Yummie Whole Wheat Challot for Shabbat

In this order:


4 cups warm water
3 tablespoons of yeast
1/2 cup honey
1/2 cup oil
4 beaten eggs room temp.
and 5 cups of sifted whole white wheat flour


Mix yeast in water - then the rest of the above ingredients. This is the 1st rising. Set it aside, covered with plastic for about 45 minutes / hr


Then put in an additional 8 cups of flour for a total of 13 cups - stirring  in a litte bit at a time - just enough to be able to work with the dough as you hand knead for about 7-12 minutes.


Make bracha - take challah and burn it - braid challah and cook 350 degrees for 30 minutes (maybe 45 minutes to hour for bigger challot)


recipe is from the Lubavitch Purple Kosher book - SO YUM!
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Tzaddikim who did not die

by YaakovNathan » Tue Feb 12, 2008 5:01 am 

YAAKOV AVINU DID NOT DIE; HE LITERALLY LIVES IN A BODY By Rabbi Sholom Dovber HaLevi Wolpo Translated By Michoel Leib Dobry

In response to requests by our readers, we now present the next segment from “V’Torah Yevakshu MiPihu,” Rabbi Sholom Dovber HaLevi Wolpo’s seifer on the Rebbe’s teachings regarding Chabad chassidus, its approach to emuna, and its various customs.

For those who have difficulty accepting strange things of this type — namely, the fact that there are tzaddikim who live in the physical sense, even after they appear before our eyes to be in the exact opposite state — asking to find a source for all this in the Torah, the subject is actually stated explicitly in the sayings of our Sages, of blessed memory. We find in the Gemara (Taanis 5b): “Rabbi Yochanan says, Yaakov Avinu did not die,” and Rashi comments that the fact that they embalmed and buried him was because “they thought that he was dead…it appeared to them that he was dead, but he was actually alive.” It is further explained in the Maharsha’s Chiddushei Agados that in Rashi’s opinion, the meaning here is that Yaakov Avinu “literally did not die, even in body.”

Furthermore, the Rif’s commentary to Ein Yaakov on the aforementioned Gemara states: “The power of the soul remained in Yaakov Avinu’s body, and the soul was not separated from the body…his soul was still connected to his body, and the fact that he was buried and eulogized is because the powers of movement were nullified; he gathered his legs into the bed and expired like a man who has fainted… they didn’t know that his soul was still within him, and therefore, they embalmed, eulogized, and buried him.” By the same token, the Alshich writes on Parshas VaYechi that Yaakov Avinu was “as someone in a faint that the powers of the soul and the spirit of his neshama still essentially clung to him.” 

See also at the end of one of the Rebbe shlita’s letters (Likkutei Sichos, Vol. 4, pg. 1261), where he writes that at no time did there cease within Yaakov Avinu the connection between the soul and the body. Similarly, in Vol. 6, pg. 414, note 3, the Rebbe adds that according to Rashi’s commentary on the Torah, even the sons of Yaakov did not think that he had died; they knew that he was alive. Nevertheless, they wept and eulogized him since their connection to him had been severed (as in Rashi’s commentary, B’Reishis 50:3 — that his passing ceased the bracha that came through him). 

Rashi also comments on the previous pasuk that the embalming was “(merely) a matter of mixing spices [and not the full embalming process].” There is also noted the explanation on how Yosef kissed Yaakov after he had already “expired,” since Yosef knew that Yaakov really had not died. Furthermore, as the Ohr HaChayim writes (VaYechi 50:1): “‘And he kissed him,’ but it would be improper to so with anyone else deceased, because the dead are brimming with impurity…(and he did not kiss anyone) except Yaakov because he was alive, rather he was called dormita — as someone sleeping and dozing.” 

Thus, we see from all this that when they said Yaakov Avinu did not die, it was not merely in the spiritual sense, rather quite simply in the physical sense. Consider what is written in the seifer Toras Levi Yitzchok on the aforementioned Gemara, where he brings a marvelous allusion, stating that “Emes L’Yaakov” (truth to Yaakov) is comprised of the same letters as “Yaakov Lo Meis” (Yaakov did not die), i.e., this represents the simple truth. (See also Likkutei Sichos, Vol. 26, the first sicha on Parshas Shmos, and the sichos from Yud Shvat 5726, Chaf Menachem Av 5731, and Shabbos Parshas VaYechi 5751.)

