Wednesday, July 27, 2005

Laws of the Beis Hamikdash

חדשות חב"ד


Laws of the Beis Hamikdash

New on Chabad.info!  In honor of the three weeks, when the Rebbe said we should increase in our study of the Beis Hamikdash, we will be presenting a daily excerpt of Hilchos Beis Habechira of the Rambam. 

Hilchos Beis Habechira, Chapter 1, Halacha 1:
It is a positive command to construct a House for Hashem, prepared for sacrifices to be offered within.  We [must] celebrate there three times a year as it is written (Shmos 25:8) "and you shall make Me a sanctuary."  The mishkan constructed by Moshe is already described in the Torah.  It was only temporary, as it is written (Devarim 12:9): "For at present, you have not come unto [the resting place and the inheritance.)

To learn more about the Beis Hamikdash, visit the Temple Institute website at templeinstitute.org.





Rebbe's Message to Reach Millions

חדשות חב"ד


Rebbe's Message to Reach Millions

The International Campaign to Save the Nation and the Land has gone out on an unprecedented campaign, to publicize the Rebbe's message on Shleimus Haaretz.  The Campaign has produced a new video called "The Complete Land of Israel."  The video is a collection of various sichos of the Rebbe on Shleimus Haaretz, speaking of the terrible danger of giving up territory and our obligation to protest and stop it in any way possible.

 


Sunday, July 24, 2005

Hora'os of the Rebbe for 17 Tamuz

חדשות חב"ד


Hora'os of the Rebbe for 17 Tamuz

In honor of Yud Zayin Tamuz - may these days be transformed from mourning to rejoicing - we present a number of hora'os of the Rebbe MH"M pertinent to the three weeks:

1) Increase in Torah study, particularly relating to building the Beis Hamikdash.  2) Make an effort to arrange a siyum Mesechta on each of the 9 days before Tisha B'Av.  3) On Erev Rosh Chodesh Menachem Av, make a special addition in Torah, Tefillah and Tzedaka.  (Give the value of 2 meals, and preferably 3 meals.)  This should be decided upon before the 3 weeks.  4) Make an effort to increase in all mivtzayim.  (Ahavas Yisroel, Chinuch, Torah, Tefillin, Mezuzah, Bayis Maleh Sefarim, Kashrus, Neshek, Taharas Hamishpacha, Torah) 


בימי בין המצרים צריך להוסיף ביתר שאת וביתר עוז בלימוד התורה, ובפרט בהלכות התורה, הנקראים "משפט" שבתורה עצמה, כולל ובמיוחד - לימוד ספר הרמב"ם, שכולל ההלכות דכל  התורה כולה (כפי שכותב בהקדמה לספרו).
 
בזה נכלל גם לימוד התורה עם הזולת (הפצת התורה) - "והעמידו תלמידים הרבה", ומתוך אהבת ישראל, וכן צריך להוסיף בהענין ד"ציון במשפט (הלכות התורה) תפדה, ושביה בצדקה".
 
להוסיף בלימוד התורה (גם ובמיוחד) בעניני (גאולה ו)בנין בית המקדש - על יסוד מה שכתוב במדרש "גדול קרייתה בתורה כבנינה . . ובשכר קרייתה שיתעסקו לקרות בה אני מעלה  עליהם כאילו הם עוסקין בבנין הבית".
 
לכל לראש - לימוד הלכות בית הבחירה, בספרו של הרמב"ם, הלכות פסוקות, ולפני זה - במשנה ובגמרא, מסכת מידות ותמיד, ולפני זה - בתורה שבכתב (דברי קבלה), הפרקים ביחזקאל  המדברים אודות "בנין העתיד להבנות" (וכדי להקל על הלומדים - נדפסו בחוברת אחת).
 
יש להוסיף וללמוד גם הביאורים בעניני בית המקדש בתורת החסידות, ובפרט בתורתו של האדמ! ו"ר ה"צמח-צדק" (הנשיא השלישי של חסידות חב"ד) שזכה דורנו ונתגלו בו כמה דרושים על הפסוק ביחזקאל, ומעט גם על המשניות  דמסכת מדות וכיוצא בזה.
 
ללמוד באופן המביא לידי מעשה: לכל ראש - בהענין ד"ועשו לי מקדש ושכנתי בתוכם", לעשות מכל בית יהודי מקדש להקדוש ברוך הוא, שזהו ענין של בנין, שנעשה שינוי בכמה חלקים בהבית,  שרואים בגילוי שנעשה מקדש להשם.
 
יש לערוך "סיומים" על מסכתות הגמרא (מנהג לעשות מעין חגיגה כאשר מסיימים מסכת מתוך התלמוד). במשך תשעת הימים מראש חודש אב עד תשעה באב, ועד בכלל,  ומה טוב גם לפני זה.
 
מובן, שההוספה בתורה בענין שהזמן גרמא - הלכות בית הבחירה - צריכה להיות גם אצל  הילדים הנמצאים במחנות-קיץ (קייטנות).
 
ללמוד הנ"ל לא מצד התגברות רגש האבילות וההשתדלות לתקן החסרון דחורבן בית המקדש, אלא (גם לולי החורבן) מצד הכוסף וההשתוקקות להמעלה והשלימות דביהמ"ק  השלישי, גדלות שלא היתה מעולם.
 
ללמוד מתוך ידיעה והכרה בוודאות גמורה שאין זה "הלכתא למשיחא", כי אם, הלכה למעשה בפועל ברגע שלאחרי זה, כיון ש"מ! קדש העתיד שאנו מצפין בנוי ומשוכלל (כבר עתה  למעלה, ותיכף)! יגלה וי בוא מן משמים" ברגע כמימרא!
 
הלימוד בענינים שהזמן גרמן הוא לכל ראש ובעיקר בהלכות דבין המצרים, יותר מאשר  בהלכות בית הבחירה, ולפלא שכשעושים "שטורעם" אודות ההוספה בלימוד התורה לא  מזכירים אודות לימוד ההלכות דבין המצרים.
 
(מלוקט מתוך שיחות קודש של הרבי מלך המשיח שליט"א לימים אלו, החל משנת ה’תשמ"ח ואילך)



Urgent request from Chassidei Chabad

 

 

י"ב תמוז חג הגאולה ה'תשס"ה

ב"ה

לכבוד:

אנ"ש שיחיו חסידי חב"ד

ואוהדי בית חב"ד

ה' עליהם יחיו

 שלום וברכה!

 היות שרבים מכל רחבי תבל פונים אלינו, מה עושים (ומה לא עושים...) בקשר למצב בארץ הקודש, החלטנו להעביר בזה אל כב' את פסק הדין מיוסד על שו"ע או"ח שכ"ט (בתוספת תמצית של פסה"ד) בלה"ק ובאנגלית בצירוף החתימות של רוב גדולי רבני ארה"ק. וכן קול קורא שיצא לאחרונה מגדולי האדמו"רים ברוח של ההלכה בשכ"ט. שים לב: כל ההלכה בנויה על יסוד 'קדושת החיים' שהיא מעל לכל.

 

            כ"ק אדמו"ר נשיא דורנו קבע באופן ברור שצריכים "להרעיש את העולם עם פס"ד הרבנים ע"פ סימן שכ"ט"! ובשיחות קודש נאמר מאות פעמים, כאשר ירעישו עם הפסק הלכה שאסור למסור שום שטח מארץ ישראל הרי"ז פועל במציאות העולם שכן יקום, ויפה שעה אחת קודם. כעת הננו מפרסמים את דבר ה' – זו הלכה בכל העיתונים כאן בארה"ק ובעיתונים ברחבי העולם, וכן הננו מוציאים לאור חומר מבוסס על ההלכה בשו"ע ב-2 מיליון עותקים.

