Wednesday, May 18, 2016

Retroactive Merits

''And the son of the Israelite woman pronounced the [Divine] Name and cursed. So they brought him to Moses. His mother's name was Shelomit the daughter of Dibri, of the tribe of Dan.'' [Emor 24:11]

Why does the Torah ''praise the Jewish people'' at the expense of incriminating Shelomit? [see Rashi]

This could be compared to the principle that if a person does a profound teshuvah, his ''transgressions become for him like merits'' [Yoma 86b].  For since the person's sins made him feel distant from G-d, they were ultimately the inspiration for his return.  Thus, retroactively, we perceive them as merits.

So too in the case of Shelomit: when her example inspires other women to behave modestly, her transgression will be rendered retroactively as a merit for her.  Therefore, it is publicized here.

Based on Likutei Sichos Vol 37 - Lubavitcher Rebbe

Tuesday, May 17, 2016

Blue Skies and The Sun



We are having amazing weather right now.  It's the hottest autumn ever in Sydney, and we are loving the blue skies and sunshine.

Sod1820 has an article about the sun before Moshiach - I used Google translate and could establish that it was talking about the study of kabbalah being the ''screen'' necessary to shield yourself from the sun.  This blog is full of kabbalah and chassidus [which is kabbalah brought down to the level of the people].  Click on the labels at the end of this post to access a wealth of knowledge.

 “The day is coming, burning like an oven, when all the wicked people and the evildoers will be like straw and Hashem will burn them up and totally consume them. But a sun of righteousness and healing will shine for those who fear my name, with healing in its rays…” [Malachi 3:19-20]

The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up the fracture of His people and heals the bruise He has inflicted. [Isaiah 30:26]

See Daf Yomi Review for more on this.


''Pleasure Gardens'' Vaucluse House Sydney

Ahavat Yisroel Will Bring Moshiach

Monday, May 16, 2016

The Reward

Art: Boris Dubrov



''And you shall take for yourselves on the first day, the fruit of the hadar tree...'' [Emor 23:40]

The Vilna Gaon had a great love for the mitzvah of the four species.  Year after year, Vilna's vendors streamed to the Gaon's house with choice etrogim, and he would select the one he thought was the nicest.

One year, a vendor showed the Gaon an exquisite etrog.   The Gaon was very impressed and was willing to pay its full price.

''I do not wish to sell the etrog for money''  responded the vendor.  ''Rather, I desire the reward that you will garner for performing the mitzvah of the four species.''

''I readily agree'' said the Gaon.  ''I will take the etrog, and you will receive my reward.''

All those who visited the Gaon that Sukkot saw him savoring his beautiful etrog to a far greater degree than in previous years.

To calm their curiousity, the Gaon explained: '''Throughout my entire life, I have yearned to fulfill the words of our Sages [Pirkei Avot 1:3] ''Be like servants who serve their master, not for the sake of receiving a reward.''  A person must not serve Hashem simply in order to receive a reward.  This is extremely difficult, however, as we are constantly aware that we will receive a reward each time we perform a mitzvah,  But this year I was given the opportunity to perform a mitzvah with the knowledge that I would not be receiving any reward for doing so!''

''I am so fortunate to have merited such an opportunity.  This is why you find me so overjoyed.''

Source: Rabbi Yisroel Bronstein

Sunday, May 15, 2016

The Forbidden Marriage of the Kohen



"They may not marry....." [Emor 21:7]

Letter from the Lubavitcher Rebbe zt"l

By the Grace of G-d
19th of Sivan 5717
Brooklyn N.Y.

Greeting and Blessing

This is in reply to your letter in which you write about the case of the Kohen who is contemplating marrying a divorcee. I am surprised that there should be any doubt on the part of any Jew about the strict prohibition of such a marriage, inasmuch as it is emphatically prohibited, both in the Written Law as well as in the Oral Law. So strict is the prohibition, that a kohen who violates this law desecrates his sacred calling, which is his heritage of countless generations.

The point I do wish to emphasize here is that in all matters of matrimony, the happiness of two partners is involved, and if there is any issue, the happiness of children and future generations is at stake. Obviously a marriage which has been prohibited by the Creator and Master of the Universe is one that cannot possibly be a happy one, and is certain to be harmful to both parties concerned.

