Mumbai Memorial

we just read in the torah "hakol kol yaokv v'hayodaim yeda esav... the hands are those of Esau but the voice is yakov's. these words  refer as well how through out the ages  Esau uses his hands and violence towards dominance while yakov and his children use the words of Torah and prayer to bring g-d into the world.

the Lubavitcher Rebbe wrote in his book ha'yom yom that " anan pola d'yemoma anan" we chasidim are day workers or in other words our function is dealing with the spreading of light.we do not debate or fight with evil, we increase light. and the darkness is dispelled by itself.

rabbi gavriel and his wife rivka a'h hykom'd or any other shliach around the world  are not trained in weaponry or war fare...they do not know how to take a part a gun and put it together in three minutes....or learn how to grapple down a wall or shoot at a moving target..

their basic training like all Lubavitcher was how to be a lamp lighters to themselves and the world around them.. to illuminate the world with light.

Indeed this was true of the other four kedoshim hashem yekom damom  and basic with every jew ...even those who learn to fight do so only out of necessity not pleasure...

every yid is ner hashem neshmas odom.. every yid is sent to this world to be a candle and bring light. Rabbi gavriel and Rivkie where the candle that lit up the other yiddishe candles..

i believe what is happening now in our times and been going on for many years however especially expressed now is evils fight against goodness,  in mumbai it hit even harder.

the Torah teaches us that light shall prevail over darkness goodness over evil.. that one who is occupied in doing mitzvos is protected and yet here in mumbia instead of protection and goodness we have questions.

questions for a Lubavitcher as too where is the rebbe?

questions as to a religious jew. where is the protection of hashem while doing a mitzva?

questions to each and every  jew where is g-d's love for us so soon after the Holocaust?

questions to each and every god fearing human being. how can g-d  allow evil to succeed so easily?

as a Lubavitcher and as a jew and as a human being we need to see this and our times for what it is ...a war against the core beliefs of Judaism and Torah, rebbe and chasid , chassidus and against all goodness...terrorism guns are aimed not only at jews in the territories and chassidim it is aimed against all that the world holds true and dear....the very meaning and value of life.

 through violence it wishes to shaken and weaken the will of the chosid and his connection to his rebbe ....it wishes to shaken and weaken every  jew that is on a purpose for something he or she believes in  and worst of all wishes to cause a divide amongst the jewish people that they know exist. and to all of man kind it causes fear..

 the average person person looks to his government to defend them but governments today are more concerned with politics then with the lives of its citizens. This is unfortunately true in Israel where jewish lives are at stake g-d forbid but also here in the USA and around the world.

to end on a positive note it is said that Moshiach will arouse the "yichida" the pintela yid in each and everyone one of us...The pintala yid were each of us are one with g-d- one with the land of  israel and one with each other...in those days when the mumbai massacre began ... from wed. until the funeral in Israel and the shabbos after where many synagogues made appeals for chabad and the widows and the orphans r'l and here too now and the later in the gatherings that will be  to honor the kedoshim and speak about the meaning and lessons to take... the Yicheda is alive and felt.

to conclude with a story of the simple yid who lived with his wife in a small farm in europe ....the rabbi said moshiach will come and will all go to israel. he wife was afraid to leave the security of her home. the rabbi then said when we  go will leave the Cossacks behind said  the wife well then let moshiach come and take the Cossacks to israel.

events like these r'l show us how we are still in exile - golus. it is insufficient to only pray that our time in golus is peaceful but to demand and cry out with greater feeling for moshiach to come and believe that g-d hears us and he will come.

let us pray that no more events as these occur regardless of the good that comes from it and 

that the feeling of oneness amongst jews continues... it is only through unity we will merit the moshiach may he come soon bechsed ubrachamim....

the conscious of the world

what is a shliach? how do u become a shliach? is it something that only a select few may be?

The Rebbe writes (hayom yom) that a shliach is one who does...one who acts ...

a shliach is not born with any talents or gifts necessarily but what they are born with is a deep desire to better the world...the words of the rebbe are heard by many yet it is he shliach who is touched by them and moved to act upon them....

the rebbe's strategy was/is brilliant and yet so simple take the average person- you or I- and charge them with raising the consciousness of the world...

on average most people only  care about events that effect them directly...

people may be killed ...starving...g-d forbid  etc. Jews may be intermarrying and or being lost yet it does not matter to them..

along  comes the rebbe and says lets create mass inspiration using  average people who care or who wished they  cared and send them amongst the masses in order to arouse them to care as well.

moashiach will come when the consciousness of the world is raised at least to the point that people are aware of each other..

interesting but not surprising the shliach somehow grows into the shlichus mission.. he might have not started as a scholar, states man, director, author, teacher, administrator, fundraiser or even a perfect chosid.. etc. etc but he becomes one . he becomes what ever it is the shlichus needs and demands

i remember being in yeshiva on shlichus. where the seder was in the winter months that on motzie shabbat the bochurim would say a pilpul for the zal....the joke amongst our selves was that ..."the balie nigla said in nigla..the balie chasidus said in chasidus and the one who knew neither said in both". why because he was not limited only to his abilities but did  what was demanded of him.

the end will be that we will all become shluchim because we are already shluchim..when our souls left heaven and where sent to come upon the earth  it was in order to fulfill the mission of g-d to create a dwelling place and temple for g-d on the earth...

the only difference between the appointed shluchim and the not yet appointed ones are that

the former must arouse the latter to realize his /her full potential and shlichus. amen 

moshe... moshe... min ha'mayim me'sheseho

today i was at a bris and as the child was cut with the bond of g-d, he cried...as he cried we all cried in our hearts for the moshiach to finally come...we cried like moshe'ly cried "emma-emma" at the memorial for his parents r'l in India

everyone is crying "ad mosia" aloud or quietly..

yet as we rushed our children to say tehillim for the yidden-shulchim of mumbia r"l did we wonder what effect it has on them... "from the mouths of the young children we get strength" we need the prayers of children and yet they need our support and love...