  

בשעה קשה זו – אסור לנו לעמוד בצד ולשתוק

            כמי שרצונו הק' של הרבי קרוב לליבנו, תפקידנו, לעזור ולסייע כדי שקולו של הרבי ישמע בקול רעש גדול לכל יהודי בעולם, במיוחד ששתיקה וחוסר מעשים בימי "הרת עולם" אלה, הם בבחינת "לא תעמוד על דם רעך"!!!

 

הננו קוראים ופונים אליכם ידידנו היקרים, בהצעה ובקשה, שכל אחד ייקח על עצמו להשתתף בסך השווה ל- 770$ עד ר"ח מנחם אב הבעל"ט, וכל המקדים הרי זה משובח ובזה נהיה שותפים אמיתיים לפרסום דברי הרבי, דבר שיש לו השפעה, גם עלינו היושבים ברחבי תבל.   

 

תפילתנו להשי"ת שאל יעזבנו ואל יטשנו ויקוים היעוד "ונתתי שלום בארץ" מיד בגאולה האמיתית והשלימה ע"י משיח צדקנו.

בכבוד רב

הרב יוסף גערליצקי
יו"ר

 

 

 

ניתן להעביר את תרומתכם בדרכים הבאות:

 

מס' חשבון הבנק של "פיקוח נפש":

בנק לאומי, סניף ביאליק תל אביב 803, מס' חשבון –  701199/63

   BANK LEUMI BRANCH BIALIK 803 ACC.  #701199/63 Swift Code: lumiilixxx

  

או לשלוח בדואר ל-:

פיקוח נפש, ת.ד. 56131 תל אביב 64337 ישראל

PIKUACH NEFESH P.O.B 56131 TEL AVIV 64337  ISRAEL       

 

או בכרטיס אשראי:

להעביר בטלפון 972-3-5250202 או באימייל של מרכז חב"ד תל אביב chabad@012.net.il

את הפרטים של התורם, כרטיס האשראי, התוקף שלו והסכום לתרומה. 

לציין שהתרומה מיועדת עבור "פיקוח נפש".

 

                                                             Every Shaliach is a Partner

 Pursuant to the letter you all received from the veteran shluchim Rabbi Moshe Feller and Rabbi Tzvi Grunblatt with regard to amplify the Rebbe’s message to the masses and to make known to every Jew wherever he may be the Psak Din in Shulchan Oruch Orach Chaim 329, we are continuing to publicize the Rebbe’s opinion in newspapers and in every other public outlet.

 

Thank G-d many shluchim have already made their donations but we are still in need of more partners to enable us to continue in our endeavor. Please send in your contribution until Rosh Chodesh Av “V’chol Hamakdim Harei Zeh Meshubach.”

 

Contributions can be made in the following ways:

 

1.      Deposit it in Bank Leumi to the account of “Pikuach Nefesh: Bank Leumi Branch Bialik 803 ACC. # 701199/63 Swift Code:lumiilixxx

2.      Or send your check to: Pikuach Nefesh P.O.B. 56131, Tel Aviv, 64337 ISRAEL

3.      Or via credit card: Either call our office in Israel, Tel: 972-3-5250202 or email us at chabad@012.net.il with the details of the donor, his credit card number, when it expires and the amount of the donation. Be sure to make note that the contribution is precisely for “Pikuach Nefesh.”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

                                                                                                           

Friday, July 22, 2005

7 Mitzvos Bnei Noach Spread in Kfar Maimon

חדשות חב"ד


7 Mitzvos Bnei Noach Spread in Kfar Maimon

Signs with 7 mitzvos in Kfar Maimon
The international media was drawn to Kfar Maimon to cover the standoff between disengagement protestors and police.  The Israeli Mitzvos B'nei Noach campaign utilized the opportunity to publicize the 7 mitzvos in over 10 television and radio stations around the world.

Colorful posters with the Rebbe's picture and Moshiach flags were quickly prepared, bearing the central message:  The Rebbe, MH"M stated that we must explain to the nations that "It is better for the non-Jews that Israel should not be in their hands."  This sharp message was written in three languages, English, Arabic and Hebrew.

The various reporters were very interested in this message and asked to hear more about the 7 mitzvos and particularly about the prohibition against stealing, which includes stealing land in Israel from the Jewish people.  R. Boaz Kelly, head of the campaign, said that he saw people truly receiving and internalizing the message.


 


New on Chabad.info: Dvar Malchus Section

חדשות חב"ד


New on Chabad.info: Dvar Malchus Section

In Chabad.info, we live with the weekly parsha, particularly the explanations of the Rebbe connected to Geulah and Moshiach.  Our thousands of readers are invited to enter our new Dvar Malchus section, in which you can access the full text of the weekly Dvar Malchus.  You can also listen to the sicha explained (in Hebrew) by R. Chaim Levi Yitzchok Ginsburg.

Click here to enter the Dvar Malchus section, or click on the banner to the left. 






 



Chabad Day Camp Transforms Family

חדשות חב"ד


Chabad Day Camp Transforms Family

Children in Chabad day camp enjoy a day in the amusement park
Over 160 children attend the daycamp in Azor, directed by R. Shimon Yardeni.  This summer, a recent emigree from Russia decided to have her 6-year-old son circumcised, despite the opposition of the non-Jewish father, from whom she is separated.  The mother related that she made this decision thanks to the positive influence of the Chabad day camp.

Children in Chabad day camp enjoy a day in the amusement park
Children in Chabad day camp enjoy a day in the amusement park



Thursday, July 21, 2005

Unity?

By the grace of G-d
Shalom uBrocha!


Soldiers and Protesters in Kfar Maimon making the same Minyan even though there is a barbed wired fence between them!

Yeshayahu 55:9. "As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts [higher] than your thoughts.
Rashi:
As the heavens are higher, etc. That is to say that there is a distinction and a difference, advantages and superiority in My ways more than your ways and in My thoughts more than your thoughts, as the heavens are higher than the earth; you are intent upon rebelling against Me, whereas I am intent upon bringing you back.


The Rebbe:
Although particular elements of our people's divine service may still be in need of completion or improvement, this does not affect the nature of the situation as a whole. When the greater context is considered, it is clear that our people have completed the mission with which we were charged. Particular failings, although in need of correction, are not a valid reason for the Redemption to be delayed any longer. See above Sichos Parshas Noach.
Indeed, we learn that G-d will bring about the ultimate Redemption speedily even when the Jewish people have not yet fully cleansed themselves. For in the penitential prayers of Selichos (quoting Tehillim 25:22 and 130:8), we say, first: "G-d, redeem Israel from all his afflictions"; and afterwards: "And He will redeem Israel from all his sins." First G-d will redeem the Jews from their difficulties -- including the greatest difficulty, the exile -- and then He will redeem them from their sins. See the essay entitled, "Every Jew Has a Silver Lining," Sichos In English Vol. 47, pgs. 11-18.
from: Open Your Eyes And See
http://www.sichosinenglish.org/books/sichos-in-english/50/38.htm

We are currently in the last days of Exile, when “Behold, he stands behind our wall, watching from the windows, peering in from the cracks.” That is, the wall of Exile has already cracked, and Moshiach Tzidkeinu stands and “peers in from the cracks,” (the cracks of the wall of Exile)…Certainly then, at this time one should make every effort to behave in a way of ahavas Yisroel, ahavas chinam (unwarranted love). Through ahavas Yisroel we will merit the Redemption. (Sicha 11 Nissan 5742, unedited)
http://beismoshiach.org/Moshiach/Yom_Yom/YY263.htm



With respect and blessing.

