Wednesday, May 16, 2018

Why I Need a Rebbe

I post the following because a fellow geula blogger wrote the following in her comments to a post she wrote. "Chabbad and Breslov are the most like xtianity." "I'm no expert on Hasidism, but the emphasis on a rebbe as a central figure in the movement makes it vulnerable. It depends on what people do with it, how it develops. I am a great admirer of Gur Hasidut, but the difference between most groups and the two most problematic are that they have a current rebbe to guide them and are not fixated on a dead one." 1) The Rebbe is not dead, he is alive through his talmidim. 2) to compare the Chabad's Rebbe and the Breslov Rebbe's teachings as alike to xtianity is falsehood. Shame on this blogger. She should watch this video and do teshuva.

What Exactly Is a Rebbe?

I post the following because a fellow geula blogger wrote the following in her comments to a post she wrote. "Chabbad and Breslov are the most like xtianity."  "I'm no expert on Hasidism, but the emphasis on a rebbe as a central figure in the movement makes it vulnerable. It depends on what people do with it, how it develops. I am a great admirer of Gur Hasidut, but the difference between most groups and the two most problematic are that they have a current rebbe to guide them and are not fixated on a dead one."

1) The Rebbe is not dead, he is alive through his talmidim. 2) to compare the Chabad's Rebbe and the Breslov Rebbe's teachings as alike to xtianity is falsrhood. Shame on this blogger. She should watch the video Why Do I Need a Rebbe and do teshuva. 


Editor's note: The following is a free translation of a letter written by the Rebbe several months after the passing of his father-in-law and predecessor, Rabbi Yosef Yitzchak Schneersohn of Lubavitch. The letter was printed as an introduction to a booklet of maamarim (discourses of Chassidic teaching) by Rabbi Yosef Yitzchak.1 

   By the Grace of G‑d 3 Tammuz, 5710 [June 18, 1950] Brooklyn, N.Y. 

  Greeting and Blessing: Many seek and propose to explain the qualities and greatness of Chabad Rebbes in general, and, in particular, the Rebbe of our generation, my father-in-law, hareini kaparat mishkavo,2 in various areas: as a man of self-sacrifice, Torah genius, lofty character, prophetic ability, miracle-worker, etc., etc. 

 These qualities are further magnified when viewed in the light of Chassidic teaching, which explains what is true self-sacrifice, true Torah genius, and so on. 

 And yet, none of this addresses the primary quality of the Rebbe—a quality which is not only primary in essence, but which is most important to us, his chassidim and followers, namely: the fact that he is a nassi, and particularly a Chabad nassi. 

 A nassi, broadly defined, is a "head of the multitudes of Israel."3 He is their "head" and "mind," their source of life and vitality. Through their attachment to him, they are bound and united with their source on high. 

 There are several types of nesi'im: those who supply their constituents with "internalized" nurture,4 and those whose nurture is of a more "encompassing" nature.5 This is further divisible into the particulars of whether they impart the teaching of the "revealed" part of Torah, its mystical secrets, or both; whether they offer guidance in the service of G‑d and the ways of Chassidism; whether they draw down material provision; and so on. 

 There are also nesi'im who are channels in several of these areas, or even in all of them. 

  Such was the nature of the leadership of the nesi'im of Chabad, from the Alter Rebbe6 to, and including, my father-in-law, who embraced all these categories and areas: they nurtured their chassidim in both the "internal" and the "encompassing" qualities of their souls; in Torah, divine service and good deeds; in spirit and in body. Thus, their bond with those connected with them was in all 613 limbs and organs of their souls and bodies. Each and every one of us must know—that is, dwell upon and implant the awareness in his or her mind—that the Rebbe is our nassi and head: that he is the source and channel for all our material and spiritual needs, and that it is through our bond with him (and he has already instructed us in his letters how and by what means this is achieved) that we are bound and united with our source, and the source of our source, up to our ultimate source on high.

FOOTNOTES
1. June 18, 1950. The letter is printed in Sefer HaMaamarim 5710, p. 254 and in Igrot Kodesh, vol III, p. 331-332.
2. "May I be the atonement of his rest"--traditionally added to the mention of one's parent or teacher within a year of his or her passing.
3. Tanya, ch. 2.
4. E.g., developing their minds and hearts.
5. E.g., stimulating their faith.
6. The founder of Chabad Chassidism, Rabbi Schneur Zalman of Liadi (1745-1812).


