabbi Eliezer)

3) Crime and Corruption.

4) Murder. The warped system of justice in these cities caused many people to be killed unjustly.

The people of Sedom were so wicked and corrupt that they deserved to be utterly destroyed. Even if they had repented, they did not deserve to have been forgiven. Still, HaShem had mercy on them, and gave them every opportunity to change their ways.

These cities stood for 52 years. For 25 years before they were destroyed, G-d provided them with portents from heaven that they were destined for calamity. Great earthquakes shook the area, and after each earthquake, a rainbow was visible (Bereishit 9:16). Torrential rains fell also; and the priests read all these as signs of impending doom. Still, they did not change their ways. (Yafeh Toar)

Hospitality is one of the mitzvot of the Torah, but the Torah had not yet been given. One might wonder why this was considered a sin, since hospitality is not included among the 7 universal mitzvot. Hospitality is such a logical act of kindness that people should do it without being commanded. How can a person see a fellow human being dying of starvation without having pity? (Bachya)

In general, G-d takes revenge when a person is hard hearted toward the poor. The cry of the poor ascends to heaven. One must also be very careful not to give the poor reason to curse him.G-d hears their cries even when they are without reason. (Tosafot, Rosh Hashanah, Chapter 1).

For all these reasons Sedom deserved to be annihilated.

Before destroying Sedom, G-d informed Avraham of His plans.

There were 7 reasons for this:

1) Sedom and its neighbors were in the land of Kena'an. Since G-d had given Avraham the entire land of Kenaan, He saw fit to inform him before He destroyed a portion of it. (Rashi; Zohar, p. 105)

2) Avraham was destined to become a great nation; he would be renowned as a great saint and doer of good. Hearing of the destruction of these cities, people might ask, "Since Avraham is beloved by G-d, why did He not reveal what He was about to do? And if Avraham was informed, why did he not pray for them?" G-d therefore saw that it would be best to inform him. (Ramban)

3) Avraham's nephew lived in Sedom. (Yafeh Toar, p. 284)

4) Avraham was called the "father of a horde of nations." (17:3) It would not be proper to destroy a nation without informing its "father." (Rashi; Bereyshit Rabbah)

5) In Parashat Lech Lecha was described how G-d showed Avraham the punishments of purgatory. Since people cannot see them, however, they do not believe in them. G-d therefore informed Avraham of the sins of Sedom as well as the punishment destined for them. People would then be able to see with their own eyes that Avraham's source of information was accurate, and they would also see an example of divine punishment. (Bereishit Rabbah)

6) Avraham knew all the mysteries of the Torah before it was given [to Yisrael]. He was therefore aware even of the judgments handed down by the tribunal on high. Since nothing was concealed from him, it was fitting that he be made aware of the destiny of Sedom. (Ibid.)

7) During the war between Nimrod and Sedom, when Lot was taken prisoner, Avraham had taken Sedom's side against Nimrod. When Avraham saw that the Sedomi had retreated rather than fight, he assumed that they were pacifists who would do anything rather than take a human life. He thus had a very good impression of them, and could not imagine them as sinners. If G-d had destroyed them without informing Avraham of the reason, he would have thought their destruction was for no reason. (Tanchuma)

For all these reasons, G-d waited in Avraham's house in order to inform him.

R' Judah b. Levi said:

This may be compared to a king who made a gift of an orchard to his friend. Some time later he found that he had to cut down five beams in it. Said he: Although it was mine, and it was I who gave it to my friend, it is not right for me to cut down anything in it without cousulting him. Similarly, when Avraham went up to Eretz Yisrael, the Holy One, Baruch Hu, told him: "Raise now your eyes and look out from where you are: northward, southward, eastward and westward. For all the land that you see, to you will I give it..." (Bereishit 13:14-15). Therefore when He desired to destroy these five cities, Sedom, 'Amorah, Admah, Tzevoyim and Lasha, which according to tradition, were also destroyed, He declared, "I cannot destroy them without Avraham's knoweldge." Hence when He was actually about to overthrow them He took counsel with him, as our text states.

R' Hiyya said:

The Almighty informs the tzaddikim in advance so that they may call the rashim to do teshuvah and thereby avert their decreed punishment. Also, to leave no loophole for any complaint that He punishes unjustly.

R' Eleazar said:

If the Holy One, whose acts are truth and whose ways are just, does not execute His intentions before revealing them to the tzaddikim, so that men may have no possiblity of censuring His acts; how much more mere mortals take care that their actions give no grounds for the spreading of evil reports about them. Thus it is written, "And you shall be clean before HaShem and before Yisrael" (BaMidbar 32:22). (Zohar 1, 104b)

Source commentaries sited:

MeAm Lo'ez - Vayera, Culi
Encyclopedia of Biblical Interpretation, Kasher

The Garden of Emuna

2009-11-04T20:39:00.004-06:00

Book Recommendation

The Garden of Emuna (Faith)
A Practical Guide to Life
Author: Rabbi Shalom Arush
Translated by: Rabbi Lazer Brody

Emuna is the belief that there is none other than HaShem, whose Divine Providence is the root of all things and all events.

I believe with complete emuna that the Creator, blessed be His name, is the Creator and Ruler of all the creations, He alone did, does, and will do every single deed. (Thirteen Principles of Faith).

