Wednesday, February 21, 2018

The Rav Berland ''Moshiach'' Hoax


This morning someone sent me a video about a group of people about to proclaim Rav Berland as Moshiach on 7 Adar [tomorrow]

You can see the video here - it's in Hebrew - but beware, because I have reliable information that this is a set-up and has been put out by one of the main false witnesses against Rav Berland.  A plan was hatched to make fake YouTube and Facebook accounts, to discredit Rav Berland by prematurely crowning him as Moshiach and then to label him a false messiah.

Rav Berland  is again a victim of those trying to bring him down.  

Perhaps he is the Moshiach, I have no idea, but this video is just another step in a long process of the attempted destruction of this man.

Please see the new post at Emunaroma for further information.

Please pass this information on to as many people as possible so we can destroy their evil plans to turn Rav Berland into a ''false messiah''.

If you want to learn more about Rav Berland, check out ''One in a Generation'' available at Amazon. 

What Happens to my Soul after I Die ?


This is part of The Zohar series, from Rabbi Alon Anava.  To see previous lectures in this series, go to Rabbi Anava's You Tube page.

''There are four levels to a man, do you know which one you are?''

Tuesday, February 20, 2018

Indonesian Volcano Turns Day Into Night


Mt Sinabung in Indonesia has had a mega-eruption, terrifying the locals and turning day into night.




Mount Sinabung erupts, sending pyroclastic flows and searing gases down its slopes

Running Man


Chabad Rabbi asks this running man if he would like to put on Tefillin....

Man:  I don’t have time.

Rabbi: If I run with you will that work?

Monday, February 19, 2018

Do Gentiles have Any Role At All in the Messianic Age?


Rabbi Tovia Singer Reveals End Time Prophecy



The Secret of Haman and Achashveiros


Pre-Purim lecture: Rabbi Alon Anava

Everything in this world has a spiritual source including evil. Haman and Achashverosh have a secret power that suck our energy. How can I recognise Haman and Achashverosh in my life?

I found this lesson extremely interesting, highly recommended.

The Three Keys




"Engrave on it with signet-ring [type] engraving: "Holy to Hashem"
  פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה 
[Tetzaveh 28:36]



In Maseches Ta'anis (2a) R' Yochanan states that there are three maftechos, three keys, in Hashem's possession that He never entrusts to others:
  • the key to childbirth
  • the key to rain
  • and the key to resuscitating the dead

The Gemara derived this from three verses:

Hashem does not entrust the key to childbirth to a messenger, as the verse states: "G-d remembered Rachel; G-d hearkened to her and He opened (vayiftach) her womb" [Bereishis 30:22]

Hashem does not entrust the key of rain to a messenger, as the verse states: "Hashem shall open for you His storehouse of goodness, the heavens, to provide rain for your Land in its time" [Devarim 28:12]

And Hashem does not entrust the key of resuscitating the dead to a messenger, as the verse states: "Then you will know that I am Hashem, when I open your graves" [Yechezkel 37:13]

These three keys, remarked the Vilna Gaon, are alluded to in the verse: "Pituchei chosam kodesh laHashem" - פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה -

The acronym of the word  חֹתָם [Ches, taf, mem] which means "seal" hints to the following words:

Ches - Chayah [a woman who has recently given birth]
Taf - Techiyas HaMeisim [the resuscitation of the dead]
Mem - Matar [rain]

The verse can therefore be read as follows:  "The keys of [pituchei] childbirth, resuscitation of the dead, and rain - ChoTaM - are designated for Hashem's use only ["kodesh laHashem"].

Source: Rabbi Yisrael Bronstein

Friday, February 16, 2018

5778 and the End of Time


The article I am linking to here starts off as an easy read, but then gets a little more complicated and deeper into Kabbalah.  Some people will not understand the Kabbalah, but will get the general idea anyway

When we overlay the spiritual maps of the Torah and the Zohar and overlay these with the spiraling and encircling mathematical constants that bridge the spiritual with the physical, and overlay that with the physical clock-like mechanism of our Solar System, a purposeful design emerges. This design is clearly built around the 5778-year time frame, but why? The simple answer is that at the end of 5778 years, Man always gives up its free choice and thus has no more need of time.

Source:
G-d Vs AI, a 5778 Year Old Race

Someone Else



[From what I can gather, the original author of this is Michael J. Nadel]

In Crown Heights, there was a Jew, Yankel, who owned a bakery. He survived the camps. He once said, “You know why it is that I’m alive today?

I was a kid, just a teenager at the time. We were on the train, in a boxcar, being taken to Auschwitz. Night came and it was freezing, deathly cold, in that boxcar. The Germans would leave the cars on the side of the tracks overnight, sometimes for days on end without any food, and of course, no blankets to keep us warm,” he said.

“Sitting next to me was an older Jew – this beloved elderly Jew - from my hometown I recognized, but I had never seen him like this. He was shivering from head to toe, and looked terrible. So I wrapped my arms around him and began rubbing him, to warm him up. I rubbed his arms, his legs, his face, his neck. I begged him to hang on.

All night long; I kept the man warm this way. I was tired, I was freezing cold myself, my fingers were numb, but I didn’t stop rubbing the heat on to this man’s body. Hours and hours went by this way.

Finally, night passed, morning came, and the sun began to shine. There was some warmth in the cabin, and then I looked around the car to see some of the other Jews in the car. To my horror, all I could see were frozen bodies, and all I could hear was a deathly silence.

Nobody else in that cabin made it through the night – they died from the frost. Only two people survived: the old man and me… The old man survived because somebody kept him warm; I survived because I was warming somebody else…”

Let me tell you the secret of Judaism. When you warm other people’s hearts, you remain warm yourself. When you seek to support, encourage and inspire others; then you discover support, encouragement and inspiration in your own life as well. That, my friends, is “Judaism 101”.


Thursday, February 15, 2018

Can You Handle The Truth?


Can you handle the truth? An open discussion with Rabbi Alon Anava

"the most hardest klipah..... that's where Moshiach comes from'' - [just after the 18 min mark, but listen to it all ]

Wednesday, February 14, 2018

The Rebbe, Netanyahu and Moshiach


Now updated and corrected

Regarding the news that Israeli police recommend charging Prime Minister over alleged bribery 


The Lubavitcher Rebbe to Netanyahu:

 '' ...you will have to struggle with 119 others in the Knesset but don't be intimidated by this because G-d is on this side.  Blessings and success with G-d's mission.''



And in this video, the Rebbe mentions Moshiach and tells Bibi to do something to hasten His coming:



Rabbi Glazerson adds that even in the name Netanyahu we can see the letters of G-d affirming this.

Rabbi Glazerson asks how it can be that people who don't keep all the mitzvot are leading the country before Moshiach.  The Vilna Gaon spoke about this: when Yakov met Eisav...  the children of the maidservants are the leaders of the country and this represents the process of Moshiach.

The following words and phrases were found in this Code:
  • Rosh HaMemshala [Prime Minister]
  • Israel
  • Netanyahu
  • Benyamin
  • Likud
  • 5778
  • I am G-d
  • Moshiach
  • the son of Yosef
  • David
  • the son of Yishai
  • Teshuva
  • The mitzvot which Moshe commanded to the Bnai Yisrael at Mt Sinai
  • Efraim
 I recommend listening to this video, as Rabbi Glazerson presents a lot more information.

