Thursday, January 19, 2017

Sunglasses at Night

Did you read More Weird Things in the Sky ?  

And the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold as the light of the seven days, on the day the Lord shall bind the fracture of His people, and the stroke of their wound He shall heal. [Isaiah 30:26]

‘Gog and Magog’ …Now It’s G-d’s Turn

H/T Yaak

Is the political stage being set for the war of Gog & Magog? Tamar Yonah’s guest Rabbi Menachem Kohen, author of the book ‘Prophecies For The Era Of Muslim Terror: A Torah Perspective On World Events’ says we have already seen many prophecies and miracles come true, and that perhaps we have already witnessed the war of wars, and now…. it’s G-d’s turn. A fascinating show! 

 The Tamar Yonah Show 16Jan2017 – PODCAST - click here to listen

Wednesday, January 18, 2017

Within Reach

"She sent her maidservant and she took it" [Shemot 2:5]

Chazal inform us that the basket carrying Moshe was too far for Pharoah's daughter to reach from where she was standing. Still, she stretched out her hand (amasah) in the direction of the basket and Hashem miraculously lengthened her arm for her.

R' Meir Shapiro, the rosh yeshivah of Yeshivas Chachmei Lublin, called for an emergency meeting of the leaders of Lublin to discuss a certain person whose life was in danger.  R' Shapiro demanded of them to do something to save his life.

"This matter that you speak of" responded one of the leaders, "is beyond our capabilities.  We regrettably do not believe that we can carry it out."

"In this week's parsha" replied R' Shapiro, "the Torah states: "And she sent her maidservant".  Chazal teach us that the arm of Pharoah's daughter was miraculously lengthened in order for her to take hold of Moshe's basket.

"I wonder" continued R' Shapiro, "why did Pharoah's daughter even attempt to retrieve the basket in the first place?  After all, if it is obvious to an individual that something is not within his reach, does he waste his energy trying to obtain it?"

"We see from here" concluded R' Shapiro, "that when a person is expected to accomplish something, he should not deliberate whether or not he is capable of succeeding - he must try! Let him first make an effort, and then Heaven will assist him."

Source: Rabbi Yisrael Bronstein

Tuesday, January 17, 2017

Results of the Declaration on Israel by the 70 Nations at the UN

by Aaron Klein

Instead of convening a summit on the ongoing civil war in Syria, or the migrant crisis threatening Europe, or the rampant anti-Semitism plaguing its own country, France on Sunday held a convention attended by over 70 nations to affirm the international community’s commitment to creating a Palestinian state. 

At the end of the farcical display, and with neither Israel nor the Palestinian Authority in attendance, the Paris summit representatives released a brief concluding declaration unanimously agreed to after negotiations between the countries.
  1. The text draws a moral equivalency between “violence,” which would include Palestinian terrorism targeting civilians, and “settlement activity,” meaning Israelis building homes in the West Bank or eastern sections of Jerusalem.
  2. The declaration calls for Israel to “fully end the occupation that began in 1967,” language that seems to mean that Israel would need to withdraw from the entire West Bank and eastern Jerusalem and thus shrink the country to indefensible borders.
  3. The declaration patronizes Israel by calling on both parties to “restate” their commitments to the two-state solution.
  4. The declaration gives credibility to the so-called Arab Peace Initiative, which threatens Israel’s security.
  5. The Paris declaration “welcomed” UN Security Council Resolution 2334, which passed last month when the U.S. abstained and refers to the entire West Bank and eastern Jerusalem as so-called occupied Palestinian territories while demanding a complete halt to all Israeli construction in those areas.
To read the full article go to Five Anti-Israel Offenses In Paris ‘Peace’ Summit Final Declaration 

70 is a Recurring Theme this month

This month, where the 70 nations of the world vote at the UN... the number 70 rules.

The Month of Tevet: Capricorn

The zodiacal sign of Teves is gedi, the goat [Capricorn]

Colour: Blue
Letter: Ayin - ע -  gematria 70

Tribe: Dan

Sense: Anger

The goat is given other names in the Torah, such as se'ire and eiz. Both of these names are highly significant for Teves, as it relates to Eisav and Rome.