they prayed and have yet to see the physical answer to their prayers ..a child needs support and love...everyone is glued to the media and the constant news -videos -articles -memorials
we must not forget our children and remind them that Hashem is with them and us and they should desire life. teach them to desire shlichus and to do the rebe's work in what ever capacity they find them selves but most of all to live the rebbe's will !
to have miserat nefesh to live in the shlichus of the rebbe.

one can only wonder how the lubavitch kids in Russia living under Stalin learning in a hidden cheder in Samarkand, Tashkent, Charkhov and heard stories of heroism and mesrot nefest of legendary chassidm like r'mendel futerfas, r'chonia marozov, r'yesroel nevelor who spent time in Russian prison and some of whom where shot to death in prison. These little chabad kids hear all the stories and look up to these chasidim as heros'...
people to emulate and hence search for mesrot nefesh that they too end up g-d forbid in a Russian prison or gulag for yiddishkiet..

No! the rebbe taught us...our way is that of avorhom avinu to live and spread yiddihkiet not the meseret nefesh of Rebbe Akiva...our "inyan" is "v'yikra shom bsehm hashem" we do not look for meseret nefesh we look to call out and make others call out g-d's name...we look to do the rebbe's will and if g-d forbid the situations calls for....but we do not look for meserat nefesh.


i do not know what the lubavitch russian kids thought but i do know that some of the finest shluchim living today are those kids growing up in russia watching thier elders sacrifice all of the friedeker rebbe...they choose to live and make others live yiddishkiet


we must teach our children that the true chosid , the true shlaiach is about life and bringing hashem into every part of life living it on earth. Hashem aloud this Moshe'ly to live as he allowed Moshe rabbenu to live. min hamayim meshsehu.... g-d sent baya to take moshe out of the water g-d sent sandra to take moshe out of the fire ...

our generation is the moshe of the golus... we are the remnant of the sword of the crusades...the
public burnings of spain...the ashes of the crematoria ....the sucide bombers of israel ...the bombs and bullets of terrorism.... and mumbia.... ad mosai ad mosia...

what now...

as a chosid of the "pepsi generation" we where told that the essence of the chabad chosid in earlier generation and present is the same "bitul ed'iot" bitul is walking..the chosids job description is to nullify his entire self into the will of Hashem ...as taught to him by the rebbe.

in the time of the previous rebbe it was to walk upright into the bullets of stain r'l . with the present rebbe's it was to awaken a jew to do mitzvos. go on shlichus and give up the comforts of home but u will not need to give up ur life...that was chasidim-yidden of an earlier age...

..has the mission changed? Jews have always lived with meserot nefesh but we thought that the times of tzar nikolia, stalin, and the need to die because u are a jew ended with the Holocaust...

true Jews still die hashem yerachem!!! but there was always some explanation (as if there can be one). an Israeli soldier in the territories... an Israeli citizen killed by Arabs in Israel.....or in the USA at the twin towers because a political point was being made by killing civilians and using their deaths as an argument for their point... "nothing personal just war." the terrorist tries to convince the world..

what happened here? we dare not even wonder..yet some how it was different...these people where killed away from all political "hot spots" and where killed in a religious institution..
killed because they where yidden doing mitvos..shluchim doing the rebbes' work...
will never know what these monsters where really thinking..

" Dovid ha"melech was told that he cannot built the Bies Ha"Mikdash because "dam rav shofchto" much blood you spilt .. who's blood is it referring to the blood of the enemies he killed or the blood of the yidden who fell in the melcehmes mitzva he was commanded by hashem to do..maybe this was why the rebbe used to refer to his leadership as the leader ship of the previous rebbe... where r'l blood was spilt for yiddeshkiet ...while the rebbe's nisais will be after moschiah will come when no more Jewish blood will be spilt at all ever...we know nothing ...
however this much we know the rebbe is our rebbe he chose us to complete the mission of all the rebbiam- and we accepted- it is a double knot that cannot be undone.

let g-d allow this holy bond of rebbe and chosid where the rebbe and chosid are one soul- one mind and one goal.

we only pray and pray that it all be b'chesed ubrachamim alone...

the last time...

today i watched a bit of the funeral r'l of the kedoshim hashluchim gavriel noach and rivka ha'yikom"d and thier bodies wrapped in tallasim with lit candles above thier heads lying on the floor of 770 kfar chabad.

the last time i saw a body wrapped in a tallit in 770 was of the rebbe on gimmel tamuz 5754 as he lay on the floor of his office .. we all past by and had kria done upon us by the chevra kaddisha r'l...( i wonder...does anyone still have that kapota..)


you ask where is the rebbe...he is here with us. in us! most important he is in the sichos, mammarim, egrus and p'ulos we do for him.....the words of the rebbe are taking on new meaning and must be read again and again....
he knew ... he knew....and is talking to us.

you ask does he feel our pain?
does the head feel the pain of body...and what if the head is a head to a body made of millions and millions of yidden kain yirbu and they are all in pain can we even imagine the pain of the rebbe...

the only "nechoma" if we my even dare say it... is the rebbe saw the next step and taught us that the stage we are in now is only for a short time. (ad mosai....) but to say presently "odchoie ki onafato bi" is is..

unfortunately after watching the levaia it was "business as usually" ...