This book touches your heart and soul. Comparing faith to a garden, this book leads the reader into the beautiful world of true emuna - an existence marked by its exquisite limitlessness and a manner of living that is harmonious with G-d's will.

The Garden of Emuna address life's age-old riddles in clear and simple form. Rabbi Shalom Arush masterfully brings the lofty teachings of Rebbe Nachman of Breslev - the greatest doctor of the soul that ever lived - to the contemporary reader's eye level. He gives the reader time-tested tools to deal effectively with life's most challenging situations.

The Garden of Emuna, having originally appeared in Hebrew as B'Gan Ha'Emuna, has been acclaimed by rabbinical leaders and lay readers from around the world.

Once you read this book, you won't know how you ever lived without it. The following link is just one of many Judaic shops that The Garden of Emunah is available for purchase:

Judaism.com

Tikkun HaKlali (General Remedy)

2009-10-31T21:41:00.003-05:00

Tikkun HaKlali is a selection of Ten Psalms that Rabbi Nachman recommened for recital as a general spiritual remedy bringing inner purity and joy as well as many other benefits.

The psalms are: 16, 32, 41, 42, 59, 77, 90, 105, 137 and 150.

They are to be recited in the same order in which they appear in Sefer Tehillim (Book of Psalms).

The Ten Psalms correspond to the Ten Kinds of Song. These ten melodies are the true remedy. There is a specific remedy for each sin, but this is the General Remedy. (Sichot Haran #141)

The Tikkun HaKlali video/music is by Erez Yechiel set to an entrancing meditative melody while being sung, in prayer), by the artist and is available at Remarkable Maven website.

There are places so fine and narrow that no remedy has the power to penetrate them except through the Tikkun HaKlali (General Remedy), which injects healing into even the narrowest, finest places. First it is necessary to apply the General Remedy, and through this all the individual flaws will automatically be rectified.

Rabbi Nachman:

I am very positive in everything I say. But I am most positive in regard to the great benefit of these Ten Psalms.

Shabbat Shalom - Sabbath Scene from Fiddler on the Roof

2009-10-30T16:25:00.001-05:00

Shabbat Shalom!

Parashat Lech Lecha

2009-10-30T16:24:00.001-05:00

"To your seed I have given this land..."

Parashat Lech Lecha
Bereishit 12:1 - 17:27

What made Avraham unique? Why was he so beloved by G-d? After all, he wasn't the first tzaddik - righteous man - to walk the earth. Noach was also called tzaddik. Nor was Avraham the first human to be addressed by G-d or entrusted by G-d with a task to perform. Again Noach preceded Avraham on both counts. So what distinguished Avraham, and why was G-d determined to make him "the father of a multitude of nations?" (Genesis 17:4)

Torah introduces us to Avraham avinu, (Abraham our patriarch), at the age of seventy five, exactly half way through his life. It is at this point that G-d first calls to Avraham, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you." (ibid 12:1) This is, indeed, the first time that G-d spoke directly to Avraham, but it didn't occur in a vacuum. An extensive midrashic literature fills in for us what transpired during Avraham's first seventy five years. As a child he already questioned the bon-ton politically correct assumptions of his day. His father Terach crafted and sold idols for good money. Demand was high, and it was an honest living. But young Avraham questioned the underlining veracity of the idol worship culture in which he was steeped, and one day, when left on his own to tend his father's store, he smashed all the idols. All the idols but one, that is, and when Terach returned, and to his great dismay, discovered the shattered idols, he demanded to know who was responsible. Avraham pointed to the one standing idol, "He did it." "Balderdash!" Terach castigated him, "That's only a lifeless lump of clay!" And so Avraham began his life-long effort of seeking G-d in the world and making His presence known to his fellow man.

And it is this which distinguished Avraham. Avraham sought G-d, long before G-d sought Avraham. Noach was a tzaddik, but Avraham was a man of tzedaka - he actively extended himself toward his fellow man, and expressed his love of the One G-d through his acts of kindness to others. Noach walked with G-d, but Avraham walked before G-d, searching G-d's ways, questioning G-d's justice, testing G-d's promise. Precocious from the get-go, Avraham showed to G-d the "sign of life" that G-d had been waiting twenty generations to see! At last a child of G-d that sought out his Heavenly Father, spending a lifetime emulating G-d's attributes of loving kindness and building a community of fellow seekers.

Little wonder that G-d took such delight in Avraham and saw to it that Avraham and Sara would give birth to a single child, Yitzchak, through whom the future nation of Israel would be built, and showed to Avraham the land of Israel, precious in G-d's eye, to be inherited by Avraham's progeny.

Today, a thousand generations later, Avraham's children have returned to the land. Just as G-d commanded Avraham to walk the length and the breadth of the land, and to thereby inherit it, we, too, must traverse the land of Israel from the north to the south and from the west to the east, and by doing so, take possession of it. But the key to our return is not simply traversing the land in a mechanical fashion, but traversing the land as Avraham did, spreading G-d's light, revealing G-d's way, and sharing G-d's love with our fellow man. For we are the seed of Avraham, and to us G-d has given this land.

-Rabbi Chaim Richman of The Temple Institute www.templeinstitute.org

Yarzeit of Rachel Imeinu

2009-10-26T18:57:00.004-05:00

11 Cheshvan - Yarzeit of Rachel Imeinu
(falls on Thursday Oct. 29, 2009)

Born: 2170 (1590 BCE)
Died: 2208 (1557 BCE)

On the eleventh of Cheshvan, while giving birth to her 2nd son, Binyamin, Rachel, the beloved wife of Ya'akov, died, and was buried on the road to Beit Lechem (Bethlehem).

