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Urgent message to Am Yisrael

Many great Tzaddikim are telling us that we are in very dangerous times right now. All the 70 nations are preparing to come on the attack against Hashem and against His people. They are feeling that the end of the world as they know it is about to come (that is, the end of the world of greed, money, evil desires, jealousy, honor and so on...) They do not realize that after all that ends, we will be left with a beautiful clean world of holiness and kindness. Since they feel that their whole world as they know it is about to disappear, they are preparing to come on the attack to fight against the ones who are responsible for that, the Jewish People.

We must all make efforts to strengthen ourselves in holiness at this time, since we have seen explicitly in last weeks Torah portion (Balak) that the only way that the evil sorcerers Bilam and Balak had any effect on us was when they succeeded in tempting us to idolatry through the lure of the Midianite women. In fact the main attack of the 70 nations is against the Kedusha (holiness) of Am Yisrael, since it is primarily this which is what separates us from the Nations.

Therefore, we must especially strengthen ourselves in this area. The Chafetz Chaim in his perush on the Nach writes that the war of Gog and Magog happens first on the spiritual plane where we are choosing to strengthen ourselves in holiness or we are falling to all the temptations and unholiness of the nations. Only after that berur (sifting) is complete, will the actual war happen in the physical world where the ones who chose unholiness will disappear and the survivors will go on to the world of the Geula and the Moshiach. He also writes that the survivors will be very few... (all this I read quoted from the Chafetz Chaim in a sefer called Vehaer Eineinu which gives guidance and encouragement in the matter of Guarding the Eyes from looking at improper things).

And for women especially, the holy women of whom we are told by Chazal that in their merit will the final redemption come. Women must be especially careful to stay away from the clothing and styles of the nations. All this only brings you down and it also brings down all those around you. We are told that when there is ervat davar (pritzut) the Shechina leaves our midst and we loose Hashem's Divine protection. Now more than ever do we need Hashem's protection. Also, when the women are immodest, they open the doors for all sorts of terrible things to happen in Am Yisrael - G-d forbid. Let us all try to strengthen ourselves in this matter.

Please take a good look at what you are wearing in the mirror and ask yourself: Am I revealing too much? Is what I am wearing being worn for the sake of bringing glory to Hashem? Is this the way a princess would go out into the street? Is it proper for a married woman like myself to go out looking like this knowing that I will attract the attention of other men? Is the shape of my body being revealed? Isn't that considered bold and immodest, shouldn't I be trying to conceal the shape of my body? Why am I wearing Leopard print on my clothing - doesn't the Torah attribute azut (brazenness and boldness) to the Leopard, do I really want to wear the print of a bold and brazen animal on my body?

Please, do it for yourselves, for your husband and children, and for all of Am Yisrael. Separate yourselves from all the Tumah of the Nations, and come back to be Hashem's beloved and precious daughters whom He takes great pride in.

One last great advice of many Tzaddikim is to begin reading Zohar today! Even if you do not understand, even if you mispronounce the words, just start for 1, 2 or 3 minutes a day. The Zohar is the Tevat Noach that we can use to save ourselves from this flood that is coming to the world. It also can bring the Final Redemption with mercy and has the power to cancel all harsh decrees on Am Yisrael. It will help you wake up in this darkness and see the way to achieve Holiness. Men, women, boys and girls can all read from the holy Zohar.

All the best, Yehoshua

For more visit: www.HazakWeematz.blogspot.com

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Women Listen - final berur (sifting out)

We are very near the end, the final berur (sifting out) is happening.Only the Kedoshim (holy ones) will remain to see the Moshiach and the Beit Hamikdash. With the summer approaching, the women have begun worshipping the 'sun gods' again by taking off their clothing and revealing themselves in public. Unfortunately, many good Jewish women have fallen captive into the influences of the 70 Nations and are also copying their way of dress and immodest behavior. All our True Tzaddikim and the Torah and our Prophets have been crying out to us that the way of Am Yisrael is to be holy. Holiness as defined by Chazal is only to be found where there are barriers to ervah (immodesty). Unfortunately, we have fallen very far away from this ideal. You can't even step foot out in the street in even the most religious neighborhoods without being hit in the face with a complete display of ervah (immodesty). The concept of covering the legs has almost completely disappeared and the tightness of the clothing reveals everything else! Hashem hates this! It is a disgrace to His holy nation. At least if you want to be brazen and uncovered like an animal, do it in the privacy of your own home, but when you go outside like that, you are burning up souls. How can you expect to have a carefree life while you are wrecking other peoples lives and children who are almost forced to have to see your nakedness in the streets. Do not think that this world is a free for all. There is a G-d and there is reward and punishment! Do you really think that short tight and stretchy clothing which reveals the shape of your body is modest!? Do you think that you will be granted entrance into the ezrat nashim of the Beit Hamikdash in your red high healed leather click clock shoes and your tight and stretchy skirt and top which displays every centimeter of your body (even the type of underwear you have on). Do you think you will be allowed to greet the Moshiach and the Imahot (Sara, Rivka, Rachel and Leah) with your long flowing custom wig and perfume on? I am sorry to be so graphic, but it is obvious that so many are so lost, so it seems necessary to be explicit. Do you really need some Posek or Rabbi to tell you this? Is it not obvious enough to anyone with a head or heart. We have reached a state where a true G-d fearing man cannot even step outside anymore. There are 'terrorists' after his soul lurching all over the streets. Do you wonder why there are so many deaths, diseases and accidents in Am Yisrael (lo aleinu)? Don't be shocked, to find out in the World of Truth that it was YOU who caused it all!! When there is ervat davar (lewdness), the Shechina runs away. Without the Shechina, there is no protection. In the world of truth, the immoral and immodest women will find out that they are the real terrorists and murderers of am Yisrael (see Isaiah end of ch. 3). I am sorry to be so harsh, but wouldn't you rather know this now - when you still have a chance to make teshuva! Later it will be too late! Clothing that is tight and stretchy and reveals the shape of the body is not considered clothing!!! You are all walking around naked and nobody even cares. There are two main etzot to help. 1: READ ZOHAR EVERYDAY (Even Women and Children) Rebbe Shimon put all the remedies for our soul into the holy words of the Zohar. It is promised that with the reading and learning of Zohar, the Geula will come with mercy - that is, we will be zoche to make teshuva and break free of the grasp of the Yetzer Hara and all the phony Rabbis and leaders who are from the Erev Rav. They are only concerned with their own gain - be it money or honor, and they could care less about you or your soul or your Olam Haba. There are many many sources that say that most of the Rabbanim and leaders that will be in the end of days will be from the Erev Rav (Later Prophets, Zohar, Baal Shem Tov and talmidim). One true test that can help you know if the Rabbi is from the Erev Rav is this. If he makes you feel like you really want to make teshuva and strengthen your service of Hashem, and learn more Torah and make more Tefilla, good chance he is from the side of holiness. If he speaks against modesty, against learning Zohar, if he tells you all the meat is kosher and there is nothing to be concerned about, if he makes you feel that you are better than others and makes you feel more arrogant then he is most probably from the Erev Rav who is out to try and destroy your soul. Run from him like you would from fire! 2: STOP EATING MEAT There are only a few small private shechitot that produce kosher meat these days. Almost all the meat of today is treifot and neveilot. Apart from that there are huge amounts of forgeries that come from the Arabs and other sources. Proof is, you are all acting like animals in the street. Animals walk around unclothed, and they do not feel ashamed, and so do you. And if you ask - well that's just the women, what about the men? The truth is, many men are also wearing very tight and fitted immodest clothing that come from the 70 Nations. Many men nowadays wear pants that are tighter than a pair of women's tights and they do not even feel an ounce of shame in it. And in the mikvaot - G-d help us how so many just walk around naked with no shame. They have towels, but they do not know how to use them.The treif meat you are all eating (even the ones with the best hechsherim) are causing timtum halev, and you are not even able to see this. You are walking around oblivious to it all! The Holy Zohar tells us that at the time of the flood of Noach, the streets were full of niuf, there were people mating at will with anyone they wanted, even the animals were mating with different species. That is why the earth spewed out boiling water, to boil them to their deaths - mida kneged middah - to punish them for heating themselves up and spilling seed in vain! This is very close to what our streets look like right now. We are nothing more than animals walking bare down the streets with our bodies on display for all to see and desire. Save yourselves, cover yourselves! Remember, it was in the merit of the holy women that we were redeemed from Mitzrayim, and it will be in the women's merit that we will soon be redeemed again. If you think that it is too hard to go against the whole world, well, you also must remember, in measure with the difficulty so too is the reward. We are not talking about a small reward either. Dear holy women, the redemption of our whole nation depends on you and your modesty. One of you is worth a thousand. When a women decides to dress in the way of our mothers, to dress in true modesty, she is counteracting thousands of others who go out in brazenness and immodesty. May Hashem be with you and give you strength and courage to stand up to the world and cause great mercy and protection to come down to us all, and may we all be zoche to see the geula sheleima and third and final Beit Hamikdash with our holy Moshiach, very soon- Amen. WRITTEN BY Yehoshua Goldstein http://www.hazakweematz.blogspot.com/
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Teaching Torah to Gentiles