...what we need to do is to take all the krechtzing and crying ( and allot of that there is laider .. )and make sure we do something!! something real ..something good ..something that will last.. for them.. the rebbe.. and us all.

the unthinkable...

the unthinkable has happened.. shluchim of the rebbe together with other yidden shot dead in a chabad house h"yekom domom ... lo yakom oid tzoro r'l .

questions questions where is the rebbe ?
what happened to "it is on the rebbe's platzus he is acharoi"...

what will happen to chabad houses around the world ?

how do we explain to our children ?

did we think the effect this would have on them as we rushed them and all of us to say thillim on that horrible thursday and friday erev shabbos?

time to rethink everything and not come up with quick and easy solutions...

it is said that when the malot massacre happened in the early fifties the rebbe locked himself in

his room for three days before responding....how many days that that equal in our time...

the orphan

an orphan the parents passed on young
whether killed in a violent death or died in illness

...the orphan is born in a vacuum that he can never fill
swayed with every wind that blows,
grows ... who knows how with every rain that falls.

how can a seed grow into a tree when the roots are not there?

possible wild and chaotic ...you'll never know.
a silent scream and quite storm brewing....

waiting ...waiting ....for the parent that will never come home...
waiting....waiting ... for the pain to go ...

for the emptiness to be filled.... for the ignorance to be turned to knowledge
nor study ...nor marriage...nor success ...nor faith... can heal the orphans broken heart ...
to know that which they have never known...to look and see from where they come.

the miracle and blessing of children from g-d heal a bit the open wound .
become the parent you do not remember .... father mother u never knew...

be to ur children what u envisioned ur parent were whether they where so or not
learn from being an orphan and make them happy and raise them right and you too will

be finally set firm in your life knowing that the ship has not faltered and the tree has not bent...
the root has sprouted and the seed has given off the new fruit of life.

noah

Noah

 

The Torah portion of noach describes the great flood g-d brought upon the world due to its wickedness. In chapter 7 verse 23 it records what was left of the world and it says; "vyishar ach noach vasher ito batevo"- only noach and those with him in the ark survived. Rashi comments on this verse and says: " lvad noach"-only noach that is the simple explanation however the Midrash says that he was sighing and spitting up blood due to the burden of caring for all the animal and beasts. Rashi continues and says; "some say that he was late feeding the lion and he bit him which on this is said (proverbs 11:31) "if the righteous on earth get their deserts, how much more the wicked man and the sinner".

The Rebbe questions rashi's intention in using the word "lvad"-alone, in explaining the word "ach" usually translated as "only".  Which here it is meant to convey that only noach and those in the ark survived and not those mention in the preceding verses. However this is really obvious; that is the whole point of this Torah portion! Hence rashi explain that the word "ach" here is not only telling us that only he remained but rather he remained alone. Though he was with his family the entire world was destroyed and he felt isolated and alone by comparison to the population that he lived in before.

However rashi is still troubled why didn't the verse say that by using the word "lvad" in the text itself and not the word "ach" which implies only and not alone.

Hence rashi gives another explanation for the word "ach" it means that he was sighing and spitting up blood. This is hinted in the Hebrew spelling of the word "ach".

A person who is broken by troubles usually sighs and says "oih" that is hinted in the letter

"Aleph" of "ach" and "kiha" which means spitting is hinted in the "chof" of the word "ach". However one might ask where were Noah's sons? Certainly they where helping him! Ether they where all spitting up blood then it should say "ach" about all of them.

To this rashi adds another explanation. He was late in feeding the lion and he bit him. Noah alone fed the lion being the kings of the beast and felt it proper with respecting him by serving him alone and not sending his sons. The biting of the lion ad Noah being late is hinted in the word "ach" as well.  The "aleph" is "ichar" he came late-"ochal"-food, "arei"-lion. The "chof" is "chishoe"-he bit him.

However one might ask; how can the lion be so temperamental that if Noah who took care of him every day cam late he should bite him? Even more so this was a special lion that g-d chose of all the other ones and was more fine and tame. How could he have bit him?

To this rash adds and says: it was for the tzadik to get his punishment on this world and not the next. The lion bite noach to save him from punishment in the next world.

Hence the verse saying "ach" Noah- only Noah was because there was something here that only Noah was experiencing and not anyone else in the ark.

 

Ki Tetzie 5768

Ki Tetzie 5768
Based on a Likutie Sichos of the lubavither rebbe

In this weeks parsha we have a very interesting analysis of mitzvos and their rewards. The verse says (chapter 22.7) that if u find a mother bird sitting on here nest send away the mother bird and the chicks and eggs take for yourself. You must first send away the mother before you take the children. The Torah continues by promising long life for fulfilling the matzos. Rashi comments on this and says that
“If a easy mitzvah that has no loss you get reward certainly for a mitzvah that entail difficulty and loss you will be rewarded”. Which this also means that one mitzvah will bring another in its wake together with it reward. This is implied by the very next verse were g-d will give us a house as reward for doing the mitzvah of send the mother bird away which will bring the mitzvah of making a fence on the roof of your house.
However the Talmud (chulin 152.1) presents a difficulty to rashi’s statement for though sending away the mother bird does not entail a large loss however it does entail a loss; that of an “issur” - the loss of having to send away the mother and the worth of not being able to keep her. Hence though it is a very small loss however it is a momentary loss. Why then does rashi and the verse choose this mitzvah to show how even a mitzvah that has no monetary loss will bring reward to learn that certainly other mitzvahs that do entail a loss will bring a reward?
Some explain this difficulty by differentiating between “future profit” and “loss of funds”. Having to send away the mother bird from a nest you found and was never yours is not considered a loss. A loss is losing something that you possessed and now do not have. Yet even this answer which explains that the Talmud speaks of “future Profit” while rahsi is speaking of “ loss of funds”. Yet In practical terms should have we not better searched for an example of mitzvahs we have that does not have even a loss of potential profit?
To understand this we need to see what are the obstacles that must be overcome to do mitzvah that make some difficult and others not. There are in general two hindrances to the performance of mitzvah’s a) monetary cost b) physical difficulty.
For example an easy mitzvah that cost no money is the reading of the shema however it does entail physical difficulty as in example you wish to sleep ad yet you must read the shema first. While building a fence on your roof cost money as well.
The sending away of the mother bird is the only mitzvah lacks both of these difficulties. The bases of this is as the rebbe explains is due to the nature of the mother bird forever returning after it being sent away. Hence after the person sent it away even only once and it returns before he ad a chance to take the children he is still is permitted to take the birds and the mother so he has lost nothing. This only applies to the simple text of the Chumash, for according to halacha ad Talmud you cannot take the mother but must keep sending her away until you have first taken the eggs and then if the mother returns you may take her.
While the difficulty of doing the mitzvah itself is according to the simple text is only necessary when you wish to take the eggs however if you do not need the eggs and chicks you have no obligation to perform this mitzvah. Hence there is no physical exertion necessary here. You do the mitzvah only when you wish and you loose nothing for you keep the mother bird as well.
Incidentally this teaches us an interesting thing. There is a discussion amongst the chachomim with regard to the concept of rewards for mitzvah if they are specific to the mitzvah done or they are random rewards that g-d gives for having preformed a mitzvah. . Even more when we say one mitzvah brings another does it mean any mitzvah will follow or a mitzvah in its kind will follow.
Here we see that rashi learns how each mitzvah brings a specific reward that relates to that mitzvah in particular and the mitzvah that will follow in it wake is similar as well.
For the mitzvah immediately following the sending away of the mother bird is the building of a fence in order to protect some one from falling. This is similar to sending away the mother bird, which is to have compassion on the mother (ramban) and send her away before taking her eggs.
This parsha is read many times in the month of Elul and hints to the process of how we need to prepare for the New Year, which is tshuva. The mitzvah of sending the bird is only when you find one not when you prepare your own nest and raise them. This is similar to an awaking from a above which g-d sends us in this month of king of the field to arouse us to tshuva whether we worked to preparing ourselves or not. It comes easy with out effort. However this must then bring tshuva through our own effort. Which is the spiritual idea behind the mitzvah of when you build a house you must make a fence. To making your own awaking from below which entails effort and preparedness. Through these two steps we are ready and receive from g-d a good blessing for the New Year. Amen

