In remembrance

THE RETURN OF OUR SOLDIERS

Ehud (Udi) Goldwasser (Ehud Ben Malka Goldwasser)

Eldad Regev of Kiryat Motzkin

May Hashem avenge the blood of Eldad and Ehud, and may their holy martyred souls rest in eternal peace.

MAY THEIR MEMORIES BE FOR A BLESSING AND MAY THEIR FAMILIES BE COMFORTED WITH ALL THE MOURNERS IN ZION AND IN JERUSALEM.

May Hashem bring Shalom to the Goldwasswer and Regev families and heal their broken hearts, and the hearts of all Israel.

O G-d of vengeance, Hashem; O G-d of vengeance, appear! Arise, O Judge of the earth, render recompense to the arrogant. Until when will the evil, O Hashem, until when will the evil exult?…with their own evil, He will strike them down; Hashem our G-d will strike them down!
Psalm 94

Acquiring the Precious Trait of Bitachon (trust)

Acquiring the Precious Trait of Bitachon (trust), reprinted with the kind permission of:

Rabbi Eliyahu ben Shlomo, known as the Vilna Gaon, considered to be the greatest of all Litvish Jews

by the Vilna Gaon

“Bitachon (trust in G-d) and Histapkus (being content with what you have) are general principles for all good character traits. And they are the opposite of desire and greed. And the central factor of everything is Bitachon…

All sins come from desire/greed as it says: “Do not covet”. And the last of the 10 commandments includes in it all the 10 commandments, which themselves include the entire torah.
(i.e. the ten commandments include the entire torah and the last of the ten commandments, includes all the 10 therefore the 10th commandment - “Do not covet”, summarizes the whole torah).
Therefore histapkus which is the opposite (of “do not covet”) is a foundation for the entire torah and it means to believe with emuna shlema (whole faith) to not worry about tomorrow. And he whose heart is good with bitachon even though he has transgressed severe sins, he is better than one who is missing in bitachon because such a person (who lacks bitachon) will come to jealousies and hatred and even though he studies torah and is involved in good deeds, all of this is only to make a name for himself.” (Even Shlema Ch.3)

(the commentary there adds: This is why birds which violently rip apart their prey are not kosher - because it is a sign that they do not possess the trait of histapkus… similarly, an animal which chews its cud is a sign of being kosher because it displays histapkus with the food in its stomach and one with split hooves displays that it does not tear apart prey.) (so too the pig with its nature of insatiable sloth represents the total opposite of histapkus)

more on this
From Rabbi Yonasan Eibshitz zt’l (a central leader of 18th century European Jewry)

“The general principle: The fruit of bitachon is hashgacha (Divine providence).
And the more one’s bitachon strengthens, the more the hashgacha and the shefa (blessing) of G-d will increase.
And whoever weakens his bitachon, HaKadosh Baruch Hu removes his hashgacha from him and he leaves him vulnerable to the natural laws.” (Rabbi Yonasan Eibshitz - sefer hamidos shaar habitachon Ch.4)
(i.e. the more bitachon you have, the more G-d will take care of you and the less bitachon you have, the He will leave you to the natural order.)

WHAT IS BITACHON

Bitachon means integrating the belief that everything that happens is from G-d and everything is for the best. One of my Rabbis (Rav Moshe Lazerus) who was a close student of Rav Avigor Miller zt’l once wrote:

“People generally have an incorrect and simplistic understanding of Bitachon. They believe, if you ask hard enough Hashem will do what you want. This is really the opposite of `bitachon’. The Chazon Ish explains bitachon as - trusting that whatever Hashem does is for the best and that He KNOWS what He is doing! I trust Hashem is always doing what is good - even if I can’t see the good in it because of my limited perspective and egocentric considerations. Even though you may not understand why what is happening to you is happening, know that He really does know what He is doing and it’s for a purpose. After 120 when you see the total picture you’ll really see how necessary it is that you are experiencing what you’re going through now.”

HOW DO YOU DEVELOP BITACHON

Rabbi Yehonasan Eibshitz zt”l wrote in Yearos Devash 1:1 that this is developed in the “Shema Koleinu” prayer in the daily silent prayer (the Amida or “Shmonei Esrei”). Here’s an excerpt:

In it (Shema Koleinu) one should put all his aspirations to G-d, to daven for all his needs even for a small thing or (all the more so) a large one, do not harvest (yibatzer) anything that you didn’t pray for to G-d first. If he needs to make a shiduch for himself or for his sons or daughters - pray to G-d. For business - pray to G-d that he will make him succeed and to guide him to the straight path. The general principle - there should not be anything that one desires to do on that day that he doesn’t pray to G-d to make him succeed and guide him to the straight and correct path. And all the more so, if he has chas v’shalom some tzara (trouble) in his house that he needs to pray, and likewise if he has some simcha that he should pray that he should not sin in the simcha, and there should not occur some sin that the simcha will result in tuga (sorrow). And on all matters that he toils, he should pray in his tongue even if it is crude (alag) and he is not capable to pray in hebrew properly, it is cherished (chaviv) before HKBH as if he prayed for very long in a well articulated, clear, and pleasant tongue.

And through a tefila like this, Yishma H’ es kolenu (G-d will hear our voice) and there will be for us a benefit. Because a prayer like this certainly has kavana (intent) and it will not be of the form “his mouth and tongue speak, but his heart is not with him”, of those who speak through habit and like “mitzvos anashim melumada” (rote repetition). Every person prays every day something new what he needs at that time and instance, and he also organizes his words in his mouth (i.e. does not just spit out words meaninglessly), therefore for this certainly one needs kavana, and it is impossible to pray without specific kavana and so he fulfills completely his obligation to pray because this is the ikar (primary purpose) of prayer which comes from the depths of the heart as it is written “MiMaamakim Kersicha” (”from the depths I call to you…” Tehilim 130), which means from the depths of the heart. And another benefit he gets is that he fixes in his heart that there is no man nor Jew which is given to chance and to the natural order of times until he doesn’t need to pray, and that (his success) depends only on his mazel (fate), the skills of the matter, his diligence in his actions, and watching over in his ways. Because the skills, diligence, and actions, everything is sheker (illusion). And from H’ they were planned ahead to a Jew all the occurences of his footsteps because “Eyn adam nokef etzbao lemata-ad she’machrizim aleya milemala” (”and one doesn’t lift a finger below unless it is announced (decided) beforehand above” - Talmud Chullin 7b).