Reader: Over the last few months one of the members of the Young Israel I go to has been having a gentle over for Shabbos, every Shabbos. He is most definitely not Jewish. He sits in on Torah classes, so I have been saying something to the Rabbis that are there. They have told me it is ok if he sits in on a class that is already going. Personally I'm against this idea. Can you offer any words on this subject?


Mesora: Based on Talmud Sanhedrin 59a (top of page) and Maimonides' Laws of Kings (Chap. 10, Law 9) a Gentile may not learn Torah except for his 7 Noachide laws, punishable by death. It follows that a Jew may not teach him other than these laws. I don't see how attending a class was permitted for this Gentile, although the teacher need not stop if the Gentile attends after it starts. I would tell the Gentile he may no longer attend, unless the classes are specifically on the 7 Noachide Laws.

It should be understood why the punishment is so severe, if a gentile learns Torah other than what applies to his seven Noachide Laws. By doing so, the Gentile then blurs the lines of who is a “Torah Authority”, and this done en masse, will destroy Torah, as other Gentiles not fit to teach, will proliferate ignorant rulings. Only by the Rabbi/student system discussed in the JewishTimes these past two week, is the Torah insured from falling into the hands of those without proper training.

It may be very possible that a Gentile has the same intelligence as a Rabbi. Judaism does not make false claims such as “we are more intelligent than others”, as I have unfortunately heard from ignorant fellow Jews. There is no difference between a Jewish mind and a Gentile mind. However, a Gentile is not bound to fulfill the 613 Commands. As such, the level of meticulous Torah study and adherence will probably not be found among Gentiles who study Torah for its theoretic beauty alone.

Perhaps it is the Jews’ obligation, which engenders the proper attitude essential for the highest level of Torah study, and thus, Torah leadership. This secures for Jews alone the right to study and disseminate Torah. I would note that many converts became some of Judaism’s greatest teachers. However, to teach Judaism, one must be one of those people who inherited Torah, through “obligatory” Torah study – and this is only the Jew or the convert.

I will suggest this solution, which I hope your Rabbi agrees with and puts into action: suggest to your Rabbi that he teach Torah and Talmudic portions that apply to the 7 Noachide laws. This alone can keep someone busy in Torah study for many years. In this manner, the Gentile may continue to learn of G-d’s Torah with you. You will both be studying matters that apply equally to Jew and Gentile.


Shiur #21 in Rav Aharon Kahn’s Hashkafah Series Based on Mishlei with Biur HaGra.

Content Description: The ills of “poskining” when not fit to do so. The ills of “poskining” from later sources without knowing the fundamentals recorded in the Talmud. The prohibition of teaching Torah to a gentile.

Citations: Teshuvos Rivash (siman 44), found in the source packet on page 1, and Teshuvos Yabia Omer (1st chelek, Orach Chaim, Divrei Psichah) found in the source packet on pages 1-2, and Gemara Chagigah 13a with Tosfos and Maharsha, found in the source packet on page 2.
https://www.ou.org/torah/nach/life-lessons-from-mishlei/qualifications_to_rule/

Shiur #22 in Rav Aharon Kahn’s Hashkafah Series Based on Mishlei with Biur HaGra.

Content Description: Teaching Torah to gentiles. Analysis of commentaries on gemara Chagigah 13a, which focus on the pasuk brought to support the prohibition of teaching Torah to gentiles. Who ‘owns’ the Torah? Do I have a partial, but individual ownership? Or do I individually own nothing of Torah, but rather, as a part of Klal Yisroel, it is group-owned? An understanding of the word: “morasha”–nuances of ‘yerushas kehillas Yaakov’ in contrast to ‘morasha kehillas Yaakov.’

Citations: Gemara Chagigah 13a with Tosfos, found in the source packets on page 1, and Turei Even on that Tosfos, found in the source packets on pages 1-3, and Sfas Emes (Chagigah 13a) found in the source packets on page 3.

https://www.ou.org/torah/nach/life-lessons-from-mishlei/teaching_torah_to_gentiles/

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Who Is the Messiah?

Who is the Messiah?

By Rabbi Aryeh Carmell

The Messianic Process 
It is a cardinal tenet of Jewish faith that the events of history are all foreshadowed in the several layers of meaning that lie behind the surface words of our Tanach.  For Tanach is not merely a book of history or legislation on how to live our lives.  It is also a book of prophecy whose subtle messages are not only found in the formal prophetic texts, but throughout the Tanach and the Oral Tradition, which accompanies it. 

What of the momentous events of the end of the twentieth century: the establishment of a Jewish state, its dramatic victories and conquests, and the apparently irrevocable retreats and withdrawals that we have witnessed in recent years?  Where are these alluded to in our sacred sources? 