shoftim 5768

Shoftim 5768


This week’s torah portion discusses various laws that are important in the Jewish community to establish law and order. It begins with the law to appoint judges and policeman to decide and then enforce the laws. Later in chapter 18 verse 20 it discuss the laws with regard to prophecy, specifically those of a false prophet whose punishment is through the judicial system of the Sanhedrin whereby he is put to death.
What has he done that makes him a false prophet ad how do you know he is such? Explains the Talmud in Sanhedrin (89.1) When he does one of these acts, a) he prophecies a prophecy that is not his though, it might be true b) he makes up a false prophecy i.e. a lie c) he prophecies the name of an idol.
The Talmud then says for example, chanania ben ezer who did two of the above (see Jeremiah 28.2). He used the prophecy of yirmia as a base for one of his own. This was the sin of saying a prophecy though true but one that was not said to him. And the second sin was saying a falsehood: that g-d will break and remove that yoke of Babylon from the Jews and return the vessels looted from Jerusalem within two years. What is g-d’s response to this false prophet? g-d sent yirima to tell chanaia that he would die before the year is up. Which indeed happened he died in the 29th of tishrie of that year. The last day in the Jewish calendar.
The Marsha explains that though he should have been put to death by the Sanhedrin as the bible command i.e. that he be killed in this case it was not done. The Marsha says it was either because the Sanhedrin could not enforce the law for chanani had to many powerful friends or the Sanhedrin was not operational at that time. Hence the heavens killed him but were acting on behalf of the Sanhedrin.
However the lubavicther rebbe makes an amazing observation here that when heavens act on behalf of the Sanhedrin they must follow the rules of Sanhedrin. Hence in this case chanania ben ezer he would have not been put to death only after two years, the time limit he set for his prophecy, for only then would it be clear that he is a false prophet when he words do not come true. Though “heaven knows” before two years are up, that yirmea is the true prophet yet the torah clearly says that only if the words of the prophet do not come true then he is judged as a false prophet. Hence heaven must wait.
Using this argument and as well the teaching of the alter rebbe in Tanya (egeret ha’tshuva perek 4) who uses chanania as an example of one who is punished with “death by heavens “ and not as one who died by heaven acting on behalf of the Sanhedrin. The Rebbe concludes that indeed according to the simple text he was killed by heaven acting on its own to punish him for saying and going against the prophecy of yermia.
It seems the simple reason why g-d did this was because the prophecy of yirmea and the prophecy of chanania conflicted with each other. It was not a case of identifying whether one is really a prophet but that the false prophet was negating the prophecy of the real one from being heard. Indeed If the Sanhedrin or heaven would wait two more years, during that time conflicting messages would be heard by the people and the people would never repent on time for they would not know whose prophesy was right, thus he needed to be removed immediately.
On contemporary level we learn from here on how to achieve harmony and cohesiveness in a community. Whether in a synagogue or a community, challenging the current rabbi or lay leadership due to thinking as “they are good but not good enough- we can do better”. Finding fault with non-issues in order only to destroy and cause strife in the community by saying this is not allowed or this is allowed when a rav is present, is prohibited. A synagogue has only one rabbi and he need not be like Moses, in order to be followed and obeyed. He need only be sufficient for that community. Though there might be better rabbis and issues that can be improved or corrected never the less during the time the leadership exist he must be followed.
The same with the lay leadership in a synagogue the time and place to be heard is not during services or after services when the schedule is being announced. There s a time a place for suggestions and protests to be heard.
I once heard an example from an old senior rav explaining this with an analogy of a king and a prophet in the first temple era. The navi-prophet spoke the word of g-d the melech-king was to obey the prophet and help him implement his message from g-d. When the king does not like the prophet’s message and disobeys him. Even more so he gets himself his own prophet, a “ yes man”. This leads to the destruction of the temple.
The same in a synagogue, the rav is the prophet and the president is the melech.
When a president in a synagogue listens to the rav and works with him then there is cohesiveness in the synagogue, however in the case he does not or plays power struggles and the like, the synagogue is faced with the challenge of functioning and certainly cannot grow and succeed. Even worse is when you have two prophets-two rabbi’s in a synagogue; one who has been appointed rabbi by the community the other a rabbi in his own eyes who has appointed himself to the position of being the "true” rabbi. He has made it his job to discredit all halachic decisions and all views and opinions of the real rabbi I community issues.