And in this he should put to heart how the obligation is on him to guard the (commandments) of the mouth of the King of Kings, the King of the world, because everything is from Him with hashgacha pratis (Divine providence) and everything that occurs to him from damage to pain - everything is from H’ and likewise everything that occurs to him from profit to pleasure was from H’. And if so, why should he lie? That he should go waywardly in the whims of his heart after the bribes (rat-race pleasures of this world) and desires of time, which is destroyed like a cloud. And if he toils until tomorrow (all night) but G-d did not command it, it will not happen. And how could one ask G-d for wealth, to make Him angry with it, and likewise if all his demands are from H’, he will not consider sinning with them.

For example, if he prays to G-d for a wife, he will not think to sin with her and to go with her in pritzus (immorality) or the like. Likewise, for children, he will not consider sinning with them, like for raising them to “tarbus ra-ah”, to be among the gentile children, to raise them in the ways of the gentiles and to separate them from the torah of H’shem, and from the torah houses of the Jewish people which still holds on to the torah of G-d, whereby when he barely grows up and they quickly teach them the french language, writing, mathematics, and dance like those of young men with young girls. And the times of torah have diminished in our many sins, mamash not even one hour a day (of torah study in those schools). And if (he prays to have) daughters, to teach them the ways of pritzus (immodest behavior) in the clothing (style) of the gentiles and the other ways of the gentiles and to marry them off to men which are not bnei torah (torah observant). Is it this that he will ask G-d? Would a man ask his friend “Would you give me such a thing in order that I use it to cause you anguish?” Is this not far from normal. And how could a man like this ask from G-d. Therefore one who prays constantly for all his needs to G-d, he will not sin quickly. And likewise King David wrote “Put your ways to G-d, trust in Him, and He will do.” (Tehilim)
(note: the Steipler says it is best to say one’s personal prayers at the end of the Shmonei Esrei, after the 2nd “yehiyu l’ratzon”.)

Also Rabbi Avigdor Miller said this can be done even at times outside of the Amida:
(from tape:shaar habitachon - chovos halevavos - to purchase contact the Rebitzen).

2 Step Practical Advice:
1. Constantly ask H-shem for help.
Before you proceed on anything, ask Him’ for help.
Example: Salesman in waiting room. “Ribono Shel Olam, give me success with this customer.”
Or if you want to learn a gemora, say “H-shem, give me success in learning this subject in the gemora.”
Or if you’re going for a walk, ask Hashem to give you success in crossing all the streets safely.

2. Thank H-shem no matter the outcome.
If it happens that you are successful, thank H-shem profusely, at length afterwards and always consider what He did for you.
Even if you were not successful, you should still thank Hashem because whatever happens is certainly for your benefit.

Rav Miller says that this method will train you to learn to attribute everything that happens to you comes from G-d and is for the best.

Consistency is the key to success. “Tov tefchaim v’omed m’meah amah v’nofel” - Avos d’Rabbi Natan 1:7- (better two handbreaths that you stand up to then 100 cubits where you fall)

In G-d We Trust Rabbi Yaakov Yosef Herman zt’l once said (in ‘All for the Boss’): “America exists in the merit of the penny”

Footnotes:

(1) The Vilna Gaon (literally “genius”) was one of the most influential Rabbinic authorities since the Middle Ages. He was also a master in kabala. For a glimpse into his life see: The Vilna Gaon: No Secret Escaped Him part 1 and part 2

(2) Histapkus does not mean renouncing selfishness and greed for money and power like Buddhism preaches. Rather, G-d gave us these traits in order to motivate us, to accomplish great things in this world in the direction of holiness. The talmud (Sanhedrin 37a) teaches everyone should think “for me the world was created“. Not only are we important as individuals, but every single action we take or fail to take can and does have cosmic effects.

for further reading, see “Duties of the Heart” section: “the gate of bitachon”. (The Amshinover Rebbe once advised me to study this.)

Acquiring the Precious Trait of Bitachon (trust), reprinted with the kind permission of:

The Vilna Gaon: Are You a “Lamdan”?

The Vilna Gaon: Are You a “Lamdan”?, reprinted with the kind permission of:

When we were in Yeshiva one of our Rebbe’im would joke that there are two kinds of bochurim in the Shiur. There is the “Rosh Yeshiva” and the “Rosh Yeshiva Type”. The Rosh Yeshiva was the bochur who would sit and learn all day, ask questions, and was the best boy in the Shiur. The Rosh Yeshiva “type” would spend all his time giving drashos about the Chashivus of learning and the Chavivus HaTorah, etc. but he was so busy “darshening” that you never actually saw him sitting in front of a Gemara learning.

It is said in the name of the Vilna Gaon that a Lamdan is not someone who is smart and “knows” how to learn, a Lamdan is someone who actually does learn. Just like the word means; Lomed, to learn. He proves this from the word “Gazlan”. No one is called a Gazlan because he is smart and knows how to steal. You are only a Gazlan if you actually steal.

No matter what you do, where you come from, or who you are, you can open up your gemara and earn yourself the coveted title “Lamdan”!

The Vilna Gaon: Are You a “Lamdan”?, reprinted with the kind permission of:

***Pearls from the Vilna Gaon*** Man vs. Animal

Pearls from the Vilna Gaon - Man vs. Animal, reprinted with the kind authorization of:

***Pearls from the Vilna Gaon*** Man vs. Animal translated by Rabbi Yosef Peretz

Rabbi Eliyahu of Vilna, commonly known as the Gaon (literally “genius”) was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.

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from the Vilna Gaon’s Barak HaShachar commentary on Koheles/Ecclesiastes

“What has a man more

of all his labor wherein

he labors under the

sun?” (Koheles 1:3)

“It is known that in a man there are four powers:

1) Domem (inanimate - minerals, liquids, etc.)

2) Tzomeach (growth-plants)

3) Chai (living-animal)

4) Medaber (speaking-human)

The domem (inanimate) has no nefesh (true soul. it has only a sustaining power.) at all. And its name testifies on itself (domem means ’silent’).

The tzomeach (plant) has one soul, and it is the ‘nefesh tzomachas’ (soul of growth).

The Chai (animal) has in it an additional lifeforce spirit (ruach) with which ends the boundary of the chai (i.e. the animal has no higher connection).

In a man there is an additional intellectual power. He is the ‘medaber’ (speaking), because only through the intellect can one be called ‘medaber’, as is known, because there are also some birds who can speak.

Therefore we find that there are 3 souls in a man, the tzomeach, the chai, and the sichli (intellectual) and they are the nefesh, ruach, and neshama. (see book Shaarei Kedusha for greater details).

The nefesh dwells in the liver, the ruach in the heart, and the neshama in the brain. And each one goes and desires to its root.

The nefesh lusts for food and drink because it nourishes and grows and reproduces, (i.e. it is in charge of all the involuntary body functions), therefore it lusts for these things. And also, it is known that all the gidul (growth) and food comes to the liver and from it to the other limbs (since the liver processes all the blood which contains all the food). And likewise all taavas (lusts for indulgences) come from the liver, as known in the zohar on the verse “Let me swallow, some of this red, red pottage” (Bereishis 25:30). (The Torah also associates the nefesh with blood, as in “The Nefesh of flesh is in the blood.” (Vayikra 17:11).