Sunday, April 29, 2018

Rebuilding the Temple -

Do you cry out only because you are told to do so? / The Rogatchover Gaon writes that according to Jewish law the Temples’s destruction is an ongoing event. It’s not that the Temple was destroyed 2,000 years ago—and we are mourning the events of the three weeks, and Tisha B’av, and praying every day for the Redemption, for HaShem to reverse an event that occurred over 1,900 years ago. 

No! The destruction of the Temple takes place every single day! - - so one can understand how much one should cry out for the exile to end, every single day. The Rogatchover proves this from a passage in the Jerusalem Talmud. “If the Temple was not rebuilt in your lifetime, it’s as if it were destroyed in your lifetime. Over 1,900 years have passed…But if today, Thursday, has passed, and the Evening Prayers are also over, yet the temple is still not rebuilt, a Jew should know that he’s expected to cry out for redemption as if he experienced the Temple’s destruction this very day

As to the fact that we’re gathered here to celebrate a joyous occasion…Jews are always expected to live with contradictions. HaShem forced your soul to descend into your body, as the Mishna states: “You were born against your will.” At the same time, a Jew is expected to joyously fulfill the commandment to guard his physical welfare; to love HaShem so much that you fell forced to remain in this body, and a the same time, to joyfully cling to physical life in the body, not allowing your soul to expire in Divine ecstasy… So too, if Jews cried out yesterday for the exile to end and they cried out the day before yesterday - - and all the days before that - -and nevertheless, the Temple is again being destroyed today it is obvious what kind of outcry is in order now for the exile to end! This isn’t some kind of sermonIt’s an explicit ruling in Torah that if one does not merit for the Temple to be rebuilt in his lifetime, then it’s as if he caused the exact opposite…. Imagine a Jew watching the Temple go down in flames at this very moment - - even a Jew with the hardest heart of stone, if he sees the Temple being destroyed before his very eyes, he’d turn the world over. Says the Torah of Truth and the Torah of Life, HaShem’s instruction for life, Turn the world over - - today. At the same time, joyously celebrate 12-13 Tammuz, draw happiness and joy to last you the entire year in order to “serve HaShem with joy and a glad heart,” and celebrate more intensely with each passing year… But there’s no contradiction - - the more a Jew increases in the joy of Torah and the joy of mitzvos, the more that joy will burn up the last vestiges of exile, and reveal Godliness within the exile itself. 

When you reveal the “Alef,” HaShem’s Unity, within the exile itself, then “golah - - exile” itself transforms into “geulah - - redemption.” That itself brings the redemption, completely and tangibly, through our righteous Moshiach, may it be speedily in our days. And this obligation is upon HaShem - - every single day anew. Aside from His 1,900-year-long obligation to rebuild the Temple since its destruction, HaShem also has the obligation each and every day anew, to hear our prayers “Rebuild Your House as it was! And more so greater than it was HaShem will build it with His very own hands, making it an eternal home. May it be speedily and immediately, and with joy and gladness. L'Chaim!

Wednesday, April 25, 2018

Do You Know a Batya or Basya? Torah Finding of this Name

This below is for my dear friend Basya/Batya. If you also know someone with this name - please comment below if you want me to email the PDF to you. Here is my name.


Lubavitcher Rebbe: Lesson 1: Constant Awareness of the Redemption Reality


The Lubavitcher Rebbe’s address of the 14th of July, 1984, Shabbos Parshas Pinchas 5744, educates us that we must have a constant awareness of the Redemption reality (see footnote 8 below).