Ariel Sokolovsky
http://www.torah.5u.com/aboutme.html

Long Live our Master our Teacher and our Rebbe King Moshiach Forever and Ever!

PS: The Rebbe King Moshiach explains the necessity of proclaiming "Yechi" click here to watch
Consider the connection between the Rebbe's reasons for "Yechi" (that saying it hastens the resurection of the dead Sicha Beis Nissan 5748 (Sefer HaSichos 5748, vol. 1, pgs 350, 351, 354)

and the His earlier statement in Hayom Yom:

Monday Sivan 11 5703
Torah lessons: Chumash: Beha'alotecha, Sheini with Rashi.
Tehillim: 60-65.
Tanya: An illustration (p. 293)...nothing besides it. (p. 295).


From my father's talks: "The avoda of serving G-d according to Chassidus comprises all kinds of levels... The level of "corpse" does not need much elaboration; but, thank G-d, there is also "resurection of the dead" in spiritual avoda. A corpse is cold; there is nothing as frigid as natural intellect, human intellect.
When one's natural intelligence comprehends a G-dly concept, and the emotions latent in intellect are enthused and moved by the pleasure-within-intellect - that is true revival of the dead.

Compiled and arranged by the Lubavitcher Rebbe in 5703 (1943) from the talks and letters of the Previous Lubavitcher Rebbe.

For more sources from Chassidus and Kabbolah on this understanding of the resurection of the dead see "To Live and Live Again" chapter 14 and the footnotes there.
Somewhat related to this see Inner meaning of the mitzvah of Appointing a King
from Derech Mitzvosecha by the Tzemach Tzedek, the 3rd Rebbe of Lubavitch


see also Disengagement in 5765?
http://moshiachtv.blogspot.com/2005/07/disengagement-in-5765.html

Rally for Gush Katif in Boston

חדשות חב"ד


Rally for Gush Katif in Boston

A demonstration for Gush Katif was held in Boston in front of the Israeli Consulate at the Park Plaza.  Among those attending the demonstration were R. Leib Schaeffer, organizer of the Gush Katif solidarity flight,  Rabbi Michoel Green, a shliach of the Rebbe King Moshiach Shlit"a in Westboro, MA, and Rabbi Dan Rodkin of the Boston's Russian Jewish Center.


Leib Schaeffer and R. Michoel Greene
R. Dan Rodkin of the Boston Russian Jewish Center.







The photos is this post are from Mentalblog.com

Monday, July 18, 2005

Day of Redemption.


By the grace of G-d
Arrest and Liberation

With regard to his arrest and subsequent liberation on the 12th and 13th of Tammuz, the Previous Rebbe once stated the following:

"In one of the discourses [that I delivered] on the Rosh HaShanah preceding the arrest in 1927, I voiced some words concerning the teaching of the Baal Shem Tov as to how Divine Providence applies to every detail of creation, even within the inanimate, vegetative, and animal realms. [These words were uttered] even though they were not relevant to the discourse being delivered. If not for this [utterance], I do not know if I could have managed to bear - and survive - the torment of that imprisonment."

This statement of the Previous Rebbe needs to be better understood. The uniqueness of the teaching of the Baal Shem Tov regarding individualized Divine Providence lies in the fact that individualized Divine Providence applies not only to man, but also to the inanimate, vegetative, and animal kingdoms.

With regard to man, however, all our Sages agree that G-d’s individualized Divine Providence covers every particular and detail. This is particularly so with regard to the manner in which Divine Providence applies to G-d’s chosen people, especially those who observe the Torah and its commandments, particularly so regarding the heads and leaders of the Jewish people whose personal lives impact all Jews.

Since this manner of individualized Divine Providence in relation to the Previous Rebbe is so fundamental, why did the Rebbe state that it was specifically the concept of Divine Providence as taught by the Baal Shem Tov that got him through this most difficult time?

In one of his discourses in honor of the festival of the 12th and 13th of Tammuz, the Previous Rebbe explains that Divine Providence as taught by the Baal Shem Tov contains much more than the notion that every individual movement and all acts of each and every created being is by Divine Providence. Rather, it also means that each particular action has a direct bearing on the general intent and purpose of creation. Thus, "even the movement of a solitary blade of grass serves to complete the Divine Purpose of creation."

The above provides a novel aspect to individualized Divine Providence as it applies to man as well:

There are those who maintain that individualized Divine Providence applies only to mankind, while the rest of creation is subject to a more general degree of Divine Providence - "Overseeing the species as a whole rather than the individual." However, even they agree that when something from the inanimate, vegetative or animal worlds impacts man, then the Divine Providence over those objects or creatures becomes individualized.

The reason they differentiate between man and all other classifications of creation is that man is the focal point of creation. It thus follows that all aspects of a person’s life involve individualized Divine Providence - even as man interacts with the inanimate, vegetative or animal worlds.

Consequently, according to this opinion, those matters that reveal the special qualities of man will have the aspect of Divine Providence revealed to a greater extent than those matters that are secondary to him. With regard to the secondary matters, individualized Divine Providence will only exist to the extent of its impact on man.

However, according to the Baal Shem Tov’s teaching that each particular action of any created being has a direct bearing on the general intent and purpose of all of creation, then this surely applies to an even greater extent to the life of man - every aspect and detail in and of itself fulfills the Divine Purpose of creation.

This, then, is the meaning of the Previous Rebbe’s words about Divine Providence as explained by the Baal Shem Tov:

The Baal Shem Tov’s teaching brought about a unique manner of viewing the arrest of the Previous Rebbe and the afflictions associated with it:

The Rebbe realized that since these events and actions took place with individualized Divine Providence, then not only would there be a benefit in spreading and strengthening Judaism subsequent to liberation from imprisonment, but the very imprisonment, torture, etc., was fulfilling the Divine Purpose of creation - revealing G-dliness within the world.

This was revealed by the fact that during the time of his actual imprisonment, the Rebbe’s arrest brought about a greater degree of arousal and self-sacrifice among the Jewish people as they strengthened themselves in the Rebbe’s work of fortifying Judaism.

Moreover, it had an impact on the very incarceration itself: The Rebbe’s position throughout his imprisonment was to treat his captors - the opponents of holiness - as if they were total nonentities. Thus, even within the prison confines the Rebbe revealed that "There is nothing but Him." This conduct so negated his foes that they themselves were forced to set him free.


Based on Likkutei Sichos, Vol. XXIII, pp. 157-165.
http://www.KingMoshiach.com
Long Live our Master our Teacher and our Rebbe King Moshiach Forever and Ever!

Monday, July 11, 2005

Disengagement in 5765?

Consider: “Rabbi Shimon bar Yochai said...when it will be close to the days of Moshiach, even children who will be in the world at that time will find secrets of wisdom, and will know from them ends [of exile] and calculations [of redemption], and at that time [G-d Almighty] will reveal [them] to everyone.” (Zohar Vayeira 118a)

By the grace of G-d
Shalom uBrocha!