In other words, if the said kohen has any feelings for the divorcee in question, he should realise that his marrying her would expose her to untold harm, not only in the afterlife and in a spiritual sense, but also in this life, and even in a physical and material sense. The fact that this may be beyond one's comprehension is immaterial, for it is certain that the Creator of the world knows best what is good for His creatures, and since He has so strictly prohibited such a marriage, there can be no doubt that it is harmful. Therefore, even on humanitarian grounds, the said kohen, if he has any feeling for the said divorcee, should give up the idea and avoid causing himself and her irreparable damage, physically and spiritually.

I trust that you will find the suitable words to explain the seriousness of the matter to the person in question, which no words can really overemphasize.

With blessing.....

Also see: Kohanim and Forbidden Marriages

Friday, May 13, 2016

Introduction to Tikun Hamidot

Introduction to Tikun Hamidot [Refinement of character] - By Rabbi Alon Anava

From a Kabbalistic point of view, this “refinement of character” called Tikkun HaMiddot is very much part and parcel of the Divine purpose in creation. Even small improvements are vastly appreciated by G‑d. Every individual “refinement” or “correction” contributes to the general “World Refinement” [Tikkun Olam] which will be precipitated when Mashiach will come.



Part 2 can be found here.

Thursday, May 12, 2016

The Fifth Year

Arbol de higo (fig tree) by  Ivette Guzmán-Zavala

"In the fifth year, you may eat its fruit" [Kedoshim 19:25]

While the fruits of a tree's fourth year are holy, and may be eaten only in Jerusalem, the fruits of the fifth year may be eaten anywhere.

According to Chassidic thought, the fruits of the fifth year actually correspond to a greater degree of spirituality than those of the fourth year. This is because the ultimate expression of spirituality is not that which must remain confined to a certain holy place (such as Jerusalem). Rather, the greatest holiness is that which permeates the mundane fabric of everyday life, so that even the lowest parts of this physical world are devoted to the "praise of G-d".

Based on Likutei Sichos, Lubavitcher Rebbe

Tuesday, May 10, 2016

The Way of Truth

Art Michoel Muchnik


''You should sanctify yourselves [by separating from idolatry] and be holy'' [Kedoshim 20:7]

To receive sustenance from the forces of holiness, it is essential for a person to strive to be in a state of submission to a Higher Authority.  Those unwilling to make this effort follow the path of idol worship, which does not require any compromise of the ego.  In this vein, the verse testifies that ''we ate in Egypt for free''. [Bamidbar 11:5]

A further reason why individuals choose to receive their sustenance by means of idol worship, is because the short-term benefits are greater.  This is because the sustenance of the forces of evil is rooted in the transcendent realm of Godliness beyond reason and logic, so energies are bestowed even without the appropriate effort.  

Nevertheless, despite a] the difficulty of obtaining sustenance from the side of holiness, and b] the reduced immediate reward, the Jewish people still opt for a life of Torah and mitzvot since it is the way of truth, and lasts forever.

Source: Biurei HaZohar, Tzemach Tzedek, Sefer HaMa'amorim 5660


Monday, May 9, 2016

Nibiru's Orbit

Here is an interesting video, showing Nibiru [the winged planet] and its orbit, along with all the other planets and comets.

He also states in the video [at 5.00] that he expects Nibiru to ''arrive'' August/September 2016.  This ties in with the date given to us by Rabbi Moshe Cordovero [the 25th day of the sixth month - Elul] which you can read again here.

I am not making any predictions here, just offering the information for those who are interested. Note: there is no Xtian stuff on this video.

If you're interested, he has a lot of other interesting Nibiru videos on his YouTube page.

The Route to Holiness

Digital Photo by David Pasillas


''You shall be holy'' [Kedoshim 19:2]

There is a principle in Chassidic thought that ''the higher something is, the lower it falls''.

For this reason, a person reaches the highest levels of spiritual greatness, not through intellectual endeavours alone, but by involving himself in the physical world, observing the mitzvot and helping others to do likewise.

Thus, at the literal level, one actually fulfills the command ''You shall be holy'' by refraining from the lowest and most debased acts [i.e. forbidden relations - see Rashi v.2].  For the route towards the highest degree of holiness, becoming holy like G-d [''You shall be holy, because I, your G-d, am holy''] is through refraining from the lowest of acts, because ''the higher something is, the lower it falls''.