     Today, galut is no longer what it used to be. Although we still suffer the spiritual rootlessness of galut, its more blatant expressions are fading away: today, a Jew can live practically anywhere in the world in freedom and prosperity.
     But to feel comfortable in galut  is the greatest galut  there can be, the ultimate symptom of alienation from one’s essence and source. To feel comfortable in galut—to perceive it as a viable, even desirable, state of affairs—is to live in contradiction to G‑d’s daily regret of galut. The Jew who lives in harmony with G‑d will always regard the galut state as abhorrent and undesirable.7
     At the same time, we know that galut, devoid of all but the faintest echo of divine desire, possesses no true reality, no matter how formidable a face it may represent to us. We understand that it is ever poised on the brink of dissolution; that at any moment, its desirable essence can manifest itself and banish the galut “reality” to the regretted past that it is.8 Source: Jewish Regret
     Thus the Haggadah tells us that Jacob descended to Egypt to begin the first (and prototypical) galut of Israel “forced by the divine command.” On the face of it, this seems inconsistent with our sages’ depiction of Jacob as a merkavah (“chariot” or “vehicle”) of the divine will, whose “every limb was totally removed from physical concerns, and served only as a vehicle to carry out G‑d’s will every moment of his life” (Bereishit Rabbah 82:6; Tanya, ch. 23). Would a merkavah feel “forced” to fulfill a divine command?
     In truth, however, it was because Jacob was so absolutely attuned to the divine will that he felt “forced” into his exile in Egypt. Because he experienced galut as G‑d relates to it—as a “regretted” thing, as something whose “present” is undesirable—his attitude toward galut was one of antipathy and aversion, even as he readily entered it to harvest its positive, yet hidden, potentials.
8. 
     The non-reality of galut is a theme which pervades the Rebbe’s writings and talks. This was much more than an “idea” to him—in the Rebbe, one saw a person who lived and experienced the reality described in the last paragraph of this essay. Here, for example, is a freely translated transcript of his words at a farbrengen (chassidic gathering) on Shabbat Parshat Pinchas 5744 (July 14, 1984):

     “. . . In regard to what has been discussed above—the Redemption and the era of Moshiach—there are those who wonder (though, for obvious reasons, they do not openly express their amazement): How can a person appear in public, week after week, and repeatedly speak of one subject—the coming of Moshiach? Furthermore, this person always stresses that he is not merely speaking of the concept, but of the actual coming of Moshiach, here on physical earth, and immediately, on this very day—Shabbat Parshat Pinchas 5744! He then instructs, on each occasion, to sing ‘May the Holy Temple be rebuilt speedily in our days,’ emphasizing that ‘speedily in our days’ should not be understood as ‘speedily, tomorrow,’ but as ‘speedily, today’!
     “Certainly, every Jew believes that Moshiach can come any moment—after all, ‘I await his coming every day’ is one of the fundamental principles of the Jewish faith. Still—they wonder—to sense that Moshiach will come at this very moment is hardly consistent with the reality of our lives. So why does this man speak incessantly about this, on every occasion, and with such single-minded intensity, as if to forcefully ram the idea into the minds of his listeners?
     “Their conclusion is that all this is a nice dream (and, as we say in our prayers, ‘May all my dreams be positively fulfilled for me and for all of Israel’)—nice, but not very realistic. So what’s the point of speaking, in such length and frequency, about one’s dreams?
    “The truth, however, is the very opposite.
     “In a maamar (discourse of chassidic teaching) based on the verse ‘When G‑d returns the exiles of Israel, we shall be as those who have dreamed’ (Psalms 126:1), Rabbi Schneur Zalman of Liadi explains that our current state of galut is comparable to a dream, in which a person’s sense of perception can tolerate the most contradictory and irrational things.
     “In other words, our current ‘reality’ is a dream, while the world of Moshiach is the true reality. In a single moment, we can all wake from the dream of galut and open our eyes to the true reality of our existence—the perfect world of Moshiach. It is in the power of each and every one present in this room to immediately wake himself from his dream, so that today, Shabbat Parshat Pinchas 5744, before we even have a chance to recite the minchah prayers, indeed this very moment, we all open our eyes and see Moshiach, in the flesh, with us, here in this room!”

RECAP/SUMMARRY
This book [called Lessons on this blog] presents 9 talks of the Lubavitcher Rebbe translated from the original Yiddish and elucidated. When studying the works, a clear thread of thought emerges. The Rebbe is educating us, shifting us from an Exile mindset to one of Redemption.