16. WE HAVE FOUND NUMEROUS SAGES OF THE MISHNA AND THE GEMARA WHO LIVED EVEN AFTER THEIR HISTALKUS

We have seen throughout the Talmud how many tzaddikim had an eternal connection between their body and their soul. For example, it is related in the Gemara (Shabbos 152b) that Rabbi Achai bar Yoshiya, who had already been buried decades earlier, rebuked people who dug in the earth near his grave, and Rabbi Nachman came to him, spoke with him, even felt him, and saw that he had not decayed. When Rabbi Nachman asked him about this, Rabbi Achai brought the pasuk (Mishlei 14:30): “Jealousy is the rot of the bones,” and commented, “Anyone who has jealousy in his heart, his bones rot; anyone who does not have jealousy in his heart, his bones do not rot.” Thus, when Rabbi Nachman invited him to come to his house, Rabbi Achai replied that until the Resurrection of the Dead, he has no permission to rise, and proved it from the pasuk. 

See there the Maharsha’s Chiddushei Agados explaining that Rabbi Nachman saw how Rabbi Achai bar Yoshiya had bones, flesh, and a soul, and therefore, he asked him why he doesn’t get up. Rabbi Achai replied that “even though all three parts exist, there is a need for an opening from G-d, who has the key of the Resurrection in His hand.” 

It should be noted that Rabbi Nachman was the student of Shmuel (as in general, Rabbi Nachman refers to Nachman bar Yaakov), and thus he was from the second generation of the Amoraim, whereas Rabbi Achai was from the beis midrash of the Tanna, Rabbi Yishmoel (whose words appear in the Mechilta). Therefore, about two hundred years had passed since the histalkus of Rabbi Achai until that meeting. 

It is also related in the Gemara (Bava Metzia 84b) about Rabbi Eliezer, son of Rabbi Shimon, who asked his wife not to give him over for burial, but to leave him in his room in the loft after his death. So while he remained complete in body, he would speak with his wife, and people would come to him for halachic litigation as they stood behind the door as they presented their arguments, and a voice would be heard from within the room: “This person is innocent and that person is liable.” Afterwards, when the Sages learned that he was dead, they said that it was not respectful to leave him in this fashion, and they brought him for burial in his father’s cave at Mt. Meron. (See other such stories in the Gemara, Bava Basra 58a.) 
Furthermore, we find in Tractate Kesuvos (103a) that Rabbi Yehuda HaNasi would come every Friday night to make Kiddush in his home. In addition, it is written in Seifer Chassidim (Remez 1129, as brought in Gilayon HaShas): “And Rabbeinu HaKadosh (Rabbi Yehuda HaNasi) would appear in the attractive clothes that he would wear on Shabbos, not shrouds, to make known that he was still in his vigor and exempted others in their obligation to make Kiddush… as someone alive wearing clothes, just as he wore during his lifetime.” 

See also in the Gemara the reason why he eventually stopped coming to make Kiddush. (This proves further that even though he continued on his own as a soul within a body, nevertheless, due to some seemingly insignificant reason, he stopped appearing to them.) 

There is also the well-known discussion among the Acharonim on how Rabbi Yehuda HaNasi was able to fulfill the obligation of others in making Kiddush, when he was a soul in the World of Truth and “among the dead who are free.” In general, the explanation is that since he came to his home in the manner of a soul within a body, he was obligated at that moment in the observance of the mitzvos. (See Gilyonei HaShas, Rabbi Yosef Engel, on the aforementioned Gemara, and in Bris Olam and Makor Chesed on the aforementioned Seifer Chassidim.)  

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Something to Think About -No "Risk'' Following the Rebbe

Below is something to think about. Indeed, we are all awaiting and wanting Moshiach - the redeemption NOW . My litvish family should indeed review this until it sinks in? 