1. The Zohar predicts that "at the end of days G-d will return Israel to the Holyland and gather them in from the exile," emphasizing that at the same time that "the end of days" refers here not to the messianic era but to the closing years of the exile - the era which will have seen terrible and devastating blows dealt to the Jewish people.

But the first to predict the rise of a secular Jewish state as prelude to the coming of the Messiah is Rabbi Judah Loew ben Bezalel of Prague (1525-1609) known as "Maharal", in his discussion of the rise of "the Kingdom of the Messiah". 

Maharal affirms that the coming of the Messiah is not, as often thought a sudden event; it is a process.  The "Holy kingdom of Israel" - Maharal's term for the reign of the Messiah will emerge from an earlier, non-holy kingdom. 

The Midrash states: Just as Moshe, who was destined to break the power of Pharaoh, was brought up in Pharaoh's palace, so the Messiah, who is destined to settle accounts with Edom, will live with them in their city.  The ultimate failure of the empire of Edom will give rise to a new and different kingdom- the Kingdom of the Messiah... 

This is why Yaacov was born holding on to the heel of Esav (Bereshit 25:26). 

Now, "the kingdom of Edom" refers to the last of the four empires of the world foreseen by Daniel (chapters 4-5): Babylonia, Media, Greece, and Rome.  Rome, as world power, is long since dead and gone.  But its heritage, Western Civilization, rules the world.  Our Rabbis indicate that the kingdom of the Messiah will grow up in the context of Western civilization.  Indeed, the parable of "the heel of Esav" signifies that the spiritual failure and moral bankruptcy of that civilization will be the catalyst for the coming of the Messiah. 

2. So far Maharal - properly understood - has described how the kingdom of the Messiah emerges from the break down of Western civilization.

But this is not all.  Maharal's vision is guided by veiled hints in the Midrash: the "Kingdom of Israel" itself undergoes development.  In its immature stage it forms part of the Fourth Empire, and only when it reaches maturity does it throw off this attachment and emerge as "the holy kingdom of the Messiah".  (Kingdom is, of course synonymous with "state".) 

Maharal continues: 
So long as the kingdom of the Messiah has not yet reached perfection, the kingdom of the Messiah is attached to Edom (nigar el Edom) ...The holy kingdom of Israel... must grow out of the non-holy kingdom that preceded it.

Maharal, in a telling parable, describes the relationship between the embryonic "kingdom of Israel" and its "Edomite" environment: Fruit grows within a husk; when the fruit ripens the husks falls off... So it is with Israel.  Their kingdom emerges and grows from within the kingdom of the nations i.e., from the existential power of the kingdom of the nations, and from their level, it raises itself to a higher level.  And when the kingdom of Israel reaches complete maturity the kingdom of nations is removed, just as the husk is removed, and falls off when the fruit reaches its perfection. 

The Messianic Revolution
The Messianic revolution will take place in the hearts and minds of the people.  The "falling off of the husk" does not refer to a political or military event, nor does "kingdom of the nations" refer to a political entity.  The husk refers to the value system of the Western world.  The falling off of the husk signifies the  victory of spirituality over materialism, faith in G-d over unbounded trust in one's own power, and awareness of divine providence over belief in blind chance. 

Yet it appears that the "kingdom of Israel" in its infancy (and here "kingdom" means both state and cultural entity) is still definitely "attached to Edom".  Could Maharal, from his 16th century vantage point, be referring to the reality of the State of Israel today? 

But why does the Messiah have to "sit at the gates of Rome"?  Why does the holy have to "grow out of the unholy"? 

Maharal here touches upon a principle of universal import.  According to an idea enunciated by Rabbi E.E. Dessler, one of the foremost exponents of Mussar in the 20th century, the highest levels of holiness can be reached only as a reaction to a situation which is steeped in the very opposite of holiness.  Avraham Avinu became the spiritual pioneer that he was only because he grew up in the house of Terah the idol maker.  This spurred him to rebel against Nimrod and the ten generations of idolators who preceeded him.  Moshe Rabbenu only became the greatest of all prophets because he was brought up in the palace of Pharaoh.  His revolution against the evil he saw in the palace propelled him to heights that no other human being ever achieved.  Similarly, the Messiah grows to full stature only because he "dwells at the gates of Rome".  He must be challenged by the value system of the West, rebel against it and overcome it.  It is thus fair to say that the "Messianic Kingdom" must begin its career as part of Western civilization, but can reach its full potential only by rejecting those aspects of that civilization which are destructive to Torah life.  This husk must fall off for the Messianic ideal to be revealed in all its purity. 

3. But what of the fruit which is silently reaching maturity within its husk? And how does the husk eventually fall off? 
Maharal is silent on these processes. 

For further enlightenment, we must turn to a passage in the Talmud, in Sanhedrin, (Perek Helek 97b-98a).  The sugya - part of a wide-ranging discussion of the coming of the Messiah consists of two beraitot. 

The first beraita is relatively brief: 
The Rabbi taught: Rabbi Eliezer states that if Israel repent they will be redeemed, and if not, they will not be redeemed.  Said to him Rabbi Yehoshua: And if they fail to repent, they will not be redeemed?  [Surely Jewish history must culminate in redemption?]  But the Holy One blessed be He, will raise up against them a king whose decrees will be as harsh as those of Haman [i.e. G-d forbid, the utter destruction of the Jewish nation, men, women and children] and they will repent and so He will restore them to the path of goodness. 

According to this source, it appears that Rabbi Eliezer's view wins the day.  Repentance will be the outcome, even if the repentance is in a sense forced upon the people.  But the sugya continues: 

Another beraita: Rabbi Eliezer states that if Israel repent, they will be redeemed, as it says [citing a biblical verse implying this].  Rabbi Yehoshua said to him, but does it not say [citing another verse implying the opposite]? 

Three times Rabbi Eliezer and Rabbi Yehoshua exchange verses without reaching any resolution of the dispute.  But in the fourth round Rabbi Yehoshua cites a verse in Daniel which is clearly conclusive, and in fact the beraita ends: "Rabbi Eliezer was silent."  What is the verse with which Daniel concludes the argument? 

In Daniel 12:6 the question raised: when is the end of wonders?  [i.e. when is the end of the exile?].  And the reply is given in dramatic terms in the following verse (12:7), which is the one finally cited by Rabbi Yehoshua: 

"I heard the man attired in white linen [the angel Gabriel] above the waters of the River and he raised his right hand and left hand to the heavens and swore by the Life of the World, that by a season, seasons and a half, and at the conclusion of the extension of power of the nation of holiness, all these things shall cease". 

Rashi's Opinion
On which Rashi comments as follows (Sanhedrin 98a): 

That 'by a season, seasons':  So we see there is an "end" involved [although the precise meaning is obscure, it certainly refers to a date, and it can therefore not be dependent on repentance]?  And at the conclusion of the extension of power of the nation of holiness.  When an end comes to their tekuma [national revival] and the power of their [military] might, which had previously spread further and further, [with] power and efficiency to advance this way and that - after their might shall end, so that they become very low - [All these things] shall cease.  All the troubles [shall cease] and the Messiah will come; as it says [Devarim 32:36]: "...and He will see their power is gone..." 