And the ruach lusts for honor, wealth, because the power of the ruach arouses as is known. And all the midos (traits) of jealousy, arrogance, and the other midos are branches of these - and everything is in the heart. Therefore the Sages said that an evil heart is the root of all bad midos and likewise a good heart to all the good midos, as written (in pirkei avos 2:13) “for in his words (a good heart) yours are included“.

And they are called together the nefesh and ruach behemit (animal) because they are also in an animal. Therefore they desire animal things (food, dominance, etc.).

And the soul is a ‘chelek Eloki mimaal’ (Divine part from on high) , and lusts for G-dly things, and it is in the brain, the place of wisdom and thought, as written in Iyov 28:12 and in mishlei in many places. And likewise thought is the dveikus and yira (clinging to the awareness of G-d’s presence) which all of mishne torah (book of Devarim) emphasizes as written “And now Israel what does G-d ask of you…” and many verses as is known…
And it is known that there are 3 midos which take a person out of this world, they are the roots to all the (bad) midos - kina (jealousy), taava (lust for indulgence), and kavod (honor). And taava is in the nefesh while kina and kavod are in the ruach, and they are the 3 midos of the disciples of the wicked Bilaam
1)”nefesh rechava” (wide nefesh) which refers to taava therefore they used the term ‘nefesh’.
2) “ruach gevoha” (inflated spirit) which refers to honor, hence the use of the term ‘ruach’
3) “ayin raah” (an evil eye) is jealousy…
Those who possess these qualities, even their good deeds are not le shem shamayim (for the sake of heaven, i.e. with pure motives). The one with a nefesh taava does tzedaka only with the remainders of what he can’t put in his stomach as written in the sefer hakane, while the one with a ruach gevoha (inflated spirit) does only to make a name for himself…

…
There are 3 times in a man:
1) the days of aliya (ascent) which are until 20, because then one’s growth has finished as known, and likewise the intellect has finished (matured) therefore then the (primary) neshama comes to a man (from above if he is worthy) as is known that at his birth the nefesh comes. And at 13 the (primary) ruach, and at 20 the neshama which completes his intellect…

And until 20 which is the time of the growing of the body from the tzomeach (nefesh in charge of growth, nourishment, and reproduction) he goes after the hevel (futilities of this world)…
And on the verse “what benefit is there to a man who toils under the sun”, the Sages expounded that this implies that toil below the sun is futile, but toil above the sun is not futile. The “sun” refers to the neshama which shines to a man with wisdom…and this is what is meant by “under the sun” - under the neshama, which refers to the nefesh and ruach which are below it as is known. And it means all of one’s toil, even the toil in torah and mitzvos which he does with them is worth nothing. As he continues “veraiti..” and likewise in the talmud, “lelomdehem lo neemar..”

And it is known that the superiority of a man over an animal is only because of the neshama, as above. And if his toiling is with the ruach and nefesh (selfish motives), he is like an animal. And this is what is meant by “What has a man more of all his labor wherein he labors under the sun?” (Koheles 1:3) - what is he greater as a man in all his toil,etc.
(see the original hebrew (commentary on Koheles) for the full version)

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note:This does not mean that the neshama is primary. The primary of a man is the heart (ruach). The heart is the king over him (Vilna Gaon on Yonah) and rules over his decisions and desires. The neshama is there to help to guide him and straighten his ways as the Vilna Gaon writes:

(from lamed likutim sof sefer dtzniuta)
Man and time are male and female. The totality of man and all the souls of men, are one body and are male (all the souls of men existed together in Adam before the sin, while all the souls of women were in Chava). And the totality of all the years of the world (i.e. time) are female - see beginning of tikun 69 (103b), which are nefesh (time) and ruach (man). And the nefesh is the partner of the body, therefore, the days and years become a body for the ruach, in the secret meaning of the verse “the female encircles the man” (Yirmiya 31:22), as written in Tikun 22, that the female is the body of the male.

Therefore (in the body) there are 248 limbs (and likewise 248 positive commandments in the torah) corresponding to the man and 365 negative commandments corresponding to the days of the year. And the Sages have said that “time is man’s friend and loves him”. And time was divided to 3 parts - past, present, and future corresponding to nefesh, ruach, and neshama of a man. And just like the head of a man is honorable (large) and goes and diminishes (down to the jaw), so too time. And just like the heart is the essence of a man, and likewise the ruach, and the neshama only serves to teach a man intelligence to guide him. So too all the focus of time is in the present. But the past is already gone and it is a great and effective, teacher (to learn lessons from past mistakes of self or others). As for the future “do not worry about tomorrow” and a man should not think about it because it is not his. As written therefore “one is worrying about a world which does not belong to him” (Yevamos 63b)…

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comment: For an explanation of why G-d created man with an animal and spiritual side, see the unparalleled book “the Way of G-d” by Rabbi Moshe Chaim Luzzatto (Gate 1) (Feldheim publishers, Aryeh Kaplan translation). There are also classes online.

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see also:
3 Roots of Evil - The Role of the Jews special audio by Rabbi Uziel Milevski, zt’l
(former chief Rabbi of Mexico and senior lecturer at Ohr Somayach, Jerusalem)

Tomer Devorah/The Palm Tree of Devorah

Tomer Devorah/The Palm Tree of Devorah, reprinted with the kind permission of:

Tomer Devorah /Palm Tree of Devorah - E-book for Palm/PC

Rabbi Moshe Cordevero, one of the greatest kabalists in the past 500 years wrote a classic book, Tomer Devorah explaining in detail the 13 attributes and their practical application. He writes there (end of 1st chapter): Just like a man conducts himself down here, so too he will merit to open the trait on high, mamash (literally) - according to how he acts, will be the Divine flow from above, and he will cause that this (Divine) trait will shine (below) in the world. And therefore do not move from your mind’s eyes these 13 attributes and the verse should not end from your mouth, in order that it should remind you. And when a situation comes your way that needs you to act with one of them, remember and say “behold this matter depends on such and such a trait (of the 13), I will not move from it, in order that this trait should not be concealed and removed from the world.” The legendary Rabbi Simcha Zissel of pre-WWII Kelm, declared Tomer Devorah as the Shulchan Aruch (code of jewish law) for Middos (character traits). (i.e. To emulate the 13 attributes is a biblical commandment (from the verse “V’halachta b’drachav” - Devarim 28:9) and not some “extra measure of piety”. For the html online version see:http://www.digital-brilliance.com/kab/deborah/deborah.htm or download all the html files with clickable table of contents here. The file is also available for download in palm plucker format in english. Also, includes clickable table of contents. note: requires the free palm plucker software. see also, revach.net’s down to earth summary of the 13 attributes

This article, reprinted with the kind authorization of:

***Pearls from the Vilna Gaon*** - Teshuva

Pearls from the Vilna Gaon - Teshuva, reprinted with the kind authorization of:

***Pearls from the Vilna Gaon*** Teshuva translated by Rabbi Yosef Peretz

Rabbi Eliyahu of Vilna, commonly known as the Gaon (literally “genius”) was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.