This also explains why, at the minchah prayer on Yom Kippur, the holiest day of the year - before beginning the Ne'ilah prayer, the climax of the day - the Torah portion that is read discusses forbidden relations.  For it is through restraint from the very lowest of acts that one reaches the very highest degrees of holiness.

Source: Lubavitcher Rebbe: based on Sichas Shabbos Parshas Kedoshim 5725

Friday, May 6, 2016

Planet X Nibiru - Rabbi Yuval Ovadia [video in English]

This was originally posted in Hebrew, now translated.  HT: Andrew


Torah Codes say President Hillary

HT: Yaak


[Apparently] an orthodox yeshiva student was trying to see what the outcome of the US elections would be through the Torah codes and was looking for President Trump, but was surprised to discover the words "President Hillary".

Source: Kikar

Hillary as President would be ''a time of terrible distress'', according to Joel Gallis a''h and Dr Robert Wolf from their article written in 2009.  Read it here.





Thursday, May 5, 2016

Motivation



Text by Rabbi Yisroel Bronstein

''Hashem spoke to Moshe after the death of Aharon's two sons'' [Acharei 1:1]

Why, asks Rashi, does the verse state ''Hashem spoke to Moshe after the death of Aharon's two sons''? Why not simply say ''Hashem spoke to Moshe''?

To answer the question, Rashi quotes R' Elazar ben Azaryah's parable:  A sick man called for a doctor.  The doctor instructed him ''Do not eat cold food, and do not lie in a damp chilly place.''

Then a second doctor came and told the man ''Do not eat cold food, and do not lie in a damp chilly place, so that you will not die like so-and-so did.''

By alluding to somebody who died as a result of not taking these precautions, the second doctor was more successful than the first in rousing the man to take care of himself.

This is why, explains Rashi, the verse states ''after the death of Aharon's two sons''.  It was in order to give Aharon an extra measure of motivation to keep the laws enumerated in this portion.

Wednesday, May 4, 2016

How to help kids with ADD and ADHD

I have a son who used to have ADHD, so whenever I heard a rabbi speaking about this topic, I tuned in.  However, to date, not one of these rabbis has ever had anything sensible to say about it, and to my horror some have even made fun of the problem, or denied that it even exists !  Finally Rabbi Alon Anava has once again come to the rescue.  He explains the spiritual reason, according to Kabbalah, although as he points out, if you want to really understand the process you would need to spend three years in a Yeshiva - but he does give us some great insights.  This is really something to think about, and if you are one of those people who ridicules the very real problem that exists, think again.


Tuesday, May 3, 2016

Even Today

[This should be sub-titled ''Geula Watch 5408'' !]


by Rabbi Yisroel Bronstein


''With this shall Aharon come into the Sanctuary''  [Acharei 16:3]

The Jewish nation was ravaged with brutal and horrible pogroms in the year 5408 [1648 - the year commonly referred to as ''tach'' the numerical equivalent of 408].  Jews all over the world shook the Heavens with their prayers for an imminent redemption.

''I am quite certain'' remarked the great kabbalist R' Shimshon of Ostropoli, ''that we will indeed be redeemed this year, for the verse states: ''With this [b'zos] shall Aharon come into the Sanctuary.'' The numerical value of ''b'zos is four hundred and eight: ''tach'' !

When the year had passed and the redemption had not arrived, R' Shabsai Cohen [known as the ''Shach''] sent out a proclamation which stated:  ''The verse says 'This emanated from Hashem; it is wondrous in our eyes. This is the day Hashem has made' [Tehillim 118: 23,24].  ''This [zos] emanated from Hashem'' - the year tach was destined by Hashem - ''it is wondrous in our eyes'' - to be the year that we would witness the wonderful redemption of the Jewish nation.  However, ''Today is the day Hashem has made'' - we failed to repent as hinted to by the word ''today''.  

For Chazal recount in Maseches Sanhedrin [98a] that R' Yehoshua ben Levi asked Eliyahu HaNavi ''When will Mashiach come?''  ''Today!'' replied Eliyahu.  Later, Eliyahu explained that he was referring to the verse ''Even, today, if we but heed His call''.  When we repent wholeheartedly, we will be worthy of redemption.

''In our time as well'' concluded the Shach, ''we lacked the merit of repentance, which would have enabled us to have been redeemed this past year !''