 Let us analyze the situation with the following story. A believer had an argument with an agnostic. After a long debate, the believer offered this winning argument: "If I am right, and there is a G-d, what do you lose by following His commandments? You will be an honest, decent and ethical human being. If, on the other hand, you are wrong, you have lost everything!"

     What is the big risk we are taking by listening to the Rebbe and preparing and asking for Moshiach? In the worst-case scenario (for the clarity of discussion) we have conducted ourselves in the Torah way. The right way. The honest way. The decent way. G-d's way. But if the skeptics are wrong (as indeed they are), they--and only they--will be embarrassed when the great day of Redemption will imminently come.

     You can't possibly go wrong by listening to the Rebbe and, for your own benefit, asking, longing and preparing for the great day of Redemption--the greatest day in the history of mankind and the ultimate purpose of G-d's creation.

YECHI ADONEINU MOREINU V'RABBEINU 

MELECH HAMOSHIACH L'OLOM VO'ED

--MAY OUR MASTER, TEACHER AND REBBE, 

THE KING MOSHIACH, LIVE FOREVER AND EVER! 

MAY HASHEM SEND US THE GREAT REDEMPTION AND MAY THE REBBE LEAD US OUT OF EXILE IMMEDIATELY!

TALKING IS BELIEVING     We see, then, that talking about Moshiach reveals our belief, and the belief brings the Redemption, as the Maharal of Prague writes on Psalms 92:3: "To recount Your benevolence in the morning [of the Redemption will come about through] belief in You [and Your Redemption through Moshiach] during the nights [of exile]."

     This clearly teaches us that through discussion of Moshiach during the night of exile, when everything seems dark and bleak, we will bring about the great Redemption. Talk simply reveals and brings to the surface what is concealed in the depths of ones inner being.

 "SEVEN" NOT "EIGHT"     As mentioned, there were seven leaders between Avraham and Moshe. Seven and not eight! By the same token, says the Rebbe, there are sevenTzaddikim who, each in his generation, helps to bring the revelation of Moshiach into the world. Again, seven and not eight! And the Midrash states that "Every seventh is beloved."Each of the previous six Rebbes needed a successor who would bring the Gilluy (revelation) of Moshiach a step closer to this world: from the first Chabad leader, the Alter Rebbe, Rabbi Schneur Zalman, to the second leader, the Mitteler Rebbe, Reb DovBer, and so on. The Rebbe is the seventhRebbe. The last Rebbe, who brings the actual revelation down into this world. There is no successor because there is no need for a successor. The Rebbe completes the task.

     In the words of the Rebbe himself: "The work of Shlichus has been completed. All we have to do is greet Moshiach" (Chayei Sarah, 5752) In simple terms, there is no need for a successor--because the Rebbe, as Moshiach, will take us out of exile immediately.This is the Divine plan that the Rebbe revealed to us on 10 Shevat, 5711 (1951) and in his subsequent Maamorim and Sichos throughout the years.

SOURCE   SOURCE   SOURCE   SOURCE

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Shocking! I received an Email from Moshiach!

It is true - I did receive yesterday an email from somebody claiming to be Moshiach. I put his email in the trash. What is listed below is from Rabbi Yess - OBM - (Though I am not a Chabadnik, I am learning Tanya). Chabad spreads Torah everywhere and I am very appreciative of the work they do to spread Torah.

“There is no place in Judaism for a “resurrected” Messiah! “Such talk is Christianity! Not Judaism!” 

Let it be known that the Xtian's god/savior Yashka most certainly was not/is not the Jews long awaited Moshiach - so I care not to have any Xtian comments stating this. I do however, want those that have a Talmid Chacham close at hand - to have them confirm what is noted below. I will speak to my husband about this tonight. I am not sure if he has all these seforim to verify what has been said below - if in right context, etc. Please leave comments.

From Arba Mei'os Shekel Kesef (page 68) ...written by Rabbi Chaim Vital, pupil of the Arizal.... 