Tsyrl Turen - Chicago, Illinois - 3rd of Tammuz, 5777 - Please contact me at Moshiach@bnosrabbeinu.com

     Some people wonder at the Lubavitcher Rebbe’s approach in constantly speaking about one topic –the Moshiach. Their underlying problem is the Rebbe’s perspective is that Redemption, the Messianic era, is reality while they view it as a dream.
     The Rebbe explains that such people certainly believe in Moshiach, as every Jew does. But Exile is more real to them. Exile is the state of world where G-d is concealed, evil seems to exist and the entire Jewish people are not living in their land and completely serving G-d. Since Exile appears real and Moshiach remote, they feel it best to rely completely on G-d to redeem them without any initiative on their part.
     Similarly, they immerse themselves in a personal Exile of worry and fear because of their Exile mindset.
    The Rebbe explains that he is following the path of the first Lubavitcher Rebbe, who declared Exile a dream even as he predicted Moshiach’s coming as some thirty years after his own passing.  For a Jew, Exile is always a dream because the true reality of the Jew is Redemption.
     One can immediately awaken from a dream. We can leave this dream of Exile in a second.  Each person holds the key.
     Even though Rambam, the 12th century theologian and codifier of Jewish law, enumerates a lengthy process in the arrival of Moshiach, if the generation is worthy of the coming of the Moshiach due to their merits, the process is unnecessary. Additionally Moshiach’s arrival is too late to allow for such a lengthy process.
     Moshiach is looking at everyone in the synagogue - if you open your eyes, you will see that Moshiach is among you, a human being of flesh and blood.
     But if Exile is considered sleep, how can we desist from the sleep of Exile if the Talmud mandates sleep?  One can fulfill his obligation for Exile sleep-enslavement through enslavement in learning Torah.
     Our speaking at such length about the Moshiach will reveal the Redemption in actuality.
Translation of an excerpt of an Address:  July 14th 1984

     In discussing the Messianic era, the Redemption, there are those that are astonished, although they don’t share their disbelief.
     How is it possible, they think to themselves, that a Jew i.e. the Lubavitcher Rebbe Mh"M sits and speaks  publicly and at every Chassidic gathering continually declares and doesn’t stop talking about one topic - the coming of our righteous Moshiach - and he repeats the declaration of his father-in-law, the previous Lubavitcher Rebbe: “Immediate Redemption” -  emphasizing that this is not something that is merely printed, but the intention is the literal and actual coming of our righteous Moshiach  in a physical reality and immediately truly on this day itself! Similarly this Jew says every time that they should sing “that the Temple will be built speedily in our days” - and he emphasizes that the intention is not “speedily in our days” meaning tomorrow, but literally today.
     Every Jew believes that our righteous Moshiach can come at any minute. The 12th century theologian and codifier of Jewish law, Rambam, states: I wait for him every day that he should come.  Nevertheless, why repeatedly speak concerning this? Should we relate to the Moshiach as probable?
     It is fine when one occasionally mentions the coming of our righteous Moshiach; it is from the principles of belief. But why is there the unceasing passion about this at every single Chassidic gathering.
     Even more than this, they continue to think, this Jew - who speaks about the coming of our righteous Moshiach in a physical reality, immediately literally - at the same time, he has a prayer book on the table in order not to make a mistake, G-d forbid, in the text of the concluding blessing after food, which speaks about the Redemption in the future tense! Also, he holds the prayer book in order to say at the afternoon prayer, the prayer accepting the judgment of the passing of certain saints. This is a matter connected with Exile!  It seems contradictory to speak of Moshiach as reality and to do actions only relevant in Exile!
     But, they conclude, this matter is in the category of a ‘dream’….a good beautiful dream; we say by the priestly blessing, “that all my dreams should result in good concerning myself and concerning all Jews,”[1] but not as something realistic. Also, there is a difference between a realistic thing and a dream.[2] So, they claim, for what purpose do we need to speak about ‘dreams’?!
     These thoughts are not stemming from a lack of belief, G-d forbid, because every Jew believes that our righteous Moshiach can come at any moment. Nevertheless, people know that we are still in Exile. We will only leave Exile with the will of G-d, as expressed by the words of the Rebbe who said in 1927[3], “not with our will were we exiled from the Land of Israel and not with our power will we return to the Land of Israel, our Father our King, … He, G-d, will redeem us … through Moshiach the righteous redeemer.” This sensation of Exile penetrates a person so deeply to the point that his belief in the Redemption is remote from him; his belief exists but does not engender action.
     This is also true regarding any personal redemption; one could be so immersed in his own Exile that he cannot free himself.

Personal Exile implies a person imprisoned with chains of uncertainties that impede his sense of redemption. The more one is connected with G-d and the Moshiach, the more one feels secure in his life, knowing all is G-d, G-d is good and therefore G-d is taking care every second of my existence. If a person is overwhelmed with fears, he is lacking in his relationship and trust of G-d. Uncertainties block living with redemption, when there will be nothing to worry over. The Lubavitcher Rebbe focuses on one person at the gathering embodying an exile fearful mentality.