As has been pointed out in Timeline of Moshiach (Messiah) and Redemption chapters in Ishiah (Isaiah) corespond to years.
According to this timeline this year 5765 corresponds to chapter 65 in Ishaiah. See if you can spot what it says about the disengagement and post your interpretations in the comments to this post.
Also consider the Rebbe's prophecies in the Sicha parshas-(weekly Torah portion) Bo 5751 one of the Sichos where he predicts the current war in Iraq and also aludes to the global war on teror and ingathering of exiles and complete redemption in the aftermath of these events http://www.sichosinenglish.com/books/counsel-given-concerning-babylon/01.htm
PS. The shorter abridged version of the Timeline of Moshiach and redemption in Yeshaya is found on the Chabad of Scotland website Moshiach update page http://www.brosh.co.uk/lubofscot/MoshiachUpdate.html
PPS. I have recieved many requests to translate the Timeline of Moshiach and Redemption commentary in French, Russian , Hebrew etc. and publish it in various forms such as booklets CD-Roms etc. If you are capable of assisting me with this or have any other questions or comments please call 617-372-2312 or email ariel5740@yahoo.com
PPS. Somewhat related to this check out the new article The Ressurection of the dead is already happening!
Yeshayahu - Chapter 65
With Rashi's Commentary

1. I allowed Myself to be sought by those who did not ask; I allowed Myself to be found by those who did not seek Me, I said, "Here I am; here I am!" to a nation not called by My name.
I allowed Myself to be sought by those who did not ask The Holy One, blessed be He, replies to him, It is impossible not to avenge Myself on them, for I allowed Myself to be sought by them by reproving them through My prophets, but they did not ask.
I said, “Here I am; here I am!” Return to Me, and I am ready to accept you.
to a nation not called by My name That did not wish to be called by My name.
2. I spread out My hands all day to a contrary people, who go in a way that is not good, after their thoughts.
I spread out My hands in order to accept them with repentance.
contrary Heb. סוֹרֵר, turning away from the road.
3. The people who vex Me to My face continually; those who sacrifice in gardens and burn incense on the bricks.
those who sacrifice in gardens They erect idols in their gardens, and there they burn incense on the bricks.
4. They sit among the graves, and with corpses they lodge; those who eat swine flesh, and broth of abominations is in their vessels.
They sit among the graves so that a spirit of defilement of demons should rest upon them.
and with corpses Heb. וּבַנְּצוּרִים. They are the bodies of the dead, who are as placed in a siege (מָצוֹר), unable to get out.
and broth of abominations Heb. מְרַק, despicable broth. Comp. (Jud. 6:20) “And the broth (הַמָּרָק) pour out.”
5. Those who say, "Keep to yourself, do not come near me for I am holier than you"; these are smoke in My nostrils, a burning fire all day long.
Those who say to the righteous, קְרַב אֵלֶי, “Keep to yourself and do not come near me.”
for I am holier than you Heb. כִּי קְדַשְׁתִּי. For I am holier and purer than you. In this manner Jonathan renders.
these abominations that they committed are as smoke, wrath in My nostrils.
6. Behold it is inscribed before Me; I will not remain silent until I have recompensed, and I will recompense onto their bosom.
Behold it is inscribed Their sin is inscribed before Me, and their sentence has already been decreed and sealed.
7. "Your iniquities and the iniquities of your fathers together," said the Lord, "that they burnt incense on the mountains, and on the hills they blasphemed Me, and I will mete out the recompense for their deed first into their bosom."
Your iniquities Yours and your forefathers’ together I will recompense you.
8. So said the Lord, "As when wine is found in the cluster, and one shall say, "Destroy it not, for a blessing is in it"; so will I do for the sake of My servants, not to destroy everything.
As when wine is found in the cluster Jonathan renders: As Noah was found innocent in the generation of the Flood.
the wine This is Noah, who was sweet.
in the cluster Heb. בָּאֶשְׁכּוֹל. In the bereft (הַמְשֻׁכָּל) generation. This may also be interpreted according to its apparent meaning.
for the sake of My servants For the sake of every righteous man found among them.
9. And I will extract seed from Jacob and from Judah, the heir of My mountains, and My elect shall inherit it, and My servants shall dwell there.
10. And the Sharon shall become a sheepfold and the Valley of Achor a place for cattle to lie, for My people who sought Me.
the Sharon The name of a region in the land of Israel.
and the Valley of Achor As its apparent meaning.
11. You, who forsake the Lord, who forget My holy mount, who set a table for Gad and who fill mingled wine for a number.
who forsake the Lord The wicked of Israel who adopted paganism and died in their wickedness.
who set a table for Gad The name of a pagan deity on the name of the zodiac, and in the language of the mishnah, (Shabbath 67b) “May my fate be lucky (גָד גַּדִּי) and not fatigued.”
for a number Heb. לַמְנִי. According to the number of the computation of the priests, they would fill basins of mingled wine.
mingled wine Heb. מִמְסָ, wine mingled with water as was customary. Comp. (Prov. 23: 30) “To search for mingled wine (מִמְסָ).” Also (ibid. 9:2), “She mingled (מָסְכָה) her wine.” Some interpret לַמְנִי, to the pagan deities that you appointed (מִנִּיתֶם) over yourselves, but אֶתְכֶם וּמָנִיתִי, which is not punctuated וּמִנִּיתִי with a ‘dagesh,’ indicates that it is an expression of counting.
12. And I will count you out to the sword, and all of you shall kneel to the slaughter, since I called and you did not reply, I spoke and you did not hearken, and you did what was evil in My eyes, and what I did not desire, you chose.
13. Therefore, so said the Lord God, "Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall thirst; behold, My servants shall rejoice, but you shall be ashamed.
My servants The righteous [of Israel].
but you who rebel against Me.
14. Behold, My servants shall sing from joy of heart, but you shall cry out from sorrow of heart, and from a broken spirit you shall wail.
15. And you shall leave your name for an oath for My elect, "And the Lord God shall slay you," but to His servants He shall call another name.
your name for an oath From your name shall be taken a curse and an oath for generations, “If it does not befall me as it befell So-and-so.”
and… shall slay you an eternal death.
but to His servants He shall call another name A good name and a mention for a blessing.
16. For whoever himself on the earth shall bless himself by the true God, and whoever swears on the earth shall swear by the true God, for the first troubles have been forgotten and they have been hidden from My eyes.
For whoever blesses himself on the earth For My fear shall be over all of them, and the earth shall be full of knowledge, and whoever praises himself or lauds himself on the earth, will bless himself by the true God, he will praise himself that he is a servant of the true God, the God of truth, Who realized and observed this, His promise.
for the first troubles have been forgotten Therefore, they shall call Me the true God.
17. For behold, I create new heavens and a new earth, and the first ones shall not be remembered, neither shall they come into mind.
new heavens The princes above shall be renewed, and the princes of Israel shall be the upper princes and the princes of the heathens (the nations [Parshandatha]) will be lower, and so on the earth. ([K’li Paz reads:] The princes above shall be renewed, to raise up the humble and to humble the high ones, and so on the earth.) And some say that there will actually be new heavens, and that is correct, for Scripture proves it (infra 66: 22): “For as the new heavens, etc.”
18. But rejoice and exult forever [in] what I create, for behold I create Jerusalem a rejoicing and its people an exultation.
19. And I will rejoice with Jerusalem, and I will exult with My people, and a sound of weeping or a sound of crying shall no longer be heard therein.
20. There shall no longer be from there a youth or an old man who will not fill his days, for the youth who is one hundred years old shall die, and the sinner who is one hundred years old shall be cursed.
a youth Heb. עוּל יָמִים, a youth. Comp. (Lam. 2:11) “young children (עוֹלֵל).” [Hence,] יָמִים עוּל means young in years.
who is one hundred years old shall die He shall be subject to punishments to be liable to death for a capital sin. So it is explained in Gen. Rabbah (26:2).
shall be cursed for a sin requiring an anathema.
21. And they shall build houses and inhabit them, and they shall plant vineyards and eat their fruit.
22. They shall not build, and another inhabit; they shall not plant, and another eat, for like the days of the tree are the days of My people, and My elect shall outlive their handiwork.
like the days of the tree Jonathan renders: the tree of life.
23. They shall not toil in vain, neither shall they bear for terror, for they are seed blessed by the Lord, and their offspring shall be with them.
24. And it shall be, when they have not yet called, that I will respond; when they are still speaking, that I will hearken.
25. A wolf and a lamb shall graze together, and a lion, like cattle, shall eat straw, and a serpent-dust shall be his food; they shall neither harm nor destroy on all My holy mount," says the Lord.
shall eat straw and will not have to destroy animals.
and a serpent Indeed, dust is his food, which is always available for him. And the Midrash Aggadah explains: And a lion, like cattle, shall eat straw. Since we find that Esau will fall into the hands of the sons of Joseph, as it is said (Obadiah 18): “The house of Esau shall become stubble, and the house of Joseph a flame etc.” But [that they should fall] into the hands of the remaining tribes, who were compared to beasts, we do not find. It is, therefore, stated: “And a lion, like cattle, shall eat straw.” Those tribes that were compared to a lion, such as Judah and Dan, like Joseph, who was compared to an ox, shall devour Esau who was compared to straw.