Tuesday, February 13, 2018

Being Put To The Test


by Rabbi David Pinto Shlita 

The following story, which took place in the Israeli city of Holon, stuns everyone who hears it. It makes people realize that there is a G-d in Israel, that there is a Judge, a judgment, and that a person can’t do whatever he wants.

A man once hired a carpenter to do some work in his home. He was a skilled craftsman who did particularly good work, and the man gave him the keys to his house, allowing him to work even when nobody was at home.

One day, while the carpenter was still in the home, the man arrived and made a serious accusation: He said that an expensive jewel belonging to his wife had been on a table in the hallway, and that witnesses had even seen it that very same morning. “Since no one but you has been here since then,” the man said, “we suspect that you stole it and we want you to give it back.”

Despite the vehement denials of the carpenter, the man continued to accuse him of the crime. When the carpenter refused to pay the man, he brought him to court.

Although we have known for a long time that secular courts are very poor at rendering fair decisions, many people were still stunned to hear how foolish their verdict was in this case. Based on witness accounts of having seen the jewel in the hallway that morning, the carpenter was ordered to pay the man its full value, namely 70,000 NIS. The injustice done to the carpenter was actually two-fold. First, it wouldn’t be easy to find such an amount of money to pay the man, especially for a craftsman who works hard for a living; and second, once people learned of the court’s verdict, he would have no clients left, since nobody would want to hire him, a carpenter now known as a sleazy thief who had the audacity to steal a precious jewel.

The second part of this story is that the carpenter was so affected by this incident that he died. But the story doesn’t end there. In fact it’s barely begun.

A few days after the carpenter died, the man’s wife opened her jewelry box and found her precious jewel inside!

It seems that she had forgotten that she placed it there herself, which is why she and her husband had been certain that the carpenter had stolen it. Now it turned out that all the accusations brought against the carpenter had been completely baseless.

The man’s wife was shocked by what had happened, and she asked a Rav how she could rectify things according to the Torah. The Rav advised her to gather a minyan and to go to the grave of the carpenter and ask forgiveness for everything that had happened to him. The woman agreed, but her husband objected, for he was afraid that once people heard that they had gone to his grave asking for forgiveness, it would be interpreted in the wrong way. Hence he refused.

And now we come to the last part of the story. Barely a few days later, the family of the man who had hired the carpenter was also sitting shiva for the man himself, who suddenly died.

Other than the obvious conclusion that there is a Judge and a judgment, there is another lesson to draw from this story. The Shelah writes that when Heaven decrees that a person should die, sometimes the defenders that he created by his merits and good deeds intercede for him, and he is given another chance. In our story, defenders had intervened on the man’s behalf, and Heaven decided to give him another chance. If he used it properly, he would have been forgiven and the decree against him annulled.

If he had agreed to the Rav’s suggestion and gone to the grave of the carpenter, it would have been possible for Heaven to forgiven him. Yet since he refused, the most severe decree was enacted against him.

In general, says the Shelah, in such a case a test is sent to a person in the form of a poor man who comes to ask for tzeddakah in a very rude way, enough to infuriate anyone. Even though he has already received tzeddakah, he returns a second and a third time, not content with what he has received. This is how a man is put to the test, says the Shelah. Will he explode and get angry with the poor man, or instead – and despite the natural disdain that fills him – will he show compassion and overcome his evil inclination?

Hence when we encounter such a poor man – one who can truly exasperate the average individual – we must understand that it is very possible he may have been sent from Heaven in order to put us to the test, to see if we will control our natural tendencies and treat him with kindness, in which case the decree that may have been enacted against us will be annulled.

This is important to remember when we hear constant requests for donations being made in synagogue, when representatives of devoted charity organizations that do marvelous work go from one synagogue to the next in order to reach the public with their uplifting words, their goal being to collect funds for orphans and similar causes.

Sometimes we may think, “How many times can these people ask for money? How many? Can anyone possibly think that the wallets of bnei Torah are filled with unlimited supplies of money?”

There are cases in which, because of such thoughts, we decide that we are not going to give. In our minds, we object to the people who come to collect tzeddakah, and we come to the conclusion that enough is enough – that we can’t give any more – and that we’re not giving this time. We must realize that by making such a decision, we may be sealing our own fate.

– Barchi Nafshi

Monday, February 12, 2018

The Farmer's Hat


Torah learning for the Refuah Shleimah of Michoel ben Esther Rivka.  B"H his condition is improving, if you would like to give tzedakah to assist him in his recovery from a massive brain tumor and subsequent rehabilitation you may donate any amount no matter how small, care of my Paypal page.  All monies received will be immediately forwarded to his trust account, with an extra 10% added by me. This is an extremely urgent situation and I thank you for reading this.

Art Walt Curlee
 
"Speak to the children of Israel, and have them take for Me an offering..." [Terumah 25:2]

Why does the verse state "take for Me a portion" and not "give Me a portion"?

The Torah is showing us the greatness vested in the mitzvah of giving tzedakah.  When we fulfill the mitzvah of tzedaka, it may appear as if we are giving, but in truth we are actually taking (receiving) for ourselves a very great mitzvah.

The Midrash Rabbah elaborates on this idea: "More than what the host does for the poor man, the poor man does for the host."  The host may have given the poor person a perutah for tzedakah, but the poor person has enabled the host to earn a mitzvah that is more valuable than "thousands in gold and silver" [Tehillim 119:72]

Someone who refuses to assist a poor person, said the Chofetz Chaim, can be compared to a farmer who piled up his wagon with wheat and then travelled to a large city in order to sell it. When the farmer arrived at the city, he was immediately met by dozens of eager customers waiting to purchase his produce.  He was afraid, however, that the customers would attempt to deceive him by taking bundles of wheat without paying for them.  He therefore told them "Go ahead and fill your bags with wheat. But each time you fill up a bag, place one copper coin into my hat. When you finish filling your sacks, we will count the coins in my hat, and that way we will know how many sacks you have to pay for."

The customers agreed to the farmer's method and followed his instructions. The farmer's hat was soon full of shiny copper coins.

The farmer saw all the coins in his hat and was overcome by temptation. He quickly stole some of the coins and put them in his pocket.

How foolish is that farmer! remarked the Chofetz Chaim. He may have managed to swipe a few coins, but he will lose much more than he gained because when the time comes to pay for the wheat and the coins are counted, there will be less coins than sacks, and he will lose the payment for all those sacks. This foolish farmer will lose the payment of an entire sack of wheat for every coin that he took for himself!

This is also the case, said the Chofetz Chaim, when someone refuses to give tzedakah.  He may hold on to a coin or two, but he will lose the immense reward from a mitzvah that could have been his.

Source: Rabbi Yisrael Bronstein

Saturday, February 10, 2018

Moshiach and Nibiru ''Planet X" -- Rabbi Yuval Ovadia





The shiur includes the following information:

  • Sources from the Torah and the Zohar
  • This Star was seen in the war of Devorah and Sisera and will also be seen at the End of Days
  • Which Rabbis have spoken about it, and why some Rabbis say it is nonsense
  • The deliberate fake news and dates given on the internet purely to confuse people and cause them to think that it is not real, when it is in fact very real -  for example Obama Warns Americans
  • It is not going to destroy the world
  • Isaiah prophecies that those who try to escape by going into bunkers will just fall into another trap - they cannot run from Hashem 
  • Rainbows, climate change, earthquakes, volcanoes, extreme weather
  • How Gog u Magog will play out
  • The government of Israel will stop functioning at the same time that Moshiach will be revealed
  • The war against Moshiach ben David
  • What kind of person Moshiach will be
  • Nibiru is just a messenger of Hashem, we must do teshuvah [repent] - the effects of Nibiru are in our hands
  • Moshiach is definitely coming soon and He will take the world into the new spiritual phase

Also see A Date With Nibiru or click on the NIBIRU label below.
 