Yaakov said to his mother Rivkah: "But my brother, Eisav, is a hairy man [ish se'ir] and I am smooth-skinned. Suppose my father feels me - I will appear to him as an imposter!" [Bereishis 27:11-12] Se'ire means "hairy" and refers to goats, which are extremely hairy. But we are also being told here that the goat itself is a metaphor for Eisav. The goat is also a metaphor for Yavan (Greece) as it appeared in Daniel's vision: And the rough goat is the king of Yavan. [Daniel 8:21]

In which way does the goat represent Yavan and Rome? One aspect is in the name itself - eiz - which means azus. The goat is not known for its tractability. It possesses the brazenness that is the hallmark of Yavan and the legacy of Eisav and Rome.

The goat is the brazen one of the domesticated animals. [Beitzah 25b]

There is another aspect of the goat which relates to Yavan and Rome:

Why do goats go out [to pasture] first, and only afterward sheep?... It is like the creation of the world: first was darkness, and then came light. [Shabbos 77b]

Rashi explains that goats are usually black (and sheep, of course, are white). Thus the goats, which push ahead to be first, symbolize the primal darkness, and the sheep which follow are the light which follows the darkness.

The goat, which represents Yavan, also echoes the darkness, the concealment, which is so fundamental to Yavan's outlook. It is this reign of darkness that always comes first. At the time of creation of the world, there was first darkness over the face of the deep, and only then did Hashem create light.

The irate anger of the goat is termed rogez, and the Sefer Yetzirah states that rogez is the dominant emotion of this month. Rogez refers to a trembling feeling. We find that one can tremble in rage or tremble in fear.

Rogez is a term frequently used to describe violent weather conditions.

Teves is the beginning of all destruction. This means that Edom (Rome; Western civilization) has its power rooted in this month. Furthermore, we see that many of our problems with Yavan took place in this month (such as the translation of the Torah). Greece is considered the origin of the Roman empire, for with Alexander's expanding Greek empire came the eventual spread and triumph of Rome. The month of Teves is therefore associated with Eisav, otherwise known as Edom.

The month of Teves is extremely harsh for the Jewish people. The fast day that was instituted on the tenth of the month commemorates the tragic events that took place on that day and the preceding two days:

* On the 8th of the month, Ptolemy, ruler of Greece, forced the Sages to translate the Torah into Greek [the Septuagint - which means seventy in Latin]. This was part of the threat to Jewish identity that Yavan (Greece) represented. We are told that when this took place, three days of darkness descended on the world.

* On the 9th of the month, Ezra and Nechemiah died. Also on this day the leader of Christianity was born [Megillas Ta'anis, Tosafos Chadashim, citing Kol Bo]

* On the 10th of the month, Yerushalayim was attacked by Nebuchadnetzar, king of Bavel. He laid a siege on the city, which resulted in the walls being breached on 17th Tamuz, three years later.

Although the actual destruction of the Beis HaMikdash took place on 9th Av, the 10th of Teves is of significance in its being the time when the process of destruction began.

Our sages teach us that at the age of ten (an allusion to the tenth month, the level of ten in general) a child "jumps like a goat." [Midrash Kohelet] The playful nature of jumping up and down "like a goat" reflects an important stage in the growing-up process. The month of Tevet, the month of the tribe of Dan, relates to the growing-up process, from a state of immaturity to a state of maturity.

Immaturity is characterized by the "evil eye," while maturity is characterized by the "good eye." Gedi = 17 = tov, "good" (the "good eye"). One must play (and jump up and down like a goat) in order to rectify and sweeten the anger latent in ones animal soul.

Tribe: Dan

The tribe of Dan represents the initial state of immaturity in the soul that "grows-up" during the month of Tevet. Dan means "to judge." Initially, he judges reality and others critically, with severe judgment (the "evil eye"). This is the nature of one who is spiritually immature. Dan is likened to a snake, who bites with the venom of anger. The "evil eye" is the eye of the snake.

The rectification of Dan is his engaging in the battle of holy anger against evil anger. Our sages teach us that only one from the soul-root of Dan can spontaneously jump up and kill the evil snake--"one like him, killed him."

Nachash ("snake") = 358 = Mashiach. The holy power of Dan reflects a spark of Mashiach. In the Zohar we are taught that the commander-in-chief of the army of Mashiach will come from the tribe of Dan.

Monday, January 16, 2017

Why Do We Suffer?

Rabbi Alon Anava

72 Types of Afflictions

I thought it was serendipitous that the excerpt from this week's Rabbi Pinto on the Parsha speaks about the 72 afflictions in the Torah, on the day of the 72 nations at the UN in Paris.