Is Rashi here reading Daniel as referring to the emergence of a Jewish state at the end of the Exile, but before the coming of the Messiah?  Certainly the "military might" and "territorial conquest," which Rashi deduces on the basis of the verse in Daniel, can be predicated only on an independent state.  Rashi also points to this as a harbinger of the Messiah: they will become "shefalah me'od" ("very low").  As  Deut. 32:36 puts it; "their power is gone". At that point their troubles will cease and the Messiah will come. 

This reading  of Rashi, on it face, is surprising.  How do retreat and failing military might lead to the Messiah?  Are these the "husks" of Maharal - the attachment to Western values - which must fall off before the Messiah can be revealed? 

One cannot be certain in such matters, of course, but Rashi's reading of the verse in Daniel does suggest a fresh perspective on contemporary events.  For example, must the power and might of a secular state be deflated before G-d can reveal Himself eschatologically?  Are the bitterness of withdrawal and the sense of helplessness in the face of suicide bombers an integral step in the process which Rashi calls "shefalah me'od"? 

"A Generation Either Wholly Meritorious, or Wholly Guilty"
Later on in the same folio of Sanhedrin to which we have already referred (98a) we find the well-known statement of Rabbi Yochanan: "The son of David (the Messiah) will come either in a generation, which is wholly meritorious, or in one that is wholly guilty".  Much thought has been given to the question why a wholly guilty generation should be more likely to bring the Messiah than a mediocre one. 

In fact, whatever the reason may be, we recall that Rabbi Yehoshua (in the sugya cited above) insisted that repentance is not always a necessary prerequisite for redemption to come in such circumstances. 

In the two beraitot in which his views are expressed as Rabbi Yehoshua proposes two different solutions: (1) "a king whose decrees resemble Haman's"; (2) "The end of power of the nation of holiness.  It may well be that these two solutions represent two different scenarios, which have actually occurred, or are actually occurring in our time. 

Some 50-60 years ago we felt on our own flesh the cruel harshness of the "decree like Haman's", in which we lost a third of our nation including 90% of its Torah adherents.  But neither the threat nor the execution resulted in a mass movement of teshuva on the lines of Megilat Esther (4:3) as interpreted by our Sages.  True, a few years later we encountered a new phenomenon, unique in our history.  Young Jewish people, all over the world, began searching for their roots and avidly studying Torah at yeshivot of a new type, specially created for them, and then applying what they learned to their own lives.  Yet however significant and full of portent this ongoing "teshuva movement" may be, it has not taken on the proportions of a mass movement and therefore does not seem likely to fulfill the requirements of Rabbi Yehoshua. 

Since the potential of the first scenario does not appear to have been fully realized, the second scenario is put in operation.  Divine providence uses the wills and purposes of human agents to foster the rise ("tekuma") of a Jewish state.  The state operates within the framework of the "Fourth Empire" (Western civilization) and sets itself to resist the messianic, spiritual goals of the Torah.  Is it this attachment to the Western civilization that Maharal considers a "husk" which must "fall off" if the true messianic "fruit" is to be revealed?  Could this be the question, which Rashi is addressing?  The "fall off" will be initiated; it seems, by a series of retreats from previous military conquests, until the state is "brought very low". 

It is still not clear however how the revolutionaries' switch from Western ideology to messianic idealism will be made.  The old question still confronts us.  How can a generation of the guilty (even if the majority is "guilty" only as a result of biased education and media manipulation) be brought to accept, and even yearn for the messianic redemption? 

"The Lights of the Messiah"
Rabbi E.E. Dessler raises the question. He suggests that divine providence will "cause the light of the Messiah to shine before the coming of the Messiah and draw the hearts of the people towards truth".  What this means has to do with the most basic differences between Western beliefs and the Torah outlook.  The West is convinced of the randomness and undirectedness of life and history, while Torah thought recognizes the reality, however unobtrusive, of divine providence.  Sometimes events occur which cannot be explained by chance.  The odds against there being random coincidences are simply too great, and the recognition of a guiding hand becomes inevitable.  These are "the lights of the Messiah".  We experienced hidden miracles of this sort in 1967 during the Six-Day War and in 1991 during the Gulf War.  During the latter episode 39 Scud missiles exploded in the heavily built up Tel Aviv area.  In the Iran-Iraq war every such explosion outside Israel cost an average of 29 lives, but in Israel there was inexplicably virtually no loss of life.  But the effects of such isolated events such as these are in most cases only transitory.  The amazement and excitement soon die down and realization takes over. 

In the case of the "lights of Messiah", what may be envisaged is a series of events of such duration and intensity that it will be very difficult to deny the guiding hand behind them.  Difficult, but not impossible.  For some people it will always be (for personal reasons) preferable to believe the utterly improbable rather than to accept that there is a crack in the facade of apparently random events which seem to make up our world.  And this is all for the good.  The fact that some find it possible to accept this option gives merit to all those who opt for the logic of the situation and accept the reality of the crack.  Since nothing prevents one seeing the hand of G-d more than a sense of self-importance and self-sufficiency, it is clear why deflation of the national ego is a necessary prelude to the messianic revolution. 

We must envisage that all this occurs at a very dramatic and perilous moment.  We must imagine ourselves at the "very low point" envisaged by Rashi.  As a result of her withdrawals Israel has become very vulnerable and her enemies are poised to strike.  It is at this critical juncture that divine providence steps in and the amazing coincidences occur which result in the salvation of Israel.  Rashi reminds us that this whole scenario is briefly but dramatically recounted in the Song of Haazinu (Devarim 32: 36-39): 

"For He will see that the power is gone,
That there is nothing firm or sound.
And he will say...
See now: it is I - I am the one
I bring death as I bring life;
I strike, and I heal."

The words "see now: it is I..." is G-d's invitation to us to accept the reality of His intervention in history.  Once this is accepted, and the intellectual and philosophical underpinnings of Fourth Empire thought are overthrown, the rest of the messianic revolution come into being. 

Having suggested what Maharal might have meant by the falling off of the husks, we could now examine his other image: the fruit ripening slowly within the husk - fruit that is revealed when the husk is cast off.  This fruit, he claims, is the Messianic kingdom itself, first concealed and then revealed.  This requires some elucidation. 

Perhaps the fruit represents those lives which are committed to avodat haShem, the service of G-d in the broadest possible sense.  They constitute the nascent Messianic period before the kingdom is revealed for all to see, for it is they who, by rejecting the values of the Fourth Empire are casting off its husks and making it possible for the Messiah to become manifest. 

Thus there are two processes advancing simultaneously.  There is our effort down here to advance the messianic goals, and there is the action of divine providence - in the guise of human political decisions - to weaken the husk... until suddenly, the "end" will be reached, the husk will fall off, the revolution will arrive and the Messiah will be revealed. 
What emerges from this discussion is the ripening of the Messianic fruit in our human hand.  As the fruit ripens, Divine Providence weakens the husk, and the Kingdom of G-d is poised to make its appearance on the stage of history. 