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selected translations on Teshuva

Esther 2:15 - “12 Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months–for so were the days of their anointing accomplished, to wit, six months with oil of myrrh (shemen mor), and six month with sweet odours (besamim), and with other ointments of the women (tamrukei nashim) — 13 when then the maiden came unto the king, whatsoever she desired was given her to go with her out of the house of the women unto the king’s house.”

These details are not necessary. It appears that it is hinting at the following:
One should throw overboard the extras for 6 months (food, speech, activities, etc., work on self discipline). Hence the “shemen mor” which is designed to remove hair, which is unnecessary to be a man. And afterwards 6 months to habituate himself in mitzvos positive and negative. This is the meaning of “besamim” which are positive mitzvos, and ‘tamrukei nashim’ which are negative mitzvos, that one should “marek” (clean up) oneself from doing averos, and thus to habituate all year. “and with this the maiden will come to the king” - which means if one does this all year, namely half in teshuva and in casting off the extra desires, and doing good deeds, and the other half with positive and negative mitzvos, afterwards he will be able to come to the King on Rosh Hashana and Yom Kipur to ask and his early misdeeds will not be announced at all…

Also, after death, immediately, he must journey from this world to olam haba (gan eden), and many bad accusers stand on the way. And one must also pass through gehinom, even for a completely righteous tzadik, but if he did as above, they guard him from being attacked.

And this is the meaning of “whatsoever she desired…”, which is olam haze until the house of the king which is olam haba (esther 2:12-13)

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For all good a person receives in this world, he is diminished in olam haba. Therefore it is a great good for tzadikim that they are diminished in this world so that they receive full payment in olam haba. (esther 1:6)

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Even though the 4 death penalties were abolished (after the 2nd temple destruction), nevertheless the din (judgment) was not abolished. Even though in this world they are abolished but in gehinom there are ‘deaths’ and punishments like these to those who transgress the will of G-d… And there the suffering is greater. (Ruth 1.16)

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At first one should take on to do, and afterwards he will have siyata d’shmaya, afterwards he can heard and understand more (mishlei 1:6)

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Those who are in the hand of their yetzer (evil inclinations) and are prisoners under his hand, and he has strengthened on them very much - will escape through mussar. And those who are in darkness, who never saw light and don’t recognize his enticements - through the torah, they will be revealed and they will recognize his enticements. (mishlei 1:2)

This article reprinted with the kind authorization of:

***Pearls from the Vilna Gaon*** - on Middos (character traits)

Pearls from the Vilna Gaon - on Middos (character traits), reprinted with the kind authorization of:

***Pearls from the Vilna Gaon*** on Middos (character traits) translated by Rabbi Yosef Peretz

Rabbi Eliyahu of Vilna, commonly known as the Gaon (literally “genius”) was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.

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selected translations on Middos

Midos Tovos (good traits) are more than everything. As we said that the midos tovos were not written in the torah because they include the entire torah. As it says “whoever gets angry, it is considered as if he served idols.” and “anyone who speaks lashon hara it is as if he was kofer beikar” (denies the essence of judaism, considered the greatest sin) and shalom is the great klal to all the midos, and it is the garment of all the midos. And this is what is written “the Holy One Blessed be He could not find a vessel to hold a blessing for yisrael except shalom”. This means the vessel needs to be capable to receive everything. And HKBH could not find one capable of receiving except shalom, which is the garment of all the middos, and the middos are the klal (general principles) of all the mitzvos. Therefore He blessed them with shalom, so that they would pe capable of receiving the torah. (Esther 10:3)

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“tzadik b’emunaso yichye” (a tzadik will live with his faith), which means - a tzadik is one who has hitzdik nafsho in the mida of histapkus (habituated his soul in the trait of being content with little), the opposite of chemda (covet), as it is written “the tzadik eats to sustain his spirit” (i.e. just enough). And emuna is bitachon. And bitachon and histapkus are great klalim to all the middos. (Chavakuk 2:4)

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(the main kavana (intent) during prayer, even for material things is to give pleasure to the Creator, may He be blessed, because when a man is suffering, He (G-d) also suffers, so one is like requesting on His (G-d’s) suffering, so to speak.)
Ikar kavanato bekol tefila vafilu bakashot gashmius shyhy n”r mze lhaBore yisborach shekesheadam mitztaer…ulevakesh al tzaaro kebyachol (tzivuyei hagra#99)

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There are 2 bad middos. 1 - that one learns with pniyos (self-serving motives), and it is hevel v’rik (vanity and empty), and this is what is written “vtam larik kochachem” because he learns all his days and everything was lerik (for nothing). The second is that he learns leshem shamayim and afterwards does not learn at all. This is what we pray for “lo nagia lerik”, which is corresponding to those with bad motives, and “velo nelech lebehala” which corresponds to he who learns with good thoughts and then stops, this is behala. (esther 8:6)

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(esther 5:1) Ruach hakodesh can only rest on a broken body (guf shabur).

This article reprinted with the kind authorization of:

The Mussar Letter

This esaay “The Mussar Letter” reprinted with the kind permission of Rabbi Avraham Goldstein from:

A letter from the Father of the Mussar Movement.

By HaRav HaGaon Rabbi Yisrael Salant,
Father of the Mussar (Ethical Development) Movement
Translated by Rabbi Tzvi Miller

Man is created to be free in his imagination and bound by his intellect. But, his unbridled imagination draws him mischievously in the way of his heart’s desire without fear of the certain future - the time when G-d will examine all of his affairs. He will be afflicted with severe Judgment; there is no one else to be seized in his place. He alone will bear the fruit of his sin; the transgressor and the punished are one and the same. It is very bitter. No man can say: this is my illness and I shall bear it.

        The calamities of this world are sorrowful, however, the punishments of sin are far more severe. The soul of man will be extremely anguished, a day will seem as a year. Woe to the imagination, this evil enemy! It is within our hands, within our power to repel him by giving an attentive ear to the intellect, to grasp the truth and measure the reward of sin against its loss. Yet what can we do, the imagination is a flooding river and the intellect will drown unless we place it on a ship. The ship is the awakening of Fear of G-d in the soul and the great dread of His punishments in our spirit.