Text by Rabbi David Hanania Pinto - from Tanna D’vei Eliyahu
A Teaching of Eliyahu HaNavi

Praiseworthy are the people of Israel, wherever they may dwell. For they have been exiled to all four corners of the world; to the north and south, to the south and north; to the east and west, and to the west and east. 

[Despite this] they are in the center - they remain in existence and are not destroyed - as it is stated [Amos 9:9] “For behold, I decree that I will shake out the House of Israel among the nations, as [grain] is shaken in a sieve, and not a pebble falls to the ground”. 

If in the verse it would be stated “a pebble shall fall to the ground”, then my heart is broken within me, and all my bones tremble, for then I would say the pebble will fall to the ground and be pulverized; so is the course of nature. 

Now that it is stated “and not a pebble falls to the ground”, [I say] just as this pebble [in the sieve] is moved back and forth, to here and to there; it remains in the center. 

So too, Israel, I am their atonement, in all of their dwelling places to where they were exiled to the four corners of Heaven; to the north and south, to the south and north; to the east and west, and to the west and east; [despite this] they are in the center.

So it is stated by your servant the prophet [Malachi 3:6] “For I, Hashem, have not changed [shaniti in the original Hebrew] and you the sons of Jacob, you have not perished”; the Holy One Blessed Be He says, “I have never smitten a nation and then smitten them again [the word shaniti can also mean “repeat”], thus it is stated “For I, Hashem, have not changed [shaniti].

What does “and you the sons of Jacob, you have not perished” refer to?

You find seventy-two types of afflictions in the Torah; He who sits on His Throne, the righteous Judge, may His great Name be blessed forever and all eternity; He says if I will bring upon Israel all of these seventy-two afflictions they shall be repulsive among the nations and the nations will say of them “they are ugly”. 

Therefore any of the four shades of affliction that are stated in the Torah; if you shall see one of Israel that has one of the aforementioned afflictions, it atones for Israel in all of their dwelling places like the scapegoat that was sent away; for one of Israel is equal to all of the nations of the world.

Sunday, January 15, 2017

Torah Codes Confirm Gog U'Magog - 70 Nations - Paris

''The Conference in Paris for Palestinian State''
''When Jews do not follow the Torah, our enemies will judge us.''  

The names Barak [Obama] and [John] Kerry are combined in this Torah Code, with both sharing the letter ק
The year 5777 and also the word Moshiach is found in this Code, as well as the words ''Moshiach will take revenge on the enemies''.

The following is from Rabbi Glazerson's book ''Above The Zodiac''

According to Rabenu Bachaya the nation associated with the sign of the month of Teves [Capricorn] is the Philistine nation.  For this reason Shimshon [Samson], from the tribe of Dan, gave his Philistine wife a goat as a gift.  He wanted to purify the evil influence of the Philistine at the root.  The Philistines were always a problem for the Jewish people and as is stated in the books of Joshua and Judges, when Israel did evil in G-d's eyes they were delivered into the hands of the Philistines.

The Power of stern Judgment within the Philistines is indicated in the numerical value of their name - Pelishtim - 860 - which is ten times the Divine Name Elokim [86] - the name that denotes Judgment.  Corresponding to this stands the tribe of Dan, with Shimshon at its head, who wanted to put an end to their evil influence.  However the time was not yet ripe, for Israel had not yet achieved a high enough spiritual level.  Perhaps the problems that Israel has currently with the Palestinians are a carry over of the previous problems with the Philistines.  [It is interesting to note that the PLO was founded during the month whose sign is Capricorn - Teves].  The solution to this problem is assured only by the return of the Nation of Israel to walk in the ways of G-d and observe the Torah.  Thereby the negative influence of Capricorn will be transformed to the realm of holiness.

Friday, January 13, 2017

The Demands of the 70 Nations Against Israel

And so it begins....