Our mother Rachel was not buried in the tile cave of Machpelah in Chevron (Hevron) together with the other Matriarchs and Patriarchs of our people. Instead, she was buried on the road toYerushalayim, exactly where she died, while coming back toYerushalayim from the House of Lavan with Yaakov.

Why was Rachel buried on the road in Beit Lechem?

According to our Sages, Ya'akov saw prophetically in the future, that Jewish exiles would pass by on that road and she might seek mercy for them.

When Nebuzaradan exiled the Jews from Yisrael, and they in fact passed her grave, Rachel emerged to weep and to ask for mercy in their behalf: "Thus says HaShem, 'A voice is heard in Ramah (or on high), lamentation and bitter weeping, Rachel weeping for her children; she refuses to be comforted over her children, for they are gone.'" (Yirmeyahu 3l:14) And G-d in fact answers: "Thus says HaShem, 'Keep your voice from crying and your eyes from weeping: for your labors will be rewarded,' says HaShem, 'And [your children] shall return from the land of the enemy'" (Rashi Va'yechi, and Midrashim quoted by Radak, Yirmeyahu 31).

The Midrash states that Rachel weeps for the destruction of Yisrael more than any other of the Patriarchs or Matriarchs, because it was Rachel who strived the most to establish the House of Yisrael. Had Rachel refused to accept the request of her father, Lavan, to have her sister, Leah, become Yaakov's wife instead of her, the House of Yisrael would have received an entirely different form. Leah would never have married Yaakov, and the handmaids, Bilha and Zilpah, who married Yaakov as a result of Rachel's strong desire to enlarge Yaakov's family, would not have married him either.

Rachel is assured that Jews wil continue to visit her grave, where they will pour out their hearts in prayer and weeping (Yirmeyahu 31:16). This verse alludes to the remarkable fact that Rachel's tomb has been preserved to this very day, nearly 4,000 years after its construction.

From the time when the People of Yisrael went into their first exile until Yirmeyahu's prophecy of redemption ("And [your children] shall return from the land of the enemy"), the grave of our mother Rachel has always been and will always remain a House of Prayer to Yisrael, for she is a mother to all Yisrael, and always awakens mercy in their behalf.

May the merit of the tzaddeket Rachel Imeinu protect us all, Amein.

[MeAm Lo'ez, Rabbi Bachya, OU]

The Eternal Jew

2009-10-23T16:58:00.002-05:00

The Eternal Jew

byDov Ben Shlomo
I was there when Abraham argued for Sodom
I ached at the lash that bound Isaac to the alter
I struggled with the Angel that Jacob defeated
The Angel, who changed our name to Israel
I screamed as the blows of my brothers fell
And I was sold with Joseph, with his brothers, into slavery
An accident of disposition, position, revelation
Conflict Resolution.

I stood at the foot of Mount Sinai.
I waited with anticipation;
I saw the bush enflame.
Yet, I beheld it's preservation.
I was counted among the emancipated;
As I eagerly embraced the commanding Word.
An accident of chronology, history, legacy
Temporal Morphology.

I am a Jew
A Hopelessly, piously irreverent Jew
Standing in the face of death,
Affirming life.

I rejoiced when David captured Jerusalem
I sang at the building of the Temple
I wept by the rivers of Babylon
While I kept my faith,
my hope, burning.
I saw our return Home
And the rise of the Jewish Commonwealth
An Accident of emotion, connection, passion
Emotive Displacement

I stood helpless as Herod forsook his people
I was in ruins when the Temple fell
I died of hopelessness on the top of Mount Massada
Fearing for the future of my people.
I was banished from my home
Left to wander with each new expulsion
An accident of motility, mobility, futility
Compulsive Intransigence

I am a Jew
A lost, anchored and wandering Jew
Witnessing the slaughter
Bearing the Hope

I was at Buchenwald and Treblinka.
I witnessed the slaughter;
I saw the flames.
Still, I echo the cries of anguish
I am left to mourn their passing;
But, I remain to acclaim their existence.
An accident of geography, vicinity, locality
Empathetic Proximity.

I lived to see my homeland restored
I worked the land from dawn until dusk
I made the desert bloom
And, I stood watch as its existence was threatened
I beheld the miracles of Entebbe, Ethiopia, Russia
"The Temple Mount is in our hands! The Temple Mount is in our hands!"
A people restored to their future.
An accident of perseverance, persistence, resistance
Divine Devotion

I am a Jew
A stubborn, rigidly flexible Jew
Attesting to the brutality of humanity
Maintaining its Divinity.

I Believe
With Perfect Faith
In the Holiness of Humanity...
I Believe With Perfect Faith
In the Coming of the Mashiach ...
Even though he may tarry
I still Believe.

SHABBAT SHALOM!

Haftarah Noach

2009-10-18T20:01:00.001-05:00

My love shall not budge from you...
Haftarah Noach

Yeshayahu 54:10 The mountains may move and the hills may collapse, but My love shall not budge from you and My Covenant of shalom shall not fail, says the Merciful One, HaShem.

Even if G-d's oath to Noach were to falter and the foundations of earth were to fail, His oath to the Jewish people will stand for all times and His love for them will transcend Creation.