This just in:
Chief Rabbi of Scotland - Rabbi Chaim Yehudah Jacobs Shlit"a who was the 1st to publish the original timeline of redemption in Yeshayahu (Isiah) online writes to my friend Aharon Benjamim Frimer ( http://www.Moshiach.ca ):

LUBOFSCOT@aol.com wrote:

In line with other remozim [alusions] from Sefer Yeshia [Book of Isiah] thru the years of the Rebbe's nesius [leadership] there is an unbelievable remez [alusion] for the current situation of evicting Ch"s [G-d forbid] Yidden [Jews] from Gush Katif.

The Novi [prophet] says in chaper 65 which is [corresponds to ] the current year pesukim [verses] 22-23 They will build houses and dwell in them, plant vineyards and reap from them. See Radak [comentary of Rabbi David Kimkhi] on posuk [verse] 23. Not like the tochocho [curse in Deuteronomy] when they build and don't dwell, planted but don't reap but now they will dwell and will reap. So we are in for some big nissim [miracles] in the weeks ahead.

Keep in touch. We are in Cedarhurst just now with Sholom and his family. I will look u up when we visit Crown Heights IYH [Im yirtzeh Hashem - G-d willing] to say hello. You can call me on Sholom's cell when u have a chance 917 559 6044.

Hope we will be able to see each other IYH [G-d willing] here or in Yerusholyim [Jerusalem]. There's no question that some miracle is about to unfold..

Kol toov [Be well]

Chaim [Rabbi Chaim Yehudah Jacobs Chabad Lubavitch of Glazgo Scotland ]
My comment:
By the grace of G-d
Shalom and blessings!
By the way also note the verses 24-25 according to their simple meaning (not he Rashi's comentary stated there which seems alegorical here ) they can allude for example also to the fact that IRA and the Columbian Rebls just few weeks ago gave up the path of terorrism to acheve their goals and we can G-d willing excpect to see more of the same in other parts of the world and hopefully in the land of Israel soon.(see also issiah 66 for more on this)
Also see my article about Revival of the dead happening in out time bellow:

Resurrection of the "dead" is happening now.
( if you are still Christian and all of this sounds a bit "off the wall" to you check out Messiah Watch International : http://www.RabbiYess.com and http://www.7for70.com also you may want to check out http://www.britam.org especially if you have any English , Irish, Scotish, Sweedish, Danish or other western european ancestry (hint you may be from among the 10 lost tribes of Israel)...
For other nations that have a traditions that all or part of them are from one of the 10 tribes see Mystery of the 10 Lost Tribes
With respect and blessing.
Ariel Sokolovsky
Long Live our Master our Teacher and our Rebbe King moshiach Forever and Ever!
Yechi Adoneinu Moreinu veRabbeinu Melech haMoshiach LeOilom voEd!

G-d will not abandon His people!

By the grace of G-d
Shalom uBrocha!
This story bellow is reprinted here from the current edition of Beis Moshiach International Magazine to make it easier for you to imagine and understand how G-d often saves his people even when all natural means seem exhausted which seems to be very much the situation now as far as far as the terible decree to exile of more than 8000 Jews from their homes in the Land of Yisrael which is just another test of our faith in G-d in these last moments before the completion of the redemption.
Also check out http://moshiachtv.blogspot.com/2005/07/disengagement-in-5765.html
With respect and blessing.
Ariel Sokolovsky

HU RA: The Rest of the Story By Prof. Shimon Silman, RYAL Institute and Touro College


Author: Boruch Merkur


It was January 1953. The torture of the doctors was in full force. False confessions were flowing like the blood of the victimized doctors. And the city of Moscow was morose.
In this final section, we describe the dark days in Russia as the case of the doctors was being prepared for a public “show trial.” Then came Purim and the call of “Hu Ra!” at the Purim farbrengen, bringing Stalin’s scheme to a sudden halt – and his own death. * Part 3 of 3


(Continued from Issue #506)

The winter in Moscow was unusually snowy and cold. There were no thaws, and the ice on the streets of Moscow grew thicker and thicker. Reports circulated of a certain “Day X” when millions of Jews throughout Russia would be deported. Each day brought new reports of threats, plots, and expulsions, and lists of Jews were being drawn up in Moscow, Leningrad, and other major cities. As far away as Kiev, a Jewish doctor was advised by one of his non Jewish patients to leave the city and move to a small town, if possible.

More Jewish plots and conspiracies were being “discovered” and Jews were being arrested en masse.

Meanwhile, Stalin worked tirelessly to ensure that every detail of the plot and its exposure would achieve maximum impact while appearing completely credible.

On January 13, an article in Pravda titled “Spies and Murderers Under the Mask of Professor-Doctors” revealed the Doctors’ Plot to the public. It described a “band of doctor-poisoners” who were aggressively involved in murdering Soviet leaders. It listed the names of the Jewish doctors and claimed that they were working for U.S. and British intelligence. The Jews in general were identified as enemies of the state, along with the Americans and British.

More newspaper articles were printed to incite the public against the Jews. They told people to look for enemies and referred to the purges of the 1930’s, an indication that they were about to be repeated. Anti-Semitic meetings at offices and factories vehemently demanded that the criminals be put to a terrible death. Many volunteered their services.

CONCENTRATION CAMPS

On February 17, a memorandum was sent to Malenkov recommending the construction of 4 prison camps in remote areas of Russia: 1 in Kazakhstan, 1 in Irkutsk, and 2 in Komi. It was to these camps that the Jews were to be deported. The construction of the camps began immediately.

Khrushchev later told a Communist Party meeting how, during the Doctors’ Plot, Stalin became inflamed with hatred against the Jews. His rage grew until, shortly before his stroke, “he told a meeting of Soviet leaders that he had decided to gather all the community together and transport them to a northern region within a new pale.” Khrushchev told his audience that when Mikoyan and Voroshilov protested and said that such conduct was worthy of Hitler, Stalin worked himself into a fury.

Another cynical and sadistic element was introduced into the story. It was not enough for Stalin to just deport the Jews. He wanted them to request the deportation! A letter was drafted in which the Jews would appeal to Stalin for “protection from the justifiable anger of the Russian people” by transferring them to a far-off region. This was to be an open letter to Stalin signed by prominent Jewish personalities. The letter, however, was not publicized at that time. (A copy of the letter was found and published in a Russian journal in 1997.)

