Arizona's Earth Fissure Center

I have been reading up on Earth Fissures after seeing Devash's post. Scary!




 See here also

When Moshiach Comes

Chapter Seven The Messianic King 

The following is a excerpt from When Moshiach Comes by Rabbi Yehudah Chayoun.

A shoot shall come forth from the stem of Yishai, and a Branch shall grow out of his roots. The spirit of the Lord Shall rest upon him, the spirit of wisdom and under- Standing, the spirit of counsel and might, the spirit of Knowledge and fear of the Lord. (Yeshayahu 11:1-2) .

Moshiach’s Identity THE MESSIANIC KING will be an unknown; nothing will be known about his background or family. 

 As Rambam writes: “Know that you will not know of his arising before it happens, such that one could say about him that he is so-and-so’s son and from such-and-such a family. Rather, a man will arise who will be unknown before he is revealed” (“Iggeres Teiman”). 

 Yet the Gemara relates: What is [Moshiach’s] name? 
The school of R. Shiloh said, “Shilo is his name....” 
The school of R. Yannai said, “Yinon is his name....” T
he school of R. Chaninah said, “Chaninah is his name....” 
And some say, “Menachem b. Chizkiyahu is his name.” 

Rav Nachman said, “If Moshiach is among the living, he is like myself....” Rav said, “If he is among the living, he would be our holy master [R. Yehudah HaNasi]. If he is among the dead, he would have been Daniel, ‘the most desirable man’ [Daniel 10:11].” (Sanhedrin 98b) 

Rashi explains this gemara two ways: 

1. If Moshiach is alive, he is certainly R. Yehudah HaNasi, who is ill and pious. If he is dead, he must be Daniel, who suffered. 

2. If Moshiach is alive, he is someone like R. Yehudah HaNasi. If he is dead, he is someone like Daniel. 

Lest Rambam contradict Rashi, we must posit that, even according to his first explanation, people did not believe R. Yehudah HaNasi was Moshiach, as they were not even sure Moshiach was alive or dead. They were simply emphasizing that each person mentioned in the gemara was suited to be Moshiach in his generation. 

According to Rashi’s second explanation, Rav meant not that R. Yehudah HaNasi and Daniel were the sole Messianic candidates in Their generations, only that Moshiach would resemble them. 

Thus, R. Chaim Vital implies that his rebbe, the holy Ari, was fit to be Moshiach. As R. Chaim writes: “Anyone who is the redeemer of Israel…will be someone who has suffered and known sickness…as was the case with the Ari” (R. Chaim Kohen, Toras Chaim, p. 17). 

Similarly, the Rema’s rebbe, R. Shalom Shachna, Argues that Moshiach’s name is Shachna,and R. Chaim b. Atar writes that it is Chaim. 

R. Yitzchak Abarbanel comments on our gemara: They spoke about “Moshiach’s name,” not Moshiach himself, because they were discussing not Moshiach’s actuality but what the nation needed him to be, as intimated by his name: 

[If] his name is Shilo, it implies that there will be shalom [a play on the word “Shiloh”] and truth in his days. 

 [If] his name is Yinon, it indicates that he will be superior [“elyon,” a play on the word “Yinon”] to all kings.... 

And [if] his name is Menachem [literally, “comforter”], it will be a sign that “he will comfort us because of our deeds” [Bereishis 5:29].... Undoubtedly, each of the scholars was seeking his unique virtue [which Moshiach will definitely have] and [therefore] associated Moshiach’s name with his name. (Yeshuos Meshicho, p. 47) 

2015 Hate Crime Report in NYC

A little late in getting this out - report came out in August 2016.  Of the 256 crimes with an anti-religious bias, 206 were against the Jews. AND we are told again that Jews belong in the oven as reported in the Yeshiva World. And on this Shabbos a Jew was stripped for his clothing by gunpoint.

OvEr CoMe YoUr YeTzEr HaRa

     It says in Sha’ar HaGilgulim that when Adam HaRishon sinned, all souls that were a part of his soul fell off into the Klipos, the realm of spiritual impurity. Even though a soul leaves the Klipos when migrating to a body, one specific klipah remains with it all of his lives. This klipah is like spiritual clothing for his soul, and it is the source of a person’s spiritual weakness, creating challenges and tests throughout life.

     If a person overcomes his yetzer hara at a time of test, then he has temporarily left his personal Mitzrayim for the moment. If he overcomes a particular yetzer hara for the rest of his life, then he has left “Mitzrayim” for good, with respect to that particular evil inclination. If a person remains “enslaved” to his yetzer hara, then he remains in his own personal version of Mitzrayim. 

     Four-fifths of the Jewish people died in the Plague of Darkness because they could finally enjoy the Egypt they helped to build. Given the choice of a Jewish lifestyle in a Jewish land or an Egyptian one in an Egyptian land, four-fifths—FOUR-FIFTHS!!—of the Jewish people chose the latter. They were deemed beyond spiritual recognition, beyond redemption.