Even if the forefathers' and matriarchs' merits have come to an end, G-d's love for His people will not cease - their own closeness to G-d will earn them His Covenant of peace.

Your suffering in exile was to bring you back to Him, so that He be called your Holy One. He is your Master who provides all your needs, both the material and the spiritual - surely He will bring you Redemption!

[MeAm Lo'ez]

Parashat Noach

2009-10-18T18:46:00.004-05:00

This is the sign of the covenant...
Parashat Noach

Bereishit 9:9-15 Behold, I am making a covenant with you and with your offspring after you. And with every living creature that is with you, with the birds, the animals, and all the beasts of the earth with you, all who departed from the ark, including every living creature on earth. I will keep my covenant with you, that never again will all flesh be cut off by flood waters, never again will flood waters destroy the earth. Elokim said, This is the sign of the covenant that I pledge between Myself and you, and between every living creature that is with you, for the generations of all time. I have set my [rain] bow in the clouds, and it shall be a sign of the covenant between Myself and the earth. At a time when I bring clouds over the earth, the [rain] bow will be seen in the clouds. I shall remember My covenant that is between Myself and you, and between every living soul in all flesh, that never again will flood waters destroy all flesh.

G-d promised Noach that He would never again cause a flood. He now said to Noach, "I have already promised you this. But now I will give you a sign to put your mind at ease, so you will not be concerned. I will produce this sign when the Attribute of Justice denounces the world and argues that it should be destroyed once again, because people are wicked. The world will then begin to be covered with dark clouds, and the skies will turn black. Then, suddenly, the rainbow will appear. The attribute of Justice will then remember G-d's oath never again to cause a universal flood, and this Attribute will remain still. (Rashi)

This sign of the rainbow is not one that is visible on a daily basis whenever there are clouds in the sky as the wording of the Torah might suggest. The rainbow is also not visible on every rainy day. However, in a generation which is guilty of sins it appears in order to remind people of G-d's commitment. When a rainbow is seen, it is a sign that people are wicked, and deserve to be wiped out by another flood.

When one sees a rainbow, he should say the following blessing:

Blessed are You, O G-d our L-rd, King of the Universe, Who recalls the covenant, Who is faithful in His promise, and Who keeps His word.

[MeAm Lo'ez, Rabbi Bachya, Rashi]

Parashat Noach - Noach built an altar to G-d

2009-10-18T15:15:00.003-05:00

Noach built an altar to G-d...
Parashat Noach

Bereishit 8:20 Noach built an alter to G-d. He took of all the clean domestic animals and of all the clean birds, and he sacrificed burnt offerings on the altar.

After Noach had completed the evacuation of the ark, and had arranged all things in their proper places, he began to think: "Why did G-d command me to bring seven of each kosher (clean) creature into the ark? If it was only to replenish the world, a single pair would be enough. G-d's command indicates that He wishes that I offer some of them as a sacrifice. (Bereishit Rabbah 34).

He also learned this in another way. At first the kosher animals came just like the others, a single pair. Then G-d told Noach to bring an additional six pair of each kosher species into the ark. These he was to bring in personally, with his own hands. Noach deduced that G-d intended that eh should bring these additional ones as sacrifices. G-d had therefore commanded him to bring them in with his own hands, that he have a portion in preparing for this important act. (RaMBaN on Bereishit 7:8) Noach's sacrifice to G-d impacted on all of mankind. HaShem gave His blessing to mankind after Noach's sacrifice.

Based on these first seven verses of Bereishit 9, is the existence of seven fundamental laws that apply to all humanity. These laws are called "Sheva Mitzvot B'nei Noach" - seven commandments given to the descendants of Noah.

Rabbi Joseph Hertz, in his commentary on the bible, suggests that these laws constitute what might be called "natural religion," because they are essential to the existence of human society. These seven laws, in effect, constitute the Torah's concept of the minimal laws of civilization and humanity.

These laws are:

1. The establishment of courts of justice

2. The prohibition of blasphemy

3. The prohibition of idolatry

4. The prohibition of incest, adultery and other illicit sexual behavior

5. The prohibition of perception

6. The prohibition of robbery

7. The prohibition of eating flesh cut from a living animal

The seven laws teach that all of humankind must set up courts of justice and establish laws governing civil and commercial life.

Idolatry is prohibited because there must be no more than a single source of ethical truth for humankind. It is not so much the prohibition of worshiping idols, such as the sun, the moon or stones that is the issue, it is the need to recognize one G-d who established inviolate moral principles for all.

Blasphemy does not only mean not cursing G-d. It is any act that might prevent any person from worshiping in a monotheistic manner.

The prohibition of incest and adultery is essential to assure the sanctity of the human family, which is the basis of societal structure.

The prohibition of murder assures the sanctity of human life.

The prohibition of robbery assures the sanctity of property.

Tearing a limb from a living animal and eating it is one of the greatest barbarisms that can be afflicted upon an animal. If it were freely permitted, people would become even more cruel than they might be naturally.

Another remarkable, though uncomfortable, conclusion emanates from the fact that the seven Noachide principles truly represent the minimal acceptable standards for human behavior. Consequently, it is impossible to ignore the conclusion that there is a point where human beings lose their privilege to be considered "human beings" if they fail to abide by at least these seven Noachide principles.