Monday, May 2, 2016

The Prohibition of Eating Blood


Why is the prohibition of eating blood so severe that it causes G-d to ''make Himself free'' from all his affairs, and deal with the guilty person?  And why does Rashi not address this obvious question?

Rashi did not need to explain why the prohibition of eating blood is so severe, because the Torah states the reason explicitly: ''Because the soul of [every creature's] body [depends on its] blood''.

Furthermore, the reader will remember that, after the Flood, G-d told Noach: ''Every moving thing that lives shall be yours to eat.  Like the green vegetation [which was all that man could eat before] I have [now] given you everything'' [Noach 9:3].  Rashi [ibid] comments:  ''I did not permit Adam, the first man, to eat meat, but only vegetation.  But, for you, like the green vegetation which I allowed Adam [before], I have [now] given you everything''.

Why did G-d forbid Adam to eat meat and then permit it to Noach?

Rashi did not explain this matter as he held it to be self-evident.  G-d forbade Adam to take the soul from a living creature merely for the sake of eating it.  But after the Flood, there was a weakening of the physical makeup of man requiring the additional nutritional value of meat, and therefore G-d permitted man to eat meat.

Nevertheless, even after G-d permitted man to eat meat, He imposed certain restrictions.  To non-Jews He prohibited eating meat which had been detached from a living animal [Noach 9:4] and to Jews he also prohibited the consumption of the animal's blood.  For while a dispensation had been granted to eat meat, it was nevertheless not absolute.  So, while it became necessary [for nutritional reasons] to allow man to eat the flesh of the animal, it remained prohibited to eat its blood, which contains the very life and soul of an animal.

Based on Sichos Shabbos Parshas Acharei 5746 - Lubavitcher Rebbe


Sunday, May 1, 2016

Why Me



"...You shall not stand by [the shedding of] your fellow's blood...." [Kedoshim 19:16]

The Baal Shem Tov taught that everything that a person sees is orchestrated by G-d as a specific message to him. 

This is the inner significance of Rashi's comment to verse 16: The fact that you see someone whose life is in danger proves that "you are able to save him".  For the fact that G-d allowed you to witness this event must surely be for a practical reason - namely that you, of all people, have the ability to save this person.

Likewise, if one sees a person "drowning" spiritually, it is a sign from Above that one has the ability to draw him back to the fountains of living Judaism.

[Based on Likutei Sichos Lubavitcher Rebbe]

Thursday, April 28, 2016

Should We Look at Rainbows?

Photo: Stefanos Politis
HT: Yaak


by Rabbi Yair Hoffman

This topic is one of the most controversial aspects of rainbows in halacha.

To what extent are we permitted to look at a rainbow?

The Gemorah [Chagigah 16a] tells us that one who is mistakel [gazes] at a rainbow, it is worthy that he had not come into the world, for he cares not about the honor of his Creator, and that his eyes will become dimmed.

Rav Dovid Avudraham was asked the question as to how one can recite a blessing on a rainbow when we should not look at it. He responds, quoting the Rosh, that it is permitted to look at it, but not gaze at it in depth – that is for a prolonged period of time. The Orchos Chaim (Brachos 56) cites the same Rosh, and this seems to be the basis for the ruling of the Shulchan Aruch not to gaze at it for a long period of time.

What’s the reason for not looking at it at length? The Tosfos R”id explains that the prohibition is symbolic. Just as it is well nigh impossible to differentiate where each of the colors begin and end in a rainbow, we are enjoined to not contemplate the nature of Hashem and the prohibition of looking deeply at the rainbow reminds us of this.

The Zohar [Parshas Shlach 66b] states that one who looks at a rainbow is likened to one who looks at the Shechina.

Much more on this at: The Yeshiva World

The Tikunei Zohar [Tikun 18 page 36b] states that there are klipot that surround the rainbow of a tempestuous wind and a large cloud. These cause the true deeper colors of the rainbow to be obscured, and if these were actually seen – then Moshiach would arrive immediately. 

Wednesday, April 27, 2016

Is There an Anti-Christ/ Anti-Moshiach in Judaism?

The Antichrist is described in a handful of passages in the New Testament as a future messianic pretender who will deceive mankind, battle God, and bring the world to the brink of destruction. Responding to a caller, Rabbi Tovia Singer answers the question: Who is the Antichrist in Judaism?