At the Paris Conference of the UN on Sunday 15th January, the terms that will be demanded by the delegates include :

  • It makes a clear commitment to “two states, Israel and Palestine, living side by side in peace and security
  • It insists that there must be an end to “the occupation that began in 1967”.
  • It calls on Israeli and Palestinian leaders to publicly renew their commitment to a two state solution.
  • It also calls on Israeli and Palestinian leaders to publicly renounce any of their officials that do not support a two state solution.
  • It states that the 70 nations gathered in Paris only recognize the June 4th, 1967 borders, and that the only future changes to those borders they will recognize will come as the result of negotiations between the Israelis and the Palestinians. And just like UN Security Council Resolution 2334, Jerusalem is specifically mentioned. So according to this document, Israel does not own the Wailing Wall, the Temple Mount, a single inch of the West Bank or a single inch of East Jerusalem.
  • The summary statement will also call on all countries to clearly distinguish between the State of Israel and territories that would belong to the Palestinians based upon the 1967 borders in all of their dealings.
Note: the parsha will be Shemot.  In this parsha the children of Israel multiply in Egypt. Threatened by their growing numbers, Pharaoh enslaves them and orders the Hebrew midwives, Shifrah and Puah, to kill all male babies at birth. When they do not comply, he commands his people to cast the Hebrew babies into the Nile.....G‑d appears to Moses in a burning bush at the foot of Mount Sinai, and instructs him to go to Pharaoh and demand: “Let My people go, so that they may serve Me.” .....Moses’ brother, Aaron, is appointed to serve as his spokesman. In Egypt, Moses and Aaron assemble the elders of Israel to tell them that the time of their redemption has come. The people believe; but Pharaoh refuses to let them go, and even intensifies the suffering of Israel....Moses returns to G‑d to protest: “Why have You done evil to this people? G‑d promises that the redemption is close at hand.
Source: Chabad

The Codes of Arrogance

by Dr Robert Wolf and Joel Gallis a''h

from the book "Between the Lines: Secrets of the Torah Codes"

A Torah Code analysis of the word גאוה [guyva - arrogance] uncovers startling connections between the occurrence of this word in code and events in the Torah which illustrate this trait. This Torah Code analysis also reveals the major causes of arrogance.

The first appearance in code of the word גאוה is in [Bereishis 1:16-20] where Hashem creates the two great luminaries, the sun and the moon. The Midrash tells us that the moon and sun were originally equal in size until the moon arrogantly protested "It is impossible for two kings to share one crown". Because of the moon's גאוה , the Midrash says that Hashem decided to diminish the size of the moon.

The second appearance of גאוה in code in the Torah is in [Bereishis 3:12]. In these verses, Adam arrogantly blames Eve for eating from the Tree of Life: "She gave me of the tree and I ate". Adam initially does not accept responsibility for his own act, but chooses to try to stay blameless at the expense of Eve.

The word גאוה also falls in code in [Noach 11:1-3] at the initiation of the building of the Tower of Babel. This tower was to be built, according to many commentators, to ascend to Heaven and to wage war against Hashem. Interestingly, Nimrod is cited as the leader of this incredibly arrogant effort. The word גאוה also falls in code in [Noach 10:8-9] where the birth of Nimrod is described.

Another word חצפה [chutzpah] is often used interchangeably with גאוה and is seen as having very similar meaning. At odds that are impossible to calculate, the words גאוה and חצפה overlap in code in [Tzav 8:2-9]. The letters from each of the two words occur in the exact same verses between [2-9] with the same space interval between each of the letters.

Furthermore, an analysis of the four words in which the letters from גאוה fall in Tzav 8 above, reflects what our sages have agreed are among the major cause of גאוה .

The ג in גאוה falls in the word הבגדים [the clothing]. The Kitzur Shulchan Aruch in 3:3 suggests that we should not dress in extravagant clothing because such acts bring a person to גאוה.

The א in גאוה falls in the word ויאמר [he spoke]. The Talmud in Yoma [86a] suggests that a man should also speak gently with his fellow man. R. Chayim Luzzatto in Mesillat Yesharim suggests that to feel humble and free of גאוה, "our words must be words of honour" and adds that we must generally conduct ourselves with a lowliness of speech.

The ו in גאוה falls in the word עליו. This refers to the arrogant person's focus "upon himself" and upon only his needs, wants and desires and not on the needs of anyone else or the Jewish people.

Finally, the ה in גאוה falls in the word הזהב [the gold]. In relation to this, R' Chayim Luzzatto in Mesilat Yesharim notes that "among the deterents to humility is an abundance of goods of this world". Additionally, the Talmud in Berachot [32a] says that "A lion does not roar over a basket of straw, but over a basket of meat".

Thus, the Torah Codes affirm what our Sages have taught us regarding the causes of arrogance and point us along the pathway to humility.

Thursday, January 12, 2017

Gematria for Beginners

In this video, Rabbi Simon Jacobson explains gematria [numerology of the Hebrew letters].