     The Korban Pesach was a sacrifice. God is saying that He knows that leaving one’s past in the past is also a sacrifice. It is one however that has to be made with a complete heart, if a person is going to cross the threshold into a holy and far more spiritually productive lifestyle. The alternative might look like fun for now, but it will prove itself at some time in the future to be darkness. It is a darkness that is the very opposite of personal and national redemption.
ESSAYS ARE HERE

Lest You Fret Over the Delay of the Geula

"Lest you wonder at the many centuries that have gone by without the redemption of Jerusalem and Israel, do not forget that the Torah itself - the very purpose of Creation - was not given to man until 2448 years after Creation. That God sees fit to delay is not cause for despair (Siach Yitzchak)." 

source: The Schottenstein Edition ArtScroll Edition

            Tehillim 147 -  He relates His words to Jacob

SINGING ANTICIPATION.......ANTICIPATION IS MAKING ME WAIT

Don't Complain! Everything is Great

"Whoever partners with Hashem in his pain" means somebody who is concerned about Hashem's honor and keeps his problems between him and Hashem. And that person is truly great. When a great man experiences trouble or pain, he doesn't even want the ones around him to know about it. As the Chovot Halevavot said: "החסיד דאגתו בליבו וצהלתו בפניו" -The pious person keeps his worry in his heart and a smile on his face. Someone who is worried about the honor of Hashem says to himself, "I know what Hashem is doing to me is for my best; I know He loves me; I know He only wants my good. Other people may not fully understand this. I don't want them to think negatively of Him."

Everything is Great

 A man once came to his Rabbi, crying that his child was off the Derech. He said that it was so difficult to live with; it was causing Shalom Bayit problems, family problems and social problems. He asked the Rabbi, "How could Hashem do this to me? All I want is to have a normal religious family that serves Him." The Rabbi responded, "Your first mistake is that you think you are crying by yourself. Hashem is crying with you. As the Pasuk says: "רחל מבכה על בניה מאנה להנחם על בניה כי איננו"-Rachel is a reference to the Shecinah, and she is crying because Her children are lost. Furthermore, when we cry for our children, we have a personal interest. Our image, reputation and peace of mind are at stake. But when Hashem cries, it's a pure and selfless cry. He cries because He truly cares."

Hashem cares so much about our wellbeing, and it is incumbent upon us to care about Him as well. The greatest level we could reach is when we start being concerned about Hashem's honor. The Gemara says in Masechet Berachot: "כל המשתף שם שמים בצערו, כופלים לו מזונותיו"-Whoever partners with Hashem when he is in pain, receives double Parnasa. What does it mean to make Hashem our partner when we are in pain? Says the Nefesh HaChaim, when a Jew is in pain and he complains, it could very well cause a Chilul Hashem. If a child walks around complaining, and he has a father who could help, but doesn't, it will cause the father a great deal of shame. People will tell him, "Your son is begging me for help, and you're a millionaire? Why aren't you helping him?" or "Your son is sick, and you're the best doctor. Why don't you treat him already?" Hashem has all the money in the world and He is the רופא חולים-the healer of the sick. If a Jew is struggling and complains to everyone about it, and they feel bad for him, they might start questioning why Hashem is not helping him. We know that Hashem is helping. He is doing exactly what is necessary for the person to be successful. But not everyone understands this.

"Whoever partners with Hashem in his pain" means somebody who is concerned about Hashem's honor and keeps his problems between him and Hashem. And that person is truly great. When a great man experiences trouble or pain, he doesn't even want the ones around him to know about it. As the Chovot Halevavot said: "החסיד דאגתו בליבו וצהלתו בפניו" -The pious person keeps his worry in his heart and a smile on his face. Someone who is worried about the honor of Hashem says to himself, "I know what Hashem is doing to me is for my best; I know He loves me; I know He only wants my good. Other people may not fully understand this. I don't want them to think negatively of Him."

The first step is to have real belief in Hashem's goodness. Then we can act on this and always be happy. Everyone has different tests and challenges. It's so valuable to trust that Hashem knows what He is doing. A man came to Rabbi Lugassi complaining about all of his problems. He mentioned that because of what he is going through, he can't learn as much Torah as he used to and can't do as much Chesed as he used to. He asked the Rabbi, "Why would Hashem do something to me that would limit my service to Him? Doesn't He want me to serve Him?" The Rabbi responded, "If you stop complaining and accept that this is the life that Hashem wants you to live right now, that is greater than any other service that you could possibly do for Him. This is an Avoda in itself, and not just any Avoda, but a tremendous Avoda.

Don't complain. Be happy with what Hashem wants for us. Be concerned with His honor. Even if we are not on a level inwardly to feel Hashem's goodness, we should at least show it on the outside. Tell people "Baruch Hashem, everything is great." Of course if someone needs advice or Chizuk, they can tell individuals what is bothering them. Of course in prayer we tell Hashem everything that bothers us. But to everybody else, we smile and say "Baruch Hashem, everything is great."


EMUNAH DAILY
Rabbi Ashear relates a powerful lesson that is down to earth and practical

The Essence of a Woman

The Wave of the Future - HACHOMAH - to hear the all new Revolutionary program call 718-506-1919

Riveting presentation: "Glitter of Freedom"

Words from world renowned speakers

1 minute messages from our gedolim and much more