Taam Zekeinim

R. Hai Gaon, quoted in Taam Zekeinim, p. 59.
     The Nations will say, "What should we give the Messianic king? Aren't silver and fine clothing unimportant to him? Rather, we"ll give him his people!" As it says, "They shall bring all your brethren out of all the nations as an offering to G-d.....(Yeshayahu 66:20).
     When these Exiles come, G-d will part the sea of Egypt in one place and the Euphrates in seven. As it is written, I will open rivers on high places.... (ibid. 41:18). No Jew will remain outside Yerushalayim.  As it is written,... I have left none of them there anymore (Yechezkel 39:28)7

Source: When Moshiach Comes

Vayeitzei:Friday:Lev Lavan-The Heart of Lavan

11/24/17, 8:20 AM - Gal Einai: *Vayeitzei: Friday: Lev Lavan – The Heart of Lavan*

_“And Jacob stole_ *Lavan’s heart*, _not telling him that he was fleeing.”_ In Hebrew, the word _Lavan_ is spelled lamed, _beit_, _nun_. The first two letters, _lamed_ and _beit_, spell the word _lev_, which means ‘heart’. When the letters _lev_, heart, are stolen from _Lavan_, all that is left is the final nun, which alludes to _nefila_h, falling.

Jacob took from Lavan the holy sparks that were in captivity by him. This is the lev, the heart, of Lavan. After this clarification was completed, there was no reason to stay. It was imperative to flee quickly and whatever was left of the husk would fall by itself - the vitality had already exited.

One of the things that Jacob acquired by Lavan was the wisdom of leadership. Shepherding is preparation for leadership, as we see with Moses and King David. Abraham and Isaac also had flocks, but they had shepherds. Jacob, on the other hand, was actively  and deeply involved and shepherded the flocks with devotion for twenty years.

If so, the lev, heart of Lavan is the wisdom of leading a state. Lavan thought that Jacob was completely with him in leadership of the state. Suddenly, he understands that it was all a charade, a leadership school - and that in truth, Jacob, already equipped with the wisdom of leadership,  the lev, heart, of Lavan, is going to lead his own state.

*The translations this week are l’ilui nishmat Alteh Necheh bat R’ Chaim Nuta and R’ Elimelech ben Moshe*.

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Audio of Rectifying The State of Israel

With the permission of the publisher Gal Einai - here is the link with all  Audios "to date" in order. GoldieZP begins the reading of Rectifying the State of Israel. Thank you for listening and please share the link.

Rectifying The State of Israel

https://drive.google.com/drive/folders/1w-dYWy-KWKcgyEfWj7MauGGA5F-JWzk5?usp=sharing

This wonderful , MUST READ, book can be purchased at inner.org

Vayeitzei Tuesday The Love for Leah

*Rabbi Yitzchak Ginsburgh*

*Vayeitzei: Tuesday: The Love for Leah*
Yesterday we saw that between Jacob and Rachel there was love at first sight. This is revealed love: Rachel is beautiful _of form and beautiful of appearance_”, and Jacob connects to her in the revealed part of his soul, what he knows and recognizes. In the language of Kabbalah, Rachel represents the _sefirah_ of _Malchut_, Kingdom, the revealed world. (_Alma d’itgalyah_).

As opposed to Rachel, Jacob receives Leah unknowingly. _“And it was in the morning, and behold, she is Leah.”_ It is not written that Jacob loves Leah. She feels “hated” in comparison to her sister, Rachel. Nevertheless, it is specifically from Leah that most of the tribes are born, among them the tribe of priesthood (Levi) and of kingdom (Yehudah).

In truth, the connection between Jacob and Leah is very deep – so much so that Jacob himself is not aware of it in the beginning. Leah is the internal, concealed world (_Alma d’itkasyah_) and she is the soul-mate of the internal, concealed portion of Jacob. Moreover, according to Kabbalah, the main part of the connection is between *Yisrael* and Leah, the name that was added to Jacob that expresses his lofty level. Jacob did not think that Leah was his soul-mate. But Yisrael loves Leah very much.
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Will The Real Esav Please Stand Up

Yitzchok, the Zohar teaches, sensed the Shechina accompanying Ya'akov s version of Esav. There was never any deception merely an accurate portrayal of the a Esav that contained hope for the future of mankind.

The Sifsei Koehn that the prophecy Shem revealed to Rivkah during her troubled pregnancy that   ושני לאומים ממעילך יפרדו        two regimes from your insides shall be separated, alludes to the fact that even from Esav, good will come in the form of the righteous from his seed who would convert. The words of the prophecy are numerically equivalent to  צדיקים מתגיירים the righteous converts.