 

Seudah Moshiach

Acharon Shel Pesach, the last day of Pesach has a special connection to the coming of Moshiach and is celebrated accordingly, by partaking of Moshiach's Seudah [the meal of Moshiach..... sometimes known as the Third Seder]

The last day of Pesach  is celebrated by eating a special, festive banquet called Moshiach's seudah, a custom initiated by the Baal Shem Tov. The connection between the last day of Pesach and Moshiach is explained by the Tzemach Tzedek: "The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt by the Holy One, Blessed be He. It was the first redemption, carried out through Moshe Rabbeinu, who was the first redeemer; it was the beginning. The last day of Pesach is our festival commemorating the final redemption, when the Holy One, Blessed be He, will redeem us from the last exile through our righteous Moshiach, who is the final redeemer. The first day of Pesach is Moshe Rabbeinu's festival; the last day of Pesach is Moshiach's festival."

Pesach is the festival which celebrates freedom. The first day celebrates the redemption from the first exile; the last day celebrates the future redemption from the final exile. The two are intimately connected, the beginning and end of one process with G-d in the future redemption showing wonders "as in the days of your exodus from Egypt."

That Moshiach's festival is celebrated specifically on the last day of Pesach is not merely because Moshiach will redeem us from the last exile. Being last has a significance beyond mere numerical order, for that which is last performs a unique function. When the Jews journeyed in the desert after leaving Egypt, they marched in a specific order, divided into four camps. The last to march was the camp of Dan, which is described by Torah as "ma'asaf l'chol hamachanos" - "gatherer of all the camps." Rashi explains this as meaning that "The tribe of Dan...would journey last, and whoever would lose anything, it would be restored to him."

The concept of "gatherer of all the camps" - restoring lost property and making sure that nothing is missing - may be applied to various situations. The Baal Shem Tov, for example, taught that just as the Jews in the desert made forty-two journeys before they reached their final destination, Eretz Yisroel, so there are forty-two journeys in each Jew's individual life. The birth of a person corresponds to the initial journey when the Jews left the land of Egypt, and at each stage of life a Jew is somewhere in the middle of one of the forty-two journeys he must experience before he enters the next world.

Not only a person's entire life, but also every individual service to G-d has various stages or "journeys." In particular, the conclusion of a specific service acts as the "gatherer of all the camps" - to make sure that nothing is missing from that service. Pesach, it was noted earlier, is associated with the concept of redemption, and our service on Pesach is correspondingly directed towards hastening the arrival of the final redemption. But even if service on Pesach was deficient, if opportunities were missed, not all is lost: the last day of Pesach acts as "gatherer of all the camps" for the entire festival. Just as the tribe of Dan restored lost articles to their owners, so the last day of Pesach provides a Jew with the opportunity to rectify omissions in the service of Pesach, and thereby regain what is rightfully his.

Because Pesach is associated with the redemption through Moshiach and the last day of Pesach is the finish to and completion of Pesach, the last day of Pesach accordingly emphasizes the coming of Moshiach.

The notion of "gatherer of all the camps" applies not only to each individual Jew's life and service, but also to Jewry in general. The forty-two journeys between leaving Egypt and entering Eretz Yisroel took place in the desert, the "wilderness of the nations," which is an allusion to the period of exile when Jews sojourn amongst the nations of the earth. The forty-two journeys in the desert served as the means wherewith Jews left the limitations of Egypt.  Thus all the journeys undertaken until the Jews actually entered Eretz Yisroel may be viewed as part of the exodus from Egypt. So too with the journeys in the exile: until Jews merit the final redemption, they are still journeying to reach Eretz Yisroel.  In every generation, Jews are somewhere in the middle of one of those forty-two journeys.

As in the journeys in the desert, there is a "gatherer of all the camps" in the generations-long journey of Jews to the Messianic Era. Our present generation is that of "the footsteps of Moshiach," the last generation of exile. It is the "gatherer of all the camps" of all generations of Jews.

That this generation of exile is the "gatherer of all the camps" of all generations is not just because it is the last. Exile is not just punishment for sin.

The mission of Jews is to elevate and refine this corporeal world, to reveal G-dliness and to transform the physical into a dwelling place for G-d. Dispersed throughout the world in exile, Jews have been given the opportunity and the means to carry out this mission in all parts of the world.

This has been the Jews' task throughout their history. "Gatherer of all the camps" in this context means that if any portion of that task is missing, it now can be rectified. Thus the era of "gatherer of all the camps" is the era when the world will have been fully refined and G-dliness revealed: the Era of Moshiach.