Meanwhile, the interrogation of the doctors continued. By mid-February all the doctors had confessed except for Dr. Sophia Karpai. On Feb. 18 they brought Karpai to a face-to-face confrontation with Dr. V. N. Vinogradov, who had worked with her at Valdai. He had just confessed to murdering Zhdanov and the purpose of the confrontation was to pressure Karpai to confess also. They could not go to an open trial with the doctors until each told the same story. But it did not succeed. Karpai continued to refuse to admit any guilt. “No, I don’t confirm it,” was her response.

None of the other doctors held out so long. Her face-to-face confrontation with Vinogradov certainly made her realize that she was truly alone. However, notwithstanding the fact that she was brutally beaten and kept in a refrigerated cell without sleep to compel a confession, she did not confess. Her heroism in the face of all this is truly astounding.

The delay in the trial caused by her courageous stand may have saved the lives of millions of Jews, for in the meantime, Stalin died and the decree was annulled. As Brent and Naumov write, “The fate of the Jews of Russia might have depended on this latter day, unknown Esther.”

THE DEATH OF STALIN

“The Doctors’ Plot ended much as it began, in mystery,” write Brent and Naumov as they begin to discuss what is known about the death of Stalin. They continue, “There is more that we don’t know about Stalin’s death than that we do....Each published version of his death significantly contradicts every other.”

Another author writes, “It is a paradox that while the details of his final illness were

broadcast to the whole world, the atmosphere of mystery shrouding the circumstances of the death of Stalin has never been dispersed. A number of people, satisfied with the information given, accept the fact that Stalin died of cerebral hemorrhage. Many, suspecting that his end was altogether too opportune, speak of it as a miracle that saved Russia from a new reign of terror. Some are of the opinion that the ‘course of nature was assisted.’ Others, dismissing his illness as fictitious, believe that Stalin was murdered.”

As we mentioned at the beginning of this paper (see Part 1), the death of Stalin was brought about by Melech HaMoshiach – “By the breath of his mouth he shall put the wicked to death” – at the farbrengen of Purim, 5713. We will now trace the sequence of events leading up to Stalin’s death and try to correlate them with the events occurring in “770” at the same time, noting an eight-hour time difference.

While the reports of Stalin’s death contradict each other also in the times of certain events, Brent & Naumov have attempted to sort out and analyze this information. In addition to documents available to earlier researchers, they have had access to the report of the doctors who treated Stalin while he was dying. This report was submitted to the Central Committee in July 1953, stamped “Top Secret” and filed away. It was apparently unread for fifty years until 2003, when Brent and Naumov were given access to it.

Purim 5713 was Sunday, March 1, 1953. On the night of Purim (Saturday night, February 28), Stalin sat down to a party in his dacha with Beria, Malenkov, Khrushchev, and Bulganin. Sometime around 4:00 a.m. [9:00 p.m., the night of Purim, in New York], in the middle of an angry tirade about the slow progress of the Doctors’ Plot, Stalin suddenly broke off in the middle of a sentence and went into his room. This was to be his last tirade.

Stalin did not come out of his room the next day, nor was there any sign of movement in his room. Though worried, the staff could not enter his room without permission. At 6:30 p.m. [10:30 a.m. – Shacharis, Purim morning, in New York] a light went on in Stalin’s room. At 10:30 p.m. or later [2:30 p.m. – Mincha time – in New York], a guard found Stalin sprawled on the floor near his writing table. Around 11:00 p.m., Beria phoned the dacha and told the guards not to say anything about Stalin’s sickness. Doctors did not arrive until 7:00 a.m., or later, the next morning [11:00 p.m. in New York, during the Purim farbrengen]. Why was there such a delay in calling the doctors? There are two possible reasons: 1) They may have been afraid that they would be held responsible for any mistakes made in Stalin’s treatment or, more likely, 2) they wanted him to die.

In any case, it appears that the declaration of “Hu Ra” at the Purim farbrengen occurred around the time that the doctors began treating Stalin. They found him in a deep unconscious state from which he never recovered and diagnosed a cerebral hemorrhage. His condition steadily worsened until Thursday, March 5 when, at 9:50 p.m., the evil Stalin died. Haman was dead: “When the wicked are gone there is rejoicing.”

Many have suggested that Stalin was poisoned. If so, the man who would have done it, or at least have been responsible for it, would have been Beria. And it would have been with Khrushchev’s complicity. There is, in fact, reason to believe this. Molotov said that Beria told him, “I did him in! I saved all of you!” claiming to be responsible for Stalin’s death. In fact, Beria had good reason to kill Stalin since Stalin was in the process of preparing a case against Beria with the goal of having him eliminated.

Brent & Naumov describe a scenario, suggested by a Dr. Lawrence S. Cohen, in which Beria would have slipped a poison, such as warfarin crystals, into the wine that Stalin was drinking at the party on Feb. 28. Warfarin is a tasteless and colorless blood thinner which was administered to patients with heart disease. A high dosage over several days could induce hemorrhaging and a stroke in a patient with acute arteriosclerosis, which Stalin had. (Another Russian historian, Edvard Radzinski, interviewed the guard that found Stalin on the night of March 1. He said that after Stalin’s party was over, an order was given by the head guard, Khrustalev, for all the guards to go home. Radzinski speculates that it may have been at this time that Stalin was poisoned by Khrustalev, at Beria’s orders.)

Following this line of thought, one must wonder if such a poison might not have been administered by the doctors who treated Stalin, at Beria’s orders. Recall that they began their treatment of Stalin around the time that everyone was calling out “Hu Ra!” at the Purim farbrengen in “770.”

“AND IT WAS REVERSED”

Immediately after Stalin dies, the Doctors’ Plot was reversed. Beria, the head of the newly created MVD (Ministry of Internal Affairs), in one of his first official acts, ordered a “complete review” of the Doctor’s Plot. To expedite the process, he appointed a special commission. On March 17, Ryumin (the other Haman) was arrested and accused of falsifications and perversion in the Doctors’ Plot.

On March 31 a “Decree on the termination of criminal prosecution and the freeing of the prisoners in the Doctors’ Plot” was issued by the MGB under Beria’s direction. It stated in part, “Taking into account that all the arrested doctors in the present case were illegally imprisoned...we decree: In view of the absence of crimes...to free from custody and with full rehabilitation those imprisoned in this case.”

On April 3, during Pesach, the doctors were freed. The same day, the Soviet press published a communiquי issued by the MVD which said, “On the basis of the finding of the investigation commission specially set up by the Ministry of Internal Affairs of the USSR to verify the case, the above-mentioned [doctors] and others implicated in this case have been fully cleared of the charges preferred against them and...have been released from custody. The persons guilty of the improper conduct of the investigation have been arrested and are criminally held responsible.”

On April 6, Pravda reported that “The result of a review of the Doctors’ Plot showed that the doctors had been arrested by the former Ministry of State security (MGB) incorrectly, without any legal basis....The examination showed that accusations brought forward against the accused were false.” It called Ryumin “a secret enemy of the government” and a “criminal adventurist.” He was later executed.

* * *

“And he [Melech HaMoshiach] will judge the poor with justice and he will admonish with fairness the humble of the earth; and he will strike [the evil ones of] the earth with the rod of his mouth and with the speech of his lips he will put the wicked to death.”

Yechi Adoneinu Moreinu V’Rabbeinu Melech HaMoshiach L’olam Va’ed!