Friday, February 9, 2018

Mishpatim and the Mystery of Reincarnation


The Maggid of Mezritch once asked The Baal Shem Tov to explain the passage in the Zohar on the opening verse of the Torah section Mishpatim, "These are the laws" as referring to "the mystery of reincarnation." The Maggid wondered: What connection is there between the esoteric meaning relating to monetary issues, the laws of torts, and the alleged esoteric one of multiple incarnations of souls?

In reply the Baal Shem Tov sent him to a forest and told him to seek out a certain tree next to a fount, and to remain there until evening.

When the Maggid arrived at his destination he saw there an armed man with a horse. The man was tired and had stopped to rest, eat and drink. When he moved on he left his wallet behind. After a while, another man came, found the wallet and took it with him.

Shortly thereafter, a third man arrived. He was obviously poor and exhausted. He sat down under the tree, ate some bread, drank from the well and lay down to sleep. Just then the armored rider returned and demanded his wallet from the poor traveler. The latter knew nothing of the wallet, but the rider, not believing him, proceeded to beat him mercilessly before moving on.

As the sun set Rabbi Dov Ber returned home and told the Baal Shem Tov what he had seen. The master now explained:

The rider, in his previous incarnation, owed the second man a sum of money equal to that in the wallet but refused to pay him. The creditor then charged him before their local rabbi - none other than the third man in his previous incarnation. But the rabbi failed to investigate the claim as thoroughly as he should have done and dismissed the charge.

That is why in their present reincarnation, the Baal Shem Tov concluded, the first man wound up 'paying' his debt to the second one and the rabbi-judge received the punishment he deserved. Now, he added, the connection between G-d’s justice and reincarnation should be clear.

Adapted by Yerachmiel Tilles from The Great Maggid by Rabbi J. Immanuel Schochet

Thursday, February 8, 2018

Mishpatim: Permission for Doctors to Heal



Torah learning for the Refuah Shleimah of Michoel ben Esther Rivka


Torah from Rabbi Abraham Isaac HaKohen Kook , adapted by Chanan Morrison

Amongst the various laws in the parashah of Mishpatim - nearly all of which are of a societal or interpersonal nature - the Torah sets down the laws of compensation for physical damages. When one person injures another, he must compensate the other party with five payments. He must pay for (1) any permanent loss of income due to the injury, (2) embarrassment, (3) pain incurred, (4) loss of income while the victim was recovering, and (5) medical expenses.

This last payment, that he “provide for his complete healing” [Mishpatim 21:19], i.e., that he cover any medical fees incurred, is of particular interest. The word “to heal” appears 67 times in the Torah, almost always referring to God as the Healer. Only here, as an aside to the topic of damages, does the Torah indicate that we are expected to take active measures to heal ourselves, and not just leave the healing process to nature.

This detail did not escape the keen eyes of the Sages. “From here we see that the Torah gave permission to the doctor to heal” [Berachot 60a].

Yet we need to understand: why should the Torah need to explicitly grant such permission to doctors? If anything, we should expect all medical activity to be highly commended, as doctors ease pain and save lives.

Our Limited Medical Knowledge

The human being is an organic entity. The myriad functions of body and soul are intertwined and interdependent. Which person can claim that he thoroughly understands all of these functions, how they interrelate, and how they interact with the outside world? There is a danger that when we treat a medical problem in one part of the body, we may cause harm to another part. Sometimes the side effects of a particular medical treatment are relatively mild and acceptable. And sometimes the results of treatment may be catastrophic, causing problems far worse than the initial issue. [The tragic example of birth defects as a result of treating morning sickness in pregnancy with thalidomide comes to mind.]

One could thus conclude that there may be all sorts of hidden side effects, unknown to the doctor, which are far worse than the ailment we are seeking to cure. Therefore, it would be best to let the body heal on its own, relying on its natural powers of recuperation.

Relying on Available Knowledge


The Torah, however, rejects this view. Such an approach could easily be expanded to include all aspects of life. Any effort on our part to improve our lives, to use science and technology to advance the world, could be rebuffed on the grounds that we lack knowledge of all consequences of the change.

The Sages taught: “The judge can only base his decision on what he is able to see” [Baba Batra 131a]. If the judge or doctor or engineer is a competent professional, we rely on his expertise and grasp of all available knowledge to reach the best decision possible. We do not allow concern for unknown factors to hinder our efforts to better our lives.

“The progress of human knowledge, and all of the results of human inventions - is all the work of God. These advances make their appearance in the world according to mankind’s needs, in their time and generation.”

Source: Sapphire from the Land of Israel. Adapted from Olat Re’iyah vol. I, p. 390

Wednesday, February 7, 2018

Biblical Prophecy in Today's News


Tamar Yonah talks to Rabbi Mendel Kessin on Israel News Talk Radio recorded Feb 6.


Terror attacks, friction with Poland, and U.S. – Israeli relations. What does all the news we are seeing have to do with prophesy and the Messianic era? We examine some of the latest news stories with Rabbi Mendel Kessin.

Click here to listen to Podcast

Tuesday, February 6, 2018

22 Shevat: Yarzheit Chaya Mushka Schneerson

[Yes that is a wig]

Tonight [Tuesday night] is the yarzheit of Rebbetzin Chaya Mushkah Schneerson [b. 1901], wife of the Lubavitcher Rebbe. The Rebbetzin passed away on the 22nd of Shevat of the year 5748 [1988].

In 1950, upon the passing of her father, Rabbi Yosef Yitzchak Schneersohn, leadership of the worldwide Chabad-Lubavitch movement passed to Chaya Mushka's husband, Rabbi Menachem Mendel Schneerson, of righteous memory. Despite the Rebbe's initial adamant refusal to accept the mantle, it was his wife, the Rebbetzin, who, notwithstanding the great personal sacrifice this would entail, finally prevailed upon him to accept the position with all its public and private hardships.

She was steadfast: It is simply unthinkable that her father's thirty years of total self-sacrifice and accomplishment should, G-d forbid, come to naught.

An erudite and wise woman, Rebbetzin Chaya Mushka carried the mantle of her revered and exalted position in a most humble and unpretentious fashion. All her life she fulfilled the ideal of the psalmist: "The entire honor of a king's daughter is within." When calling the Rebbe's office at "770," or calling for a high school girl ill in her dormitory, she always referred to herself simply as: "Mrs. Schneerson from President Street."

Gentle and courteous to everyone, the Rebbetzin saw her role as one wholly devoted to the work of her husband. Even when she relayed advice to those seeking his guidance through her, she would repeat his wording with precision, making sure that it was understood exactly as the Rebbe intended.

Painting of Chaya Mushka by Cindy Michael

- notice that she is wearing a hat on top of a wig -
this was customary at that time - orthodox women wore both wigs and hats together in those days.

Milk and Meat: Gevurah and Chessed


With heartfelt prayers for a Refuah Shelaimah for Menachem ben Rivka and Michoel ben Esther Rivka.
Please add these names to your tefillos.