The torah approach is clear “dabar achud ldor”- there is one spokesman for each generation-synagogue for torah regardless if he is like "Shmuel bdoro” like Samuel the prophet or like Yiftach bdoro-yiftach the shofet- warrior in his generation; position of leadership.

based on a likutie sichos of the lubavicther rebbe devarim volume 9

re'eh 5768

In chapter 12 verses 2-3 of this weeks parsha it discusses the commandment to destroy and all that is associated with idols.  The idol itself, their altars, platforms, and places they are served and even their names they are called.   The verse states; from all the places were the nations performed idol worship, upon high mountains, hills, and under every lush tree….you should demolish, their alters, smash their gods, and spoil the names from that place".  Rashi comments on the words "to spoil their names" and quotes the Talmud in avoda zarah that this is done not y changing the name alone but by give it a name that mocks the power of the idol i.e. a idol that is called " the house of high place" should be changed to the "house of pits and low places". An idol called " the eye of all" should be changed to " the eye of the thorn".   When learning about this commandment to destroy all idols one might ask in today's terms that it is not tolerant of other beliefs. The torah should be concerned with the Jewish people believing and serving g-d but not about the forms of beliefs and services of other nations.   Also the commandment to uproot the idol's name not by giving a new name alone but by mocking it seems petty.    Indeed we need to explain what exactly is the prohibition of idol worship. Chassidus explains there are actually three levels of mediation that should be thought when one contemplates the unity of g-d. 1) "Ain komohu-there is none like g-d . 2) Moshel bkol-he rules all.  3) Efes bilodo-there is none other then he.   The first meditation dwells on g-d being unique and no other beings compare to him. Though other powers and existence might exist, none can compare to him.   The second and higher meditation is not only he is above all other entity but also that all other powers and entities get their power from him. They are all only "k'garzan byad ha'chotzev-like a hatchet in the hand of the cutter" with no independent powers. Hence even the nations of the word who are allowed to believe in  "shituf"; that g-d created partners in creation to aid him in creation (rambam), must know that these "partners" get their power from g-d alone.    The third meditation is that nothing at all exist other then him. Hashem hu hkol vhakol hu hashem-He is all and all is he! (Bal Shem tov)   To say that g-d is g-d but another g-d exist equal to him.  Limits him to be g-d only where his power reaches but where the other g-d exist he is not a g-d. Indeed this even challenges his true power even where his power and  g-dlines reach. More so to say that g-d is the most powerful g-d but lesser g-d's exist that he has power over also challenges his existence as it limits him to share existence- albeit lesser ones- with him. For being g-d is not only about power but also about existence itself ad where all beings come from. The true definition of g-d can only entail a being that is all powerful, unlimited, in time, place and power and even in existence itself. No other being can exist other then he. All that exist must come into existence through him and even depend upon him to continue t exist by being recreated by g-d all the time.   Hence though not politically correct the coming of the moshiach speedily in our times will mean the abolishment of all religions. There will be no other divine teachings other then the torah and there will be no prophet greater then Moses. All Jews will follow the 613 commandments and all the nations of the world will follow the 7 laws of Noah, which are found in the torah. For there can be only one g-d who gave one torah to a united world in one truth.   This also explains why when renaming the idol it was insufficient to only rename it but actually necessitates a new name that mocked it. The idol worships whole objective was to show the potency of their idols. Thus they would choose a place to build their idols that enhanced their ability in the people's eyes. A high mountain or hilltop to show that they where all-powerful. By a lush tree to show on their fruitfulness and ability. In addition they would name it with names that matched the place which they where built. An idol built upon a high mountain would be called " the house of high places" etc.  Or the "house that sees all". The Jews needed to not only changed the name but to show that the opposite was true. Not only was the idol not  " a house of high places" but also the opposite it is a " house of pits" not only is it not " a house that sees all" but also it is a " thorn in the eye". The point was to show that idol worship was not only ineffective but actually caused harm. Instead of being a house that saw all it was a thorn in the eye that blinded the person who worship it.   I believe there is here a very simple yet profound lesson in this. In our age of mans belief in himself to choose even to his own detriment, one is tempted to choose one owns way no matter what. A person can say, "Fine it is true that the way of torah is the best way but who says it is the only way".  I will choose my own path it might not be the best way but still it is my life and I can live it as I choose". Hence here the torah is explaining to us that it is not a question of choosing a better way or another way. Any other way other then the torah will not only not work, but also will g-d forbid only cause harm.  To understand that we can,t make believe that all is fine when we g-d forbid do not choose the torah way because " though it is not the torah way but I will follow the world's way" and will still succeed is untrue.  Any way other then the torah way is harmful and will not succeed not only as a religion but even in world matters as well.

a lev nishbar-a broken heart

a broken heart:

some people's heart are broken because,
they did not get to eat more of the rich dish they desired.

others are broken because they did not win enough money,
in the bingo, lotto or roulette they had played.

another heart is broken because they did not get enough honor, recognition,
love or success they think they deserve.

be of broken heart but is your heart broken because you cannot walk or is it because you can not run?

some peoples hearts are broken because they wish to be closer to g-d and have a heart that delves within to see if it has fulfilled its requirements to man and g-d.

while other hearts are broken because the sugar-cream of life has not been given to them on a silver platter in their view of self entitlement they think is rightfully theirs.

a life of self pity they lead, broken from not being able to differentiate between the physical indulgence they crave and a heart empty from the sigh of life that makes one rise above one self.

be of broken heart-but choose wisely what your heart will be broken about, so that your able able to build on the ruins of your heart and make it flow true and not trample upon the heart of another that beats so fleetingly in search of a life to share with another.