        In all matters and things there is the general and the particular. If we do not study the general then we cannot understand the particular. For the particular must have the qualities of the general, yet, there can be a general without the specific qualities of the particular. Hence, the beginning of everything is the general; and the particulars emanate from this.

        Now, let us please consider our obligatory service to our Creator, may He be blessed. Should we not consider what is the general - from which the particulars emanate?

        Without knowledge or contemplation, we can recognize that we are aware of the belief that the A-mighty is the Judge, rendering to each man according to his actions. This is the beginning step in our service of G-d, may He be blessed. If a man’s ways are bitter and evil, he will be afflicted with severe punishments, either in this world or the next world - the eternal world; no one can gauge the quality and quantity of this severity. And if his ways are pure and his conduct is straight, he will be blessed with sublime delights in this world, and more in the next world - with wondrous pleasures far beyond our ability to understand and feel.

        This is mentioned in Tractate Makos 24a: Habbakuk came and unified the entire Torah into one concept - the Tzaddik (the righteous man) lives by his faith. Also in Tractate Baba Basra 78b: Therefore the rulers say, “Come let us make an accounting - the loss of a Mitzvah versus its reward, and the reward of a transgression versus its loss.”

        Yet, most unfortunately, this general awareness of faith remains hidden within us, concealed in the depths of our hearts. We are devoid of conscious awareness, unless we dedicate ourselves to till the ground of our hearts through the expansive thoughts of Musar. Without making this effort, our general faith does not project its glory over the bodily passions, to bind them with the constraint of fear. The particulars of our conduct do not emanate from the general principles of faith, safeguarding us from the most obvious transgressions. We constantly succumb to principal transgressions that reach to the Heavens - endless transgressions of speech, countless unethical business practices, and the worst of all, the neglect of Torah study. In short, there is no soundness in any part of our body. Especially, in light of the statement of our Sages in Tractate Sukka 52:a, The greater the person, the greater the evil inclination. Thus, we perpetrate grave and consequential transgressions. Yet, because of the darkness in our hearts, we are as the blind - we do not see their enormity. Only if we view them through a viewing glass - the healthy intellect looking through the lens of the faithful Torah - only then do we perceive the great overwhelming seriousness of our transgressions.

        Our Rabbis, of blessed memory, allude to this in Tractate Yuma 9b: Why was the First Temple destroyed? Because of the following three things that occurred there - idol worship, immorality, and murder. Yet in the period of the Second Temple, they were involved in Torah study, and Mitzvos and acts of Kindness - so why was it destroyed? As a result of the baseless hatred that was there. Rav Yochanan and Rav Eliezer both said, “Since concerning the First Temple, their transgressions were revealed - their time of redemption was revealed. In the Second Temple, where their sins were not revealed - their time of redemption was not revealed.”

        The concept that the sins of the First Temple period were revealed, means that the transgressions were severe and apparent to the eye of the observer. Whereas, in the period of the Second Temple, these transgressions could only be detected by exacting contemplation of their immense severity, and of their ceaseless branching out into more and more transgressions in every aspect of our lives.

        The passage in Tractate Yuma 9b continues: The Rabbis asked which was better - the First or Second Temple period? They answered: Look with your own eyes - the First Temple was restored after seventy years; whereas the Second Temple has not yet been rebuilt. This is an application of the principle we mentioned above: The greater the person, the greater the evil inclination. Thus, during the Second Temple period, when they were involved in Torah study, Mitzvos, and acts of Kindness - their evil inclination was enormous. It caused them to fall into potent transgressions. The awful evil of these sins is known to those who contemplate the truth.

        Now, in every situation in which a man finds himself - what is he to do? The day of death is hidden from everybody. It comes suddenly, and the A-mighty evaluates every act that the individual has done, as it was recorded in the Ledger. G-d evaluates the days of one’s life, not one day is missing. More bitter than death will be his end, with no refuge and no escape. As it says in Ecclesiastes 9:4, He who remains connected to any life at all, has hope - for a living dog is better than a dead lion. For, as long as a man is alive, he has security and hope that he may direct his heart to Repentance; but, when he dies, his hope is lost.

        This being so, as long as our souls remain within us, we should quickly correct our course to the good. Yet, there is a great obstacle which blocks our path: We do not fear the day of death, even if we mention it with our own mouths. This is stated in Tractate Shabbos 31b, Perhaps you will say death has been forgotten? Also, if we see with our eyes the death of people like ourselves, it does not motivate our soul to repent with our full heart to our Creator. Yet, ultimately, we will come before Him for Judgment, and he will rebuke us, for all the evil we have committed. This most common reaction is just the opposite of what it says in Ecclesiastes, 7:2, It is better to go to the house of mourning than the house of feasting - for that is the end of all men, and the living will lay it to their hearts. Our numbness is due to the multitude of sins that have dulled our hearts – they have become as hard as a stone.

        Thus, as it is stated in Tractate Yuma 39a: “ Do not defile yourselves with them or become defiled through them.. “ (Leviticus 11:43). Do not follow the primary meaning of defiled, rather follow the secondary meaning – dulled. Therefore our transgressions are hidden from us and we do not readily recognize them. As is stated in Tractate Kiddushln 40a: When a person transgresses and repeats the transgression - it becomes as if it were permitted to him - and these sins will surround him on the day of Judgment. Our Rabbis, of blessed memory, mention this in Tractate Avoda Zara 18a: The sins that a person casts under his heels - surround him on the day of Judgment. Alas! Have we lost our hope, G-d forbid? Is there no remedy for us, Heaven forbid?

        Only one thing have we found; it is wisdom and not an art. Let us discuss it a little, and it will benefit us greatly.

        Let us contemplate with our hearts the subject of transgressions. We will see that there are two categories. One stems from unbridled desire, to love the momentary pleasure without considering the result even though it will ultimately be bitter. We find an example of this in worldly affairs. The foolish man and particularly the sick person whose intellect is weakened, loves to grab food which is sweet to his palate, and he forgets that this will bring him to a deterioration of his illness. Therefore our Rabbis, of blessed memory, said in Pirkei Avos 4:1: Who is the wise man? The one who foresees the future. It also says in Sota 3a: A man does not transgress unless a spirit of foolishness enters within him. This is the sum total of all his work in his service to the Blessed One - to contemplate the fear of heaven contained within the fear of punishment. This is accomplished by means of Musar books and the Aggadic literature of our wise teachers, of blessed memory. These teachings should be internalized to the extent that a person will hear with his ears and almost see before his eyes the great punishments, both quantitative and qualitative. As our Rabbis, of blessed memory, state in Tractate Sandhedrin 7a: “A judge should always picture a sword between his legs and Gehenom open beneath him. This visualization assists the judge to be intellectually straight; and it also applies to everyone else, to guard oneself from the evil mishap of severe transgressions. If he will do this and his heart will understand - he will repent, and it will be a healing balm to him.