References 
1: Zohar III. 270a 
2: Shemot Rabba 1:26 
3: Maharal: Gevurot ch.18. In our sources Esav is equated with Edom: Bereshit 25:30) 
And Edom, or rather one chieftain of Edom is equated with Rome (Bereshit Rabba 83:4 and Rashi, end of Parshat Vayishlach) and Rome with the Fourth Empire (see below). 
1: Gevorot Hashem ibid. Maharal 
2: Netzach Yisrael ch. 28 
3: Michtav Me-Eliyahu 1,159, Strive For Truth! II, 181-5.  E.g. Rabbi E.E. Dessler: Michtav Me-Eliyahu 1,159; II, 87, III, 222; IV, 135; and Strive For Truth! II, 181-5 
4: B.T. Shabbat 88a 
5: Michtav Me-Eliyahu Vol.V P.295

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Burning xtian Tom Cantor's "gospel" message left on door step

It is the call of true xtians to share their gospel with the Jew first and then the rest of the people from their nation. However, when their message hit my turf the other day ....I walked four long blocks removing packages from the doorsteps of other Yidden in Boro Park.

xtians are deceived. They just do not know they are deceived. When a person cares not to learn of HaShem's Torah (Tree of Life) they remain blind.

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To Go Home or Stay Put Outside of Israel

The Talmud determines that the Shechinah does not rest outside of the Land (Mo’ed Kattan 25a) – Similarly, it is clear and true that the spirit of purity from above is unable to descend upon us in Chutz LaAretz (Harav Yisachar Shlomo Teichtal zt’l)

The author of Ya’arot Devash writes that all the hardships that befall Israel are due to improper leaders. Ya’arot Devash, vol.1, on the blessing “Return Our Judges”.

The prophet Chaggai cries out: And now, thus says the Lord of Hosts, “Consider your ways (RASHI: meaning, your business). You have sown much, but bring in little; you eat without being satiated….; you clothe yourselves, but no one is warm; and whoever earns wages earns for a bag with a hole. (RASHI: Any profit you make perishes, just like one who places money in a pocket with a hole.” (Chaggai 1:5-7) THE MIDRASH INDICATES that this entire verse refers to those who refuse to ascend to Eretz Yisrael! Midrash Tanchuma, Tetzaveh 13)

The holy R. Eliyahu of Greiditz (whom the author of Nefesh Chayah calls, “the holy rabbi who resembles an angle of the Lord of Hosts,) states… “Furthermore, human intellect dictates that we initiate the process of redeeming the Land, and then HaShem will complete it. One must understand the great importance of this matter, for the evil forces (kelipah) gain strength even among the most righteous individuals in order to nullify this good. The reason there are tzaddikim who oppose this is because the kelipah has become strong within them. It entices them to nullify this great matter for which the Holy One Blessed be He, constantly longs. He longs for us to yearn to return to our forefather’s’ inheritance, for every Jew has an obligation to strive to return to our Holy Land……

Tractate Niddah 70b Tefillia without action – One without the other is insufficient. Prayers must be accompanied by action.

Hidden Motives: Just as the spies had hidden motives the same holds true in our times, even among rabbis, rebbes, and Chassidim. This one has a good rabbinical position; this one is an established Admor, and this one has a profitable business or factory, or a prestigious job which provides great satisfaction. They are afraid that their status will decline if they go to Eretz Yisrael (The author of Sefer HaBrit (Vol. 1, 9:16) writes in a similar vein as he bemoans the lengthiness of our exile.) – page 50 EIM HABANIM SEMEICHAH

RAMBAM’S statement “Israel will only be redeemed through repentance, and the Torah has already promised that Israel will repent at the end of their exile and immediately be redeemed. (Hilchot Teshuva 7:5)

The Rambam …. Before Mashiach comes, HaShem will direct the hearts of Israel and bestow upon them a spirit of purity, and they will ordain the elders…(Commentary to the Mishnah, Sanhedrin 1:3) – [Chatam Sofer states this will occur in Eretz Yisrael; that Rambam implies that the people of Israel will gather together IN Eretz Yisrael (without the Beit HaMikdash) even before Moshiach comes. Mashiach will then inevitably arrive, since the Jews will have already repented. (Derashot Catam Sofer, Sermon of the 27^th Elul, 5580 (1820)]

The Yerushalmi which quotes R. Acha as saying, “The Beit HaMikdash will be rebuilt before the reestablishment of the Davidic Dynasty” (Ma’aser Sheini 5:2 [21b].

The Bavli concurs. The Talmud comments on the order of the Shemoneh Esrei (which was authored by the Men of the Great Assembly): “Once Jerusalem is rebuilt, David will arrive, as it says, Afterward, the Children of Israel will return and seek out the Lord their God and David their King. (Megillah 17b-18a).

The holy Zohar says, “When the Congregation of Israel returns to its place, the Holy King will return to His place, to Zion (2:55b) (THUS, FIRST the Congregation of Israel must return to its place, and only then the Holy King will return to Zion.)

RASHI on Hoshea (3:5) cites the following: R. Shimon ben Menassiya said: “The Jewish people will not be shown a good sign until they once again request the kingdom of the House of David, and the rebuilding of the Beit HaMikdash. It is thus written, Afterwards, the Children of Israel will return and seek out the Lord their God and David their king…(Hoshea 3:5)

The rebuilding of the Beit HaMikdash will occur (with God’s help) when we assemble in Eretz Yisrael, as explained in Megillah (17b-18a). Afterwards, Mashiach, who represent the kingdom of the House of David, will arrive

The Radak wries: Salvation is solely in the hands of HaShem, and He brings it about through mortals, as He did with Cyrus during the Babylonian exile. In the future, as well, HaShem will bring Isael’s redemption through gentile kings, by inspiriting them to set the Jews free (Radak, Theillim 146:3)

In Sa’adya Gaon’s work, Emunot VeDe’ot. He writes that the Beit HaMikdash will first be built with the permission of the kings of Edom. This will serve as a preparation for the heavenly Beit HaMikdash (Emunot VeDe’ot 8:5)

The Abarbanel concurs: It is possible that the redemption will occur when the kings decide that the Holy Land should return to the people of Israel. He who desires to go up to Eretz Yisrael will do so, like the Jews did after the Babylonian exile. Afterwards, when the Holy City of Jerusalem is rebuilt, all the Jews will ascend together. Abarbanel, Tehillim 147:2.

Rashi comments on the counting of the Levi’im: “The Holy One Blessed be He said to Moshe, “You do your part and I will do Mine.” RASHI, Bemidbar 3:16 This is a fundamental principle IN ALL MATTERS; we must first do our share and then the Holy One Blessed be He will do His.