Parshas Toldos Will the real Esav Please Stand Up by Rabbi Tzvi Teichman

Vayeitzei: Monday: How Beautiful*

*Vayeitzei: Monday: How Beautiful*

_“And when Jacob saw Rachel…and Jacob kissed Rachel.”_ This is a story of love at first sight. Jacob feels that Rachel is the twin soul that is waiting for him. Subsequently it is written in the Torah, _“And Rachel was beautiful of form and beautiful of appearance”_. Was Jacob attracted to Rachel because of her beauty? Yes. There is a very deep point here, as the Rav the Maggid of Mezeritch explains. Jacob embodied the character trait of *tiferet*, splendor, “the _tiferet_, splendor, of Israel.” As such, he has a particular sensitivity to identify points of splendor and beauty in the world. When Jacob sees Rachel’s beauty, external beauty that reflects inner beauty, he immediately identifies with this beauty and knows that Rachel is his soul-mate.

Jacob also correlates to the trait of emet, truth, as is written, “Give emet, truth, to Jacob.”  Truth comes from above, demanding that we ‘straighten out’ according to the Divine yardstick. Beauty, however, ascends from below. Something beautiful in the world catches our eye. Jacob connects truth and beauty, thus achieving perfection. This is beautifully hinted at in gematria: *אמת* _(emet)_ plus *יפי* _(yofi)_ = *ישראל* Israel (the name that expresses the loftiness of Jacob).

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Vayeitzei: Sunday: The Evening Prayer

*Rabbi Yitzchak Ginsburgh*
*Vayeitzei: Sunday: The Evening Prayer*
_“And he impacted upon the place and he slept there, for the sun had set”_. From this verse our Sages say that Jacob enacted the evening prayer. The Talmud says “The evening prayer is optional”. The morning and afternoon prayers are obligatory, while the evening prayer depends upon the will of the person.

Daylight is likened to clear and bright recognition of G-d’s light. In the daylight, a person can concentrate his thoughts and intention on the presence of G-d and say, “Blessed are You”… But when evening ( _erev_ in Hebrew) falls, everything becomes mixed up (mitarbev in Hebrew, the same root as erev, evening), darkness covers the earth and a person enters into his own self and doesn’t see G-d. This world is likened to night – particularly when one deals with mundane, optional matters, like one’s livelihood, for example. (This is what Jacob is on his way to accomplish).

 In the *optional* realm, it is difficult to demand of a person to turn to G-d. After all, he is in a distant place that seems like a space void of Divine Presence, bereft of Torah and commandments. For this reason, the evening prayer is *optional*.

But wondrously, the Nation of Israel accepted the evening prayer as an obligation and this is the Halachic ruling. We are the children of Jacob, who also prays from amidst the darkness. We find G-d in the midst of our mundane and optional matters, as well. As Jacob said, “There is G-d in this place.”

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Toldot: Friday: “And He Shall Give You”

Gal Einai: *Rabbi Yitzchak Ginsburgh*

*Toldot: Friday: “And He Shall Give You”*

Isaac blesses Jacob, _“And G-d shall give you from the dew of heaven and from the fat of the Land and an abundance of corn and wine.”_ Why does Isaac add the word, “And” at the beginning of his blessing? After all, this is the first sentence in his blessing!

This is why Rashi explains, “He will give and give again”. In other words, a never-ending blessing. He will give and give again and again…for eternity. 

We must also go in G-d’s path and adopt this character trait: Never-ending giving of charity and loving-kindness, to give and to give again. The more that we conduct ourselves in this way, the more that the Holy One, Blessed Be He will give to us and give to us again – an abundance of blessing with no end.

This year, the Friday of the Torah portion of Toldot falls out on the 28th of Cheshvan. This is the 58th day from the beginning of the year. 58 is the numerical value of the word חן, _chen,_  which means “grace”. The concept of grace in the Torah is expressed by the completeness of symmetry, exactly like the first appearance of _chen_  in the Torah: _“And Noah found favor_ (‘grace’ *chen*) _in the eyes of G-d”_. The Hebrew for Noah, *נח* , is *חן* _chen_  in reverse.

The Hebrew word for _“And He will give”_ in our verse, ויתן , _Veyiten_, also hints to the secret of _chen_. If we write out the letters of the word _chen_ in Hebrew in full, _chet חית_ and _nun  _ נון, we discover that the letters that fill out those two words actually spell out ויתן , _Veyiten_. The letters that fill out  the _nun_  - _vav_ and _nun_, surround the letters that fill out the _chet – yud_ and _tav_. Something so graceful always finds favor, awakening never-ending giving. He will give and give again and again. 