        How great is the evil of man upon the earth! There are none who seek righteousness and none who think about the Fear of G-d. No one sets fixed and organized times to toil in understanding the Fear of G-d, to draw up the waters of understanding from the belief that is hidden and concealed in the inner recesses of his heart. And still further, to broaden and fortify this belief, to give it strength and power, and to place the burden on his shoulder, to rule over the limbs of his body acting according to the Torah without overstepping any boundaries. This is the second category of transgressions and there is no example found amongst worldly affairs. On the contrary, in worldly affairs, there is no one whose troubles hover over him, who does not take the time to consider how to save himself. Desire is not the cause of this type of transgression. It is a wonder and it is called wondrous that a person does not apply his heart to contemplate the Fear of G-d and the teachings about His punishments. These types of transgressions cannot be from the first category, because desire is not strong enough to cause them. Rather, they are generated from the spirit of impurity that induces man to sin. This is especially true about the transgressions of speech, for what benefit does the speaker derive from doing them.

        We can apply these two categories of sin to find a compromise between two schools of thought, concerning the definition of the evil inclination and the good inclination. The first, more common view, asserts that the evil inclination is the force of impurity in man that induces him to transgress. Whereas, the good inclination is the force of holiness in man that guides him to do good. This view is the most prevalent view. The second view asserts that the evil inclination is the force of human desire, that looks to each sweet thing in its time. It gathers these pleasantries and clings to them and loves them. Whereas the good inclination is the straight intellect that looks beyond these things to see the result - the awe and Fear of G-d, may He be blessed, and the precise measure of His awesome judgments. This individual chooses the advantageous way, to conquer his desire, so that he will be sated with delight and with wondrous pleasure in the time to come. The glory of this pleasure is beyond description.

        We see that the affairs of man constantly vary - each person clinging to different transgressions. There are those whose transgressions are more inclined towards neglect of Torah study than unfaithful business practices; and there are those who are more inclined towards unfaithful business practices than neglect of Torah study. No person is like another when it comes to transgression. Yet, if the evil inclination were only the force of impurity, and not desire, why is everybody not corrupted equally, and in the same way? However, if we assume that the evil inclination is also the power of desire, then we can explain the vast range of human behavior. Since the desires of man are dependent upon his temperament, and his temperament is influenced by the circumstances of his life; therefore, each person’s transgressions vary according the unique elements of his life.

        Yet, even this vast range of temperaments and desires cannot explain the phenomena of human conduct. Don’t we see with our own eyes people committing transgressions which actually oppose their natural desire? For example, everybody acknowledges that self-aggrandizement is repulsive, yet a person will abuse his own value system in the pursuit of self-aggrandizement. This conflict in personality is caused by the impurity of spirit and not by desire.

        We now understand that the evil inclination is both the power of desire as well as the impurity of spirit. Likewise, the good inclination is the healthy intellect that sees the results of a person’s deeds, as well as the holiness of spirit within man.

        Behold! The two aspects of man, the physical and the spiritual, are in accordance with the two components of man’s creation - his body and soul. Not only are the bodily aspects apparent to the physical eye, but even the aspects of the soul are known only from the functioning of the body. The physical strategies and designs to maintain the soul within the body are exclusively performed by the body. This is accomplished through a wholesome diet and protection from danger. For it is not natural for the soul to yearn to remain within the confines of the body.

        Likewise, in the service of the Eternal, may His name be blessed, the primary spiritual device to empower the good inclination with both the force holiness and the clarity of intellect, and to repel the evil inclination with its forces of impurity and desire, is dependent upon the corporeal aspects. That is to say, this is also accomplished by nourishing the body with “good foods” – the contemplation of the fear of G-d and the Musar which emanates from the pure Torah.

        This concept is taught by our Rabbis, of blessed memory, in Tractate Baba Basra 16a: Job endeavored to exempt all of mankind from judgment. He spoke before the Eternal “Master of the Universe! You created the ox with cloven hoof and you created the donkey with uncloven hoof. You created the Garden of Eden and you created Gehenom. You created righteous people and you created evil people. Who can overcome your power” ? Job’s friends answered him, “You have denied fear of the Eternal and you have diminished the power of prayer”. The Holy One, Blessed Be He, created the evil inclination and also its remedy - the Torah.

        Based on this encounter, our Sages, of blessed memory, taught us that the remedy of the Torah is the fear that emanates from it. This is derived from the words, “You have denied fear of the Eternal…”. This refers to the physical aspect of fear - viscerally perceptible. Thus the healing remedy for all the ills of the soul, is the focusing of man’s heart and soul on the fear of punishments taught in the Torah. Whether in general, to know and understand from the Torah that corresponding to each transgression there is a devastating and awesome punishment, and corresponding to each Mitzvah there is a reward of unimaginable elevation. Or in particular, and this is the prime factor, to study the laws of Torah that pertain to each transgression. For instance, for arrogance, the sections of the Torah germane to arrogance; for unethical business practices the sections of the Torah that treat the ethics of business affairs; and so too, for each Mitzvah and each transgression, its appropriate Torah teachings.

        The stronghold and prime element in the utilization of the healing powers of the Torah to cure the disease of the evil inclination, is the intense, concentrated, and deep study of the laws of the particular transgression. Man naturally refrains from many transgressions, and he will not submit to them even under pressure or duress. On the other hand, there are more stringent transgressions, that one will easily commit. For instance, a great portion of our brethren, the Children of Israel, will not eat bread without washing their hands even at a time of great hunger and distress. However, concerning the more serious sin of slander, they will easily transgress - even without the strong drive of desire normally associated with transgression.

        We see from this example, that it is essential in guarding from transgression to persist in good conduct until this good conduct becomes second nature. Therefore, even if one sincerely strives to walk on the paths of Musar, to dedicate himself with all his feelings and thoughts to refrain from speaking slander - even so, he is likely to fail. As long as he has not transformed his nature and his habits of conduct to the extent that he has no natural tendency to speak slanderously, he will still succumb more easily to slander than to eating without washing of the hands. This is the pattern in all types of transgression, each one in accordance with the individual, his time and place. Each place varies according to its situation. Every district has certain transgressions which the community easily refrains from and naturally avoids.

        We know that the transformation of nature is generated by study and consistency of habit. Therefore, the main principle and the strong pillar to prepare oneself to guard against transgression and to perform Mitzvos is the study of the law germane to that transgression or Mitzvah. This study must be pursued in great depth and detail. This method of study affects a strong acquisition within the soul; his character will gradually change so that the transgression is naturally distant from him.