The Chaver in Sefer HaKuzari states (Kuzari 2:24):…. Divine Providence only appears to a person in proportion to his preparedness for it. If he prepares a little, he will receive a little, if a lot, a lot. If we would be prepared to willingly and wholeheartedly draw near to the G-d of our forefathers, He would save us as He saved our ancestors from Egypt (But since this is not the case), our utterances of “Who restores His presence to Zion” and Bow down at His holy mountain are like the chirping of the birds, for we say these things without proper intent.

Chazal assert that the 2^nd redemption should have been everlasting but sin prevented it (Sanhedrin 98b) The Maharsha explains that the sin was that the Jews did not all return to Eretz Yisrael (Maharsha, Yoma 9b, s.v. ke’chomah)

AN UNCLEAN BIRD WILL SIGNAL REDEMPTION – To understand this, the Talmud discusses the unclean/unkosher birds: Racham (VaYikra 11:18) is the sherakrak bird. R. Yochanan said, Why is it calle drachma? Because when the racham comes, mercy (rachamim) comes into the world” (Rashi explains that mercy refers to rain). R. Bibi bar Abaye said, “This only occurs when it perches on something and makes a sherakrak sound” (Rashi explains, “When it chirps, it sounds as if it is saying, ‘sherakrak’”). And, we have a tradition that if it sits on the ground and whistles, Mashiach will come, as it says, I will whistle to them and gather them (Zecharyah 10:8). (Chullin 63a) –

Rashi, on this verse in Zecharyah, explains, “I will whistle to them like one who whistles to those who have lost their way as a signal for them to come towards him. And I will gather them at the time of the future redemption.

What do you say about this, my son?.....why would HaShem bring the tidings of this most awaited event through the likes of an unkosher bird? Why unkosher? Would it not have been more appropriate to do so through kosher birds? – through meritorious and pure individuals? Iyov 11:7 Can you fathom the searching of God? THESE PIONEERS, these nonreligious sinners (God forbid), are God’s messengers! They are in fact the harbingers of redemption. Our holy mentor, the Noam Elimelech calls the sinners of Israel “unclean birds,” and he explains, based on Kabbalah, that they are the unclean birds mentioned in the Torah (Noam Elimelech, VaYikra, p.54 col. 4 (Mossad HaRav Kook, vold.2, p. 291) Therefore IT IS CLEAR that the Sages of the Talmud revealed to us that unclean birds, meaning the sinners of Israel, will bring the sign of redemption.

The Admor of Vizhnitz, the honorable and holy R. Yisrael ztvk’l, who lived in Gorssvardine, did NOT wish to join in the ostracism of the Zionists. He felt that God purposely wanted them to rebuild the Land, because the ruffians (biryonim) destroyed our Land and the Second Temple (See Gittin 56a) Therefore, they must rectify their wrongdoing and rebuild our Land now.  Pg 207 Eim Habanim Semeichah

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The Final Tikkun

per email from R. Yaakov Nathan Here is the original text as I have it:

The generation of the desert, the Dor Hamidbar, was on a very high level. They were a "dor de'ah", a generation of knowledge, on the level of Bina. Yet they committed the sin of the Golden Calf (parshas Ki Sisa). This sin was a direct result of their own intellectualization, their miscalculation of when Moshe should have come back from his spiritual elevation on Mount Sinai. (The verse says "boshesh Moshe" and Rashi from the Gemara explains that it means "ba shesh" - that they calculated that Moshe should have been back by the 6th hour of the day.) 

It was their own intellect which brought them into trouble--they wavered in their trust of Moshe and over-intellectualized the situation. The midrash states that the Soton showed them Moshe lying on his deathbed, which opened them up to consider the reasoning that Moshe should have already come down. The Ohr Hachayim explains that what they saw was "with the eye of the intellect"--they didn't hallucinate, but rather they misinterpreted the reality.

Amidst this confusion comes the Erev Rav, the Egyptian magicians who left Egypt with the children of Israel, demanding a new leader to replace Moshe -- since they saw that the Jews were wavering, open to the suggestion that Moshe was delayed andcould not descend from the spiritual heights he had ascended to. This is the cause of the Golden Calf (see the Ramban--it was a replacement for Moshe, not Hashem).

When Moshe ascended the mountain, the Arizal states that he received 1,000 lights. This is the level of Moshiach. Moshe had been elevated to Moshiach on the mountain, but the people did not withstand the test; their faith in Moshe wavered, allowing the Erev Rav to bring about the sin of the Golden Calf. This caused Hashem to say to Moshe "Go, descend" (32:7), says Rashi: "Descend from your greatness", descend from the level of Moshiach.

The Arizal writes that the final generation is a reincarnation of the Dor Hamidbar. The Lubavitcher Rebbe said explicitly that this applies to us - we are literally the souls of the generation of the desert.

In Rambam's "13 Ikkarim" he writes that it we believe in the coming of Moshiach "even if he delays". Why does the Rambam feel the need to mention a delay here? What's the connection between Moshiach and a delay? The first redeemer (Moshe) is the last redeemer (Moshiach) and perhaps our situation now - waiting in the confusion - is the tikkun for the situation the first time around? The Rambam explains in Hilchos Tshuva that "Tshuva is completed when an opportunity to commit one's original transgression again arises but one doesn't and repents instead." We are the generation of the midbar--we are rectifying our sin by waiting for Moshiach. 

Despite what the eye of the intellect might think, our obligation is to trust in Moshe Rabbeinu, not to seek a replacement leader. Not to let the Erev Rav within us entice us to find a "new leader" of the Jewish nation, to make a new Golden Calf (G-d forbid). Moshe Rabbeinu doesn't need to be replaced, the leader of the generation - and we all know who is the leader of the generation - is playing his role and we are playing our role in the final tikkun. Hold on strong with emunah that goes beyond the intellect and "even though he delays, we wait for him every day".
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The Name "Sandy" and the 2 Terrible Events

"Sandy" in Hebrew, together with the numerical equivalents of each letter of its name is sin(300)-nun(50)-dalet(4)-yud(10), which in Hebrew looks like this: שנדי - it's total numerical equivalent = 364.

"The Satan" or HaSatan in Hebrew, the angel of death and the accusing angel of stern judgment, together with the numerical equivalents of each letter of its name is hey(5)-sin(300)-tet(9)-nun(50), which in Hebrew looks like this: השטן - it's total numerical equivalent is 364, exactly like Sandy!

We can clearly see that the culprit of both tragedies is clearly the abovementioned angel of death, hiding behind the name of Sandy. Both the Zohar and the Gemara tell us that when he strikes more than once, it's a sign of stern judgment that is still hovering above whichever group of people - whether a family, a town or a nation - that has been hit.

SOURCE: 

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TOMER DEVORAH: Better late than never...

TOMER DEVORAH: Better late than never...: 15 Kislev 5773 The following is Rabbi Nachman Kahana's parshah commentary for Parshat Toldot. Although it's late, its message is timely!
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GO HOME ALREADY!