"You shall not cook a kid in its mother's milk." [Mishpatim 23:19]

Ramban writes that it is prohibited to eat meat cooked in milk, since it is an act of moral insensitivity.  Rashi points out that not only are we forbidden to eat milk and meat together, but even cooking the mixture is forbidden.  This renders the prohibition of milk and meat unique in that even the preparation of the prohibited mixture is also prohibited by the Torah.

From this we can learn how far we must take care to refrain from being morally insensitive.

According to the Kabbalah, milk and meat may not be mixed as this would cause the negative interaction of opposing spiritual forces.  Meat is a physical manifestation of the Divine power of Gevurah (severity), as suggested by the red color of meat.  Milk has its spiritual roots in the Divine power of Chesed (kindness), indicated by its white color. Being that these two powers have an opposite effect, they must not be mixed.

Bachaye writes that in the Messianic Era, it will become permissible to eat meat that was cooked with milk. This is because, in the spiritual realms, the mixing of Chesed and Gevurah is not counterproductive.  Each Divine power works in harmony with the other, since both powers respect the fact that they emanate from the One God.

In the physical world, this harmony does not persevere, since physical things feel their own existence as paramount, and will not coalesce to a higher purpose.  Therefore, the mixing of meat and milk in the physical world is forbidden for it will result in a "corruption" of the spiritual forces that they embody.

However, in the Messianic Era, we are promised that G-d will be felt tangibly within the physical world.  Therefore, it will become possible to mix Chesed and Gevurah - through cooking milk and meat - even in the physical world.

Source: Based on Likutei Sichos of the Lubavitcher Rebbe, Gutnick Chumash

Monday, February 5, 2018

Tzedakah Brings Moshiach





by Rabbi David Hanania Pinto Shlita 

It is written, “When you lend money to any of My people” [Mishpatim 22:24]

Here we see an allusion to what our Sages have said in the Gemara: “Great is tzedakah, for it brings the Redemption closer” [Bava Batra 10a].

The expression, “When you lend money to My people” has the same gematria [numerical value] as: “I will quickly send you Mashiach the son of David.”

– Imrot Tehorot

Sunday, February 4, 2018

Who is Adam's Second Wife? What Happens When We Sin?



Rabbi Anava has a new series of shiurim on The Zohar.

You can find a list of all of them [so far] here on You Tube




Synopsis of this shiur:
The Zohar: Page 18/b - 19/a - Parashat Vayikra

When G-d created us, he created us perfect, when we sin, we damage our perfection and bring on us a spirit of impurity. When G-d created Adam and Chava they were one body. Came another female who is the mother of all demons and evil spirits and her name is Li-Li-t (We DO NOT say her name) and at that time a thousand spirits without bodies came and stood around Adams spiritless body, all wanted to enter Adams body. When Li-Li saw that it was Chava (who’s original name was Chaya) was chosen to be Adams wife (other half) she ran away and hid in the depth of the oceans and is here to harm us human beings All this and MUCH more is this class!

Friday, February 2, 2018

Seventy Years, Birth Pangs and Redemption


by Rabbi Mordechai Lewis - originally published at Sefaria

The Haggadah says, “For the Holy One, Blessed is He, calculated the end of the exile.

The Geulas Avraham – the Vilna Gaon’s son – says that the numerical value of קֵץ, [end], is 190. Of the 400 years of exile decreed at the Covenant Between the Parts, 210 were spent in the bondage to Egypt, while the other 190 comprised the years of the sojourns of our forefathers in lands not their own.

Hashem did not tell Avraham Avinu at the Covenant Between the Parts how the 400 years of exile would be divided between slavery and wandering. The Holy One, Blessed is He, calculated the end can thus be interpreted as the Holy One, Blessed is He, calculated the 190; He made a calculation for our benefit, allowing 190 of the 400 years to be spent in sojourning rather than slavery.[1]

Nowadays, can we figure out the end of our exile? Surprisingly, the answer is yes.

Seifer Chasdei Avraham says, “Today, we are living ‘Chevlei Moshiach’ - the birth pangs of Moshiach, this is neither the beginning nor middle of the period but rather the last chapter of the Chevlei Moshiach.”

In our current exile, where did we suffer the most the ‘birth pangs’ of Moshiach? Approximately 48 years ago, the Steipler Gaon said, “We are very close to the coming of Moshiach since we underwent most of the ‘birth pangs’ of Moshiach during World War II with its dreadful suffering...”[2]

How many years is Chevlei Moshiach?

Between אַשְׁרֵי and וּבָא לְצִיּוֹן during Shacharis, we say, “לַמְנַצֵּחַ... יַעַנְךָ ה' בְּיוֹם צָרָה, Hashem should answer us in our day of pain.”[3] The Vilna Gaon[4] says that there are 70 words in this chapter corresponding to the 70 years of the suffering the Jews will experience before Moshiach reveals himself. This period is called ‘Chevlei Moshiach’ - the birth pangs of Moshiach.


“We are told that the seven years before Moshiach is introduced will be with very definite events. It is worded as: in the first year…, in the second year…, etc. Then it says that in the eighth year, the year following this seven-year period, the Moshiach will be introduced. All modern Rabbis talk of this revealing page of the Talmud as the 7-year Shemittah cycle that we observe. It is the most defined information which has been watched for decades. It also was the biggest reason that the end of the last Shemittah cycle in 5775 appeared to be the cycle and the year 5776 would definitely be the year Moshiach would be introduced. There were Rabbis during World War 2 who said that after 10 Shemittah cycles Moshiach would come. With the war ending in 5705, 1945, the 10 cycles or 70 years brought us to 5775, which was totally consistent with Moshiach being introduced in 5776 after the last Shemittah cycle.

When it didn’t happen, many Torah scholars were scratching their heads asking what went wrong…

I figured out what went wrong. In reviewing the page 97 in Sanhedrin, I noticed that there was not one mention of Shemittah. Even in the commentary by the great sages there was talk of the 7-year cycle, but no mention of it being in conjunction with the 7-year Shemittah cycle. It was only commentary from modern Rabbis that insisted that the 7-year cycles were congruent.

The actual wording in the Talmud is: ‘In the seven-year cycle when the son of David will come: In the first year…, in the second year…, etc. In the aftermath of the seventh year (the eighth year), the son of David will come.’ Not only is there no reference to the Shemittah but alluding to the eighth year means ‘the next year after the 7-year period.’ Otherwise it should say in the first year of the next Shemittah cycle, since the eighth year of a Shemittah cycle is meaningless.

It even makes more sense to talk about ten 7-year cycles or 70 years, not after WW2 but the establishment of the State of Israel. 5708 to 5778 is much more believable.”

The Maharal[6] says the following:

“The Gemara teaches that Moshiach will come in the year after a Shemittah because that is the number appropriate for him; that number reflects sublime character of Moshiach. For this world is a world of sevens and the concept of Moshiach is beyond this world; thus, he comes in the eighth year.”

On January 15, 2018, Rabbi Kessin said in a shiur the following:[7]

There was a special code words given by Moshe Rabbeinu that identified him as their savior sent by Hashem to take the Jews out of Mitzrayim. Those words are פָּקֹד פָּקַדְתִּי, I have surely remembered you. As the posuk states, “Go and assemble the elders of Israel, and say to them, ‘The L-rd G-d of your forefathers has appeared to me, the G-d of Avraham, Isaac, and Jacob,’ saying, “I have surely remembered you and what is being done to you in Egypt.”

