Monday, November 24, 2014

The Profound Near-Death Experience of a Nazi Concentration Camp Survivor

“And suddenly I was ejected from my body and I wasn’t angry anymore,” she said. A blaze of light appeared and she felt an energy pervading everything, including herself. “I was completely that energy,” she said. “It was love, it was wisdom, it was dynamism.”

She received all the answers to her questions at once. “I was so happy, so incredibly happy.” 

“In my life I always had a lack of energy because my body suffered so much damage in the concentration camp,” she said. But here she felt wonderful and whole again. “I wasn’t dead, but I wasn’t in my body.” - 


Read more : click here

Sunday, November 23, 2014

''Murdered Jews Atone for Generation, Messiah Must Come'''

Rabbi Yitzhak Mordechai Hacohen Rubin, rabbi of the Kehilat Bnei Torah synagogue in Jerusalem that was brutally attacked on Tuesday, went to visit hareidi leaders on Thursday to ask their participation in a eulogy for the four Jews murdered in the attack, in which a Druze police officer was also murdered.
Rav Kanievsky

Rabbi Rubin visited Rabbi Chaim Kanievsky, one of the foremost rabbinical authorities in the hareidi world, and described the horrific attack.

The two Arab terrorists "came in with axes, with guns, they cut off heads...someone who was there from (United) Hatzalah told me they cut off the head completely, cut off hands, simply horrors," related the rabbi, noting the wounded included those missing arms, ears, suffering brain damage and lost eyes.

"I heard the story," replied Rabbi Kanievsky. "The Mashiach (Messiah) has to come."

The hareidi leader explained that "there needs to be an atonement" for the generation so as to merit the coming of the Mashiach, an atonement he argued the victims of the terror attack partially made.
In hearing how the congregants "shake like fish" in shock following the horrific attack, Rabbi Kanievsky stated "G-d will help. Those who shake (with fear) make repentance."

click here for more

Also see:  Why Tzadikim Atone for Us All

Prepare Yourselves for Moshiach

Video from Rabbi M. Glazerson

 

Wednesday, November 19, 2014

Asher Yatzar



Blessed are You, Lord our God, King of the universe, 
Who fashioned man with wisdom, 
and created within him many openings and many cavities. 
It is obvious and known before Your throne of glory,
that if but one of them were to be ruptured, 
or but one of them were to be blocked, 
it would be impossible to survive and to stand before You. 
Blessed are You, God, Who heals all flesh and acts wondrously.

Monday, November 17, 2014

Keeping Good Company


[Written by Rabbi Yisroel Bronstein]

"The children struggled inside her" [Toldos 25:22]

Why is it, asked the Chasam Sofer R' Moshe Sofer, that when Rivkah passed the beis midrash, Yaakov attempted to escape from her womb? After all, Chazal teach us that during the time a child is in its mother's womb, an angel comes and teaches it the entire Torah. Did Yaakov think that he would actually be able to lean more in the beis midrash than he would from the angel?

The answer, said the Chasam Sofer, is that though Yaakov was learning the entire Torah from the mouth of an angel, he was forced to do so in the presence of Esav. Yaakov preferred to learn Torah in a beis midrash, free from the company of his wicked brother, than to be taught the entire Torah directly from the mouth of a holy angel !

From the words of the Chasam Sofer we are able to learn, remarked the Chofetz Chaim, just how important it is to stay far away from people who may have a negative influence on us.

Monday, November 10, 2014

And the water rose toward her...

Art: William Adolphe Bouguereau

"The servant ran toward her" [Chayei Sarah 24:17]

Rashi comments: "Because he saw that the waters went up toward her".

Where does the verse indicate, asks the Ramban, that the waters actually went up toward her?

Later on, answers the Ramban, the verse states:  "She drew for all his camels" [24:20].  In this verse, however, we find no mention of Rivkah "drawing" any water.  This teaches us that Rivkah, in fact, had no need to draw water for the water rose up toward her.