[MeAm Lo'ez, Rabbi Bachya]

Shabbat Shalom! - Seventh Gateway

2009-10-16T18:18:00.002-05:00

Shabbat Shalom!

There are seven gates to the soul-- two eyes, two ears, two nostrils, and a mouth. The Creator blessed the seventh day of the week and sanctified it.

It is therefore fitting that the mouth-- which is the seventh gateway-- give praise, through song, prayer and Torah learning all through the day. [Rabbi Moshe Azulai]

Haftarah Bereishit

2009-10-16T17:50:00.002-05:00

I, HaShem, have called you in righteousness...
Haftarah Bereishit

Yeshayahu 42:6-7 I, HaShem, have called you in righteousness and will take hold of your hand. I shall watch over you, having appointed you over the Covenantal people and a light to the nations, to open the eyes of the blind, to release prisoners from jail and dwellers in darkness from the dungeon.

It is HaShem Who has called the Mashiach to his great misson of returning the Jewish people to the Covenant. To this end, G-d will strengthen him, "hold his hand," and watch over him from all harm.

But his mission is not just to the Jewish people, but also to all the nations - for them, too, will he serve as a light. He will enlighten, "open the eyes of," those who previously could not see G-d's truth.

42:10 Sing a new song to HaShem... Let all nations sing to G-d for His opening their eyes...

Parashat Bereishit

2009-10-14T20:35:00.002-05:00

G-d Saw the Light was Good...

Parashat Bereishit

Bereishit 1:4 G-d saw that the light was good, and G-d divided the light from the darkness.

The light that was created on the first day was extremely brilliant. We can have some idea of it if we imagine a small room filled with intense lights, illuminating it from all sides.

With this primeval light, it was possible to see from one end of the universe to the other. (Bereishit Rabbah; Tosefot, Shabbat 22) One could see not only tangible things, but even ethereal things, which are normally invisible. (Zohar 2; Moed Katan, Chapter 2; Chagigah 12a; Yad Yosef. Also see Zohar Chadash) This light was very fine, filled with glowing mental power. Through it, one could attain knowledge with which he could see to the ends of the world. (Bereishit Rabbah; Zohar Chadash)

Since human beings would be evil, such as those in the generations of the Great Flood, the Tower of Bavel, and the idolatrous contemporaries of Enosh, they were not worthy of enjoying this light. G-d therefore set it aside for the righteous in the Olam Haba. The light that remains in our world is merely a seventh of the light that existed during the days of creation. Some say that this primeval light was 60,075 times as bright as the light of the sun.

- MeAm Lo'ez - Bereishit

Bereishit - In the Beginning

2009-10-14T20:22:00.002-05:00

To begin all over again!

What possibilities lie before us! What unforeseen potential awaits us!

We don't simply begin back where we started from one year ago, we begin all the way back at the beginning. The very beginning, the beginning of beginnings: That is, the book of Bereishit, Genesis, which is not merely an account of the beginning, a narration of how it went, but it is the very blueprint for the beginning that G-d Himself, as it were, consulted when He chose to begin the creation. Its letters, their shapes and sounds, and the words and verses that they form, are the very DNA of the world of darkness and light, day and night, rivers and streams and oceans and mountains, livestock and wildlife, fish and fowl, stars and planets, moon and sun, that we live in.

These letters are the stuff of our very souls, and to study, to examine, to ponder, to immerse ourselves in the depths of the Bereishit reality, is not only an immensely satisfying and gratifying endeavor, but it is part and parcel of the fulfillment of our purpose on this earth: to behold G-d's wonders and to praise Him and draw near to Him. [Rabbi Chaim Richman - The Temple Institute - http://www.templeinstitute.org/]

Rising from the Dust of Expulsion

2009-10-06T18:51:00.003-05:00

I remember when I first heard about the dream community that would rise out of the dust and ashes of Neve Dekalim, the largest of the 22 Jewish communities destroyed by the Gaza "disengagement" of 2005.

It was in the cramped room occupied by Rachel and Moshe Saperstein on the 6th floor of the Jerusalem Gold Hotel. Along with hundreds of their former neighbors, the Sapersteins spent 10 months attempting to take the first steps in recreating a semblance of a normal life after they were forcibly removed from their home and the meaningful lives they had built in the Gush.

Rachel would sit on her bed in the hotel and tell anyone who would listen about the new community that would be in a place where their presence would make a difference; where ecological concerns would be paramount and all kinds of educational institutions would be developed to help preserve the values and lifestyle that marked Neve Dekalim. There would even be a hotel and spa, she assured me. By the time they finally left the Jerusalem hotel in June 2006 to go to their "temporary" pre-fab homes in Nitzan near Ashkelon, Rachel and her friends had already pinpointed the Lachish area as the place where they would put down their new roots.

Yesterday, the first step of that dream became a reality as hundreds of people joined the former Gush Katif pioneers in the laying of the cornerstone for the new community of Bnei Dekalim in the beautiful eastern Lachish area.

As the electrifying blasts of an over-sized shofar were sounded by Arik Davidov standing atop a Caterpillar earth-mover, the crowd hushed to take in the views over the rolling landscape that extend to the Hebron hills in one direction and down to Gush Katif and the Mediterranean the other way.

In the presence of a couple of Knesset members(Nissim Slomiansky and Tzipi Hotovely)a slew of rabbis and various members of the local regional councils, Minister Ariel Attias, Minister of Building and Construction told the crowd that the Gaza disengagement was a "mistake" and noted that his ministry had invested 170 million NIS in Bnei Dekalim.