     A Chassidic Jew is distressed and worried at the Sabbath Chassidic gathering. What is creating his fear? The doctor told him that there is a possibility that after Sabbath he will need to have an operation.
     Why worry about this on Sabbath when “all your work is done.”[4] In this case, all the medical procedures were already done! After Sabbath, you will need to behave according to the Divine commandment to listen to the words of the doctor, but this issue is relevant only after Sabbath. If so, why draw something negative upon yourself?  Especially as this is recognizable on your face and bothers those that are standing around you!
     Furthermore, we will immediately be praying the afternoon service, in which we say “my prayer to you G-d, in an auspicious time[5] which results in changing all the twenty-four courts of judgment to good.[6] According to the Zohar, the most fundamental Kabbalistic work, there are twenty-four courts of harsh judgment which on Sabbath at the time of the afternoon service become transformed to pronounce good judgment.  This occurs to such a degree that “Elokim, with Your abundant kindness”[7] results, meaning that even from the name Elokim, G-d’s attribute of judgment and severity, “Your abundant kindness” is drawn. If so, this is an auspicious time to nullify these matters entirely. Surely you don’t need to be distressed and worry so much.
     Similarly in our present discussion of the reality of Exile versus the remoteness of Redemption we find the same pattern.  A person is so permeated with Exile he is not able to sense Redemption.  When spoken to about Redemption, it appears to him a dream.
     But in truth, the opposite is correct. There is a discourse in Torah Or beginning, “A song of ascents in the return… we were like dreamers” in which the concept of Exile as a dream is explained. The ‘dream’ is not talk about the redemption, rather the existence of Exile is a ‘dream’ as a Jew has no relationship to exile. Redemption is reality, the state of being awake and the true existence of a Jew.
     The first Rebbe of Chabad, Rabbi Schneur Zalman of Liadi, foretold the potential deadline of Moshiach’s coming in the years 1843/1848.[8] These years were especially auspicious for the coming of Moshiach. Nevertheless, he declared decades prior that Exile is a dream and instructed his followers to publicize this.

How can the Rebbe speak of Moshiach as reality while we are in Exile? He is following the approach of the first Chabad Rebbe. Rabbi Schneur Zalman of Liadi predicted Moshiach’s coming thirty years after his own passing. Still he spoke of Exile as a dream because Redemption is reality even when the complete revelation of Moshiach is years away.

     What is the surprise that we i.e. the current Rebbe repeat the first Chabad Rebbe’s words that Exile is a dream while Redemption is true reality? We must follow the action of our teacher even without knowing his rationale; if the first Rebbe stated Exile is a dream, we must follow suit.
Furthermore:
     The above-mentioned discourse explains that “a dream fuses two opposites into one …so too the situation in Exile…the person is able to combine two opposite things, to be weighed down all day with his business pursuits, each man to his profits… alongside this he prays and arouses the love…to cling to Him G-d.”[9]
     As the discourse explains, there are advantages in Exile being dreamlike.  Though in the previous moment he was immersed in worldly matters, he can transform himself, to awaken from the fantasies of the world and come to his truth of loving and clinging to G-d. This is so because the quality of a dream is to fuse opposites and is rooted very high spiritually, as explained in the discourse at length.
     This relates to our discussion. It is true that in this minute we are still found in the darkness of Exile. Nevertheless, Exile is a dream where opposites fuse. In one moment it is possible that the situation will transform itself from one extreme to the other.  We will leave the dream of Exile and come to the real existence, the Redemption in literal actuality!
     The key to this is in the hand of each person.  Not only with the community but literally in the hand of each individual.
     As brought in the discourse of Rabbi Schneur Zalman of Liadi, “it is stated in the Zohar that even if there was one saintly person- ‘and Your entire nation are saintly people’- who would return with a complete repentance, Moshiach would immediately come.”[10] Also, there is the clear legal ruling in the words of Rambam: If one did one single Divine commandment, he brought himself and the entire world to the side of merit and caused salvation for himself and for them.[11]
     As mentioned above, we are able to accomplish that all of this should happen literally in one instant. The expression is known, “I wait that he will come every day.” “I wait,” specifically similar to “He will do for the one who waits for Him.”
     Rambam explains that there is an order - “he will compel all Israel, etc., and he will fight the wars of G-d…”[12] Obviously, this takes time. But this order applies when the Redemption comes normatively.