“Do not become disheartened nor discouraged by the words of the antagonists, for they speak out of ignorance.”   Writes the renowned gaon, Yisrael Yehoshua of Kutno  z”l, av beit din of Kutno, in the approbations to the volume Derishat Tzion  written by R. Tzvi Kalishcher z”l in 5624/1864. R. Kalishscher was the prime advocate of rebuilding our Land.

Rabbi Sholom Gold in his article "Shall We Ascend the Mountain" quoted Reb Dovid: "Reb Dovid quoted the Yid HaKodosh who said that though every Jew must strive to fulfill all the commandments of Torah, there are commandments unique to each individual from the time of creation and for which he came to this world. How, asked the Yid HaKadosh, should one know what is the commandment destined for him? He replied, the Mitzvah toward which one feels drawn and longs to fulfill.

R. Yisachar Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah wrote that he discovered in the volume, Tiferet HaGershuni, by R. Gershon of Metz, z”l (a colleague of the Shach), that we must take the initiative to bring the complete redemption by moving to our Land*. If HaShem acts first, we cannot possibly reckon that exact moment and begin together with Him. On the other hand, if we act first, HaShem can certainly synchronize with us and begin at that very moment. Tiferet HaGershuni (Munkatch, 5663 [1903], VeZot HaBerachah, p.98

Ketubim Midrash Tehillim (Psalms) 85

I. For the leader. A Psalm of the sons of Korah. Lord, You have been favorable unto Your land, You have turned the captivity of Jacob (Ps. 85:1-3). These words are to be considered in the light of the verse A land which the Lord your God cares for; the eyes of the Lord your God are always upon it (Deut. 11:12). That is, God turns to it, and turns again to it, and regards it, and keeps His eyes upon it until such time as its deeds and the performance of precepts concerning it, which were enjoined upon Israel, will find favor with the Holy One, blessed be He. When they bring forth the tithes, and observe the years of release and of Jubilee, and observe all the other precepts which were enjoined concerning the land, in that hour the land will make its deeds find favor with the Holy One, blessed be He. As Scripture says, Then will the land make her Sabbaths find favor (Lev. 26:34). Hence, You have been favorable unto Your land.

II. You have forgiven the iniquity/lawlessness of Your people (Ps. 85:3). Can anything but the land wherein they dwell cause the iniquity/lawlessness of the people of Israel to be forgiven, since it is said The people that dwell therein will be forgiven their iniquity/lawlessness (Isa. 33:24)? Behold, the living will be forgiven. The dead, too? Yes. Since Scripture says Its earth makes expiation for His people (Deut. 32:43), we are to understand that what makes expiation for His people is its very earth.

Happy are they, they that dwell in the Land of Israel, for neither when they are alive nor when they are dead is sin or iniquity/lawlessness in them. Thus Scripture says, You have forgiven the iniquity/lawlessness of Your people, You have pardoned all their sin for ever (Ps. 85:3). And it is also written Who is a God like unto You, that pardons the iniquity/lawlessness, and passes by the transgression of the remnant of His heritage? (Micah 7:18).

III. You have taken away all Your wrath; You have turned Yourself from the fierceness of Your anger (Ps. 85:4). As Ezekiel said: Thus will Mine anger spend itself (Ezek. 5:13), and as Hosea also said: I will heal their backsliding ... For Mine anger is turned away from him (Hos. 14:5). When the Sons of Korah asked: How long will You be angry with us? You did say, Return, O backsliding children (Jer. 3:14). However, when the children of Israel said to You: “Return You first,” as is said Return, O Lord; how long? (Ps. 90:13), You did reply: “No, but let Israel return first.” Since You wilt not return alone, and since we will not return alone, let the two of us return as one, as is said Return [both of] us, O God of our salvation (Ps. 85:5). And what is Your answer? Will You be angry with us for ever? (ibid. 85:6): If we repent, will You not receive us? Will You not revive us again? (Ps. 85:7), even as Ezekiel says: Behold, I will open your graves) etc. (Ezek. 37:12), and again And I will put My spirit in you, and you will live (ibid. 37:14).

……………“We will receive the goodness from God at the end of day, [but only] after the proper preparation.” *   Writes the great gaon, the holy Sefardic scholar, the Rishon LeTzion, R. Chayim David Chazan, z”l, in the approbations to the volume Derishat Tzion written by R. Tzvi Kalishcher z”l in 5624/1864

* R. Yisachar Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes “..the words of the gaon z”l are stated explicitly in Yeshayahu’s prophecy: For the increase of dominion and for peace without end upon the throne of David and upon his kingdom, to establish it and support it with justice and righteousness from now to eternity. The zeal of the Lord of Hosts performs this. (Yeshayah 9:6) This verse seems to contradict itself. At first it says that we ourselves must establish and support it with justice and righteousness. But afterwards it says, The zeal of the Lord of Hosts performs this. We can understand this based on the gaon’s idea [above]. In order to receive this great good from HaShem, we must first effect a great preparation through our deeds. Then, the zeal of the Lord of Hosts will bring our work to a successful end, for we cannot complete it with our strength alone. HaShem will only bring it to the utmost perfection after we perform some initial act which will serve as a preparation.

R. Yisachar Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes: The brilliant and holy Kabbalist of Greiditz and the Sefardic scholar, the Rishon LeTzion, regard the fact that the gentile kings gave us permission to build Eretz Yisrael and Jerusalem as the fulfillment of the verse My Beloved sent forth His hand through the hole (Shir HaShirim 5:4). They concur with our Sages in the Midrash on this point [see Shir HaShirim Rabbah 5:3].

Similarly, these righteous and profound gedolim are correct that today, as well, the fact that the kings of the nations permit us to come and build the Land is considered a miracle and a fulfillment of this verse [Shir HaShirim 5:4]. This is the handiwork of our God; the Holy One Blessed be He is performing miracles through them. Therefore, anyone who opposes this, opposes the will of the Almighty. We can say to him, as Moshe Rabbeinu said to Korach, Your complaints are not against us, rather against the Lord. (The verse quoted here is Shemot 16:8 which referes to the episode of the quails. It, therefore, seems that the author’s reference to Korach is a scribal error. [See, however, BeMidbar 16:11 where a similar verse can be found in reference to Korach.]

“….it is undoubtly a great mitzvah because the ingathering is the beginning of redemption, and it says, I will gather others to him, beside those already gathered to him (Yeshaya 66:8).” Also, the Talmud states that the Shechinah does not rest upon less than 20,000 Jews (Yevamot 64a). Especially, now that we have seen the great desire [for Eretz Yisrael displayed by all typed of Jews], including lowly, average, and upright people, it is almost certain that the spirit of redemption has sprouted. Fortunate is your portion, for you are among those who bring merit to the masses.  Writes the renowned gaon, Yisrael Yehoshua of Kutno  z”l, av beit din of Kutno, in Teshuvot Yeshu’ot Malko 66.

