Dear Heavenly Father

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

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

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!"

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- Adapted from the Midrash
- Art by Zvi Ribak

The Water Carrier

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".

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Source:

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

The Power of Tehillim

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

 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

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

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!

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

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

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

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

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

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Resource:

- Baal HaTurim

Rabbi Yaakov Ben Asher - Baal HaTurim

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.
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Source:

-Encyclopedia of Jewish Concepts
-Chabad.org

Lashon HaRa

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

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.

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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