Yet, asked R' Levi Yitzchak of Berdichev, why did the water not rise for her when she drew water for Eliezer's camels?

Initially, Rivkah had gone to draw water for her own personal needs.  In order that the tzaddekes should not have to burden herself with the task of drawing water, the water, instead, rose to her.  However, when Rivkah went to draw water for Eliezer's camels, she had undertaken to perform a mitzvah.  Heaven wanted Rivkah to earn as much merit as possible for her act of kindness, so, this time, the water was not allowed to rise for her.  In this way, Rivkah would receive maximum merit for performing this mitzvah, for as Chazal teach us, "According to the exertion is the merit". [Avos 5:26]  Thus the more she exerted herself, the more merit she would receive.

Source: Rabbi Yisrael Bronstein

Tuesday, November 4, 2014

11 Cheshvan - Yarzheit Rochel Imeinu


Jewish Mother's Day The 11th of Cheshvan 
by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.


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Yiddishe Mama


Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe
Parshas Vayechi: Gutnick Chumash
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Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

Monday, November 3, 2014

HIdden Blessings



“A blessing rests only on something that is hidden from the eye.” [Taanit 5b]

"And they gave their father wine to drink on that night....."[Vayeira 19:33 ]


According to the Zohar, the dot on the word - וּבְקוּמָהּ - alludes to the fact that God was secretly assisting this event, because Moshiach was to materialize from it, since Ruth, King David's mother, was a convert from the Moabites.

The latter event between Lot and his younger daughter [19:35] is written without the letter vav, to indicate that the union did not produce such great offspring.  Rabbi  Shimon said "When the verses states that Lot wasn't aware, it means he wasn't aware that Moshiach was destined to come from this union."

Why should the beginnings of Moshiach occur in such an undignified manner?

Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [evil] oppose the soul's descent vehemently.  Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus we find that from this undesirable act the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

Thursday, October 30, 2014

Praying for Another


When one looks deeply and intently at someone else, that person will turn around and return the look, because the penetrating gaze awakens the core of the soul. You have made a "connection". A spiritual connection.

Thought has the same effect. Bringing someone to mind has the effect of arousing that person's innermost powers. Bringing someone to mind when praying is beneficial to both parties: to the one doing the praying, and the one being prayed for. "We pray for Rachamim, for Compassion. The Gemara says, "Even if the sword is on your neck, don't refrain from Rachamim. " This is usually interpreted, "Don't stop praying, asking G-d for compassion."

Rabbi Shlomo Carlebach zt"l wrote: Reb Berish Aushpitziner interpreted it differently, "What do you do at the last minute if the sword is on your neck? At that moment the only thing you can do is have compassion on somebody else. Then you open gates in Heaven for compassion, and it can come to you too. HAVE Rachamim, don't ask for it."

Rachamim is on the level of prophecy. If I have compassion on somebody who is in bad shape, then I have a vision of how that person could be. I compare what he is to what he could be and I say, "Oy Vey, I have to help you to get there." This is very important for peace, because sometimes we don't want to make peace with someone because we lost the vision of how that person could be. The highest peace between people is when they know how each other could be, and how they will be.

A person has to live in two worlds. We have to live in a world where there is evil and we are fighting it, and we have to live in a world where there is no evil, like after Moshiach has come. The highest combination of these two worlds is Rachamim. That means I see you the way you are, but I also know how you could be on the Moshiach level.

When someone has pain, and I feel that pain, that means I love the person. If someone hurts himself and has a little bit of pain, deep down it brings back all the pain he ever went through. If you are connected to him on the level of Rachamim then you feel with him all the pain he ever felt, in this lifetime and in other lifetimes. If you feel that pain, you have to make peace with the other person, and you also know how to do it. "

To pray for someone else, visualize that person, have them in mind as you pray. The compassion that you are asking Heaven to show them, will also be shown to you. If you Daven for someone else, that which you Daven for will be given to you first.