These are the words used by the Redeemers: Moshe and Moshiach.

Now Rabbi Kessin gives us some extra information.

The gematria of פָּקֹד פָּקַדְתִּי is 778. This may represent the year 778… but how do we know that this could actually be the year 5778? Because there is a Vav missing from the word פָּקֹד and Vav is the number 6, representing the sixth millennium - 5778. So those words are quite possibly hinting to the fact that when the Moshiach arrives with these special code words, it could very well be this year 5778.

On January 11, 2018, Rav Eliezer Berland, shlita, spoke at Rechovot and said that 5778 is the year of the coming of Moshiach.[8] [9]

Who exactly is Rav Eliezer Berland?

On August 11, 2016, Rav Dovid Chaim Stern shlit”a said the following:[10]

I was approached with regards to the great Gaon and holy Tzaddik, R Eliezer ben Etya Berland shlit”a. I know this Tzaddik for more than 50 years. We speak with each other and we’ve spoken a lot in the past. He was the chavrusa of the Steipler for many years. He was then a young man, so I asked the Steipler what he says about him – I wanted to know.

So he said to me, “You should know, he is an expert in the entire Torah, a holy man and Tzaddik!”

This is the testimony from the mouth of the Gadol Hador, and it is clear as day that the Steipler had true Ruach Hakodesh (a sort of prophecy), there is no one who argues about this.

I knew Rav Berland, we had a strong connection, he is an exalted Jew who stands above all others. There is no man who is completely kindness and mercy, whenever he had money he immediately distributed everything to charity. It is clear to us that person who distributes so much charity and kindness, Hashem imbues his Shechina on him, “He who has mercy on creation, they have mercy on him from Heaven”.

And therefore, Hashem imbues his Shechina onto him and Hashem will guide him as He sees fit.

And it is clear to all of us, we are hoping and praying, that the Good Name will do miracles and wonders.

Other people don’t know Rav Berland like I know him, and they didn’t ask the Steipler what I asked about him. He was a young man while the Steipler was the Gadol Hador and much older than him. They were study partners learning many hours together each day, so I was interested in finding out what he says about him.

He’s holy and pure – that’s it!

They want to make a mass rally

That’s obvious! We need to wake up the masses!

Everyone must come!

A holy Tzaddik who is suffering in prison.

I’m willing to participate to the rally, because I believe that every single action is the greatest mitzvah, to save this Tzaddik as quickly as possible.

He’s not guilty – He didn’t do anything! [Note: He was released from prison on April 6 2017].

Didn’t the Rambam[11] forbid attempts to figure an exact date for the arrival of Moshiach? Yes. However, the Ramban[12] says that the prohibition of the Gemara[13] only applied to earlier generations; now that we are on the eve of redemption, there is no prohibition.

Footnotes: 

[1] Vilna Gaon Haggadah by Rabbi Yisrael Herczeg, pages 37 and 39.

[2] Redemption Unfolding by Alexander Aryeh Mandelbaum, page 83.

[3] Tehillim 20:2.

[4] Siddur HaGra, Lamnatze’ach, Likutei HaGra and Yahel Ohr 2:119:2.

[5] http://bit.ly/2hwQDqK

[6] Chiddushei Aggados to Sanhedrin 97a “[ובמוצאי שביעית בן דוד [בא”. See also Jewish Wisdom In The Numbers by Rabbi Yehoshua Hartman and Rabbi Osher Chaim Levene, page 128

[7] http://bit.ly/2DyioIU.

[8] http://bit.ly/2Dnwm0c.

[9] Ezra Meiliken says, “Avraham was born in the Hebrew year 1948, while the State of Israel was created in the secular year of 1948. G‐d’s Covenant with Avraham happened in the Hebrew year 2018. 2018 – 1948 = 70 years [(The Divine Calendar, page 22). Regarding the number 70, see Yirmiyahu 29:10]. Rabbi Yehuda Ashlag also known as Baal HaSulam wrote a commentary on the Zohar and determined that the year of 5778 as the time of the Moshiach’s revelation” (http://bit.ly/2yFtY1C).

[10] http://bit.ly/2DbwD6h.

[11] see Mishnah Torah, Hilchos Malachim 12:5 and Rambam on Mishnah Sanhedrin 10:1.

[12] Sefer HaGeulah, Ma’amer 4.

[13] see Sanhedrin 97b.

Thursday, February 1, 2018

Choose Your Special Mitzvah

Art Letvent

If you don't already have a ''special mitzvah'' that you have made your own, now would be a good time to think about it.

"The Holy One Blessed Be He wished to reward the Jewish people. Therefore He heaped upon them Torah and mitzvos" [Makkos 3:16].

Maimonides, in his Commentary to the Mishnah on Makkos 3:16, offers a unique and fascinating interpretation when he writes that it is a fundamental tenet of the Torah to believe that when a person properly fulfills just one of the 613 commandments with no ulterior motives but entirely for the sake of Heaven and out of love for G-d, he will merit entry into Olam HaBa.

All that each of us has to do is to choose just one mitzvah in the Torah, and make it our own. Choose the mitzvah that resonates with you..... It could be the mitzvah of Tzedaka [charity], avoiding Lashon Hara [evil speech], Tzniut [modest dressing], lighting Shabbat candles, bikkur cholim [visiting the sick]..... basically any mitzvah that you choose.... but you have to make a commitment and do it consistently solely for the sake of Heaven.

[That doesn't mean you can ignore all the other mitzvot.... it means that you choose one, and do that one to the utmost degree]

Learn as much as you can about your chosen mitzvah and make sure you stick to your goals, making it a priority.

A portion of this blog post came from Torch Torah Weekly


Blood Red Moon


It was very cloudy last night where I am living, but here is a great photo by Jeremy Hui of the super moon eclipse in Singapore.



Ancient Prophecy: Convergence of Lunar Eclipse With Tu B’Shvat Signals End of Ishmael’s Reign

Wednesday, January 31, 2018

The Tikkun of Tu b'Shvat


a Mystical Interpretation by David Aaron

The celebration of Tu B'Shvat--the 15th of the month of Shevat on the Hebrew calendar--is not mentioned in the Bible. The oldest reference is found in the Talmud, where Tu B'Shvat is called "the new year of the trees." The Talmud ascribes significance to this date only in terms of the legal implications of taking tithes [10%] from fruits.

About 500 years ago, the Kabbalists revealed the deeper meaning of Tu B'Shvat. They taught that Tu B'Shvat is an opportune time for rectifying the transgression of Adam and Eve. Amazingly, just through the simple act of eating fruit during the Tu B'Shvat festive dinner, we are able to contribute to this cosmic repair ["tikkun"].

But how? How are we "fixing" the transgression of Adam and Eve, according to the Kabbalists? First let's explore the transgression of Adam and Eve, and then we can understand the mystical meaning of the Tu B'Shvat holiday, and why eating fruit is the way we celebrate it.

Amazingly, just through the simple act of eating fruit during the Tu B'Shvat festive dinner, we are able to contribute to this cosmic repair of Adam and Eve's transgression The Torah says that G‑d put Adam and Eve in the garden "to work it and to guard it."[1] The Jewish oral tradition teaches us that this refers to the do's and don'ts of the Torah. The do's are called the "positive mitzvot" and the don'ts are called the "negative mitzvot." Adam and Eve were given very little to do: "eat from all the trees of the garden."[2] And their only don't--their single prohibition--was not to eat fruit from the Tree of Knowledge of Good and Evil. [3] What was that about?