Representatives of the neighboring local councils enthusiastically welcomed the development of the new yishuv and its potential to boost the local population of this sparsely populated area within the Green Line.

But it was left to Rachel Saperstein to relate in English a brief history of Lachish. Rachel explains that Lachish is generally regarded as the second most important city in the southern kingdom of Judah. It enters the biblical narrative in the battle accounts of Joshua, Sennacherib and Nebuchadnezzar. In fact, on the winding, scenic two-lane road that leads from the main Beersheva-Kiryat Gat highway to Bnei Dekalim, we pass the archeological site of Tel Lachish that is now surrounded by acres and acres of lush grapevines that belong to the small communities long the road.

Lachish was known as the defense center and fortress that monitored entrance into the Judean Hill Country from the west and southwest. Dating from between 598-589/88 B.C., the Lachish Letters, describing the Babylonian conquest of Judah, illustrate the kind of Hebrew used at the time of Jeremiah.

According to Walking in Their Sandals, "when Nebuchadnezzar established the Babylonian domination of Judah in 588-587 B.C., the southern outpost city of Lachish was one of the last remaining Judean cities to be taken (Jer 34:6,7). The Jews had arranged for relay communication between Lachish and Jerusalem by means of smoke signals at Azekah, fifteen miles from Jerusalem, and Lachish, thirty-five miles distant. Letter 4 of the Lachish Letters reads: "We were watching for the smoke signals of Lachish…because we do not see Azekah." This indicated that Azekah had already fallen to Nebuchadnezzar. Soon after this, Lachish would capitulate."

Rachel Saperstein closed her remarks by noting:

"The Kings of Israel built glorious cities here and Bar Kochba the revolutionary found refuge here.. We, the expelled people of Gush Katif will build in this grand tradition. What an honor. Come and join us!"

There are already 60 families who will pioneer the new community. Eventually, 500 families will make Bnei Dekalim their home and become the center of the revitalized Lachish region, fulfilling the mitzvah of settling the land.

For Rachel Saperstein and her neighbors it's no longer a dream but the dawning of a new reality.
-------------------------------------------------------
-Judy Lash Balint, Jerusalem
Jerusalem Diaries II: What's Really Happening in Israel by Judy Lash Balint (Xulon) is available for purchase from www.amazon.com or by calling 1-866-909-BOOK (2665)

Netanyahu UN Speech

2009-09-24T18:25:00.002-05:00

Stop President Obama

2009-09-23T18:54:00.004-05:00

Stop President Obama From Putting Israel on the Chopping Block!

Dear Friend of Jerusalem,
One would expect the President of the United States to stand firm against America's enemies and support its allies.
Today however, President Obama used the forum of the United Nations to abandon Israel and embrace the unfounded demands of the Palestine Liberation Organization (PLO).
President Obama became the first US President to refer to the territories that Israel won in the (defensive) Six Day War as, "Occupied Territory." This implies that Israel must retreat from its own land, return to indefensible '67 borders, divide Jerusalem, and capitulate to Palestinian forces bent on destroying Israel.
A few weeks ago, One Jerusalem sent out a Red Alert warning that Obama was going to ambush Israel at the United Nations. He did it, today.
Israel faces a real challenge with Obama. On the one hand, President Obama continually pressures Israel to give up its secure borders. On the other hand, Obama allows for existential threats to Israel, by refusing to engage the US in actively stopping Iran's nuclear weapons program.
One Jerusalem has been -- and will continue to be -- on the front lines, in defense of Jerusalem and the Jewish State of Israel. When Israel's Prime Minister Netanyahu arrived in New York this week, we were invited to meet and strategize with him.
Now we need you to step up your efforts for the difficult months ahead. We count on you to make phone calls, sign petitions, and demonstrate in the streets.
We need each other now more than ever. Sign up!
Sincerely,
Allen Roth & David Goder
www.OneJerusalem.org

Shalom Aleichem Video

2009-09-15T18:55:00.003-05:00

http://www.road90.com/watch.php?id=MaUHVQjzcV

Shalom Aleichem Transliteration/Translation:

Shalom aleichem, malachei hasharet, malachei Elyon, mimelech malchei ham'lachim, HaKadosh Baruch Hu

Shalom upon you, O ministering angels, angels of the Exalted One--from the King Who reigns over kings, the Holy One, Blessed is He.

Bo-achem l'shalom, malachei ha-shalom, malachei Elyon, mimelech malchei ham'lachim, HaKadosh Baruch Hu

May your coming be for shalom, O angels of shalom, angels of the Exalted One--from the King Who reigns over kings, the Holy One, Blessed is He.

Bar'chuni l'shalom, malachei hashalom, malachei Elyon, mimelech malchei ham'lachim, HaKadosh Baruch Hu

Bless me for shalom, O angels of shalom, angels of the Exalted One--from the King Who reigns over kings, the Holy One, Blessed is He.

Tzeit'chem l'shalom, malachei hashalom, malachei Elyon, mimelech malchei ham'lachim, HaKadosh Baruch Hu

May your departure be to shalom, O angels of shalom, angels of the Exalted One--from the King who reigns over kings, the Holy One, Blessed is He.