"Just as we find that Moshe Rabbeinu [Moses] ascended to Heaven, body and soul, and remained there for 40 days...similarly, Moshiach [King Messiah] will, through the help of the Almighty, merit to attain that lofty soul. He will then realize that he is in fact Moshiach [King Messiah], although no one else will be aware of this. This is the secret to which the Zohar [Kaballah-Jewish Mysticism] alludes, 'Moshiach [King Messiah] will be revealed, yet no one will perceive him'. 

"Shortly afterwards Moshiach [King Messiah] will be hidden away, body and soul, in that Divine pillar [the spiritual incubation of this sublime soul], as previously explained... 

"Moshiach [King Messiah] will thereupon rise up to Heaven just as Moshe [Moses] ascended to the firmament, and will subsequently [return and] be revealed completely for all to see. The entire Jewish people will then perceive him and flock towards him." 

[See also Sha'ar Hagilgulim chapter 13] 

--------------------------------------- 

Can the Moshiach [King Messiah] come from the dead? 

The answer is surprisingly enough, a resounding yes! 

In the second to the last Rashi (the foremost explainer of the Scripture and the Talmud, printed in every text) in the book of Daniel, (12:12) he writes: "The Moshiach [King Messiah] will reveal himself and then be concealed.... and then revealed once more, and so it says in the Midrash on Ruth and in the poems of Rabbi Eliezer HaKalir." 

So it states in the Talmud (Sanhedrin 98b), "If the Moshiach [King Messiah] comes from the dead he will be someone like Daniel." Rashi there explains this to mean exactly what it says; Moshiach [King Messiah] can come from the dead. 

The great and holy scholar, Rabbi Chiam Midini, in his work Sdei Chemed (Peyas HaSadeh, Maareches "Alef", os Eyin), elaborates on this, and connects this Talmudic statement to an earlier one (ibid 98a) referring to the prophecy of Daniel:

"If the generation is fortunate, the Moshiach [King Messiah] will come from the dead, i.e. on "clouds of heaven," and then everyone will accept him with no reservations. But if not, he will come from the living, i.e. riding on a donkey (lit. "chamor", which also means "physical" in Hebrew)". 

And so agrees the Holy Chacham Yosef Chiam (The Ben Ish Chai) in his commentary on Sanhedren 98 in his book "Ben Yhoyada", that Moshiach [King Messiah] can come from the dead. (he also explains the topic there of Moshiach ben Yosef and how he can also be Moshiach) 

The Zohar in Parshat Balak (pg. 203b) states that the Moshiach [King Messiah] will have to "die"' i.e. go to a higher spiritual level, and return again with the new level he has attained. 

In the 13th. chapter of Shaar Hagilgulim (near the end) it states that after the Moshiach [King Messiah] arrives, he will be hidden in heaven like Moshe [Moses] was hidden on Mount Sinai, and then he will appear again. 

Finally the Abarbanel states in his book "Yeshuot Moshicho" (Part 2, topic 2, chapter 1) that "the Moshiach [King Messiah] will have to die in order to purify the generation...and he will wait in a spiritual state in 'heaven' until he rises from the dead, as it says in the Talmud Sanhedrin (98b). 

All the above were sources from several hundred years ago supporting the idea that Moshiach CAN come from the dead. 

Sources List:- 

1) Sanhedrin 98b (see Rashi on this) 

2) S'dei Chemed vo;.7, page 2984 

3) Derech Eretz Zuta (end of chapter 11) 

4) Yeshuos Meshicho (page 104) 

5) Midrash Eichah Rabbah (1:51) 

6) Yefeh Anaf (commentary on Midrash Eichah Rabbah, ibid) 

7) Arba Mei'os Shekel Kesef (p.68 by Rabbi Chaim Vital , pupil of the Arizal) 

8) Meori Tzion (chapter 97) 

9) Zohar (Balak, 203b) 

10) Maamarim of the Alter Rebbe (5568 page 283) 

11) Second to last Rashi on Daniel 12:12 

12) The Ben Ish Chai in his commentary on Sanhedren 98 in his book "Ben Yhoyada" 

13) The Lubavitcher Rebbe's numerous references to the previous Lubavitcher Rebbe specifically "V'hu Yigaleinu" stated after the passing of the previous Rebbe found in Basi L'gani. 