The Torah teaches that G‑d created the world so that we could experience goodness in general, and His goodness in particular. Experiencing His goodness—-bonding with G‑d—-is the greatest joy imaginable. G‑d empowers us to bond with Him by serving His purpose for creation. Just as when we do for others, we feel connected to them, so, too, serving G‑d enables us to bond with Him. Ironically, serving G‑d is actually self-serving—-profoundly fulfilling and pleasurable.

If we eat and enjoy the fruits of this world for G‑d's sake-—because this is what He asks of us-—then we are actually serving G‑d and bonding with Him. We serve G‑d by acknowledging that the fruits of this world are His gifts to us and by willfully accepting and enjoying those gifts.

The root of Jewish life is, in fact, enjoyment—-the pleasure of connecting to G‑d. We connect to G‑d by serving Him, and this means obeying His command to enjoy the fruits of this world.

While in the Garden of Eden, Adam and Eve's entire obligation was to enjoy all the lush fruits-—with the notable exception of one forbidden fruit. Sure enough, they went after that one. This misdeed demonstrated their confused orientation to the real meaning of pleasure. Rather than seeing the fruits as pleasurable because they are G‑d's gifts and enjoying them as part of their service to G‑d, they wanted to partake of them independently of G‑d-—in fact, contrary to His will.

The Art of Receiving

As already explained, real pleasure is experiencing a connection with G‑d. We enjoy the ultimate spiritual pleasure when we enjoy the physical pleasures of this world as part of our divine service. Then, the act of receiving and enjoying G‑d's gifts to us is amazingly transformed into a selfless act of serving G‑d.

We can understand now that G‑d’s only desire in giving Adam and Eve those two mitzvot was to give them the ultimate pleasure—-bonding with Him. True pleasure was not in the taste of the fruits, but in eating and enjoying these gifts from G‑d. This was the way to serve and connect with Him—-the Ultimate Pleasure.

But Adam and Eve misunderstood this. They did not see physical pleasure as a conduit to the spiritual pleasure of bonding with G‑d. Rather, they sought pleasure independent of G‑d.

This is the root of all wrongdoing: when instead of seeing the pleasures of this world as a gift from G‑d, enjoying them in the service of G‑d and using them as conduits to a connection to G‑d, we seek pleasure independent of any connection to G‑d. In other words, is the pleasure about us, or is the pleasure about our relationship with G‑d?

There is a fundamental difference between having pleasure and receiving pleasure. If we want to have pleasure, it doesn't matter where it comes from There is a fundamental difference between having pleasure and receiving pleasure. If we want to have pleasure, it doesn't matter where it comes from. Having pleasure is void of any connection to a reality greater than ourselves. It is simply a selfish desire to experience a particular pleasure for its own sake. Receiving pleasure, on the other hand, is rooted in the soul's desire to serve G‑d's purpose, which is to receive the ultimate joy of connecting to Him.

Adam and Eve ate from the forbidden fruit because they were confused about their purpose on earth and, consequently, what is truly pleasurable in this world. They were clueless about what would bring them meaning and joy in life.

Following Adam and Eve’s fatal mistake, G‑d told them, "Because you ate from the tree that I commanded you not to eat from, the earth has become cursed."[4] G‑d was not punishing the earth because of Adam and Eve's transgression; rather He was informing them that their distorted orientation towards physical pleasures has turned the earth into a source of curse rather than blessing for them and for their descendants.

Depending on how we view the physical world, it is cursed or blessed Depending on how we view the physical world, it is cursed or blessed. If we look at the physical world as a conduit to a connection with G‑d, and if, as a service to G‑d, we gratefully receive His gift of delicious fruits, we thereby experience His presence and the physical world becomes blessed. The physical world then becomes a bridge between the human and the divine. But if we fixate on the physical, independent of any relationship with G‑d, and mistakenly perceive this world as the source of our pleasure rather than as a bridge to G‑d, then this world becomes a barrier to G‑d and a curse for us.

Now that we understand the transgression of Adam and Eve, we can begin to appreciate how we can contribute to its rectification on Tu B'Shvat.

On Tu B'Shvat, the new sap begins to rise up into the trees. And we bring abundance to this process when we celebrate Tu B'Shvat.

More than the baby wants to suck, a mother wants to nurse. The Talmud says that more than the baby wants to suck, a mother wants to nurse. The mother not only gets tremendous pleasure from nursing her baby, but the flow of her milk is actually generated by its sucking. The more the baby wants to suck, the more milk the mother has to give. This principle also applies to our relationship to G‑d.

G‑d wants to give us the greatest of all pleasures, which is a connection with Him. But if we don't recognize that to be the greatest pleasure, and we don't want it, then He can't give it to us. Of course, G‑d could give it to us, but it would just be a waste, because we wouldn't recognize it for what it is.

The Power of a Blessing

On Tu B'Shvat, we take a fruit, and before enjoying it, we recite a blessing: "Blessed are you, G‑d ou G‑d, king of the universe, who creates the fruit of the tree." In other words, "You, G‑d, are the source of this blessing." In doing this, we attempt to rectify the transgression of Adam and Eve.

When I taste an apple with that kind of consciousness, I cannot but experience the presence of G‑d within the physical An apple is not just an apple; an apple is a blessing. Maybe I could believe that apples come from trees, but a blessing could only come from G‑d. If I really contemplate the mystery and miracle of the taste, fragrance, beauty and nutrition wrapped up in this apple, I see that it's more than just a fruit--it is a wondrous loving gift from G‑d. When I taste an apple with that kind of consciousness, I cannot but experience the presence of G‑d within the physical. When I recite a blessing before I eat and acknowledge it as a gift from G‑d, I reveal the divinity within it, and the transient sensual pleasure of the food is transformed, because it is filled with eternal spiritual pleasure. The food then feeds not only my body but also my soul. However, when I eat without a blessing, it's as if I stole the food. Perhaps it will nourish and bring pleasure to my body, but it will do nothing for my soul. The soul is only nourished when it experiences its eternal connection to G‑d.

Tu B'Shvat is an opportune time to celebrate how eating and enjoying the fruits of trees can be a bridge to G‑d, and how it can bring back the blessing to the earth.

When we enjoy the fruits of the previous year as wonderful gifts from G‑d and affirm our yearning for G‑d's presence manifest in the fruit, we are like a baby sucking its mother's milk with great appetite. We draw forth with great abundance the "milk of the earth"—-the sap in the trees rises up with great abundance, so that they will bear much fruit in the coming year.

Unlike Adam and Eve who sought pleasure separate from G‑d and who turned physical pleasure into a barrier to G‑d, we—-on Tu B'Shvat-—enjoy the fruits as G‑d's gift and experience their pleasure as a connection to G‑d. In this way we rectify the transgression of Adam and Eve. We free the earth from being a curse for us—-a barrier to G‑d. We transform it into a bridge, so that it becomes a wellspring of blessing and G‑d-given pleasure.

Footnotes
1. Genesis 2:15
2. Ibid. verse 16
3. Ibid. verse 17
4. Genesis 3:17

Tuesday, January 30, 2018

Nobody Lied


A recent video clip on Facebook, taken from a longer shiur by Rabbi Mizrachi, is causing some controversy on the internet.