Sunday, July 10, 2005

When A Rebbe Takes A Step Back

By the grace of G-d
When A Rebbe Takes A Step Back
By Rabbi Levi Yitzchok Ginsberg


Reb Mendel Futerfas used to tell the story about a certain Chassid of the Rebbe Rashab who was an affluent and successful businessman. Whenever he came to Lubavitch, he would listen when the Rebbe delivered a maamer, then sit down with the talmidim of the yeshiva for a chazara.

Unlike the other Chassidim, however, a single chazara wasn’t enough for this particular Chassid. Despite the fact that he was a learned Jew and could repeat the Rebbe’s words as well as anyone else, he would insist on hearing the chazara several times from the official chozrim.

At this point Reb Mendel would pause in his recitation, and repeat one of his favorite sayings of our Sages:

“It states in Pirkei Avos,” Reb Mendel would always say, “that when a wise man hasn’t heard something, he admits that he hasn’t heard it. Indeed, this is one of the identifying marks of the chacham — ‘and the opposite is true of the golem.’ But what does this have to do with wisdom? If the golem claims to have heard something he really didn’t, doesn’t that make him a liar rather than a fool?

“The answer lies in the exact wording of the Mishna: ‘Concerning what (ma) he has not heard he says, “I have not heard.”’ Even if he heard what was being discussed but a certain ‘something’ (mashehu) — even the tiniest detail — is still vague, he refuses to claim to understand it. The chacham will not pronounce himself an expert until the entire picture is clear and understood.

“The golem, by contrast, becomes an instant expert, even if he has no idea what it means. He immediately announces ‘I have heard’ and stops listening.”

(Author’s note: Reb Mendel Futerfas was the embodiment of this adage, and was never ashamed to admit that he “had not heard.” Throughout his life he never claimed to understand an issue until his knowledge of the subject was thorough and complete.)

Reb Mendel would then resume:

“As mentioned before, this Chassid was very wealthy, so to slake his unquenchable thirst for hearing the Rebbe’s maamarim, he would handsomely pay any bachur who was willing to repeat a maamer for him. As the students of Tomchei Tmimim rarely had a cent to their names, this was a wonderful and welcome opportunity.

“One time the Rebbe Rashab delivered a maamer which employed the analogy of a rav teaching his talmid an intellectual concept. As the rav’s understanding is vastly greater than the pupil’s, in order to convey the thought to the student, he must first ‘constrict’ it down to his level.

“The Chassid listened to this chazara intently, then, as was his custom, asked that it be repeated several more times.

“There was one bachur, however, whose manner of speaking was particularly effusive. When he got up to the part about the rav’s seichel being immeasurably superior to the talmid’s, he was extremely enthusiastic in his description.

“At that point the elderly Chassid interrupted him. ‘Wait a minute,’ he said. ‘From the way you’re talking, it would seem that the difference between the rav and the talmid is only quantitative — that the rav has learned much while the talmid has learned only a little. But that is not the case; there is a qualitative difference! The rav’s essence is utterly beyond that of the talmid, to the point that they have nothing in common!”

“One might say,” the Chassid continued, “that the maamer is referring to a situation of a Rebbe teaching a Chassid. In this case, the Rebbe is infinitely superior to the Chassid, and the concept of ‘understanding one’s teacher after 40 years’ and thus being able to attain the same level simply doesn’t apply. For no matter how hard a Chassid works, no matter how great a Chassid he is, he can never begin to approach what it means to be a Rebbe!

“The situation you are describing,” the Chassid concluded, “pertains to a rav and talmid from the times of the Gemara, when both are great Tannaim or Amoraim, yet one has the advantage of having had an opportunity to learn more. In the beginning, the talmid is far removed from the teacher’s level. Yet if enough effort is expended, he can not only attain the same greatness, but surpass it. The same rule applies to two Rebbeim, when one Rebbe receives knowledge from a previous Rebbe. A Rebbe is a Rebbe from birth, but he still must work hard for many years with his own powers to reach the level of the previous ones…”

* * *

Chassidus uses the analogy of a rav who is infinitely above his talmid (see Seifer HaMaamarim 5670), yet at a certain point decides to elevate him to a higher level than he would ever be able to attain under his own power. (When this is accomplished, “the talmid’s faculties become like the rav’s.”)

In the beginning of the process, the concepts revealed to the talmid are completely above his understanding, and the student flounders in darkness. A state of nesira (separation) exists between the two. The talmid acutely feels the distance between himself and the rav.

In the most literal sense, nesira implies breaking down the beams of an existing building, in preparation for the establishment of a new structure. But nesira is not a simple matter of destruction for a later good. Rather, nesira is an integral part of the process of elevation and tikkun.

To illustrate: When a tailor cuts out his fabric to sew a suit, he is not “destroying” the fabric for a higher cause; the cutting is an important part of the procedure. Similarly, in the case of nesira between a rav and a talmid, the descent is an essential part of the desired ascent.

To continue with the analogy of construction, when the teacher sticks to concepts that are easily understood by the student, “they both share the same wall.” The advantage of the rav over the talmid is not readily apparent. The situation is mutually satisfactory for the both of them, but the talmid receives only the “external part,” or chitzoniyus, of what the rav has to offer. The talmid is indeed learning, but he is limited by his own intellectual capacities. The rav’s p’nimiyus and essence remains completely beyond his grasp.

In this instance, the talmid is not aware that there is something missing. Step by step he increases his knowledge, progresses in his studies and feels fine. Yet because he doesn’t know that anything else even exists, he will never be inspired to strive any higher.

When the time comes, however, that the rav wants to “boost” the talmid upward with a hashpaa that comes from his p’nimiyus, a period of nesira is required. In order for there to be a “yichud panim b’panim,” an inner union between teacher and student, the rav must step back and temporarily separate from the talmid. In other words, the talmid must be made to perceive the unbridgeable gap that exists between them.

This can sometimes lead to state of dejection, when the student realizes that even after all his hard work he has achieved nothing. But it is this feeling that will ultimately spur him on to more elevated heights of which he was previously unaware.

When the student realizes that he has yet to access the rav’s p’nimiyus, it produces a state of longing. His efforts take on an entirely different tone as he strives for “an inner union” and tries to elevate himself to the rav’s level.

The phenomenon of nesira, the whole purpose of which is to bring the talmid to realize that something infinitely higher exists, can also be accomplished through revelation, as the rav gradually reveals higher and higher “lights.” In the initial stages, however, the illumination is too intense for the talmid to absorb.

In Kabbalistic terms, this is known as “chesed cutting through the trunks.” The chesed, the G-dly revelation, “saws through” the “stems and leaves” of hispashtus and separates the rav from the talmid. (The root of the Hebrew word “nesira” means to saw.) Yet it is the awareness of this separation that causes the talmid to strive upward.

Again, this is not a simple situation of “descent for the purpose of ascent,” nor does the analogy of the rav temporarily diverting his attention from the talmid to be able to convey a loftier concept apply. In these cases, the rav actually does briefly “abandon” the talmid, albeit for a higher cause.

With nesira, however, the rav never abandons the talmid and is always with him. On the contrary, because the initial revelation is so bright and blinding, the talmid may not even realize that he has received anything. This is because he has actually been given a “jolt” of the rav’s p’nimiyus.

In Chassidus, these other analogies are used to illustrate the descent of exile (and the inner meaning of Tisha B’Av, etc.), where destruction actually occurred for the purpose of a later ascent.