Shabbat Shalom! - This Day is Honored More Than All Other Days

2009-07-03T11:31:00.006-05:00

This day is honored more than all other days

Because on it the Eternal rested

"Do your work for six days, and the seventh day is for your G-d"

You shall not do any work on Shabbat

Because He created everything in six days.

It is the first among holidays

A day of rest, a holy Shabbat

Therefore, let everyone make kiddush over his wine

And say hamotzi over two whole loaves

Eat rich foods, and drink sweet drinks

Because for all who adhere to Him, G-d will provide

Clothes to wear, portions of bread

Meat, fish, and all appetizing things

You should not lack anything during it

You will eat and be satisified and bless Your G-d, whom you love

Because He has blessed you among the nations

The heavens tell of His honor

And the earth is also filled with His goodness

See - His hand has created everything

He is the Almighty, and His works are perfect

-Yom Zeh Mechubad - Israel, based on Beytza 15b

Parashat Chukat-Balak

2009-06-29T18:14:00.005-05:00

Bamidbar 19:1 - 25:9

Why is There Death in the World?

-Rabbi Ginsburgh

The Torah portion of Chukat begins with the commandment of the red heifer. When a cow that meets the intricate halachic ("Jewish law") criteria for a red heifer is burned as per the Torah's instructions, and its ashes are mixed with fresh stream water, the resulting mixture purifies a person who has come in contact with death. According to Jewish law, death is considered the "Father of Fathers" of impurity, and a person who has come into contact with death becomes impure. Spiritually, this contact with death means that the person has become affected by the law of entropy. At some level, he has integrated into his own soul that there is no eternity in reality, leading to inner, spiritual despair.

One of the most basic foundations of the Torah is that we must serve God with absolute joy. This can only be accomplished if one is released from the fear of death and all that it implies. What is the Divine power of the ashes of the red heifer that heals us from the despair of death?

Read more here

Shabbat Shalom!

2009-06-26T12:49:00.005-05:00

A king built a bridal chamber, plastered, painted and adorned it.

Now what was needed to complete it?

Why, a bride!

So with the world, after the six days of creation, what was needed to finish it?

The Shabbat!

-Ber. R., 10.9

Torah

2009-06-26T12:31:00.011-05:00

One whose soul yearns to cleave to G-d constantly and desires that G-d’s presence dwell within him, let him commit parts of the Torah to memory so that it will be constantly with him.

-Rabbi Schneur Zalman of Liadi

Havdalah

2009-06-20T22:01:00.002-05:00

Havdalah (Distinction) is the ritual (using wine, multi-wick candle, and spices) marking the end of the Shabbat (and holidays) and the beginning of the rest of the week. It acknowledges the distinction between the holy and normative or the sacred and profane in time.

Corresponds to the Kiddush, which proclaims the holiness of Shabbat and festivals. Both are attributed to the Men of the Great Assembly, who functioned during and after the Persian period of Jewish history, about 500-300 before the common era.

The Havdalah, recited over wine, consists of four benedictions: over wine, spices, light, and the distinction between the sacred and the profane, between light and darkness, between Yisrael and the nations, between the seventh day and the six workdays.

In Talmudic literature, great importance is attached to the Havdalah: future salvation as well as material blessings are promised to those who recite the Havdalah over the wine cup.

"He who resides in Yisra'el, he who teaches his children Torah, and he who recites the Havdalah at the conclusion of the Shabbat will enter the Olam Habah (World to Come)" (Berakhot 33a).

Birkat Havdalah:

Baruch atah Hashem Elokeinu Melech ha-olam bore' peri ha-gafen
Blessed are You, Hashem, our G-d, King of the universe, Who creates the fruit of the vine.

Baruch atah Hashem Elokeinu Melech ha-olam bore' minei vesamim
Blessed are You, Hashem, our G-d, King of the universe, Who creates species of fragrance.

Baruch atah Hashem Elokeinu Melech ha-olam bore' m'orei ha-esh
Blessed are You, Hashem, our G-d, King of the universe, Who creates the illuminations of the fire.

Baruch atah Hashem Elokeinu Melech ha-olam ha-mavdil bein kodesh lechol bein or lechoshech bein Yisrael la-amim bein yom hashevi'i lesheshet yemei ha-ma'aseh Baruch atah Hashem ha-mavdil bein kodesh lechol.
Blessed are You, Hashem our G-d, King of the universe, Who separates between holy and secular, between light and darkness, between Yisrael and the nations, between the seventh day and the six days of labor. Blessed are You, Hashem, Who separates between holy and secular.

Havdalah is traditionally when three stars are visible in the sky, appoximately 20 minutes after nightfall.

Because they loath to lose their extra soul (neshamah yeteirah), many Chasidim put off the Havdalah ceremony as long as possible, sometimes until long past midnight. (There are even instances of those who extended the Shabbat until Wednesday, when they began preparing for the coming Shabbat!) Some interpret this 'second soul' as identified with the Shabbat Queen, the Shechinah, who is welcomed every Shabbat.

Technically speaking, the arrival of the end of the Shabbat is defined by the ability to recognize three stars, as stated in Mishnah Brachot 1:1. It is at this precise time that a Mitnaged would say Havdalah, but many Chasidim ignored the stars and continued to study Torah for several more hours, unwilling to let go of the spirit of the Shabbat that they so loved.