eikev

This week’s parsha begins with the amazing blessings that will come upon us by following g-d’s commandments. It begins “v’haya eikav tishma’u” and it will come about because you obeyed. Commentaries (rashi) ask however why was the word “eikav” chosen instead of the more usually “eim”. The possuk could have been written with “v’haya eim tishmau”. Also the eikav can be as well translated to mean a heel of a foot.
This week we read as well the second of the “seven consolations” which begins with the word “vtomar tzion ozovani hashem…tzion says that g–d as abandoned them. Is there a connection between the parsha and the haftrah?
They explain that the reward given for observance of mitzvah that the verse here describes is not by ordinary observes but an exceptional one. That when the laws that are usually Dosh B’akavo” stepped upon with our heels i.e. treating lightly these are kept meticulously, then the reward that the verse describe will come upon us.
Another explanation giving is the word “eikav” is not describing a type of mitzvah but rather a time. V’haya eikav tishmu” –and if u will observe the mitzvah in the time of “eikiv-during the darkest moments of exile the “eikvaso d’meshicha” the time when we hear the foots steps of moshiach’s coming. If the Jew will observe the law in times of difficulty and struggle i.e. in the darkest periods of our exile he then will receive the blessing of the verses said.
There are two types Jews. a) The bais hamikdash yid-the temple Jew b) the golus yid the exile Jew. There is the Jew that lived during the temple era and saw the miracles and wonders of divine revelation in the temple. When he did a mitzvah he saw the benefits it produced. His mind and heart understood the meaning behind the actions that he did. When he did a mitzvah he did it with love and fear of hashem. To him being the chosen nation was clear as day that the Jewish people are g-d “am krovo” G-d’s loving nation.
Then there is the exile Jew even more so the exile Jew at the end of Jewish history that has already experienced r’l all the horrors and pain of golus. He does the mitzvos with “kabolas ol” – the acceptance of the yoke of heaven. It s not because he sees miracles, or because his heart is full of love and fear of hahsem, and is mind is full of understanding, that he observes the law. He does rather like a poshita yid. A simple Jew. Even more so to him t seems that “ atta bchartono” being the chosen nation g-d forbid seems to be a liability i.e. chosen to suffer and nothing more.
And yet he observes the laws for no other reason other then it being g-d will.

Chassidus explain that these two types of Jews correspond to two types of servants.
a)eved naimon-the faithful servant. b) Eved poshut-the simple servant.
A king has many different kinds of servants there is the servant who is a minister. He is close to the king is entrusted with great mission and loves and understands the king. He serves with king with joy. And then there is a servant who is very simple and is usually entrusted with simple task. Does not understand the king or necascary love him. However he serves the king and must do so for he fears him much.
The Jew of the temple era is like the faithful servant while the Jew in exile is the simple servant. Yet which one is a truer servant? It would seem that the greater servant and service preformed is through the sophisticated servant and not by the
Simple one. And indeed the advantage of feeling and enthusiasm is lacking in the simper servant is found by the faithful one. However with regard to the true essence of what a servant is the simple excels the faithful one. For by definition a servant does not mea a friend. A servant mean self-nullification to the master-bittul- and this is found more expressively by the simple one. For the only reason he is do the king’s will is due to obedience. While The faithful servants service is tainted self-awareness of his own skills and abilities. Though he must obey the king but he to has illusion of his own unique understand I fulfilling the kings will. Feeling of tread ad awe before is master is drowned out by his feeling of love and understanding he believes he posses for the king as possible I his mid like no other. The faithful servant has not gotten over himself yet while the simple servant ahs no illusion of who e is ad what he must do. His only concern that posses him is fulfilling exceedingly exact is the will of the king.
The temple Jew is like the faithful servant while the exile Jew is like the simple servant.

This then is what the parsha is telling us. ‘v’hayah ekev tishmu. When he Jew who is in exile and not only exile but he is ekev at the lowest point in his spiritual state with regard to his love and fear of g-d. Not motivation or understand. Not willingness or inspiration. He is in exile both within and with out. Even more he claims’ g –d is far away “azvani hashem” g-d has abandoned him and the Jewish people in exile. Ad et his very same Jew fulfill g-d will meticulously as if he posses all the inspiration insight understand joy will and motive to do hahsem is with great joy. It is this Jew g-d proclaim with pride and great satisfaction ‘vhaya ekev and it will be the exile Jew who is like a heel with regard to his spiritual level observation the law in the heel of time
Ad the end game of Jewish history in exile. .. Then will truly come all the great blessing… he will complete the true redemption. And it is this Jew who will merit to be both on the level of self-nullification of the simple servant with he depth and spiritual light and delight of the faithful servant.