How can the Rebbe say Moshiach will come in one moment if Rambam describes a sequential process? Rambam is writing according to the "non-meritorious" scenario. This would be the worst case, minimalistic approach, but Moshiach can come in a manner of "meritorious." Rambam is not describing this type of Redemption. Additionally, it is too late in the cosmic calendar for a step-by-step progression. We are currently in the year 5777 since Creation. As every day of creation shaped a millennium of history, it is now the millennium of Friday, the sixth day of creation. The seventh day of creation, the first Sabbath, creates the millennium of the Moshiach. Being late Friday afternoon in the cosmic clock, we should already bring in the Moshiach, the Sabbath, early.

     However, we are bringing Moshiach early through our merits. Especially after "all deadlines have finished” as stated in the Talmud, surely the Redemption must come!
     This is especially so after the Rebbe, the leader of our generation, declared ‘immediate Redemption’ and informed us that "behold this one stands behind our wall.”
     Our righteous Moshiach is standing behind our wall and this wall is not a complete barrier since it has windows and cracks. “Our righteous Moshiach is observing from the windows and peeking from the cracks.”[13] ‘Moshiach’s look’ certainly impacts. 
     If so, it is in the hand of each individual to trigger the Redemption to come speedily in our days and not merely tomorrow or a later time but literally today. On this Sabbath itself – before the afternoon service! Literally now we will open our eyes and see that our righteous Moshiach is found among us in this synagogue and study hall, a human being of flesh and blood, soul in body,  in this physical reality!

Thematic to this talk is the erroneous vision of Redemption as a dream, a fantasy. Our mindset should be that the physical world is the fantasy compared to the world of the spirit and Redemption. Redemption should be our concrete reality, so real that it determines our life choices. This is how we actualize the vision of Redemption into the world of Redemption.

     There are those that claim that a question can arise from this: the declaration of the leader of our generation, “immediate Redemption” and “behold this one stands behind our wall,” was stated decades earlier and nevertheless he still did not come. Also, Elijah the prophet still did not yet come to inform us of the Redemption.
     This question comes from the fact that people are permeated with the feeling of Exile.  Subsequently they are not able to free themselves from the dream of Exile and know that the true reality when one is awake is the Redemption.
The Rebbe Mh"M now brings in a Talmudic concept proving that sleep is a necessity.  If Exile is compared to sleep, then it also must be necessary.  Through this the Rebbe Mh"M is addressing another possible complaint. 'Rebbe, you say Exile is a dream, i.e. we are sleeping, but people need to sleep' as proven by this Talmudic law.
     According to Torah there is a need to sleep.  We find in Jewish law that “one who vows that he will not sleep for three consecutive days is flogged and must sleep immediately.”[14] From this, we see how important it is to sleep. The Sages do not wait until he will see that it is impossible to not sleep. This oath initially is invalid since it is impossible to not sleep. 
     In truth, we do have an obligation to serve in Exile. However, we are able to fulfill our obligation of Exile and primarily literally to leave Exile through fulfilling this obligation of Exile servitude as it is in Torah. This is similar to the concept of “Yaakov and E’sav as they are stated in the Torah.”[15] As is the known expression, “bichomar, with mortar, this is kal vachomer, a forte reasoning, bilvanim, with bricks, this is libun hilchasa, the analysis to extract the precise law.”[16] This means that one can fulfill his obligation for Exile through effort and enslavement in learning Torah! However, in connection to the literal actuality, the Redemption should come as a physical reality.
     May it be G-d’s will that through the enormous quantity of words said about the coming of Moshiach, not merely in a manner of an absoluteness of three times but even one hundred times, it should become habit.  “Habit becomes second nature”[17] until it becomes simply ‘nature.’[18] Even more than this, one hundred and one times, and even more than this, we will prod so much below and primarily above until there will be no choice, so to speak, but to bring the Redemption in actuality.
     “More than the calf wants to be nursed, the cow wants to nurse its young.”[19] G-d wants Redemption more than we do since “in every place that they were exiled, the Divine Presence is with them.”[20] When the Redemption will come, “G-d will return with the captives.”[21] Redemption is also redemption for G-d Himself.
     The main thing, as stated above, is that the above mentioned ‘dream’ should materialize.  My dream, which in truth is also your dream, the coming of Moshiach in actuality, should occur literally, immediately on this Sabbath before the afternoon prayers.
     Until we achieve the ultimate ‘dream of all dreams,' that on this Sabbath itself we come “with the clouds of heaven”[22] to our Holy Land,   “The land that … the eyes of G-d are always upon it from the beginning of the year to the end of the year.”[23] The afternoon service will be prayed on this very Sabbath in Yerushalayim in the third Holy Temple, souls in bodies, in a physical reality, in actuality, literally.