It is for this reason that it is our generation which is that of "the footsteps of Moshiach" and "gatherer of all the camps." For the service of Jews throughout the generations has been all but completed, and only the finishing touches - "gatherer of all the camps" - is needed. We stand ready and prepared to greet Moshiach.

Moshiach, of course, could have come in previous generations. The Talmud, for example, relates that at the destruction of the Beis HaMikdash, a cow lowed twice. The first time meant that the Beis HaMikdash was destroyed; the second time meant that Moshiach was born. In other words, the potential Moshiach was born immediately after the destruction and had the Jews merited it then, he would have been the actual Moshiach.

Although Moshiach could have come in previous generations, the future redemption nevertheless has a greater connection to our generation - just as the idea of Moshiach is emphasized on the last day of Pesach,  although the whole of Pesach is associated with the future redemption. For both are the concept of "gatherer of all the camps" and we accordingly celebrate Moshiach's seudah specifically on the last day of Pesach.

There is still more to the connection between the last day of Pesach and Moshiach. The prophet Yechezkel describes the exodus from Egypt - which took place on the first day of Pesach - as the birth of the Jewish nation.

The last day of Pesach, the eighth day, is therefore the day of the circumcision, which is "the beginning of the entry of the holy soul." Moshiach is the yechidah - the most sublime level of the soul - of the Jewish people. Until the body of Jewry has undergone circumcision it is not whole; its holy soul is missing. Moreover, the Alter Rebbe writes, the highest level of circumcision will take place in the future, when "The L-rd will circumcise your heart."

The Haftorah read on the last day of Pesach is also connected with the Messianic Era. It states: "The wolf will lie down with the lamb...He will raise a banner for the return...the earth will be full of the knowledge of the L-rd." All of these verses refer to the Messianic Era.

Thus the relationship between the last day of Pesach and Moshiach. But why do we mark this relationship by eating a meal?

Belief in Moshiach is a cardinal tenet of the Jewish faith, enshrined as one of Rambam's thirteen principles of belief: "I believe with perfect faith in the coming of Moshiach; and although he may tarry, I will wait for him every day that he shall come." But abstract belief is not enough. Our intellectual awareness must be translated into concrete action - by eating of Moshiach's seudah. Moreover, the food from Moshiach's seudah becomes part of our flesh and blood, and our faith in, and yearning for Moshiach permeates not just the soul's faculties but also the physical body.

Moshiach's seudah was initiated by the Baal Shem Tov, and there is good reason why it was by him specifically. In a famous letter to his brother in law, R. Gershon of Kitov, the Baal Shem Tov tells of the time he experienced an elevation of the soul to the highest spheres. When he came to the abode of Moshiach, he asked, "When will the Master come?" to which Moshiach replied, "When your wellsprings shall spread forth to the outside." In other words, it is the Baal Shem Tov's teachings - Chassidus - which will bring Moshiach, and it is therefore particularly appropriate that it was the Baal Shem Tov who initiated Moshiach's seudah on the last day of Pesach.

In the time of the Baal Shem Tov, the principal element of the seudah was matzah. The Rebbe Rashab, fifth Rebbe of Chabad, added the custom of drinking four cups of wine. Matzah is poor man's bread, flat and tasteless. Wine, in contrast, not only possesses taste, but induces joy and delight, to the extent that our Sages say, "Shirah (song) is said only over wine."

Chabad Chassidus conveys the concepts of Chassidus, first propounded by the Baal Shem Tov, in an intellectual framework, enabling them to be understood by a person's Chochmah (wisdom), Binah (knowledge), and Da'as (understanding) - ChaBaD. And when a person understands something - in this case the concepts of Chassidus - he enjoys it that much more. Chabad, in other words, introduced "taste" and "delight" into Chassidic doctrines, which until then were accepted primarily on faith alone.

The four cups of wine also allude to the Messianic Age, for which the dissemination of Chassidus - especially Chabad Chassidus - is the preparation. The four cups symbolize: the four expressions of redemption; the four cups of retribution G-d will force the nations of the world to drink; the four cups of comfort G-d will bestow upon the Jews; the four letters of G-d's Name which will be revealed; the four general levels of repentance.

[Source: Sichah of the Lubavitcher Rebbe, Acharon Shel Pesach, 5742]