rosh hashana 5766

Rosh Hashanah 5766

A year for personal redemption

As we approach the New Year, a need for self-reflection and preparation becomes imperative. Not only to reflect upon the magnitude of the great and awesome day as it approaches, but as well to become a proper receptacle to receive all that "Rosh Hashanah" the head of the year has to offer. It is thus upon us to reflect upon the events of the pass year and see what lessons for self-improvement can be taken from it. Looking back to the events of this past year we saw terrible images of destruction with hurricanes both abroad and here in the states. Nature disasters, which we as Jews believe are direct, acts of g-d. We too witnessed acts of violence between men by men in the ongoing wars, battles and political struggles through out the world, which too are all part of divine providence. However to us Jews the most heart breaking images of all, where of Jews forcible removing Jews from their homes in order to appease world opinion and to make peace with Arabs. Worse even than that, is the fact that this act alone has strengthened the hand of terrorist around the world and weakened the safety and security of Eretz Yisroel our Holy Land.
When looking to improve the world our rabbis tell us "Keshot Atzmocha V'achar Kach KeShot Acherim"- "correct yourself first and then correct another". It is told in the name of Rabbi Menechem Mendel of Kotzk who said; "when I was young I wished to changed the world, when I got older, I said I will change my "shtettal" village where I live, then I thought let me at least change my family, however in the end I said to myself "halevai" if only I could even change myself".
At first this story told over in the name of a tzaddik seems to be one of self-defeat; first he believed he would conquer the world and in the end he gave up even upon himself. Upon deeper reflection, we can possible explain the words of Reb Mendel of Kotzk, that he indeed reached the true meaning of our sages who said "correct your self first" for by correcting yourself, you correct the whole world as well. As the Talmud teaches us "Olam kotton zeh Ha'adam"- "A small world this is man".
Because Man is a microcosm of all creation. All that is in creation and in the universe in a large and grand scale is also found in man in a minute and small scale. Man too mirrors and reflects the nature of the world, as man behaves or misbehaves the world changes and responds in kind.
It is written " Gam Ha'olam Nossan B'lebo Shel Adam"- G-d has put the world in Man's heart. The state of the world depends on the behavior of man. Each and every act that man does effects the direction of the world. This is echoed by the Rambam's teaching "Ha'Olam Shakol" the world must be constantly viewed as a scale that is equally balanced between good and evil. Hence man must view himself at each and every moment in time, as he is about to act, as if this personal individual act will tip the scale in either direction for good or the opposite, directly affecting the judgment of the world.
Possible this is what the Kotzker was trying to teach us i.e. that in order change creation we must first change ourselves for the better. We must not think that the only way to change the world is by going out into it but also when we change ourselves inside we change the world as well. By making even small changes for the better in our own behavior we too have changed the world for the better as well.
We do this in two ways first because we are part of the larger creation, when a small part of creation changes for the better, the whole world at large is part of this change as well. Yet even more so because g-d has put the world in man's heart he has the ability to affect the world not only as a small part of it but as its very heart and soul. As we are taught. " Ner Hashem Neshamas Adam"-Man is the light and candle of G-d; he is the Neshama-soul of the world. Internal changes of man for the better, is a soul-full and spiritual change for the entire world.
This idea of man being the catalyst of change for all creation must affect us through out the year but in particularly on Rosh Hashanah. In the simplest sense the high holy day being the day of judgment for all creation and one of the ways we illicit a good and sweet year from g-d for ourselves is tifilla-prayer, we must as well too include in our prayers not only our needs but the needs of all creation. Also on a practical level this past year has taught us well of the power of evil man can and does inflict on man, certainly the power of good that man can do for man is even greater.
In conclusion as each and every one of us stands before G-d on Rosh Hashanah with a list of what we want G-d to grant us this year, we must ask for the world as well. Besides our own list we must make a list of the needs of the Jewish people and the world. As in our personal list for some of us the list is long for others it is short. For some the lists seems to contain the same request as last year for others the list seems to have shortened or become longer for positive or G-d forbid negative reasons. The list of the world too seems to have some of the same needs as last year and yet some new needs or old ones have now taken on a greater urgency then ever before i.e. peace and prayers for geula-redemption.
The world of our parents had hoped to create for us is not yet here. Their hopes and dreams for a better future for their children and grandchildren is not as clear as it was thought to be. Terrorism, instability in Eretz Yisroel and the vices and temptations of the modern era that tear at our family structure and Jewish education make the need for G-d's help more needed then ever before. It is also time we must recognize that the future of the world on a global scale and the future of our personal live and families are intertwined with each other. Our lives cannot be at true peace and complete satisfaction if the rest of the Jewish world and the entire world are in turmoil and disarray or even if another single Jew is in need.
Please this year as you pray for yourself and your families pray for the land of Israel and for the entire world. Please remember that one act done in the privacy of your home is more then an individual's action but a public act that can change the world. If this act is a good deed it can change the world to good achieving from a G-d a good and sweet year for yourselves and all of creation and even usher in the redemption. May it be g-d's will that we merit that the year 5765 be the final year of exile and the year 5766 be the first year of redemption speedily in our times. Amen

rebbe

Rebbe

as I gaze upon the rebbe's face, the tears begin to fall.

the tzunami wave i feel inside is now streaming down my

face. my inside is pouring out rising deep within.

as the underground plates of my soul and sync clash

and shift to bring about change. a tidal wave of

destruction must arise to wash away the past. to cleanse a

path through the filth and uncover the chart of who i am

deep inside. new growth upon the soil will come and a

tzunami of change must and will now begin.

daled tammuz

this poem was written in honor of rabbi yitzchok groner a'h who passed away in daled tammuz 5768 a day after gimmul tammuz....




another day in galut...

another day in galut...another miztva done,

another day in galut...another miztva shunned.

another day in galut...another sighed said,

another day in galut another "tzora" has come and gone.

another day in galut as the almost 730.000.00 days before it

another day in galut... how many more left?

another day in galut....will today be the last?

another day NOT in galut let us say ...

we want moishiach now ....that today will be the last. amen

Sermon Shabbat Nachamu

Veschanan Shabbat nachamu.

This week's haftorah read right after tisha b'av is nachamu nachamu ami. The rebbe asks why is the word nachamu said twice. The commentaries explain that we say it twice to console us for the loss of the first temple and the loss of the second temple.
However the rebbe asks that obviously if hashem consoles us this would include a comforting for both the first and second temple all in the same nachamu consoling.

What is added by comforting us twice?

The rebbe explains that there was something that was in the first temple that was lacking in the second and something in the second temple that was lacking in the first temple. The gemaera tells us that during the times of the first temple if Rosh Hashanah fell on Shabbat the shofar was blown all over eretz yisroel. However in the second temple era it was prohibited to be blown in eretz ysiroel proper only in the temple itself was it blown. Explain our rabbis that this was due to the decree of rabbah that one might forget it is Shabbat and carry the shofar 4 amot in the public domain to take it to a chacham who is able to blow the shofar properly. Hence we see that during first temple times the Jewish people where on a higher level having no need for any rabbinical restrictions to protect from desecration the Shabbat. All the Jews on their own remembered not to carry the shofar in a public domain on Shabbat.

On the other hand in the second temple era though they could not blow the shofar on a rosh hashana that fell on shabbat only in the temple,the holiness of the land remained there even after they where exiled from it a second time. All the borders they settled into in the second temple era remained holy and obligated that all the mitzvos of the land still be done even after the second temple was destroyed.