Firstly, let me say that I respect Rabbi Mizrachi very much, and I listen to his shiurim all the time.  I have learnt a great deal from him.

However, he is wrong to say that people are lying about the Lubavitcher Rebbe's stance on wigs. No-one is lying.  I even have a book right next to me called "Beautiful Within'' which clearly outlines the Rebbe's viewpoint at the time, and there are several quotes from his letters to various people.

The Lubavitcher Rebbe wrote  thousands of letters in response to questions he received from people all over the world.  Many of these letters have been published in volumes called ''The Igros''.  Everyone who wrote to the Rebbe received a personalized response.  That means that several people could ask the same question and receive DIFFERENT answers - because the Rebbe tailored these responses to these specific individuals.  

Generally speaking, the Rebbe did instruct women to specifically wear wigs [sheitels] as a wig covers the entire head and no stray hairs poke out, as they sometimes do when wearing a scarf or tichel.

And herein lies the catch...... in the days of the Rebbe, wigs DID cover the entire head.... these days some of them don't as they can be specifically constructed to allow the woman's own front hair to be brushed over the wig to appear more natural.  That is just one issue.  Of course the other issue is that some women are wearing very long wigs and 99% of the wigs worn today are made from human hair, which may have been offered up to an idol before it became a wig.

Would the Rebbe allow these kind of wigs ?  No, he probably would not have. 

But the Rebbe is not here to instruct people any more.  People rely on his teachings and writings and do not deviate from them.  That is why Lubavitchers and others continue to wear wigs.

The Rebbe is also not here to pull some of his followers into line..... a minority have given the majority a bad name.  

So in summing up, Rabbi Mizrachi is both right and wrong..... the Lubavitcher Rebbe said both things, to different people, at different times.  That was over 25 years ago, when wigs were obviously wigs.

People have different challenges in life.    Wearing a natural-looking wig is perhaps the only way some women can do this mitzvah.

Soon the Moshiach will come and sort everything out.  In the meantime, everyone calm down and realize that just because someone is wearing a long wig, or dressing slightly off-the-derech.... it doesn't mean that they are worthy of your abuse.  [Please do not think that I am directing that last comment at Rabbi Mizrachi - absolutely not ! .......it is for other writers on the internet who have an ulterior intent]

Total Lunar Eclipse: Super Blue Red Moon


On Wednesday night we will see an eclipse of the moon, the second full moon for the month, making it a ''blue'' moon, which will turn red.

Neshama's blog: Once in 150 Years 

Where and when to see the eclipse: full map

Monday, January 29, 2018

Current Events and Tu B'Shvat


Latest from Rabbi Mendel Kessin

Includes discussion about VP Mike Pence's speech, Bibi Netanyahu's visit to India and the connections to Tu B'Shvat, and the Messianic process.



When the Tzadik Decrees

Art Maya Angelou


by Rabbi David Hanania Pinto 

When I was a young boy, I used to watch Father, zy”a, light many lamps in cups of oil in memory of the tzaddikim, may their memories be blessed. Father would light untold amounts of these lights, to the extent that he would often say that if he had eye problems, it was surely due to the smoke that emanated from them. Nevertheless, he would scrupulously light the wicks with unbridled joy and deep concentration.

One day, Mr. Amram Ben-Chamou, a”h, came to visit precisely when Father was lighting the candles. Mr. Ben-Chamou explained that he suffered from heart problems. The doctors had informed him that if he suffered another heart attack, no matter how light, he would die.

“Does the number twenty-six, which is the numerical equivalent of Hashem’s Name, י-ה-ו-ה, find favor in your eyes?” asked Father.

“Yes!” answered Mr. Ben-Chamou.

“In that case, Hashem will add another twenty-six years to your life, in the merit of the tzaddikim for whom I am now lighting candles,” was Father’s blessing.

Mr. Ben-Chamou was pleased with these words and left with a spring in his step.

Twenty-six years came and went. Mr. Ben-Chamou was struck with a heart attack. His wife, who stood devotedly at his side, called me up to ask that I come and bless him with a complete recovery. I asked to speak with the sick man. He said to me, “I want you to know, honored Rav, that I am on the brink of death.”

“Why do you talk like that?” I asked, surprised.

“Your father, zy”a, blessed me that I live another twenty-six years. This coming Monday completes twenty-six full years from the time of that blessing. I am sure that I will die then. Nothing can help.”

That very Monday, he returned his soul to his Maker. I was left with the lesson of the greatness of tzaddikim, who are able to decree what will be. Hashem fulfills their decrees, in the merit of their attachment to Torah throughout their lives. Moreover, this tale teaches the significance of lighting candles in the memory of the tzaddikim of old.

Friday, January 26, 2018

Ploughing Together


Art by Vitaly Urzhumov

One of the Torah’s 613 commandments is the prohibition of ploughing a field, harnessing an ox and donkey together. Many reasons and insights have been presented to explain this mitzvah.

The Zohar reveals to us some of the mystical depth behind this commandment. It writes that the shor (ox) represents Esau and the Western world, while the chamor (donkey) represents Yishmael and the Arab world. The Torah is alluding to us in this commandment that if these two powers join together – i.e. the “ox” and the “donkey” plowing together - they can destroy the entire world.

The Mystics add that if the Jewish people do a collective teshuvah and repent from our errant ways, as the prophet exhorts us: “Shuvu banim shovavim …Return, O wayward sons…” [Jeremiah 3:14], we will reach shleimus (perfection) and thus be able to eliminate the power of the shor [Esau] v’chamor [and Yishmael], which will ultimately lead to Bias HaMoshiach, the Coming of the Messiah, speedily and in our days.

To prove this connection they point out that the Hebrew words “Shuvu banim shovavim”, “shleimus”, “shor v’chamor”, and “Bias HaMoshiach” all have the exact same gematria (numerical value) – they all equal 776 - and are thus related to each other on a mystical level.

Source: Torch Torah Weekly

Thursday, January 25, 2018

The Messages in ''Shirat Devorah''


This week's parsha is Beshalach, where we read the Haftorah of Shirat Devorah: The Song of Devorah. The following text was written by Joel Gallis a''h and Dr Robert Wolf




The Zohar says that the upcoming, final war of Gog and Magog will be similar to the war with Sisera in that it will also have tremendous miracles. These miracles will be due to the merit of Devorah. And a Torah Code analysis of the Song of Devorah, confirms this. The words, Mashiach, Gog and Magog, are all secretly coded in the song, overlapping each other, each coded with an interval of 102 spaces. 102 is the gematria of emunah (true faith). And it's interesting that the codes appear in the verses where Devorah admonishes the tribes that didn't participate in the war, and praises the ones that did. This is a hint that we all must be willing to fight for Jewish survival. When Hashem sees our emunah and effort, He then takes over.

Shirat Devorah - Devorah's Song - is located in the haftorah for Parsha Beshalach. We should read it, and if we can, sing it often, for her song is indeed about the final redemption and Mashiach. We should sing this song now and show our great emunah to Hashem, thanking Him in advance for destroying our enemies completely.