        For an illustration, in our district, praise to the A-mighty, the injunction to abstain from non-kosher meat is naturally implanted within the souls of Israel. So strong is this proclivity, that no one has to force his nature and desire to abstain from non-kosher meat - it is foreign to him. There is no kosher butcher who would not consult a competent, Halachic authority concerning the status of any questionable meat. Even if his inquiry would cause him a significant loss, the Fear of G-d is within him - in his nature and his ways. This generates the attitude: “G-d forbid, that I should do evil, and deceive my fellow Jews.”

        However, in the multitude of our sinful business dealings, we find just the opposite. Most people do not seek advice concerning a suspicion of stealing from their fellow. Often times they oppress victims, even before legal claims are fairly evaluated. Some people, even after legal decisions are made - execute deceptive or strong-armed tactics. Doesn’t the Torah view all these things equally - all of them are classified as transgressions, according to the Torah and its’ judgments. Thus, whether in a case of non-kosher meat, or “you shall not steal”, or “you shall not oppress your fellow”, all of these are equally transgressions of the Torah.

        It is naturally ingrained in the soul of Israel - all non-kosher meat is forbidden to him; and whatever meat is declared non-kosher by a Halachic authority - he will distance himself from it and conduct himself only according to the Torah. So too in money matters - whatever the Torah classifies as belonging to his fellow, if someone else besides the owner has it - this is stealing, and he transgresses “you shall not steal”. We see, in the multitude of our transgressions - even the scholars and also, almost all the G-d Fearing people are not cautious to refrain from this sin. And yet, so serious is this transgression, that Yom Kippur and even death, do not grant Atonement.

        Yet, if a man will direct his heart and soul to learn in depth the Laws germane to business matters from the Talmud and the Halachic Authorities, each person according to his ability - a character transformation will take place. If the focus of his study is to internalize the knowledge of the forbidden and the permitted, then his study will be particularly effective to guard him from stealing. Even if at first he is unable to desist from all infringements of stealing, he should not despair - for this is due to the strong desire to steal, as well as, the prevalent practices of society. He should know with certainty how great is the power of Musar, that slowly a vast acquisition of knowledge and new habits will take root in his Soul. Eventually, questions concerning Kashrus and questions concerning stealing will be equally important in his eyes.

        Even if the man has fallen to transgressions that are not generally committed, like adultery - appropriate study will change him. If the evil inclination has so overcome him, that he considered the sin permitted, may G-d have Mercy - the essential remedy is the same deep study of the relevant laws, with intention to fulfill them. This will slowly bear fruits to empower his Soul to be on guard from descending to Gehenom; or at least, he will not brazenly commit the sin. He will have strength and resolve manifested through much study of the relevant Laws, associated with the accustomed transgression. Eventually this will help him acquire a different nature and the notion to transgress will not arise in his heart; even if the situation is difficult.

        Amongst the Torah’s remedies for the evil inclination, is there also a spiritual aspect of healing. As it says in Tractate Sota 21a: All the time that a person studies Torah, the Torah saves him. It makes no difference which subject he is learning. If he is studying the Laws of property damage - it will save him from speaking slander. Even if the Torah topic he is perusing does not pertain to the transgression - the spirituality of the Torah will guard him.

        If we look with a penetrating eye, we see that the central strategy for the cure of the evil inclination lies within the physical aspect - the contemplation of the Fear of G-d, and the study of the appropriate laws. Whereas, the other remedy, the spiritual aspect, comes in only subsequently; and therefore is classified as a secondary cure. The Mitzvah to study Torah is separate and independent of our current discussion and the parameters of obligation in this Mitzvah are delineated in the Laws of Torah Study. The degree to which the evil inclination is overwhelming, does not change how much Torah a person is obligated to learn. Rather, one needs to fulfill his obligation of Torah study, regardless of the condition of the evil inclination. Furthermore, it may not be within his power to learn more than his requirement. Hence, when he properly fulfills his Mitzvah of Torah study, at least the spiritual remedy for the evil inclination will accordingly be extended to him.

        However, the physical aspect - the contemplation of the Fear of G-d and the study of the relevant laws, is a primary remedy. A person needs to conduct himself with regard to this primary remedy in the same manner as he does with the healing of bodily disease. That is to say, the degree of the illness is proportionate to the degree of the remedy - in quality and quantity. Also, in disease of the Soul, the cure is based on the degree of the illness. As long as this evil inclination is attacking him, to that extent is there a demand to increase contemplation of the Fear of G-d and the study of the appropriate Laws. If man does not use this physical remedy, then also the spiritual remedy - the study of Torah will not render much influence over the illness of the evil inclination. This is comparable to the health of man, in that the spiritual function - the Soul - is sustained by the corporal functions.

        The enemy that ambushes man is the evil inclination. It works on him to turn his heart to stone. Man is rendered so blind that he does not sense his awful transgressions, nor his shortcomings. Hence, he does not endeavor to save himself. He does not contemplate on the Fear of G-d, to seek an effective remedy - the physical aspect of healing.

        In order to heal himself, then, a man should direct his heart to bring merit to the public by arousing them to contemplate the Fear of G-d and Musar. It is human nature to observe other people’s shortcomings, and recognize that they need much Musar. Thus, he should strengthen himself with all of his power to inspire the public study of Musar. When many people will be helped and the Fear of G-d will be increased, then the merit of many will be dependent on him. Consequently, ever so slowly, the study of Musar will guide him on the path of Righteousness. Thus, his public teaching of Musar will be a physical, as well as, a spiritual healing to him. As our Sages, of blessed memory, said in Tractate Yoma 87a: “Everyone who brings merit to the public - no sin will come to his hand.

        How exceedingly great should this Mitzvah be in the eyes of man! He should put his heart and Soul to guide people to study Musar - to save their Souls from Gehenom. It says in Tractate Shabbos 151b: All who have mercy on the creations, Heaven will have mercy on them. There is no greater mercy than to remind and inspire people to study the Fear of G-d. Then, with their eyes they will see and their ears will hear, and their heart will understand the great stumbling block before them. They will sigh about the time of Judgment. Then they will return to G-d, may He be Blessed, so that they will depart from evil and do good. The man that is so inspired to do this, will share a goodly portion in everything that is generated from his efforts. He will delight in the Eternal delights - that no physical eye has ever seen. It is beyond human understanding to fathom and perceive the quantity and quality of the reward of this Mitzvah. The effort is relatively small and the reward is great - beyond all our ability to value and measure. Every man should put his eye and the power of his intellect to this great thing - and he will be a Master of his Soul!