Each temple era had its unique quality. In the first temple we where on a higher level, like a tzadik however that higher level was temporary. Once the temple was destroyed it left the land. On the other hand in the second temple era the holiness was on a lower level. Yet whatever holiness was there permeated the land and remained there permanently. We where like a balie tshuva compared to tzadikim.

Another example to this would be like how the sun shines upon the earth as it compares to a candle. On the one hand the suns light extends all over however it comes from above and leaves once the day departs. On the other hand a candles light is much less yet the candle remain with us if we light whether day or night. In the first temple era the light of hashem shone upon us through hashems grace. We where not deserving of so high a level of divine revelation yet hashem gave it to us.
In the second temple era having been in exile and having done tshuva we became a better vessel for hashem divine closeness and the revelation of His presence though on a lesser level, permeated us more deeply. Hence its holiness last even today.


Each of these two levels have its qualities yet are limited by not being united and becoming one. That is the purpose of the third temple to combine the qualities of both temples and make them one.

To combine in the yid the high level of the tzadik but to have it permeate him as it does the bal tshuva. To make the candle shine as bright as the sun and be able to ignite itself to reach that level of light. Or when comparing this to the moon and the sun, to have reached a point where not only it gives off a reflection of the sun and shines its own light. But even more, it shines from itself and is as bright as the sun.

To understand this better we need to better comprehend the purpose of creation and then we can understand better what each stage achieves. what the first and second temple played in it and what the third and final temple will accomplish.

The purpose of creation is to make this world a dwelling place for g-d. Each temple brought hashem's presence closer into creation. The first temple brought hashems presence into the creation and it permeated the physical world itself yet its presence rested there because of g-d infinite ability to be found even in the lowest places. However the place of itself had not elevated itself yet to be a vessel for it.
The second temple made the earth a vessel to hashems light. It now had elevated itself to be a recipient to hashem. The problem was that it only raised itself up only enough to be a vessel up to the point of a recipient, not higher. The third temple will be how the earth itself will transformed completely through the Torah and mitvos we studied and preformed ,to become on the level equally to the level of divine revelation of hashem's essence how He is known to himself.

This can be likened to the progress of transformation from student to teacher. First the student receives the knowledge from the teacher. He knows all the teacher teaches. However this is only because the teacher explains the concept so well that even the poorest student is able to understand. It is really the teacher here that has entered the mind of the student and is found in the student's brain. The next level is the student himself arriving at understanding. He is now able to think and come up with new ideas and create new thoughts from his own mind. Yet his limitation is that he is still a student. He might come up with new ideas and yet they are on his own level not that of his teacher. The final and highest level is when he becomes as his teacher. When he is able to come up with original thoughts on his own equal to the depth of his teacher.

The first stage of the student is the first temple era, the second stage of the student is the second temple era, and the third stage of the student is the third temple and final level.

We have went from g-d being hidden in creation before any of the temples, to g-d revealing himself through an awakening from above in the first temple. Then a revelation of Him in the second temple through man returning to him. To a complete total revelation in creation where the cover of nature and creation will itself be transformed and reveal it true nature, which is g-d himself.

This is the meaning why the word nachamu nachamu is repeated for the comforting g-d will give us is to return to us the qualities that where unique to each temple and combine them as one in the third temple.

Rosh Hashono Sermon (5769)

the sound of the shofar is a call to find your inner voice.

when verbal words are said is not the sounds of the mouth we hear but the message it contains.

when we speak breath emits from our lungs and with it the emotions that are hung in its air.

at times it is a sigh in the breath of the word said that we hear. or maybe it is really a sigh of relief being said. pay attention to the inner voice of what is being said. the words limit while the tone is more true. even better notice the breath that caries the words that are being said for the life of the words are the breath that carry them.

the soul of the message is the emotion being expressed.

On Rosh Hashana we not only listen to the shofar as another blows a ram horn but must find our inner voice in its wail.
The shofar begins narrow in it mouth but broadens out where the sound emits. This teaches us the meaning of the verses said before the blowing of the shofar proclaimed in the great hallel ; "Min hamtzer karasi Ka- anani v'marchav Ka"- "From out of my distress i called to G-d; with abounding relief G-d answered me". The shofar teaches us how to find our inner voice and express it. in the heart of every Jew is the desire to fulfill g-d's will alone. The path towards finding this voice begins at times with distress, however once we call upon g-d which we must He answers us in broadness and relief.

On Rosh hashana we are commanded to hear the Shofar it is not only about hearing the psychical sound and wail of a rams horn. to consider it such is like giving charity to the poor with out a smile or good word.
it would be like saying the words of the prayers from the text of a prayer book without intent to the words being said even worse ; like praying but really listening to the conversation of the person beside you. your head is all over but in the prayer book!

all body no soul all talk no action, the high holy days are about finding your true self and it begins by hearing the inner meaning of the shofar, which it to arouse in you your inner voice and to pay heed well unto what is says. shema yisroel hashem elokainu hashem echad-the lord is our g-d the lord is one-ein od melvado-there is no other beside Him! Wishing all & every one a chasima v'chasima tova shana tova umisukah Amen

The Rebbe's Eyes

The blues eyes that are yours once having looked upon me continue on.

To get lost in the blue pool of your eyes. In its knowledge and vision of "echud"-one.

The rebbe sees us as we truly are looking not at that which is superfluous and surrounds us inside.

His penetrating “kook” look is hypnotic but does not stare it intensely focuses calmly only on what is truly there

His goal is to achieve the revealing of all the goodness in our soul put there by “yachid” alone.

The blue round circles of your eyes are like saucers of love to immerse in and emerge pure ready and able to fulfill the goal.

On gimmul tammuz-- remember that day –it is the one when the fountain of love and knowledge in the rebbe eye’s overflowed in tears to fill and cover our lowest world.

To fill and cover the most deepest point of darkness in all realms with light and knowledge of g-d as water fills the sea and make it over flow up to the highest worlds and beyond.