R. Yisachar Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes: “…..in the year 5660 [1900], the holy gaon, our mentor, R. Hillel of Kalamoya, published a manifesto calling and urging our Jewish brethren to buy the Land of Israel from the Ishmaelites (Arabs). It was an opportune moment, for the sultan was at war and needed money. He was willing to sell Eretz Yisrael , Transjordan, and Syria for almost nothing……….”

And

“Those who tremble at the word of HaShem however, stood on the side and refrained from sharing in the work [to build the land with the irreligious whose desire was to return to the Land of our forefathers]. They stood by their age-old claim, “It is preferable to sit and do nothing.” In the meantime, these “initiators” began rebuilding our Holy Land (so may it continue and prosper), while the Orthodox Jews and the tzaddikim stood aloof. It is clear that he who prepares prior to the Sabbath will eat on the Sabbath, (Avodah Zarah 3a), and since the Orthodox did not toil, they have absolutely NO INFLUENCE in the Land. Those who toil and build have the influence, and they are the masters of the Land. It is, therefore, no wonder that they are in control, for He who guards the fig tree will eat its fruit (Mishley 27:18).

“……….Now, what will the Orthodox say? I do not know if they will ever be able to vindicate themselves before the heavenly court for not participating in the movement to rebuild the Land, and for not heeding the call of these tzaddikim of the generation.

The author of Chovot HaLevavot, in his introduction, writes, “One of the components of caution is not to be overly cautious.” (Lev Tov edition vol.1, p.51) He further states that if every person who is involved in something positive would wait silently until all of his requirements are fulfilled, no one would accomplish anything.

The divine Kabbalist, R. Avraham Azulai (the grandfather of our master, the Chida), writes in his holy work, Chesed LeAvraham (Ma’ayan 3, Nahar 12):

Anyone who lives in Eretz Yisrael is considered a tzaddik even though it does not seem that way. For if he was not a tzaddik , the Land would vomit him out, as it says, “And the Land vomits out its inhabitants (VaYikra 18:25). Since the Land does not vomit him out he must be considered a tzaddik, even though he is presumed to be wicked.*

R. Yisachar Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah writes on the above: It seems to me that there is a Talmudic source for the words of this divine Kabbalist, whose every utterance was said with Ruach HaKodesh. It can be found in Avodah Zarah (26a) in the statement “Come and see the difference between the thieves of Babylonia and the highway robbers of Eretz Yisrael…” See Rashi’s comments, as well as those of the brilliant Maharshak of Brod zt”l in Avodat Avodah.

I would like to add to this. When we see from Chazal that the Omnipresent is pleased by the acts of today’s builders (as I will demonstrate at length, God willing, in chapter three), then it is certainly forbidden to slander them. Hence, he who is not careful to guard his tongue about this, does not guard his soul from troubles (Based on Mishley 21:23). He will be included in the decree And all who provoke Me shall not see it (BeMidbar 14:23), as explained by R. Moshe Chagiz (above) [see pg. 28]. May HaShem protect us from them and their associates.

When Rabbis admit their mistakes, they are praiseworthy.

R. Yisachar Shlomo Teichtal, zt”l, in his book Eim Habanim Semeichah also writes: I will not revoke my Torah opinion because of any gadol or rebbe of our generation, unless he debates the issues with me in the manner of Torah dialogue, using proofs from the words of Chazal. I will then concede to his words, if they are correct, but not if they are unfounded.

The blog writer now directs attention to the following from the Introduction of the book Song of the Soul based on Rabbi Chaim Moshe Luzatto’s “Kalach Pitchei Chochma”:

The Chazon Ish in his work Emunah U’Vitachon (Faith and Trust) writes: “If man is refined, at peace with himself, free of lustful desire, and amazed at the sight of the heavens on high and depths of the earth, he becomes excited and astounded because the world before him seems to be a hidden, wondrous enigma. This enigma captivates his intellect and heart, leaving them no ambition other than solving this puzzle. This solution absorbs his soul. He would pass through fire and water to attain it, for what is the point of this pleasant life if its purpose is concealed from him? His soul becomes disoriented, mourning and yearning to comprehend this secret and know its roots – but the gateways are locked.”

…..As noted, our purpose in this world is to transform the world into a kingdom of the Almighty. The first step toward this goal is the fulfillment of the 613 mitzvot, as specified in the Torah and Oral Law. The performance of mitzvoth inspires one to learn, expand his knowledge, and rise spiritually. Once a person decides to fulfill his obligation in this world, he cannot remain the same. There is ascent and descent, advancement and regression; he cannot stagnate. Driven by his soul, this person will search more and more. This drive fills him with yearning. As King David said, “My soul thirsts for You” (Tehillim 63), and “As a deer yearns for brooks of water, so my soul yearns for you, O God.” (ibid 42). This internal push differs from person to person. Every Jew’s neshamah (soul) is rooted in the upper worlds, and the higher the root, the stronger the push. His aspirations to unite with and devote himself to his Creator lead him to seek until his thirst is quenched.

Some are satisfied with fulfilling mitzvoth and understanding their reasons as expounded in many classical texts, such as Sefer HaChinuch. These explainations suffice for those seeking general information related to fulfilling mitzvoth. These people pray with devotion and study Torah for its own sake. In their prayers, Torah study, and mitzvoth, they serve their Creator with all their hearts and grow in Torah and fear of God, each according to the root of his soul. [blog writer directs the reader to type in the blog search on this page “your name is your essence to read about the blog writer’s soul after reading here.]

However, these reasons do not satisfy everyone. Some consider this approach is too superficial. They feel that the stories in the Torah have deeper meaning…….

The sefer Kol HaTor  writes that The Gaon of Vilna wrote much about the fact that the redemption depends on learning Kabbalism, for thus the teachings of our righteous Mashiach will be revealed gradually, which means the teachings the Tora of Eretz Israel (which is the Jerusalem Talmud). This is revealed in the words “and the gold of the land is good” (Bereshis 2:12) – blog writer [this is mentioned in the reading of my name] ………………… Mashiach ben Yosef resides within the 999 sparks of many a soul in Israel, in those who merit carrying out deeds that promote the ingathering of Israel, in those who merit carrying out deeds that promote the ingathering of exiles, etc. Whoever merits, on the basis of his deeds as well as the merits of his forefathers, carrying out deeds that are characteristic of Mashiach ben Yosef, is considered a spark from the root of the soul of Mashiach ben Yosef – each according to the level of his deeds.

This blog writer ends here for the time being.  May my deed in bringing just a “tidbit” of emes to my readers regarding the ingathering of exiles to our Land indeed give me merit to have a tidbit spark  of Mashiach ben Yosef within me. READ THE ESSENCE OF MY NAME! I have a son named Yosef – my name is GOLD - …the gold of the land is good – LET US ALL GO HOME! Please HaShem NOW! Pray for the peace of Israel.

Levi Chazan of Yeshivat Ohr Hara'ayon states in his article The Natural Miracle, "Interestingly, when it comes to finding the best doctors or running after a livelihood, we make the greatest effort. Why, then, when it comes to bringing the Redemption closer do we just sit around and wait?"

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