[adapted by Rabbi Moshe Yess from an article written by Rabbi Tuvia

Bolton]

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Are You Washing Correctly Before a Meal?

After a person washes both his hands, he should rub them together before he dries them, raise them upward to the level of his head as [Tehillim/Psalms 134:2] states: "Raise up your hands in holiness," and recite the blessing:

[Boruch Attoh Ado-noi Elo-heinu Melech ho'olom] asher kid'shonu b'mitzvosov v'tzivonu al netilas yodoyim.]

[Blessed are You, God, our Lord, King of the Universe] Who has sanctified us with Your commandments and commanded us regarding the washing of the hands. 

(......., it is customary to recite the blessing for a mitzvah before performing the mitzvah. However, washing one's hands is an exception, since, at times, one's hands are not clean before they are washed. [In order that there be a uniform custom,] the Sages instituted the practice of reciting the blessing after the washing in all cases. (scoffing? see here) Therefore, [the blessing is recited before the mitzvah is completed,] since drying the hands is also part of the mitzvah.)

....... One should be careful to dry one's hands well. One should not dry them on one's garments, for this is damaging to one's memory.


source: Kitzur Shulchon Oruch by Rabbi Shlomo Ganzfried

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The Stringency of the Words of the Scribes

to my brothers and sisters that have fallen prey to the Xtian's god/savior -   forsaken the G-d of Israel - choose not  to follow His ways, and scoff at the Rabbinic Laws - you should repent and return to Torah.  

IV. We are bound  by the Torah to accept the ordinances of the Prophets and the Judges,to obey the words of the Sages and to keep within the limits prescribed by them, as it is said, "Thou shalt not turn aside from the thing which they shall declare unto thee, to the right hand nor to the left" (Devarim 17:11). Although the Torah exhorted us to take it upon ourselves to do all that they teach us, a positive commandment of the Torah is nevertheless of greater stringency than their words because of the principle's having been explicitly set down in God's Torah and because of the Blessed One's having specifically commanded us concerning it. There are, however, certain respects and aspects in relation to which the words of the Scribes are more stringent than those of the Torah, as our Sages of blessed memory have said, "An instance of greater stringency in the words of the Torah is that one who says there is no such thing as phylacteries, thereby controverting the Torah, is not accounted a rebellious elder, whereas one who says that there are five sections to the headpiece of the phylacteries, thereby adding to the number four given by the Scribes, is so accounted "(Sanhedrin 88b). The penalty of those who transgress the words of the Sages is death (Berachoth 4b).

V. Now, of course, an explanation is required as to why the  death penalty is more in order for one who transgresses the words of the Sages than for one who transgresses a positive or a negative commandment. The explanation follows: One who transgresses the words of the Sages does so out of  the presumptiveness of his heart, as a result of his holding their mitzvoth lightly; not because of his evil inclination's overpowering him, but because of his eyes' having been blinded to the radiance of their words, and his not having walked by the light of faith. He does not bind himself by their restrictions; nor does he put forth any effort to fulfill their behests, because of their (words) not having been written in the Torah. In this respect he differs from one who transgresses the words of the Torah. The latter's soul is bitter to him and he is loathsome in his own eyes. He is frightened and aggrieved because his evil inclination has incited him to sin.

The judgement, therefore, of one who casts aside any of their good words is death, for it is as if he said, "Let us tear our bonds." This is similar to what is written concerning an elder who rebels against the pronouncements of the Sages: "And the man who doeth presumptuously, in not hearkening unto the priest..." (Devarim 17:12).

VI. A second factor contributing to the greater reprehensibility of one who transgresses the words of the Sages is that  he is far from repentance in that in not feeling the seriousness of their pronouncements he persists in his wrongdoing. And the punishment for the least severe sin is greater that that for the most severe, if the sinner falls prey to it many times.

SOURCE: The Gates of Repentance, Rabbeinu Younah of Gerona

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