The below story indicates this interpretation of the Law was frowned upon by the Mitnagedim. And according to Rabbinic lore, those punished in Gehenna are set free during the Shabbat, but then is forced to return to Gehenna promptly at the end of the Shabbat according to the interpretation that person espoused while living.

Three Stars

The holy Reb Shmelke lived next door to a mitnaged, a fierce opponent of the Chasidim, who understood the letter of the Law in the most rigid way. Therefore he performed Havdalah as soon as three stars appeared in the sky. Reb Shmelke, on the other hand, continued to observe the Shabbat far into the night. And this bothered his neighbor to no end.

This neighbor took it upon himself to save Reb Shmelke from this transgression. So as soon as three stars appeared, he would open his window and shout: "Three stars! Time for Havdalah!" These shouts would disturb Reb Shmelke's reveries. Nonetheless, Reb Shmelke restrained himself and never said anything about it to his neighbor. Instead, he continued to savor the Shabbat for many hours after his neighbor had reminded him that the Shabbat was over.

Seeing that he had failed to convince Reb Shmelke to change his ways, the neighbor decided on a more drastic approach. As soon as the three stars appeared, he went outside, picked up some pebbles, and threw them through Reb Shemlke's window. One of those pebbles struck Reb Shmelke, tearing him from the arms of the Shabbat Queen. And Reb Shmelke not only felt the pain of his own loss, but knew as well that his neighbor had made a terrible mistake. And before many months had passed, the neighbor became sick and died.

Some months after that, when Reb Shmelke was sitting at the Shabbat table, about the time the three stars first appeared, he suddenly smiled mysteriously. And he mumbled the words "From below they look above, from above, below." None of his Chasidim understood what he meant, but Reb Shmelke refused to tell them until the end of the Shabbat. Then he said: "The soul of our neighbor was sent to Gehenna for his sins, where he is punished all week long but spared on the Shabbat. But as soon as three stars appear, the angels drag him back to Gehenna. And all the way there he shouts, 'But Reb Shmelke is still celebrating the Shabbat!"

(Eastern Europe: 19th century. This story is attributed to Miriam of Mohilev, the sister of Reb Shmelke, who is said to have told it to Reb Abraham Yehoshua Heschel, the Apter Rebbe).

Source:

Siddur - Nusach Ashkenazi, p. 618-621
Gabriel's Place - Jewish Mystical Tales, The Three Stars, p. 227, Howard Schwartz
Encyclopedia of Jewish Prayer - Havdalah, p. 169-171, Macy Nulman
Encyclopedia of Jewish Concepts - Havdalah, p. 153-154, Philip Birnbaum

Rabbi Yitzchak Ginsburgh Responds to Obama's Plans for Peace

2009-06-20T22:00:00.003-05:00

(Renowned Authority on Kabbalah and Chassidut)

Rabbi Ginsburgh Website - Gal Einai

Bio for Rabbi Ginsburgh

Good Shabbos!

2009-06-19T09:00:00.003-05:00

An artist cannot be continually wielding his brush.

He must stop at times in his painting to freshen his vision of the object,

the meaning of which he wishes to express on his canvas.

Living is also an art...

The Shabbat represents

those moments when we pause in our burshwork

to renew our vision of the object.

(Kaplan, The Meaning of G-d)

Midrash on Parashat Shelach

2009-06-19T08:50:00.002-05:00

Challah - The Law of Separating a Portion from the Dough

While in the wilderness, Benei Yisrael did not set aside a portion from their dough. They became obligated in this mitzvah only after entering Eretz Yisrael.

From then on, whenever someone made an omer of dough (see note below) from one of the five kinds of grain (wheat, barley, oats, spelt, or rye), he was required to separate a part of the dough, termed challah. The challah was holy and was given to the Kohen.

The mitzvah of challah actually applies only in Eretz Yisrael at a time when the majority of the Jewish people is there. However, our Sages ordained that challah be separated even outside of Eretz Yisrael, and even in our time, so that these laws should not be forgotten.

Today, our challah has to be burned. Although we fulfill our obligation today even by separating a very tiny amount of dough, the minhag (custom) is to separate a kezayit of dough and burn it.

Someone who has prepared the appropriate quantity of dough, separates the challah and recites the blessing:

Baruch atah Hashem Elokeinu Melech ha-olam asher kid'shanu bemitzvotav vetzivanu lehafrish challah.
Blessed are You, Hashem, our G-d, King of the universe, Who commanded us to separate challah from the dough.

If one forgot to take challah from the raw dough, he must still take it from the bread.

Although anyone in the household may separate challah, this mitzvah was specifically commanded to the wife. She thereby amends the sin of the first woman, Chavah.

Our Sages term Adam, "the pure challah of the world." This means that he was created by Hashem completely pure, without evil desires. Chavah caused Adam to lose his former purity. After he sinned, he and his descendants were drawn towards physical desires (even if the fulfillment of these desires would harm them).

The mitzvah of separating challah has the potential to bring back the purity of spirit that was lost through Adam's sin. Hence, by fulfilling this mitzvah a woman rectifies Chavah's sin.

One should be careful to fulfill the mitzvah of separating challah. Famine is brought upon the world as a result of neglecting it, while its observance brings material blessing to the household.

For more information concerning the mitzvah of Challah follow the below link:

All About Challah

Sources:

Midrash Says 5 Vol. Set
Midrash Rabbah 6 Vol. Set
Soncino Midrash Rabbah CD ROM