This talk began with the question about the Rebbe Mh"M's incessant talk about Moshiach. The Rebbe Mh"M concludes that this unremitting talk about Moshiach will bring the Redemption now.




[1] Talmud Brachos 55,2
[2] Shulchon Aruch Yorah De’ah 210,2; Encyclopedia Talmudis 7, 90-91
[3] Likutei Dibburim 4, 692,1; Sefer HaMamorim 1, 175,2
[4]  Michelta; Shemos 20,9 – Rashi commentary; Shulchon Aruch Orach Chayim 306, 8
[5] Tehillim 69,14
[6] Zohar 3, 129,1
[7] Tehillim 69,14
[8]  For further clarification, Likutei Sichos 6, 80 footnote 70
[9] Torah Or Breishis 28,3
[10] Maamarim Kitzurimof Schneur Zalman of Liadi,”He Builds Jerusalem” 403
[11] Rambam Mishneh Torah  Laws of Repentance 3,4
[12] Rambam Mishneh Torah Laws of Kings 11,4
[13] Shir HaShirim2,9
[14] Talmud Suka 53,1; Rambam Mishneh Torah Laws of Shavuous 5,20
[15] Breishis 25,19 – Rashi commentary
[16] Zohar 3, 153,1; Rayeh Mehemna
[17] Shivelei Emunah 54, 2; Tanya 14, 20,2; Tanya 15, 21,1
[18]Tanya 44, 63,2
[19] Talmud Pesachim 112,1
[20] Talmud Megilla 29,1
[21] D’varim 30,2
[22] Daniel 7,13; Talmud Sanhedrin 98,1
[23] D’varim 11,12




Sunday, April 22, 2018

No Nation Compares to Bnei Yisroel!

Singer Moti Steinmetz and the Yedidim Choir are releasing a new music video in honor of the Chanukas Habayis and Hachnosas Sefer Torah for the Yeshiva Ketana Ateres Shlomo in Bnei Brak, which is celebrating its 20th anniversary since opening. The video was produced by the Friends of Ateres Shlomo in America and the song was composed by Yossi Green. Yoely Dickman arranged and produced the song itself. צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ.(שיר השירים ג, יא) ביום חתנתו, זו מתן תורה. וביום שמחת לבו, זה בנין בית המקדש, שיבנה במהרה בימינו. אמן. לרגל חנוכת הבית והכנסת שני ספרי תורה לישיבה קטנה "עטרת שלמה" בני ברק ולרגל 20 שנה לייסודה של רשת ישיבות "עטרת שלמה" הופק על-ידי ועד ידידי עטרת שלמה בארה"ב קליפ מיוחד • יוסי גרין הופקד על הלחן, העיבוד וההפקה המוזיקלית של יואלי דיקמן והביצוע הוא של בעל המנגן מוטי שטיינמץ ומקהלת 'ידידים' בניצוחו של יעקב רוטבלט הפקה: שמוליק וינרייך P360 צילום בימוי ועריכה: אלחנן נוסבוים Follow "Shiezoli" Wherever You Are YouTube: https://www.youtube.com/user/shiezoli

Every Word of Your Lips


Every word of your lips intend to unite: for in every letter there are Worlds, Souls and Divinity, and they ascend and connect and unify with each other, and afterward the letters connect and unify to become a word, and (then) unify in true unification in Divinity. Include your soul with them in each and every state. And all the Worlds unify as one and ascend to produce an infinitely great joy and pleasure, as you can understand from the joy of groom and bride in miniature and physicality, how much more so in such an exalted level as this. Surely G-d will be your aid and wherever you turn you will succeed and reach greater awareness. “Give to the wise and he will become ever wiser”.

A letter from Rabbi Yisrael Ba’al Shem Tov to his brother in-law, Rebbe Gershon SOURCE: Inner.org