Vayechi: When Great Souls Err

by Rabbi Chanan Morrison from the writings of Rav Kook

Shortly before his death, Jacob blessed his sons. Some of these blessings, however, were more like reprimands:

“Reuben, you are my firstborn... first in rank and first in power. [But since you were] unstable as water, you will no longer be first, for you moved your father’s beds.” [Vayechi 49:3-4]

According to some opinions, Reuben did not actually interfere with his father’s sleeping arrangements.[1] He intended to do so, indignant at what he saw as a slight to his mother’s honor and her position in the household. But at the last minute, Reuben restrained himself.

How did Reuben succeed in overcoming his intense feelings of injustice and dishonor?

Reuben’s Fear of Punishment

One scholar inferred the method Reuben used to master his anger by reversing the letters of the word ‘פחז’ (“unstable”) to ‘זחפ’ and reading it as an acronym:

זָכַרְתָּ - You reminded yourself of the punishment for this act; חָלִיתָ - you made yourself ill over it; and פֵּירַשְׁתּ - you avoided sin” [Shabbat 55b].

This explanation is surprising. Was Reuben motivated by the lowest form of yirat Shamayim (awe of Heaven) - the fear of punishment? Was this the only way the tzaddik could prevent himself from wrongdoing? Could such a great individual not take advantage of more lofty incentives, evoking his natural love and awe of God in order to avoid sin?

The Achilles’ Heel of Great Souls

Some people are blessed with such nobility of soul that their traits are naturally virtuous and good. Yet even these tzaddikim need to recognize their limitations as fallible human beings. They too may be misguided. Precisely because they rely so heavily on their innate integrity, they may more easily fall into the trap of deluding themselves and making terrible mistakes, inflicting great harm on themselves and those around them.

Truly great souls will avoid this mistake. They carefully examine the source of their moral outrage. Further examination may indeed reveal that their zealous response comes from a sense of true injustice. But if they have any doubts as to the source for their powerful emotions, they can adopt a different approach. Instead of examining the matter in terms of ideals and lofty visions of the future, they will take into account more commonplace moral considerations. Such unpretentious calculations are sometimes more effective than nobler considerations.

Reuben reminded himself that he would be held accountable for disrupting the delicate balance in the family and temporarily usurping his father’s position. The simple reminder of the personal price to be paid helped Reuben clear his mind. He was then able to analyze more accurately his true motivations and arrive at the correct moral decision.

The resulting inner turmoil was tremendous. Reuben was accustomed to following the dictates of his innate integrity. The conflict between his sense of injustice and his awareness of the correct response was so great that he felt ill - emotionally, and even physically: “You made yourself ill over it.”

This too indicates greatness of soul: the ability to acquiesce to moral imperatives. Truly great individuals are able, like Reuben, to rein in all of the soul’s powers when necessary. They recognize the absolute justice of the Eternal Judge, before Whom there are no excuses and no exceptions. They follow the dictum that even if the entire world - your entire inner world - tells you that you are righteous, still consider yourself fallible [see Niddah 30b].

Much good can result from recalling the punishment for wrongdoing, even if this motivation may appear beneath one’s spiritual stature. This simple reminder can overcome all the sophisticated calculations - calculations which may mislead even the noblest souls. In this fashion, Reuben succeeded in avoiding sin and retained his moral integrity.

Source: Rav Kook: Sapphire from the Land of Israel. Adapted from Ein Eyah vol. IV, pp. 48-49

1 After Rachel’s death, Jacob moved his bed to the tent of Rachel’s handmaid. Reuben, deeply disturbed by what he saw as an affront to his mother’s honor, moved his father’s bed to Leah’s tent [Shabbat 55a].

Wednesday, January 11, 2017

The Power of the Month: Tevet and Kislev

Every month on the Jewish calender has it's own energy and power. The month in which you are born can tell you a lot about yourself.  Rabbi Anava explains the power of the month of Tevet [anger management], and below the month of Kislev.  Also see Jewish Astrology.

Through Our Own Efforts

Surely, if Yaakov would have indeed revealed the time of Moshiach's coming to his children [Vayechi 49:1], they would have been totally devastated to hear that they had so long to wait.

When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realized that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier [Sandhedrin 98a].  Thus, Yaakov hoped that by revealing that ''the End of Days'' was a long way off, it would motivate his children to add substantially in Divine Service, so as to bring Moshiach sooner.

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

Based on Likutei Sichos vol 20 Lubavitcher Rebbe