The Song of Devorah applies to all Jews, but it is especially connected to the Jews in America. In order to place our complete trust and faith in G-d, we must place our entire essence in Hashem's hands. But how can we do that when we, and most of our possessions, time and energy, are invested in lands away from our true home. The Song of Devorah is the key to unlock the door to our redemption, because it is the Song of total freedom. Freedom from the world of material possessions, the urge to accumulate, and the phony happiness and pleasures we derive from our wealth. This total freedom, will free us from the Soton's hold on us. The Song of Devorah can break the chains that bind us to the material temptations of America. Evidencing this is the fact that there are 356 words in the song, the same as the gematria of America, אמריקה.

The following text of Shirat Devorah is from Chabad.org

Judges: Chapter 4

4. Now Deborah was a woman prophetess, the wife of Lappidoth; she judged Israel at that time.

5. And she sat under the palm tree of Deborah, between Ramah and Beth-el, in the mountain of Ephriam; and the children of Israel came up to her for judgment.

6. And she sent and called Barak the son of Abinoam out of Kedesh-naphtali. And she said to him, "Indeed the Lord, God of Israel, commanded, 'Go and draw toward Mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun.

7. And I shall draw to you, to the brook Kishon, Sisera, the chieftain of Jabin's army, with his chariots and his multitude; and I will give him into your hand.' "

8. And Barak said to her, "If you will go with me then I shall go, but if you will not go with me, I shall not go."

9. And she said, "I shall surely go with you, but your glory will not be on the way which you go, for into the hand of a woman will the Lord deliver Sisera." And Deborah arose and went with Barak to Kedesh.

10. And Barak gathered Zebulun and Naphtali to Kedesh; and ten thousand men went up at his feet; and Deborah went up with him.

11. Now Heber the Kenite had separated from the Kenites, of the children of Hobab the father-in-law of Moses; and he pitched his tent as far as Elon-bezaanannim, which is by Kedesh.

12. And they told Sisera that Barak, the son of Abinoam, had gone up to Mount Tabor.

13. And Sisera gathered all his chariots, nine hundred iron chariots, and all the people that were with him, from Harosheth-goiim, to the brook Kishon.

14. And Deborah said to Barak, "Rise, for this is the day which the Lord has given Sisera into your hand. Did not the Lord go out before you?" And Barak went down from Mount Tabor, with ten thousand men after him.

15. And the Lord confused Sisera and all the chariots and all of the camp with the edge of the sword before Barak; and Sisera alighted from his chariot, and fled on foot.

16. And Barak pursued the chariots and the camp, to Harosheth-goiim; and all of Sisera's camp fell by the edge of the sword, not even one was left.

17. And Sisera fled on foot to the tent of Jael, the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.

18. And Jael went out to meet Sisera and said to him, "Turn in, my lord, turn in to me; fear not." And he turned in to her into the tent, and she covered him with a garment.

19. And he said to her, "Give me now a little water to drink, for I am thirsty;" and she opened the flask of milk and gave him to drink, and covered him.

20. And he said to her, "Stand in the doorway of the tent; and it shall be, if any man comes and asks you and says, 'Is a man here?,' then you shall say, 'There is not.' "

21. And Jael, the wife of Heber, took the tent-pin, and placed the hammer in her hand, and came to him stealthily, and thrust the pin into his temple, and it pierced through into the ground; and he was in a deep sleep and weary; and he died.

22. And behold, Barak pursued Sisera, and Jael came out to meet him, and she said to him, "Come and I will show you the man whom you seek," and he came to her, and behold, Sisera lay dead, and the pin was in his temple.

23. And God subdued on that day Jabin the king of Canaan, before the children of Israel.

24. And the hand of the children of Israel prevailed constantly harder against Jabin the king of Canaan, until they had destroyed Jabin, king of Canaan.

Chapter 5

1. Now Deborah and Barak the son of Abinoam sang on that day, saying.

2. "When breaches are made in Israel, when the people offer themselves willingly, bless the Lord.

3. Hear, O kings, give ear, O princes; I, to the Lord I shall sing, I shall sing to the Lord, the God of Israel.

4. Lord, when You went forth out of Seir, when You marched out of the field of Edom, the earth trembled, the heavens also dripped; also the clouds dripped water.

5. The mountains melted at the presence of the Lord, this (was at) Sinai, because of the presence of the Lord, the God of Israel.

6. In the days of Shamgar the son of Anath, in the days of Jael, caravans ceased, and travellers walked on crooked paths.

7. The open cities ceased, in Israel they ceased, until I Deborah arose; I arose as a mother in Israel.

8. When they chose new gods, then there was war in the cities; was there seen a shield or a spear (when the) forty thousand (went against) Israel?

9. My heart is toward the lawgivers of Israel, that offered themselves willingly among the people, (saying,) 'Bless the Lord.'

10. The riders of white donkeys, those that sit in judgment, and those that walk on the path, tell of it.

11. Instead of the noise of adversaries, between the places of drawing water, there they will tell the righteous acts of the Lord, the righteous acts of restoring open cities in Israel. Then the people of the Lord went down to the cities.

12. Praise! Praise! Deborah. Praise! Praise! Utter a song. Arise Barak, and capture your captives, son of Abinoam.

13. Then ruled a remnant among the mighty of the nations; the Lord dominated the strong for me.

14. Out of Ephraim, whose root was against Amalek; after you (will be) Benjamin with your abaters; out of Machir came down officers, and out of Zebulun they that handle the pen of the scribe.

15. And the princes of Issachar were with Deborah, as was Issachar with Barak; into the valley they rushed forth with their feet. (But) among the divisions of Reuben, (there were) great resolves of heart.

16. Why do you sit between the borders, to hear the bleatings of the flocks? At the divisions of Reuben, (there are) great searchings of heart.

17. Gilead abides beyond the Jordan; and Dan, why does he gather into the ships? Asher dwelt at the shore of the seas, and by his breaches he abides.

18. Zebulun is a people that jeopardized their lives to die, as did Naphtali, upon the high places of the field.

19. The kings came and fought; then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

20. From heaven they fought; the stars from their courses fought against Sisera.

21. The brook Kishon swept them away, that ancient brook, the brook Kishon; tread down, O my soul, (their) strength.

22. Then were pounded the heels of the horses by reason of the prancings, the prancings of their mighty ones.

23. 'Curse you Meroz,' said the messenger of the Lord, 'curse you bitterly (you) inhabitants thereof,' because they came not to the aid of the Lord, to the aid of the Lord against the mighty.

24. Blessed above women shall Jael, the wife of Heber the Kenite, be; above women in the tent shall she be blessed.

25. Water he requested, (but) milk she gave him: in a lordly bowl she brought him cream.

26. She put forth her hand to the pin, and her right hand to strike the weary; she struck Sisera, pierced his head, and wounded and penetrated his temple.

27. At her feet he sank, fell, lay; at her feet he sank (and) fell; where he sank, there he fell down dead.

28. Through the window the mother of Sisera looked forth, and peered through the window; why is his chariot late in coming? Why tarry the strides of his chariots?

29. The wisest of her princesses answer her, she too returns answers to herself.

30. 'Are they not finding (and) dividing the spoils? A damsel, two damsels to every man; a spoil of dyed garments to Sisera, a spoil of dyed garments of embroidery; dyed garments of embroidery for the neck of the spoiler.'

31. So may perish all Your enemies, O Lord; but they that love Him (should be) as the sun when he goes forth in his might." And the land rested forty years.


A Hebrew/English format of Shirat Devorah can be found at Mechon-Mamre