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*The translations this week l’ilui nishmat Alteh Necheh bat Chaim Nuta and R’ Elimelech ben Moshe.*

Toldot: A Mother's Love

11/16/17 Gal Einai: Rabbi Yitzchak Ginsburgh

Toldot: Thursday: A Mother’s Love

Jacob manages to receive/steal the blessing from his father Isaac in place of Esau, his brother. But Jacob is just a _shaliach_, a messenger of his mother, Rebecca. She is the person who initiates the plan for Jacob to receive Isaac’s blessing and she takes responsibility for it, telling Jacob that if Isaac discovers that he is not Esau and curses him, _“your curse will be upon me”_. Actually, there is a conflict between two sides in this story: Isaac and Esau on one side and Rebecca and Jacob on the other. And the second side triumphs. 

On a deeper level, the struggle is between  two loves: Isaac loves Esau and Rebecca loves Jacob – and Rebecca’s love for Jacob triumphs. Why is Rebecca’s love greater than Isaac’s love?

We read in the Torah, _“And Isaac loved Esau for venison was in his mouth, and Rebecca loves Jacob.”_ Isaac has a very good reason to love Esau: _“venison was in his mouth”_.  Esau honors his father and brings him delicacies. Kabbalah explains that Isaac sees the holy sparks in Esau, the sparks that were revealed in subsequent generations as great righteous converts who descended from Esau. But _“Rebecca loves Jacob”_. She simply loves him, no reason given.

In other words: Isaac’s love for Esau, in a certain way, is “love dependent upon a reason.” But Rebecca’s love for Jacob is “love that is not dependent upon a reason.” It is the pure love of a mother for her son. And it triumphs. 

⭐ *Tonight*, Thursday night, or-l’28 Cheshvan, farbrengen with Rabbi Ginsburgh in honor of his birthday. 

10 PM at the Talmud Torah in Kfar Chabad. *Live broadcast* (Hebrew) here - https://goo.gl/da9fF3

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11/16/17, 9:00 AM - Gal Einai: AUD-20171116-WA0000.mp3 (file attached)

11/16/17, 9:00 AM - Gal Einai: A New Nigun By the Rav

Teffilos for Menachem ben Rivkah

May it be the will before you Hashem our G-d and the G-d of our forefathers that you send quickly a healing which is complete from shamayim,  a healing of the spirit and a healing of the body to Menachem ben Rivkah among the other sick ones of Israel

The Hair Generation

WHAT IS THE PROBLEM WITH THIS ADVERTISEMENT FOUND IN the Jewish weekly "Link" of Boro Park? 

Do you see it? "Designed to look feel and act like REAL hair!"

 The Baal Shem Tov witnessed the early stirrings of the Haskalah (Enlightenment) and the anti-Torah movements that it spawned. He saw large numbers of Jews abandon their commitment to Torah and begin imitating the ways of their non-Jewish neighbors. He was deeply pained ....Heaven revealed to him that those straying souls were the "hair" of the komah sheleimah. And just as human hair is destined to be cut off and cast away, so would these "hair souls be cut off .......[one must read this book to put this in the right context] In the mystical teachings of Kabbalah, the evil forces known as kelipos attach themselves to free-flowing human hair. 

This is one of the reasons for the closely cropped hair favored by many Jewish men and boys, and also explains why girls and women who have never been married customarily bind or braid their hair. Additionally, according to Kabbalah, the halachah שער באשה ערוה which requires married women to cover their hair completely, is related to the attraction that free flowing hair has for the kelipos. 

Moreover, the prophet Yechezkel instructs the Kohanim to "crop their hair very close". Another Gemara )Tannis 17a= requires the king to take a close haircut daily; the Kohen Gadol weekly; and other Kohanim at least once every thirty days. 

Long hair becomes a favorite nesting spot for the impure kelipos that, as emissaries of the Satan, seek to tempt people to sin. The kelipos find characteristics of hair described here very appealing: long hair is made up of cells that have lost their vitality and the kelipos feel most comfortable around souls that have lost their spiritual vitality; long hair is devoid of feeling and the kelipos seek the company of people who are devoid of spiritual sensations; long hair is destined to be cut or torn away from its roots and the goal of the kelipos is to sever Jewish people from their spiritual roots. ....These "hair souls" - because they are in the grips of strong kelipos, their misdeeds and the falsehoods that form the foundation of their day-to-day lives can become weapons in the arsenal of the Satan in his never ending quest to drag down other Jewish souls. As a result, mingling with them and learning their alien ways can cause serious harm to the spiritual strivings of observant Jews. .... pg 386,390, and 392 SACRED SOIL

BELOW RABBI MENASHE IS A VIDEO FROM A FRUM SHEITEL STORE

 Rabbi Ya'aqob Menashe speaks on this all important subject of wigs, scarves and hats in a most endearing manner. Is a scarf better? Is a wig better? Scarves, hats, wigs, sheitels, tichels. Preferred or allowed? Sephardi and Ashkenazi.

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