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…help…help…

…help…help…, by Rabbi Nati at Mystical Paths, is reprinted with the kind permission of Reb Akiva M, from Mystical Paths,

As we here in Israel stood and waited silently for a moment yesterday to contemplate the Holocaust of 60 odd years ago, a chapter is being written in the Final Solution. As was then it is now. We are being duped and lulled into beleieving that all is well. We have failed to be concious of the fact that they are swaying pulbic opinion and setting the stage for the final deinfestation of this world of the Holy people.

Yom Ha’atzmaut (Israeli independence day) is the yaretzheit of Am Yisroel (the Jewish People). Why? Because the State is the antithesis of the the Am Kodesh (the Holy Nation).

The plan is falling into place as this is being written. The players are setting up for the final act. Israel was termed by Colon Powell when he was US Secretary of State as the “lastest and last ghetto for the Jews”.

As of late I’ve been targeted for wanting the Geulah! This is a revolution in their eyes, dangerous for world or national order. With this post I may be committing suicide. The Israel Internal Security Service, the Shabak, has interrogated me nightly, all night, every night, ALL WEEK, on the revolution that Breslov and the Tzaddik of Meah Shearim are setting up. The one called Moshiach and the Geulah.

My house is literally being watched, my phone has literally been tapped. I’ve been grilled for hours and hours on … prayer, tikun chazot, hisbodedut, the teachings of my rebbe, HaRav Shalom Arush, shlita, mikvah, and Moshiach and the Geulah. Hours and hours and hours on end of literal interrogation, yanked from my bed, pulled from my house in front of my children, night after night.

It appears to me they are in the process of trying to set up the Tzadik HaRav Shalom Arush, shlita and his followers as right wing religious zealots who want turn over the world, or at least the Israeli government. And the side of evil literally are killing people over their fear of what will be.

I’ve been pulled in and questioned in what I’m told is the “most nice manner”. I am not permitted to turn off my cell phone and required to have it on me at all times. When I have, they’ve arrived quickly and screamed “what do you think you’re doing???”

I believe this all in an effort to form a picture to sell to the world to prove that we are dangerous and must be dealt with harshly. Yet the only revolution we are selling is one of teshuvah and connecting to Hashem.

This sounds so much like the propaganda machines of the past, of the Nazi’s (y’m), of the Communists, of the dictators.

Things are running on a dead end track to disaster. The disengagement is exploding in our faces, literally daily (color red alert, color red alert). The division of the holy city is about to take place. The holy prophets foretold of this many years ago and now it is finally here.

My friends and family have seen me taken away, they’ve heard the men inform me they were secret police. I indeed fear an ‘accident’ or ‘heart attack’ soon.

In the past 2 weeks, 3 of the largest rabbi’s against the government plans have ’sickened’. In the past, Rabbi Kahane was murdered, Prime Minister Rabin was assasinated, Knesset Member Zeezy was murdered, even Prime Minister Sharon suffered a sudden mysterious improperly treated ailment. (Getting a little paranoid, well a week of all night interrogations will do that to you.)

Hashem YeRachem! Please call out to the King of Kings and ask for Him to help us. I’m just a rabbi who wants to help and teach people to live right and free themselves from fear, who wants peace in the world, without weapons, a world where we can express our love of Hashem without fear. Please may it come.

That’s my revolutionary message, G-d help me!

Since I all I been doing is making the few videos and podcast’s you’ve seen here, learning Torah in HaRav Arush, shlita’s yeshiva, and talking to people about connecting to Hashem, I can only assume that this is exactly what the other side is afraid of.

My friends, I’m asking for your help. First, if you don’t hear that I’m safe, published here at least once a week, please assume I’m not. I have a wife and children, I’d like to be around to take care of them.

Second, if the other side is pushing so hard against just a few words about connecting to Hashem and trying to bring the geulah, we must have hit on something right. I am asking for your help, just some small donations, to set up a completely legal properly documented charity organization (here in Israel and a 501(3)(c) in the US) to begin to publicize connecting with Hashem, and crying out together to HaKodesh Baruch Hu to bring the Geulah!

We already have ideas for a night of prayer, videos on related Torah teachings, and have actually prepared the ultimate petition, a rabbinically approved petition to HaKodesh Baruch Hu, the Beis Din shel Mala and the Beis Din shel Mata, for Geulah.

In Meron on Lag B’Omer this year there will be, G-d willing, 500,000 Jews. Would it not be great to get all of them to pray in union of heart and soul for the coming redemption??? I think so, and I’d like to make it happen with a special pamphlet of tikun chazot (the midnight prayer lamenting the destructions of the Beis HaMikdash and crying out for it’s rebuilding), but we need to work fast to make it happen.

Thank you, truly thank you, for your support and prayers.
Rabbi Nathanel Levi ben Yitchok and Chana Sara Kinstein M’Breslev.

UPDATE! Since making this post, mid-morning the secret police stopped by Rabbi Nati’s home to collect him again! Fortunately, he was out at the grocery store buying food for Shabbat and had left his tracked cell phone at home.

…help…help…, by Rabbi Nati at Mystical Paths, is reprinted with the kind permission of Reb Akiva M, from Mystical Paths,

Thou Shalt Not Forget

This article Thou Shalt Not Forget, reprinted with the kind permission of The Lekarev Report.

Holocaust Memorial Day in Israel begins at 7:30 this evening with a ceremony at Yad Vashem to be attended by government leaders, Holocaust survivors and hundreds of Israelis. President Shimon Peres and Prime Minister Ehud Olmert will deliver speeches during the ceremony, and Holocaust survivors will light up six torches, in memory of the six millions murdered in the Shoah.

A ceremony attended by Foreign Minister Tzipi Livni will be held at 8:00 pm at the Massuah Amphitheater in Kibbutz Tel Yitzhak. Veteran Israelis who arrived to Israel on the ship Exodus will light up the Torch of Revival.

At 10:00 am Thursday a siren will be heard throughout the entire country and Israelis will stand in absolute silence and attention for two minutes. Immediately following the siren, wreaths will be laid at the foot of the memorial for the Warsaw Ghetto uprising.

The annual ceremony ‘Unto every person a name,’ during which the names of Holocaust victims are read aloud, will begin at 10:30 at Yad Vashem and at the Knesset.

Zanne Farbstein was 16 years old when she was deported with her two younger sisters to Auschwitz. While working as a slave laborer, Zanne found her father’s prayer shawl while sorting through the clothing of the prisoners who had been murdered in the camp. Zanne survived Auschwitz , and moved to Israel with her few surviving family members, where she began a new life. Click below to hear Zanne tell you in her own words about her experience:

A Survivor Remembers

In Jewish homes around the world tonight, a 24 hour memorial candle will be lit in memory of the six million who perished at the hands of the Nazis. You are most welcome to join us.

May they never be forgotten and may their memory be forever blessed.

This article Thou Shalt Not Forget, reprinted with the kind permission of The Lekarev Report.