The analogy of nesira, however, illustrates what happened at mattan Torah, where the concepts of descent and destruction do not apply, even though the revelation of G-dliness when the Torah was given was so intense that “their souls departed from their bodies.” The framework of the natural order first had to be broken (i.e., “their souls departed from their bodies”), but afterward, the revelation of G-dliness was actually absorbed (“the Holy One, Blessed be He, revived them with the dew He will use to resurrect the dead, the dew of Torah”).

* * *

On Gimmel Tammuz 5754 we received a traumatic shock from which we have yet to recover. There is no possible explanation or justification that can alleviate our pain.

There is no Chassidus without a Rebbe. There is no Yiddishkeit without a Rebbe. Indeed, the world cannot exist without a Rebbe. Without a Rebbe, there is nothing. Although the concept is fully elucidated in Chassidus (see Likkutei Sichos, Volume 26, for example), the principle itself is fundamental and axiomatic, and something we all take for granted.

Before Gimmel Tammuz, we felt fine. There was hardly a need for emuna, because the Divine truth of Lubavitch was evident to the physical eye. It was the most wonderful thing in the world to be a Lubavitcher Chassid.

We could tangibly see the Rebbe conquering the world and leading it to the Redemption with giant strides. We merited to hear the Rebbe’s holy words every few days. We were surrounded by the Rebbe’s miracles wherever we turned. The Rebbe provided us with guidance for every detail in our lives. It was our normal mode of existence, the most elevated way of life a Jew could aspire to.

(Also, before Gimmel Tammuz, we all thought the same thing and shared the same consciousness. Nothing could stand in the way of the mighty army of the Rebbe’s Chasidim, as we all acted with the power of the Rebbe behind us.)

Then, suddenly, it was the first Zach Adar, followed by the second. Then the final blow of the hammer fell on Gimmel Tammuz.

It was the ultimate example of nesira, a nesira which seemed to separate us from the Rebbe shlita. In the strongest possible terms we were suddenly aware of the great distance that exists between us. We do not see the Rebbe; we cannot attend farbrengens. There are no Sunday dollars or Kos Shel Bracha. There is no more ziseh lekach; no yechidos, general letters, tzetlach, or verbal answers from the Rebbe. To the physical eye it appears as if the captain has abandoned ship, G-d forbid.

But in truth, “the Rebbe foresaw everything.” There was no destruction for a higher cause, or a “descent for the purpose of ascent.” For years the Rebbe drummed it into our heads that we would be facing a great nisayon which would not reflect the true reality. Indeed, the word “nes” means a banner or a flag; the whole purpose of a nisayon is to raise us up, to elevate us from “an external union” to “an inner union.”

For this to occur, the talmid must be able to correctly interpret what is happening. He must understand that the nesira is an integral part of the ascent, a necessary component in the progression toward the true and complete Redemption. The Rebbe wants us to go above and beyond everything we’ve ever done before, in order to reach a new and more exalted state.

Take, for example, emuna and hiskashrus as they existed before Gimmel Tammuz, when we obeyed the Rebbe’s directives without regard for what the world might say. We internalized the Rebbe’s words, lived with Moshiach and demonstrated ahavas Yisroel for one another with true unity.

In retrospect, however, it was only “an external unity.” What is required of us now is to strive toward the next level.

Before Gimmel Tammuz, our emuna was limited. We had emuna because we could see, hear and understand; everything was presented to us on a platter. Now, however, we must go beyond that, and attain a level of emuna that is independent of outside influences.

Before Gimmel Tammuz, our hiskashrus was limited. We might even have thought that there were moments when the Rebbe wasn’t looking at us or aware of what we were doing, G-d forbid. Intellectually, we realized that this was not so, but because the Rebbe was visible to us we could sometimes become lazy.

The nisayon we are now going through is for the sole purpose of raising us to the ultimate level of hiskashrus and emuna. Our entire essence must be completely bound with the Rebbe MH”M.

Indeed, the awareness that the Rebbe transcends all limitations has grown after Gimmel Tammuz. More and more people are consulting the Rebbe about every aspect of their lives, and the sense that the Rebbe is guiding us is stronger than ever.

Before Gimmel Tammuz, we longed for Moshiach, we learned about Moshiach and lived with Moshiach, but in a limited fashion. Today we must be “crazy about Moshiach,” as the Rebbe once said in reference to himself. Awareness of Moshiach must fill our consciousness, until it spills over and affects the very lowest planes of existence.

Another fundamental point: Before Gimmel Tammuz, there was achdus among Chassidim because it was easy. Everyone had the same emuna and beliefs, and acted the same way.

Now, however, we must love each other because it’s the right thing to do, independent of any other motivation. We will love each other despite our differences of opinion, simply because the Rebbe Melech HaMoshiach has taught us to do so.

The Rebbe wants us to understand what’s going on, to raise us up to the ultimate level of all. For the true and complete Redemption is about to commence.



from http://www.BeisMoshiach.org

YECHI ADONEINU MOREINU V'RABBEINU MELECH HA'MOSHIACH L'OLAM VA'ED!

Friday, July 08, 2005

"The Rebbe" (inspirational video)

Moshe Never Died

By the grace oif G-d
Moshe Never Died

Some people are puzzled by the fact that many Chassidim refer and relate to the Rebbe solely in the present tense. It appears to be a denial of the unfortunate reality of the past ten years; a refusal to accept the painful truth.

It is actually not a new phenomenon in Judaism that our righteous ones are considered alive even after their passing. In general, we do not use the term "death" to refer to any righteous person. Instead, we say "histalkut," meaning departure. Tzadikim do not die in the sense of leaving the world completely. Rather, as our sages say, they remain connected to their followers and students, and continue to protect them after their passing, in a sense even more than in their lifetimes. R. Schneur Zalmen of Liadi explains in Igeret Hakodesh that the lives of the righteous are more spiritual than physical; thus, when tzadikim pass on, they are released from physical boundaries and limitations, and are able to effect greater wonders than they ever could while they were alive.

Our sages say that Jacob our father did not die. Some understand this as referring to his children - when his descendents live with his teachings and inspiration, they keep him alive. The statement "David, King of Israel is alive forever" is part of Jewish liturgy and is a popular folk song. Thus, believing that our righteous ones live on forever is hardly a new trend.

However, in our generation this concept has been taken to a radically new level. Many Chassidim do not speak of the Rebbe using any term of departure or passing, and refer to him in the present tense.

Before attempting to analyze and explain this behavior, it is important to make note of one thing: We are not talking about a play on words, or of an attempt to escape reality. Chassidim are fully aware of the events that transpired on Gimmel Tamuz over ten years ago. However, over the course of our long history, Judaism has taught us that reality is not what our eyes see, but what the Torah teaches. The Torah is above the world and in fact brings the world into existence. Thus, it is impossible for the reality of the world to contradict the reality of Torah.

Every generation has a leader like Moses, who is like the "head" of the generation and grants energy to the entire nation, and is the Moshiach in his time. Our sages say, "Moses never died," since his soul is invested in the body of the Jewish leader of the generation. The Rebbe stated that our generation is the final generation of exile and the first of redemption, and that there will be no concept of "histalkut" or parting. Rather, the Rebbe will lead us directly to redemption.

True, it is very difficult for us to carry on in a situation where the Rebbe's presence is concealed from our eyes. However, the Rebbe gave us his promise that he is with us forever. We, as the Rebbe's emissaries and spiritual descendents, live constantly with his blessings and inspiration, and will continue to carry out his holy mission, until the final and complete revelation of Moshiach.
http://chabad.info/files/hageula/en/46_Chukat.pdf
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